A64611:1668
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The resurrection and raising of the dead shall be wrought by Christ: for by the force and virtue of Christ our Saviour, We shall rise:1 I will raise him up in the last day; which speech of Christ is to be understood of the body: For he doth not raise up the souls, because they die not. Now Christ-man shall raise us, by the voice of his man-hood, and by the virtue of his God-head.2 The hour shall come in the which all that are in the graves, shall hear the voice of the Son of man. God hath appointed a day in which he will judge the world in righteousness, by that man whom he hath appointed, whereof he hath given assurance unto all men, in that he hath raised him from the dead. The use of this doctrine is, to believe this our raising which shall be hereafter, both because the raiser is of sufficient power, seeing he is Almighty God; and of a prone and ready will, because he is our head. And hence ariseth unto us great consolation and comfort. Because he is true man who shall raise us, therefore he will not neglect his own flesh and members, but will raise them, even us will he raise to eternal life: for which cause he took our flesh and redeemed us. Object. But the Father is said to raise us, yea to raise Christ himself. He that raised up Christ from the dead, 3shall also quicken your mortal bodies, because that his spirit dwelleth in you: Therefore we shall not be raised by Christ, nor by the power of Christ. Ans. The external works of the Trinity performed on the creatures are undivided, or common to them all, always observing an order of the persons in working. As therefore the Father is not excluded, when raising is attributed to the Son, so neither is the Son excluded, when it is attributed to the Father, or the holy Ghost. The Father therefore shall raise us by his Son mediately. But the Son shall immediately raise us with his spirit, as being our only Redeemer, ⟨p. 374⟩4and Judge. We look for our Saviour from heaven, even the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, 5whereby he is able even to subdue all things unto himself. As the Father raiseth up the dead, and quickeneth them: so the Son quickeneth whom he will. But the Spirit shall immediately raise us up himself.6 If the spirit of him which raised up Jesus, &c.
THe resurrection and raising of the dead shall be wrought by Christ: for by the force and vertue of Christ our Saviour, We shall rise:1 I will raise him up in the last day; which speech of Christ is to be understood of the body: For he doth not raise up the soules, because they die not. Now Christ-man shall raise us, by the voice of his man-hood, and by the vertue of his God-head.2 The houre shall come in the which all that are in the graves, shall hear the voice of the Son of man. God hath appointed a day in which he will judge the world in righteousnesse, by that man whom he hath appointed, whereof he hath given assurance unto all men, in that he hath raised him from the dead. The use of this doctrine is, to beleeve this our raising which shall be hereafter, both because the raiser is of sufficient power, seeing he is Almighty God; and of a prone and ready will, because he is our head. And hence ariseth unto us great consolation and comfort. Because he is true man who shall raise us, therefore he will not neglect his owne flesh and members, but will raise them, even us will he raise to eternall life: for which cause he took our flesh and redeemed us. Object. But the Father is said to raise us, yea to raise Christ himselfe. He that raised up Christ from the dead, 3shall also quicken your mortall bodies, because that his spirit dwelleth in you: Therefore we shall not be raised by Christ, nor by the power of Christ. Ans. The externall works of the Trinity performed on the creatures are undivided, or common to them all, alwayes observing an order of the persons in working. As therefore the Father is not excluded, when raising is attributed to the Son, so neither is the Son excluded, when it is attributed to the Father, or the holy Ghost. The Father therefore shall raise us by his Son mediatly. But the Son shall immediatly raise us with his spirit, as being our only Redeemer, ⟨p. 374⟩4and Judge. We look for our Saviour from heaven, even the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, 5whereby he is able even to subdue all things unto himselfe. As the Father raiseth up the dead, and quickneth them: so the Son quickneth whom he will. But the Spirit shall immediatly raise us up himselfe.6
The last end of the Resurrection is Gods glory. For to this end shall the Resurrection be,1 that God may manifest, and together fully and perfectly exercise both his mercy towards the Faithful, and his justice towards the Reprobate: and so may declare the unutterable certainty of his promises in both. The next and subordinate end to the former, is the salvation and glory of the Elect: and of the contrary, the damnation and punishment of the Reprobate. For, the Elect or Saints of God shall rise to everlasting life. To him will I grant to sit with me in my throne. They shall be arrayed in long white robes. They shall shine as the Sun. But the wicked shall rise to be drawn to everlasting pains and torments:2 Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels. And a little after, And these shall go into everlasting pain, and the righteous into life eternal. Object. Christs resurrection is the cause of our resurrection, and also the benefit of Christs resurrection is our resurrection: But this cause and this benefit belongeth not to Unbelievers and Infidels: Therefore they shall not rise. For to whom the cause of the resurrection appertaineth not, to them the resurrection it self no way belongeth. Answ. We thus make answer to the Major, that, To whom no cause of the resurrection belongeth, they shall not rise: But although this cause, namely, the resurrection of Christ, concerneth not the wicked; that is, though the wicked shall not therefore rise, because Christ is risen: yet they shall rise for some other cause, to wit, for the execution of Gods just judgement, whereby he shall deliver and give them to eternal pains. For one and the same effect may have many and divers causes, if not in number yet at least in kind, especially being in divers subjects. The cause therefore of the resurrection of the godly, is the resurrection of Christ, who is as their Head: the cause of the resurrection of the wicked, is not Christs resurrection, (for they are not the members of Christ) but the justice of God, and the truth of Gods menaces and judgements. In a word, there is no coherence in this reason; They shall not rise because of Christs resurrection: Therefore they shall not rise at all: because they shall rise in respect of another cause, which is, that they may be punished.
THe last end of the Resurrection is Gods glory. For to this end shall the Resurrection be,
There is but one end indeed of our resurrection in respect of God, which is glory: but the manner of coming to this end is diverse.
There is but one end indeed of our resurrection in respect of God, which is glory: but the maner of coming to this end is diverse.
Ans. That forasmuch as I feel already in my heart the beginning of everlasting lifea, it shall at length come to pass, that after this life I shall enjoy full and perfect bliss, wherein I may magnify God for ever; which blessedness verily, neither eye hath seen, nor ear hath heard, neither hath any man in thought conceived itb.
Ans. That forasmuch as I feele already in my heart the beginning of everlasting lifea, it shall at length come to passe, that after this life I shall injoy full and perfect blisse, wherein I may magnifie God for ever; which blessednesse verily, neither eye hath seene, nor eare hath heard, neither hath any man in thought conceived itb.
This Article is placed in the end: 1. Because it is perfectly fulfilled after the rest. 2. Because it is an effect of all the other Articles: that is, we believe all the other Articles because of this; and all things that we believe in the rest, were done, that we might believe this Article, and so at length enjoy everlasting life. This Article therefore is the end and proof of our salvation.
THis Article is placed in the end: 1. Because it is perfectly fulfilled after the rest. 2. Because it is an effect of all the other Articles: that is, we beleeve all the other Articles because of this; and all things that we beleeve in the rest, were done, that we might beleeve this Article, and so at length injoy everlasting life. This Article therefore is the end and proofe of our salvation.
The chief questions touching everlasting life, are these: 1. What everlasting life is. 2. Of whom it is given. 3. To whom it is given. 4. Wherefore it is given. 5. When it is given. 6. How it is given. 7. Whether in this life we may be assured of everlasting life.
The chiefe questions touching everlasting life, are these: 1. What everlasting life is. 2. Of whom it is given. 3. To whom it is given. 4. Wherefore it is given. 5. When it is given. 6. How it is given. 7. Whether in this life we may be assured of everlasting life.
The question, What everlasting life is, may justly seem unexplicable: seeing the holy Ghost hath pronounced thereof; The things which neither eye hath seen, 1nor ear hath heard, neither came into mans heart, God hath prepared for them that love him. Notwithstanding by analogy and proportion of that life, whereof Philosophers dispute, and Scripture speaketh, we may in some sort conceive what life eternal is. Life is defined among the Philosophers diversly:2 and it is indeed a word of divers significations, and signifying divers things. Generally, both as touching God, and Angels, living souls, and plants, it is the existence or being of a living thing. For even Spirits live, but they have not that from any quickening soul, but from their very nature and essence. But in wights or creatures possessed of living souls, life is properly the being of living creatures: which is nothing else, but, To be endued with a living soul, or, To have in him a living soul. For,3 the soul is that whereby such a wight liveth, or the essential form of life; which who have, live. It is taken both for the first act, that is, for the very living and being: and for the second act, that is, for the operation of a living thing. Thus therefore it is more fully defined: Natural life is the existence or abiding of the soul in a quickened body, and the operation of a living thing: Or, it is the act and perfection of the soul, executing operations proper to a living thing: Or, finally, it is an aptitude of a living thing to work the operations proper unto it, and is also the operations themselves, by reason of the union of the body with the soul. Now when we mention everlasting life, we restrain the word life; for then we speak of the everlasting life of men and Angels.
THe question, What everlasting life is, may justly seem unexplicable: seeing the holy Ghost hath pronounced thereof; The things which neither eye hath seene, 1nor eare hath heard, neither came into mans heart, God hath prepared for them that love him. Notwithstanding by analogy and proportion of that life, whereof Philosophers dispute, and Scripture speaketh, we may in some sort conceive what life eternall is. Life is defined among the Philosophers diversly:
That is called everlasting, 1. Which hath neither beginning nor ending; so God is everlasting. 2. Which hath no beginning, and yet hath an ending; as the decree of God,1 3. Which hath a beginning, but shall have no end; as Angels, and the souls of men, &c. And in this third sense our heavenly life is called everlasting life; that is, a life having beginning, but without end. So then the everlasting life of man is nothing else but the eternal being of a regenerate and glorified man; which being, 2is to have the image of God restored, according to which man was at the first created, to wit, to be endued with perfect wisdom, righteousness, and felicity, or with a true knowledge and love of God joined with eternal joy. And here in these acts of acknowledging and loving God, we (for plainness sake) include the faculties and powers of acknowledging and loving God: For, to be able to acknowledge God aright, and love him, no less belong to the spiritual life, then to acknowledge and love him:3 seeing The natural man perceiveth not the things of the Spirit of God, neither can know them. Again, we thus describe it: Everlasting life is a perfect restoration of Gods image in us, and eternal joy resting on God, celestial glory, and abundant fruition of all good things which are required to the state of perfect happiness. More briefly; it is a perfect conformity of man with God, consisting in the true and perfect knowledge and love of God, and in the glory of both soul and body. So that to the full understanding of the essence of everlasting life,4 we are to consider these two things: §15An union both of our body and soul with God. §26A conformity with God, which issueth out of this union, as an effect proceedeth from his cause. Now this conformity is a perspicuous and evident knowledge of God, and his will, and his works, perfect righteousness, joy fixed in God, incomparable glory, wherewith our bodies and souls shall flourish and shine as the Sun, and a sufficiency of all good things in God pertaining to true and perfect bliss. All these things do somewhat express the manner and form of everlasting life. Now, if we add hereunto
Everlasting life is the eternal habitation or dwelling of God in the Elect by the holy Ghost, and the true knowledge of God, his will, and all his works, kindled by the same spirit immediately in their hearts, and true and perfect righteousness and wisdom, that is, a perfect conformity and correspondence of their will and powers, and operations with the mind and will of God: as also a joy resting on God, and a sufficiency of all good things in God, as touching both soul and body, freely bestowed by God through Christ on the Elect, begun in this life, and to be perfected in the life to come, to this end, to glorify and magnify God through all eternity.
Everlasting life is the eternall habitation or dwelling of God in the Elect by the holy Ghost, and the true knowledge of God, his will, and all his works, kindled by the same spirit immediatly in their hearts, and true and perfect righteousnesse and wisdome, that is, a perfect conformity and correspondence of their will and powers, and operations with the mind and will of God: as also a joy resting on God, and a sufficiency of all good things in God, as touching both soule and body, freely bestowed by God through Christ on the Elect, begun in this life, and to be perfected in the life to come, to this end, to glorifie and magnifie God through all eternity.
That is called everlasting, 1. Which hath neither beginning nor ending; so God is everlasting. 2. Which hath no beginning, and yet hath an ending; as the decree of God,1 3. Which hath a beginning, but shall have no end; as Angels, and the soules of men, &c. And in this third sense our heavenly life is called everlasting life; that is, a life having beginning, but without end. So then the everlasting life of man is nothing else but the eternall being of a regenerate and glorified man; which being, 2is to have the image of God restored, according to which man was at the first created, to wit, to be endued with perfect wisdome, righteousnesse, and felicity, or with a true knowledge and love of God joyned with eternall joy. And here in these acts of acknowledging and loving God, we (for plainenesse sake) include the faculties and powers of acknowledging and loving God: For, to be able to acknowledge God aright, and love him, no lesse belong to the spirituall life, then to acknowledge and love him:3 seeing The naturall man perceiveth not the things of the Spirit of God, neither can know them. Againe, we thus describe it: Everlasting life is a perfect restauration of Gods image in us, and eternall joy resting on God, celestiall glory, and abundant fruition of all good things which are required to the state of perfect happinesse. More briefly; it is a perfect conformity of man with God, consisting in the true and perfect knowledge and love of God, and in the glory of both soule and body. So that to the full understanding of the essence of everlasting life,4 we are to consider these two things: §15An union both of our body and soule with God. §26A conformity with God, which issueth out of this union, as an effect proceedeth from his cause. Now this conformity is a perspicuous and evident knowledge of God, and his will, and his works, perfect righteousnesse, joy fixed in God, incomparable glory, wherewith our bodies and soules shall flourish and shine as the Sunne, and a sufficiency of all good things in God pertaining to true and perfect blisse. All these things doe somewhat expresse the maner and forme of everlasting life. Now, if we adde hereunto ⟨p. 376⟩the efficient and finall causes thereof,7 an absolute full definition may be thus framed:
