A14216:1629
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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.
Fourthly, We must also ascribe and attribute it unto christs resurrection, that he preserveth us by his perpetual and applied righteousness, that he beginneth in us eternal life, and so doth also ascertain and assure us of the consummation and accomplishment of eternal life, whereof we cannot be certain except we have the beginning thereof: and the beginning we should not have, except we had the holy Ghost.
Fourthly, We must also ascribe and attribute it vnto christes resurrection, that hee preserueth vs by his perpetuall and applied righteousnesse, that hee beginneth in vs eternal life, and so dooth also ascertaine and assure vs of the consummation and accomplishment of eternall life, whereof wee cannot bee certaine except wee haue the beginning thereof: and the beginning we should not haue, except we had the holy Ghost.
Fifthly, The resurrection of our bodies is the fruit of christs resurrection, 1. Because christ is our Head, and we his members. Now it is expedient for the Heads glorify, that the members be glorious. Christ indeed should be by himself, though he had no members, or if his members continued in death: but he should not be Head: because he is not head but in respect of his members: Neither should he be a king without a kingdom, according to the nature of correlatives, whose very being dependeth upon necessary relation which one hath to the ⟨p. 578⟩other: and according to the nature of correlatives a glorious head doth require glorious members, and such as are correspondent unto it. 2. Because if Christ be risen, he hath also abolished sin: If he hath abolished sin, either he hath abolished his own sin, or ours: but not his own, therefore ours. If he hath abolished our sin, he hath abolished death also: For, if the cause be taken away, the effect likewise is taken away. The wages of sin is death. Further, if he hath abolished death, and that by a sufficient satisfaction for our sins, which satisfaction he hath showed and declared by his resurrection to be sufficient: it is certain that his resurrection is a most certain testimony of our resurrection: for he having performed a sufficient satisfaction for the sins of his members, the members cannot remain in death. But the resurrection of Christ the Head is an argument of the perfect satisfaction for the sins of his members. Therefore Christs resurrection is also an argument of the perfect resurrection of his members. 3. As the first Adam received blessings for himself, and all his posterity, and lost the same from all: So Christ the second Adam received life and all other gifts for himself and others, and therefore also will communicate eternal life with us. 4. Seeing the same spirit dwelleth in us which did in Christ, he shall work also the same in us, which in our Head he did. For the spirit is always like, neither doth he work in the Head, and sleep in the members. Therefore seeing Christ hath raised himself up by his spirit for the dead, he will verily also raise us up. For if he raised himself up being dead, much more shall he be able being alive to raise us up. 5. Because Christ is man: