A64611:1322
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…
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
Title page: Internet Archive scan of the Early English Books microfilm
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 Explication.
Here is answer made unto that objection, If Christ died for us, why then die we too? For he should not die for whom another hath already died: otherwise, the satisfaction would seem double. Answ. He, for whom another died, should not die, as thereby to satisfy, that is, so that his death should be any merit or satisfaction: but there are other causes why we must die: For we die; not to satisfy the justice of God, but by death, as a mean, to receive those gifts, which Christ by his death hath merited for us. For this our temporal death,1 is 1. An admonition of the remnants of sin in us. 2. An admonition of the greatness of sin. 3. A purging and cleansing of us: For by death are purged out the relics and remains of sin in us. 4 A translating into eternal life: For by corporal death is the passage of the faithful made into eternal life. Repl. If the cause be taken away, the effect is taken away; but the cause of death in us, which is sin, is taken away by Christ: therefore the effect also, which is death it self, ought to be taken away. Ans. Where all cause is taken away, the effect also is taken away: but in us all cause of death is not taken away, As concerning the purging out of sin; albeit it be taken away, as touching the remission of sin: Or we may answer unto the Minor proposition; that sin is indeed taken away as touching the guilt, but it is not taken away as touching the matter of sin, which as yet remaineth to be purged by little and little, that we might be exercised in prayer, and repentance in this life, until in another life we be perfectly discharged from the relics of sin.