A64611:1367
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.
Furthermore, the fruit of Christs resurrection is of two sorts: the one respecting Christ; 1the other, us. For first (as the Apostle saith) He is declared by the resurrection to be the Son of God: even the only begotten and well-beloved Son of God, who is also God himself. For he revived by his own power, which is the property of God alone.2 In him was life. As the Father hath life in himself, so likewise hath he given to the Son to have life in himself. Again, Christs humane nature also was by his resurrection adorned with heavenly gifts, immortality, and that glory which becometh the nature of the Son of God. God wrought according to the working of his mighty power in Christ, 3when he raised him from the dead, and set him at his right hand in the heavenly places, far above all principality, and power, and might, and domination, and every name that is named, not in this world only, but also in that which is to come. And hath made all things subject under his feet, and hath appointed him over all things, to be the head of his Church. The fruit of Christs resurrection which respecteth us, is of many sorts. But, to speak in general, All the benefits of Christs death are also the fruits, which we receive by his resurrection. For Christs resurrection maketh that his death hath his effect. Christ by his resurrection doth apply unto us those benefits, which he merited for us by his death; and by this means, the same are the benefits both of his death and resurrection, which are otherwise merited for us, than they are bestowed on us. For it was not necessary that the very act of meriting and deserving should dure all the time both of the old and new Church; but only the act of bestowing or applying the same: and therefore it was necessary also that the Mediator should be continually, that he might bestow always those benefits on the Church, which he was once to merit. For this cannot be done without a Mediator: and therefore neither can the Church be for one moment without a Mediator. In the old Church Christ the Mediator did bestow on the Fathers the benefits of his death to come, by the force and efficacy of his resurrection to come: now he bestoweth them on us, by the efficacy of his resurrection already past.
Furthermore, the fruit of Christs resurrection is of two sorts: the one respecting Christ;