A14212:190
A collection of certain learned discourses, written by that famous man of memory Zechariah…A collection of certaine learned discourses, written by that famous man of memory Zachary…
A collection of certain learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinity in the noble and flourishing schools of Neustad. For explication of divers difficult points, laid down by that author in his catechism. Lately put in print in Latin by the last labour of D. David Parry: and now newly translated into English, by I.H. for the benefit and behoof of our Christian country-manA collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man
Oxford: printed by Joseph Barnes, 1600Oxford: printed by Ioseph Barnes, 1600
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.
For if the unfaithful belong not unto Christ, neither are they of Christ; it may soundly be argued, & well concluded by the logicians rule of Relatives that Christ ⟨p. 134⟩with his benefits pertaineth not unto them: and as they are not Christs: so neither is Christ theirs. For how, I pray, should Christ pertain unto them, whom one day at the last judgement he shall pronounce before all the world aliens and strangers from him, his benefits, and his kingdom: of whom he shall testify that he never knew them: lastly, whom he shall cast, as being the cursed workers of iniquity, into hell fire.
For if the vnfaithfull belōg not vnto Christ, neyther are they of Christ; it may soūdly be argued, & well cō cluded by the logiciās rule of Relatiues that Christ ⟨p. 134⟩with his benefites pertaineth not vnto them: and as they are not Christs: so neither is Christ theirs. For how, I pray, should Christ pertaine vnto thē, whom one day at the last iudgement he shall pronounce before all the world aliants and strangers from him, his benefites, and his kingdome: of whō he shall testifie that he never knew them: lastly, whom he shall cast, as being the cursed workers of iniquitie, into hell fire.
Yea but,1 say you, Christ died for the sins of all▪ Therefore he rose again for the justification of all. The answer hereunto is two-fold, either of which is §1true and sound.2 First, as often as the Gospel extendeth the fruit of Christs merits and benefits unto all, it must be understood (as saith Saint Ambrose) of the whole number of the faithful and elect. For this is the usual and common voice found every where throughout the whole course of the gospel: He which believeth shall be saved, and cometh not into judgement. He which believeth not, shall be damned, and is judged already, and the wrath of God abideth on him. Wherefore the Gospel dispossesseth all unbelievers of Christs benefits, not only by a flat exclusion, but also by positive virtue of that condition of faith and repentance, by which he promiseth expressly or covertly his benefits unto men, & which it appeareth is never found in the reprobate, that is, such as do persist, and will still persist in their impiety. Christ therefore is thus said to be dead for all: that is, for all the faithful and elect; for whom alone he also prayed, and in whom alone he findeth