A64611:1671
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.
9. For what end, and to what estate we shall rise.
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.