A14216:507
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.
When we deny the Minor of this reason they prove it thus. The justice of GOD doth not inflict punishment, but on those who sin: but to be forsaken of the holy Ghost, is a punishment of sin, and unthankfulness: Therefore no man is forsaken of the holy Ghost, but who hath first deserved that forsaking through his own stubbornness. The answer hereto is double. Fist, the Argument may be granted, as concerning the regenerate. For in them, as long as they are in this life, there is always so much remaining of sin, as they deserve not only temporal, but eternal desertion and forsaking: and although, because the sin which remaineth in them is forgiven them for Christ, therefore they are freed from everlasting punishment▪ yet are they not free from chastisements, so long as the remnants of sin abide in them.
When wee denie the Minor of this reason they prooue it thus. The iustice of GOD doth not inflict punishment, but on those who sinne: but to bee forsaken of the holie Ghost, is a punishment of sinne, and vnthankefulnesse: Therefore no man is forsaken of the holie Ghost, but who hath first deserued that forsaking through his owne stubbornes. The aunswere hereto is double. Fisst, the Argument may be graunted, as concerning the regenerate. For in them, as long as they are in this life, there is alwaies so much remaining of sinne, as they deserue not onely temporall, but eternall desertion and forsaking: and although, because the sinne which remaineth in them is forgiuen them for Christ, therefore they are freed from euerlasting punishment▪ yet are they not free from chastisementes, so long as the remnaunts of sinne abide in them.
There is therefore in respect of their sins also always most just cause why sometimes for a season God would bereave them of the grace and guiding of his spirit. As, it is in the second of Samuel the twenty and fourth Chapter: And the wrath of the Lord was again kindled against Israel, and he moved David against them, in that he said, Go and number Israel and Judah.
There is therefore in respect of their sinnes also alwaies most iust cause why sometimes for a season God woulde bereaue them of the grace and guiding of his spirite. As, it is in the second of Samuel the twentie and fourth Chapter: And the wrath of the Lord was again kindled against Israell, and hee mooued Dauid against them, in that hee saide, Goe and number Israell and Iuda.