A14216:518
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
Part 1 › OF EVILS OF PUNISHMENT.Part 1 › OF EVILS OF PVNISHMENT.
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.
IN this question also we are to speak of the effects of sin, that is, of the other part of mans misery, even of the evil of pain and punishment. It is said that God doth most grievously, most justly, and most certainly punish sin. Most grievously, for the greatness of sin, because the infinite good is offended thereby. Most justly, because every sin violateth his law: & therefore even the least sin meriteth eternal abjection and casting away. Most certainly, both in respect of his justice, which abhorreth and punisheth whatsoever is not agreeable unto it; and in respect of his truth, because he had denounced before that he would punish men, if they ⟨p. 193⟩obeyed not his commandment. God therefore, seeing he is true, doth never change this his sentence.
IN this question also we are to speake of the effects of sinne, that is, of the other part of mans miserie, euen of the euill of paine and punishment. It is saide that God doth most grieuouslie, most iustlie, and most certainelie punish sinne. Most grieuouslie, for the greatnes of sin, because the infinite good is offēded thereby. Most iustlie, because euery sin violateth his law: & therfore euen the least sin meriteth eternal abiection and casting away. Most certainelie, both in respect of his iustice, which abhorreth and punisheth whatsoeuer is not agreeable vnto it; and in respect of his truth, because hee had denounced before that he woulde punish men, if they ⟨p. 193⟩obeied not his commaundement. God therefore, seeing he is true, doth neuer change this his sentence.
1 Objection. But the wicked flourish here. Answer. The wicked flourish but for a short time, to be cast at length into eternal torments, except they repent. Yea in this life also they are punished. First, they are miserably vexed with the torments and terrors of conscience, which in the reprobate are the beginning and sense of eternal pains. 2. Even those good things which they use with greatest pleasure, serve for their punishment and destruction; and verily so much the more, how much the less they know and acknowledge them for a punishment. For it is a most grievous punishment, not to receive gods gifts in respect of gods promise, nor to know the right use of them, neither with his gifts to receive a will and ability also to use them well. For if these things concur not in the fruition of good things, mens sins and punishment must needs be the more increased and exasperated: and thereby, except there come conversion, eternal destruction or death is certainly purchased. 3. They are afflicted with other punishments also most grievous oftentimes; yet with more grievous in the life to come, where it shall be a continual death, not to be dead.