A14216:835
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 2 › OF FAITH. › Section 2: 2 What are the kinds of faith.
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.
1Temporary faith, is to assent unto the heavenly doctrine which is delivered by the Prophets and Apostles, to profess it, and to rejoice in the knowledge thereof, and to glory therein for a time, yet not for any feeling of gods grace towards them, but for other causes whatsoever, 2and therefore without any true conversion, and final perseverance in the profession of that doctrine. This faith or approbation of Gods truth, and joy therein, is not true, sound and perpetual, but only dureth for a season, because it ariseth and dependeth of temporary causes, which may be changed and taken away; as the desire and pleasure of ⟨p. 273⟩knowledge, glory, honours, and other worldly commodities, whether public or private, true, or apparent & in show. These commodities being gone once, and persecution or some other temptation arising, it must needs be also that this faith must fail. This definition is drawn from the words of Christ: Matth. 13.20. He that receiveth seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it, that is, embraceth and professeth it, and rejoiceth in it: yet hath he no root in himself, that is, he wanteth applying of the merit of Christ & confidence therein, and the regeneration of the holy ghost. Wherefore it is only a resemblance and show of godliness, not true godliness and faith. It differeth from historical faith, 1. For that this temporary doth fore put historical. Further, it addeth something unto knowledge, as profession of doctrine and a certain godliness, gladness and glorying or rejoicing, because of the knowledge of the truth, but at length it saileth. Historical faith is only acknowledge. This difference is thereby confirmed, in that the Devils have historical faith: for they believe & tremble: but they have not this Temporary faith. First, because that knowledge and faith, which they have, never faileth or is extinguished, but remaineth in them perpetually. Again, neither joy they in their knowledge, neither do they profess it: but though they know it to be true, yet do they horribly persecute it, and would have it wholly rooted out. Now if any man had rather comprehend this temporary faith under historical, I am not against it.