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.

4 How our sinnes are remitted vnto vs.

OVR sinnes are so remitted vnto vs as wee forgiue and remit our debters. And this Christ added, 1. That we may right∣lie desire remission of sinnes, and so that we may come to pray

with true faith & repentance, a signe and token whereof is the loue of our neighbour. 2. That when wee finde in our selues true faith and repentance, we may so haue a certain argument and comfort in vs, that we are of the number of them, vnto whom remis∣sion is promised, and that therefore wee shal doubtlesse obtaine re∣mission of sins: when as we may be certainly assured by this, that we our selues remit vnto others from our heart their trespasses against vs, that we please God, albeit many rem∣naunts of sinne are dwelling as yet within vs. Obiection. 1. He that remitteth not, is not remitted. We remit not. Therefore we are not remitted. Aunswere. He that remitteth not fully and perfectly, is notwithstanding remitted, so that hee remitte truely and sincerely. Obiection. 2. Christ willed vs to desire, that God will so remitte vs our sinnes, as wee remitte our debters. But wee doe not perfectlie remit our debters. Therefore he willed vs to desire, that god wil not perfectly remitte vs our sinnes. Ans. This is a fallacy of speech deceiuing by miscōstring a word. For the particle (as) in this petition dooth not signifie the degree of remission, or a comparison of our remission with that remission, wherewith God remitteth vs our sinnes, but it signifieth the kinde of remission, namely the trueth and sincerity of our remission, whereby wee forgiue others from our hart, and with a readie wil of forgiuing them: or, (to speak shorter) heere is not made a comparison accor∣ding to degrees, but according to the truth of the thing, or according to the trueth of remission: so that the meaning is, so perfectly God remitteth vs our sinnes, as we truly and certainely remitte and forgiue our neighbour: or, Forgiue vs our debts, because we forgiue our debters. Reply. Then is our remission of others the cause why God remitteth vs. Answere. This a fallacy putting that for a cause, which is no cause. For our remission, wherwith we forgiue others, though not perfectly, yet sincerely, is only an argument and testimony vnto vs, that god wil remit vs our sinnes. For our remission and forgiuing of others cannot merit. 1. Because it is vnper∣fect. 2. Albeit it were perfect, yet should it not merit, because what we now perfourme, that we owe vnto god. For were it so that we did now perfourme perfect obedience to god, yet were wee bound of duty to perfourme it. Reply. But neuertheles yet here is betokened an equalitie of remission in vs and god. Aunswere

Not an equality, but a likenesse and similitude of the kinde of remission. Obiection. 3. He that remembreth iniuries, and is desirous of reuenge, doth not truly remit and forgiue. But we all re∣member iniuries, and are desirous of reuenge. Therefore we doe not truly remit and forgiue. Aunswere. They that remember iniu∣ries, that is, without a resistance and dislike of this remem∣braunce, or with a yeelding thereto, doe not truely remit. If then wee withstand and resist the remnauntes of sinnes, which as yet cleaue fast vnto vs, and doe not yeelde vnto them, nothing hindereth why wee maie not bee saide to remitte others truelie and from our heart, and so also to attaine vnto that, in regarde where-of this par∣ticle (as) was added of Christ, to wit, (which before also we mentioned) to desire and pray rightly. Now we right∣ly pray and desire in faith and repentance, both which this petition confirmeth. Faith is confirmed and strengthned by this petition, because when we truely remit our neigh∣bour, we may and ought certainly to resolue, that our sins are also remitted vs, and so haue we a good conscience, & are assured that we are heard, according to this promise of Christ, Math. 6.14. Jf ye doe forgiue men their trespasses, your heauenlie father will also forgiue you. True repentance also is confirmed and increased in vs by this petition. For by this petition we are prouoked and incited to true repentaunce, the chiefe part whereof is the loue of our neighbour. For if we will be forgiuen, we must forgiue others. Both causes are conteined in the word of Christ before alleaged out of Matthewe; as also in the rest which are presently added in the same place in Matthewe, by way of opposition. If yee doe forgiue men their trespasses, your heauenlie father will also for∣giue you; that is, assure your selues also that your heauenly father heareth you. In which worde is comprehended the confirmation of our faith. But if yee doe not forgiue men their trespasses, no more will your father forgiue you your trespasses. In these words is added a spurre to repentance. Obiection. 4. Paul obtained remission, neither yet did he forgiue al of them their trespasser; because he saith, 2. Tim. 4.14. Alexander the Copper∣smith hath done me much euil: the Lord rewarde him according to his woorkes. Therefore it is not necessarie that we shoulde forgiue. Answere. There is a threefold remission or forgiuing▪ 1. Of

reuenge. This belongeth to all men: because all men ought to remit and forgiue reuenge. Hereof speaketh this petiti∣on, and this Paul did forgiue Alexander. 2. Of punishment. This, as all can not inflict, so neither can all remit; but nei∣ther they also, vnto whom yet the same otherwise is com∣mitted, ought alwaies to remit this, but onely for certaine causes. For God will haue the execution of his iustice and Lawe. But Paul forgaue Alexander the punishment also, as much as concerned himselfe, yet hee will notwithstanding haue him punished of God, but with a condition, that is, if hee persist in sinne. 3. Of iudgement. This is not alwaies remitted: because it is written, Mat. 10.16. Bee yee simple, as Doues; and wise, as Serpents: that is, let vs not call him good, who is euil, or contrarily. Wherefore we are also to reteine a true iudgement concerning others. For God who forbid∣deth lying, will not haue vs to iudge of knaues that they are honest men: but hee will haue vs to discerne the good from the bad.