A14216:1972
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.
13 Objection. If Christ hath satisfied for us, we shall not be justified freely, but for merit and desert. Answer. We are justified freely in respect of us, not freely in respect of Christ, whom the saving of us cost full dearly.
13 Obiection. Jf Christ hath satisfied for vs, we shall not be iustified freelie, but for merite and desert. Aunswere. Wee are iustified freely in respect of vs, not freely in respect of Christ, whom the sauing of vs cost full dearely.
14 Objection. Reward presupposeth merit; So that where reward is, there is also merit. For reward and merit are correlatives, whereof if one be put, the other is put also: But everlasting life is proposed as a reward for good works; therefore also the merit ⟨p. 690⟩of good works is everlasting life. Answer. The Major is sometimes true as concerning creatures, as when men may merit or deserve of men. But neither always among men doth it follow that there is merit, where there is reward. For men also oftentimes give rewards not of merit or desert. Now it is unproperly said of God, that he proposeth eternal life unto our works, as a reward: for we can merit nothing at Gods hands by our works. But for this cause especially doth God say, that he will give a reward to our works, thereby to show that good works are grateful and pleasing unto him.
14 Obiection. Reward presupposeth merite; So that where reward is, there is also merite. For reward and merite are correlatiues, whereof if one bee put, the other is put also: But euerlasting life is proposed as a reward for good workes; therefore also the merite ⟨p. 690⟩of good workes is euerlasting life. Aunswere. The Maior is sometimes true as concerning creatures, as when men may merite or deserue of men. But neither alwaies among men doth it folowe that there is merite, where there is reward. For men also oftentimes giue rewards not of merit or desert. Now it is vnproperly saide of God, that he proposeth eternal life vnto our workes, as a reward: for we can merite nothing at Gods hands by our workes. But for this cause especially doth God say, that he wil giue a reward to our workes, thereby to shew that good workes are grateful and pleasing vnto him.