A14216:1973
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.
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.
15 Objection. That which is not required unto justification is not necessary to be done. Good works are not required unto justification. Therefore it is not necessary to do them. Answer. The Major is false, if it be meant generally: because we ought to do good works in token of thankfulness. But if the Major be meant particularly, then nothing can be concluded, the premisses being mere particular: now good works are as an effect without which the cause, to wit faith, cannot be. Therefore good works verily are necessary, but not as any cause or merit of justice.