A14216:1977
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.
18 Objection. Christ hath brought us eternal justice. This applied justice is not eternal: Therefore this is not our justice, but God himself is our justice. Answer. The Lord is our justice, that is, our justifier. But that our applied justice is eternal, hath been showed before; because the imputation thereof is continued to all eternity. That justice also of the Law which is begun in us in this life, shall be continued, and perfected in the life to come. But that justice which is God himself is not in us: because so God should be an accident to his creature, and become justice in man. For justice and virtue are things created in us, not the essence of God. Moreover Osiander, who objecteth this, doth not discern the cause from the effect. As we live not, or are wise by the essence of God (for this is all one, as to say, that we are as wise as God) so also we are not just by the essence of God. Wherefore nothing is more impious than to say, That the essential justice of the creator is the justice of the creatures: for thereof it would follow, that we have the justice of God, yea the very essence of God. The cause must be discerned from the effect, increate justice from created justice.
18 Obiection. Christ hath brought vs eternall iustice. This applied iustice is not eternal: Therefore this is not our iustice, but God himselfe is our iustice. Aunswere. The Lorde is our iustice, that is, our iustifier. But that our applied iustice is eternal, hath been shewed before; because the imputation thereof is continued to all eternity. That iustice also of the Lawe which is begunne in vs in this life, shall bee continued, and perfected in the life to come. But that iustice which is God himselfe is not in vs: because so God should be an accident to his creature, and become iustice in man. For iustice and vertue are thinges created in vs, not the essence of God. Moreouer Osiander, who obiecteth this, doth not discerne the cause from the effect. As we liue not, or are wise by the essence of God (for this is all one, as to say, that wee are as wise as God) so also we are not iust by the essence of God. Wherefore nothing is more impious than to say, That the essentiall iustice of the creatour is the iustice of the creatures: for thereof it would follow, that wee haue the iustice of God, yea the verie essence of God. The cause must be discerned from the effect, increate iustice from created iustice.