A14216:2491
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.
OUT of the doctrine of free satisfaction, humane reason reasoneth on this wise: He is not bound himself to satisfy, for whom another hath already satisfied. Christ hath satisfied for us. Therefore there is no need for us to do good works. Answer. There is more in the conclusion of this reason, than in the premisses. For this only should follow & be concluded; Therefore we our selves are not bound to satisfy: and this we grant, 1 In respect of Gods justice, which doth not exact a double payment. 2 In respect of our own salvation: which otherwise should be none at all.
OVT of the doctrine of free satisfaction, humane reason reasoneth on this wise: He is not bound himselfe to satisfie, for whom another hath alreadie satisfied. Christ hath satisfied for vs. Therefore there is no neede for vs to doe good woorks. Aunswere. There is more in the conclusion of this reason, than in the premisses. For this onely should follow & be concluded; Therefore we our selues are not bound to satisfie: and this wee grant, 1 In respect of Gods iustice, which doth not exact a double paiment. 2 In respect of our own saluation: which otherwise should be none at all.
Reply. Satisfaction is perfect obedience: we are not bound to satisfaction: Therefore neither are we bound to perfect obedience, no not in the life to come. For, whom another hath satisfied for, he himself is not enforced to satisfy. But the obedience of Christ is not a full satisfaction for our sins. Therefore the former consequence is true. Answer. There is yet more concluded than the premisses would afford: For this should follow, that obedience is never at any time to be performed of us, as thereby to satisfy for our sins already committed, or which shall be committed until the end of our life. But it followeth not hereof, that we must not be perfect in the life to come. For then also we shall be bound to perfect obedience; we shall be like unto the Angels, and our work shall ⟨p. 836⟩be perfectly good; although that perfect obedience, then due, neither shall, nor can be a satisfaction, or ransom for our sins, to wit, for that obedience which we omitted in this life, and yet was due to be performed of us. For he that oweth twenty florins, doth not pay his debt if he repay ten florins. Wherefore the Major proposition hath a double meaning, and is true, if it be taken in this sense: whom an other hath satisfied for, he himself is not bound to satisfy, to wit, for those things, for which satisfaction was made before. So we are not bound to satisfy for our sins, which we now commit. For Christ hath fully & perfectly satisfied his Father for all our sins, and hath performed perfect obedience unto the Law in our behalf, which otherwise we should have performed in this life unto the law, and which we in this life omit, and are no way able to perform. Now for this end hath Christ satisfied for us, and redeemed us by his blood, that at length we might in the life to come cease from sin, and perform that obedience unto him, which then we are to perform. Neither doth it for all this hereof follow, that God requireth a double obedience or satisfaction of us. For God exacteth obedience hence-forward of us, as thereby to show our thankfulness, and not to satisfy for those sins which we commit in this life. For we are never able to satisfy by that obedience, which we owe, for that obedience, which we do not perform: