A14216:465
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.
Reply. Who doth not in such sort work well, as that it is in his own power to do either well or ill, he deserveth neither commendation nor reward: but those good things which men do are not in their power and arbiterment, therefore they deserve not either commendation or rewards for their virtues. Answer. If the question be of desert, we grant the whole Argument. For it is true, that no creature can deserve or merit ought at gods hand; neither ought the praise or commendation or glory be given to us, as if the good which we do were of our selves, it being god ⟨p. 166⟩who worketh whatsoever is good in all. But if they say that neither reward nor commendation is justly given; more is in the conclusion, than was in the premisses. For God, to testify that righteousness pleaseth him, and to show forth more and more his bounty and goodness, doth adorn it with free rewards.
Replie. Who doth not in such sort vvorke vvell, as that it is in his ovvne povver to doe either vvell or ill, hee deserueth neither commendation nor revvard: but those good things vvhich men doe are not in their povver and arbiterment, therefore they deserue not either commendation or revvardes for their vertues. Aunswere. If the question bee of desert, wee graunt the whole Argument. For it is true, that no creature can deserue or merite ought at gods hand; neither ought the praise or commendation or glorie bee giuen to vs, as if the good which wee doe were of our selues, it beeing god ⟨p. 166⟩who worketh whatsoeuer is good in all. But if they saie that neither rewarde nor commendation is iustly giuen; more is in the conclusion, than was in the premisses. For God, to testifie that righteousnesse pleaseth him, and to shewe forth more and more his bountie and goodnesse, doth adorne it with free rewardes.
13 Objection. What God doth wish and will to be done of us, that we are able to perform by our selves: but God doth wish and will our conversion, and our good works: Deutronom. 32.29.