A14216:985
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. Those things which are done according to justice, are done as due. But that good should be done to those who are good, the order of justice requireth: Therefore good is done unto the good as due. Answer. Al this is true, if we talk of creatures. But if of God, not so: because the creator is bound to none, as the creatures are: neither can the creatures deserve any thing of God, as they may one of another. Wherefore God punisheth of justice; but doth good of grace and mercy; according as it is said, When ye have done all, say, we are unprofitable servants, we have done that which was our duty to do. And if any man reply, that not men only, but God also is bound by order of justice, to spare, and do well to the good, out of those words of Abraham. Gen. 8.23. Wilt thou also destroy the righteous with the wicked? It is to be observed, that this bond is not of any desert or right, that may make the Creator to stand answerable to the Creature, but of gods promise and truth. For God did most freely and of his exceeding goodness, when he ought nothing to any, bind himself by promises indented, to do good unto the godly. And this goodness of God and faithfulness in keeping his promises, is often called justice. And therefore it is well said, that it agreeth not with God, to afflict any undeservedly, not because he should injury any, though he destroyed him not offending, but because his mercy, and bountifulness and trueth do not admit this.
Reply. Those thinges which are doone according to iustice, are doone as due. But that good should be doone to those who are good, the order of iustice requireth: Therefore good is doone vnto the good as due. Aunswere. Al this is true, if wee talke of creatures. But if of God, not so: because the creatour is bound to none, as the creatures are: neither can the creatures deserue any thing of God, as they may one of another. Wherefore God punisheth of iustice; but dooth good of grace and mercie; according as it is saide, When yee haue doone all, say, we are vnprofitable seruants, wee haue doone that which was our dutie to doe. And if any man reply, that not men onelie, but God also is bound by order of iustice, to spare, and doe well to the good, out of those wordes of Abraham. Gen. 8.23. Wilt thou also destroie the righteous with the wicked? It is to bee obserued, that this bond is not of any desert or right, that may make the Creatour to stand answerable to the Creature, but of gods promise and truth. For God did most freely and of his exceeding goodnesse, when hee ought nothing to any, bind himselfe by promises endented, to doe good vnto the godlie. And this goodnesse of God and faithfulnesse in keeping his promises, is often called iustice. And therefore it is well saide, that it agreeth not with God, to afflict anie vndeseruedly, not because hee should iniurie any, though he destroied him not offending, but because his mercie, and bountifulnesse and trueth doe not admit this.