A14216:437
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.
Fifthly they object: Liberty which is guided of another can not be an image of that liberty which dependeth of no other, which is in god. But the liberty of mans will, is the image of the liberty, which is in god. Therefore the liberty of mans will dependeth not or is not guided by the will of god. We deny the Major. For seeing that every thing which is like is not the same with that unto which it is like, to conceive in some sort the liberty of God, it is enough that reasonable creatures do work upon deliberation and free election of will, albeit this election in the creatures is both guided by themselves and another, in God by no other than by his own divine wisdom. The image of a thing is not the thing it self: and the inequality of degrees taketh not away the image, as neither the likeness and similitude of some parts taketh away the dissimilitude of others. Wherefore the liberty of reasonable creatures both is governed of God, and is notwithstanding a certain image of the liberty which is in God, because it chooseth things once known unto it by her own and free or voluntary motion. For as of other faculties or properties, so also of liberty it is impossible that the degrees should be equal in God and his creatures: whereas all things are infinite in God, and finite in his creatures. Seeing therefore wisdom, righteousness, strength, in the creatures is the image of the unmeasurable wisdom, righteousness & power which is in god: a portion also of liberty agreeable and competent for the creatures may be the image of the liberty which is in God.
Fifthly they obiect: Libertie which is guided of another can not be an image of that liberty which dependeth of no other, which is in god. But the liberty of mans will, is the image of the liberty, which is in god. Therefore the liberty of mans will dependeth not or is not guided by the will of god. We denie the Maior. For seeing that euerie thing which is like is not the same with that vnto which it is like, to conceiue in some sort the libertie of God, it is enough that reasonable creatures doe woorke vpon deliberation and free election of will, albeit this election in the creatures is both guided by themselues and another, in God by no other than by his owne diuine wisedome. The image of a thing is not the thing it selfe: and the inequality of degrees taketh not awaie the image, as neither the likenesse and similitude of some partes taketh awaie the dissimilitude of others. Wherefore the libertie of reasonable creatures both is gouerned of God, and is notwithstanding a certaine image of the libertie which is in God, because it chooseth thinges once knowen vnto it by her own and free or voluntary motion. For as of other faculties or properties, so also of libertie it is impossible that the degrees should bee equall in God and his creatures: whereas all thinges are infinite in God, and finite in his creatures. Seeing therefore wisedome, righteousnesse, strēgth, in the creatures is the image of the vnmeasurable wisedom, righteousnes & power which is in god: a portion also of liberty agreeable and competent for the creatures may be the image of the liberty which is in God.