A14216:980
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.
and cannot injury any creature, whatsoever he determineth of him, or doth unto him, because he oweth no man any thing; as it is said, Psa. 45. God is just in all his ways. And Act. 10. God is no accepter of persons. Thirdly, Gods divine will is the chief and perfectest rule, and only squire of uprightness: And therefore God alone, because he is exceeding good, cannot of his own nature will or work any unjust thing, but the wills and actions of all creatures, are so far just, as they are made by god conformable to his divine will.
and cannot iniury anie creature, whatsoeuer he determineth of him, or doth vnto him, because he oweth no man any thing; as it is said, Psa. 45. God is iust in al his waies. And Act. 10. God is no accepter of persons. Thirdly, Gods diuine wil is the chiefe and perfectest rule, and onely squire of vprightnesse: And therefore God alone, because he is exceeding good, cannot of his owne nature wil or work anie vniust thing, but the wils and actions of all creatures, are so far iust, as they are made by god conformable to his diuine wil.
1Now although all confess god to be righteous and just, because God hath imprinted this notion and knowledge of himself among other in the reasonable nature: because he is perfectly good, and therefore is the rule of perfect righteousness: because he witnesseth by examples of punishments and rewards that he hateth and punisheth unjust things, and liketh the just: because he is the judge of the world, to whom it belongeth to compose or set and administer all things in a just order: because lastly he oweth not any thing to any nature, but by the right of a creator, it is lawful for him to dispose of all things at his will, and therefore cannot be to any injurious, as it is said