A14212:132
A collection of certain learned discourses, written by that famous man of memory Zechariah…A collection of certaine learned discourses, written by that famous man of memory Zachary…
A collection of certain learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinity in the noble and flourishing schools of Neustad. For explication of divers difficult points, laid down by that author in his catechism. Lately put in print in Latin by the last labour of D. David Parry: and now newly translated into English, by I.H. for the benefit and behoof of our Christian country-manA collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man
Oxford: printed by Joseph Barnes, 1600Oxford: printed by Ioseph Barnes, 1600
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.
Secondly,1 distinguish betwixt Providence of good •nd evil of offence (for the evil of punishment hath a reference to good, namely to justice, and in that respect is found in God:) God doeth provide that is in his providence, purpose, & will perform in purposed time, order, and manner: and in this respect he is said to be the cause, efficient, and author of things. These things are not only done according to providence, but also by the providence of God. As for evil or sin, that he foreseeth from eternity, that is, he decreeth or is willing to permit it, or not to hinder others from doing it: but him self i• in no wise an agent, either in them or by them. Wherefore himself is not the cause of evil, but in justice excellency and depth of wisdom he suffereth others to be the causes thereof▪ So that these things are done according to Gods providence, but not by it because God did not decree to do, but to suffer others to do them. now to permit or suffer, is nothing else but not to hinder sin in any action, or not to cause men ⟨p. 96⟩to be conformable to the law of God and nature.2 And in this sense God doth tolerate or suffer si•, when he doth not either lighten our minds with his holy spirit & knowledge of his will, or turn our hearts to make this the principal end of our actions, that we do the known will of God, and by this our obedience honour him. Which two things except it please God to work in us, what ere we do, how good, just, and holy so ever, it is but sin and corruption in the sight of God.
Secondly,1 distinguish betwixte Providence of good •nd evill of offence (for the evill of punishmente hath a reference to good, namely to iustice, and in that respect is found in God:) God doeth provide that is in his providēce, purpose, & wil perfourme in purposed time, order, and manner: and in this respect he is said to be the cause, efficient, and author of things. These things are not only done according to providence, but also by the providēce of God. As for evill or sin, that hee foreseeth from eternity, that is, hee decreeth or is willing to permit it, or not to hinder others from doing it: but him selfe i in no wise an agent, either in them or by them. Wherfore himselfe is not the cause of evill, but in iustice excellency and depth of wisedome he suffereth others to be the causes therof So that these things are done according to Gods providence, but not by it because God did not decree to doe, but to suffer others to doe them. now to permitt or suffer, is nothing else but not to hinder sinne in any action, or not to cause men