A14212:134
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.
or by uncertainty or contingency, and yet freely to, as the wills of angels an• […] are in deed of their ⟨p. 98⟩own immutable, and therefore necessary agents in that which they do, yet are as easy to be altered by God as the rest: so the motion of the sun is naturally such as we see: yet God at his pleasure can either stop or interrupt the course thereof. §6Sixthly, God alone is simply & absolutely free, that is, of himself moving all things, in himself moved and depending of none, having in himself the reason, & cause of all his purposes, with greatest power and authority of disposing all things otherwise from eternity, if so he had been pleased, imposing necessity or contingence & uncertainty upon all things, himself not tied to such conditions by any thing. Eph. 1. 9. According to his good pleasure which he had purposed in himself. But the liberty of reasonable creatures is not absolute, that is, depending of no other; for although they move themselves by some internal cause, understanding offering some object, and will of his own accord without constraint choosing or refusing it, yet are they over-ruled by an other agent, namely God, who both offereth objects of what nature & quality, howsoever & to whomsoever it pleaseth him, and also to them and by them affecteth, moveth, inclineth, and boweth the wills of whomsoever, whensoever, and how far soever he will himself. That mans conceit of God is too contumelious which putteth no difference between the liberty which is in God and his creatures. Wherefore Gods providence and working in all things, doth not destroy but uphold and increase the liberty ⟨p. 99⟩of our wills. For the more God moveth or forsaketh them. the more violently, & consequently with more freedom and fervency of desire they are carried either to good or evil. Wherefore then indeed we shall with greatest freedom will that which is good when God shall so be all in all, that we can will or wish nothing but what is good, which shall be (with the favour and grace of God) in the life to come.
or by vncertaintie or contingency, and yet freely to, as the wils of angelles an are in deede of their