A14212:585
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.
15 Neither doth the necessity of consequence, which happeneth to the events by the immutable decree of Gods providence, take away that contingence or casuality which they have from the mutable nature of second causes, or from the power & liberty of God, whereby he so decreed from all eternity; if we distinguish rightly between both, as that there is a respect between causes working immutably or mutably. For thereby every man may see, that the same effect proceeding from •auses partly mutable & partly immutable, may well be called contingent in respect of mutable causes, ⟨p. 225⟩and necessary in respect of causes immutable.
15 Neither doth the necessity of consequence, which happeneth to the events by the immutable decree of Gods providence, take away that contingēce or casuality which they haue frō the mutable nature of second causes, or from the power & liberty of God, whereby he so decreed from al eternity; if we distinguish rightly betweene both, as that there is a respect betweene causes working immutablie or mutablie. For thereby euerie man may see, that the same effect proceeding frō •auses partly mutable & partly immutable, may wel be called cōtingēt in respect of mutable causes, ⟨p. 225⟩and necessary in respect of causes immutable.
16 Neither doth this immutable providence of God derogate ought from the use of teaching & our desire of well-doing,1 as if these things were in vain or to no purpose: for admitting a first cause it is not necessary to deny the second causes; nor the first, admitting the second. And God hath promised to save us, not without, but by these means, and hath for this reason commanded us to use them, expecting the good success of them from him.