A14212:619
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.
3 Free-will therefore is a faculty or power of willing or nilling, choosing or refusing without constraint, of its own proper motion or aptness to either of both which the understanding telleth is to be chosen or refused.
3 Free-wil therfore is a facultie or power of willing or nilling, chusing or refusing without constraint, of its owne proper motion or aptnesse to either of both which the vnderstanding telleth is to be chosen or refused.
4 Two things therefore there are, which are con mom to that free will which is in God, & that which is in reasonable creatures: the first, that they do all things with deliberation and counsel, or by help of the understanding, showing the object: the second, that the will of its own accord and natural ⟨p. 232⟩force without constraint, willeth or nilleth that which the mind hath conceived.
4 Two things therfore there are, which are cō mō to that free wil which is in God, & that which is in reasonable creatures: the first, that they doe al things with deliberation and counsel, or by helpe of the vnderstanding, shewing the obiect: the second, that the will of its owne accord and naturall ⟨p. 232⟩force without constraint, willeth or nilleth that which the minde hath conceaved.
5 But the differences between that freedom which is in God, & that which is in the creatures are three: the first is in the understanding, because God from all eternity doth most perfectly understand and behold all things, neither can be ever be ignorant of any thing, or any way err in judgment: the second is in the will, because Gods will is ruled, bowed, or dependeth of no other cause than of it self: but the wills of Angels and men, are in such sort the causes of their own actions and motions, that nevertheless by the secret counsel of God, and his power and efficacy ever and everywhere present, they are moved to the choice or refusal of objects, either immediately by God, or by instruments and means sometimes good, sometimes bad, such as it best pleaseth God to use: and it is impossible for them to do any thing without the eternal and immutable counsel of God. The third is both in the understanding, and also in the will because God as he knoweth all things immutably, so also he hath decreed from everlasting, & willeth immutably all things which are done as they are good, and permitteth them as they are sins: but as in creatures the knowledge & judgment of things is mutable, so also is their will.