A14216:1215
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.
or those things which are indeed in their own nature apt to produce a contrary or diverse thing, or to forbear producing of their effect: and yet notwithstanding cannot do otherwise, because they are so moved by god, or by other causes, which although they be not changed, yet might have bin changed, or when they work so, cannot withal not work, or work otherwise, because two contradictories cannot be both at one time true.
or those things which are indeed in their owne nature apt to produce a contrary or diuerse thing, or to forbeare producing of their effect: and yet notwithstanding cannot do otherwise, because they are so moued by god, or by other causes, which although they be not changed, yet might haue bin changed, or when they work so, cannot withall not worke, or work otherwise, because two contradictories cannot bee both at one time true.
FORTUNE and CHANCE are sometimes taken for the events themselves or effects which follow causes that are causes but by an accident, by reason of such causes, 1as are causes by and in themselves, but not known to us: as when we say, good or evil fortune, happy or unhappy chance: sometimes they signify the causes of such events, either the manifest causes, which are causes but by an accident (as when any thing is said to be don by fortune or by chance) or the hidden and unknown causes, which are causes by and in themselves: As it is said in the Poet: Omnipotent fortune and fate inevitable. And they are wont to call that fortune which is a cause by an accident in voluntary agents, whose actions have some event, that seldom happeneth, besides their appointment: As he that digging with purpose to build, findeth treasure. Chance they call an accidental cause in natural agents, whose motions have effects neither proper to them, neither always happening, & that without any manifest cause directing it, as if a tile falling from a house kill one that passeth by.
FORTVNE and CHANCE are sometimes taken for the euents themselues or effects which follow causes that are causes but by an accident, by reason of such causes,