A14216:413
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
Part 1 › OF FREE-WILL. › Section 2: 2 What is the liberty of will.
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.
Furthermore, that which is endowed with this faculty or ability, is called free, that is, doing as it self will without constraint. For that is said to be a free agent, 1which, whether it be moved of it self only, or also of some external cause, yet notwithstanding hath such an internal cause of the action which proceedeth from it, as thereby both it is apt to this motion; and it self moveth while it is moved, that is, is moved by an inward cause to do after this or that manner, suffering no force or constraint thereto of any external agent. Wherefore an agent doeth not cease to be free and voluntary, albeit it be moved of an external cause, so as it be not constrained, and have in it self not only a Passive, but also an Active Original and cause of the action which it worketh. Now that which is ⟨p. 142⟩voluntary is opposed to that which is violent or constrained, 2but not to that which is necessary. For God and the blessed Angels are necessarily and always good, yet not constrainedly, but with most free will. For that is said to be constrained, which hath only an external beginning and cause of motion, and not also an internal, whereby it may also move it self to do on this or that manner. Wherefore the difference between constrained and necessary is to be observed, as also between contingent, and free. Constrained is in respect of necessary, as a special in respect of his general. For whatsoever is constrained is necessary, but not whatsoever is necessary is constrained. So* Contingent in respect of free is as a general in respect of his special. For whatsoever is free is contingent, but not all that is contingent is free. And as that which is constrained may be also contingent, but cannot be either free or voluntary: So that which is necessary may be voluntary, or free: & contrariwise, that which is voluntary may be necessary, but cannot be constrained.
Furthermore, that which is endewed with this facultie or abilitie, is called free, that is, dooing as it selfe will without constraint. For that is saide to bee a free agent, 1