A14216:424
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.
Secondly if any man urge, that it is a point of liberty, not only to resolve of any advise what he will, but after he hath resolved to be able either to follow it, or to change it: we understand by those things which have been already spoken, that this doth agree to the creatures, which may or in their purposes, and therefore stand in need of changes & alterations: but not to god, who can never err, and therefore requireth no change of his purpose. Lastly, if they reply, That not to be able to alter a purpose once undertaken is a defect of ability or power, & therefore against the liberty of God: we answer that the antecedent of this reply is true, if the change of it be impossible by reason of some impediment, coming from some external cause, or by reason of defect of nature, or ability: but the antecedent is most false, if the impossibility of change proceed from a perfection of that nature, which is not changed, & from a wisdom and rightness of that purpose which is unchangeable, and from a perseverance and constancy of the will in that which is good and right, after which sort it is apparent to be in God.
Secondly if any man vrge, that it is a point of liberty, not onlie to resolue of anie aduise what he will, but after he hath resolued to bee able either to followe it, or to change it: we vnderstand by those things which haue beene alreadie spoken, that this doth agree to the creatures, which may or in their purposes, and therefore stand in need of changes & alterations: but not to god, who can neuer er, and therefore requireth no change of his purpose. Lastly, if they reply, That not to be able to alter a purpose once vndertaken is a defect of abilitie or power, & therefore against the libertie of God: we answere that the antecedent of this reply is true, if the change of it be impossible by reason of some impediment, comming from some external cause, or by reason of defect of nature, or ability: but the antecedent is most false, if the impossibilitie of change proceed from a perfection of that nature, which is not changed, & from a wisedome and rightnesse of that purpose which is vnchangeable, and from a perseuerance and constancy of the will in that which is good and right, after which sort it is apparant to be in God.