A14216:999
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.
1 Objection. That, without which second causes, which work necessarily, can not work; doth it self also work necessarily. Without the first cause, which is God, Second causes, which necessarily work, cannot work: therefore the first cause also, which is God, worketh together with them necessarily. Answer. The Major is true of such causes as work with absolute necessity: but it is false of such as work only of a conditional necessity, that is because it so pleaseth God (who notwithstanding could move them otherwise, or else at all not move them, or not so much as make them) that they should work, and should work after that manner, which they do work. Therefore all second causes depend on the first, but not the first any way on the second.
1 Obiection. That, without which second causes, which worke necessarilie, can not worke; doth it selfe also worke necessarilie. Without the first cause, which is God, Second causes, which necessarilie worke, cannot worke: therefore the first cause also, which is God, worketh together with them necessarilie. Aunswere. The Maior is true of such causes as woorke with absolute necessitie: but it is false of such as worke onely of a conditionall necessitie, that is because it so pleaseth God (who notwithstanding could moue them otherwise, or else at all not moue them, or not so much as make them) that they should worke, and shoulde worke after that maner, which they doe woorke. Therefore all second causes depend on the first, but not the first any way on the second.
2 Objection. God is unchangeably good; therefore not freely good. Answer. This unchangeableness, doth not diminish, but establish the liberty of Gods will. For it is not the unchangeableness of a nature, but constraint and coaction, which is contrary to liberty: and so much the more freely the will chooseth, with how much the greater and surer force and motion it is carried unto her object.
2 Obiection. God is vnchangeablie good; therefore not freelie good. Aunswere. This vnchangeablenes, dooth not diminish, but establish the libertie of Gods will. For it is not the vnchangeablenes of a nature, but constraint and coaction, which is contrarie to libertie: and so much the more freely the will chooseth, with howe much the greater and surer force and motion it is carried vnto her obiect.