A14216:1070
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 2 › OF CREATION. › Section 1: 1 WHETHER THE WORLD WERE CREATED OF GOD.
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.
4 Ob. If time be eternal, then motion also is eternal: for time is the measure of motion, 1whereby we judge how long or short all motion is. But time is eternal; because every instant or point of time is the end of that time which went before, & the beginning of that which followeth. Therefore also motion is from everlasting. Auns. The appellation of time here is ambiguous or doubtful, and therefore causeth a double answer. For if time be taken only for the measure of some motion, the Major is true, but if it be taken for the during of any thing, the Major is false: as it ⟨p. 360⟩is manifest in the during of quietness, which during also is time. So also eternity is time without any mutation of the thing which is eternal. So the Minor also is true as concerning duration; but as concerning the measuring of motion, it is false. Neither is it furthered by the argument which is adjoined concerning an instant. For the first instant or moment wherein any motion beginneth, may be also without any precedent motion (for otherwise we should be fain to say that all, even the shortest motions of all things, were from everlasting.) And that instant is only the beginning, or first point, or indivisible moment, wherein time, by the will of God, began to flow or multiply; but it is not the end of any time forepast. So the first point in a line hath only line after it, not also before it: that is, it is the beginning of the line, not also the end.
4 Ob. If time be eternal, then motion also is eternal: for time is the measure of motion, 1wherby we iudge how long or short al motiō is. But time is eternal; because euery instant or point of time is the end of that time which went before, & the beginning of that which followeth. Therefore also motion is from euerlasting. Auns. The appellation of time heere is ambiguous or doubtfull, and therefore causeth a double aunswere. For if time bee taken onelie for the measure of some motion, the Maior is true, but if it be takē for the during of any thing, the Maior is false: as it ⟨p. 360⟩is manifest in the during of quietnesse, which during also is time. So also eternity is time without any mutation of the thing which is eternall. So the Minor also is true as concerning duration; but as concerning the measuring of motion, it is false. Neither is it furthered by the argument which is adioined concerning an instant. For the first instant or moment wherein any motion beginneth, may bee also without any precedent motion (for otherwise wee shoulde bee faine to say that all, euen the shortest motions of all thinges, were from euerlasting.) And that instant is onely the beginning, or first point, or indiuisible moment, wherein time, by the will of God, beganne to flowe or multiply; but it is not the end of any time forepast. So the first point in a line hath only line after it, not also before it: that is, it is the beginning of the line, not also the end.