A25294:301
The substance of Christian religion, or, A plain and easy draught of the Christian…The substance of Christian religion, or, A plain and easie draught of the Christian…
The substance of Christian religion, or, A plain and easy draught of the Christian catechism in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy labourer in the Lord's vineyard, William Ames ...The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...
London: printed by T. Mabb for Thomas Davies, 1659
Title page typeset from the transcription.
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.
The tenth Lords day.
Rom. 11. 36. For of him, and through him, and to him are all things.
The Apostle brings an argument here to prove that which he had before put, viz. That God owes no man any thing. He proves it from the opposition thus; the cause owes nothing to its effect; but contrarily the effect owes all to the cause. Now God is as the cause, not as the effect, in respect of all things whatsoever, that either are, or are done in this world. But God as a cause comes under a threefold reason or notion; as 1. either of a procreating cause; […] •im are all things: or 2. of a conserving and directing cause; and through him or by him are all things: or 3. of a final cause, or for which; and to him, or for him are all things. In the first notion, creation is attributed to him; in the second sustentation and gubernation of all things; in which two, the providence of God doth properly consist: in the third notion, perfection and conservation of all things is attributed to God; in which the end and accomplishment of creation, sustentation, and gubernation is seen and consists.
THe Apostle brings an argument here to prove that which he had before put, viz. That God ows no man any thing. He proves it from the opposition thus; the cause ows nothing to its effect; but contrarily the effect ows all to the cause. Now God is as the cause, not as the effect, in respect of all things whatsoever, that either are, or are done in this world. But God as a cause comes under a threefold reason or notion; as 1. either of a procreating cause; im are all things: or 2. of a conserving and directing cause; and through him or by him are all things: or 3. of a final cause, or for which; and to him, or for him are all things. In the first notion, creation is attributed to him; in the second sustenation and gubernation of all things; in which two, the providence of God doth properly consist: in the third notion, perfection and conservation of all things is attributed to God; in which the end and accomplishment of creation, sustentation, and gubernation is seen and consists.