A64611:822
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
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.
1Other questions; as, Whether the world was created from everlasting, or in time: that is, Whether it be an effect of equal perpetuity with his cause, and so co-eternal; or, Whether it once so began to be, that before it had no being. Again, Whether, if sometimes it were not, yet it was necessary that it should be created: And, Whether it shall endure for ever: And if it endure, Whether it shall remain the same, or it is to be changed. These and such like questions cannot be decided by Philosophy: The reason is, because all these things depend upon the mere will of God, the first mover of all things, who doth nothing of necessity, but with most absolute freedom. Now this his will is not known to any creature, but to whomsoever God himself revealeth it: Therefore it is not manifested to heathenish Philosophers, but declared to the Church alone: for they cannot possibly collect any thing hereof by proceeding from a continuing effect unto his cause. It followeth indeed, that there is some cause of those effects: but it followeth not, that those effects were produced of that cause either at this, or that time, or from all eternity; because a free agent may either act, or suspend his action at his pleasure. The whole demonstration hereof is thus brought in form: No effect depending only of such a cause as worketh freely or contingently, can be demonstrated by that cause: But the creation of the world is such an effect: Therefore the creation of the world cannot be demonstrated by the will of God, the first mover of all things, that it either was made from everlasting, or in some beginning of time. 2Now, whatsoever arguments are brought of Philosophers against the creation of the world, it is easy to perceive that these were not framed out of true Philosophy, but by the imaginations of men; if the order of the generation and mutation of things instituted in nature, which was created of God, be discerned from creation.
1Other questions; as, Whether the world was created from everlasting, or in time: that is, Whether it be an effect of equall perpetuity with his cause, and so co-eternall; or, Whether it once so began to be, that before it had no being. Again, Whether, if sometimes it were not, yet it was necessary that it should be created: And, Whether it shall endure for ever: And if it endure, Whether it shall remain the same, or it is to be changed. These and such like questions cannot be decided by Philosophy: The reason is, because all these things depend upon the meer will of God, the first mover of all things, who doth nothing of necessity, but with most absolute freedome. Now this his will is not known to any creature, but to whomsoever God himselfe revealeth it: Therefore it is not manifested to heathenish Philosophers, but declared to the Church alone: for they cannot possibly collect any thing hereof by proceeding from a continuing effect unto his cause. It followeth indeed, that there is some cause of those effects: but it followeth not, that those effects were produced of that cause either at this, or that time, or from all eternity; because a free agent may either act, or suspend his action at his pleasure. The whole demonstration hereof is thus brought in form: No effect depending onely of such a cause as worketh freely or contingently, can be demonstrated by that cause: But the creation of the world is such an effect: Therefore the creation of the world cannot be demonstrated by the will of God, the first mover of all things, that it either was made from everlasting, or in some beginning of time.