A64611:826
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.
Object. 4. If time be eternal, then motion is also eternal; for time is the measure of motion, whereby 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, and the beginning of that which followeth: Therefore also motion is from everlasting. 1Answ. 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 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 fore-past. 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.
Object. 4. If time be eternall, then motion is also eternall; for time is the measure of motion, whereby wee judge how long or short all motion is: But time is eternall; because every instant or point of time is the end of that time which went before, and the beginning of that which followeth: Therefore also motion is from everlasting. 1Answ. The appellation of time here is ambiguous or doubtfull, and therefore causeth a double answer: For if time be taken onely 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 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 adjoyned 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 fore-past. 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.