A64611:827
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. 5. Whatsoever hath a beginning hath also an ending: The celestial bodies have no ending: Therefore they had no beginning. Answ. The Major is to be distinguished. Whatsoever hath a beginning naturally, by motion or alteration of a pre-existen subject, hath an ending also, and is corrupted, to wit, naturally, by motion:1 The celestial bodies are not corrupted, that is naturally; for they have not a matter which is capable of another form: Therefore they had no beginning, that is, by natural ⟨p. 184⟩motion: For by order of nature, corruption followeth the generation of one thing out of another. Now although heaven is not corrupted naturally, yet it is corruptible by the absolute power of God, working without any motion: for the omnipotency of the Creator is able most freely either to preserve the same state, or to change, or to bring to nothing as well those things which he formeth out of other things, as which he produceth out of nothing.
Object. 5. Whatsoever hath a beginning hath also an ending: The celestiall bodies have no ending: Therefore they had no beginning. Answ. The Major is to be distinguished. Whatsoever hath a beginning naturally, by motion or alteration of a pre-existen subject, hath an ending also, and is corrupted, to wit, naturally, by motion:1 The celestiall bodies are not corrupted, that is naturally; for they have not a matter which is capable of another form: Therefore they had no beginning, that is, by naturall ⟨p. 184⟩motion: For by order of nature, corruption followeth the generation of one thing out of another. Now although heaven is not corrupted naturally, yet it is corruptible by the absolute power of God, working without any motion: for the omnipotency of the Creatour is able most freely either to preserve the same state, or to change, or to bring to nothing as well those things which he formeth out of other things, as which he produceth out of nothing.
- 1Heaven is not corrupted naturally, but by the power of God.