A64611:2365
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.
12. The Decalogue is divided into ten Commandments, whereof four are ascribed unto the first, and the six other unto the second Table. Now, God numbered out these ten commandments or laws, not that he was delighted with this number more than any other, but because the titles, and arguments of the things themselves, to wit, the duties, were so many in number. For in these ten laws all that we owe unto God and our neighbour, is so comprehended, that nothing is omitted, and nothing is superfluous. So that the four commandments of the first Table contain all duties which we owe unto God immediately: and the six commandments of the second Table have in them whatsoever pertaineth to the leading of ⟨p. 525⟩this life in felicity and happiness. Howbeit there is much dissension about the number of the Commandments. For some reckon three, some five, and some four Commandments in the first Table and that that division, which so ascribeth four Commandments to the first Table, that the first proceedeth of not admitting other gods; the second, of not making any graven Images; the third, of not taking the name of God in vain; the fourth, of hallowing the Sabbath; and referreth the other six unto the second Table: that this division, I say, is the truest, these reasons declare: 1. Those are distinct Commandments,2 which are distinguished in the matter which they deliver, or whose matter and meaning is distinct and diverse (for doubtless God, when he divided the Decalogue into ten Commandments, would that each Commandment should differ •rom the rest in matter or meaning: so that those Commandments which differ in sense are diverse; and they, which differ not in sense or meaning, are not diverse Commandments, but one Commandment.) But the Commandment of not having strange gods, and the Commandment of not making graven Images differ, or are distinguished in matter or meaning: (for the first teacheth who is to be worshipped, namely, the alone true God; the second showeth, how God is to be worshipped, namely, not by the inventions of men: the first forbiddeth any other god, besides the true God alone, to be worshipped: the second prohibiteth any other worship of that only true God, then himself hath commanded:) Therefore they are diverse and distinct Commandments.