A64611:2366
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.
So of the contrary, the Commandments touching concupiscence, which some divide into the ninth and tenth; that it is in sense and meaning but one Commandment, both themselves are witnesses, as often as in their Expositions and Paraphrases hereon, they join this their ninth and tenth together: and Paul also teacheth the same doctrine, when he speaketh of all concupiscence, as of one Commandment:1 I had not known lust (to be sin) except the Law had said, Thou shalt not lust. Wherefore the two first Commandments before specified, are two divers Commandments; and this last, imagined by some to be two, is but one Commandment. But if therefore yet the tenth Commandment must be cut in two diverse Commandments, because it distinctly maketh mention of divers things, not to be coveted or lusted after, namely, our neighbours house, and our neighbours wife; it shall thereof follow, that so many Commandments must be numbered, as there are recited kinds of things in every Commandment. 2. Doubtless those Commandments are divers, and not the same, which are distinguished of Moses by diverse periods or sentences, and verses; and those no whit different in themselves, but one Commandment, which are comprised of Moses in one period or verse. But Moses hath distinguished the first Commandment (which proceedeth, Of not having strange gods) from the second (which is, Of not making Idols) in divers verses and periods. Therefore they are distinct Commandments. Contrariwise, Moses hath not distinguished the Commandment touching the coveting of our neighbours house and wife by several periods, but hath comprehended it in one period or sentence: therefore there is but one Commandment concerning concupiscence. 3. Questionless, Moses retained one and the same order of the Commandments, both in Exodus and Deuteronomy: But he transposeth in those places the words of the tenth Commandment, touching the coveting of our neighbours wife, (for in Exodus is placed first, Thou shalt not covet thy neighbours house, and then followeth, Thou shalt not covet thy neighbours wife: but in Deuteronomy these words are foremost, Thou shalt not covet thy neighbours wife, and these follow, Thou shalt not covet thy neighbours house.) Therefore these two members are parts of one Commandment; else there can no ninth Commandment be assigned;
So of the contrary, the Commandements touching concupiscence, which some divide into the ninth and tenth; that it is in sense and meaning but one Commandement, both themselves are witnesses, as often as in their Expositions and Paraphrases hereon, they joyne this their ninth and tenth together: and Paul also teacheth the same doctrine, when he speaketh of all concupiscence, as of one Commandement: