A64611:2367
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.
and the Adversary must needs say, that Moses in one of these places confoundeth the ninth Commandment with the tenth, and substituteth a part of the tenth in place of the ninth; which absurdity Moses may by no means be accused of. By this transposing therefore and displacing of the words, the holy Ghost doth sufficiently declare, that he would have all to be but one Commandment, whatsoever is read in the tenth Commandment, jointly comprehended and contained in one period or sentence. 4. There is very great and weighty authority, whereby this distinction ⟨p. 526⟩of the Commandments is confirmed. For thus do the ancient Writers of the Jews, Josephus and Philoa, distinguish the first and second Commandment, and knit up in one the tenth Commandment, which our Adversaries divide into two. In like sort do the Greek Ecclesiastical Writers divide the Decalogue: as Athanasius, Origen, Gregory Nazianzene, Chrysostom, Zonaras, and Nicephorusb: And unto this opinion and sentence subscribe also the Latin Ecclesiastical Writers; as Jerome, Ambrose, Sulpitius, Severus, and Austinc. Therefore this distinction of the Decalogue was of ancient reputed best, and so received in the Greek and Latin Church▪ We have therefore restored, not changed or altered the Decalogue. Now whereas Josephus, Philo, and some Greek Writers, attribute to each Table five Commandments, this maketh nothing against us: For, howsoever they so do, yet herein they all agree, that the words and clauses touching the worshipping of one God, and not having any graven Image, are two distinct Commandments: and the clause touching Concupiscence maketh not two, but one Commandment. Likewise, we find another division in Augustined, which reckoneth only three Commandments in the first Table, and seven in the second. But the Allegory of the Trinity, whereon Augustine groundeth this reason, is too weak a proof for confirmation thereof. Howbeit this we must observe, that if the doctrine and purpose of the Decalogue, touching the true God, and his true worship be no way impeached, but reserved whole and entire, we ought not to maintain any bitter contention about the reckoning or account of the Commandments in their Tables.