A64611:1990
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.
In remembrance of me.] That is, thinking and mediating of my benefits, which I have done for you, and which are by these rites recalled into your memory; and further verily feeling and finding in heart, that I give you these my benefits; and therefore celebrating them by public confession before God and Angels yea before men also, and so giving me thanks for them. Wherefore the end of Christs Supper is remembrance: 1which is not a mere meditation on the history, but a calling to mind the death and benefits of Christ, and a faith whereby we apply Christ and his merit unto us, and gratefulness or a public confession of his benefits. This remembrance is the whole: whose parts are the memory of Christs benefits; faith, whereby we apply Christ and his merit unto us, thankfulness or public confession of his benefits. Whence it is manifest, that the Supper was instituted to this end, to be unto us a memorial of Christ, putting us in mind what and how great blessings he hath purchased for us, and with what and how exquisite torments and bitter death he obtained them, confirming in us also our faith whereby we apprehend them. Wherefore it followeth not; Christ did institute his Supper for a remembrance of him: Therefore he did not institute it for confirmation of our faith. For this objection is no less frivolous, then if I should say, The holy Ghost confirmeth our faith: Therefore the Supper doth not. For (as it hath been said before) the reason ⟨p. 435⟩followeth not to the removing of the instrumental cause, by the putting of the principal cause; as neither doth it follow to the denial of a part, by the putting of the whole: for remembrance compriseth the remembering of Christs benefits, faith, and thanksgiving. For by his sacraments Christ remembereth us of himself and his benefits, and by his sacraments he raiseth and establisheth in us our trust and confidence in him; and further, of that remembrance of Christs benefits it must follow, that we also yield thanks unto him therefore publicly. So then, the Supper is not only to admonish us of our duty, as some think; but it must first represent unto us Christs benefit, and then afterwards our duty: for where no benefit is, there we cannot be thankful.
In remembrance of me.] That is, thinking and mediating of my benefits, which I have done for you, and which are by these rites recalled into your memory; and further verily feeling and finding in heart, that I give you these my benefits; and therefore celebrating them by publick confession before God and Angels yea before men also, and so giving mee thanks for them. Wherefore the end of Christs Supper is remembrance: