A64611:2094
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.
Now let us see the differences of the Supper, and the Mass; and those most contrary one to another, and such, as in respect whereof, the Mass ought to be abolished. They are especially three, and are deciphered in the Catechism: 1. The Lords Supper testifieth unto us, That we have full remission of sins, and justification freely by faith, for Christs one and only sacrifice finished on the Cross: according to these sayings of Scripture; The bread is the body of Christ, given for us. 1The cup is the blood of Christ, shed for us for remission of sins. Do this in remembrance of me. Show forth the Lords death till he come. That did he once, when he offered up himself. By his own blood entered he in once into the holy place, and obtained eternal redemption for us. For then must he have often suffered since the foundation of the world, but now in the end of the world hath he appeared once, to put away sin by the sacrifice of himself. 2By the which will we are sanctified, even by the offering of the body of Jesus Christ once made. This man, after he had offered one sacrifice for sins, sitteth for ever at the right hand of God. With one offering hath he consecrated for ever them that are sanctified. Contrariwise, the Mass denieth, that both quick and dead have remission of sins, by and for Christs ⟨p. 458⟩oblation, except also he be daily offered by the Massing-Priests to God his Father. For thus hath that their Canon, which they call the less: Holy Father, Almighty and Eternal God, receive this immaculate host or sacrifice, which I thy unworthy servant offer to thee my living and true God, for my innumerable sins, offences, and negligences, and for all that stand about me here present, yea, and for all faithful Christians, quick and dead, that it may be profitable to me and them to everlasting salvation. And their greater Canon hath: Remember Lord thy servants and handmaids N. and all here present, whose faith and devotion is well known unto thee; for whom we offer, or who offer unto thee this sacrifice of praise for themselves, and all that are theirs, for the redemption of their souls, for the hope of their safety and salvation. What need was there that Christ should offer himself at all, if the oblation of a petty Mass-Priest may serve for the redemption of souls?