A64611:2096
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.
3. The Lords Supper teacheth us, That Christ is to be worshipped in heaven at the right hand of his Father. For it overthroweth not, but establisheth and ratifieth the Articles of Faith and doctrine of the whole Gospel, which showeth, that Christ is to be sought and worshipped Above. 1Seek the things which are above, where Christ sitteth at the right hand of God: 2And Stephen, when he was stoned, saw Christ, and worshipped him Above, standing at the right hand of God. The ancient Church also sang in their Liturgy, or common Service and Prayer, Sursum corda, We lift up our hearts unto the Lord. On the other side, the Mass telleth us, That Christ is to be worshipped in the bread; which adoration and worship, questionless is idolatrous. For, To worship Christ in the bread, is, to direct our worship in soul, mind, cogitation, and as much as may be, in the motion of our bodies, to the place in which the bread is; and turning hereto, to yield reverence unto Christ, as if he were present there, more than else-where. So of old they worshipped God at the Ark, turning thereto with their minds, and as much as might be, with their external grace and inclination of body. That this is idolatry, we prove: 1. Because no creature hath power to tie the worship of God to any thing or place,3 wherein God hath not commanded by express word himself to be worshipped, and wherein God hath not promised to hear us. And hereby is the cause of that difference plainly seen, why the Jews, directing their prayer to the Propitiatory or Mercy-seat, did notwithstanding withal in spirit worship the true God, and were by promise from him assured to be heard; but worshipping in Dan and in Bethel, and in the high places, and in the Temple of Samaria, were Idolaters; not knowing what they worshipped: and the cause of this thing is more at large declared, 1 Kings 17.9. 2. Because in the New Testament all worship, which is tied to any certain place on earth, is utterly taken away, and spiritual worship only required, stirred and kindled by the holy Ghost, and done with a true faith and knowledge of God.4