A64611:2099
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.
These differences did D. Ursine, in the year of our Lord 1569. thus enlarge and deliver 1. The Supper testifieth, that Christs only sacrifice justifieth: The Mass-Priests say, that the Mass justifieth for the very work done, as they use to speak: that is, through the external rite and action. 2. The Supper teacheth us, that Christ redeemed us by offering himself for us: The Mass-Priests say, that we are redeemed by Christ offered by them. 3. The Supper telleth us, that our salvation is perfected by Christs own sacrifice: The Mass-mongers report, that it is perfected by infinite numbers of Masses. 4. The Supper instructeth us, how we are engrafted into Christ by faith by means of the holy Ghost: The Mass falsely feigneth, that Christ entereth into us corporally; or we are engrafted into Christ by his corporal conveyance into us. 5. The Supper teacheth us, that Christ, having ended his sacrifice, ascended into heaven: Our Massemongers tell us, that he in his body is on the Aliar. 6. In the Supper bread and wine remain, and change not their substance; because Sacraments retain, and change not the substance of the sign: The Mass-Priests declare unto us, that the substance of bread and wine is quite abolished, and the accidents only remain. 7. The end of the Supper is, the confirmation of faith in Christ, and his one only sacrifice: The end of the Mass is, a confirmation of that opinion of works meritorious for their very working and performance, and a denial of Christs sacrifice. 8. The Supper teacheth us, that Christ is to be adored above in heaven: The Mass-mongers adore him under the forms of bread and wine. These differences prove, that the Popish Mass, in the foundation and ground thereof, is nothing else but a denial of CHRISTS only sacrifice, and an horrible Idolatry. They further point out unto us many ⟨p. 460⟩causes, for which the Popish Mass ought to be suppressed, abolished, and abandoned far out of the Church:1 of which are these here expressed.
These differences did D. Ʋrsine, in the yeare of our Lord 1569. thus inlarge and deliver 1. The Supper testifieth, that Christs onely sacrifice justifieth: The Masse-Priests say, that the Masse justifieth for the very worke done, as they use to speake: that is, through the externall rite and action. 2. The Supper teacheth us, that Christ redeemed us by offering himselfe for us: The Masse-Priests say, that we are redeemed by Christ offered by them. 3. The Supper telleth us, that our salvation is perfected by Christs owne sacrifice: The Masse-mongers report, that it is perfected by infinite numbers of Masses. 4. The Supper instructech us, how we are ingraffed into Christ by faith by means of the holy Ghost: The Masse falsly feigneth, that Christ entreth into us corporally; or wee are ingraffed into Christ by his corporall conveyance into us. 5. The Supper teacheth us, that Christ, having ended his sacrifice, ascended into heaven: Our Massemongers tell us, that he in his body is on the Aliar. 6. In the Supper bread and wine remaine, and change not their substance; because Sacraments retaine, and change not the substance of the signe: The Masse-Priests declare unto us, that the substance of bread and wine is quite abolished, and the accidents onely remaine. 7. The end of the Supper is, the confirmation of faith in Christ, and his one onely sacrifice: The end of the Masse is, a confirmation of that opinion of workes meritorious for their very working and performance, and a deniall of Christs sacrifice. 8. The Supper teacheth us, that Christ is to be adored above in heaven: The Masse-mongers adore him under the formes of bread and wine. These differences prove, that the Popish Masse, in the foundation and ground thereof, is nothing else but a deniall of CHRISTS onely sacrifice, and an horrible Idolatry. They further point out unto us many