A64611:2100
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.
1. The Popish Mass is a manifold corrupting, or rather abolishing of the whole rite instituted by Christ. For it taketh away the cup from the people, and admitteth many childish toys unknown to the Apostles, and never practised by religious antiquity, when as notwithstanding no creature hath any power to institute any Sacraments, or to change and abolish the constitutions and ordinances of God.
1. The Popish Masse is a manifold corrupting, or rather abolishing of the whole rite instituted by Christ. For it taketh away the cup from the people, and admitteth many childish toyes unknowne to the Apostles, and never practised by religious antiquity, when as notwithstanding no creature hath any power to institute any Sacraments, or to change and abolish the constitutions and ordinances of God.
2. The Mass taketh away the sign and Sacrament it self, because it transformeth the sign into the thing signified. For it denieth that there is any bread and grain remaining; but saith, it is the flesh and blood of Christ substantially, which is flat repugnant to the nature of a Sacrament, which admitteth not that the substance of the signs be abolished, nor requireth a physical connection of the signs and things signified, and therefore no transubstantiation, or corporal presence in the Supper; but leadeth us unto Christ crucified, and now reigning in heaven, and thence communicating himself unto us.
2. The Masse taketh away the signe and Sacrament it selfe, because it transformeth the signe into the thing signified. For it denieth that there is any bread and graine remaining; but saith, it is the flesh and bloud of Christ substantially, which is flat repugnant to the nature of a Sacrament, which admitteth not that the substance of the signes be abolished, nor requireth a physicall connexion of the signes and things signified, and therefore no transubstantiation, or corporall presence in the Supper; but leadeth us unto Christ crucified, and now reigning in heaven, and thence communicating himselfe unto us.