A64611:2102
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 opinion of Merit in the work done is grounded on the Mass. For the Mass-Priests feign that the Mass is a propitiatory sacrifice, which for its own worth doth merit, even by the work it self wrought, (that is, through the external right and action) both for him that celebrateth, and for others, remission of sins. Whereas even Moses sacrifices had not this property or power but the only sacrifice of the Son of God once offered for us, whereunto the Lords Supper leadeth and directeth us, and from which the Mass with-draweth us.1 The Fathers indeed sometimes call a supper a Sacrifice and so it is; but an Eucharistical or thanksgiving sacrifice, not a propitiatory sacrifice, as the Papists dream. And the Supper verily, is even that same sacrifice which Christ offered, in such sort, as the bread is that body which Christ gave for us: but sacramentally. But our Mass-Priests will have the Mass to be not the same sacrifice which Christ offered, but diverse and different from it: For they term it a sacrifice without blood, whereby is obtained remission of sins. Therefore in very truth they deny Christs bloody sacrifice, whilst they deny that Christ hath perfectly merited remission of sins, and invent another sacrifice for the purging of sin; howsoever in words they profess that they offer no other sacrifice then that which Christ offered. For it is one thing for the same sacrifice to be often offered, which cannot be verified of Christs sacrifice: and another thing for one sacrifice to be once offered, and that sufficient to take away all sins, which the Scripture affirmeth of Christs sacrifice. For these speeches are contradictory; This sacrifice alone is sufficient for remission of sins: and, This sacrifice with others is offered for sins.
3. The opinion of Merit in the worke done is grounded on the Masse. For the Masse-Priests feigne that the Masse is a propitiatory sacrifice, which for its own worth doth merit, even by the worke it selfe wrought, (that is, through the externall right and action) both for him that celebrateth, and for others, remission of sins. Whereas even Moses sacrifices had not this property or power but the only sacrifice of the Son of God once offered for us, whereunto the Lords Supper leadeth and directeth us, and from which the Masse with-draweth us.1 The Fathers indeed sometimes call a supper a Sacrifice and so it is; but an Eucharisticall or thanksgiving sacrifice, not a propitiatory sacrifice, as the Papists dreame. And the Supper verily, is even that same sacrifice which Christ offered, in such sort, as the bread is that body which Christ gave for us: but sacramentally. But our Masse-Priests will have the Masse to be not the same sacrifice which Christ offered, but diverse and different from it: For they terme it a sacrifice without blord, whereby is obtained remission of sins. Therefore in very truth they deny Christs bloody sacrifice, whilst they deny that Christ hath perfectly merited remission of sinnes, and invent another sacrifice for the purging of sin; howsoever in words they professe that they offer no other sacrifice then that which Christ offered. For it is one thing for the same sacrifice to be often offered, which cannot be verified of Christs sacrifice: and another thing for one sacrifice to be once offered, and that sufficient to take away all sins, which the Scripture affirmeth of Christs sacrifice. For these speeches are contradictory; This sacrifice alone is sufficient for remission of sins: and, This sacrifice with others is offered for sins.