A64611:2137
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.
The second end is thanksgiving for these benefits of Christ, and our public and solemn profession of them, and our duty towards Christ. The third is, the distinguishing of the Church from other sects. The fourth, that it might be a bond of mutual love and dilection. The fifth, that it might be a bond of our assemblies and meetings. 3. That first end and use, which is the confirmation of our faith in Christ, the Supper of the Lord hath, because Christ himself giveth this bread and drink by the hands of his Ministers, to be a memorial of him; that is, to admonish and put us in remembrance by this sign, as by his visible word, that he died for us, and is the food of eternal life unto us, while he maketh us his members: both because he hath annexed a promise to this rite, that he will feed those who eat this bread in remembrance of him, with his own body and blood, when he saith, This is my body; and also because the holy Ghost doth by this visible testimony move our minds and hearts more firmly to believe the promise of the Gospel. 4. There is then in the Lords Supper a double meat and drink,; one external, visible, terrene; namely, bread and wine: and another internal. There is also a double eating and receiving; an external and signifying, which is the corporal receiving of the bread and wine; that is, which is performed by the hands, mouth, and senses of the body: and an internal invisible, and signified, which is the fruition of Christs death, and a spiritual engrafting into Christs body; that is, which is not performed by the hands and mouth of the body, but by the spirit and faith. Lastly, there is a double administer and dispenser of this meat and drink; an external, of the external, which is the Minister of the Church, delivering by his hand bread and wine: and an internal, of the internal meat, which is Christ himself, feeding us by his body and blood. 5. Not the body and blood of Christ, but the bread and wine are the signs which serve for confirmation of our faith: for the body and blood of Christ are received, that we may live for ever. But the bread and wine are received, that we may be confirmed and assured of that heavenly food, and daily more and more enjoy it. 6. Neither is the bread changed into the body of Christ, nor the wine into the blood of Christ;
The second end is thanksgiving for these benefits of Christ, and our publick and solemn profession of them, and our duty towards Christ. The third is, the distinguishing of the Church from other sects. The fourth, that it might be a bond of mutuall love and dilection. The fifth, that it might be a bond of our assemblies and meetings. 3. That first end and use, which is the confirmation of our faith in Christ, the Supper of the Lord hath, because Christ himself giveth this bread and drink by the hands of his Ministers, to be a memoriall of him; that is, to admonish and put us in remembrance by this signe, as by his visible word, that he died for us, and is the food of eternall life unto us, while he maketh us his members: both because he hath annexed a promise to this rite, that he will feed those who eat this bread in remembrance of him, with his own body and bloud, when he saith, This is my body; and also because the holy Ghost doth by this visible testimony move our minds and hearts more firmly to beleeve the promise of the Gospel. 4. There is then in the Lords Supper a double meat and drinke,; one externall, visible, terrene; namely, bread and wine: and another internall. There is also a double eating and receiving; an externall and signifying, which is the corporall receiving of the bread and wine; that is, which is performed by the hands, mouth, and senses of the body: and an internall invisible, and signified, which is the fruition of Christs death, and a spirituall ingraffing into Christs body; that is, which is not performed by the hands and mouth of the body, but by the spirit and faith. Lastly, there is a double administer and dispenser of this meat and drink; an externall, of the externall, which is the Minister of the Church, delivering by his hand bread and wine: and an internall, of the internall meat, which is Christ himself, feeding us by his body and bloud. 5. Not the body and bloud of Christ, but the bread and wine are the signs which serve for confirmation of our faith: for the body and bloud of Christ are received, that we may live for ever. But the bread and wine are received, that we may be confirmed and assured of that heavenly food, and daily more and more injoy it. 6. Neither is the bread changed into the body of Christ, nor the wine into the bloud of Christ;