A14216:2251
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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.
11 As in this right use the body of Christ is sacramentally eaten: so also without this use, (as by unbelievers and hypocrites) it is eaten sacramentally indeed, but not really, that is, the sacramental Symbols or signs bread and wine are received, but not the things themselves of the sacrament, to wit, the body and blood of Christ.
11 As in this right vse the bodie of Christ is sacramentallie eaten: so also without this vse, (as by vnbeleeuers and hypocrites) it is eaten sacramentally indeede, but not reallie, that is, the sacramental Symboles or signes bread and wine are receiued, but not the thinges themselues of the sacrament, to wit, the bodie and bloud of Christ.
12 This doctrine of the supper of the Lord is grounded upon very many and those most sound and firm reasons. All those places of Scripture confirm it, which speak of the Lords supper; and Christ, calling not any invisible thing in the bread▪ but the very visible and broken bread it self his body delivered or broken for us: which whereas it cannot be meant properly, himself addeth an exposition, that that bread is truly received in remembrance of him; which is as if he had said, That the bread is a sacrament of ⟨p. 775⟩his body. So likewise he saith, the supper is the new testament, which is spiritual, one, and everlasting. And Paul saith it is the communion of the body and blood of Christ, because all the faithful are one body in christ; who cannot stand together with the communion of Devils. Likewise, he maketh one and the same engrafting into christs body by one spirit to be both in Baptism and in the Lords Supper. Moreover the whole doctrine and nature of sacraments confirm the same, all which represent unto the eyes the same spiritual communion of christ to be received by faith, which the word or promise of the Gospel declareth unto the ears. Therefore they are called by the names of the things signified, and in their right use have the receiving of the things adjoined unto them. The Articles also of our faith confirm it, which teach that christs body is a true humane body, not present at once in many places, as being now received into heaven, and there to remain, until the Lord return to judgement; and further that the communion of Saints with christ is wrought by the holy Ghost, not by any entrance of christs body into the bodies of men. Wherefore this sentence and doctrine is of all the purer antiquity of the church with most great and manifest consent held and professed.