A64611:1985
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.
This is my body.] This, that is, this bread. Object. Then should it have been said, *[Greek or Hebrew], not [Greek or Hebrew]. Ans. [Greek or Hebrew] is as much as if he had said, This thing which I have in my hand: now that was bread. And that it is so to be understood, is proved by these reasons: 1. Christ took nothing but bread: he brake bread, and gave bread to his disciples to ear. 2. S. Paul saith expressly, The bread which he brake, is it not the communion of the body of Christ? 3. Of the wine it is said, This cup is the new Testament in my blood. Wherefore, after the same manner it is said, This, that is, this bread is my body, which is broken and delivered unto death for you. The literal sense, if it be properly taken, can be no otherwise understood then thus; The substance of this bread is the substance of my body. But so to understand it is an undoubted absurdity: for bread is a mass without life, baked of corn, and not united personally to the Word: but the body of Christ is a living substance, born of the Virgin, and united personally to the Word: Christ therefore calleth the bread his body, meaning,2 the sign of his body, by a sacramental Metonymy attributing the name of the thing signified to the sign, because he appointeth this bread to be sign and sacrament of his body, as Augustine himself interpreteth: The Lord doubted not to say, This is my body, when he gave the sign of his body. Wherefore, far be it from us, that we should say, that Christ took bread visibly, and his body invisibly in the bread. For it is to be observed, that he saith not, In this is my body: Or, This bread is my body invisible: But, This bread is my body, true, and visible, which is given for you. Moreover, these are the words of the promise added to this sacrament, to teach us what the bread is in this use, to wit, the body of Christ; that is, what Christ exhibiteth and imparteth to the receivers of this bread, and believers of this promise; even his body, or that flesh which in the Gospel he promised to give for the salvation ⟨p. 434⟩of the world. For this is no diverse promise from that he delivered in the sixth of John, 3but every way the same concerning his flesh quickening us, and the eating thereof profitable to salvation: Only here the sacramental rite is adjoined, wherewith the promise is adorned and sealed;