A64611:1986
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.
as if he should say, In the Gospel I promised life eternal to all that eat my flesh and drink my blood; now I confirm and ratify this my promise with an outward ceremony, that henceforth they which believe this promise, and feed on this bread, may undoubtedly be persuaded and assured, that they verily eat my flesh, which was given for the salvation of the world, and have life eternal. By this promise therefore this bread is made the sacrament and sign of Christs body, and Christs body is made the thing signified by this sacrament:1 and these two (I mean, the sign, and the thing signified) are united in this sacrament, not by any natural copulation, or corporal and local existence one in the other; much less by transubstantiation, or changing one into the other: but by signifying, sealing, and exhibiting the one by the other; that is, by a sacramental union, whose bond is the promise added to the bread, requiring the faith of the receivers. Whence it is clear, that these things in their lawful use are always jointly exhibited and received, but not without faith of the promise, viewing and apprehending the thing promised, now present in the Sacrament: yet not present or included in the sign, as in a vessel containing it; but present in the promise, which is the better part, life, and soul of the sacrament. For they want judgement, who affirm, that Christs body cannot be present in the sacrament, except it be in, or under the bread: as if (forsooth) the bread alone, without the promise, were either a sacrament, or the principal part of a sacrament.
as if he should say, In the Gospel I promised life eternall to all that eat my flesh and drink my bloud; now I confirme and ratifie this my promise with an outward ceremony, that henceforth they which beleeve this promise, and feed on this bread, may undoubtedly be perswaded and assured, that they verily eat my flesh, which was given for the salvation of the world, and have life eternall. By this promise therefore this bread is made the sacrament and signe of Christs body, and Christs body is made the thing signified by this sacrament:1 and these two (I mean, the signe, and the thing signified) are united in this sacrament, not by any naturall copulation, or corporall and locall existence one in the other; much lesse by transubstantiation, or changing one into the other: but by signifying, sealing, and exhibiting the one by the other; that is, by a sacramentall union, whose bond is the promise added to the bread, requiring the faith of the receivers. Whence it is cleer, that these things in their lawfull use are alwayes jointly exhibited and received, but not without faith of the promise, viewing and apprehending the thing promised, now present in the Sacrament: yet not present or included in the signe, as in a vessell containing it; but present in the promise, which is the better part, life, and soul of the sacrament. For they want judgement, who affirme, that Christs body cannot be present in the sacrament, except it be in, or under the bread: as if (forsooth) the bread alone, without the promise, were either a sacrament, or the principall part of a sacrament.