A64611:2000
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 Explication.
The Papists Transubstantiation (under which also Consubstantiation, maintained by the Ubiquitaries and others, is comprehended) is in this Question of the Catechism confuted and rejected; and the sacramental kind of speech which we use, with the true sense of those words of Christ, This is my body, examined and unfolded. We will first entreat of that form of speech which we use, and of the true meaning of Christs words: then will we handle the controversy of Transubstantiation and Consubstantiation. That therefore which hath been heretofore spoken in general of sacramental phrases and terms, must be restrained to this Sacrament: For thus Augustine himself descendeth from the general rule of sacramental terms, unto a particular instance of eating Christs flesh:1 This (saith he) is the only way to find whether a phrase be proper or figurative; That whatsoever in Gods word cannot properly be referred to some point of moral duty, or to the truth of faith, you may be assured, that it is figuratively spoken. And a little after he produceth this example; Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. He seemeth, saith Augustine, by these words to enjoin us some heinous crime. It is therefore a figurative speech, instructing us, that we are to partake of Christs passion, and joyfully and fruitfully to recall to mind how his flesh was crucified and wounded for us. Wherefore, as of ⟨p. 437⟩Baptism (as hath been already declared) so of the Lords Supper also the Scripture speaketh sometimes properly, and sometimes figuratively. The speech is figurative, when Christ saith of the bread, This is my body: and of the cup, This is my blood. Likewise when Paul saith, This cup is the new Testament in my blood. For in these the name of the thing signified is attributed to the sign: Paul also then speaketh figuratively, when he saith, This is my body which is broken for you; because he attributeth the property of the sign (which is, to be broken) to the thing signified. Thus Cyprian must be understood: When we drink of the cup, we cleave to the cross,