A64611:2006
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
Title page: Internet Archive scan of the Early English Books microfilm
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.
Now, whereas our adversaries, the Papists and others, deny that Christs words are sacramentally spoken, and say we are to keep the letter; we must here add something touching the controversy of the letter, and meaning of the letter. The Papists bear us in hand, that by the virtue and force of consecration there is made a transubstantiation, or changing of the bread into the body of Christ, the accidents only remaining. Others tell us of a consubstantiation, or co-existence of Christs body in, or with the bread. The Transubstantiaries,1 together with the Consubstantiaries, do boast and glory, that they understand the words of Christ simply and aright: But neither perform that which they brag and boast of; for that is the true simplicity and property of the word, whereunto, for the just understanding and interpretation thereof, nothing is to be added, neither ought to be taken from it, neither any thing altered. But as many as hold that the body of Christ is with, in, or under the bread, they add unto the words of Christ, and depart from true simplicity: For if that which Christ said is simply to be retained, and that not to be admitted which he said not; then may we not say, The bread is both bread and the body of Christ: but simply this only, The bread is the body of Christ. For he said not, My body is with, or in, or under the bread; or, The bread is both bread, and my body together: neither addeth he, as these add of their own, really, substantially, corporally; but he uttereth these bare words of the bread, This is my body. Neither have the Transubstantiaries their opinion drawn from the words of Christ simply understood, namely, that of the bread is made the body of Christ, or, the bread is changed into the body of Christ: for this is their own forgery and invention. For Christ said not, that the bread was now made, or was a making, or should be made; but simply said, The bread is my body, where no change could come between: so that the words of Christ be simply understood. Therefore falsely do they persuade the people that they simply rest on the propriety of Gods word, when as manifoldly and most far they swerve and depart from it.
NOw, whereas our adversaries, the Papists and others, deny that Christs words are sacramentally spoken, and say we are to keep the letter; wee must here adde something touching the controversie of the letter, and meaning of the letter. The Papists bear us in hand, that by the vertue and force of consecration there is made a transubstantiation, or changing of the bread into the body of Christ, the accidents only remaining. Others tell us of a consubstantiation, or co-existence of Christs body in, or with the bread. The Transubstantiaries,