A64611:2009
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.
11. Christs humane nature, at the first celebrating of the Supper, by a corporal kind of placing, sate in his proper place at the table, and now is in heaven: wherefore then it was not, neither is it now corporally in the bread, or in the place of the bread.
11. CHrists humane nature, at the first celebrating of the Supper, by a corporall kind of placing, sate in his proper place at the table, and now is in heaven: wherefore then it was not, neither is it now corporally in the bread, or in the place of the bread.
12. Christ at the first Supper took not into his hands, nor brake his body, but bread: wherefore bread is not properly and really the very body of Christ.
13. Christs body was born of a virgin: But bread is made of meal: therefore it is not really Christs body.
4. Christ said of the visible bread being broken, This is my body; and of the visible cup being distributed unto his disciples, This cup is the new Testament in my blood: Therefore the Papists retain not the letter, when they say, My body is contained under the forms of bread and wine: nor the Ubiquitaries, when they thus speak, My body is in, with, under this bread: and much less when both of them say, My invisible body, contained under this form, or under this bread, is my body. For both of them do not only manifestly decline from the letter to a gloss of their own; but shamefully pervert Christs words in the former gloss, as if it were written, My body is under this: and in the later they father on Christ a childish tautology, or repetition of the same thing; as if he had said, My body is my body.
4. Christ said of the visible bread being broken, This is my body; and of the visible cup being distributed unto his disciples, This cup is the new Testament in my bloud: Therefore the Papists retain not the letter, when they say, My body is contained under the forms of bread and wine: nor the Ubiquitaries, when they thus speak, My body is in, with, under this bread: and much lesse when both of them say, My invisible body, contained under this form, or under this bread, is my body. For both of them do not only manifestly decline from the letter to a glosse of their own; but shamefully pervert Christs words in the former glosse, as if it were written, My body is under this: and in the later they father on Christ a childish tautologie, or repetition of the same thing; as if he had said, My body is my body.
15. Christs body which we eat in the Supper was delivered to death, and crucified for us: But bread was not given and crucified for us: Therefore bread is not properly and really the body of Christ.
16. As the cup is the new Testament, so the bread is the body of Christ: The cup is the new Testament sacramentally (as before hath been showed, and now may be farther proved by this reason; The new Testament properly is not drunk with the mouth, but believed with the heart: but the cup is drunk with the mouth: therefore the cup cannot properly be the new Testament.) Therefore the bread is Christs body in the same sense, to wit, sacramentally.
16. As the cup is the new Testament, so the bread is the body of Christ: The cup is the new Testament sacramentally (as before hath been shewed, and now may be farther proved by this reason; The new Testament properly is not drunk with the mouth, but beleeved with the heart: but the cup is drunk with the mouth: therefore the cup cannot properly be the new Testament.) Therefore the bread is Christs body in the same sense, to wit, sacramentally.
7. If the bread be properly Christs body, and the cup his blood, it must needs be, that in the first Supper the blood was separated from Christs body, and that now both of them be given us apart, as they are signs apart: But neither in the first Supper was the blood then without the body, neither is the body now given without blood (for then Christ was not yet dead, and now he dieth no more:) Therefore the bread is the body, and the cup the blood of Christ, not properly, but sacramentally.
7. If the bread be properly Christs body, and the cup his bloud, it must needs be, that in the first Supper the bloud was separated from Christs body, and that now both of them be given us apart, as they are signes apart: But neither in the first Supper was the bloud then without the body, neither is the body now given without bloud (for then Christ was not yet dead, and now he dieth no more:) Therefore the bread is the body, and the cup the bloud of Christ, not properly, but sacramentally.
8. That which Christ himself did eat and drink, was not properly his body and blood; else should he have eaten and drunken himself: But he did eat of that bread, and drink of that cup; for he saith, I will drink no more of the fruit of the vine: 1and Chrysostom commenting hereon, saith, He also drank of the cup, 2lest hearing those words, they should say, What? Do we then drink blood, and eat flesh? and so be troubled. For when he first made mention of this kind of eating and drinking, many took offence for the words sake only: Therefore, lest this should then also happen, he himself first did eat and drink, that so he might lead them with a quiet reposed mind to the communion of the mysteries. The bread therefore and the cup are not properly Christs body and blood, but sacramentally.
8. That which Christ himself did eat and drink, was not properly his body and bloud; else should hee have eaten and drunken himselfe: But hee did eat of that bread, and drink of that cup; for he saith, I will drink no more of the fruit of the vine: 1and Chrysostome commenting hereon, saith, Hee also drank of the cup, 2lest hearing those words, they should say, What? Doe wee then drink bloud, and eat flesh? and so be troubled. For when hee first made mention of this kind of eating and drinking, many took offence for the words sake onely: Therefore, lest this should then also happen, hee himselfe first did eat and drinke, that so hee might lead them with a quiet reposed mind to the communion of the mysteries. The bread therefore and the cup are not properly Christs body and bloud, but sacramentally.
19. Remembrance is not of things corporally present, but of things absent: Christ instituted this sacrament to be celebrated in remembrance of him: Therefore Christ is not corporally present in the bread or sacrament.
110. Either Christ with his body is not substantially in the bread or form of bread, or the Supper is not to be any more celebrated: (For the Apostle biddeth us eat of this bread, and drink of this cup, and show forth the Lords death till he come:) But questionless, the celebration of the Supper is not yet to be intermitted, but ought to be continued unto the end of the world: Christ therefore is not yet come, neither is he corporally in the bread, or form of bread.
110. Either Christ with his body is not substantially in the bread or forme of bread, or the Supper is not to be any more celebrated: (For the Apostle biddeth us eat of this bread, and drink of this cup, and shew forth the Lords death till he come:) But questionlesse, the celebration of the Supper is not yet to be intermitted, but ought to be continued unto the end of the world: Christ therefore is not yet come, neither is he corporally in the bread, or form of bread.
11. As the bread was the body of Christ in the first Supper, and the disciples did eat Christs body; so and no otherwise the bread is now Christs body, and we eat Christs body; for our Supper is no other then the Supper of the disciples was: But in the first Supper the bread was not essentially Christs body, neither did the disciples eat Christs body with their mouths in the bread, or in the form of bread; for Christ corporally and visibly sate at the table with his disciples, and suffered no change the whole action throughout: Therefore now also the bread is not essentially Christs body, neither do we eat Christs body with our mouths in the bread, or in the form of bread.
11. As the bread was the body of Christ in the first Supper, and the disciples did eat Christs body; so and no otherwise the bread is now Christs body, and wee eat Christs body; for our Supper is no other then the Supper of the disciples was: But in the first Supper the bread was not essentially Christs body, neither did the disciples eat Christs body with their mouthes in the bread, or in the form of bread; for Christ corporally and visibly sate at the table with his disciples, and suffered no change the whole action throughout: Therefore now also the bread is not essentially Christs body, neither do we eat Christs body with our mouthes in the bread, or in the form of bread.
1. The very manner and form of speaking yieldeth us a firm and strong argument. Bread is the body of Christ: But bread is not in his own proper substance his body (for by reason hereof have they invented Transubstantiation and Consubstantiation): Therefore it is a figurative speech, even such a one as is usual unto sacraments, and is afore declared in the institution of the Supper.
1. THe very manner and form of speaking yeeldeth us a firm and strong argument. Bread is the body of Christ: But bread is not in his own proper substance his body (for by reason hereof have they invented Transubstantiation and Consubstantiation): Therefore it is a figurative speech, even such a one as is usuall unto sacraments, and is afore declared in the institution of the Supper.
2. In all sacraments, when the name or properties of the things signified are attributed unto the signs, there is not signified the corporal presence of the thing in the signs; but first, a similitude of the things with their signs, and a sealing of them by their signs; then a conjunction and union of the things with their signs in the right use: But in this Sacrament Christ attributeth the names of the things signified (his body and blood) to the signs (the bread and wine) saying, This is my body: This is my blood: Therefore there is not thereby signified a corporal presence of his body.
2. In all sacraments, when the name or properties of the things signified are attributed unto the signes, there is not signified the corporall presence of the thing in the signes; but first, a similitude of the things with their signes, and a sealing of them by their signes; then a conjunction and union of the things with their signes in the right use: But in this Sacrament Christ attributeth the names of the things signified (his body and bloud) to the signes (the bread and wine) saying, This is my body: This is my bloud: Therefore there is not thereby signified a corporall presence of his body.
