A64611:2012
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.
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.
- 1He took bread.
13. Christs body was born of a virgin: But bread is made of meal: therefore it is not really Christs body.
- 1This 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 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.