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,…

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.

1. 1Which was given for you.

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.

1. 1This cup is the new Testament.

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.

1. 1Mark 14.25.
2. 2Hom. 83. in Mark.

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.

1. 1Do this in remembrance of me.Doe this in remembrance of mee.

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.

1. 1Do this.Doe this.

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.

2. The second sort of arguments which are taken from the nature of the Sacraments.

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.

3. The nature of all sacraments is, that the signs be understood and taken corporally, that the things signified must be understood and taken spiritually; and that the visible things be not the things signified, but only signs and pledges of them.

3. The nature of all sacraments is, that the signs be understood and taken corporally, that the things signified must be understood and taken spiritually; and that the visible things be not the things signified, but only signes and pledges of them.

4. Sacramental phrases and terms are sacramentally to be understood: These words of the Supper, This is my body, This is my blood, are sacramental phrases; for they signify the Sacrament, and attribute the names of the things signified to the signs: Therefore they are to be understood sacramentally. Object. There is no figurative speech expressed in the words of the Supper: Therefore we may not so interpret them. Answ. The Antecedent is false: for Christ himself adjoined a sacramental declaration immediately on them, saying, Do this; that is, eat this bread, and drink this cup: in remembrance of me; that is, that thereby ye may be certified and assured, that my body was given, and my blood was shed for you, and given to you to be meat and drink unto life eternal. Again, This cup is the new Testament in my blood; that is, the seal of the new Testament, and promise of grace now fulfilled in my blood.

4. Sacramentall phrases and termes are sacramentally to be understood: These words of the Supper, This is my body, This is my bloud, are sacramentall phrases; for they signifie the Sacrament, and attribute the names of the things signified to the signes: Therefore they are to be understood sacramentally. Object. There is no figurative speech expressed in the words of the Supper: Therefore wee may not so interpret them. Answ. The Antecedent is false: for Christ himselfe adjoined a sacramentall declaration immediately on them, saying, Doe this; that is, eat this bread, and drink this cup: in remembrance of me; that is, that therby ye may be certified and assured, that my body was given, and my bloud was shed for you, and given to you to be meat and drink unto life eternall. Again, This cup is the new Testament in my bloud; that is, the seale of the new Testament, and promise of grace now fulfilled in my bloud.

5. Whatsoever is not promised in the Gospel, that cannot be sealed unto us by the Supper; for sacraments confirm, exhibit, promise, seal no other thing then the word doth; whence they are termed visible promises, and visible words: In the Gospel is promised no corporal eating;¹ nay, it is peremptorily reproved and condemned by Christ in the Gospel by two arguments: 1. Because not long after he would exalt his body into heaven, and remove it far from the Jews mouths. 2. Because the corporal eating of his flesh profiteth nothing. Neither doth he there distinguish the eating of him into a gross and a finer manner; but simply rejecteth all eating of his flesh with the bodily mouth: We may not therefore forge any corporal eating in the Supper contrary to the Gospel.

5. Whatsoever is not promised in the Gospel, that cannot be sealed unto us by the Supper; for sacraments confirm, exhibite, promise, seal no other thing then the word doth; whence they are termed visible promises, and visible words: In the Gospel is promised no corporall eating;¹ nay, it is peremptorily reproved and condemned by Christ in the Gospel by two arguments: 1. Because not long after hee would exalt his body into heaven, and remove it far from the Jews mouthes. 2. Because the corporall eating of his flesh profiteth nothing. Neither doth he there distinguish the eating of him into a grosse and a finer manner; but simply rejecteth all eating of his flesh with the bodily mouth: We may not therefore forge any corporall eating in the Supper contrary to the Gospel.

1. 1Joh. 6.62, 63.

6. The conceit of a corporal presence and feeding on Christs flesh under the bread, is wholly different and diverse from the formal consideration of a Sacrament: Therefore it is to be rejected. The Antecedent is proved; because it cannot be accounted either for the sign, or the thing signified, of which two every Sacrament wholly consisteth. It is not the sign or sacrament, because it is not object to the senses; and if it were, there is nothing which it might signify. And further, it hath no proportion or similitude with the thing; that is, with the spiritual eating. Neither can it be said to be the thing signified, seeing the Scripture no where speaketh of an essential transfusion, and real commixtion of Christs flesh with our bodies, neither can there be any, except we entertain the follies and dreams of Eutychians and Schwenkfeldians: For the sacraments testify of those blessings only, and them only do they seal unto us, which are contained in the promise of the Gospel. Again, it is not the thing signified; because this eating may be without faith, and is common to the godly and ungodly: But the things signified in the sacraments are ⟨p. 441⟩received by faith alone, and of the faithful and godly alone. Besides, if it were the thing signified, none had ever been said, or at any time should have been saved without it. For, in all Sacraments the things signified are the same, and are given to all that are to be saved; because they are the benefits of the Messiah, comprehended in the promise of the Gospel: which benefits are the same unto all, and without them no man is saved: Therefore no place is left for a substantial presence, and mouthy eating of Christs body under the bread, or under the form of bread; and this substantial presence, and mouthy eating, is indeed nothing but a vain name, and Idol in the world. Object. The corporal eating is a sign of the spiritual eating, and a singular confirmation of faith: Therefore Christs body is also a Sacrament or sign; and invisible grace is the thing signified. Answ. The Antecedent is denied: 1. Because Christs flesh under the bread is invisible: Therefore it cannot signify another invisible thing, or strengthen faith. For Sacraments or signs ought to be visible; so that it deserveth not (saith Erasmus) to be called a Sacrament, which is not accomplished by an external sign.

6. The conceit of a corporall presence and feeding on Christs flesh under the bread, is wholly different and diverse from the formall consideration of a Sacrament: Therefore it is to be rejected. The Antecedent is proved; because it cannot be accounted either for the signe, or the thing signified, of which two every Sacrament wholly consisteth. It is not the signe or sacrament, because it is not object to the senses; and if it were, there is nothing which it might signifie. And further, it hath no proportion or similitude with the thing; that is, with the spirituall eating. Neither can it be said to be the thing signified, seeing the Scripture no where speaketh of an essentiall transfusion, and reall commixtion of Christs flesh with our bodies, neither can there be any, except wee entertain the follies and dreams of Eutychians and Swenckfeldians: For the sacraments testifie of those blessings only, and them onely doe they seale unto us, which are contained in the promise of the Gospel. Againe, it is not the thing signified; because this eating may be without faith, and is common to the godly and ungodly: But the things signified in the sacraments are

For to this end and use are they given of God, that they may (as it were) effectually show to our outward senses, that which is promised in the Word, and performed by the holy Ghost in our hearts, that they may be visible testimonies and pledges of the promise of grace exhibited and applied. Whence is that saying of Augustine: a Sacrament is a visible word: And,¹ it is a visible form of invisible grace. And, A sign is a thing besides that form which it presenteth to our senses, causing something else by it self to come into the knowledge. And, the signs indeed of divine things are visible, but the things themselves are invisible. And that of Prosper; The sacrifice of the Church consisteth in two things: in the visible form of elements, and the invisible flesh and blood of our Lord Jesus Christ: in the Sacrament or sign, and in the thing of the Sacrament; that is, the body of Christ. Therefore no thing or action which is invisible, insensible, and not natural, can make the nature or appellation of a Sacrament. And consequently they, who will have Christs flesh in, under, or with the bread to be a Sacrament, or will have the bread to be transubstantiated into his flesh, let them show us a visible or sensible eating of it in the Supper, lest they seem to dissent from the ancient Fathers. 2. There must be an analogy and proportion between the sign or Sacrament, and the thing signified, or the thing of the Sacrament. For, Except the Sacraments (saith Augustine) had some similitude of those things, whereof they are Sacraments, they were not verily and Sacraments. Now,² if Christ flesh be also a Sacrament, and the thing of those Sacraments be invisible grace; what proportion then and similitude shall there be between the two Sacraments? but seeing there can be none, it followeth, that Christs flesh may not be called a Sacrament; as being no less the thing it self of the Sacrament, then eternal salvation signified, by way of proportion, by visible bread, as by a sign. Wherefore the sacramental eating, which is done naturally by the mouth, doth not belong unto the body of Christ, considered by it self, in any physical or natural respect: because unto this sacramental eating the external signs only are object in their own nature. S. Augustine demanding how bread is the body of Christ, and wine his blood:

For to this end and use are they given of God, that they may (as it were) effectually shew to our outward senses, that which is promised in the Word, and performed by the holy Ghost in our hearts, that they may be visible testimonies and pledges of the promise of grace exhibited and applyed. Whence is that saying of Austine: a Sacrament is a visible word: And,