A64611:2028
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.
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