A64611:2035
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.
2. From the Article of Ascension: Christ ascended truly; that is, was in his body visibly and locally taken up into heaven, so that his body remained not, nor now remaineth on earth, but in heaven, whence he shall visibly return to judgement. He is not therefore in the bread. Or thus we may urge the reason: Christs body is finite, as being a true body. But it is now in heaven: Therefore Christs body is not in While they beheld him, he was taken up. 1Seek the things which are above, where Christ is. The Major also is evident. For if the true and very body of Christ be infinite, it is on earth, was no true body of Christ, but apparent and fantastical: because it cannot agree, no not to the God-head it self, to be at one time finite and infinite, sensible and insensible: and so all those things which are spoken of Christ in the Articles of our Belief, should not have been done indeed, but only should have seemed and appeared to be done; and so we should as yet remain in death. Now here are two things to be noted: 1. That by the argument drawn from the ascension, Christs body is not clean taken out of the Supper, as some cavil, but only out of the bread. For the distance of heaven and earth only hindereth the existence of Christs body, both in heaven and in the bread together, but not his presence in the Supper to be spiritual eaten by faith. For our faith in the word of the promise, annexed to the bread and wine, beholdeth and embraceth the body and blood of Christ, and all his benefits there present. 2. That the Argument of the Ascension (not done, but together with the former ⟨p. 443⟩Argument of the truth of his humane nature) overthroweth the opinion of a corporal presence of Christ in the bread. For if Christs humane nature might be every-where, or present in many places; his Ascension could not hinder, but that he might at once be both in heaven and in the bread. But whereas the humane nature is finite, not present in many places, nor every-where: hence it is, that the Argument, borrowed from the Article of his Ascension, presseth most powerfully; and, as in the first Supper, the consequence derived from the property of his humane nature thus; Christs body sits at the Table, Therefore it is not in the bread, or in the mouth of his Disciples, is sound and good: so now we necessarily conclude out of the truth of his Ascension thus;