A64611:2056
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.
Now it is easy to see what we are to think of Transubstantiation, even that it is an impious invention and device of the Papists: which also we will show and prove briefly by divers reasons. But first we must declare in a word what the Papists properly mean by their Transubstantiation. They suppose that by force of Consecration; that is, of uttering these words upon the creatures of bread and wine, This is my body, This is the cup of the new Testament in my blood, the bread and wine is substantially ⟨p. 449⟩converted or turned into the body and blood of Christ, the forms only or accidents of bread and wine remaining; namely, the shape or figure, the heat, the taste, the weight, &c. They therefore call these words of Consecration, operatorie, and effective, able to work and effect the conversion and change: and they say, that the change is fully accomplished in the very last instant of uttering the syllable* DY, This is my boDY: and then there is no longer bread and wine, but the body and blood of Christ is present, and is contained under the forms of bread and wine, and is eaten and drunk in the Eucharist or Supper by the mouth of the Communicants. Concerning the manner of the change, it is not agreed on by all. Some say, that the substance of bread and wine is by Transubstantiation changed into the substance of Christs body and blood: so that the bread and wine is essentially made the very body and blood of Christ, the external forms only remaining; and this they term a substantial change, or change of the substance.2 Others are of opinion that the substance of bread and wine is not changed, but vanisheth by annihilation, or by being brought to nothing; and that then the substance of Christs body and blood succeedeth in place thereof; so that the substance of Christs body and blood after the consecration, cometh under these forms and accidents, under which before was the substance of the bread and wine: And this they call a formal change, or a change of forms. Lombard in his Sentences expoundeth both these opinions,3 and seemeth to approve the former alone. Howbeit they call both these changes by the name of Transubstantiation.