A64611:2058
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.
1. That which is Christs body in the Supper, remaineth and is not therein transformed, nor reduced to nothing: else Christs body should not remain,1 nor be present in the Eucharist: But in the bread is Christs body, namely, sacramentally, as before we have made evident demonstrance:) Therefore bread remaineth in the Supper, and is not transformed, or reduced to nothing. The Minor is already proved, and is confirmed,2 1. By the authority of Luke and Paul, in these words: This cup is the new testament: and, The bread is the communion of the body of Christ. 2. Farther proofs are deduced also out of these words thus: What Christ brake, that he called his body: But he brake bread, not some uncertain substance, nor the mere accidents of the bread. Therefore the bread is the body of Christ. Again, The Article THIS demonstrateth and pointeth out either the bread, or the mere accidents, or the body of Christ, or some determinate thing or substance whatsoever. But it concerneth not any indeterminate substance; Because Christ brake not any undeterminate thing, that is, I know not what: but determinately and precisely it is said, He brake bread, it concerneth not Christs visible or invisible body; for his visible body sate and talked with his Disciples: and an invisible body Christ never had: and moreover the Papists themselves confess, that Christs body is not yet present under the form of bread, when the Priest beginneth to pronounce the particle THIS, but then, when once the change is made; the change (say they) is made in the last instant of consecration, at the pronouncing of this ⟨p. 450⟩last syllable DY, in these words, This is my boDY. Lastly, it concerneth not the accidents only of the bread; For Christ brake not bare and mere accidents. Wherefore, the Article THIS intimateth nothing else but the bread; and Christs words. This is my body, have no other meaning then this, This bread is my body.
1. That which is Christs body in the Supper, remaineth and is not therein transformed, nor reduced to nothing: else Christs body should not remaine,1 nor be present in the Eucharist: But in the bread is Christs body, namely, sacramentally, as before we have made evident demonstrance:) Therefore bread remaineth in the Supper, and is not transformed, or reduced to nothing. The Minor is already proved, and is confirmed,