A64611:2076
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.
But these two, usual and proper, are not in force and signification alike. For the most usual form of speech may be figurative, as those very trivial, and yet Synecdochical speeches urged by them, This is money, This is wine: who is so mad, as to think the purse alone, or the purse with the money, is properly money? So was that Sacramental speech of the Passover frequent, and well known unto the Disciples of Christ: Where wilt thou that we provide the Passover? Yet spake they not properly, but figuratively, attributing to the sign the name of the thing signified, by a sacramental Metonymy or change of names. That which followeth therefore out of the premisses, is only this, That Christs words were trivial, plain and known to the Disciples; but not that they were understood properly, literally, and without all Trope or Figure.
But these two, usuall and proper, are not in force and signification alike. For the most usuall form of speech may be figurative, as those very triviall, and yet Synecdochicall speeches urged by them, This is money, This is wine: who is so mad, as to think the purse alone, or the purse with the mony, is properly money? So was that Sacramentall speech of the Passeover frequent, and well knowne unto the Disciples of Christ: Where wilt thou that we provide the Passeover? Yet spake they not properly, but figuratively, attributing to the signe the name of the thing signified, by a sacramentall Metonymie or change of names. That which followeth therefore out of the premisses, is only this, That Christs words were triviall, plaine and known to the Disciples; but not that they were understood properly, literally, and without all Trope or Figure.
Object. 2. Christ said, This is my body. But Christ is true: Therefore we must believe him, setting apart all Philosophical subtlety and sharpness; and so by consequent, bread is not a sign of his body, but his body, as the words lie; which are simply and literally to be understood. Ans. Here they allege us that for a cause, which is indeed no cause of the matter in hand. For Christs truth is a cause only that his words are true; yea, most true: to which we ought to give credence, setting apart all Philosophical subtlety: but it is no cause why his words should be proper, and literally taken. For he which speaketh figuratively, may also speak truly: as Christ him self was no less true, yea truth it self, when he said, I am the light of the world, the door of the sheepfold, the good Shepherd, the true Vine, my Father is an Husbandman, ye are the branches; then when he said, This is my body. And they deserve to be hissed out of Schools, who presume to term figurative speeches by the name of lies. 2. We retort their Minor thus; Christ is true: Therefore he said not, that his body lay hid in the bread, when all his Disciples saw that it sate at Table. 3. We retort their conclusion on them thus; Christs words must be understood simply: Therefore ye may not cloak and colour them with your gloss, which perverteth the letter, when ye say, that In, With, Under the bread is Christs body; or that the bread is the closet of Christs body.