A64611:2084
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
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.
The Explication.
Whereas neither Transubstantiation nor Consubstantiation are signified by Christs words; the question is, Why the bread is called Christs body, and the cup Christs blood: that is, why the things signified are attributed to the signs, and the signs called by their name. There are two causes alleged hereof: §11. For the natural analogy or likeness, 1which Christs body and the bread have between themselves. 2. For the certainty or confirmation of the joint-exhibition of the sign, and the thing signified in the true use. The similitude and proportion of the bread, and Christs body, especially consisteth in these points: 1. As the Bread and Wine nourish our body unto this life; so the Body and Blood of Christ nourish us unto everlasting life. §22. As the Bread and Wine are ⟨p. 456⟩received by the mouth;2 so Christs body and blood are received by faith, which is the mouth of the soul. 3. As the bread is not swallowed whole, but eaten, being broken; so Christs body is received being sacrificed and broken on the Cross. 4. As the bread and wine profiteth not him that eateth without appetite, but we must bring hunger and thirst unto the Table; so Christs body and blood profit none but them, who hunger and thirst after righteousness. 5. As of many corns is made one loaf, and of many grapes one wine: so we, by participation or communion of these signs, though many, yet are made one body, and grow up into one body with Christ, and between our selves. The certainty also or assurance of faith is a cause, why we affirm that of the signs, which is proper to the thing signified. For the signs testify, that Christs sacrifice is accomplished, and that indeed for our behoof and salvation, as verily as we have the signs; yea, that we are fed with Christs crucified body and blood, shed and poured out, as truly as we receive these sacred symbols of his body and blood.