A64611:2138
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.
neither doth the body and blood of Christ succeed in their place, they being abolished: neither is Christs body substantially present in the bread, or under the bread, or where the bread is; but in the right use of the Lords Supper, the holy Ghost useth this symbol, as an instrument to stir up faith in us, by which he more and more dwelleth in us, ingraffeth us into Christ, and maketh us through him to be just and righteous, and to draw eternal life from him. 8. Now, when Christ saith, This; that is, This bread is my body, and, This cup is my blood, the speech is sacramental, or metonymical; because the name of the thing signified is attributed to the sign it self; that is, it is meant, that the bread it the sacrament or sign of his body, and doth represent him, and doth testify, that Christs body is offered for us on the cross, and is given to us to be food of eternal life: and therefore is the instrument of the holy Ghost to maintain and increase this food in us,1 as S. Paul saith, The bread is the communion of the body of Christ: that is, it is that thing by which we are made partakers of Christs body. And else-where he saith, We have been all made to drink into one Spirit. The same is the meaning also, when it is said, that the bread is called Christs body for a similitude which the thing signified hath with the sign; namely, that Christs body nourisheth the spiritual life, as bread doth the corporal life: and for that assured and certain joint-receiving of the thing and the sign in the right use of the sacrament And this is the sacramental union of the bread, which is showed by a sacramental kind of speaking, but no such local conjunction as is by some imagined. 9. As therefore the body of Christ signifieth both his proper and natural body, and his sacramental body, which is the bread of the Eucharist; so the eating of Christs body is of two sorts: one sacramental, of the sign to wit, the external and corporal receiving of the bread and wine; the other real or spiritual, which is the receiving of Christs very body it self. And, to believe in Christ dwelling in us by ⟨p. 471⟩faith, is, by the virtue and operation of the holy Ghost, to be engrafted into his body, as members to the head, and branches into the vine: and so to be made partakers of the fruit of the death and life of Christ.
neither doth the body and bloud of Christ succeed in their place, they being abolished: neither is Christs body substantially present in the bread, or under the bread, or where the bread is; but in the right use of the Lords Supper, the holy Ghost useth this symbole, as an instrument to stir up faith in us, by which he more and more dwelleth in us, ingraffeth us into Christ, and maketh us through him to be just and righteous, and to draw eternall life from him. 8. Now, when Christ saith, This; that is, This bread is my body, and, This cup is my bloud, the speech is sacramentall, or metonymicall; because the name of the thing signified is attributed to the signe it self; that is, it is meant, that the bread it the sacrament or signe of his body, and doth represent him, and doth testifie, that Christs body is offered for us on the crosse, and is given to us to be food of eternall life: and therefore is the instrument of the holy Ghost to maintain and increase this food in us,