A64611:2139
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.
Whence it is apparent, that they are falsely accused, who thus teach, as if they made either the bare signs only to be in the Lords Supper, or a participation of Christs death only, or of his benefits, or of the holy Ghost; excluding the true, real, and spiritual communion of the very body of Christ it self. 10. Now the right use of the Supper is, when the faithful observe this rite instituted by Christ in remembrance of Christ: that is, to the stirring and raising up of their faith and thankfulness. 11. As in this right use the body of Christ is sacramentally taken: so also without this use (as by unbelievers and hypocrites) it is eaten sacramentally indeed, but not really; that is, the sacramental symbols or signs, bread and wine, are received, but not the things themselves of the sacrament, to wit, the body and blood of Christ. 12. This doctrine of the Supper of the Lord is grounded upon very many, and those most sound and firm reasons. All those places of Scripture confirm it, which speak of the Lords Supper; and Christ, calling not any invisible thing in the bread, but the very visible and broken bread it self, his body delivered or broken for us: which, whereas it cannot be meant properly, himself addeth an exposition, that that bread is truly received in remembrance of him: which is, as if he had said, That the bread is a sacrament of his body. So likewise he saith, The Supper is the new testament, which is spiritual, one, and everlasting. And Paul saith, It is the communion of the body and blood of Christ; because all the faithful are one body in Christ, who cannot stand together with the communion of the devils. Likewise he maketh one and the same engrafting into Christs body by one spirit, to be both in baptism and in the Lords supper. Moreover, the whole doctrine and nature of Sacraments confirm the same: all which represent to the eyes the same spiritual communion of Christ to be received by faith, which the word or promise of the Gospel declareth unto the ears: Therefore they are called by the names of the things signified, and in their right use have the receiving of the things adjoined unto them. The articles also of our faith confirm it, which teach, that Christs body is a true humane body, not present at once in many places; as being now received into heaven, and there to remain until the Lord return to Judgement:
Whence it is apparent, that they are falsly accused, who thus teach, as if they made either the bare signes only to be in the Lords Supper, or a participation of Christs death only, or of his benef••s, or of the holy Ghost; excluding the true, reall, and spirituall communion of the very body of Christ it self. 10. Now the right use of the Supper is, when the faithfull observe this rite instituted by Christ in remembrance of Christ: that is, to the stirring and raising up of their faith and thankfulnesse. 11. As in this right use the body of Christ is sacramentally taken: so also without this use (as by unbeleevers and hypocrites) it is eaten sacramentally indeed, but not really; that is, the sacramentall symboles or signes, bread and wine, are received, but not the things themselves of the sacrament, to wit, the body and bloud of Christ. 12. This doctrine of the Supper of the Lord is grounded upon very many, and those most sound and firm reasons. All those places of Scripture confirm it, which speak of the Lords Supper; and Christ, calling not any invisible thing in the bread, but the very visible and broken bread it selfe, his body delivered or broken for us: which, whereas it cannot be meant properly, himselfe addeth an exposition, that that bread is truly received in remembrance of him: which is, as if he had said, That the bread is a sacrament of his body. So likewise he saith, The Supper is the new testament, which is spirituall, one, and everlasting. And Paul saith, It is the communion of the body and bloud of Christ; because all the faithfull are one body in Christ, who cannot stand together with the communion of the divels. Likewise he maketh one and the same ingraffing into Christs body by one spirit, to be both in baptism and in the Lords supper. Moreover, the whole doctrine and nature of Sacraments confirm the same: all which represent to the eyes the same spirituall communion of Christ to be received by faith, which the word or promise of the Gospel declareth unto the ears: Therefore they are called by the names of the things signified, and in their right use have the receiving of the things adjoined unto them. The articles also of our faith confirm it, which teach, that Christs body is a true humane body, not present at once in many places; as being now received into heaven, and there to remain untill the Lord return to Judgement: