A64611:2142
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.
We teach that he is present and united with us by the holy Ghost, albeit his body be far absent from us: like as whole Christ also is present with his ministry, though diversly according to the one nature. 3. The Sacramentaries (say they) affirm, that an imaginary, figurative, or spiritual body of Christ is present, not his essential body. Ans. We never spake of an imaginary body, but of the true flesh of Christ, which is present with us, although it remain in heaven. Moreover, we say, that we receive the bread and body, but both after a manner proper to each. 4. The Sacramentaries (say they) affirm, that the true body of Christ which hung on the cross, and his very blood which was shed for us, is distributed, and is spiritually received of those only who are worthy receivers: as for the unworthy, they receive nothing besides the bare signs, unto their condemnation. Ans. All this we grant, as being agreeing to the word of God, the nature of sacraments, the analogy of faith, and the communion of the faithful. ⟨p. 473⟩Certain arguments of the Consubstantiaries, whereby they go about to overthrow our doctrine of the Lords Supper; together with the refutation of them. 1. The words of the institution are open and plain, This is my body; This is my blood. Ans. They allege these words against themselves: for they say, That the body of Christ is received really in, under, with the bread: when Christ saith, that the very bread is the body. Wherefore they do a double injury unto the Church: First, while they thrust upon the Church their own words for Christs. Secondly, while they imagine that the Church perceiveth not these speeches to be divers, In the bread is my body; and, The bread is my body. They accuse Christ also for a liar: for they deny that the bread is his body, but that his body is in the bread. Let them look therefore unto it, how they will answer Christ at the last judgment for this blasphemy and reproach. The Papists also do more retain the very words of Christ: But these retain not the words, but follow the sense and meaning. We must see therefore which part followeth it. Ours shall be proved in the end. Repl. Christ addeth an exposition of his mind, Which is given for you; and, Which is shed for you. Ans. First, this is a begging of that which is in question:
We teach that he is present and united with us by the holy Ghost, albeit his body be far absent from us: like as whole Christ also is present with his ministery, though diversly according to the one nature. 3. The Sacramentaries (say they) affirm, that an imaginary, figurative, or spirituall body of Christ is present, not his essentiall body. Ans. We never spake of an imaginary body, but of the true flesh of Christ, which is present with us, although it remain in heaven. Moreover, we say, that we receive the bread and body, but both after a manner proper to each. 4. The Sacramentaries (say they) affirm, that the true body of Christ which hung on the crosse, and his very bloud which was shed for us, is distributed, and is spiritually received of those only who are worthy receivers: as for the unworthy, they receive nothing besides the bare signes, unto their condemnation. Ans. All this we grant, as being agreeing to the word of God, the nature of sacraments, the analogie of faith, and the communion of the faithfull.