A64611:2144
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.
Now it is false that they say, that he passed through the gates shut, whereas the gates might yield and open unto him: as also, that he passed through the door or stone of the grave, when as it is said, that the Angel did open it: and lastly, when they say that Christs body was once and together in moe places, which they seem to have of Austin: but Austin said, That his body was in the grave, his soul in hell, and his God-head every where. 3. They reason from a circumstance of the time: the same night in which he was betrayed. No man which speaketh seriously, speaketh figuratively: Christ instituting his Supper, spake seriously: Therefore without any figure. Ans. I deny the Major: because by that position, no man that speaketh seriously should speak figuratively, which is most false. God speaketh in all Sacraments, though figuratively, yet seriously: I have ⟨p. 474⟩earnestly desired (saith Christ) to eat this Passover with you. Wherefore I answer, that he useth not jesting or obscure figures. This figure is perspicuous, because it is usual, and his disciples speak so: Where wilt thou that we go and prepare that thou mayest eat the Passover? It is usual also in all Sacraments; it is forcible and emphatical, because it expresseth the similitude of the sign and the thing signified, and the certainty of the conjunction of both in the right use and administration. Again, we invert their reason, and say, Because Christ spake seriously, therefore he used a figure which doth well express and declare the thing. Repl. Christ said, This cup is the new testament. In wills and testaments men speak properly: Christ here instituteth a Sacrament: Therefore he speaketh properly. Ans. I deny the Major, and invert the reason: for seeing he would institute a Sacrament, therefore he spake figuratively, calling the Supper the new testament, which is figuratively to be understood for these two reasons: 1. Because otherwise there should be two covenants, the one proper, and the other the Supper. 2. Otherwise also they should be shut out from Gods covenant who cannot come to the Supper, and all who come to the Supper should be in the covenant. Object. Christ saith, In my blood: Therefore the real blood of Christ is in the Supper, and is drunk by the mouth. Ans. We conclude the contrary rather by those words of Christ:
Now it is false that they say, that he passed thorow the gates shut, whereas the gates might yeeld and open unto him: as also, that he passed thorow the door or stone of the grave, when as it is said, that the Angel did open it: and lastly, when they say that Christs body was once and together in moe places, which they seem to have of Austin: but Austin said, That his body was in the grave, his soul in hell, and his God-head every where. 3. They reason from a circumstance of the time: the same night in which hee was betrayed. No man which speaketh seriously, speaketh figuratively: Christ instituting his Supper, spake seriously: Therefore without any figure. Ans. I deny the Major: because by that position, no man that speaketh seriously should speak figuratively, which is most false. God speaketh in all Sacraments, though figuratively, yet seriously: I have