A64611:2150
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 know not the manner; we believe the presence. Ans. Durandus maketh nought either for you, or against us, or for himself, because he was a Papist. And again, if his saying be rightly understood, we may admit it: We hear the words, This is my body; not that we eat with our mouth the body of Christ in the bread. We perceive the motions: that is, we perceive the bread to enter into our mouth, not the body of Christ. We know not the manner: that is, not perfectly, to wit, after what manner the holy ⟨p. 477⟩Ghost is every where whole in Christ, and in all the Saints, and how he uniteth us in Christ. We believe the presence: namely, such as is the eating, and as is the union of the members and in the head. 8. We teach this only, That the body and blood of Christ, is truly, substantially, and naturally exhibited. We grant that we eat the true body of Christ. So then is their disputation vain and frivolous: 1. Because they confess that we are made partakers of the true body of Christ, and that we must not question of the manner, for this we grant. 2. Because the reasons and refutation which they bring, are of no weight or moment. Certain reasons whereby is proved, That the body of Christ is not present, either In, or Under, or At the bread of the Lords Supper, neither is corporally eaten Under, With, In, or At the bread. 1. Because he took a true humane nature. Whereupon we add also, that we cannot eat him otherwise than his disciples did in the first Supper. 2. He truly ascended out of earth into heaven. 3. Such is our eating of him, as his abiding is in us. 4. All the Saints of the Old and New Testament have the same union with Christ. 5. Christ only is able to offer himself unto the Father. Now it is necessary in the use of the Supper, to crave of God remission of sins. Wherefore, if he be present at the bread, we must crave of him, and so we offer the bread. But in the New Testament it is not lawful to direct our prayer to any certain place. 6. The blessings which are promised unto the godly only, are spiritual.
we know not the manner; we beleeve the presence. Ans. Durandus maketh nought either for you, or against us, or for himself, because he was a Papist. And again, if his saying be rightly understood, we may admit it: We hear the words, This is my body; not that we eat with our mouth the body of Christ in the bread. We perceive the motions: that is, we perceive the bread to enter into our mouth, not the body of Christ. Wee know not the manner: that is, not perfectly, to wit, after what manner the holy