The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

The second sort of arguments, which are deduced from the analogie of faith.

FIRME and strong reasons are drawen, from the article which is concerning the truth of Christs humane nature.

1 Christ tooke a true humane nature, like vnto vs in all things, except sinne. This nature therefore cannot bee in moe pla∣ces at one and the same time, and therefore neither can it be toge∣ther in heauē & in the bread: because it is proper vnto the nature of God onely, to be at once in diuerse places. Christes body is finite, as being a true body: but it is now in heauen, as is proued out of the article of his ascension into heauen. Therefore Christs bodie is not in the bread. Many abuse this argument, omitting the first ground which is altogether true and necessarie. For glori∣fication doth not destroie or abolish the nature of his hu∣mane nature. Handle me and see: for a spirit hath not flesh and bones, as yee see me haue. While they beheld him, he was taken vp. 3. Jf the true and verie bodie of Christ be infinite, it is also inui∣sible and insensible. Therefore that which was seene, suffered and wrought on earth, was no true bodie, but apparent & phantastical: because it can not agree, no not to the Godhead it selfe, to bee at one time finite and infinite, sensible, and insensible: and so all those thinges, which are spoken of christ in the articles of our Beleefe should not haue beene done indeede, but onely should haue seemed

and appeared to be done, & so we should remaine as yet in death.

2 There are good arguments also deriued from the ar∣ticle which conteineth the communion of saints with christ. 1. Such is the communio•• of saintes with Christ now, as it was of olde, & shall be hereafter, and such also is the communion of those saints which vse the sacrament, as of them who are by necessity excluded from it. But such a communion of saints with Christ is spirituall, as the Apostle doth shew, 1. Cor. 6.17. Hee that is ioined vnto the Lorde is one spirit. 1. Ioh. 4.13. Hereby know we, that we dwel in him, and he in vs: because he hath giuen vs of his spirit. Iohn. 15.5. He is the vine, we are the branches. Ephes. 1.22. & 4.15. & 5.30.31. He is the Bridegroome, and we with the whole Church are his spouse. 2 Such is our eating of Christ, as is his abiding in vs: but this is spirituall. For that Christs abiding in vs is spiri∣tuall, is sufficientlie perceiued by this, in that such is his abiding in vs, as is his Fathers. Jf anie man loue me, he will keepe my woord, and my Father will loue him, and we will come vnto him, and will dwell with him. But how doth the Father dwell in vs, or abide with vs? Truely, by his spirite. Therefore Christ also so abideth with vs, or dwelleth in vs. 3 Christ abideth in vs perpetually: Therefore that abiding or presence is not corporall; because as touching his humane nature, he saith, Me yee shall not haue alwaies. Therefore hee is not eaten of vs corporallie, nay hee cannot be eaten of vs corporallie, except he be in vs corporally, and that also perpetuallie.

3 Vnto the former m••y be adioined also argumentes taken from the sacrifice and adoration: Wheresoeuer Christ is present corporallie, whether it be after a visible or inuisible man∣ner, there he is to be adored, to wit, by our mindes and the motions of our bodies cōuerted & turned thither: But he is not to be adored in the supper. Therefore he is not present in the supper corporally. That he is not to be adored in the supper, is easilie proued. For it is neuer granted in the new testament, to tie & bind inuoca∣tion to anie certain place. Ioh. 4.21. The houre commeth, when yee shal neither in this mountain, nor at Ierusalem worship the father. Againe, Jf christ be so be adored & worshipped in the supper, by our mindes and motions of bodie conuerted vnto the bread, that whole oblation & sacrifice should consist in the hands of sacrificing masse-Priests, because they offer the Son vnto the Father to obtain remission of sins; and so were his crucifieng to be reiterated.