A64611:1981
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.
He took bread.] That is, unleavened or not leavened bread, which then they did eat of at the table in that feast of the passover, which admitted no leavened bread. The institution of the Supper and unleavened bread did concur then together, and fall our by an accident; and therefore this circumstance properly pertaineth not to the Supper (as neither the evening doth, at what time it was instituted) neither can a necessity of unleavened bread for this use be hence enforced, neither would Christ hereon prescribe any certain manner of baking bread for the Lords Supper. Yet notwithstanding, the bread of the Lords Supper differeth in use from common bread, because this is taken for the nourishment of the body; but that for the food and nourishment of the soul, that is, for the confirmation of our faith and union with Christ. And here we are to note, that he is said to have taken bread from the table; to wit, with his hand: he took not his body therefore, neither took he his body in the bread, with the bread, or under the bread, save only sacramentally: for his body lay not on the table, but sate down thereat.
He took bread.] That is, unleavened or not leavened bread, which then they did eat of at the table in that feast of the passeover, which admitted no leavened bread. The institution of the Supper and unleavened bread did concurre then together, and fall our by an accident; and therefore this circumstance properly pertaineth not to the Supper (as neither the evening doth, at what time it was instituted) neither can a necessity of unleavened bread for this use be hence inforced, neither would Christ hereon prescribe any certain manner of baking bread for the Lords Supper. Yet notwithstanding, the bread of the Lords Supper differeth in use from common bread, because this is taken for the nourishment of the body; but that for the food and nourishment of the soul, that is, for the confirmation of our faith and union with Christ. And here we are to note, that hee is said to have taken bread from the table; to wit, with his hand: hee took not his body therefore, neither took hee his body in the bread, with the bread, or under the bread, save only sacramentally: for his body lay not on the table, but sate down thereat.