A64611:1983
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 brake it.] That is, he brake the bread which he took from the table, and distributed the same, being one among many: not any other invisible thing hidden in the bread. He brake not his body, but the bread, as Saint Paul saith, The bread which he brake, &c. Now he distributed the bread, being one, among many; because we that are many are one body. But the cause for which he brake this bread, was to signify, 1. His passion, and the separation of his body from his soul.1 2. The communion of many with his own body, and their bond of union and mutual love. The bread which we break, is it not the communion of Christ? For we that are many, are one bread, and one body. Wherefore, the breaking of bread is a necessary ceremony, both in respect of the signification, 2and in respect of the confirmation of our faith: and therefore is this ceremony also to be retained, 1. Because Christ hath commanded it; Do this. 2. Because of the authority and example of the Church planted in the Apostles time, which from the rite of breaking, termed the whole action, Breaking of bread. 3. For our own comfort; that we may know the body of Christ to have been as certainly crucified for us, as we see the bread to be broken unto us. 4. That the opinions of Transubstantiation and Consubstantiation may be pulled out of mens minds.
Hee brake it.] That is, hee brake the bread which hee took from the table, and distributed the same, being one among many: not any other invisible thing hidden in the bread. He brake not his body, but the bread, as Saint Paul saith, The bread which hee brake, &c. Now he distributed the bread, being one, among many; because wee that are many are one body. But the cause for which he brake this bread, was to signifie, 1. His passion, and the separation of his body from his soule.1 2. The communion of many with his own body, and their bond of union and mutuall love. The bread which we breake, is it not the communion of Christ? For wee that are many, are one bread, and one body. Wherefore, the breaking of bread is a necessary ceremonie, both in respect of the signification, 2and in respect of the confirmation of our faith: and therefore is this ceremony also to be retained, 1. Because Christ hath commanded it; Doe this. 2. Because of the authority and example of the Church planted in the Apostles time, which from the rite of breaking, termed the whole action, Breaking of bread. 3. For our own comfort; that we may know the body of Christ to have been as certainly crucified for us, as we see the bread to be broken unto us. 4. That the opinions of Transubstantiation and Consubstantiation may be pulled out of mens minds.