A64611:1984
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.
Take, eat.] This commandment belongeth to the disciples, and to the whole Church of the new Testament: Whence it is clear and manifest, 1. That the Popish Mass, wherein the priest giveth nothing to the Church to be taken and eaten, is not the Supper of the Lord, but a private supper of him that sacrificeth, and a mere stage-play. 2. That we must not be idle beholders of the Supper, but religious receivers of it. 3. That the Lords Supper is not to be celebrated but in an assembly or congregation where there are such as receive and eat. 4. That the Supper is a sign of grace in respect of God, reaching out unto us his benefits to be apprehended with a strong faith, even as we receive the sign with our hand and mouth.
Take, eat.] This commandement belongeth to the disciples, and to the whole Church of the new Testament: Whence it is cleer and manifest, 1. That the Popish Masse, wherein the priest giveth nothing to the Church to be taken and eaten, is not the Supper of the Lord, but a private supper of him that sacrificeth, and a meer stage-play. 2. That wee must not be idle beholders of the Supper, but religious receivers of it. 3. That the Lords Supper is not to be celebrated but in an assembly or congregation where there are such as receive and eat. 4. That the Supper is a signe of grace in respect of God, reaching out unto us his benefits to be apprehended with a strong faith, even as we receive the signe with our hand and mouth.
This is my body.] This, that is, this bread. Object. Then should it have been said, *[Greek or Hebrew], not [Greek or Hebrew]. Ans. [Greek or Hebrew] is as much as if he had said, This thing which I have in my hand: now that was bread. And that it is so to be understood, is proved by these reasons: 1. Christ took nothing but bread: he brake bread, and gave bread to his disciples to ear. 2. S. Paul saith expressly, The bread which he brake, is it not the communion of the body of Christ? 3. Of the wine it is said, This cup is the new Testament in my blood. Wherefore, after the same manner it is said, This, that is, this bread is my body, which is broken and delivered unto death for you. The literal sense, if it be properly taken, can be no otherwise understood then thus; The substance of this bread is the substance of my body. But so to understand it is an undoubted absurdity: for bread is a mass without life, baked of corn, and not united personally to the Word: but the body of Christ is a living substance, born of the Virgin, and united personally to the Word: Christ therefore calleth the bread his body, meaning,