A64611:1941
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.
11. As the promise of the Gospel, so baptism being received unworthily, that is, before conversion, is ratified and profitable unto salvation to them that are penitent; and the use thereof, which was before amiss and unlawful, is now become unto them right and lawful.
11. As the promise of the Gospel, so baptism being received unworthily, that is, before conversion, is ratified and profitable unto salvation to them that are penitent; and the use thereof, which was before amisse and unlawfull, is now become unto them right and lawfull.
12. Neither doth the wickedness of the Minister make baptism void, or of no effect and force unto them, so that it be ministered into the promise and faith of Christ: and therefore also the true Church doth not baptise them who have been baptised of heretics; but only must inform and instruct them with true doctrine concerning Christ and baptism.
12. Neither doth the wickednesse of the Minister make baptism void, or of no effect and force unto them, so that it be ministred into the promise and faith of Christ: and therefore also the true Church doth not baptise them who have been baptised of hereticks; but only must inform and instruct them with true doctrine concerning Christ and baptisme.
13. And as the covenant once made with God, is also afterwards, after sins committed, perpetually firm and of force to the repentant; so also baptism, being ⟨p. 426⟩once received, confirmeth and assureth the repentant all their life time of remission of sins: and therefore neither ought it to be re-iterated, neither to be deferred until the end of our life; as if it so only cleansed men from sins, if no sins be committed after it is once received.
13. And as the convenant once made with God, is also afterwards, after sins committed, perpetually firme and of force to the repentant; so also baptisme, being ⟨p. 426⟩once received, confirmeth and assureth the repentant all their life time of remission of sins: and therefore neither ought it to be re-iterated, neither to be deferred untill the end of our life; as if it so only cleansed men from sins, if no sins be committed after it is once received.
14. Neither yet are all those who are baptised with water (whether they be of understanding or infants) partakers of the grace of Christ: for the everlasting election of God, and his calling unto the kingdom of Christ is free.
15. Neither are all who are not baptised excluded from the grace of Christ; for not the want, but the contempt of the baptism shutteth men out of the covenant of God, made with the faithful and their children.
15. Neither are all who are not baptised excluded from the grace of Christ; for not the want, but the contempt of the baptisme shutteth men out of the convenant of God, made with the faithfull and their children.
16. And seeing the administration of the Sacraments is a part of the Ecclesiastical Ministry, they who are not called unto this, and especially women, may not take upon them the power and authority to baptise.
16. And seeing the administration of the Sacraments is a part of the Ecclesiasticall Ministery, they who are not called unto this, and especially women, may not take upon them the power and authority to baptise.
17. Rites, which are patched by men to baptism; as hallowing of the water, tapers, exorcisms, chrism, salt, crosses, spittle, and such like, are worthily reputed in the Church as a corruption of the Sacrament.
17. Rites, which are patched by men to baptisme; as hallowing of the water, tapers, exorcisms, chrisme, salt, crosses, spettle, and such like, are worthily reputed in the Church as a corruption of the Sacrament.
Ans. Because Christ hath commanded me and all the faithful to eat of this bread broken, and to drink of the cup distributed, in remembrance of him, with this promise adjoineda: First, that his body was as certainly broken and offered for me on the cross, and his blood shed for me, as I behold with mine eyes the bread of the Lord broken unto me, and the cup communicated to me: and further, that my soul is no less assuredly fed to everlasting life with his body, which was crucified for us, and his blood which was shed for us, then I receive and taste by the mouth of my body the bread and wine, the signs of the body and blood of our Lord, received at the hand of the Minister.
Ans. Because Christ hath commanded me and all the faithfull to eat of this bread broken, and to drink of the cup distributed, in remembrance of him, with this promise adjoyneda: First, that his body was as certainly broken and offered for me on the crosse, and his bloud shed for me, as I behold with mine eyes the bread of the Lord broken unto me, and the cup communicated to me: and further, that my soul is no lesse assuredly fed to everlasting life with his body, which was crucified for us, and his bloud which was shed for us, then I receive and taste by the mouth of my body the bread and wine, the signs of the body and bloud of our Lord, received at the hand of the Minister.
The chief Questions concerning the Lords Supper, are: 1. What the Supper of the Lord is. 2. What are the ends thereof, or wherefore it was instituted. 3. What it differeth from Baptism. 4. What is the sense and meaning of the words of the institution. 5. What is the difference between the Lords Supper, and the Papists Mass, and why the Mass is to be abolished. 6. What is the right use of the Supper. 7. What the wicked receive in the Supper. 8. Who are to come to the Supper. 9. Who are to be admitted to the Supper.
The chiefe Questions concerning the Lords Supper, are: 1. What the Supper of the Lord is. 2. What are the ends thereof, or wherefore it was instituted. 3. What it differeth from Baptisme. 4. What is the sense and meaning of the words of the institution. 5. What is the difference between the Lords Supper, and the Papists Masse, and why the Masse is to be abolished. 6. What is the right use of the Supper. 7. What the wicked receive in the Supper. 8. Who are to come to the Supper. 9. Who are to be admitted to the Supper.
The three former of these belong to the 75. and 76. Questions of the Catechism? the fourth to the 77, 78, 79. the fifth to the 80. the sixth, seventh, eighth and ninth to the 81. and under them they shall be placed and handled.
1First, we will see by what names the Supper of the Lord is called: then we will in few words define what it is. This action, or ceremony, or rite instituted by ⟨p. 427⟩Christ, a little before his death, is called, The Lords Supper, 2from the first institution of it: that is in respect of the original or first beginning of this rite, or in respect of the time wherein this ceremony was instituted; which circumstance of time the Church (for her liberty in case of this quality) hath changed. For it was a matter of casualty that this ceremony was instituted of Christ rather in the evening at supper time, then in the morning, or at noon day: to wit, because of the eating of the Paschal Lamb, which by the law was to be celebrated in the evening, and was afterwards to be abolished by this new Sacrament. It is called of S. Paul, 3The Table of the Lord. It is likewise called Synaxis, that is, a covenant,4 in respect of the assembly and convent of the Church; because some, either few or many, must assemble and meet together in celebrating of the Supper: for in the first celebration the disciples were present; to them it was said, Take this, and divide it among you: Wherefore it must needs be, that there was some number there; which also appeareth by the Apostle repeating the first institution, where in the end he addeth,5 When ye come together to eat, tarry one for another. And further, that moe ought to come together to celebrate the Supper, this end of the Supper doth evidently enough show, in that it was instituted to be a token, and even a bond of love; For we that are many, 6are one bread, and one body. It is called also the Eucharist; 7because it is a rite and ceremony of thanksgiving. Last of all,8
whereby Christ doth certainly promise and seal unto me, and all the faithful, first, That his body was offered and broken on the cross for me, and his blood shed for me, as truly as I see with mine eyes the bread of the Lord to be broken unto me, and his cup distributed: And moreover, That he doth as certainly, with his body crucified, and his blood shed, feed and nourish my soul unto everlasting life, as my body is fed with the bread and the cup the Lord, received from the hand of the minister, which are offered to me as certain seals of the body and blood of Christ. It may be also more briefly defined on this wise: The Lords Supper is a distributing and receiving of bread and wine commanded of Christ unto the faithful, that by these signs he might testify, that he hath delivered and yielded his body unto death, and hath shed his blood for them, and doth give them those things to eat and drink, that they might be unto them the meat and drink of eternal life, and that thereby also he might testify, that he would dwell in them, nourish and quicken them for ever. And again, That of the other side, he might by the same signs bind them to mutual dilection and love, seeing Christ spareth not to give his body and blood for us. This is confirmed, not only by Christ in the Evangelists; but also by Paul, who expressly saith, The cup of the blessing which we bless, is it not the communion of the blood of Christ? Moreover,1 the signs in the Sacrament are bread and wine; bread broken and eaten, wine distributed and taken. The things signified are, 1. The breaking of the bod•, and the shedding of the blood of Christ. 2. Our union and conjunction with Christ by faith; so that we draw life everlasting from him, and are made partakers, as of Christ himself, so also of all his benefits, as the branches are made partakers of the life of the vine. We are advertised of this our union and communion with Christ, 1. By the proportion which the signs have with the things. 2. By the promise which is adjoined. And the proportion doth chiefly propose and show two things unto us: 1. The sacrifice of Christ. 2. Our communion with Christ; because the bread is not only broken, but is also given us to eat:2 Now the breaking of the bread is a part of the ceremony, because unto it a part of the thing signified doth answer; namely, the breaking of Christs body:
whereby Christ doth certainly promise and seal unto me, and all the faithfull, first, That his body was offered and broken on the crosse for mee, and his bloud shed for me, as truly as I see with mine eyes the bread of the Lord to be broken unto me, and his cup distributed: And moreover, That hee doth as certainly, with his body crucified, and his bloud shed, feed and nourish my soul unto everlasting life, as my body is fed with the bread and the cup the Lord, received from the hand of the minister, which are offered to me as certain seals of the body and bloud of Christ. It may be also more briefly defined on this wise: The Lords Supper is a distributing and receiving of bread and wine commanded of Christ unto the faithfull, that by these signes he might testifie, that hee hath delivered and yeelded his body unto death, and hath shed his bloud for them, and doth give them those things to eate and drink, that they might be unto them the meat and dink of eternall life, and that thereby also hee might testifie, that hee would dwell in them, nourish and quicken them for ever. And again, That of the other side, he might by the same signes binde them to mutuall dilection and love, seeing Christ spareth not to give his body and bloud for us. This is confirmed, not only by Christ in the Evangelists; but also by Paul, who expresly saith, The cup of the blessing which wee blesse, is it not the communion of the bloud of Christ? Moreover,
1FIrst, we will see by what names the Supper of the Lord is called: then we will in few words define what it is. This action, or ceremony, or rite instituted by ⟨p. 427⟩Christ, a little before his death, is called, The Lords Supper, 2from the first institution of it: that is in respect of the originall or first beginning of this rite, or in respect of the time wherein this ceremony was instituted; which circumstance of time the Church (for her liberty in case of this quality) hath changed. For it was a matter of casualty that this ceremony was instituted of Christ rather in the evening at supper time, then in the morning, or at noon day: to wit, because of the eating of the Paschal Lamb, which by the law was to be celebrated in the evening, and was afterwards to be abolished by this new Sacrament. It is called of S. Paul, 3The Table of the Lord. It is likewise called Synaxis, that is, a covenant,4 in respect of the assembly and convent of the Church; because some, either few or many, must assemble and meet together in celebrating of the Supper: for in the first celebration the disciples were present; to them it was said, Take this, and divide it among you: Wherefore it must needs be, that there was some number there; which also appeareth by the Apostle repeating the first institution, where in the end he addeth,5 When ye come together to eat, tarry one for another. And further, that moe ought to come together to celebrate the Supper, this end of the Supper doth evidently enough shew, in that it was instituted to be a token, and even a bond of love; For wee that are many, 6are one bread, and one body. It is called also the Eucharist; 7because it is a rite and ceremony of thanksgiving. Last of all,8 it is called also a Sacrifice, not propitiatory or meritorious, (as the Papists dream) but gratulatory; because it is the commemoration of Christs propitiatory sacrifice. And at length it was also called Missa, from the offering, or from the dismissing of the rest who might not communicate, after the Sermon, which went before the celebration was finished. We retain the name left in Scripture, and call it The Lords Supper. Now let us come to define the Lords Supper:9 The Lords Supper is a ceremony or Sacrament instituted and appointed of Christ unto the faithfull for a memoriall of him;
