A64611:1968
A64611:1968
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.
Ans. In the institution of his Supper, the words whereof are thesea; Our Lord Jesus Christ, in the night that he was betrayed, took bread: and when he had given thanks, he brake it, and said, Take, eat, this is my body which is broken for you: this do you in remembrance of me. Likewise also he took the cup, when he had supped, and said, This cup is the new Testament in my blood: this do, as often as ye shall drink it, in remembrance of me. For as often as ye shall eat this bread, and drink this cup, ye show the Lords death till be come. This promise is repeated by S. Paul, when he saithb This cup of thanksgiving wherewith we give thanks, is it not the communion of the blood of Christ? For we that are many, are one bread, and one body, because we all are partakers of one bread.
Ans. In the institution of his Supper, the words whereof are thesea; Our Lord Jesus Christ, in the night that hee was betrayed, took bread: and when he had given thanks, hee brake it, and said, Take, eat, this is my body which is broken for you: this doe you in remembrance of me. Likewise also hee took the cup, when he had supped, and said, This cup is the new Testament in my bloud: this doe, as often as ye shall drink it, in remembrance of mee. For as often as ye shall eat this bread, and drink this cup, ye shew the Lords death till bee come. This promise is repeated by S. Paul, when he saithb This cup of thanksgiving wherewith wee give thanks, is it not the communion of the bloud of Christ? For we that are many, are one bread, and one body, because we all are partakers of one bread.
The institution of the Lords Supper doth confirm unto us by evident reasons, what is the true and saving communion of Christs body and blood: and therefore the true sense and meaning of the words of the institution is diligently to be considered. The holy Evangelists, Matthew, Mark, and Luke, do most especially of all others describe the institution of the Lords Supper: and besides them, the Apostle so declareth it no less plainly in his Epistle to the Corinthians. The words of them all are these:
THe institution of the Lords Supper doth confirme unto us by evident reasons, what is the true and saving communion of Christs body and bloud: and therefore the true sense and meaning of the words of the institution is diligently to be considered. The holy Evangelists, Matthew, Marke, and Luke, do most especially of all others describe the institution of the Lords Supper: and besides them, the Apostle so declareth it no lesse plainly in his Epistle to the Corinthians. The words of them all are these:
Matthew, Chap. 26.26. &c. As they did eat, Jesus took the bread, and when he had given thanks, he brake it, and gave it to the disciples▪ and said, Take, eat, this is my body. Also he took the cup, and when he had given thanks, he gave it to them, saying; Drink ye all of it: For this is my blood of the new Testament, that is shed for many for the remission of sins.
Matthew, Chap. 26.26. &c. As they did eat, Jesus took the bread, and when hee had given thanks, hee brake it, and gave it to the disciples▪ and said, Take, eat, this is my body. Also hee took the cup, and when he had given thanks, he gave it to them, saying; Drink ye all of it: For this is my bloud of the new Testament, that is shed for many for the remission of sins.
Mark, Chap. 14.22. &c. As they did eat, Jesus took the bread, and when he had given thanks, he brake it, and gave it to them, and said, Take eat this is my body. Also he took the cup, and when he had given thanks, gave it to them and they all drank of it: and he said unto them, This is my blood of the new testament, which is shed for many.
Mark, Chap. 14.22. &c. As they did eat, Jesus took the bread, and when hee had given thanks, he brake it, and gave it to them, and said, Take eat this is my body. Also hee took the cup, and when hee had given thanks, gave it to them and they all drank of it: and hee said unto them, This is my bloud of the new testament, which is shed for many.
Luke, Chap. 22.19. &c. And he took bread, and when he had given thanks, he brake it, and gave it to them, saying This is my body which is given for you; do this in remembrance of me. Likewise after supper he took the cup, saying, This cup is the new Testament in my blood, which is shed for you.
Luke, Chap. 22.19. &c. And hee tooke bread, and when he had given thanks, he brake it, and gave it to them, saying This is my body which is given for you; doe this in remembrance of mee. Likewise after supper hee took the cup, saying, This cup is the new Testament in my bloud, which is shed for you.
Paul, 1 Cor. 11.23, &c. I have received of the Lord that which also I have delivered unto you; to wit, that the Lord Jesus, in the night that he was betrayed, took bread: And when he had given thanks, he brake it, and said, Take, eat, this is my body which is broken for you: this do ye in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new Testament in my blood; this do as oft as ye drink it, in remembrance of me: For as often as ye shall eat this bread, and drink this cup, ye show the Lords death till he come.
Paul, 1 Cor. 11.23, &c. I have received of the Lord that which also I have delivered unto you; to wit, that the Lord Jesus, in the night that he was betrayed, took bread: And when he had given thanks, hee brake it, and said, Take, eat, this is my body which is broken for you: this do yee in remembrance of mee. After the same manner also he took the cup, when he had supped, saying, This cup is the new Testament in my bloud; this doe as oft as ye drink it, in remembrance of me: For as often as yee shall eat this bread, and drink this cup, yee shew the Lords death till he come.
The words of the Apostle we will briefly expound, and then we will demonstrate our opinion in this point by true and firm arguments in the Question of Catechism immediately following.
The words of the Apostle wee will briefly expound, and then wee will demonstrate our opinion in this point by true and firm arguments in the Question of Catechisme immediatly following.
The Lord Jesus.] This is the Author from whom it is entitled the Lords Supper: we must therefore observe what the Lord did,1 said, and prescribed, as Cyprian well warneth us: If christ alone be to be heard, we must not attend or regard what any man before us hath thought meet to be done, but what Christ (who is before all) first did perform.
The Lord Jesus.] This is the Authour from whom it is intituled the Lords Supper: wee must therefore observe what the Lord did,1 said, and prescribed, as Cyprian well warneth us: If christ alone be to be heard, wee must not attend or regard what any man before us hath thought meet to be done, but what Christ (who is before all) first did perform.
In the night that he was betrayed.] This circumstance is specified by the Apostle, to give us to understand, that Christ would at the last Supper of the Passover institute this his Supper, to show, 1. That now an end was made of all the old sacrifices, and he did substitute a new Sacrament which should succeed, and should from henceforth be observed (that Paschal Sacrament being finally abolished) and which should signify the same thing, difference only of time excepted. For the Paschal lamb signified Christ which should come, and should be sacrificed: The Supper, Christ already sacrificed. Object. But when the Supper was instituted, Christ was yet to be sacrificed. Answ. But then was at hand the offering up and sacrificing of Christ: For, a few hours after he was sacrificed, and the Supper was from that time forward to signify Christ sacrificed. 2. That he might stir up in his disciples and in us greater attention and marking of the cause for which he did institute it, and that we might understand how earnestly Christ would have this Supper to be commended unto us: seeing he did nothing before his death, but that which was of most weight and moment. Therefore did he in the very point or instant before his death institute it, to be as it were the testament and last will of our Testator. Briefly, this clause Paul addeth, that we may know, that Christ instituted this Supper for a memorial of himself now ready to die.
In the night that hee was betrayed.] This circumstance is specified by the Apostle, to give us to understand, that Christ would at the last Supper of the Passeover institute this his Supper, to shew, 1. That now an end was made of all the old sacrifices, and hee did substitute a new Sacrament which should succeed, and should from henceforth be observed (that Paschal Sacrament being finally abolished) and which should signifie the same thing, difference onely of time excepted. For the Paschal lamb signified Christ which should come, and should be sacrificed: The Supper, Christ already sacrificed. Object. But when the Supper was instituted, Christ was yet to be sacrificed. Answ. But then was at hand the offering up and sacrificing of Christ: For, a few houres after hee was sacrificed, and the Supper was from that time forward to signifie Christ sacrificed. 2. That hee might stirre up in his disciples and in us greater attention and marking of the cause for which hee did institute it, and that wee might understand how earnestly Christ would have this Supper to be commended unto us: seeing hee did nothing before his death, but that which was of most weight and moment. Therefore did hee in the very point or instant before his death institute it, to be as it were the testament and last will of our Testatour. Briefly, this clause Paul addeth, that we may know, that Christ instituted this Supper for a memoriall of himself now ready to die.
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.
1When he had given thanks.] Matthew and Mark say of the bread, When he had blessed; of the cup, When he had given thanks: Luke and Paul say of the bread, When he had given thanks: Wherefore, To bless, and to give thanks, both signify one thing: neither can the mystery of Popish magical consecration be cloaked under these terms. Christ therefore blessed, that is, he gave thanks; namely, to his Father (not to be bread) for spiritual blessings, I mean, for the satisfying of souls: that his office being now performed and finished on earth (his last act yet remaining to be ⟨p. 433⟩done) the time of his dying for the redemption of the elect was at hand: that thus it had pleased the Father to redeem mankind; or that the typical Passover was abolished, and the signified Passover was now exhibited, and a memorial of him was to be signed to the Church: or lastly, he gave thanks for the admirable and wonderful gathering and preserving of the Church.
1When hee had given thanks.] Matthew and Mark say of the bread, When hee had blessed; of the cup, When he had given thanks: Luke and Paul say of the bread, When he had given thanks: Wherefore, To blesse, and to give thanks, both signifie one thing: neither can the mystery of Popish magicall consecration be cloaked under these termes. Christ therefore blessed, that is, he gave thanks; namely, to his Father (not to be bread) for spirituall blessings, I meane, for the satisfying of soules: that his office being now performed and finished on earth (his last act yet remaining to be ⟨p. 433⟩done) the time of his dying for the redemption of the elect was at hand: that thus it had pleased the Father to redeem mankind; or that the typicall Passeover was abolished, and the signified Pasteover was now exhibited, and a memoriall of him was to be signed to the Church: or lastly, hee gave thanks for the admirable and wonderfull gathering and preserving of the Church.
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.