A64611:2112
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
Title page: Internet Archive scan of the Early English Books microfilm
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.
1. Who ought to approach unto the Lords Supper.
These are distinct questions, Who ought to approach unto the Supper: and, Who ought to be admitted to the Supper. The former concerneth the duty of the Communicants; the latter, the duty of the Church and Ministers. The former is stricter, the latter, larger and more general: for, touching the former, the godly alone ought to come; touching the latter, not the godly only, but Hypocrites also, who are not known to be such, are to be admitted by the Church unto the Supper. Wherefore, all that ought to come, ought to be admitted, but on the other side, not all that ought to be admitted, 1ought to come; but they only ought to approach unto the Supper, 1. Who acknowledge their sins, and are truly sorry for them. 2. Who have a confidence that they are pardoned and forgiven them by Christ, and for his sake. 3. Who have an earnest purpose and desire of profiting and going forward more and more in faith, and pureness of life: that is, they only ought to approach and draw near unto the Lords Supper, and are worthy guests of Christ, who live in true faith and repentance: Herein a mans true proof and examination consisteth, whereof Saint Paul speaketh:2 Let a man examine himself, and so•let him eat of this bread. To prove thy self, is,3 To examine whether thou have faith and repentance, according as it is said: Prove your selves whether ye are in the faith, whether Christ dwell in you. But how shall a man know that he hath these things? 1. By a confidence and tranquillity of conscience: because, Being justified by faith, we have peace towards God. Hope maketh not ashamed: because the love of God is shed in our hearts by the holy Ghost, which is given unto us. 2. By effects; that is, by the beginnings of true outward and inward obedience, and by an earnest purpose to obey God according to all his commandments. They who have and perceive this in themselves, ought to draw near and partake of Christs Supper; namely, whoso have faith and repentance, not in possibility only, but also actually. Therefore infants are not capable of the Supper, because they save faith only potentially and in possibility, not actually: they have an inclination to faith or they have faith only by inclination, but they have not an actual faith. But here is required an actual faith;