A64611:2092
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.
And Cyprian, He that was to give bremission of sins, did not disdain to be baptised. And again he useth the same word: He that blasphemeth against the holy Ghost, hath not cremission of sins. Wherefore, as they say Remissa, for Remissio; so they seem also to have said Missa, for Missio. But herein again they much vary. For some will have the word Missa to be used as it were Missio, from an ancient custom of Ecclesiastical rites and actions, which came from the Greek Churches to the Latin, because Sermons and Lectures being ended, before the Communion a Deacon did send forth, that is, did command the Catechumens, the possessed with spirits, and the excommunicated persons to depart, crying with a loud voice; If any Catechumen be yet abiding within the Church, let him depart: and so the word Missa seemeth to be used as it were a Mission or sending away, because it was the last part of divine Service. Others will have it to be so called from a Dimission, or from the manner of dismissing the congregation; because, Service being ended, a Deacon dismissed them with these words: Ite, missa est; that is, Go, you may depart: Or, as others interpret it; Go, now is the collection of alms: which they will have to be called Missa, of the sending it in (as we may so speak) or throwing or casting it in for the poor. Lombard hath a new conceit hereof:3 It is called the Mass (saith he) because an heavenly Messenger cometh to consecrate Christs quickening body, according to that prayer of the Priest; Almighty God, command that this be carried by the hands of thine Angel into thine high Altar, &c. Therefore unless an Angel come, it cannot rightly be called a Mass. Lo the folly of the man! Again, The Mass is so called, either because the host is sent; whereof mention is made in that Service: whence it is said, Ite, missa est: that is, Follow the host, 4which is sent up to heaven, trace ye after it: Or, because an Angel cometh from heaven to consecrate the Lords body, by whom the host is carried and conveyed to the heavenly Altar. Whence it is also said, Ite, missa est: Goe, it is sent. We reject both the name and the thing. For this word, the Mass, doth not agree to the Lords Supper, because the Lords Supper hath nothing common and agreeing with the name of Missa, albeit it was used of the ancient Writers.