A14216:158
The Sum of Christian Religion
The sum of Christian religion: delivered by Zacharias Ursinus in his lectures upon the Catechism authorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolved the questions of whatsoever points of moment, which have been or are controversed in divinity. Translated into English by Henry Parry, out of the last & best Latin editions, together with some supply of wa[n]ts out of his discourses of divinity, and with correction of sundry faults & imperfections, which are [sic] as yet remaining in the best corrected Latin.The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.
Oxford: printed by Joseph Barnes, 1587Oxford: printed by Ioseph Barnes, 1587
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.
The knowledge of our misery is necessary for our obtaining of comfort. 1. Because if we knew not our misery,1 and even the greatness of it, we should not know the greatness of our happiness, neither should we desire delivery out of evils. If we desire not delivery out of evils, we do not seek it: if we seek it not, we obtain it not: because God giveth delivery only to those who seek it: it is opened only to him that knocketh: and so hath God his end in them, even his worship. Blessed are they who thirst after righteousness. Come unto me all ye that labour. I dwell in a contrite spirit. That which we have now said, is confirmed also by this syllogism, or form of argument. That which is necessary for to stir up in us a desire of deliverance, that is necessary for our comfort: But the knowledge of our misery is necessary for the desire of salvation, or deliverance: Therefore the knowledge of our misery is necessary for the obtaining of our comfort: yet not for the comforting of us: for we are terrified by this knowledge of our misery. But this terror is good for us, because, except we know our misery, we desire not delivery. And they that desire not delivery, receive it not.
The knowledge of our miserie is necessarie for our obtaining of comfort. 1. Because if we knew not our miserie,1 and euen the greatnes of it, we should not know the greatnes of our happines, neither should we desire deliuerie out of euils. If wee desire not deliuerie out of euils, wee doe not seeke it: if wee seeke it not, we obtaine it not: because God giueth deliuerie only to those who seeke it: it is opened onlie to him that knocketh: and so hath God his ende in them, euen his worship. Blessed are they who thirst after righteousnes. Come vnto me al ye that labor. I dwel in a contrite spirit. That which wee haue now said, is confirmed also by this syllogism, or form of argument. That which is necessarie for to stir vp in vs a desire of deliuerance, that is necessarie for our comfort: But the knowledge of our miserie is necessarie for the desire of saluation, or deliuerance: Therefore the knowledge of our miserie is necessarie for the obtaining of our comfort: yet not for the comforting of vs: for we are terrified by this knowledge of our miserie. But this terror is good for vs, because, except we know our miserie, we desire not deliuerie. And they that desire not deliuerie, receiue it not.