A64611:160
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.
1 What comfort is.
Comfort is a certain argumentation or reasoning,1 wherein we oppose some good thing against some present evil, and by the due consideration and meditation thereof, do mitigate and assuage our grief conceived, and suffer a while the evil with patience. Where, look how much more grievous the evil is, so much must the good which ⟨p. 32⟩is desired, exceed the said evil in greatness and certainty. So that whereas consolation against sin and everlasting death (two the greatest evils that possibly can befall to mankind) is here sought for; it is not any common good, but the principal and sovereign good that can be a sufficient salve and remedy thereof. Touching which principal good, 2without the Scripture and Word of God, so many men, so many opinions are broached. The Epicures seat and place this supreme good in sensuality and pleasure. The Stoics in a decent moderation and bridling of the affections, Or, in the habit of virtue. The Platonics in their Idea's. The Peripatetics in the action and exercise of virtue. The vulgar sort in honours, riches, power and sway amongst men. But all these are flitting transitory toys, either lost in the time of life, or left behind us at the term of death. Now, that principal good we hunt after is such as fadeth not, nor vanisheth, no not in death. I grant the honour of virtue is immortal, and virtue it self (as the Poet hath) surviveth after mens funerals: But where liveth it? verily with others, not within our selves. And well said one, that virtues could not justly be reputed mens principal bliss and felicity, whereas we have them witnesses of our distress and misery. Hypocrites both within and without the Church, as Jews, Pharisees, and Mahumetists (Papists also do the like) seek a remedy of death in external rites and beggarly ceremonies; but all in vain: For these external rites do not purge nor cleanse the conscience, and God will not be mocked with petty satisfactions. Howsoever therefore Philosophy, and all other sects enquire after, and promise such a good as may yield us sound consolation and contemplation both in life and death, yet they neither find, nor perform any, but such as consciences stagger at, and very sense disclaimeth: