A64611:492
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.
3. Comforts to be opposed against afflictions.
1OF comforts in afflictions, some are proper unto the Church, some are common to it with Philosophy. Proper are the first, and the two last of those which shall be recited; the rest are common, and that but in outward show only, and in name; but not being farther entered into and discoursed of. §12Remission of sins. This is the ground and foundation of the rest, because without this the rest minister no comfort unto us whilst we doubt of our reconcilement to God; for otherwise we always doubt whether the promise of grace belong unto us: But if this be once surely grounded, the rest are soon built upon it; for if God be our Father, he will then no way endamage us, but be our guardian in whatsoever distress:3 If God be with us, who can be against us? The reason is, because, Take away the cause, and you take away the effect: take away sin, and the punishment of sin is also taken ⟨p. 106⟩away. §24The will and providence of God; or the necessity of obeying God in prosperity and adversity, because either of these is according to his will and good pleasure. The reason of this consequence of obedience is not only because we are unable to resist God, but especially we must therefore obey him: 1. Because he is our Father. 2. Because he hath so deserved of us, that for his sake we ought to suffer far greater evils. 3. Because the miseries he sendeth us are his fatherly chastisements. This comfort calmeth our storming stomachs, because it intimateth, that it is our Fathers pleasure we should so suffer:5 Lo, though he slay me, yet will I trust in him. As it pleased the Lord, so it is come to pass; blessed be the name of the Lord. I became dumb and opened not my mouth, for it was thy doing. The Philosophers say, that it is patiently to be suffered which cannot be altered and avoided. They establish a fatal necessity, and therefore foolishness it were to kick against the pricks: but in the heat of calamities they submit not themselves to God, nor acknowledge his indignation and wrath, nor suffer adversity to that end as thereby to obey him, but because they cannot shake them off nor wrest themselves out of them at pleasure. This is a miserable cold comfort.