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.

3. What are the comforts and consolations, which are to be opposed against afflictions.

OF comforts in afflictions, some are proper vnto the Church, some are common to it with Philosophie.* 1.1 Proper, are the first and two last of those, which shall be recited. The rest are common, and that but in outwarde shewe onely and in name,* 1.2 but not beeing further entered into and dis∣coursed of 1. Remission of sinnes and reconciliation vnto GOD. This is the ground and foundation of the rest: Because without this wee cannot rightly apply the rest vnto vs, neither reape any comfort from them: But if this

bee well setled, the rest follow of their owne accorde. For they who are not certaine of the remission of their sinnes, alwaies doubt, whether the promise of grace be∣long vnto them: but he who is certaine of this, know∣eth that the anger of GOD, punishments and eternall death are taken away, and that those euils which are laide vpon him, are no punishment, but a fatherly cha∣stisement, Roman. 5.1. Beeing iustified by faith we haue peace toward GOD. Againe: If when we were enemies, we were re∣conciled to GOD, much more beeing reconciled wee shall bee saued. Roman 8.3. If GOD be on our side, who can be against vs? The reason is, because, take awaie the cause, and you take awaie the effect: take awaie sinne, and the punishment also of sinne is taken awaie. 2. The necessitie of obeying GOD,* 1.3 and the loue due vnto him. The Godlie knowe, that they must obey the fatherly wil of GOD in suffering euils, both bicause he wil that they suffer them: and also because he hath so deserued of them, as that they ought for his sake to suffer far greater, and lastly because they are his fa∣therly chastisemēts. Iob. 2.10. Shall we receiue good at the hand of God, and not receiue euill? Psal. 3.9.9. I held my peace, because thou diddest it. Iob. 1.21. Blessed be the name of the Lord. The Philosophers also say, that it is patiētly to be suffred, which can not be altered or auoided, and that it is foolishnes to kicke against the prick. But in the meane while they hold a fatal necessi∣ty, and in suffering calamities submit not themselues to god, neither acknowlege them to be a iust punishment, neither suffer thē to that end, as thereby to obey him. And therefore they find either smal or no comfort at al hereof.* 1.4 3. The worthines of vertue, that is, of obedience towards God which is tru vertu, for which a man is not to cast away his courage in bearing the crosse. Mat. 10 37. & 16.25. He that hateth not his father and mother for my sake, is not worthy of me. He that seeketh to saue his soule, shall leese it. This dignity of vertue doe the Philosophers most of all vrge, but coldly,* 1.5 because they are destitute of true vertues. 4. A good consci∣ence. The godly are assured of remission of sinnes in Christ, and haue a purpose to obey God: and therefore beare a good conscience vnto themselues in Christ. The Philoso∣phers comfort not theirs on this maner. For the Philoso∣phers

beeing once afflicted, thinketh, why doth not good fortune followe a good conscience? And therefore hee murmureth against God, and fretteth, as did Cato and others. 5. The finall causes in their chastisementes, trials,* 1.6 and Martyrdomes. Those causes are, first, Gods glo∣rie. The torment is lesse to the godly, when they know that GOD is honoured by their sufferings, and that thereby they shewe their thankefulnesse vnto him. Psalm. 119.75. Thou art iust, O Lorde, and thy iudgements are right. Secondly, Our saluation, which is accomplished by afflictions. Psalm. 119.71. It is good for mee that I haue beene affli∣cted. 1. Cor. 11.32. When wee are iudged we are chastened of the Lorde, because wee shoulde not bee condemned with the woorlde. Thirdly, the saluation of others, that is, their con∣uersion and confirming. For Actes 5. The Apostles reioy∣ced (euen because they sawe many by their ministe∣rie to bee conuerted vnto GOD, and faith to bee con∣firmed in others, by the example of their afflictions and constancy in the truth and doctrine) that they were counted woorthy to suffer rebuke for Christs name. The Philo∣sophers say, It is a good end for which thou sufferest, that thou maiest saue thy country, and attaine vnto euerlasting renowme and glory. But yet in the meane season, wret∣ched man, hee thinketh, what will these thinges profite me, when my selfe perish? But we are chastised that wee may not perish with the world.* 1.7 6. The conference and com∣paring together of euentes. It is better for a short time to be chastised of the Lord, with certaine and assured hope of a glorious deliuery, than to liue in plenty and aboun∣daunce of thinges, and to be pulled from God, and to run into euerlasting perdition.

The Philosophers conferring and comparing euils together, finde but little good, arising out of so manie euils:* 1.8 Because the true good, for the obtaining where∣of they suffer euils, they are wholy ignoraunt of. 7. The hope of recompence. Matth. 5.12. Your rewarde is great in hea∣uen. Wee knowe that there remaine other blessinges for vs after this life, nothing to be compared with these momentary afflictions. Euen in this life also the God∣lie receiue grater blessinges than other man. For they

haue GOD pacified and pleased with them, and other spirituall giftes, and the beginning of eternall life. Therefore also corporall blessinges are profitable for their saluation. Marc. 10.29. There is no man that hath for∣saken house, or bretheren, or children, or landes, for my sake, and the Ghospels, but hee shall receiue a hundred-fould nowe at this present, and in the woorlde to come eternall life. Psalm. 37.16. A small thing to the iust man is better than great ri∣ches to the wicked. Roman. 5.3. Wee reioyce in tribulations. A recompence in small euils doth in some sort comfort the Philosophers, but in great euils not at all: because they thinke that they hadde rather want that recom∣pence, than buie it so deare: the reason whereof is, because the recompence is but vncertaine, small, and transitorie. 8. The example of the Sonne of GOD. For the seruaunt is not aboue his Maister, Iohn 15.20.* 1.9 And God will haue vs to bee made like to the image of his Sonne. Roman. 8.29. And Philip. 2.5. Let the same minde bee in you that was euen in Christ Iesus. 2. Cor. 8.9. IESVS CHRIST beeing rich for your sakes, became poore. Let vs accom∣pany therefore Christ in ignominy and in glory. For both the thankfulnesse, which we owe, requireth this: and seeing Christ hath died, not for his owne profite, but for ours, why shoulde wee refuse to suffer any thing for our owne profite and commodity? Likewise, the ex∣amples of other holy and godly men, who haue suffered with the sauing both of themselues & others, & haue not pe∣rished in afflictions, but haue beene maruailouslie saued & preserued. Mat. 5. So did they persecute the Prophets, which haue beene before you. The examples therefore of holy Martyrs doe comfort and hearten vs, while we thinke, that we are not better than they, but rather woorse. And therefore ought wee much more patiently to beare our crosse. Againe, seeing they haue beene preserued by GOD amiddest their afflictions, and haue escaped out of them, wee haue confidence also that wee shall bee preserued and deliuered, because the Loue of GOD towardes his is immutable, and knoweth no chaunge. 9.* 1.10 The pre∣sence and assistaunce of GOD in all cases and chances of our life. Wee know that God hath a care of vs euen in our crosse:

that he will defend, comfort, strengthen, and establish vs by his spirite, that wee may not through griefe and paine forsake him. 1. Cor. 10.13. God doth not suffer vs to be tempted aboue our power. Psal. 19.15. I am with him in his tribulation. Iohn. 14.16. I will send you another comforter. Iohn. 14.23. I & my father will come vnto him. Ioh. 14.18. I will not leaue you comfortles. Esay. 49.15. Can a woman forget her child, and not haue compassion on the Son of her wombe? Though shee should for∣get,* 1.11 yet will I not forget thee. 10 The finall and full deliuerie. For as of punishment, so also of deliuerie there are three degrees. The first is in this life, where we haue the begin∣ning of eternall life. The second is in our bodily death, when the soul is caried into Abrahams bosome. The third is after the resurrection of our bodies, when wee shall bee both in body and soule perfectly blessed, that is, fully deli∣uered from all both sinne and punishment. Ioh. 10.28. No man shall plucke them out of mine hande. Rom. 8.30. Whom he iustified, them also he glorified. Reu. 21.4. God shall wipe away all teares from their eies. Wherefore as the first consolation is the foundation and beginning, so this last is the finishing and accomplishment of all the rest.

Notes

• * 1.1

  Comforts in af∣flictions.
• * 1.2

  Remission of sins, and recon∣ciliation vnto God.
• * 1.3

  2. The necessitie of obeying God, and the loue which we ow him.
• * 1.4

  3. The worthines of vertue.
• * 1.5

  4. A good con∣science.
• * 1.6

  5. The final cau∣ses of their af∣flictions.
• * 1.7

  6. The compa∣ring of ends & euentes.
• * 1.8

  7. The hope of recompence.
• * 1.9

  8. The Examples of Christ and his Saintes who haue suffered before vs.
• * 1.10

  9. The certaine presence and assistance of go••••
• * 1.11

  10. The final and ful deliuerie.