A14212:105
A collection of certain learned discourses, written by that famous man of memory Zechariah…A collection of certaine learned discourses, written by that famous man of memory Zachary…
A collection of certain learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinity in the noble and flourishing schools of Neustad. For explication of divers difficult points, laid down by that author in his catechism. Lately put in print in Latin by the last labour of D. David Parry: and now newly translated into English, by I.H. for the benefit and behoof of our Christian country-manA collection of certaine learned discourses, written by that famous man of memory Zachary Ursine; doctor and professor of divinitie in the noble and flourishing schools of Neustad. For explication of divers difficult points, laide downe by that author in his catechisme. Lately put in print in Latin by the last labour of D. David Parry: and now newlie translated into English, by I.H. for the benefit and behoofe of our Christian country-man
Oxford: printed by Joseph Barnes, 1600Oxford: printed by Ioseph Barnes, 1600
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.
or of many hearing the Gospel & not believing, or lastly in […] such places of scripture as preach unto us the power and office of the holy Ghost. We know (God be thanked) & confess, the God can without help either of teachers or learners convert whom he will, and that the end and use of miracles is this, to show that the order of nature (wherein he is powerful) was by him before created, and is still by him most freely preserved. We know further, that the converting of souls is the gift of God above, so that look how much greater and more miraculous a work it is to restore man being lost unto salvation, then to create him of nothing, so much more impudency & madness is it rather to attribute our redemption then our creation to the force & efficacy of mans words. This also we know, that it pleased God by foolish preaching to save those that believe, why it hath so pleased him, although he need not make us account, yet is he content to yield us some reasons ever of this his purpose, though he propose not the like reasons to the godly and ungodly.1 To the ungodly he yieldeth this reason, because his justice in condemning their malice, which resist the word revealed, should be more manifest in sight of the whole church, their consciences also ⟨p. 69⟩bearing witness. But we may also consider other causes, which make for our instruction and comfort. Whereas the voice of the ministry and all our conceit of God is veiled with darkness, wherein we now behold God, and know his pleasure, hence he admonisheth us of the greatness of our fall, whereby it is come to pass that now we enjoy not the presence of God, dealing with us as it were a far of & by interpreters, stirring us up to aspire unto that heavenly school wherein God will be seen of us face to face, and shall be all in all. Besides God in this life will have the searching, meditation, and confession of this doctrine touching himself and his will, not to be concealed in the minds of men, but to be openly sounded and celebrated, and therefore on his authority he hath bound us to a necessity of knowing it, promising thereby to restore us to salvation. Furthermore, being willing to have us fellow-labourers in the most excellent of his divine works, wherein could he better show his love to us miserable creatures, except in giving his only begotten son a ransom for our sins?
or of many hearing the Gospell & not beleeuing, or lastly in such places of scripture as prech vnto vs the power and office of the holy Ghost. We know (God be thanked) & confesse, the God can without helpe eyther of teachers or learners cō verte whom he will, and that the end and vse of miracles is this, to shew that the order of nature (wherin he is powerfull) was by him before created, and is still by him most freely preserued. We know further, that the conuertinge of soules is the gifte of God aboue, so that looke how much greater and more miraculouse a worke it is to restore man being lost vnto salvation, then to create him of nothing, so much more impudency & madnesse is it rather to attribute our redemption then our creation to the force & efficacie of mans wordes. This also we know, that it pleased God by foolish preaching to saue those that beleeue, why it hath so pleased him, although he need not make vs accoumpt, yet is he content to yeeld vs some reasons ever of this his purpose, though he propose not the like reasons to the godly and vngodly.