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
Zacharias Ursinus 1534–1583Oxford: printed by Joseph Barnes, 1600Oxford: printed by Ioseph Barnes, 1600
[8], 341 [i.e. 327], [1] p. · 84k words · STC 24527 · ESTC S100227
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.
But to let these pass, I come now to the second sore of writings which is both heretical and intolerable, for monstrous paradoxes therein maintained, plain principles of divinity defaced. open testimonies of scripture perversely corrupted, heresies long since condemned lately restored, and imposed upon the simple vulgar for verities Evangelical. In which kind the most bitter A•chilochian disputant Huber•us an impudent back juding Apostate doth now Lord it; whom hatred against the truth truly known, but want only denied & wilfully impugned doth every day more then other so swiftly sweep away with a continual current of barking and back-biting, that men may justly suspect him for a fearful example of one given over by God into a reprobate sense. God of his mercy g•aunt him a better mind if he be not past cure, or at least so bridle his fury, that he carry not others with him headlong to destruction.
But to let these passe, I come now to the secōd sore of wrightings which is both heretical and intollerable, for monstrous paradoxes therin maintained, plaine principles of divinity d•faced. opē testimonies of scripture perversely corrupted, heresies long since condemned lately restored, and imposed vpon the simple vulgar for verities Evā gelicall. In which kinde the most bitter A•chilochian disputant Huber•us an impudēt back iuding Apostata doth now Lord it; whom hatred against the truth truely knowen, but want only denied & wilfully impugned doth euerie day more then other so swiftelie sweepe away with a continuall current of barking and back-biting, that mē may iustly suspect him for a fearfull example of one giuen over by God into a reprobate sence. God of his mercie g•aunt him a better minde if he be not past cure, or at least so bridle his furie, that he cary not others with him headlong to destruction.
that all men without exception, as well faithful, as Infideli; already dawned, as hereafter to be condemned, reprobate, as others, suppose dogs & hogs, as Christ his sheep; Nero & Heliogabalus, as David & Jehoshaphat; Judas, as Peter are by the death of Christ reconciled unto God, sanctified, justified, their sius pardoned, themselves received into
but only for unbelief▪ that in God there is no eternal decree of election & reprobation; that God hath not defined a certain •umber of them which shall be saved; that all men ever since the fall of Adam are elect in Christ, that Election grace and forgiveness of sins is general and common unto all and that with God there is no special Election, but this special Election is only in respect of men, as every man privately applieth to himself that grace which is common unto all; that God knew from everlasting who would embrace his grace offered, and who again would make shipwreck thereof; that to Elect is nothing else but to invite and win mankind unto himself;
that the certainty of Gods gifts and graces whereof we boast out of Rom. 11. 29. where they are said to be without repentance is a vain brag; that our Election in Christ is founded on a supposition and condition If we believe; that it relieth wholly on our faith; that faith is not given us indeed without the grace of God, howbeit the means by which it is given us are in our own power, that the unregenerate have an arbitrary ability to run as soon as God calleth them by his word; that they can of them selves perceive and understand the Lords voice when he crieth unto them; that the cause why of many who use the same means, some believe and persevere;
⟨p. 47⟩
[…] her some believe not, or believing persevere not, is the right or not right use of the means, & that this use is in our own power; that the 9. Chapter to the Romans treateth not of Predestination to life or death; that this doctrine of predestination maketh God a lying God, a cruel God, a God rejoicing in evil, and an unjust God;
He as an impe of Pelagius, & mouthy sectary of E•icur•us filleth all Germanie with horible exclamations,1 that all men without exception, as well faithfull, as Infideli; alreadie dawned, as hereafter to be condemned, reprobate, as others, suppose doggs & hogs, as Christ his sheepe; Nero & Heliogabalus, as Dauid & Iosaphat; Iudas, as Peter are by the death of Christ reconciled vnto God, sanctified, iustified, their sius pardoned, thēselues receiued into ⟨p. 46⟩the bosome & sauor of God,2 in a word saued (applaud your patrō & procter, ò you dogs, & hogs, which hath opened so wide a gate vnto Athe•sme) no mā dāned for sin,3 but only for vnbeleife▪ that in God there is no eternal decree of electiō & reprobatiō; that God hath not defined a certaine •ūber of them which shalbe saued; that al mē euer since the fal of Adam are elect in Christ, that Election grace and forgiuenes of sins is generall and cōmon vnto all and that with God there is no speciall Election, but this speciall Election is only in respect of men, as every man privately applyeth to himselfe that grace which is cōmon vnto al; that God knew from everlasting who woulde embrace his grace offered, and who againe would make shipwracke thereof; that to Elect is nothing else but to invite and win mankinde vnto himselfe;4 that many of the Elect do perish;5 that the certeinty of Gods giftes and graces whereof wee boast out of Rom. 11. 29. where they are said to be without repentance is a vaine brag; that our Electiō in Christ is founded on a supposition and condition If wee beleeue; that it relyeth wholy on our faith; that faith is not given vs indeed without the grace of God, howbeit the meanes by which it is giuen vs are in our own power, that the vnregenerate haue an arbitrary ability to run assone as God calleth them by his worde; that they can of them selues perceiue and vnderstand the Lordes voice when he crieth vnto them; that the cause why of many who vse the same meanes, some beleeue and persevere; ⟨p. 47⟩〈…〉 her some beleeue not, or beleeving persevere not, is the right or not right vse of the meanes, & that this vse is in our owne power; that the 9. Chapter to the Romanes treateth not of Predestination to life or death; that this doctrine of pedestination maketh God a lying God, a cruel God, a God reioycing in euill, and an vniust God;
3Schmidlin, and Osiander condemn ned by this Apostate, for putting out of controversy that with God there is a certain number of them which shall be saved.Schmidlin, and Osiander condē ned by this Apostata, for putting out of controversie that with God there is a certein number of thē which shall be saved.
that it overthroweth the ministry, & leaveth no place for wholesome exhortation; that it breedeth security & despair in men: and an hundred other positions of this kind, wherewith if you confer the ancient pestilent heresies of Pelagius & Coelestius, they will concur with this doctrine, & meet therewith as just as germans lips. For the Pelagians taught the self same as appeareth both out of the writings S. Austen, & out of the epistles of Prosper, and of Hilary. unto him, touching the relics & remainder of the Pelagian heresy in France. They taught that in deed all men had sinned in Adam, 1and that no man was saved by his own works, but by the grace of God in regeneration, howbeit the propitiation of Christs blood is (say they) proposed unto all without exception, that whosoever will lay hold on faith, & receive the Sacrament of Baptism may be saved; that God knew before the framing of the world, who would believe & continue faith full, & that he predestinated them unto his kingdom whom he foresaw to be such, as being freely called by grace would prove worthy their Election, and depart this life with a laudable & ⟨p. 48⟩happy end; & that therefore all men are admonished to believe & live well, that no man might despair of attaining salvation. They denied that there was a set number predestinate of God, least the use of exhortation thereby should be void, and the force and edge of preaching rebated. They averred that all serious industry in welldoing was clean removed, & all manner of virtues cancelled, if Gods decree prevent men• wills; that under the title of Predestination the Stoics fatal necessity was again set on foot and established; that the. 9. Chap. to the Rom. was was never understood by the ancient Fathers of the Church of a free Election preventing our will and merits; That this doctrine thwarteth & crosseth the edification of preachers & teachers; and were it true, yet is it not to be divulged and uttered in public, because it may minister unto some cause of despair; & the hearts of ignorant men are by this kind of dispute set on mammering: because the Catholic faith may be taught and defended without it. Faustus added unto mans endeavour the help of grace, that for sooth graces & mans endeavour yoked together finish […] works which remain, & God by his word worketh in us it will that which we read or hear:
that it ouerthroweth the ministery, & leaveth no place for wholsome exhortation; that it breedeth securitie & despaire in men: and an hundred other postions of this kinde, wherwith if you conferre the auncient pestilent heresies of Pedagius & Coelestius, they will concurre with this doctrine, & meete therwith as iust as germans lipes. For the Pelagians taught the selfe same as appeareth both out of the writinges S. Austen, & out of the epistles of Prosper, and of Hilarie. vnto him, touching the reliques & remainder of the Pelagian heresie in Fraunce. They taught that in deede all men had sinned in Adam, 1and that no man was saued by his owne workes, but by the grace of God in regeneration, howbeit the proptiation of Christes bloud is (say they) proposed vnto all without exception, that whosoeuer will laie hold on faith, & receiue the Sacrament of Baptisme may be saued; that God knew before the framing of the world, who would beleeue & cōtinue faith full, & that he predestinated them vnto his kingdome whom he forsawe to be such, as being freelie called by grace would proue worthie their Election, and departe this life with a laudable & ⟨p. 48⟩happy end; & that therefore all men are admonished to beleeue & liue well, that no man might despaire of attaining saluation. They denied that there was a set number predestinate of God, least the vse of exhortation thereby should bee voide, and the force and edge of preaching rebated. They avered that all serious industrie in weldoing was cleane remooued, & all manner of vertues cancelled, if Gods decree preuent men• willes; that vnder the title of Predestination the Stoicks fatall necessitie was againe set on foote and established; that the. 9. Chap. to the Rom. was was neuer vnderstoode by the auncient Fathers of the Church of a free Election preuenting our will and merits; That this doctrine thwarteth & crosseth the edification of preachers & teachers; and were it true, yet is it not to be divulged and vttered in publicke, because it may minister vnto some cause of despaire; & the hearts of ignorant men are by this kind of dispute set on mamme•ing: because the Catholike faith may be taught and defended without it. Fausius added vnto mans endevour the helpe of grace, that for sooth graces & mans endeuour yoaked together finish 〈…〉 workes which remaine, & God by his worde worketh in us it will that which wee read or heare:
but to cons•et, or […] consent thereunto is so absolutely our own, that if we• will the master is to that put in execution; if we […], we make the working of God to be of no force or effect with us.
but to cons•et, or 〈…〉 consent therevnto is so absolutely our owne, that if we• will the master is to thwathput in execution; if we 〈…〉, we make the working of God to bee of no force or effect with vs.
These and such like were the old brain sick ⟨p. 49⟩follies of the Pelagians, which I think no man so far to seek in Christian religion, that he conceiveth not how this cursed wretch hath set them down word for word as it were, & published for new oracles.
These and such like were the olde braine sicke ⟨p. 49⟩sollies of the P•lagians, which I thinke no man so far to seeke in Christian religion, that he conceiueth not howe this cursed wretch hath set them downe worde for worde as it were, & published for newe oracles.
Nevertheless I know his protestation will be, that he hath hitherto never sucked at the noisome sink of Pelagius heresies, but in heart detesteth them. But Puccius that new upstart Pelagian as vain & wavering an Apostate as Huber himself hath cleared the case; Puccius, who lately trampling the truth of the Gospel under his feet, and betaking himself to the Jesuits, hath so openly and shamefully set a broach again and defended the Pelagian errors, that very shame & conscience with-held the Jesuits of Prague from publishing in print that monstrous book of his. He together with his Haber our Apostate maintaineth all the former positions, & yet himself would not seem, no nor endure the name of a Pelagian. Howbeit in most matters he is more apparent to be such a one. For that which this our Apostate oftentimes feigneth he will do, & yet for very conscience dares no where perform, he taketh on him to define predestination on this manner. Predestination is an order, foreseen and proposed by God unto himself, wherein he hath decreed from all eternity, what should befall every, particular person, which he hath created partakers of Christ their Saviour, & heirs of an everlasting heritage, leaving to every one free w•ll in this life to fall, or not to fall from ⟨p. 50⟩him, as he shall make choice unto himself when he […] possessed of the use of reason. For h•• will was that […] many as forsook not their •reat•• should be saved but they who persisted steadfast in their faith & allegiance unto him, & manfully resisted the adversaries should be his approved and chosen, & not only be saved, to reign also with Christ in his kingdom:, & in life eternal. Again who for a time started aside & fell fr•• him, should be reformed & purged by temporary punishments: but they who make one utter defect, & •••a•ely resist the secret working of his spirit, should become reprobates & inflexible. Thus far Pucciu•▪ He farther maintaineth that as Christ is the Creator, so is he the Redeemer also of all men, and every particular man: that all are borne in the state of salvation and grace; and by Consequent are blessed, if they procure not the•r own destr• ction through infidelity, and unbelief; that E•••tion and Grace are general, that Faith is a gift of God general, and common unto all […], nay tha• it is natural; & that all men have a proneness unto pretty;
Nevertheles I know his protestatiō wil be, that hee hath hitherto neuer sucked at the noisome sinke of Pelagius heresies, but in heart detesteth them. But Puccius that newe vpstart Pelagian as vaine & wauering an Apostata as Huber himselfe hath cleered the case; Puccius, who lately trampling the truth of the Gospell vnder his feete, and betaking himselfe to the Iesuites, hath so openly and shamfully set a broach againe and defended the Pelagian errours, that very shame & conscience with-helde the Iesuites of Prage from publishing in printe that monstrous booke of his. He togither with his Haber our Apostata mainteineth all the former positions, & yet himselfe would not seeme, no nor endure the name of a Pelagian. Howbeit in most matters he is more apparant to be such a one. For that which this our Apostata oftentimes feighneth he will doe, & yet for verie conscience dares no where performe, he taketh on him to define predestination on this maner. Predestination is an order, foreseene and proposed by God vnto himselfe, wherein he hath decreed from all eternitie, what should befall euery, particular person, which he hath created partakers of Christ their Sauiour, & heires of an euerlasting heritage, leauing to euery one free w•ll in this life to fall, or not to fall from ⟨p. 50⟩him, as he shall make choise vnto himselfe when he 〈…〉 possessed of the vse of reason. For h•• will was that 〈…〉 many as forsooke not their •reat•• should be saued but they who persisted stedfast in their faith & allegiāce unto him, & manfully resisted the adversaries should be his approued and chosen, & not onely be saued, to reigne also with Christ in his kingdome:, & in life eternall. Againe who for a time started aside & fell fr•• him, should be reformed & purged by temporary punishments: but they who make one vtter defect, & •••a•ely resist the secret working of his spirite, should become reprobates & inflexible. Thus farre Pucciu•▪ He farther maintaineth that as Christ is the Creatour, so is he the Redeemer also of all men, and every particular man: that all are borne in the state of salvation and grace; and by Consequent are blessed, if they procure not the•r own destr• ction through infidelity, and vnbeliefe; that Etion and Grace are generall, that Faith is a gift of God generall, and common vnto all , nay tha it is natural; & that al men haue a pronenesse vnto prety;
that the difference of good and evil […] on earth ariseth from the good or evil use of the knowledge of God; that Reason in deciding controversies of Religion is sovereign Empress; […] that this doctrine well agreeth with that doctrine of the Apostle Rom. 9. 10. 11. only it is repugna• to S. Auste•s disputations, and certain Council and Schoolmen, who are wholly grounded on the opinion of S. Austen. He beseecheth the Jes•• […] & amongst them especially Bellarmine, that the ⟨p. 51⟩cleave & stick not over-much unto the definitions & interpretations of Austen & the Schoolmen; and that they no longer debar and defeat the world of this his notable course of interpreting and understanding the Scriptures, &c.
that the difference of good and evil 〈…〉 on earth ariseth from the good or evil vse of the knowledge of God; that Reason in deciding controversies of Religion is sovereigne Emperesse; 〈…〉 that this doctrine wel agreeth with that doctrine of the Apostle Rom. 9. 10. 11. only it is repugna• to S. Auste•s disputations, and certaine Councel and Schoolemen, who are wholy groūded on the opinion of S. Austen. He beseecheth the Ies••〈…〉 & amongst them especially Bellarmine, that the ⟨p. 51⟩cleaue & sticke not over-much vnto the definitions & interpretations of Austen & the Schoolmen; and that they no longer debar and defeate the worlde of this his notable course of interpreting and vnderstanding the Scriptures, &c.
Now I demand of this our Apostate & his purple Prelate of Tubinge, whether they here descry Pucc••• as a Pelagian or no? I know well they will answer that this is a dunghill of Pelagian draff & filth. He are therefore yet a little farther this your upstart glosser Puccius. He hath prefixed before the 33. chapter of his book this argument: I will show how the Divines of Written •erge Luther's successorsioin• […] opinion with us: but Beza and the rest of Calvin's complices persist in their headstrong wilfulness, and corrupt divers texts of Scripture. Afterward he breaketh out into your praises, and applaudeth your good proceedings in Christian doctrine on this manner. Whilst I was comp•ling this tract I happened •n the answer of Th. Beza Calvins successor to the Acts of the Conference held in Montpellier published at Tubinge; which Answer was printed at Geneva in the year of our Lord 1588; wherein I saw how desperately the Calvinists contend with Lutheran Divines both about other opinions, and expressly in this touching Predestination; I perceived how miserably they mutinize within themselves, who stray and wander without the […] and limits of the Church and succession of the Apostles. Howbeit the zeal of truth wherewith I was inflamed caused me to rejoice, whereas I saw that the Divines of Wittenberg had laid aside a great part of ⟨p. 52⟩Luther's tyrannous cruelty, and barbarous absurdity […] this point. And that THEY CONSENT WITH US IN THE SUBSTANCE OF THE THING IT SELF although they stagger and err in the interpretatu• of the Scriptures, and Sacraments. This Puck us reporteth of our good neighbour Divines […] Wittenberg. Out upon this doleful and lament table consent! out upon this shameful •oint co• spiracy!
Now I demand of this our Apostata & his purple Prelate of Tubinge, whether they heere de•ery Pucc••• as a Pelagian or no? I know wel they will answere that this is a dunghil of Pelagian draffe & filth. He are therefore yet a little farther this your vpstart gloser Puccius. He hath prefixed before the 33. chapter of his booke this argument: I will shew how the Divines of Wittē •erge Luthers successorsioin•〈…〉 opinion with vs: but Beza and the rest of Calvnes complices persist in their headstrong wilfulnesse, and corrupt divers textes of Scripture. Afterward he breaketh out into your praises, and applaudeth your good proceedings in Christian doctrine on this maner. Whilest I was comp•ling this tract I happened •n the answere of Th. Beza Calvines successour to the Actes of the Conference held in Mountpelier published at Tubinge; which Aunswere was printed at Geneva in the yeare of our Lord 1588; wherein I saw how desperately the Calvinists contende with Lutheran Divines both about other opinions, and expressely in this touching Predestinatiō; I perceived how miserably they mutinize within themselues, who stray and wander without the 〈…〉 and limits of the Church and succession of the Apostles. Howbeit the zeale of truth wherewith I was inflamed caused me to re•oice, whereas I sawe that the Divines of Wittenberge had laid aside a great parte of ⟨p. 52⟩Luthers tyrannous crueltie, and barbarous absurdity 〈…〉 this pointe. And that THEY CONSENT VVITH VS IN THE SVBSTANCE OF THE THING IT SELFE although they stagger and erre in the interpretatu• of the Scriptures, and Sacramentes. This Pucc• us reporteth of our good neighbour Divines 〈…〉 Wittenberge. Out vpon this dolefull and lamen• table consent! out vpon this shamefull •oint co• spiracy!
Here they will call heaven and earth to wi• nesse, that this pertaineth not unto them, that the• desire is to have their opinions refuted by us: […] not long since that currish A postata wished for […] Champion on whom he might fasten his holden […] and purchase to himself a name by his glorio• conflict. But let him know that no man is• mad as to enter combat with a self condemn desperate person. In vain he provoketh me• name, notwithstanding, in the mean space, know that I have not been reckless in defend of the truth, and arming my hearers against th• his doctrine, whilst I have at home ripped his rude rabble of detestable opinions. And in the• Treatise of the Universality of Redemption that fa• mous personage D. JAMES KIM• DONCE the worthy Governor of our Un• versit•, whom in honour I here name, hath employed himself, debating the main question, resolving it very judiciously in his public L• ctures. Concerning the rest it were impertine•⟨p. 53⟩to chew a dry Colewort, and harp daily on one string.
Heere they will call heauen and earth to wi• nesse, that this pertaineth not vnto thē, that the• desire is to haue their opinions refuted by vs: 〈…〉 not long since that currish A postata wished for 〈…〉 Champion on whom he might fasten his holden 〈…〉 and purchase to himselfe a name by his glorio• conflict. But let him knowe that no man is• mad as to enter combate with a selfe condemne desperate person. In vaine he provoketh me• name, notwithstanding, in the meane space, know that I haue not beene retchles•e in defen• of the truth, and arming my hearers against th• his doctrine, whilest I haue at home ripped his ruderabble of detestable opiniōs. And in the• Treatise of the Vniversalitie of Redemption that fa• mous personage D. IAMES KIM• DONCE the worthy Governour of our Vn• versit•, whom in honour I heere name, hath imployed himselfe, debating the maine question, resolving it very iudiciously in his publike L• ctures. Concerning the rest it were impertine•⟨p. 53⟩to chew a dry Colewott, and harpe daily on one string.
Augustine long since, and Alipius his companion, as Hierome testifieth in his Epistle dated unto them, hath taken much pains and travel in confuting the heresy of the Pelagians, and hath written thirty whole books distinguished by diverse titles, besides certain Epistles in which of purpose he beateth down this Pelagian outrage. Prosper reporteth of above three hundred who wrote against that heresy. Augustine himself witnesseth that it was condemned in five several Councils in Africa. There is a notable tract of Fulgentius his first book unto Monimus extant touching the twofold predestination of GOD, the one of the good unto glory; the other of the evil unto punishment. Maxentius also hath certain short Theses directed against these Pelegianst and that golden book of Luther of MANS SLAVISH WILL against that half-Pelagian declamation of Erasmus is every where common and obvious. Lastly, there are diverse sound disputations of BRENTIVS, HESHVSIVS, SCHNEPFFIVS, and especially HEREBRAND touching this matter. And doeth the cursed Apostate look then that some one of us should stop his blasphemous mou•h? Let him over-read these, and refute them: or if he be not able so to do, henceforth let him surcease his profaning Gods truth.
Augustine long since, and Alipius his companion, as Hierome testifieth in his Epistle dated vnto them, hath taken much paines and travel in confuting the heresie of the Pelagians, and hath written thirty whole bookes distinguished by diverse titles, besides certaine Epistles in which of purpose hee beateth downe this Pelagian outrage. Prosper reporteth of aboue three hundred who wrote against that heresie. Augustine himselfe witnesseth that it was condemned in fiue seuerall Councels in Africke. There is a notable tracte of Fulgentius his first booke vnto Monimus extant touching the twofolde predestination of GOD, the one of the good vnto glorye; the other of the evill vnto punishmente. Maxentius also hath certaine shorte Theses directed against these Pelegianst and that golden booke of Luther of MANS SLAVISH WIL against that halfe-Pelagian declamation of Erasmus is every where common and obvious. Lastly, there are diverse sound disputations of BRENTIVS, HESHVSIVS, SCHNEPFFIVS, and especially HEREBRAND touching this matter. And doeth the cursed Apostata looke then that some one of vs should stoppe his blasphemous mou•h? Let him over-read these, and refute them: or if he be not able so to doe, henceforth let him surcease his profaning Gods truth.
The truth of Scripture shall stand invincible against this barking dog, and the very gates of hell it self; which teacheth of redemption by Christ. 1He that believeth in the Son, hath everlasting life: and he that believeth not the Son, shall not see life but the wrath of God abideth ô […] abideth, it abideth on him.2 Of Predestination & grace, He hath chosen us in Christ before the foundations of the world. Whom he• hath Predestined, 3them also he called. Yet the children were borne it was said,4 The older shall serve the younger▪ As it is written, I have Loved Jacob, and have hated Esau. Therefore he hath mercy on whom he will, […] whom he will he hardeneth. The Election hath obtained it,5 and the rest have been hardened. Of faith, all Men have not Faith. 6Unto You it is given for Christ, that not only yea should Believe in him, but also suffer for his sake.7 It is God which work• bin you both the […] and the deed.8 And as Many is were Ordained unto eternal life Believed. Of Perseverance. The foundation o God remaineth Sure, 9and hath this seal, The Lord knoweth who […] his.10 I give unto my sheep etern•• life (Eternal saith Christ, not for three days) and they shall Never Perish, neith• shall any man pluck them […] of mine hand. I have prayed for thee that thy Faith Fail Not. 11False Prophets shall show great signs and wonder• so that,12 if it were possible, they should deceive the very elect. I give thee thanks O Father, Lord of heaven and earth,13 because thou hast hid these things from the […] and men of understanding, and hast opened them unto babes. It is so, O Father, because thy good pleasure was such. Let them, who carry themselves as […] ⟨p. 55⟩as heaven, learn first to adore and bow the knees of their hearts at these and such like mysteries of Gods truth, ere they peise them after the light phantasies of their own brain.
The truth of Scripture shall stand invincible against this barking dogge, and the very gates of hell it selfe; which teacheth of redemption by Christ. 1Hee that beleeveth in the Son, hath everlasting life: and hee that beleeueth not the Son, shall not see life but the wrath of God abideth ô 〈…〉 abideth, it abideth on him.2 Of Predestinatiō & grace, He hath chosen vs in Christ before the foūdations of the world. Whō he• hath Predestined, 3thē also he called. Yet the children were borne it was said,4 The older shal serue the younger▪ As it is written, I haue Loved Iacob, and haue hated Esau. Therefore he hath mercy on whom he will, 〈…〉 whom he will he hardeneth. The Election hath obteined it,5 and the rest haue beene hardened. Of faith, al Men haue not Faith. 6Vnto You it is givē for Christ, that not only yea should Beleeue in him, but also suffer for his sake.7 It is God which work• bin you both the 〈…〉 and the deed.8 And as Many is were Ordeined vnto eternall life Beleeued. Of Perseverance. The foū dation o God remaineth Sure, 9and hath this seale, The Lord knoweth who 〈…〉 his.10 I giue vnto my sheepe etern•• life (Eternall saith Christ, not for three daies) and they shall Never Perish, neith• shal any man plucke thē 〈…〉 of mine hand. I haue praied for thee that thy Faith Faile Not.
Here I had purposed to have declared in brief what a variable inconstant Proteus they imagine God to be: what a new stamp of Divinities they have coined: what principles of religion they in ring, what scriptures they scoffingly shift and shake of. But I have not the leisure of performing thus much; yet can I not but briefly insert one example at least amongst many of the desperate boldness of this impudent man.
Here I had purposed to haue declared in briefe what a variable inconstant Proteus they imagine God to bee: what a newe stampe of Diuinitis they haue coined: what principles of religion they in ringe, what scriptures they scoffingly shift and shake of. But I haue not the leasure of performing thus much; yet can I not but briefely insert one example at least amongst many of the desperate boldnes of this impudent man.
Whereas Luke saith of the Antiochians Pauls hearers,1 And they Believed, As Many as were Ordained unto eternal life, he manifestly setteth down who they were, and why they believed the Gospel: to wit, They who were predestinate and ordained by God in Christ before the foundation of the world unto faith, repentance, & life eternal. Herein there is a joint consent of all the true professors of Christian religion. Chrysostom saith,2 They believed who were before Ordained, that is, before Appointed by God.
Whereas Luke saith of the Antioclnans Paules hearers,1 And they Beleeued, As Many as were Ordeined vnto eternall life, he manifestly setteth downe who they were, and why they beleeued the Gospell: to wit, They who were predestinate and ordeined by God in Christ before the foundation of the worlde vnto faith, repentance, & life eternall. Herein there is a ioynt consent of all the true professou•es of Christian religion. Chrysostome saith,2 They beleeued who were before Ordained, that is, before Appointed by God.
But hear what this new Prophet saith; They believed (saith he) who were ordained unto eternal life, that is, as many as followed and traced the order prescribed by God, & were to be saved by him: or, as embraced Gods ordination, •b•ied him, swerved not from this his ordination, is others, were preserved unto life eternal. Who ever saw a more shameless man? ⟨p. 56⟩Let him show us in scripture that which he vaun•eth of his order: let him prove unto us, that to be ordained: 1unto life eternal is equivalent & all one with that, to follow Gods prescribed order. First therefore §1of this forgive he can pretend no colourable §2show out of scripture. Next the universal consent of all Interpreters both old & new convinceth §3him. Thirdly Luther himself unmasketh his impudent face in his mother-tongue Translation §4Fourthly the Scripture crieth out unto us▪ & telleth us, that they which believe are said to be ordained unto life eternal in Christ, not for observing▪ Gods order, that is to say, the means directing us unto life, but for the eternal decree alone of God, I mean the predestination of the Elect unto salvation: and that they are not now ordained of themselves, but were from everlasting preordained of God: so that this Gods ordination is precedent unto faith, and the other subordinate means of salvation both in respect of time, and in that it is their cause and they are the effects of this cause. For so the Apostle te•cheth Ephes. 1. And Rom. 8. Whom he knew before those he predestinate; 2he meaneth God. And in an other place: God hath not appointed us unto wrath §5but to obtain• salvation &c. Fifthly they were ordained unto life eternal as unto their end. Now the ordination of man unto his end issueth from God §6the creator, not from himself the creature. Sixthly Paccius himself saith that this order which man ensueth as prescribed by God is to believe ⟨p. 57⟩the Gospel, and so to be saved. But if so, then through this forgery the sense of this place shall be on this manner: As many as were ordained believed, that is forsooth, as many as believed, believed. Then which iteration nothing can be devised more absurd and foolish. To conclude, let us grant & wink at the gloss, and let him tell us why (according to this opinion) some were ordained, that is, some followed Gods order and good motions, other some followed it not.
But heare what this newe Prophet saith; They beleeued (saith he) who were ordained vnto eternall life, that is, as many as followed and traced the order prescribed by God, & were to be saued by him: or, as imbraced Gods ordination, •b•ied him, swarued not frō this his ordination, is others, were preserued vnto life eternall. Who ever sawe a more shamelesse man? ⟨p. 56⟩Let him shew vs in scripture that which he vaun•eth of his order: let him proue vnto vs, that to be ordeined: 1vnto life eternall is equiualēt & al one with that, to follow Gods prescribed order. First therefore §1of this forgeue he can pretend no colourable §2shew out of scripture. Next the vniuersall consent of all Interpreters both olde & newe convinceth §3him. Thirdly Luther himselfe vnmasketh his impudent face in his mother-tounge Translation §4Fourthly the Scripture crieth out vnto vs▪ & telleth vs, that they which beleeue are said to be ordeined vnto life eternall in Christ, not for obseruing▪ Gods order, that is to say, the meanes directing vs vnto life, but for the eternall decree alone of God, I meane the predestination of the Elect vnto saluation: and that they are not now ordeined of themselues, but were from euerlasting preordeined of God: so that this Gods ordination is precedent vnto faith, and the other subordinate meanes of saluation both in respect of time, and in that it is their cause and they are the effects of this cause. For so the Apostle te•cheth Ephes. 1. And Rom. 8. Whome he knewe before those he predestinate; 2he meaneth God. And in an other place: God hath not appointed vs vnto wrath §5but to obtain• saluation &c. Fifthly they were ordeined vnto life eternall as vnto their end. Now the ordination of man vnto his end issueth from God
For this they did either of themselves, or through the assistance of Gods special grace: If of themselves; then hence forth let him not deny the name of a Pelagian: If of God; then remaineth there yet an other question, to wit, why God gave grace unto some, and not unto other some; and escape he cannot, but that he must either tie grace unto mans will, as did Pelagius; or confess Gods special ordination, which is the truth we labour for.
For this they did either of themselues, or through the assistance of Gods speciall grace: If of themselues; then hence forth let him not deny the name of a Pelagian: If of God; then remaineth there yet an other question, to wit, why God gaue grace vnto some, and not vnto other some; and escape he cannot, but that he must either tye grace vnto mans will, as did Pelagius; or confesse Gods speciall ordination, which is the truth wee labour for.
AN ORATION OF D. ZECHARIAH URSINE, exhorting to the study of Christianity: pronounced by him in the ELIZABETH School when he began his Lectures upon PHILIP MELANCHTHON his grounds of Divinity entitled Examen Theologicum. *⁎*
AN ORATION OF D. ZACHARY VRSINE, exhorting to the study of Christianity: pronounced by him in the ELIZABETH Schoole when he began his Lectures vpon PHILIP MELANCTHON his groundes of Divinitie intituled Eramen Theologicum. *⁎*
because thou hast hid these things from the 〈…〉 and men of vnd•rstanding, and hast opened them vnto babes. It is so, O Father, because thy good pleasure was such. Let them, who carry themselues as 〈…〉
⟨p. 55⟩
as heauen, learne first to adore and bow the knees of their heartes at these and such like mysteries of Gods truth, ere they peise them after the light phantasies of their owne braine.
§6
the creator, not from himselfe the creature. Sixtly Paccius himselfe saith that this order which man ensueth as prescribed by God is to beleeue
⟨p. 57⟩
the Gospell, and so to be saued. But if so, then through this forgerie the sence of this place shall be on this manner: As many as were ordeined beleeued, that is forsooth, as many as beleeued, beeleeued. Then which iteration nothing can be devised more absurde and foolish. To conclude, let vs graunte & winke at the glosse, and let him tel vs why (according to this opinion) some were ordeined, that is, some followed Gods order and good motions, other some followed it not.
