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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	spirit_n	3,926	5	5.5026	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14212	A 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	Ursinus, Zacharias, 1534-1583.; I. H., fl. 1600.; Pareus, David, 1548-1622. aut; Junius, Franciscus, 1545-1602. aut	1600 (1600)	STC 24527; ESTC S100227	171,130	346

church Sitting at the right hand of his father iudge of quick and dead c. Also that the holy ghost is called a sanctifier that is a person immediately lightning vs regenerating vniting vs to God comforting and confirming vs. OF THE CREATION OF THE WORLD 1 THe order in nature the minde of man the knowledge of principles civill discipline final causes the finite orderly chaine of causes do shew that it was created by some principall creating spirite 2 Yet because of the knowledge of God now obs●ured in men by sin for the continuall change of corruption and generation for the absurditie of imagining the creator to bee idle and for losse of the historie of the creation and originall of the world there is no truth certainety to be found concerning the creation of the worlde but in the doctrine of the church 3 Therefore the sacred scripture teacheth vs that al things begā to be to haue bin created by the only true God the eternall father sonne and holy Ghost according to the eternall purpose and pleasure of this true and eternall God 4 But this eternall father created all thinges of nothing by his sonne and the holy Ghost most freely without any alteration or chaunge of himselfe or any labour so that all was verye good 5 The ende of the creation of the worlde vvas chiefly the glorie of God other ends subordinate vnto this are the manifestation and contemplation of Gods wisedome power and goodnesse in his workes his providence or preservation and perpetuall governing of all things especiallie the goodnesse bountie of God toward his church and to conclude that al other things might seru● for the life and safety of man 6. OF THE SAME 1 VVHatsoeuer is is either the creatour or his creature 2 All other things which haue begun to be besides this one onely eternall and trew God manifested in his church were created by the one trew God 3. In that beginning of time wherein it pleased God to haue it so 4. And that of the eternall father by the sonne and holy Ghost 5. By the most free purpose decree of Gods will 6. With out anie motion change or laboure of the creator 7. And that of nothinge 8. And so that al things were most excellent in their kind 9. Not that the creator might thereby be made better or more perfect 10. But that in the creation he might impart his goodnesse and ioy to reasonable creatures 11. And afterwardes preseruinge ruling and sustaining by his providence al thinges which he had created he might for ever be beneficiall vnto them especially to his church 12. And that being willing that other creatures should serue especially for mans vse and saftie 13. He might declare vnto them his wisedome goodnesse power and ioy 14. And being knowne by his workes ●ee might for euer be praised by reasōable creatures for his wisedome bountie power and ioy 7. OF THE ANGELS 1 IT is certaine that there are angells both good and bad 2. But both good and bad angelles are spirites that is incorporall substances not subiect to sense liuing intelligent excellent in strength and wisedome 3. Finite in nature and proprieties 4. Created by God of nothinge then when other things were created 5. In trew holinesse iustice and blessednesse 6. Wherin the good Angells are by the singular grace of the creator confirmed 7. That they may agnize and praise him for ever 8. And be Gods ministers to finish the saluatiō of the elect and represse and punish the euill 9. But the evill angells by their proper and free will a●d by their owne fault fell from God and are made enemies of God and the good angels and mankind 10. And therefore through hatred against God they force men to sinne practize their destruction 11. And these are immutable evill cast of from God into eternall punishment 12. But God suffered them to fall and saueth them being fallen that he may shewe his anger and iustice in their punishments and by them may punishe chastize and exercise the elect 9 OF GODS PROVIDENCE 1. Not onely the doctrine of the prophets and apostles but also the testimonies of God shininge in nature doe proue that the world is preserued gouerned by Gods prouidence As the order which is seene in the principall partes of nature the minde or soule governing the actions of men with her prouidence the lawe of nature giuen to men that it might be vnto them a rule of their life rewardes and punishments conscience the ordering of politique affaires heroick motions vertues the fore-tellinges of future eventes the ends whereunto things are ordained and lastely the verie nature of the most omnipotēt wise iust and excellent God 2. Gods prouidēce is the eternall counsell of God most free and immutable most wise iust according to which God bringeth to passe all good in all his creatures suffereth sin to be committed and directeth all both good and evill to his glory and the saluarion of the elect 3. This purpose or counsell in God is not onlie a knowledge or science in God but also the forcible decree and will of God wherby he hath determined from all eternitie both what he himselfe will doe what he will haue become of his workes whatsoeuer he hath decreed he also effecteth in fit time order 4. Good thinges are the substaunces of al things the properties faculties giuen vnto thē by God al motions mutatiōs actiōs events of al things as they are naturall motiōs or obedience to Gods wil or benefites and blessinges of God or punnishments of the evill 5. That all these thinges are done by the powerfull will of God as manie most euident testimonies of scripture so also these reasons do confirme 1 Because of Gods omnipotencie nothing can be done in the worlde which God simplie wil not haue done And therfore what soever is done God must needes either simplie or in some sorte be willing that it should be done 2 Because a most wise governour such as God is suffereth nothing of al that is in his power to come to passe besides his will and purpose 3 Because he which is willing the ends of thinges should come to passe is also willing either simplie or in sorte that all thinges and events by which we compasse those ends should come to passe 4 Because Gods purposes decrees depend not on the actions of secōd causes 5 Because the immutable fore knowledge of God cannot be groūded but on an immutable cause that is gods wil decree 6 Because God is the first cause of al naturall good things amongst which also are reckned the motiōs of each thing 6 Wheras evill is of two sorts one of offence the other of punishment and that which is a punishment is an execution of iustice therfore good it ought likewise to be referred vnto Gods will as the principall cause thereof 7 But the evil of offence

last Supper spake seriously Ergo he speake was figuratiuelie Ans 1. I deny the maior for els it would follow that no man speaking figuratiuely should speake seriously which is most false For God in al the sacraments though he speake figuratiuelie yet he speaketh seriouselie I haue earnestely desired saith Christ to eate this passeover with you I am the vine you are the branches Let this cup passe from me If it be thus in the greene wood what shal become of the 〈◊〉 He alleadged the 22 ps Al this though he speake figuratiuelie yet did he also speake thē seriously Ans 2. To the maior I answere that no man thē vseth resting or obscure sigures But this is a plaine figure because cōmon his disciples speake this to him where wilt thou that we make ready the passeover for thee It is vsual in al sacramēts It is forcible because it expresseth the likelihood between the signe and the thinge signified with the certainetie of their coniunction in lawfull vse Ans We may thus 〈◊〉 Because Christ spake seriously therefore he vsed a figure liuely expressing the thing Repl. Christ said his cup is the new Testament Now In testaments we vse to spe●ke properly Christ here ordained a Sacrament Ergo c. Ans I deny the Maior retort it because whē he would institute the Sacrament he spake figuratiuely calling his supper a testament which is to be vnderstood figuratiuely 1 Because otherwise there should be two covenants one proper the other the Lords supper 2 Because otherwise all should bee excluded from the covenāt of God which could not come to the Lords supper and al that received it should be in the covenant 2. Repl. IN MY BLOVD Therfore the reall bloud of Christ is in the supper is drūke by our mouth Auns We answere by retortiō because the new Testamēt was made by the bloud of Christ that was shed vpō the Crosse which i● applied vnto vs by faith not receiued through the mouth For els they should be excluded which cannot come to this Sacrament 3. Repl. There is an Emphasis in this worde Newe That which in the Olde Testament was done figuratiuely is in the Newe done really 1. Auns If they adde Christ body is eaten therfore with the boddy mouth there is more in their conclusion then is conteined in their Proposition because there was no figure in the old Testament which signified the bodily eating of Christ 2. Auns We answere againe thus by retortion The body of Christ is eaten no otherwise in the new Testament then in the Olde But in the Olde it was eaten only spiritually Therefore it is so eaten also in the Newe Repl. 3. The New testamēt differeth from the Olde because in the Olde there are types and figures but in the Newe the body it selfe Heb. 9. Cor. 2. Ans 1. This difference of the Olde and New Testament That in the Olde Christ is not eaten bodily in the Newe he is no where expressed in the Scripture In these sayings of the Apostle which they cite A body signifieth that the shadowes of the Olde Testament are fulfilled by Christ because A body is there opposed to those shadowes Againe because he calleth it The body of Christ which phrase sheweth that these types are fulfiled by Christ Ans 2. Againe we answere by concession or graūt of as much as they conclude Although we haue Christ exhibited in the Newe Testament and he be borne man yet hence it therefore followeth not that his body is in the bread but only that it is in the Newe Testament Arg. 4. From the consent of the Evangelists end of Paule Matthew as Theophilact counteth wrote his 〈…〉 the 8. ●are after the ascension Marke in the 10 Luke the 15. Paule the 20. they al vse the san'● wordes A speech often vttered in the same words is not figuratiue Such an one is that speech of the Lords Supper Therefore it is not figuratiue Ans 1. We deny the Maior because when any figure is cleere manifest Emphatical as this is it is reteined Ans 2. The Evāgelists do allso repeat the words of Christ which he spake figuratiuely That same though figuratiue is often repeated Thou shalt baptise with the holy Ghost with fire Ioh. 1. Mat. 3. Ans 3. Besides it is a fallacy from mis taking of the Cause because a speech is not therefore repeated because it is figuratiue or proper but that it may be the better rooted in the heartes Ans 4. Againe we deny the Mainor 1. Because Mathewe Marke say This is the bloud of the New Testament Luke saith This cuppe is the Newe Testament in my bloud 2. Mathewe Marke say This is my body Luke Paule adde which is deliuered for you 3. Luke saith which is deliuered for you Paule which is broken for you 4. Paule saith The bread is the communion of the body of Christ For although in this place he treateth not of purpose of the Supper yet he exhorteth thervnto Repl. 1. The meaning notwithstāding is one the sā● Ans Wee seeke not now after the meaning● of the wordes but whether the wordes are the very selfe same Repl. 2. Ther is 〈◊〉 mētion at all made of any figure Where there is no mention made of any figure there is no figure Heere there is no mention made of any figure Therfore here is no figure Ans 1. We deny the Maior because that were fonde and men should seeme to boast of their skill if they should say they had vsed some excellent figure The scripture also speaketh often figuratiuely and yet it addeth not that it spake figuratiuely Auns 2. Wee deny the Maior because they make mention of a figure whilest they expounde it which is manifest by the nature of the Subiect Predicat The bodie was borne of the virgin was crucified c. Breade is made of meale Auns 3. He commaundeth that this should be done in remembrance of him therefore the bread is termed his body as a memoriall Auns 4. Mathewe Marke say This is the bloud of the New Testament Paule and Luke This is the Newe Testament in my bloud Nowe the Newe Testament is an obligation of God for the receiving into favour of such as beleeue and repent of them for the exhibiting of faith and obedience vnto him Auns 5. Paule saith that The bread is the communion of the body of Christ which is no bodily eating 1. The faithful are therby one body in Christ 2. He compares it with the cōmuniō of the altar in the olde Testamēt which was not corporall 3. It can be attributed to the faithfull alone not to the vngodly 4 Iohn expoundeth this communion by remissiō of sinnes If we walke in the light we haue fellowshipe with him and the bloud of Iesus Christ the sonne of God cle●eth us from all sinne Repl. 3. Nay Paule vseth three wordes which are three demonstrations 1. COMMVNION Ans But this

the minde in chusing and therfore comprehēdeth both faculties that is to say of vnderstanding and will 3 Free-wil therfore is a facultie or power of willing or nilling chusing or refusing without constraint of its owne proper motion or aptnesse to either of both which the vnderstanding telleth is to be chosen or refused 4 Two things therfore there are which are cōmō to that free wil which is in God that which is in reasonable creatures the first that they doe al things with deliberation and counsel or by helpe of the vnderstanding shewing the obiect the second that the will of its owne accord and naturall force without constraint willeth or nilleth that which the minde hath conceaved 5 But the differences betweene that freedome which is in God that which is in the creatures are three the first is in the vnderstāding because God from al eternity doth most perfectly vnderstand and beholde all things neither can be ever be ignorant of any thing or any way erre in iudgment the second is in the will because Gods wil is ruled bowed or dependeth of no other cause thē of it selfe but the wils of Angels and men are in such sort the causes of their owne actions and motions that neverthelesse by the secret counsell of God and his power and efficacie ever and every-where present they are mooved to the choice or refusal of obiects either immediately by God or by instruments and meanes sometimes good sometimes bad such as it best pleaseth God to vse and it is impossible for them to do any thing without the eternall and immutable counsell of God The thirde is both in the vnderstanding and also in the wil because God as he knoweth all things immutably so also he hath decreed from everlasting willeth immutably all thinges which are done as they are good and permitteth them as they are sins but as in creatures the knowledg iudgmēt of things is mutable so also is their will 6 This liberty in mē is lost by sin but beginneth to be renued in ou● regeneratiō shal be perfectly restored in the life eternal So that the 4. divers estates of mē which are distinguished in time doe make 4. degrees therof 7 The first degree of liberty was in our nature before the fall wherein our will was fit to perfourme her whole obedience to Gods law yet not so confirmed but that being tempted by the divell vvith some shew of good it might fall from that obedience by its owne proper motion 8 Yet because the creatures per●isting in obedience cannot be but by confirmation from God mans will did yeeld vnto temptation in deed willingly but withal necessarily and being fallen into sinne lost that libertie vnto God which it had to make choise of evil or good and being turned from retained only liberty or freedome to evil 9 Therfore the second degree of liberty is least of al which is nature decaied but not as yet regenerat wherin though there be a wil fit to perform the external discipline of the law yet because it cannot so much as begin the internal spirituall obedience without which al external works evē the best in shew are sin condēned by God the wil leaveth not to chuse freely but yet it cā chuse nothing but sin because of inherent corruption and turning away from God 10 The third is in man renued but not as yet glorified in whom the will vseth her libertie freedome partly to wel doing partly to evil doing For because it is regenerate by the holy Ghost it is againe inclined to obey God but because this regeneration is not yet perfect there remaine yet some evil inclinatiōs wherfore it begīneth indeed spiritual obediēce pleasing god but cānot perfit it in this life but then and so farre it doth well and persevereth in that which is good when as far as it is guided and gouerned by the holy Ghost 11. The fourth degree is the chiefest and most perfect in the life eternall or after our glorification wherin our will shall be able to vse her liberty onely to that which is good and not to choose that which is evill because of our perfect knowledge feruent loue of God thorow inclinatiō to righteousenesse and hatred of sinne and perpetuall direction of the holy Ghost 12. This doctrine of free will must needes bee retained in the church that so the cheifest most perfect libertie and immutabilitie effectinge all good in vs may be attributed onely to God as the first cause all excuse may be taken from sinners and to the end that being trewly humbled before God by knowledge of our miserie corruption we may of him alone craue the preseruation and perfiting of our saluation and being cōvicted by testimonies from God himselfe may the rather be mooued to faith and obedience to his worde 12. OF FAITH 1. This worde faith taken in his largest signification doth implie a certaine and sure knowledg by proofe of such witnesses as are thought vnlikly to deceaue 2. In the doctrine of the church there are foure sortes of faith mentioned an historicall a temporary a miraculous and a iustifying faith 3. Historicall faith is a knowledge perswaded of the truth of such thinges as are set downe by the Prophets and Apostles 4. Temporarie faith is a knowledg of the doctrine of the church together with ioy conceaued vpon knowledge of the truth or other true or seeming good things without applying the promise of grace to him that beleeueth and therefore without trew conuersion or final perseuerance 5. Miraculous faith or a faith wherby miracles are wrought is a sure knowledge by special revelation of Gods will of working some miracle at his request or prediction by whome it is to bee wrought 6. Iustifying faith is that knowledge wherby a man doth strongly perswade himselfe of the truth of all Gods word reuealed vnto him assuring himselfe that the promise of Gods grace through Christ pertaineth vnto him and in confidence of this fauour of God towardes him overcommeth all sorrowe and feare 7. For this confidence of iustifying faith is a motion of our will and heart composed of ioy in the certaintie of Gods present grace towards vs hope of future deliverance from all evill 8. There is therfore no faith but that which is grounded on the revealed will of God 9 The holy Ghost worketh all faith is vs either by the voice of heauenly doctrine or by immediate revelation 10. But wheras it is the wil of God ordinarily to kindle cherish confirme faith in vs by the doctrine of the church all are bound to hearken meditate theron 11. Many hypocrites in the church haue hade temporarie faith historicall faith and faith of miracles is common to the good and evill iustifying faith is in this life giuen onely to all these that are elected to eternall life 12. Iustifying faith doth alwaies comprehend in it historicall faith but is not alwaies

or sin as it is a motion or triall or exercise or chastisement of the godly or a punishmēt of the evil so it is from Gods prouidēce effectiuely that is so that God is the author of it but as it is sin not effectiuely but permissiuely 8. Now this permission is not a ceasinge of Gods prouidence and working in the actions of evill men wherby it may come to passe that those actions may seeme not to depend of any other cause then of the creatures which a●●●gents but a withdrawing of his heauenly grace wherby God executinge the decree of his will by reasonable creatures eyther doth not reveale vnto the creature his will which will haue that action done or ells boweth not the will of the creature to obey this diuine will in that action Which so standing the creature sinneth necessarilie in deed but with all voluntarilie and freely by Gods most iust iudgment whiles God by it bringeth to passe the iust good worke of his will prouidence 9. God therfore will haue those actions motions which the Divells men by sinning doe effect to come to passe as they are motions and executions of Gods iust iudgment but as they are sins he neither willeth nor appoueth nor effecteth them though he forbid hate horiblie punnish them yet notwithstanding in Divels men ●e suffereth them to concur with his iust actions whilest for verie good reasons most iust causes he doth not effect in them by his spirit the performance of these actiōs iustely that is according to the prescript of Gods will 10 Neither is God therfore the author of confusion which is in the actions of the evill for what they will do inordinatlie that is against the cōmaundemēt of God that God will haue done in excellent most wise order Lastly euen sinnes themselues as they are sins be done by Gods providence though not effecting yet permitting prescribing them boundes directing thē whither it pleaseth him 11 Neither is God by this doctrine made the author of sin because the sin of the sinfull creature doth by accident concur with the good and iust worke of God which he in his owne coūsel determineth by the sinfull creature executeth And therefore in respect of Gods will those actiōs are iust and right which in respect of the wicked by whom they be done are sinnes 12. And these things are manifest first by the vniversall nature causes effects being such of thēselues naturally or by accidēt For whē the same effect hath many causes some good some badde that same effect in respect of good causes is good in regard of bad causes is bad good causes of thēselues naturally are the causes of good effects but by accidēt of euil effects or sins which is foūd in the effect by some other euill or sinful cause cōtrarywise euil causes are of thēselues the causes of evil but by accidēt they may be causes of that good whith is foūd in the effect 13. Secondly the truth of these matters appeareth by the immutable nature of God the foūtaine and author of all good For Gods wokes are equaly good whether he effect thē by evil or good instruments neither are they battered by good or made worse by evill instruments seeing their iustice and goodnes dependeth not on the nature of the instruments but of God which maketh vse of the instruments but on the other side the creatures can neither be nor continue good nor do anie thing that is good except God make them good vphold thē in goodnes so governing thē that they may work that which is good with God who by thē worketh that good which he will 14 Yet hereby we do not attribute vnto God cōtrary wils For God wil wil not the same actiōs in divers respectes Hee will as they are conformable to his most iust iudgement and order and he will not but rather hateth and detesteth yet permitteth them to be done as they are contrary to his order and law against which they are committed by the wicked 15 Neither doth the necessity of consequence which happeneth to the events by the immutable decree of Gods providence take away that contingēce or casuality which they haue frō the mutable nature of second causes or from the power liberty of God whereby he so decreed from al eternity if we distinguish rightly betweene both as that there is a respect betweene causes working immutablie or mutablie For thereby euerie man may see that the same effect proceeding frō●auses partly mutable partly immutable may wel be called cōtingēt in respect of mutable causes and necessary in respect of causes immutable 16 Neither doth this immutable providence of God derogate ought from the vse of teaching our desire of wel-doing as if these things were in vaine or to no purpose for admitting a first cause it is not necessarie to denie the second causes nor the first admitting the secōd And God hath promised to saue vs not without but by these means and hath for this reason cōmanded vs to vse thē expecting the good successe of them from him 17 But when God in scripture is denied to will the actions of Divels or sinful men that is to bee vnderstood as they are sins or to that end wherevnto they are done by divels mē not as they are actions or done vnto that end which God in the order of providence respecteth For actions are distinguished by their endes 18 The church thus perswaded her selfe and teaching others of Gods providēce doth vtterly cōdemne detest the furies madnes of Epicures and Academiques with the devises of all others which wil haue gods providēce either to be none at al or not to extēd vnto all things in the world or els to be only a certain kinde of fore-knowledg in God not any decree and execution 19 As much it condemneth the blasphemies and errours of the Manichees Stoickes Libertines and others which make GOD the authour of sinne or take from him his libertye whereby from all eternitie hee made his decrees or else abolish the operations and vse or differences of second causes working either necessarily or contingently or voluntarily freely 20 This doctrine is to be retained in the Church for Gods glory that so it may appeare that God is the governour of all things yet not the author of sinne but the most free and excellent effector giver of all good things It is also so necessarie for our instruction and comfort that we may become thankefull vnto God as being the well spring of all goodnes and patiently suffer evils as happening vnto vs by his will perswading our selues that all things shal serue for our salvation that acknowledging God to bee the author of punishments we might amende not despaire of Gods helpe though we be left destitute by second causes that we trust not in our selues but in feare of