[Dispvtationvm theologicarvm, secvnda, de Deo, & ejus attribvtis,: qvam ... sub præsidio ... Sibrandi Lvbberti... (Aegidius Radæus, 1609)]

Born in the Frisian hamlet of Langwarden circa 1555, the redoubtable Sibrandus Lubbertus grew, by God’s providence, into a chief bulwark of Reformed orthodoxy: trained first at Wittenberg, then at Geneva beneath the venerable Théodore Beza, at Marburg, and at Neustadt under Zacharias Ursinus, he was crowned Doctor of Sacred Theology at Heidelberg on 22 June 1587 under Daniel Tossanus. From the founding of the Academy of Franeker in 1585 until his death there on 10 January 1625, this indefatigable professor expounded the whole body of divinity with a rigor both scholastic and pastoral, wielding the dialectical sword against the triple hydra of Popery, Socinianism, and Arminian novelty. His De conciliis libri quinque (1601) unmasked Bellarmine’s Roman sophistries; his massive Commentarii ad XC errores Conradi Vorstii and subsequent Responsio ad Pietatem Hugonis Grotii (1614) exposed the lurking venom of heterodoxy and civil Erastianism, drawing even King James I of England into the fray. At the Synod of Dort (1618–1619) he stood as a pillar among the Contra-Remonstrants, defending the Canons with consummate learning and holy zeal. Thus lived and labored Lubbertus—scholastic in method, Puritan in temper—ever contending for the faith once delivered unto the saints.

Born in the Frisian hamlet of Langwarden circa 1555, the redoubtable Sibrandus Lubbertus grew, by God’s providence, into a chief bulwark of Reformed orthodoxy: trained first at Wittenberg, then at Geneva beneath the venerable Théodore Beza, at Marburg, and at Neustadt under Zacharias Ursinus, he was crowned Doctor of Sacred Theology at Heidelberg on 22 June 1587 under Daniel Tossanus. From the founding of the Academy of Franeker in 1585 until his death there on 10 January 1625, this indefatigable professor expounded the whole body of divinity with a rigor both scholastic and pastoral, wielding the dialectical sword against the triple hydra of Popery, Socinianism, and Arminian novelty. His De conciliis libri quinque (1601) unmasked Bellarmine’s Roman sophistries; his massive Commentarii ad XC errores Conradi Vorstii and subsequent Responsio ad Pietatem Hugonis Grotii (1614) exposed the lurking venom of heterodoxy and civil Erastianism, drawing even King James I of England into the fray. At the Synod of Dort (1618–1619) he stood as a pillar among the Contra-Remonstrants, defending the Canons with consummate learning and holy zeal. Thus lived and labored Lubbertus—scholastic in method, Puritan in temper—ever contending for the faith once delivered unto the saints.

Table of Contents:

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Theological Disputations; The Second Disputation: Concerning God & His Attributes

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Which, by the favour of Almighty God,

Under the authority and decree of the Reverend Order of Theology,

Under the presidency of the most illustrious and learned man,

D. Sibrandus Lubbertus, Doctor of Sacred Theology,

And ordinary Professor of the same faculty in the Academy of Friesland,

Shall be publicly defended by

Abrahamus Dominici, a Low Frisian,

On the second day of March, in the year of our Lord 1609,

At the hours and places accustomed.

Franekerae, Printed by Aegidius Radaeus, Ordinary Printer of Friesland, 1609.

Dedication:

To the most honourable, prudent, and illustrious men,

The Consuls and Senators of the renowned Republic of Leeuwarden,

Patrons of the true religion,

My lords, patrons, and benefactors,

To be honoured and revered with all manner of respect;

And also to the most excellent and prudent men,

D. Henricus Gualtherus, Doctor of Laws,

And Secretary to the Senate of Leeuwarden;

D. Livius Petri,

Most faithful Treasurer at Leeuwarden;

And to the most illustrious and pious men,

D. M. Idsardus Nicolaus,

Most learned Minister of the Divine Word in Minnertsga;

D. Hugo Petraeus,

Most vigilant Pastor of souls in Oosterwierum;

These fruits of my studies,

As a token of true gratitude,

I humbly dedicate and offer.

Abrahamus Dominici, Respondent.

Continuation of the Disputation:

In the first place, we have treated of the sacred Scripture; now, as order requireth, we shall secondly treat of God and His nature.

Thesis I: The Certainty of God’s Existence:

For Christians, it is not a matter of inquiry whether God be; for this must be believed, and that without any doubt. For there is no nation so barbarous, nor any people so savage, in whom this persuasion is not innate, that there is some God.

Thesis II: The Twofold Way of Knowing God:

There be two ways whereby God is known: the one natural, the other supernatural.

Thesis III: The Natural Knowledge of God:

By the natural way, we know that God is:

  1. From the progression of causes, which is not infinite; therefore, there is a first cause from whence all other causes proceed and depend. This first cause is God.
  2. From the making of this world. As it is written in Psalm 19:1, “The heavens declare the glory of God.” Yea, if thou lookest but upon a small herb, thou shalt say, “Every herb revealeth God.”