The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…

Object. 2. He that giveth unequally to those that are equal, is an accepter of persons. Answ. It is true. 1. If he giveth to those which are equal, unequally, for any outward causes or respects, that is, for such causes as are not that condition, in respect of which, equal rewards or punishments were to be given, or not to be given: that is, when the cause which is common to both, is neglected, and other things regarded, which are not the cause, as riches, honours, and the like. But here God respecteth not these personages, but requireth faith for the receiving of this benefit, and conversion, and giveth eternal life to them which have these, and denieth it to them which have them not. 2. He that giveth unto those which are equal, unequally, being bound to any, were an accepter of persons. But God giveth most freely, of his mere mercy and grace. He is bound to no man: because we were his enemies, therefore he might most justly have excluded all. And if unjustice should any way fall into God (which God forbid that we should think) he should be unjust, and an accepter of persons, in that he giveth any thing at all. Whereas then he hath mercy on some, and not on others, he is no accepter of persons: as if thou, being moved with pity and compassion, shouldest give a farthing to one beggar, and a penny to another, thou art not therefore an accepter of persons. Why then, O man, accusest thou God, that he hath mercy on whom he will, and hath not mercy on whom he will not have mercy, seeing he is bound unto none?¹ Is it not lawful for me (saith Christ) to do as I will with mine own? Is thine eye evil because I am good? Who hath given first unto the Lord? To know this, is behovefull for the glory of God.

Object. 2. He that giveth unequally to those that are equall, is an accepter of persons. Answ. It is true. 1. If he giveth to those which are equall, unequally, for any outward causes or respects, that is, for such causes as are not that condition, in respect of which, equall rewards or punishments were to be given, or not to be given: that is, when the cause which is common to both, is neglected, and other things regarded, which are not the cause, as riches, honours, and the like. But here God respecteth not these personages, but requireth faith for the receiving of this benefit, and conversion, and giveth eternall life to them which have these, and denieth it to them which have them not. 2. He that giveth unto those which are equall, unequally, being bound to any, were an accepter of persons. But God giveth most freely, of his meere mercy and grace. He is bound to no man: because we were his enemies, therefore he might most justly have excluded all. And if unjustice should any way fall into God (which God forbid that we should think) he should be unjust, and an accepter of persons, in that he giveth any thing at all. Whereas then he hath mercy on some, and not on others, he is no accepter of persons: as if thou, being moved with pity and compassion, shouldest give a farthing to one beggar, and a penny to another, thou art not therefore an accepter of persons. Why then, O man, accusest thou God, that he hath mercy on whom he will, and hath not mercy on whom he will not have mercy, seeing he is bound unto none?¹ Is it not lawfull for me (saith Christ) to doe as I will with mine owne? Is thine eye evill because I am good? Who hath given first unto the Lord? To know this, is behovefull for the glory of God.

1. 1Mat. 20.15. Rom. 11.35.

Object. 3. It is meet and just, that he who hath taken a sufficient ransom for all sins, should receive all men into favour. God hath received a sufficient ransom in his Son, for the sins of the whole world. Therefore he should receive all men into favour. ¹Ans. It must not only be a sufficient ransom for all, but must be also applied unto all receiving it by faith: but it is not applied unto all; because it is said, I pray not for the world, but for them which thou hast given me. Repl. 1. A sufficient ransom ought to be applied unto all. That a sufficient ransom ought to be applied unto all, is proved, because this is a property of infinite mercy to do good unto all. Ans. We deny that infinite mercy consisteth herein. It consisteth not in the number of those that are saved, but in the manner, how they are saved. Moreover, he will not give this benefit unto all, because he is withal most wise and just. He may and will together exercise both his mercy and his justice. God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish; but have eternal life. He that believeth not, is condemned already. Repl. 2. He that taketh a sufficient ransom ⟨p. 354⟩for all, and yet doth not save all, is unjust: because he taketh more than in equity he should. God taketh a sufficient ransom for all; and yet doth not save all: Therefore he is unjust. Answ. 1. He is unjust, except himself give that ransom. But God gave it: Therefore he taketh of his own, not of ours. 2. The sufficiency of the ransom doth not bind God to the receiving of all, but the applying of it. But he hath not entered into any bond, that he will apply that ransom to all.

Object. 3. It is meet and just, that he who hath taken a sufficient ransome for all sinnes, should receive all men into favour. God hath received a sufficient ransome in his Sonne, for the sinnes of the whole world. Therefore he should receive all men into favour. ¹Ans. It must not onely be a sufficient ransome for all, but must be also applied unto all receiving it by faith: but it is not applied unto all; because it is said, I pray not for the world, but for them which thou hast given me. Repl. 1. A sufficient ransome ought to be applyed unto all. That a sufficient ransome ought to be applied unto all, is proved, because this is a property of infinite mercy to doe good unto all. Ans. We deny that infinite mercy consisteth herein. It consisteth not in the number of those that are saved, but in the manner, how they are saved. Moreover, he will not give this benefit unto all, because he is withall most wise and just. He may and will together exercise both his mercy and his justice. God so loved the world, that he hath given his onely begotten Sonne, that whosoever beleeveth in him, should not perish; but have eternall life. He that beleeveth not, is condemned already. Repl. 2. He that taketh a sufficient ransome

¹Object. 4. He that afflicteth some for his own glories sake, is an unjust God. But God is not unjust: Therefore he rejecteth not or afflicteth any for his glories sake. Answ. 1. The Major proposition is false, being generally taken: For, although it be true in creatures, yet it is false in God; because God is the chief good, and greatest regard ought to be had of the chief good. Now the chief good, that is, Gods glory, did require, that not only his mercy, but his justice also should be manifested. 2. He is unjust, who afflicteth some, and that without any trespass or fault of their own. For God, for his glories sake, doth suffer some to perish, whi•e themselves willingly perish and fall away. 3. God is bound to none to save them, as neither he was to create them. He suffereth men to fall into sin: but, 1. Themselves willing y falling. 2. Himself not being bound to save them. 3. Being bound to have more regard of his own glory, than of mens salvation.

¹Object. 4. He that afflicteth some for his owne glories sake, is an unjust God. But God is not unjust: Therefore he rejecteth not or afflicteth any for his glories sake. Answ. 1. The Major proposition is false, being generally taken: For, although it be true in creatures, yet it is false in God; because God is the chiefe good, and greatest regard ought to be had of the chiefe good. Now the chiefe good, that is, Gods glory, did require, that not only his mercy, but his justice also should be manifested. 2. He is unjust, who afflicteth some, and that without any trespasse or fault of their own. For God, for his glories sake, doth suffer some to perish, whi•e themselves willingly perish and fall away. 3. God is bound to none to save them, as neither he was to create them. He suffereth men to fall into sin: but, 1. Themselves willing y falling. 2. Himselfe not being bound to save them. 3. Being bound to have more regard of his own glory, than of mens salvation.

1. 1God not unjust, though he afflicteth some for his glories sake.

¹Object. 6. He that calleth all, and yet will save but some only, dissembleth: God doth so: Therefore he dissembleth. Ans. Of mere particulars nought followeth. Or, there is a fallacy in putting that which is no cause, for a cause. Wherefore, to the Major we answer: He doth not do it to illude men: but either to leave all without excuse, or to invite them to repentance. And further, if you understand the Major generally, it is to be denied: because there may be another cause: and if it be so taken, it is thus to be distinguished; He that calleth all, and yet will save but some only, to illude men, or to deceive them, he dissembleth: if he call them indefinitely, or with a mind not willing to work in them to obey. But God never promised, that he would work this in all. Wherefore there is no contradiction in these propositions: All ought to do it, and, I will work in some to do it; because the same thing is not denied in the one, which is affirmed in the other: but a diverse thing.

¹Object. 6. He that calleth all, and yet will save but some onely, dissembleth: God doth so: Therefore he dissembleth. Ans. Of meere particulars nought followeth. Or, there is a fallacy in putting that which is no cause, for a cause. Wherefore, to the Major we answer: He doth not doe it to illude men: but either to leave all without excuse, or to invite them to repentance. And further, if you understand the Major generally, it is to be denied: because there may be another cause: and if it be so taken, it is thus to be distinguished; He that calleth all, and yet will save but some onely, to illude men, or to deceive them, he dissembleth: if he call them indefinitely, or with a mind not willing to work in them to obey. But God never promised, that he would work this in all. Wherefore there is no contradiction in these propositions: All ought to doe it, and, I will work in some to doe it; because the same thing is not denied in the one, which is affirmed in the other: but a diverse thing.

1. 1God, in calling all and yet saving but some, doth not dissemble.

Object. 7. They, whose salvation dependeth on the secret counsel of God, cannot have comfort. ¹Our salvation dependeth on the secret counsel of God: Therefore we cannot have comfort. Answ. We cannot have comfort before it is revealed unto us. But that secret counsel of God is opened unto us by his Son and the holy Ghost. Likewise, by the effects: Being justified by faith, we have peace towards God. He hath sealed us, and hath given the earnest of the spirit in our hearts. He that hath created us for this thing is God, who also hath given unto us the earnest of the spirit. The same spirit beareth witness with our spirit, that we are the children of God Hereby we know that he dwelleth in us, and we in him, even by the spirit which he hath given us. Wherefore before this manifestation or revealing it holdeth true, that we can reap no comfort out of Gods secret decree and counsel; but after the revealing thereof it is false.

Object. 7. They, whose salvation dependeth on the secret counsell of God, cannot have comfort. ¹Our salvation dependeth on the secret counsell of God: Therefore we cannot have comfort. Answ. We cannot have comfort before it is revealed unto us. But that secret counsell of God is opened unto us by his Son and the holy Ghost. Likewise, by the effects: Being justified by faith, we have peace towards God. He hath seald us, and hath given the earnest of the spirit in our hearts. He that hath created us for this thing is God, who also hath given unto us the earnest of the spirit. The same spirit beareth witnesse with our spirit, that we are the children of God Hereby we know that he dwelleth in us, and we in him, even by the spirit which he hath given us. Wherefore before this manifestation or revealing it holdeth true, that we can reap no comfort out of Gods secret decree and counsell; but after the revealing thereof it is false.

1. 1The secret counsel of God, as touching our salvation, is revealed unto us. Rom. 5.1. 2 Cor. 1.22. and 5.5.

Object. 8. That which is done in vain, no man should endeavour: But the reprobate do in vain repent, because it is impossible that they should be saved. Ans. This is true, if any knew that they were reprobate: But God will have no man so to determine of himself. 2. It is a contradiction to be a reprobate, and to show repentance; for if they did repent, then were they not now reprobates. Therefore there cometh no danger by this absurdity.

Object. 8. That which is done in vain, no man should endeavour: But the reprobate do in vain repent, because it is impossible that they should be saved. Ans. This is true, if any knew that they were reprobate: But God will have no man so to determine of himself. 2. It is a contradiction to be a reprobate, and to shew repentance; for if they did repent, then were they not now reprobates. Therefore there cometh no danger by this absurdity.

¹Object. 9. That danger which is not, need not be taken heed of: But unto the elect there is no danger of condemnation: Therefore they need not take heed thereof. Ans. The Major is true, if there should be no danger whether heed be taken or not taken. But there is no danger unto the elect, that is, being heedful and bewaring of any danger that is to come: But all the elect are heedful, circumspect and wary; and those who are not heedful are not elect: For, from whom God averteth and turneth away this danger, he worketh also in them to be very wary, and to take good heed thereof: Whom he predestinate, them he justified. They therefore do amiss,² who think to receive comfort without any desire of good conscience. Repl. But if they must take heed and beware, they are uncertain. Ans. No; because they have this as a spur to go forward and persevere. But to be certain, and not to have a desire of repentance and amendment of life, implieth a contradiction: as if thou shouldst say, I am certain of my reward, therefore I will not run: for a reward is not given but to him that runneth. These propositions do one mutually follow another, To be certain of salvation: and, To have a desire of conversion and amendment of life.

¹Object. 9. That danger which is not, need not be taken heed of: But unto the elect there is no danger of condemnation: Therefore they need not take heed thereof. Ans. The Major is true, if there should be no danger whether heed be taken or not taken. But there is no danger unto the elect, that is, being heedfull and bewaring of any danger that is to come: But all the elect are heedfull, circumspect and wary; and those who are not heedfull are not elect: For, from whom God averteth and turneth away this danger, he worketh also in them to be very wary, and to take good heed thereof: Whom he predestinate, them he justified. They therefore do amisse,² who think to receive comfort without any desire of good conscience. Repl. But if they must take heed and beware, they are uncertain. Ans. No; because they have this as a spur to go forward and persevere. But to be certain, and not to have a desire of repentance and amendment of life, implieth a contradiction: as if thou shouldst say, I am certain of my reward, therefore I will not run: for a reward is not given but to him that runneth. These propositions do one mutually follow another, To be certain of salvation: and, To have a desire of conversion and amendment of life.

2. What predestination is.

¹Predestination differeth from providence, as a special from the general: For providence is the eternal counsel of God concerning all creatures; but predestination is the eternal counsel of God concerning the saving of men and angels. Wherefore predestination is the eternal, most just, and unchangeable counsel of God, of creating men, of permitting their fall into sin and eternal death, of sending his Son into flesh, that he might be a sacrifice; and of converting some by the word and the holy Ghost for the Mediators sake, and saving them in true faith and conversion, justifying them by and for him, raising them up to glory, and bestowing on them eternal life: and of leaving the rest in sin, and eternal death, and raising them up to judgment, and casting them into eternal pains. Here is spoken of men which shall be saved, and not saved: therefore to them only, and not to angels, doth this definition of predestination agree.

¹PRedestination differeth from providence, as a speciall from the generall: For providence is the eternall counsell of God concerning all creatures; but predestination is the eternall counsell of God concerning the saving of men and angels. Wherefore predestination is the eternall, most just, and unchangeable counsell of God, of creating men, of permitting their fall into sin and eternall death, of sending his Son into flesh, that he might be a sacrifice; and of converting some by the word and the holy Ghost for the Mediatours sake, and saving them in true faith and conversion, justifying them by and for him, raising them up to glory, and bestowing on them eternall life: and of leaving the rest in sin, and eternall death, and raising them up to judgment, and casting them into eternall pains. Here is spoken of men which shall be saved, and not saved: therefore to them onely, and not to angels, doth this definition of predestination agree.

1. 1The difference between predestination and providence.

The parts of predestination are, Election and Reprobation. Election is the eternal,¹ unchangeable, free, and most just decree of God, whereby he hath decreed to convert some to Christ, to preserve and keep them in faith and repentance, and by him to give them eternal life. Reprobation is such a decree of God, as whereby he hath decreed to leave some, ²according to his most just judgement, in their sins, to punish them with blindness and damnation, and condemn them being not made partakers of Christ everlastingly. That election likewise, as also reprobation, are both the decree of God, these and the like sayings do prove: I know whom I have chosen. His grace was given to us before the world was. ³He hath mercy on whom he will. But therefore election and reprobation were made by counsel, and therefore both are a decree, and that eternal; because there is no new thing in God, but all from everlasting; and the Scripture doth manifestly say,⁴ that God hath chosen us before the foundation of the world. Seeing then he hath chosen us, he hath therefore rejected the rest; that which the very word of choosing doth show: For, whatsoever is chosen, the same is chosen, other things being rejected.

The parts of predestination are, Election and Reprobation. Election is the eternall,¹ unchangeable, free, and most just decree of God, whereby he hath decreed to convert some to Christ, to preserve and keep them in faith and repentance, and by him to give them eternall life. Reprobation is such a decree of God, as whereby he hath decreed to leave some, ²according to his most just judgement, in their sins, to punish them with blindnesse and damnation, and condemn them being not made partakers of Christ everlastingly. That election likewise, as also reprobation, are both the decree of God, these and the like sayings do prove: I know whom I have chosen. His grace was given to us before the world was.

3. What are the causes of predestination, or election and reprobation.

The efficient and motive cause is the good pleasure of God: It is so, O Father, ¹because thy good pleasure was such. God hath not foreseen any thing in us, for which he should choose us, for there can be no good in us, as of our selves, seeing we are by nature the children of wrath as well as others. For if any good be found in us, ⟨p. 356⟩that he doth work wholly in us: and he worketh nothing in us, which he hath not decreed to work from everlasting. Wherefore the alone gracious and free good pleasure of God, or the alone free mercy of God, is the efficient and motive cause of our election. Our election I say, is of grace, and free; that is, not in respect of any good foreseen in us:² He hath mercy on whom he will, that is, he freely giveth what he giveth. Ye have not chosen me, but I have chosen you. God hath predestinate us to be adopted through Jesus Christ unto himself, ³according to the good pleasure of his will. See further, Rom. 9.11. Col. 1.12. 2 Tim. 1.9, 10. In like manner also the efficient cause of reprobation is the most free good pleasure of God. For we being all by nature the children of wrath had all perished, if sin were the cause of reprobation. Wherefore the cause of reprobation is not in men themselves, but that is in God his will of showing forth his justice. Therefore of particular men, why this man is elected, and the reprobated, there can be no other reason given, but the good pleasure of God only. But the cause of damnation is altogether in men, which is sin. For God will declare his justice in the damnation of the reprobate. He therefore condemneth no man, not ordaineth unto condemnation, unless it be for sin: neither willeth he the damnation as it is damnation, but as it is a just punishment. Now punishment taketh not place but there where sin was before seated.⁴

and the last and proper final cause of election, is the manifestation of Gods goodness and mercy in freely saving the Elect. The next and nearest final cause of our election, is our justification, when God doth in his Son freely account us for righteous. Both which final causes the Apostle compriseth in these words: He hath predestinated us to the praise of the glory of his grace, wherewith he hath made us freely accepted in his beloved. ¹Likewise of the contrary; The first final cause of reprobation, is the declaration of Gods justice, severity and hatred against sin in the reprobate. ²God would to show his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction.

and the last and proper finall cause of election, is the manifestation of Gods goodnesse and mercy in freely saving the Elect. The next and nearest finall cause of our election, is our justification, when God doth in his Sonne freely account us for righteous. Both which finall causes the Apostle compriseth in these words: He hath predestinated us to the praise of the glory of his grace, wherewith he hath made us freely accepted in his beloved. ¹Likewise of the contrary; The first finall cause of reprobation, is the declaration of Gods justice, severity and hatred against sinne in the reprobate. ²God would to shew his wrath, and to make his power knowne, suffer with long patience the vessels of wrath prepared to destruction.

1. 1Ephes. 1.6.
2. 2Rom. 2.9.

Object. 1. God did foreknow our works: therefore he chose us for our works. Ans. He did foreknow those good things which he purposed to work in us, as also he foreknew the persons; otherwise he could not have foreknown any good works: So could he not have foreseen any evil, except he had purposed to permit the same.

Object. 1. God did foreknow our workes: therefore he chose us for our works. Ans. He did foreknow those good things which he purposed to work in us, as also he foreknew the persons; otherwise he could not have foreknowne any good workes: So could he not have foreseene any evill, except he had purposed to permit the same.

Object. 2. Whomsoever God chose in Christ, them he found in Christ: for he in Christ benefiteth none but those who are in Christ. ¹God chose us in Christ. Therefore he found us in Christ: that is, he foresaw that we should be accepted of Christ, that we would believe rather than others, and would become better than others, and therefore he chose us. Answ. We deny the Major. For the reason alleged holdeth not true in election, but in the effects of election, and in the consummation of Christs benefits, which are imparted unto none, but such as are in Christ by faith: according to that saying of Christ: Except ye abide in me, ²ye shall have no life in you. In election, and the first cause thereof it is apparently untrue, by that testimony of Paul, which the objection citeth. For he chose us before the foundations of the world were laid, not because we would be, but that we should be holy and blameless: ³not because we were already in Christ, but that he might engraft us into Christ, and adopt us to be his sons. Wherefore our foreseen faith and holiness is not the cause, but the effect of our election in Christ. He chose us not then being sons, but hereafter to be adopted sons. Augustine saith, He chose not us, because we were then holy, neither yet because we would hereafter prove holy, but be rather chose us to this end, that in the time of grace we might be holy through good works. But the Pelagian here, contradicting the truth, saith; God foreknew who would be holy and unspotted by reason of their free-will, and therefore he in his foreknowledge chose them such as he knew they would be. But the Apostle here ⟨p. 357⟩stoppeth the mouth of the Pelagian, whilst he saith, that we should be holy.

Object. 2. Whomsoever God chose in Christ, them he found in Christ: for he in Christ benefiteth none but those who are in Christ. ¹God chose us in Christ. Therefore he found us in Christ: that is, he foresaw that we should be accepted of Christ, that we would beleeve rather than others, and would become better than others, and therefore he chose us. Answ. We deny the Major. For the reason alledged holdeth not true in election, but in the effects of election, and in the consummation of Christs benefits, which are imparted unto none, but such as are in Christ by faith: according to that saying of Christ: Except ye abide in me,