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,…

and yet that they can have no other motion then that which they have, by reason of the will of God interposed & coming between, the Scripture plainly affirmeth. Whereof it is manifest, that as in other things, which work contingently, their contingency; so in the will, the liberty wch is given it of God, is not taken away, but rather preserved by Gods government. Now then, if our adversaries in their argument understand that Liberty which consisteth in the deliberation of the mind and free assent of the will; we do not only grant, but also better maintain then they the liberty of will in all actions thereof: and so the Major of their argument shall be false, to wit, that those things which are done by the unchangeable decree of God, are not done by the free-will of men and Angels. For this liberty the providence of God doth so not hinder, but rather establish and confirm, that without this, that liberty cannot so much as be: for God both keepeth his order which he appointed at the creation by his perpetual efficacy and operation, and doth inspire into all by his virtue true notions and right election. But if they challenge a liberty unto the creature depending of no other cause whereby it is guided, we deny their whole argument, as knowing such a liberty of creatures to stand against ⟨p. 80⟩the whole Scripture, and that it only agreeth unto God. For him alone do all things serve: In him we live, and move, and have our being: he giveth unto all not only life or power of moving themselves, but even breathing too, that is, very moving it self.

and yet that they can have no other motion then that which they have, by reason of the wil of God interposed & coming betweene, the Scripture plainly affirmeth. Whereof it is manifest, that as in other things, which work contingently, their contingency; so in the will, the liberty wch is given it of God, is not taken away, but rather preserved by Gods government. Now then, if our adversaries in their argument understand that Liberty which consisteth in the deliberation of the mind and free assent of the wil; we do not only grant, but also better maintaine then they the liberty of wil in all actions thereof: and so the Major of their argument shal be false, to wit, that those things which are done by the unchangeable decree of God, are not done by the free-wil of men and Angels. For this liberty the providence of God doth so not hinder, but rather establish and confirm, that without this, that liberty cannot so much as be: for God both keepeth his order which he appointed at the creation by his perpetuall efficacy and operation, and doth inspire into al by his vertue true notions and right election. But if they challenge a liberty unto the creature depending of no other cause wherby it is guided, we deny their whole argument, as knowing such a liberty of creatures to stand against ⟨p. 80⟩the whole Scripture, and that it onely agreeth unto God. For him alone doe all things serve: In him we live, and move, and have our being: he giveth unto all not onely life or power of moving themselves, but even breathing too, that is, very moving it selfe.

¹Object. 2. If the will when it is converted by God, or turned and inclined to other objects, cannot withstand, it is even mere passive, and so worketh not at all. Answ. This consequence deceiveth them, because in the Antecedent there is not a sufficient enumeration of those actions which the will may have, when it is moved of God: For it is able not only to withstand God moving it, but also of it own proper motion to assent and obey him. And when it doth this, it is not idle, neither doth it only suffer or is moved, but it self exerciseth and moveth her own actions; and yet this is to be understood of the actions of the Will, not of the new qualities or inclinations which it hath to obey God. For these the Will receiveth not by her own operation, but by the working of the holy Ghost.

¹Object. 2. If the will when it is converted by God, or turned and inclined to other objects, cannot withstand, it is even meere passive, and so worketh not at all. Answ. This consequence deceiveth them, because in the Antecedent there is not a sufficient ennumeration of those actions which the will may have, when it is moved of God: For it is able not onely to withstand God moving it, but also of it owne proper motion to assent and obey him. And when it doth this, it is not idle, neither doth it onely suffer or is moved, but it selfe exerciseth and moveth her owne actions; and yet this is to be understood of the actions of the Will, not of the new qualities or inclinations which it hath to obey God. For these the Will receiveth not by her owne operation, but by the working of the holy Ghost.

1. 1The will worketh together with God, and is not mere passive.The will worketh together with God, and is not meere passive.

¹Object. 3. That which withstandeth the will of God is not guided by it: But the will of men in many actions withstandeth the will of God: It is not therefore always guided by the will of God. Answ. The consequence here faileth, because there are four terms. For the Major is true, if both the revealed and the secret will of God be understood, so that simply and in all respects it be withstood, and that be done which simply and by no means it would have done: that which is impossible to come to pass, because of the omnipotency and liberty of God. But in the Minor, the will of God must be understood, as it is revealed. For the secret decrees of Gods will and providence are ever ratified, and are performed in all, even in those who most of all withstand Gods commandments. Neither yet are there contrary wills in God: for nothing is found in his secret purposes, which disagreeth with his nature revealed in his word: and God openeth unto us in his law what he approveth and liketh, and what agreeth with his nature and the order of his mind; but he doth not promise or reveal how much grace he will, or purposeth to give to every one to obey his commandments.

¹Object. 3. That which withstandeth the will of God is not guided by it: But the will of men in many actions withstandeth the will of God: It is not therefore alwayes guided by the will of God. Answ. The consequence here faileth, because there are four termes. For the Major is true, if both the revealed and the secret will of God be understood, so that simply and in all respects it bee withstood, and that bee done which simply and by no meanes it would have done: that which is impossible to come to passe, because of the omnipotency and liberty of God. But in the Minor, the will of God must bee understood, as it is revealed. For the secret decrees of Gods will and providence are ever ratified, and are performed in all, even in those who most of all withstand Gods commandements. Neither yet are there contrary wils in God: for nothing is found in his secret purposes, which disagreeth with his nature revealed in his word: and God openeth unto us in his law what he approveth and liketh, and what agreeth with his nature and the order of his mind; but hee doth not promise or reveale how much grace hee will, or purposeth to give to every one to obey his commandements.

1. 1

Object. 5. Liberty which is guided of another, cannot be an image of that liberty which dependeth on no other, which is in God. But the liberty of mans will is the image of the liberty which is in God: Therefore the liberty of mans will dependeth not, or is not guided by the will of God. We deny the Major. For seeing that every thing which is like, is not the same with that unto which it is like; to conceive in some sort the liberty of God, it is enough that reasonable creatures do work upon deliberation and free election of will, albeit this election in the creatures is both guided by themselves and others; in God, by no other then by his own divine wisdom. The image of a thing is not the thing it self: and the inequality of degrees taketh not ⟨p. 81⟩away the image, as neither the likeness and similitude of some parts taketh away the dissimilitude of others. Wherefore the liberty of reasonable creatures both is governed of God, and is notwithstanding a certain image of the liberty which is in God, because it chooseth things once known unto it, by her own, and free, or voluntary motion. For as of other faculties or properties, so also of liberty, it is impossible that the degrees should be equal in God and his creatures; whereas all things are infinite in God, and finite in his creatures. Seeing therefore wisdom, righteousness, and strength in the creatures, is the image of the unmeasurable wisdom, righteousness, and power which is in God; a portion also of liberty agreeable and competent for the creatures may be the image of liberty which is in God.

Object. 5. Liberty which is guided of another, cannot be an image of that liberty which dependeth on no other, which is in God. But the liberty of mans will is the image of the liberty which is in God: Therefore the liberty of mans will dependeth not, or is not guided by the will of God. Wee deny the Major. For seeing that every thing which is like, is not the same with that unto which it is like; to conceive in some sort the liberty of God, it is enough that reasonable creatures doe worke upon deliberation and free election of wil, albeit this election in the creatures is both guided by themselves and others; in God, by no other then by his owne divine wisedome. The image of a thing is not the thing it selfe: and the inequality of degrees taketh not ⟨p. 81⟩away the image, as neither the likenesse and similitude of some parts taketh away the dissimilitude of others. Wherefore the liberty of reasonable creatures both is governed of God, and is notwithstanding a certain image of the liberty which is in God, because it chuseth things once known unto it, by her own, and free, or voluntary motion. For as of other faculties or properties, so also of liberty, it is impossible that the degrees should be equall in God and his creatures; whereas all things are infinite in God, and finite in his creatures. Seeing therefore wisdome, righteousnesse, and strength in the creatures, is the image of the unmeasurable wisdome, righteousnesse, and power which is in God; a portion also of liberty agreeable and competent for the creatures may be the image of liberty which is in God.

Object. 6. If the creature cannot but do that which God will have done, and cannot do what God will not have done; the will hath no active force, but is wholly passive, especially in our conversion, which is the work of God: Likewise there is no use of laws, doctrine, discipline, exhortation, threatenings, punishments, examples, promises, and lastly, of our study and endeavour. We deny the consequence,¹ We deny the consequence, because the first or principal cause being put, the second or instrumental cause is not thereby taken away: For as God lighteneth the world and doth quicken the earth, bringeth forth corn, nourisheth living creatures, and yet are not the instruments of Gods working idle, as the sun, the rain, the earth, husbandmen and food: So God converteth men, ruleth their purposes, wills and actions, that is, teacheth and moveth them to approve and choose what he will, by laws, by magistrates, by doctrines, by rewards, by punishments, and lastly, by their own will, all which he useth as instruments, not as if he could not without these enlighten the mind with notions, and incline the will; but because it so seemeth good to him to exercise his power by these. If they reply, that that would necessarily come to pass so which is done, and even without them, and therefore they are in vain used. We deny the Antecedent:² For although God were able to move mens wills without these, and if he had so decreed to do, men doubtless should do without these, what now they do being moved by these: yet whereas God hath once so decreed the effects, as he hath also appointed their second instrumental and impulsive causes; that verily shall be done which God will have done, but yet not without middle and second causes, by whose means and working coming between and interposed, God will bring his purposes and decrees to pass.³ He will give his holy Spirit to those who ask him. Whom he hath predestinated, ⁴them hath he also called. If they reply again, Although it be granted that these are not in vain in those in whom God will show his force, and be effectual by them; yet in others who are not moved by them there is no use of them: Ans. 1. Although there were no use, yet because that it is not known unto us whom God will move or not move, we are to labour in teaching and urging all, and to commit the event and fruit of our labour to God.

Preach the word, be instant in season, &c. ¹If thou warn the wicked, and he turn not from his wickedness, he shall die in his iniquity, but thou hast delivered thy soul. Ans. 2. The consequence followeth not from the denial of one particular, to the denial of the general, or from an unsufficient enumeration: For although many obey not teaching and admonition, neither are moved with rewards and punishments; yet this use is great, that by this means their naughtiness and stubbornness is opened, and so the justice of God made more manifest in their punishment.² If I had not done works among them which none other man did, they had not had sin. ³God hath showed it unto them, to the intent that they might be without excuse. We are to God the sweet savour of Christ in them that are saved, and in them who perish. Repl.⁴ External discipline is called the righteousness of the flesh; Therefore it dependeth on mans will. The consequence of this reason is to be denied: which doth not hold from the position or putting of the second cause, to the removing of the first cause. For as it followeth not, The Sun causeth day, therefore God doth not: so neither doth this follow, The unregenerate perform outward discipline; therefore they do it, God not causing it in them, nor ruling and directing them.

Preach the word, be instant in season, &c. ¹If thou warn the wicked, and he turn not from his wickednesse, he shall die in his iniquity, but thou hast delivered thy soul. Ans. 2. The consequence followeth not from the denyall of one particular, to the denyall of the generall, or from an unsufficient ennumeration: For although many obey not teaching and admonition, neither are moved with rewards and punishments; yet this use is great, that by this means their naughtinesse and stubbornesse is opened, and so the justice of God made more manifest in their punishment.² If I had not done works among them which none other man did, they had not had sin.

Object. 8. They allege testimonies also, Which confirm that men do evil or good with free will: As, The children of Israel offered free gifts unto the Lord. I have set ⟨p. 82⟩before thee life and death, ¹good and evil, blessings and cursings: Therefore choose life, that both thou and thy seed may live. But in these and all the like places, only that liberty of mans will is affirmed, which hath been spoken of before that is, that the Will obeyeth or withstandeth the precedent judgement of the understanding, with free and voluntary motion, without any constraint; but the government of God is not at all removed from voluntary actions: For it was showed before, that this liberty of Will doth not stand against that necessity, which by the providence of God doth accompany it.

Object. 8. They alledge testimonies also, Which confirme that men doe evill or good with free will: As, The children of Israel offered free gifts unto the Lord. I have set ⟨p. 82⟩before thee life and death, ¹good and evill, blessings and cursings: Therefore chuse life, that both thou and thy seed may live. But in these and all the like places, only that liberty of mans will is affirmed, which hath been spoken of before that is, that the Will obeyeth or withstandeth the precedent judgement of the understanding, with free and voluntary motion, without any constraint; but the government of God is not at all removed from voluntary actions: For it was shewed before, that this liberty of Will doth not stand against that necessity, which by the providence of God doth accompany it.

1. 1Exo. 25.2. & 35.3. Deut. 30.19. How the Scriptures admit liberty of will.

Object. 9. They bring forth testimonies also, in which necessity is removed and taken away from voluntary actions.¹ Of these ye shall offer willingly. Whiles it remained, appertained it not to thee? ²And after it was sold, was it not in thine own power? He that standeth firm in his heart, that he hath no necessity, but hath power over his own will, &c. As every man wisheth in his heart, ³so let him give. Feed the flock of God, caring for it not by constraint, but willingly. But these sayings speak of obligation or binding, which sometimes is signified by the name of necessity, as the freeing from any bond by the name of liberty, as Levit. 22. Act. 5. partly of coaction or constraint, as 2 Cor. 9. and 1 Pet. 5. or also of need, as 1 Cor. 7. which yet may be referred to obligation or bond, by which the Parents are bound to have regard of the infirmity of their children. So also the power of Will in the same place signifieth the right or power of determining any thing, no obligation or bond hindering it. But the removing of any obligation or coaction doth not at all take away the unchangeableness of voluntary actions, which unchangeableness hangeth on the decree of God. For as well his will, who is not bound, neither by any need or want constrained, is guided and moved by the purpose and counsel of Gods providence; as his, whom either bond or need constraineth to resolve of any purpose. Wherefore the Scripture denieth not, that the will is moved and ruled by God, when it is not driven by bond, or want, or fear, to do any thing: for there are besides these, many other reasons and causes by which God can move it, either to will, or not to will.

Object. 9. They bring forth testimonies also, in which necessity is removed and taken away from voluntary actions.

¹Object. 10. They bring places of Scripture which testify, that men will, or do somewhat, God bidding and willing otherwise. Because I have called you, and ye have not answered, I will do unto this house as I have done to Silo. Jerusalem, Jerusalem, how often would I have gathered thy children, even as the hen gathereth her chickens under her wings, and ye would not? If then they did that which God would not, their actions did depend only on their own will, and not of Gods. Answ. It is a fallacy, concluding that which is in some sort so, to be in all respects and simply so: For God will not the actions of sinners as they are sins; but he will them as they are punishments of sins, and the execution of his just judgement. Wherefore this consequence holdeth not, God will not the actions of the wicked, as they are sins; Therefore simply he will not have them to be done, but they depend only on the will of the wicked: For if God simply would them not, they could by no means be done. And except there were somewhat in them, which did agree with his justice and nature, he would not by reason of his goodness, infinite and passing measure, suffer them to be done. If they reply, That God would things contrary to these which men do, as it is said, How often would I have gathered thee? and therefore it is done only by the will of men whatsoever men do: the same answer serveth, that God would the obedience of all his reasonable creatures towards his Law, as concerning his commanding and approving it: For he requireth it of all, and bindeth all to it, and approveth it in all, as being agreeable to his nature and purity; but neither will he always it, nor in all, as concerning his working and grace, whereby they who are directed and guided, do that which God approveth and requireth. The Lord hath not given you an heart to perceive, and eyes to see, ²and ears to hear, unto this day.

¹Object. 10. They bring places of Scripture which testifie, that men will, or doe somewhat, God bidding and willing otherwise. Because I have called you, and ye have not answered, I will doe unto this house as I have done to Silo. Jerusalem, Jerusalem, how often would I have gathered thy children, even as the hen gathereth her chickens under her wings, and ye would not? If then they did that which God would not, their actions did depend only on their owne will, and not of Gods. Answ. It is a fallacy, concluding that which is in some sort so, to be in all respects and simply so: For God will not the actions of sinners as they are sins; but hee will them as they are punishments of sins, and the execution of his just judgement. Wherefore this consequence holdeth not, God will not the actions of the wicked, as they are sinnes; Therefore simply he will not have them to be done, but they depend only on the will of the wicked: For if God simply would them not, they could by no meanes be done. And except there were somewhat in them, which did agree with his justice and nature, he would not by reason of his goodnesse, infinite and passing measure, suffer them to be done. If they reply, That God would things contrary to these which men doe, as it is said, How often would I have gathered thee? and therefore it is done onely by the will of men whatsoever men doe: the same answer serveth, that God would the obedience of all his reasonable creatures towards his Law, as concerning his commanding and approving it: For he requireth it of all, and bindeth all to it, and approveth it in all, as being agreeable to his nature and purity; but neither will he alwaies it, nor in all, as concerning his working and grace, whereby they who are directed and guided, doe that which God approveth and requireth. The Lord hath not given you an heart to perceive, and eyes to see,

2. Whether there be any liberty in us, and what it is.

That there is liberty of will in men it is proved: 1. Because man was made to the Image of God; and free-will is part of the Image of God. 2. By places of Scripture: ⟨p. 83⟩Let us make man in our Image, according to our likeness. ¹God made man from the beginning, and left man in the hand of his counsel. 3. By the definition of that liberty, which agreeth to man; for man worketh upon deliberation, that is, freely, knowing, desiring, and refusing this or that object. And because the definition agreeth unto man, therefore also doth the thing which is defined agree to him.

THat there is liberty of will in men it is proved: 1. Because man was made to the Image of God; and free-will is part of the Image of God. 2. By places of Scripture: ⟨p. 83⟩Let us make man in our Image, according to our likenesse. ¹God made man from the beginning, and left man in the hand of his counsell. 3. By the definition of that liberty, which agreeth to man; for man worketh upon deliberation, that is, freely, knowing, desiring, and refusing this or that object. And because the definition agreeth unto man, therefore also doth the thing which is defined agree to him.

1. 1Gen. 1.26. Syrac.

¹Object. 1. If there be in man liberty of will, the doctrine of Original sin is overthrown; for these are contrary: Not to be able to obey God, and, To have liberty of will. Ans. They are not contrary, because we have liberty to will and do good only in part, to wit, as we are regenerated by the holy Spirit; but not in whole and full, neither in that degree in which before the fall we had it, and shall have it in the life to come. Again, although the unregenerate are only able to will those things which are evil; yet they will them upon deliberation, without constraint, even by their own proper and inward motion; and therefore freely.

¹Object. 1. If there be in man liberty of will, the doctrine of Originall sin is overthrowne; for these are contrary: Not to be able to obey God, and, To have liberty of will. Ans. They are not contrary, because we have liberty to will and do good only in part, to wit, as we are regenerated by the holy Spirit; but not in whole and full, neither in that degree in which before the fall we had it, and shall have it in the life to come. Again, although the unregenerate are only able to will those things which are evill; yet they will them upon deliberation, without constraint, even by their owne proper and inward motion; and therefore freely.

1. 1The doctrine of Original sin not overthrown by that liberty, which we hold to be in man.The doctrine of Originall sin not overthrowne by that liberty, which we hold to be in man.

¹Object. 2. He that hath not ability to choose as well good as bad, hath not free-will and arbitrement; but man hath not ability to choose as well good as evil: Therefore he hath not free-will. Ans. The Major consisteth of a bad definition of free-will: For the liberty of reasonable creatures consisteth in the judgement and deliberation of the mind or understanding, and in the free assent of the Will; not in a power to will as well good as evil, or contrary. The good Angels, by reason of the wisdom and rightness of their judgement, and of the great and constant propension or readiness of their will to that which they know to be good and right, cannot will evil and unjust things, but only things good and honest; and yet notwithstanding they most freely choose and do those things which are just: Right so, men by reason of their in bred ignorance, and corrupt judgement of those things which are to be done, and of the end, as also by reason of the stubbornness & frowardness of their will, can will only those things which are evil, which also they follow and pursue with exceeding willingness and pleasure, until they are regenerated by Gods Spirit. Object. 3. That is free, which is ruled of none other but of it self only, or which is bound to none; Mans will is not ruled of it self only, but of another, and is bound to the Law: Therefore it is not free. Answ. The Major is true, if it be meant of that liberty which is in God; but false, being meant of mans liberty: For, man to be ruled of none, is not liberty, but a shameful barbarity, and a wretched slavery. But the true liberty of the creature is to be subject unto honest and just laws, and to obey them: It is a power of living as thou wilt, according unto the Law of God. Object. 4. That which is a servant, and in bondage, is not free; but our will is a servant, and in bondage: ²Therefore our will is not free. Answ. There is an ambiguity in this reason; for it affirmeth that to be simply so, which is but in some respect and sort so: or the conclusion fetcheth in more then was in the premisses. That which is in bondage, is not free, that is, not in that respect or consideration as it is in bondage: Our arbitrement or will is in bondage, to wit, under sin:

¹Object. 2. He that hath not ability to chuse as well good as bad, hath not free-will and arbitrement; but man hath not ability to chuse as well good as evill: Therefore hee hath not free-will. Ans. The Major consisteth of a bad definition of free-will: For the liberty of reasonable creatures consisteth in the judgement and deliberation of the mind or understanding, and in the free assent of the Will; not in a power to will as well good as evill, or contrary. The good Angels, by reason of the wisdome and rightnesse of their judgement, and of the great and constant propension or readiness of their will to that which they know to be good and right, cannot will evill and unjust things, but only things good and honest; and yet notwithstanding they most freely chuse and doe those things which are just: Right so, men by reason of their in bred ignorance, and corrupt judgement of those things which are to be done, and of the end, as also by reason of the stubbornnesse & frowardnesse of their will, can will only those things which are evill, which also they follow and pursue with exceeding willingnesse and pleasure, untill they are regenerated by Gods Spirit. Object. 3. That is free, which is ruled of none other but of it selfe only, or which is bound to none; Mans will is not ruled of it self only, but of another, and is bound to the Law: Therefore it is not free. Answ. The Major is true, if it be meant of that liberty which is in God; but false, being meant of mans liberty: For, man to be ruled of none, is not liberty, but a shamefull barbarity, and a wretched slavery. But the true liberty of the creature is to be subject unto honest and just lawes, and to obey them: It is a power of living as thou wilt, according unto the Law of God. Object. 4. That which is a servant, and in bondage, is not free; but our will is a servant, and in bondage:

Therefore it is not free, that is, from sin, which it is not able to shake off by any force which it self hath, except it be freed and delivered by the grace of God. But thereof it followeth not; therefore simply no way it is free. For it is free, as touching the objects represented unto it by the understanding: because it chooseth or refuseth them being once known; or suspendeth and forbeareth her action by her own and proper motion, without constraint. The sum of all is: We grant the conclusion, if free be taken for that which hath ability to do those things which are good and pleasing to God: (for so far is it in servitude under sin, and hath power only to sin) but we deny the whole, if free be taken for voluntary, or deliberative, which chooseth the objects represented unto it by voluntary motion, not constrained or forced thereto by any external agent.

Therefore it is not free, that is, from sin, which it is not able to shake off by any force which it self hath, except it be freed and delivered by the grace of God. But thereof it followeth not; therefore simply no way it is free. For it is free, as touching the objects represented unto it by the understanding: because it chuseth or refuseth them being once knowne; or suspendeth and forbeareth her action by her owne and proper motion, without constraint. The summe of all is: We grant the conclusion, if free be taken for that which hath ability to do those things which are good and pleasing to God: (for so far is it in servitude under sin, and hath power only to sin) but we deny the whole, if free be taken for voluntary, or deliberative, which chuseth the objects represented unto it by voluntary motion, not constrained or forced thereto by any externall agent.

4. What manner of liberty of will is in man, or how many are the degrees of free-will according to the four estates of men.

4. What manner of liberty of will is in man, or how many are the degrees of free-will according to the foure estates of men.