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,…

¹Object. 4. If all motions, even of wicked wills, are raised and ruled by the will of God, and many of these disagree from the law of God, and are sins; God seemeth to be made the causer of sins. The answer is, That it is a Paralogism of the Accident. For, they disagree from the law, not as they are ordained by, or proceed from the will of God (for thus far they agree very well with the justice and law of God) but as they are done by men, or Devils: and that by reason of this defect; because either they do not know the will of God when they do it, or are not moved by the sight and knowledge thereof to do it; that is, they do it not to that end, that they may obey God, who will so have it. For whatsoever is done to this end, it disagreeeth not from the law, seeing the law doth not, but with this condition, either command or forbid any thing, if God hath not commanded a man to do otherwise. So doth the Law of God forbid to kill any man, except whom God had commanded any to kill. Whosoever then killeth a man, God not commanding it, he out of doubt doth sin, and offendeth against the Law. Neither doth God dissent from himself or his Law, when he will have some thing done either by his revealed or secret will, otherwise then according to the general rule prescribed by himself in the law. For he hath such ends and causes of all his purposes, as that they cannot but most exactly agree with his nature and justice.

¹Object. 4. If all motions, even of wicked wils, are raised and ruled by the will of God, and many of these disagree from the law of God, and are sinnes; God seemeth to bee made the causer of sinnes. The answer is, That it is a Paralogisme of the Accident. For, they disagree from the law, not as they are ordained by, or proceed from the will of God (for thus farre they agree very well with the justice and law of God) but as they are done by men, or Divels: and that by reason of this defect; because either they doe not know the will of God when they doe it, or are not moved by the sight and knowledge thereof to doe it; that is, they doe it not to that end, that they may obey God, who wil so have it. For whatsoever is done to this end, it disagreeeth not from the law, seeing the law doth not, but with this condition, either command or forbid any thing, if God hath not commanded a man to doe otherwise. So doth the Law of God forbid to kill any man, except whom God had commanded any to kill. Whosoever then killeth a man, God not commanding it, he out of doubt doth sin, and offendeth against the Law. Neither doth God dissent from himselfe or his Law, when he wil have some thing done either by his revealed or secret will, otherwise then according to the generall rule prescribed by himselfe in the law. For he hath such ends and causes of all his purposes, as that they cannot but most exactly agree with his nature and justice.

1. 1God, though the mover of wicked wills, yet not the mover of the wickedness of the wills.God, though the mover of wicked wils, yet not the mover of the wickednesse of the wils.

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.

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.

IT is farther questioned, and it importeth much to the knowledge of our selves to enquire, What manner of liberty, or to what actions the liberty which was in ⟨p. 84⟩mans will before the fall extended it self: and, Whether it were any or none at all; and if it were any, In what state it remaineth after the fall: and Whether it be restored; and, How, and by what means: and, How far forth it is restored. Whence it is apparent, that the degrees of free-will may most fitly be considered and distinguished according to the four estates of man: namely, of man not yet fallen into sin, or fallen; or renewed and restored, or glorified: that is, what manner, and how great the liberty of mans will was before the fall; what manner of liberty remaineth after the fall, before regeneration: of what condition it is in this life after regeneration, and what it shall be in the life to come after glorification.

IT is farther questioned, and it importeth much to the knolwedge of our selves to enquire, What manner of liberty, or to what actions the liberty which was in ⟨p. 84⟩mans will before the fall extended it selfe: and, Whether it were any or none at all; and if it were any, In what state it remaineth after the fall: and Whether it be restored; and, How, and by what meanes: and, How far forth it is restored. Whence it is apparent, that the degrees of free-will may most fitly be considered and distinguished according to the foure estates of man: namely, of man not yet fallen into sin, or fallen; or renewed and restored, or glorified: that is, what manner, and how great the liberty of mans will was before the fall; what manner of liberty remaineth after the fall, before regeneration: of what condition it is in this life after regeneration, and what it shall be in the life to come after glorification.

¹The first degree of liberty in man not yet fallen, was a mind lightened with the perfect and certain knowledge of God, and a will by the proper inclination and free motion thereof yielding perfect obedience unto God; but yet not so confirmed in this knowledge and inclination, but that it could decline and defect from that obedience by her own proper and free motion, if hope or show of any good to come by defecting were offered unto it: that is, the Will of man was free to good and evil; or freely chose good, but so, that it had an ability of choosing evil: so that it might persist in good, God preserving it; and might also fall into evil, God forsaking it. The former is proved from the perfection of the Image of God in which man was created; the latter is too evident by the event of the thing it self, and by testimonies of Scripture▪ God hath made man righteous; ²but they have sought many inventions. God hath shut up all in unbelief, that he might have mercy on all. In which words Paul testifieth, that God of especial deep wisdom confirmed not the first man against the fall, nor allotted him such a portion of grace, that he might not be seduced by the Devil, and moved to sin; but that he therefore permitted him to be seduced, and fall into sin and death, that as many as were saved out of the common ruin, might be saved by his mercy alone: For, if nothing be done without the everlasting and most good counsel of God, the fall also of our first Parents may be so much the less exempted from it, by how much the more God had precisely and exactly determined from everlasting concerning his chief work, even mankind, what he would have done.

¹The first degree of liberty in man not yet fallen, was a mind lightened with the perfect and certaine knowledge of God, and a will by the proper inclination and free motion thereof yeelding perfect obedience unto God; but yet not so confirmed in this knowledge and inclination, but that it could decline and defect from that obedience by her owne proper and free motion, if hope or shew of any good to come by defecting were offered unto it: that is, the Will of man was free to good and evill; or freely chose good, but so, that it had an ability of chusing evill: so that it might persist in good, God preserving it; and might also fall into evill, God forsaking it. The former is proved from the perfection of the Image of God in which man was created; the latter is too evident by the event of the thing it selfe, and by testimonies of Scripture God hath made man righteous;

The creature can by no means retain that righteousness and conformity with God except God, who gave it, keep it; neither can be lose it, if God will have it kept:¹ according to these sayings, Every good giving, and every perfect gift is from above, ²and cometh down from the Father of lights. In it was life, and the life was the light of men, which lighteneth every man that cometh into the world. Take not away thy holy Spirit from me. ³If thou hide thy face they are troubled. The foundation of God remaineth sure, and hath this seal: The Lord knoweth who are his. And of our confirmation and establishment in the life to come:⁴ In the resurrection they are as the Angels of God in heaven. As then man could not have fallen except God had withdrawn his hand, and not so forcibly and effectually affected his will, and ruled it in temptation; so neither could he persist in integrity, when he was tempted, except God had sustained and confirmed him, even as he confirmed the blessed Angels, that they should not defect and fall away together with the other Apostates. Seeing therefore such was the first mans estate, from which he wittingly and willingly fell; the crime and fault of sin neither can, nor ought to be laid on God, but on man only, albeit notwithstanding he fell by the eternal counsel and will of God.

The creature can by no meanes retain that righteousnesse and conformity with God except God, who gave it, keep it; neither can be lose it, if God will have it kept:¹ according to these sayings, Every good giving, and every perfect gift is from above, ²and cometh downe from the Father of lights. In it was life, and the life was the light of men, which lightneth every man that cometh into the world. Take not away thy holy Spirit from me. ³If thou hide thy face they are troubled. The foundation of God remaineth sure, and hath this seale: The Lord knoweth who are his. And of our confirmation and establishment in the life to come: