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The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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. 6. If the creature cannot but do that which God will have done, and cannot doe 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 lawes, doctrine, discipline, exhortation, threatnings, punishments, examples, promises, and lastly, of our study and endeavour. We deny the consequence,1 We deny the consequence, because the first or principall cause being put, the second or instrumentall cause is not thereby taken away: For as God lightneth 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, wils and actions, that is, teacheth and moveth them to approve and chuse what he will, by lawes, by magistrates, by doctrines, by rewards, by punishments, and lastly, by their owne will, all which he useth as instruments, not as if he could not without these enlighten the minde 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 passe so which is done, and even without them, and therefore they are in vain used. Wee deny the Antecedent:2 For although God were able to move mens wils without these, and if hee had so decreed to doe, men doubtlesse should doe 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 instrumentall 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 passe.3 He will give his holy Spirit to those who ask him. Whom he hath predestinated, 4them hath hee also called. If they reply again, Although it be granted that these are not in vain in those in whom God will shew his force, and be effectuall 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, wee 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.
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.
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,
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.
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.
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.
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:
1Humane reason fancying her own wit, deriving the blame of sin from her self, when she heareth these things, is troubled, and keepeth a stir, and feigneth many absurdities to follow, except such a liberty of doing well or evil be given to man, that his perseverance or falling depend of his own will alone: First, That God was the cause of that first sin, and by consequent, of all other sins, as which came all of the first fall. Likewise, That he was the cause of the sin of the Devil seducing man: especially seeing the first sin is not to be accounted a punishment, as other sins: for no sin had gone before, which should be punished with that sin: and therefore, seeing God would not will that as a punishment, he may seem to have willed it as a sin. Answ. But although there be nothing to the contrary why sin may not be the punishment even of it ⟨p. 85⟩self: whereas in the same action both the creature,2 depriving himself of that conformity which he had with God, might sin, and God depriving him of that good, which he of his own accord casteth away, might punish, as it is said of covetousness, There is nothing worse then when one envieth himself: and this is a reward of his wickedness. Yet notwithstanding there are other ends besides punishment,3 for which it was convenient for God to will the action both of the Devil and of man. God would the temptation of man, which was done by the Devil,4 as a trial of man, by which it might be made manifest, whether he would persevere in true piety towards God: even as God himself did tempt Abraham immediately, when he commanded him to do that which he yet would not have done. God would that assent of man, by which he did yield unto the Devil against the will of God, as a manifestation of the weakness and feebleness of the creature, which cannot keep the gifts wherewith he was adorned by God, without Gods special instinct and aide. Likewise, he would have this done as an occasion or way, to manifest his justice and severity in punishing, and his mercy in saving sinners: as Exodus 9.
For first, Whatsoever things God doth, they are always just. 2. He was not bound unto man to preserve and confirm him in goodness. 3. He would have man to be tempted and to fall, that he might try mans perseverance in true piety towards God. 4. That he might manifest the weakness of the creature. 5. That his fall might be an occasion and way to manifest Gods justice and mercy. These things very well agree with the nature and law of God. Now that they say, That man did not fall of his own free-will, except he had equal power as well to persist in obedience, as to fall: the consequence is not of force, because they reason from an ill definition of mans liberty, which they imagine cannot stand, if it be determined and ruled by God. But the whole Scripture witnesseth, that it sufficeth for the liberty of the creature, if the Will be inclinable of it self to the contrary of that which it chooseth, and doth of it own accord choose that which the mind either liketh, or disliketh.
For first, Whatsoever things God doth, they are alwaies just. 2. Hee was not bound unto man to preserve and confirme him in goodnesse. 3. He would have man to be tempted and to fall, that he might try mans perseverance in true piety towards God. 4. That hee might manifest the weaknesse of the creature. 5. That his fall might be an occasion and way to manifest Gods justice and mercy. These things very well agree with the nature and law of God. Now that they say, That man did not fall of his owne free-will, except hee had equall power as well to persist in obedience, as to fall: the consequence is not of force, because they reason from an ill definition of mans liberty, which they imagine cannot stand, if it be determined and ruled by God. But the whole Scripture witnesseth, that it sufficeth for the liberty of the creature, if the Will be inclinable of it selfe to the contrary of that which it chuseth, and doth of it owne accord chuse that which the mind either liketh, or disliketh.
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 owne power? Hee that standeth firme in his heart, that he hath no necessity, but hath power over his owne will, &c. As every man wisheth in his heart, 3so let him give. Feed the flocke 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 unchangeablenesse of voluntary actions, which unchangeablenesse hangeth on the decree of God. For as wel his will, who is not bound, neither by any need or want constrained, is guided and moved by the purpose and counsell 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 feare, 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.
1Humane reason fancying her owne wit, deriving the blame of sin from her self, when she heareth these things, is troubled, and keepeth a stirre, and feigneth many absurdities to follow, except such a liberty of doing well or evill be given to man, that his perseverance or falling depend of his owne will alone: First, That God was the cause of that first sin, and by consequent, of all other sins, as which came all of the first fall. Likewise, That he was the cause of the sin of the Divell seducing man: especially seeing the first sinne is not to be accounted a punishment, as other sins: for no sinne had gone before, which should be punished with that sinne: and therefore, seeing God would not will that as a punishment, he may seem to have willed it as a sin. Answ. But although there be nothing to the contrary why sin may not be the punishment even of it ⟨p. 85⟩selfe: whereas in the same action both the creature,2 depriving himselfe of that conformity which he had with God, might sinne, and God depriving him of that good, which he of his owne accord casteth away, might punish, as it is said of covetousnesse, There is nothing worse then when one envieth himselfe: and this is a reward of his wickednesse. Yet notwithstanding there are other ends besides punishment,3 for which it was convenient for God to will the action both of the Divell and of man. God would the temptation of man, which was done by the Divell,4 as a triall of man, by which it might be made manifest, whether he would persevere in true piety towards God: even as God himselfe did tempt Abraham immediately, when hee commanded him to doe that which hee yet would not have done. God would that assent of man, by which he did yeeld unto the Divell against the will of God, as a manifestation of the weaknesse and feeblenesse of the creature, which cannot keep the gifts wherewith he was adorned by God, without Gods speciall instinct and aide. Likewise, he would have this done as an occasion or way, to manifest his justice and severity in punishing, and his mercy in saving sinners: as Exodus 9. Romanes 9. Now God, respecting and willing these things in that perswasion and enticement of Sathan, and in mans assenting and yeelding thereunto, did notwithstanding all this while hate the sinne of both; and therefore did not will it, neither cause it, but justly permitted and suffered it to be done:
