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

Object. 4. That which cannot be avoided, is not sin; The unregenerate cannot avoid sin: Therefore their works are not to be accounted sins. Answ. We deny the Major:¹ For it is enough to make sin, if it be voluntary. And how much the more necessarily men sin, with so much the greater will they sin. They cannot therefore pretend necessity to cloak their fault. This doth the example of the Devil prove, who sinneth so much the more grievously, how much the more necessarily he sinneth, wittingly and willingly striving against God, and contumeliously despiting ⟨p. 88⟩him. But they do vainly and wickedly cavil, That the justice of God doth not impute those sins to the Devil, which he necessarily doth commit after his corruption. Likewise, That the Devil is now finally and without hope of pardon cast away of God, but men have power yet in this life either to persist in sin, or to forsake it; and therefore those actions only of theirs are sins, in which sin cannot be avoided: For God is wroth with all sins of men and Devils, and punisheth all sins with eternal pains, or with equivalent punishment unto eternal. Neither doth therefore necessary and inevitable or unavoidable sin cease to be sin, for that there is, or is not hope of obtaining recovery and pardon: For, whatsoever is committed against the Law of God, that is sin, whether it can be avoided, or not avoided, whether he who sinneth, forsaketh his sin, or persisteth in it.

Object. 4. That which cannot be avoided, is not sinne; The unregenerate cannot avoid sinne: Therefore their workes are not to be accounted sins. Answ. We deny the Major:¹ For it is enough to make sin, if it be voluntary. And how much the more necessarily men sin, with so much the greater will they sin. They cannot therefore pretend necessity to cloak their fault. This doth the example of the Divell prove, who sinneth so much the more grievously, how much the more necessarily hee sinneth, wittingly and willingly striving against God, and contumeliously despiting ⟨p. 88⟩him. But they doe vainly and wickedly cavill, That the justice of God doth not impute those sins to the Divell, which he necessarily doth commit after his corruption. Likewise, That the Divell is now finally and without hope of pardon cast away of God, but men have power yet in this life either to persist in sin, or to forsake it; and therefore those actions only of theirs are sins, in which sin cannot be avoided: For God is wroth with all sins of men and Divels, and punisheth all sins with eternall paines, or with equivalent punishment unto eternall. Neither doth therefore necessary and inevitable or unavoidable sin cease to be sin, for that there is, or is not hope of obtaining recovery and pardon: For, whatsoever is committed against the Law of God, that is sin, whether it can be avoided, or not avoided, whether he who sinneth, forsaketh his sin, or persisteth in it.

1. 1The inevitableness of an ill action doth noth take away sinfulness from it.The inevitablenesse of an ill action doth noth take away sinfulnesse from it.

Object. 5. They who cannot but sin, are unjustly punished; but the unregenerate cannot but sin: ¹Therefore God doth unjustly punish them. Answ. They who necessarily sin, are unjustly punished, except that necessity come voluntarily, and by their own will. But men have drawn upon them that necessity voluntarily in the first Parents, and themselves also do willingly sin: Therefore God doth justly punish them.

Object. 5. They who cannot but sin, are unjustly punished; but the unregenerate cannot but sin: ¹Therefore God doth unjustly punish them. Answ. They who necessarily sinne, are unjustly punished, except that necessity come voluntarily, and by their owne will. But men have drawne upon them that necessity voluntarily in the first Parents, and themselves also doe willingly sinne: Therefore God doth justly punish them.

1. 1They who necessarily sin, are justly punished, because they do it voluntarily.

Object. 6. They who have not equal and like ability to choose good or evil, must needs be either all good, or all evil, The unregenerate have not like ability to choose good and evil, but only liberty to choose evil: Therefore they must needs be all alike evil. Answ. If the argument be understood of humane nature, as it is without the grace of the holy Spirit, it is wholly to be granted: for it is certain, that all men before regeneration are alike, and equally estranged from faith and conversion; yea, neither would they observe outward discipline & behaviour, except God bridled them, that they should not commit outrage.¹ I kept thee, that thou shouldest not sin against me. But if they conclude, that all must needs continue alike evil, when the holy Spirit moveth and inclineth their hearts and minds to conversion, there is more in the conclusion then in the former propositions: For as it is impossible, that they should be converted whom God moveth not; so it is not only possible, but also necessary, that they whom he vouchsafeth the grace of regeneration should be converted: All that the Father giveth me, ²shall come unto me. Repl. It is said, Thy destruction cometh of thy self, Israel. Your iniquities have separated between you and your God: Therefore the cause of this difference, that some are converted, and some not, is in the will of man, and not in the bestowing or withdrawing of Gods grace: that is, before the grace of regeneration is bestowed, so are some better then others, as that they take that grace which others refuse. But Hoseas addeth an answer: In me only is thy help. He showeth that our safety doth so depend on God, that we cannot have it without his singular mercy and grace: Wherefore destruction cometh of those that perish, as concerning the merit of punishment; but this taketh not away the superior cause, that is, Gods reprobation: For the last cause taketh not away the first cause. The same is answered to that of Isaiah: Sins separate the chosen from God for a time, the reprobate for ever; but yet the divine purpose and counsel of God going before, by which God decreed to adjoin those unto him, or to cast them from him, whom it seemed good to him so to deal with.³ He hath mercy on whom he will, and whom he will he hardeneth.

Object. 6. They who have not equall and like ability to chuse good or evill, must needs be either all good, or all evill, The unregenerate have not like ability to chuse good and evill, but only liberty to chuse evill: Therefore they must needs be all alike evill. Answ. If the argument be understood of humane nature, as it is without the grace of the holy Spirit, it is wholly to be granted: for it is certaine, that all men before regeneration are alike, and equally estranged from faith and conversion; yea, neither would they observe outward discipline & behaviour, except God bridled them, that they should not commit outrage.

Object. 8. He that prepareth himself to receive grace, by which he may do good work•, ¹he now doth works pleasing to God; but men prepare themselves to receive grace: Therefore also before regeneration they do works pleasing to God. We deny the Major, which yet these places seem to prove: Prepare your heart unto the Lord. The prayers and alms of Cornelius before he was taught and baptised of Peter, come up into remembrance before God. But in these and the like places, to prepare, or to have in readiness, or to confirm the heart, is not to do works before the conversion, by which God may be invited to bestow the grace of regeneration upon men; but it signifieth, that a ready and firm will of obeying God, and persevering in true godliness, is showed of those which are already regenerated and converted: For the people of Israel had repented, when Samuel said this unto them. For there goeth before in the same place, All the house of Israel lamented and followed the Lord. ²Likewise Cornelius, before he was taught of Peter, that Jesus was the Messiah, is said to have been then godly and serving God, and so called and invocated on him, that his prayers pleased God, and were heard.

Object. 8. He that prepareth himselfe to receive grace, by which he may do good work•, ¹he now doth works pleasing to God; but men prepare themselves to receive grace: Therefore also before regeneration they do works pleasing to God. We deny the Major, which yet these places seem to prove: Prepare your heart unto the Lord. The prayers and alines of Cornelius before he was taught and baptised of Peter, come up into remembrance before God. But in these and the like places, to prepare, or to have in readinesse, or to confirme the heart, is not to do works before the conversion, by which God may be invited to bestow the grace of regeneration upon men; but it signifieth, that a ready and firme will of obeying God, and persevering in true godlinesse, is shewed of those which are already regenerated and converted: For the people of Israel had repented, when Samuel said this unto them. For there goeth before in the same place, All the house of Israel lamented and followed the Lord.

¹Object. 9. The works which are not in our power to perform, are not our works, neither are truly and properly said to be done by us; but good works are said to be ours, and to be done by us: Therefore it is in our will to d• them, or not to do them. We deny the Major: For they are not therefore said to be ours, or to be done by us, because they are of our selves; but because God worketh them in us, as in the subject, and by us as instruments: and that so, as our will doth them of her own proper motion, although not except it be renewed, raised, and guided by the holy Ghost. For being regenerated and moved by him, we are not idle, but he worketh in us, we our selves also work well, and that freely without constraint: For by regeneration the Will is not taken away, but corrected, as which before would only that which is evil, will now that which is good.² We are his workmanship created in Christ Jesus unto good works, which God hath ordained that we should walk in them.

¹Object. 9. The workes which are not in our power to performe, are not our workes, neither are truly and properly said to be done by us; but good workes are said to be ours, and to be done by us: Therefore it is in our will to d• them, or not to do them. We d•ny the Major: For they are not therefore said to be ours, or to be done by us, because they are of our selves; but because God worketh them in us, as in the subject, and by us as instruments: and that so, as our will doth them of her owne proper motion, although not except it berenewed, rais•d, and guided by the holy Ghost. For being regenerated and moved by him, wee are not idle, but hee worketh in us, wee our selves also work well, and that freely without constraint: For by regeneration the Will is not taken away, but corrected, as which before would onely that which is evill, will now that which is good.² We are his workmanship created in Christ Jesus unto good workes, which God hath ordained that we should walk in them.

¹Object. 10. He that is holpen by another in conversion and in beginning good works doth somewhat of them himself, before he is holpen: For he that hath help, beginneth the action; God helpeth us: wherefore it is of our selves to begin good works. The Minor is proved, Lord, I believe, help my unbelief: the Spirit helpeth our infirmity. ²Ans. Nothing can follow in conclusion of mere particular propositions: For the Major here is not universal, seeing not only he may help who beginneth a work, but he also in whom it is begun, and accomplished by another. Now so doth God help us, that himself doth first breed and engender in us true knowledge of him, and an inclination to obey him and the beginnings of good motions, and doth increase also and perfect the same begun by him. But he is therefore said to help us, because he doth so work in us, that we are not idle, but work while he worketh: and yet we are able no more to persist, or to bring it to an end, without him, then to begin it: And therefore we, being inclined, moved, and governed by him, will also of our selves of ⟨p. 90⟩our own accord, and are able to work well, and do work well, that is, because God worketh good things not only in us, but also by us, as joint-workers with him:³ He that hath begun this good work in you, will perform it until the day of Jesus Christ. It is God who worketh in you both the will and the deed, even of his good pleasure. Repl. The beginning, and proceeding, and accomplishment of conversion is the free work and gift of God: Therefore mans will, when he is converted, doth nothing, but is mere passive. There should be no use also (as hath been said before) of laws, discipline, doctrine, exhortations, and such like. Answ. We deny the consequence of this reason: because the reason proceedeth from the putting of the first cause, to the removing of the second or instrumental cause. Again, it is a mere fallacy, concluding that to be simply so, which is but in some respect so: For, 1. The Will, as also the whole man renewed, is both the subject and instrument co-operating and jointly working of his conversion,⁴ that is, is converted of God, and doth convert himself: For the action of God converting and inclining the Will, goeth before the assent of the Will, not in time, but in nature only. 2.

The holy Ghost regenerating and converting us, worketh in us both new qualities, in receiving whereof we are mere passive, and work not our selves (for we cannot make to our selves a fleshly heart of a stony, and God worketh in us even to will) and also new actions, in working which we are both passive and active: For we, being regenerated by Gods Spirit, are not stocks, but joint-workers with him, because we are made of unwilling and unfit to do good, willing and fit, and able to do good. 3. The holy Ghost worketh this regeneration not without precepts, doctrine and other means, but by them; because it so pleased him. Wherefore they cannot be neglected without showing an impious and wicked contempt of God himself. But here especially our adversaries will reply again, that indeed we cannot be converted to God, except his grace prevent us, and move us to conversion: but this grace, preventing those who are to be converted, is so far given to all, as it is in themselves, or in their own power to use it or refuse it, that is, to be turned from, or to persist in sin. And then at length, they who have used rightly that first and universal grace preventing all men, that is, have by their liberty applied themselves to choose that good, unto the choosing whereof they are solicited, but yet not effectually moved of God; unto these is given also the subsequent and joint-working grace, so that what they could not have performed without this, this now coming between, they may do, that is, may truly turn unto God, and persevere. This they prove by sentences of Scripture, which seem to hang the grace of God upon the condition of mans will:¹ Turn to me, and I will turn to you. If ye consent, ye shall eat the good things of the earth. I called you, and ye answered not. But it is certainly manifest out of the Scripture, that neither any man can be converted, except the holy Ghost be given him; neither is he given to all men of God, but to those only, whom he of his free mercy vouchsafeth this benefit: so that the cause is not to be sought in men, but in God alone, why these, rather then they, believe Gods voice, and are turned unto him; and therefore all truly might be converted, as concerning the liberty and power of God, and the changeable nature of mans will:

The holy Ghost regenerating and converting us, worketh in us both new qualities, in receiving whereof we are meere passive, and worke not our selves (for we cannot make to our selves a fleshly heart of a stony, and God worketh in us even to will) and also new actions, in working which we are both passive and active: For we, being regenerated by Gods Spirit, are not stockes, but joynt-workers with him, because we are made of unwilling and unfit to do good, willing and fit, and able to do good. 3. The holy Ghost worketh this regeneration not without precepts, doctrine and other means, but by them; because it so pleased him. Wherefore they cannot be neglected without shewing an impious and wicked contempt of God himself. But here especially our adversaries will reply again, that indeed we cannot be converted to God, except his grace prevent us, and move us to conversion: but this grace, preventing those who are to be converted, is so far given to all, as it is in themselves, or in their owne power to use it or refuse it, that is, to be turned from, or to persist in sin. And then at length, they who have used rightly that first and universall grace preventing all men, that is, have by their liberty applyed themselves to chuse that good, unto the chusing whereof they are solicited, but yet not effectually moved of God; unto these is given also the subsequent and joynt-working grace, so that what they could not have performed without this, this now coming between, they may do, that is, may truly turn unto God, and persevere. This they prove by sentences of Scripture, which seem to hang the grace of God upon the condition of mans will:

but not, both in respect of the averting of their nature from God, and of that in-bred corruption in all, which may indeed be taken away by God, but cannot without his working be laid aside or put off by us; & also in respect of the unchangeable decree of God, whereby God hath determined to leave some in sin and destruction, into which he hath permitted them to fall: and therefore either not to lighten their minds with his knowledge, or not to renew their hearts and wills with new inclinations or powers, nor effectually to move them to yield obedience to the known truth. Neither do the testimonies teach otherwise which the adversaries allege: God willeth us to turn to him, that he may turn to us, that is, may turn away and mitigate our punishments, and bestow his benefits upon us; not as if our conversion were in our own power, but because he will effectuate & confirm these precepts and commandments in the hearts of his chosen. He promiseth good things to those who will obey him, not as if it were in our power to will obedience, but because he will stir up by his promises that will in us. He chargeth the stubborn with their wickedness, not as if it were in their own power to put it off; ⟨p. 91⟩but because he will, by accusing their wilful stubbornness, take away all excuse from them when he judgeth them. Again, they urge,¹ Although no man can be converted to do well without grace, yet not only the consequent gifts and benefits of God, but the first grace also of his holy Spirit, whereby we are converted, all who are willing may have, seeing God promiseth that he will give to all that will: As, All ye that thirst, come to the waters; but all may will: Therefore all may be converted. We deny the Minor. Repl. The will of receiving goeth before the receiving it self: Therefore they who as yet have not grace, may have will to receive it. We deny the Antecedent, as concerning the grace of conversion: for no man can desire this, except he have the beginning of it in him. For, It is God who worketh in us both to will, and to do. ²Wherefore the will of believing and repenting is the very beginning of faith and conversion, the which whosoever have true and unfeigned, it is increased and perfected in them, as it is said, He that hath begun this good work in you, will perform it.

but not, both in respect of the averting of their nature from God, and of that in-bred corruption in all, which may indeed be taken away by God, but cannot without his working be laid aside or put off by us; & also in respect of the unchangeable decree of God, whereby God hath determined to leave some in sin and destruction, into which he hath permitted them to fall: and therefore either not to lighten their minds with his knowledge, or not to renew their hearts and wils with new inclinations or powers, nor effectually to move them to yeeld obedience to the known truth. Neither do the testimonies teach otherwise which the adversaries alledge: God willeth us to turne to him, that he may turne to us, that is, may turn away and mitigate our punishments, and bestow his benefits upon us; not as if our conversion were in our own power, but because he will effectuate & confirme these precepts and commandements in the hearts of his chosen. He promiseth good things to those who will obey him, not as if it were in our power to will obedience, but because he will stirre up by his promises that will in us. Hee chargeth the stubborne with their wickednesse, not as if it were in their owne power to put it off;

Object. 11. They gather also & collect these sayings, which promise Gods bounty with a condition of our obedience: As, If thou wilt enter into life, ¹keep the commandments. Likewise, Do this, and thou shalt live. Out of these thus they reason: A promise which hath adjoined an impossible condition, is unprofitable, and mocketh him unto whom it is made; but Gods promises have an impossible condition: Therefore they are all uncertain, yea never to be performed and nothing but a mockery. Ans. We deny the Major: For the promise, even in those who receive it not, hath this use, that it may be made manifest, that God doth not rejoice at the destruction of any, and that he is just in punishing, when as he doth so invite them unto him, who through their ingratitude contemn and refuse Gods promises. 2. We distinguish, that unto them indeed the promise is unprofitable, to whom the condition adjoined is never made possible through faith & grace of justification by Christ, & of regeneration of the holy Ghost; but so it is made possible unto the elect: Wherefore God deludeth neither, but earnestly declareth to both of them what they ought to be unto whom he giveth everlasting life, and how unworthy they are of Gods benefits; and shall never be partakers of them, unless by the free mercy of God they be exempted from destruction. Further also he allureth more and more, and confirmeth the faithful to yield obedience. Lastly, they cite all other sayings, which seem to place conversion and good works in the will of men: I have applied my heart to fulfil thy statutes. ²He that is begotten of God keepeth himself. ³These and the like sayings attribute the work of God unto men: 1. Because they are not only the object, but the instrument also of Gods working,⁴ which the holy Spirit exerciseth in them. 2. Because they are such an instrument, which being renewed and moved by the holy Spirit, doth also it self work together, and move it self: For there is not one effect ascribed unto the holy Ghost, and another to mans will, but the same to both; unto the holy Ghost, as the principal cause, unto mans will, as a secondary and instrumental cause.

Object. 11. They gather also & collect these sayings, which promise Gods bounty with a condition of our obedience: As, If thou wilt enter into life,

¹The third degree of liberty belongeth to man in this life, as he is regenerated, but yet not glorified; or in whom regeneration is begun, but not accomplished or perfected. In this state the Will useth her liberty not only to work evil, as in the second degree; but partly to do ill, and partly to do well. And this is to be understood two ways: 1. That some works of the regenerate are good and pleasing to God, which are done of them according to Gods commandment; but some evil and displeasing to God, which they do contrary to the commandment of God: which is manifest by the infinite fallings of holy men. 2. That even those good works which the converted do in this life, albeit they please God by reason of Christs satisfaction imputed unto them; yet are they not perfectly good, that is, agreeable to Gods Law, but unperfect, and stained with many sins: and therefore they cannot, if they be beheld without Christ, stand in judgement, and escape damnation.² The cause for which the Will beginneth to work well, is this: Because by the singular grace or benefit of the holy Spirit mans nature is renewed by the Word of God, there is kindled in the mind a new light and knowledge of God, in the heart new affections, in the will new inclinations, agreeing with the Law of God, and the will is forcibly and effectually moved to do, according to these notions and inclinations, ⟨p. 92⟩and so it recovereth both the power of willing that which God approveth, and the use of that power, and beginneth to be conformed and agreeable to God, and to obey him.³ The Lord thy God will circumcise thy heart, and the heart of thy seed, that thou mayest love the Lord thy God with all thine heart. ⁴A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your body▪ and I will give you an heart of flesh, and I will put my spirit within you, and cause you to walk in my statutes. ⁵The Lord opened the heart of Lidia, that she should attend to those things which were spoken of Paul.

and therefore in the best men, while they live here, remain still many and great sins both Original, and others. 2. For that the regenerate be not always ruled by the holy Spirit, but are sometimes forsaken of God, either for to try, or to chastise and humble them; but yet are re-called to repentance, that they perish not. Of the first cause it is said,¹ I know that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me, but I find no means to perform that which is good. ²I believe, Lord, but help thou my unbelief. Of the second cause it is said,³ Take not thy holy Spirit from me. O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants sake. The Lord our God be with us; ⁴that he forsake us not, neither leave us. Therefore the regenerate man in this life doth always go either forward, or backward; neither continueth in the same state.

and therefore in the best men, while they live here, remaine still many and great sinnes both Originall, and others. 2. For that the regenerate be not alwaies ruled by the holy Spirit, but are sometimes forsaken of God, either for to try, or to chastise and humble them; but yet are re-called to repentance, that they perish not. Of the first cause it is said,¹ I know that in mee, that is, in my flesh, dwelleth no good thing: for to will is present with me, but I find no means to performe that which is good. ²I beleeve, Lord, but help thou my unbeliefe. Of the second cause it is said,³ Take not thy holy Spirit from me. O Lord, why hast thou made us to erre from thy waies, and hardened our heart from thy feare? Returne for thy servants sake. The Lord our God be with us; ⁴

Hence are deduced these two conclusions: 1. As man corrupted, before he be regenerated, cannot begin new obedience pleasing and acceptable unto God; so he that is regenerated in this life, although he begin to obey God, (that is, hath some inclination and purpose to obey God according to all his commandments, and that unfeigned, though yet weak and struggling with evil inclinations, affections, and desires; and therefore there shine in his life and manners a desire of piety towards God and his neighbour) yet can he not yield whole and perfect obedience to God: because, neither his knowledge, nor his love to God is so great and so sincere, as the Law of God requireth; and therefore is not such righteousness as may stand before God, according to that saying,¹ Enter not into judgement with thy servant: for in thy sight shall none that liveth be justified. 2. They who are converted, can no farther retain good inclinations, neither thoughts and affections, and a good purpose to persevere and go forward therein, then as the holy Spirit worketh and preserveth these in them: For, if he guide and rule them, they judge and do aright; but if he forsake them, they are blind, they wander, slip, and fall away: yet so, that they perish not, but repent and are saved, if so be they were ever truly converted.² What hast thou that thou hast not received? If thou hast received it, why rejoicest thou as if thou hadst not received it? I am persuaded, that he who hath begun this good work in you, will perform it until the day of Jesus Christ. It is God that worketh in you both the will and the deed, ³even of his good pleasure. Without me you can do nothing. Who shall also confirm you to the end, that ye may be blameless in the day of our Lord Jesus Christ. ⁴God is faithful, which will not suffer you to be tempted above that you be able, but will even give the issue with the temptation, that ye may be able to bear it. ⁵You are kept by the power of God through faith to salvation.

Hence are deduced these two conclusions: 1. As man corrupted, before he be regenerated, cannot begin new obedience pleasing and acceptable unto God; so he that is regenerated in this life, although he begin to obey God, (that is, hath some inclination and purpose to obey God according to all his commandements, and that unfeigned, though yet weak and struggling with evill inclinations, affections, and desires; and therefore there shine in his life and manners a desire of piety towards God and his neighbour) yet can he not yeeld whole and perfect obedience to God: because, neither his knowledge, nor his love to God is so great and so sincere, as the Law of God requireth; and therefore is not such righteousnesse as may stand before God, according to that saying,

This doctrine, that the regenerate neither perfectly nor continually can obey God, and that,¹ as the beginning, so the continuance of our conversion dependeth of God, is confirmed, besides these testimonies, by evident reasons: as, §11. We receive all good things from God; much more then these good things, which are the greatest of all,² that is, our conformity with God, and perseverance therein.

1. 1Reasons to prove the former doctrine.
2. 2Jam. 1.17.

2. Nothing can be done besides the eternal decree of God; but the good works which the converted do,¹ God from everlasting did decree: We are his workmanship created in Christ Jesus unto good works, which God hath ordained that we should walk in them. ²Before I formed thee in the womb I knew thee, and before thou camest out of the womb I sanctified thee. Wherefore they are able to do neither more, ⟨p. 93⟩nor less of such works, then God hath decreed to work in them by his Spirit.

2. Nothing can be done besides the eternall decree of God; but the good works which the converted doe,¹ God from everlasting did decree: We are his workmanship created in Christ Jesus unto good workes, which God hath ordained that wee should walke in them. ²Before I formed thee in the wombe I knew thee, and before thou camest out of the womb I sanctified thee. Wherefore they are able to doe neither more, ⟨p. 93⟩nor lesse of such workes, then God hath decreed to worke in them by his Spirit.

1. 1Ephes. 2.10.
2. 2Jer. 1.5.

3. The gifts of the holy Spirit are not in the will and power of men, but in the power of the Spirit, who dispenseth them. All these things worketh even the self same Spirit, distributing to every man severally as he will. ¹Unto every one of us is given grace according to the measure of the gift of Christ. All men have not faith. Now perseverance in true godliness, and a will and desire to persevere, and the craving of the confirmation, strengthening and aide of the holy Spirit, are no less the gift of the holy Spirit, then regeneration it self, and faith, and conversion, as hath been showed before. Wherefore to persevere in faith, and conversion, is no more in our power, then to believe, and be converted.

3. The gifts of the holy Spirit are not in the will and power of men, but in the power of the Spirit, who dispenseth them. All these things worketh even the selfe same Spirit, distributing to every man severally as he will. ¹Ʋnto every one of us is given grace according to the measure of the gift of Christ. All men have not faith. Now perseverance in true godlinesse, and a will and desire to persevere, and the craving of the confirmation, strengthening and aide of the holy Spirit, are no lesse the gift of the holy Spirit, then regeneration it selfe, and faith, and conversion, as hath been shewed before. Wherefore to persevere in faith, and conversion, is no more in our power, then to beleeve, and be converted.

1. 12 Cor. 12.11. Ephes 4.7. 2 Thes. 3.2.