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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.
1Object. 7. The light of the body is the eye: if then thine eye be single, thy whole body shall be light: hereof they gather, That the minds of the regenerate are so purged in this life, that the whole heap and multitude of their works is light and pure, that is, perfectly answerable to the Law. But seeing the speech of Christ is conditional, it is manifest, that neither the Antecedent nor Consequent, but only the sequel thereof is affirmed; and that the Antecedent also being supposed, the Consequent is no otherwise put then the Antecedent: Wherefore Christ doth not affirm by this similitude of the eye guiding the body, that the minds of men are lightsome, and so all their actions to be well directed, and without sin; but rather he accuseth the frowardness of men, who go about to oppress and put out even that light which is left them ⟨p. 96⟩by nature,2 and do with hold the truth, as S. Paul speaketh, in unrighteousness; and therefore are wholly, that is, in all their actions, dark, corrupt, and worthy of damnation. Furthermore, the purity of actions can be but so far supposed, as the purity and light of mens minds is supposed: For the light of nature being supposed, actions morally good follow; spiritual light supposed, actions also spiritually good, or good works follow: imperfect enlightening supposed, imperfect obedience; perfect enlightening supposed, perfect obedience also followeth. Seeing then in this life perfect light and knowledge of God and his will, and as much as the Law of God requireth, is not kindled in the regenerate, but is deferred until the life to come.3 (For we know in part, and we prophesy in part, but when that which is perfect is is come, then that which is in part shall be abolished) therefore neither in other parts perfect conformity with the Law can be in this life: yet nevertheless, even now concerning imputation of perfect purity, it is true, that the godly are pure and without sin in the sight of God, when he beholdeth them in Christ, which is then, when the light of faith is kindled in their hearts. So also that is to be taken: Christ gave himself for the Church, 4that he might sanctify it, and cleanse it by the washing of water, through the word, that he might make it unto himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blame:
1Object. 7. The light of the body is the eye: if then thine eye be single, thy whole body shall be light: hereof they gather, That the minds of the regenerate are so purged in this life, that the whole heap and multitude of their works is light and pure, that is, perfectly answerable to the Law. But seeing the speech of Christ is conditionall, it is manifest, that neither the Antecedent nor Consequent, but only the sequele thereof is affirmed; and that the Antecedent also being supposed, the Consequent is no otherwise put then the Antecedent: Wherefore Christ doth not affirme by this similitude of the eye guiding the body, that the minds of men are lightsome, and so all their actions to be well directed, and without sin; but rather he accuseth the frowardnesse of men, who goe about to oppresse and put out even that light which is left them ⟨p. 96⟩by nature,2 and doe with hold the truth, as S. Paul speaketh, in unrighteousnesse; and therefore are wholly, that is, in all their actions, darke, corrupt, and worthy of damnation. Furthermore, the purity of actions can be but so far supposed, as the purity and light of mens minds is supposed: For the light of nature being supposed, actions morally good follow; spirituall light supposed, actions also spiritually good, or good workes follow: imperfect illightning supposed, imperfect obedience; perfect illightning supposed, perfect obedience also followeth. Seeing then in this life perfect light and knowledge of God and his will, and as much as the Law of God requireth, is not kindled in the regenerate, but is deferred untill the life to come.3 (For we know in part, and we prophesie in part, but when that which is perfect is is come, then that which is in part shall be abolished) therefore neither in other parts perfect conformity with the Law can be in this life: yet neverthelesse, even now concerning imputation of perfect purity, it is true, that the godly are pure and without sin in the sight of God, when he beholdeth them in Christ, which is then, when the light of faith is kindled in their hearts. So also that is to be taken: Christ gave himselfe for the Church, 4that hee might sanctifie it, and cleanse it by the washing of water, through the word, that he might make it unto himselfe a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blame:
For the Baptism of water, by reason of the word of promise adjoined, signifieth and sealeth to the faithful a cleansing by the blood of Christ, which is most perfect, and presenteth us in this life unblameable before God: and a cleansing by his Spirit, which is begun in this life, and perfect in the life to come; and therefore cannot pacify and quiet our conscience.
For the Baptisme of water, by reason of the word of promise adjoyned, signifieth and sealeth to the faithfull a cleansing by the bloud of Christ, which is most perfect, and presenteth us in this life unblameable before God: and a cleansing by his Spirit, which is begun in this life, and perfect in the life to come; and therefore cannot pacifie and quiet our conscience.
There are also objections against the second part of the former doctrine, concerning the third degree of liberty; by which objections they contend, that it is in the power of the regenerate, either to persevere in righteousness, or to depart from it. Object. 1. They who have liberty (say they) to choose good, have liberty to persevere▪ The regenerate have liberty to choose good. Where the Spirit of the Lord is, there is liberty: 1Therefore they have power to persevere. Answ. If the conclusion of this reason be rightly meant, the whole reason may be granted, to wit, That the regenerate have so far forth liberty to persevere, as they are lightened and guided by the holy Ghost: For the liberty which they have to choose good, dependeth upon his working and motion. But if it be meant, that the godly have this liberty either always, or so, that this perseverance dependeth of themselves, there will be more found in the conclusion, then was in the premisses: and that for two causes: 1. Because they have liberty always to persevere, who are never destitute of the guiding of the holy Spirit: which shall be in the life to come. 2. Because their liberty also to good, who are never forsaken of the holy Spirit, yet dependeth not of themselves, but of God. But here they reply: He that is not forsaken of the holy Ghost, except himself first with-stand the motion of the holy Ghost, hath always the aide and assistance of the holy Ghost ready, that he may persist in that good which he purposeth; But the godly are not forsaken of the holy Ghost, unless themselves first with-stand him: Therefore they have always the assistance of the holy Ghost ready, that they may persevere. But he who hath this, hath in his own power to persevere, or to decline: because the cause is in his own will alone why he doth either obey or resist the Spirit moving him. When we deny the Minor of this reason, they prove it thus: The justice of God doth not inflict punishment, but on those who sin; but to be forsaken of the holy Ghost, is a punishment of sin and unthankfulness: Therefore no man is forsaken of the holy Ghost, but who hath first deserved that forsaking through his own stubbornness. The answer hereof is double:2 1. The argument may be granted, as concerning the regenerate:
There are also objections against the second part of the former doctrine, concerning the third degree of liberty; by which objections they contend, that it is in the power of the regenerate, either to persevere in righteousnesse, or to depart from it. Object. 1. They who have liberty (say they) to chuse good, have liberty to persevere The regenerate have liberty to chuse good. Where the Spirit of the Lord is, there is liberty:
For in them, as long as they are in this life, there is always such remaining of sin, as they deserve not only temporal, but eternal desertion and forsaking: and although, because the sin which remaineth in them, is forgiven them of Christ, therefore they are freed from everlasting punishment; yet are they not free from chastisement, so long as the remnants of sin abide in them. There is therefore in respect of their sins also always most just cause why sometimes for a season ⟨p. 97⟩God would bereave them of the grace and guiding of the Spirit: As it is said, And the wrath of the Lord was again kindled against Israel, 1and he moved David against them in that he said, Go and number Israel and Judah. 2. We answer to the Minor,2 That every forsaking is not a punishment, or done to that end as to punish: but sometimes also for trial, that is, for to make known and open the weakness even of the best and holiest, both to themselves and others, that they may learn, that they cannot for one instant or moment stand against the tentations and assaults of Satan, if they be not presently sustained and ruled by the conduct of the holy Spirit; and that so they may be made more watchful, and more earnest to call hereafter for the assistance of the holy Spirit, and to beware of relapses and fallings. Lastly, that both in this life, and in the world to come, they may the better know and set forth their own unworthiness, and the mercy of God towards them, who hath reclaimed and re-called them out of so many and grievous sins unto himself, and having deserved a thousand times death and destruction, hath not yet suffered them to perish. For these causes it is said,3
By this which hath been said, that objection also vanisheth to nothing, when they say, That the converted, seeing they have in their own power to depart from that which is right, and to resist, have also perseverance in their own power: For although he constraineth not, or violently draweth their wills, but maketh them of rebels and enemies, willingly and of their own accord to become the Sons of God; and as concerning mens wills in this life, there is nothing more prone then they to evil: yet as touching the counsel, purpose, and working of God, evidence of truth constraineth even the adversaries themselves to confess, that it cannot be, but that the will of man must then obey, when God, according to his everlasting counsels, hath decreed forcibly to move and incline it either to conversion or to perseverance. Neither doth this immutability and efficacy of Gods purpose take away the liberty of will in the converted, but rather increaseth and preserveth it; and how much the more effectually God moveth it, with so much the greater propension and readiness it both will and doth good, which the example of the blessed Angels confirmeth. This is also more frivolous that they say. That the godly are made careless and slothful, and the desire to persevere is diminished in them, if they hear that their perseverance dependeth of the grace of the holy Spirit alone: For we may very well invert this, and return it upon our adversaries; seeing nothing doth more give an edge unto the Saints, and those who are indeed godly, to a desire and endeavour to beware of falling, and to a daily and earnest calling upon God, then if they knew, that they cannot so much as one moment stand against the tentation of the Devil and their flesh, except by the virtue and instinct of the holy Spirit they be withdrawn from evil, and be forcibly moved to good: but contrariwise that opinion, as experience teacheth, maketh men careless and less minding to beware of sin, by which men imagine, that it is in their own power to depart from God, listening a while, and yielding to their own lusts, and to return again to God, as oft as themselves think good so to do. Now, if so be this sentence concerning true perseverance, depending on the grace of the holy Spirit, breed in the reprobate and profane men a carelessness and contempt of God:
By this which hath been said, that objection also vanisheth to nothing, when they say, That the converted, seeing they have in their own power to depart from that which is right, and to resist, have also perseverance in their owne power: For although he constraineth not, or violently draweth their wils, but maketh them of rebels and enemies, willingly and of their own accord to become the Sons of God; and as concerning mens wils in this life, there is nothing more prone then they to evill: yet as touching the counsel, purpose, and working of God, evidence of truth constraineth even the adversaries themselves to confesse, that it cannot be, but that the will of man must then obey, when God, according to his everlasting counsels, hath decreed forcibly to move and encline it either to conversion or to perseverance. Neither doth this immutability and efficacy of Gods purpose take away the liberty of will in the converted, but rather increaseth and preserveth it; and how much the more effectually God moveth it, with so much the greater propension and readinesse it both will and doth good, which the example of the blessed Angels confirmeth. This is also more frivolous that they say. That the godly are made carelesse and slothfull, and the desire to persevere is diminished in them, if they heare that their perseverance dependeth of the grace of the holy Spirit alone: For we may very well invert this, and returne it upon our adversaries; seeing nothing doth more give an edge unto the Saints, and those who are indeed godly, to a desire and endevour to beware of falling, and to a daily and earnest calling upon God, then if they knew, that they cannot so much as one moment stand against the tentation of the Divell and their flesh, except by the vertue and instinct of the holy Spirit they be withdrawn from evill, and be forcibly moved to good: but contrariwise that opinion, as experience teacheth, maketh men carelesse and lesse minding to beware of sin, by which men imagine, that it is in their own power to depart from God, listning a while, and yeelding to their owne lusts, and to returne again to God, as oft as themselves think good so to do. Now, if so be this sentence concerning true perseverance, depending on the grace of the holy Spirit, breed in the reprobate and profane men a carelesnesse and contempt of God:
it is both foolish and injurious to judge of the elect and godly by their humour, or for their frowardness to hide and smother the truth.
it is both foolish and injurious to judge of the elect and godly by their humour, or for their frowardnesse to hide and smother the truth.
Lastly, against the defects of liberty in the second and third state of degree of man, they object after this sort: If the whole conversion and perseverance do so depend on Gods will, and be the work of God in men, that neither they can have it in whom he doth not work it, neither they cannot but have it, in whom he will work it: then not ⟨p. 98⟩only the liberty, 1but all the action and operation of the Will is taken away, and there remaineth only that it be constrained, and suffer: which is against the Scripture, experience the inward strife and combat of the godly, & our own confession. But we answer, that the Will is not therefore taken away, when as it doth not resist the Spirit forcibly moving it: For to assent also and obey is an action of the Will. But when they reply, That we make that obedience of the Will in conversion and perseverance wholly the work of God, and so leave nothing to the Will what to do; they run into another Paralogism of consequent, whereas they remove the working of the second or instrumental cause, for that the first cause or principal agent is put: For that which is so wholly the work of God in man, that man is only as the subject in which God worketh, in that we grant the Will is only passive, and suffereth, and doth work nothing; as imprinting, or working, or maintaining in the Will and heart new qualities or inclinations: But that which is so the work of God, that the Will of man is not only the object, but the instrument also of Gods working, and an agent by it own force given it of God in producing an effect, in that the Will is not only passive, but both active and passive, forasmuch as it is to this end moved of the Spirit to work, that it self might do that, which God will work by it: which also cometh to pass in all the good actions of the Will; even as in ill actions also, when it is incited either by the Devil or other causes, it self is not in the mean season idle. Wherefore in Ezekiel it is added, I will cause you to walk in my statutes, and ye shall keep my judgements, and do them.
Lastly, against the defects of liberty in the second and third state of degree of man, they object after this sort: If the whole conversion and perseverance doe so depend on Gods will, and be the worke of God in men, that neither they can have it in whom he doth not worke it, neither they cannot but have it, in whom he will worke it: then not
1The fourth degree of liberty is in man perfectly regenerated after his glorification, or after the end and consummation of this present life. In this liberty the Will shall be only free to choose good and not to choose evil: and this shall be the perfect liberty of our will, by which we shall not only not sin, but shall abhor nothing more then sin, and also shall not be able to sin any more. The reasons thereof are these: §11. Because in the mind shall shine the perfect knowledge of God,2 and his will; in the will and heart a most perfect and exceeding inclination to obey God, an exceeding love of God, and a joy resting in God, and an agreeableness or conformity with God: Wherefore no place shall be for ignorance, for error, or any doubting of God; yea, or for the least stubbornness against God. §22. That conformity in the elect, of all their inward powers and faculties with God, and the effectual guiding of the holy Ghost shall be continued to all eternity: 3For the blessed Saints are never forsaken, but continually ruled by the holy Ghost in all their actions, in the celestial life. For which cause it cannot possibly be, that any motions or actions of man there should once swerve from righteousness. And therefore it is said, They are as the Angels of God in heaven. Neither by this means is the liberty of will taken away, or diminished, but is truly confirmed and perfected in the blessed Angels and men: Forasmuch as both the understanding is free from all error, ignorance, and doubtfulness, and lightened with the perfect knowledge of God:4 and the heart & will free from all stubbornness, and without all soliciting or suggestion to withstand God, is carried with an exceeding love of God, and an alacrity to obey the known will of God. And hence it appeareth also how much more excellent our state shall be, then was Adams before his fall. Adam truly before his fall was perfectly conformed to God, but he could will both good and evil; and therefore had some infirmity joined with his excellent gifts even a power to depart from God, and lose his gifts: that is, he was changeably good. But we shall not be able but to will good only. And as the wicked are only carried to evil, because they are wicked; so shall we also only love and choose good, because we shall be good.
It shall be then impossible for us to will any evil, because we shall be preserved by Gods grace, in that perfect liberty of will, that is,1 we shall be unchangeably good.
It shall be then impossible for us to will any evill, because we shall be preserved by Gods grace, in that perfect liberty of will, that is,1 we shall be unchangeably good.
It is necessary that this doctrine, Of the similitude and difference of free-will which is in God, and his creatures, and in divers states and degrees of mans nature, delivered hitherto out of the Scripture, should be manifest and known in the Church for many and weighty causes: §11. That this glory may be given to God, that he alone is the most free agent, whose liberty & wisdom dependeth of no other: and that all the ⟨p. 99⟩creatures are subject to his government. §22. That we may remember, that they who wittingly and willingly sin, or have cast themselves into a necessity of sinning, are not at all excused: and so not God, but their own wills declining of their own accord from Gods commandments, to be the cause of their sins. §33. That we may know God alone to be of himself, and unchangeably good, and the fountain of goodness: but no creature to be able neither to have, nor to keep more goodness then God of his free goodness will work and keep in him; and therefore he must desire it of him, and ascribe it received to him. §44. That we knowing God to be a most free governor of all things, may confess that he is able, for his glory and our safety, to change those things which seem most unchangeable. §55. That we, knowing from what excellency of our nature we have fallen by our own fault, may the more deplore and bewail our unthankfulness; and magnify Gods mercy, who advanceth & lifteth us up even to a greater excellency. §66. That knowing the misery and naughtiness of our nature and disposition, if once God forsake us, we may be humbled in his sight, and ardently desire to wade and come out of these evils. §77. That having knowledge of that liberty, into which the Son of God restoreth us, we may the more desire his benefits, and be thankful unto him for them. §88. That knowing we are by the mercy of God alone severed from them that perish, that we rather then they might be converted, we be not lifted up with an opinion of our goodness or wisdom, but ascribe the whole benefit of our justification and salvation, not to any cause appearing in us, but to the mercy of God alone.
That knowing our selves not to be able to stand against tentations without the singular assistance of the holy Spirit, we may ardently & daily desire to be preserved and guided by God. §1111. That understanding that we are not preserved against our will, but with our wills, we may wrestle with tentations, and endeavour to make our calling and election sure. §1212. That understanding the counsel of God concerning the converting of men by the doctrine of the Gospel, and ministry of the Church, we may embrace earnestly and desirously the use thereof.
That knowing our selves not to be able to stand against tentations without the singular assistance of the holy Spirit, we may ardently & daily desire to be preserved and guided by God. §1111. That understanding that we are not preserved against our will, but with our wils, we may wrestle with tentations, and endeavour to make our calling and election sure. §1212. That understanding the counsel of God concerning the converting of men by the doctrine of the Gospel, and ministery of the Church, we may embrace earnestly and desirously the use thereof.
Answ. No:a For God hath made man such a one as he might perform it;b but man, by the impulsion of the Devil,c and his own stubbornness, bereaved himself, and all his posterity of those divine graces.
Answ. No:a For God hath made man such a one as hee might performe it;b but man, by the impulsion of the Divell,c and his own stubbornnesse, bereaved himselfe, and all his posterity of those divine graces.
This question is an objection framed by humane reason against the question here proposed: For, if man be so corrupt, that he is no way apt to do any thing well, in vain God seemeth and unjustly to require at his hands perfect obedience to the Law. Object. He that requireth or commandeth that which is impossible, is unjust; God in the Law requireth of man that which is impossible, to wit, perfect obedience, which he is not able to perform: Therefore God seemeth to be unjust. Ans. The Major is to be distinguished. He is unjust that commandeth things impossible: 1. Except himself first gave an ability to perform those things which he commanded. 2. Except man, who is commanded, covet that impotency and unability, and of his own accord hath purchased it unto himself. 3. Except the commandment, which is impossible, be a spur unto him, who is commanded, of acknowledging and bewailing his insufficiency. But God by creating man after his Image, gave him possibility, that is, a power of performing ⟨p. 100⟩that obedience which in right he requireth of him: Wherefore, if man, by his own fault and folly, lost and cast away this his good ability, and procured unto himself this unability of obeying God; God hath not therefore lost his right to require due obedience of him. Nay rather, because we have rejected this good, by transgressing Gods commandment, and because God threatened punishment to the transgressors, therefore he justly punisheth us. Repl. But not we, but Adam drew on us this sin. Answ. Our first Parents, being fallen, lost this ability both unto themselves and to their posterity; like as they received it for themselves and their posterity. If a Prince give unto a noble man a Lordship, and he traitorously rebel against him, he loseth his Lordship not only from himself, but also from his posterity: neither doth the Prince any injury to his children, if he restore no• unto them the Lordship lost by their fathers fault and disobedience; and if he do restore it, he doth it of free grace and mercy. Repl. He that commandeth things impossible, 1doth in vain command them; but God commandeth things impossible to be performed by man now after his fall: Therefore in vain he commandeth them. Answ. 1. In this reason there is a fallacy from that which is spoken and verified but in part:
THis question is an objection framed by humane reason against the question here proposed: For, if man be so corrupt, that he is no way apt to do any thing well, in vain God seemeth and unjustly to require at his hands perfect obedience to the Law. Object. He that requireth or commandeth that which is impossible, is unjust; God in the Law requireth of man that which is impossible, to wit, perfect obedience, which hee is not able to performe: Therefore God seemeth to be unjust. Ans. The Major is to be distinguished. He is unjust that commandeth things impossible: 1. Except himselfe first gave an ability to perform those things which he commanded. 2. Except man, who is commanded, covet that impotency and unability, and of his own accord hath purchased it unto himselfe. 3. Except the commandement, which is impossible, be a spur unto him, who is commanded, of acknowledging and bewailing his insufficiency. But God by creating man after his Image, gave him possibility, that is, a power of performing
as, God doth not in vain command, though we perform not that which he commandeth; because there are other ends besides of the commandment, both in the godly and ungodly: For the commandment requireth of the godly, §11. That they acknowledge their own weakness and impotency: By the Law cometh the knowledge of sin. §212. That they know what they were before the fall. §33. That they know what they ought chiefly to ask of God, to wit, the renewing of their nature. §44. That they understand and conceive what Christ hath performed on their behalf, I mean, that he hath satisfied for us, and regenerateth us. §55. That a new kind of obedience be begun in us: because it teacheth us how we ought to behave and carry our selves towards God in lieu of this benefit of freedom; or what God requireth again on our part.2 Again, the ungodly are commanded obedience: §11. That the justice of God in condemning them may be made manifest and conspicuous, because they know what they ought to do. Whereas then they do it not, they are justly condemned;3 That servant that knew his Masters will, and did it not, &c. §22. That at least outward order and discipline might be observed amongst them. §33. That such amongst them as are to be converted, may be converted. Ans. 2. We answer to the Major of this syllogism, thus distinguishing: In vain he commandeth, who commandeth things impossible; if withal he give not the possibility: But God, commanding the elect the performance of these things, giveth them also power of obeying, beginning it now by the doctrine of the Gospel▪ and in the end perfecting it. Augustine, Give, 4
For in them, as long as they are in this life, there is alwaies such remaining of sin, as they deserve not onely temporall, but eternall desertion and forsaking: and although, because the sinne which remaineth in them, is forgiven them of Christ, therefore they are freed from everlasting punishment; yet are they not free from chastisement, so long as the remnants of sinne abide in them. There is therefore in respect of their sinnes also alwaies most just cause why sometimes for a season ⟨p. 97⟩God would bereave them of the grace and guiding of the Spirit: As it is said, And the wrath of the Lord was againe kindled against Israel, 1and hee moved David against them in that he said, Goe and number Israel and Judah. 2. We answer to the Minor,2 That every forsaking is not a punishment, or done to that end as to punish: but sometimes also for triall, that is, for to make knowne and open the weaknesse even of the best and holiest, both to themselves and others, that they may learne, that they cannot for one instant or moment stand against the tentations and assaults of Sathan, if they be not presently sustained and ruled by the conduct of the holy Spirit; and that so they may be made more watchfull, and more earnest to call hereafter for the assistance of the holy Spirit, and to beware of relapses and fallings. Lastly, that both in this life, and in the world to come, they may the better know and set forth their own unworthinesse, and the mercy of God towards them, who hath reclaimed and re-called them out of so many and grievous sins unto himself, and having deserved a thousand times death and destruction, hath not yet suffered them to perish. For these causes it is said,3 Lest I should be exalted out of measure through the aboundance of revelations, there was given unto me a prick in the flesh. And, God hath shut up all in unbeliefe, that he might have mercy on all. Against this they say,4 That God doth promise the assistance of his holy Spirit to all that aske it. But this is generall only concerning finall perseverance, but not so as touching continuall perseverance: For God promiseth no where that he will so guide his Saints by his Spirit in this life, that they shall never fall.
1The fourth degree of liberty is in man perfectly regenerated after his glorification, or after the end and consummation of this present life. In this liberty the Will shall be only free to chuse good and not to chuse evill: and this shall be the perfect liberty of our will, by which we shall not only not sin, but shall abhorre nothing more then sin, and also shall not be able to sin any more. The reasons thereof are these: §11. Because in the mind shall shine the perfect knowledge of God,2 and his will; in the will and heart a most perfect and exceeding inclination to obey God, an exceeding love of God, and a joy resting in God, and an agreeablenesse or conformity with God: Wherefore no place shall be for ignorance, for errour, or any doubting of God; yea, or for the least stubbornnesse against God. §22. That conformity in the elect, of all their inward powers and faculties with God, and the effectuall guiding of the holy Ghost shall be continued to all eternity: 3For the blessed Saints are never forsaken, but continually ruled by the holy Ghost in all their actions, in the celestiall life. For which cause it cannot possibly be, that any motions or actions of man there should once swerve from righteousnesse. And therefore it is said, They are as the Angels of God in heaven. Neither by this meanes is the liberty of will taken away, or diminished, but is truly confirmed and perfected in the blessed Angels and men: Forasmuch as both the understanding is free from all errour, ignorance, and doubtfulnesse, and lightened with the perfect knowledge of God:4 and the heart & will free from all stubbornnesse, and without all soliciting or suggestion to withstand God, is carried with an exceeding love of God, and an alacrity to obey the known will of God. And hence it appeareth also how much more excellent our state shall be, then was Adams before his fall. Adam truly before his fall was perfectly conformed to God, but hee could will both good and evill; and therefore had some infirmity joyned with his excellent gifts even a power to depart from God, and lose his gifts: that is, hee was changeably good. But we shall not be able but to will good only. And as the wicked are only carried to evill, because they are wicked; so shall we also onely love and chuse good, because we shall be good.
It is necessary that this doctrine, Of the similitude and difference of free-will which is in God, and his creatures, and in divers states and degrees of mans nature, delivered hitherto out of the Scripture, should be manifest and known in the Church for many and weighty causes: §11. That this glory may be given to God, that he alone is the most free agent, whose liberty & wisdome dependeth of no other: and that all the ⟨p. 99⟩creatures are subject to his government. §22. That we may remember, that they who wittingly and willingly sin, or have cast themselves into a necessity of sinning, are not at all excused: and so not God, but their own wils declining of their owne accord from Gods commandements, to be the cause of their sins. §33. That wee may know God alone to be of himselfe, and unchangeably good, and the fountaine of goodnesse: but no creature to be able neither to have, nor to keep more goodness then God of his free goodnesse will work and keep in him; and therefore he must desire it of him, and ascribe it received to him. §44. That we knowing God to be a most free governour of all things, may confesse that hee is able, for his glory and our safety, to change those things which seem most unchangeable. §55. That we, knowing from what excellency of our nature we have fallen by our owne fault, may the more deplore and bewaile our unthankfulnesse; and magnifie Gods mercy, who advanceth & lifteth us up even to a greater excellency. §66. That knowing the misery and naughtinesse of our nature and disposition, if once God forsake us, we may be humbled in his sight, and ardently desire to wade and come out of these evils. §77. That having knowledge of that liberty, into which the Son of God restoreth us, we may the more desire his benefits, and be thankfull unto him for them. §88. That knowing wee are by the mercy of God alone severed from them that perish, that we rather then they might be converted, we be not lifted up with an opinion of our goodnesse or wisdome, but ascribe the whole benefit of our justification and salvation, not to any cause appearing in us, but to the mercy of God alone. §99. That acknowledging the weaknesse & corruption which remaineth even in us regenerated, we may seek for justification in Christ alone, and may withstand those evils. §1010.
as, God doth not in vain command, though wee performe not that which hee commandeth; because there are other ends besides of the commandement, both in the godly and ungodly: For the commandement requireth of the godly, §11. That they acknowledge their owne weaknesse and impotency: By the Law cometh the knowledge of sin. §212. That they know what they were before the fall. §33. That they know what they ought chiefly to ask of God, to wit, the renewing of their nature. §44. That they understand and conceive what Christ hath performed on their behalf, I mean, that he hath satisfied for us, and regenerateth us. §55. That a new kind of obedience be begun in us: because it teacheth us how wee ought to behave and carry our selves towards God in lieu of this benefit of freedome; or what God requireth again on our part.2 Again, the ungodly are commanded obedience: §11. That the justice of God in condemning them may be made manifest and conspicuous, because they know what they ought to do. Whereas then they doe it not, they are justly condemned;3 That servant that knew his Masters will, and did it not, &c. §22. That at least outward order and discipline might be observed amongst them. §33. That such amongst them as are to be converted, may be converted. Ans. 2. We answer to the Major of this syllogisme, thus distinguishing: In vaine he commandeth, who commandeth things impossible; if withall he give not the possibility: But God, commanding the elect the performance of these things, giveth them also power of obeying, beginning it now by the doctrine of the Gospel▪ and in the end perfecting it. Augustine, Give, 4Lord, what thou commandest, and command what thou wilt: and thou shalt not in vaine command it. Therefore this impossible exigent is the greatest benefit, because it is the high-way to attaine possibility.
