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,…

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 ⟨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 combate of the godly, & our own confession. But we answer, that the Wil is not therfore 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 worke of God, and so leave nothing to the Will what to do; they run into another Paralogisme of consequent, whereas they remove the working of the second or instrumentall cause, for that the first cause or principall agent is put: For that which is so wholly the work of God in man, that man is onely 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 worke, that it selfe might doe that, which God will work by it: which also cometh to passe in all the good actions of the Will; even as in ill actions also, when it is incited either by the Divell or other causes, it selfe is not in the meane season idle. Wherefore in Ezekiel it is added, I will cause you to walke in my statutes, and ye shall keep my judgements, and doe them.

1. 1The working of •he instrumental cause, which is our will, is not taken away, when we put the working of the principal cause, which is God.The working of •he instrumentall cause, which is our will, is not taken away, when we put the working of the principall cause, which is God.

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.

1. 1The use of this doctrine concerning the diversity of liberty which is in God, and in man, and of the divers degrees of mans liberty.

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.

¹Quest. 9. Doth not God then injury to man, who, in the Law, requireth that of him, which he is not able to perform?

¹Quest. 9. Doth not God then injury to man, who, in the Law, requireth that of him, which he is not able to performe?

1. 1On the fourth Sabbath.

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.

1. aEph. 4.24.
2. bGen. 3.13. 1 Tim. 2.13. Wisd. 2.23.
3. cGen. 3.6. Rom. 5.12. Luk. 10.30.

The Explication.

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

Quest. 10. Doth God leave this stubbornness and falling away of man unpunished?

Quest. 10. Doth God leave this stubbornnesse and falling away of man unpunished?

Answ. No: but is angry in most dreadful manner,^a as well for the sins wherein we are borne, as also for those which our selves commit; and in most just judgement punisheth them with temporal and eternal punishments^b, as himself pronounceth; Cursed be he that confirmeth not all the words of this Law to do them.^c

Answ. No: but is angry in most dreadfull manner,^a as well for the sins wherein we are borne, as also for those which our selves commit; and in most just judgement punisheth them with temporall and eternall punishments^b, as himselfe pronounceth; Cursed be he that confirmeth not all the words of this Law to doe them.^c

1. aGen. 2.27. Rom. 5.12.
2. bPsal. 20. and 21. and 5.6. Nah. 1.2. Exod. 20.5. and 34.7. Rom. 1.18. Ephes. 5.6.
3. cDeut. 25.26. Gal. 3.10.

The Explication.

IN this question is handled the other part of mans misery, even the evil of pain and punishment: and it is said, that God doth most grievously, most justly, and most certainly punish sin. Most grievously: that is, with present and eternal pains for the greatness of sin, because the infinite good is offended thereby. Most justly; because every, even the least, sin violateth Gods Law; and therefore by the order of Gods justice meriteth eternal punishment and abjection. Most certainly; because God is true, and never changeth his sentence denounced in the Law: Cursed is he that continueth not in all, &c. Object. But the wicked flourish here, ¹and carry many things clear without punishment: Therefore all sins are not punished. Ans. Yea, but they shall at length be paid home for them; yea,² and in this life they are punished: 1. In conscience, with whose gnawings the wicked are tortured. 2. In those good things which they use with greatest pleasure; and verily so much the more, how much the less they know and acknowledge themselves to be punished: For it is a most grievous punishment, not to receive Gods gifts in respect of Gods promise, not to know the right use of them, neither with his gifts to receive a will and ability also to use them well: For if these things concur not in the fruition of good things, mens sins and punishment must needs be the more increased and exasperated; and thereby, except there come conversion, eternal destruction or death is certainly purchased. 3. They are afflicted with other punishments also most grievous oftentimes, yet with more grievous in the life to come, where it shall be a continual death, not to be dead. Object. 2. God made not evil, and death: Therefore he will not so grievously punish sin with them. Answ. He made them not in the beginning; yet when sin was committed, he in his just judgement inflicted death as a punishment on sinners, according to his commination, Thou shalt die the death. ³Whence it is also said: Shall there be evil in a City, and the Lord hath not done it? Obj. 3. If God punish sin with present and everlasting punishments, he punisheth the same twice, and is unjust; but he is not unjust, neither punisheth he the same offence twice: Therefore he will not punish sin with temporal and eternal pains. Ans. The Major is denied:

IN this question is handled the other part of mans misery, even the evill of paine and punishment: and it is said, that God doth most grievously, most justly, and most certainly punish sin. Most grievously: that is, with present and eternall paines for the greatnesse of sin, because the infinite good is offended thereby. Most justly; because every, even the least, sin violateth Gods Law; and therefore by the order of Gods justice meriteth eternall punishment and abjection. Most certainly; because God is true, and never changeth his sentence denounced in the Law: Cursed is hee that continueth not in all, &c. Object. But the wicked flourish here,

For the punishment which God inflicteth on the wicked in this life, and in the life to come, is but one punishment, but hath several parts: For present punishments are but the beginning• of everlasting; neither are they a distinct or entire punishment severally, because they are not sufficient to satisfy Gods justice. Object. 4. If God punish sins with eternal punishments, then either all of us perish, or Gods justice is not satisfied. Ans. If God should punish our sins in us with eternal punishments, we should all perish indeed: but he doth not punish them in us with eternal pains, neither yet is his justice impeached or violated, because he punisheth our sins in Christ with a punishment temporal, but yet equivalent to everlasting. This equability doth the Gospel add unto the Law. Repl. If he punish them in Christ, and be just, he ought no further to punish them in us: Therefore the godly are unjustly afflicted in this life. Ans. The afflictions of the godly are not punishments and satisfactions for their sins, but only fatherly chastisements, and the Cross, whereby they are brought to humility. Which that it may be the better understood, we are here necessarily to speak of afflictions or calamities: but first, the next question is to be expounded.

For the punishment which God inflicteth on the wicked in this life, and in the life to come, is but one punishment, but hath severall parts: For present punishments are but the beginning• of everlasting; neither are they a distinct or entire punishment severally, because they are not sufficient to satisfie Gods justice. Object. 4. If God punish sins with eternall punishments, then either all of us perish, or Gods justice is not satisfied. Ans. If God should punish our sins in us with eternall punishments, wee should all perish indeed: but he doth not punish them in us with eternall paines, neither yet is his justice impeached or violated, because hee punisheth our sins in Christ with a punishment temporall, but yet equivalent to everlasting. This equability doth the Gospel adde unto the Law. Repl. If he punish them in Christ, and be just, he ought no further to punish them in us: Therefore the godly are unjustly afflicted in this life. Ans. The afflictions of the godly are not punishments and satisfactions for their sinnes, but only fatherly chastisements, and the Crosse, whereby they are brought to humility. Which that it may be the better understood, we are here necessarily to speak of afflictions or calamities: but first, the next question is to be expounded.