[“Amandus Polanus vons Polansdorf studied at Tubingen, Basel, and Geneva. He was appointed professor of Old Testament at Basel in 1596 and served as dean of the theological faculty from 1598-1609. His dogmatic works are Partitiones theologicae, pars I (1590), pars II (1596); Syntagma theologiae christianae (1609).” Richard Muller, Post-Reformation Reformed Dogmatics, 1:44 (first edition).]

Polanus:

And this much touching the wisdom of God. Now follows concerning his will.

The will of God is an essential property of God, by which he wills all things that he wills, and that from all eternity, of himself also, and that by one constant act.

And this will is most free, so that God does not anything, or command or suffer it to be done, but freely willing it: whereupon also it is called God’s most free will.

And because it does not depend of any other former beginning out of itself, it alone properly deserves to be called free will.

And indeed and truth it is but one will, because it is the very essence of God. Howbeit in respect of us, it is sundry, ways distinguished.

1. The will of God is either his will of effecting, or of permitting only.

His will of effecting, is that according to which God effects all good things, whether it be by himself or by others.

The will of permitting is that, according to which God suffers sin to be committed: for God certainly does willingly permit sin, and not unwillingly, that is to say, against his will and enforced (for who can constrain God?). And this he does for a double end: first that he might manifest the infirmity and weakness of the creature, because it cannot stand, unless it it be every moment upheld in uprightness by God. Secondly, that by this occasion, God might declare, either his mercy and power, in delivering the elect from sin, or else his justice and power in punishing the reprobate for their sin.

2. Again the will of God is either absolute or conditional.

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Daille:

The word here employed by the apostle signifies precisely that. And, finally, That it a grace peculiar to believers and not common to other men; “it is given to you,” says he, opposing them to others, and particularly to the adversaries of whom he spoke in the preceding verse. That faith is a gift of God, is a truth so evident, that there is no Christian who does not acknowledge it to be so. And you will see it easily, if you consider for a moment, on the one side, what is the object of faith; and, on the other, what is the power of our nature. FAITH is a certain and assured knowledge of the mysteries of the gospel; it is “to believe in Jesus,” to see, with open eyes, the mercy, the wisdom, the power, and the justice of God displayed in their highest degree on the cross of his Son for the redemption of men. The things which are the objects of faith are all heavenly and Divine; viz. the purpose of God to send his Son into the world, and to clothe him with our flesh, and to deliver him up to the death of the cross, the price of his sufferings, and the expiation of our sins; his resurrection, and his triumph, a blessed immortality, the exquisite and singular example of holiness and of love which the gospel presents to us. Never had the eye of man seen any of these things, his ear had never heard them, nor had they ever entered into his heart to conceive.

John Daille, The Epistle of Saint Paul to the Philippians (London: Henry G. Bohn, 1843), 40.

Vermigli:

Introductory Note: Vermigli’s Common Places were originally compiled from all his writings and organised to form a body of divinity. From this work, I have gleaned a few interesting remarks on the nature of the faith. The intent here is that these few comments encourage us to dig more deeply into the primary sources of the early Reformers.

1) But we must now declare, what is the chief thing, whereunto our faith is directed; which (to speak briefly) is the promise of God, whereunto by believing we assent. And this promise is chiefly that, wherein he promises, that he will through Christ be favourable and merciful unto us. And although the Holy Scriptures are read and offered unto us very many promises of God, yet this one is the chief, for whose sake the rest are performed unto us; unto which also all other promises are to be referred. This promise (as we have before said) is that, wherein God promises, that he will be merciful unto us for Christ his sake. And although there be very many things, which we ought to believe; as are threatenings, histories, exhortations, praises of God, and such other like: yet ought all these tings be referred to the persuading of this promise only. Peter Martyr, “Of Faith,” in The Common Places, trans., and compiled by Anthonie Martin, 1583, part 3, p., 58.

2) There are moreover in the church some proschairoi, that is, which believe but for a time, and in the time of temptation step back, as did Judas; and they which in time of persecutions deny Christ: wherefore for these also we have great cause to be afraid. As touching those which sincerely believe in Christ, although they have a confidence of their salvation, and are assured thereof; yet as long as we live here, there be many falls even ready at hand with us, and those great: as it is manifest by that which peter and David did. Wherefore they have whereof to be afraid, although they be not afraid, that they shall eternally be damned; but assuredly hope, that either they shall be defended by God, or that if they do fall, they shall be restored again. As we also do trust of them which be excommunicated; for they are not cast out of the church, to the intent that they should perish; but that their spirit might at length be saved. And therefore the elect also, and they which sincerely believe, ought continually to be afraid of falling; though it be but for a time. And of this restitution of them that have fallen, is also mention made in Jeremiah, in the third chapter, “Thou hast played the harlot with thy lovers; howbeit return again.” All these things declare unto us, that this exhortation of Paul unto fear, is not unprofitable; seeing we ought so many ways be careful both for ourselves, and also for other. Further Chrysostom adds hereunto; that the abuse of the grace of God, which reigns among us, ought to be unto us a great fear and horror, so often as we consider it.

Whereunto belongs that, which is written both unto the Romans, and unto the Corinthians; to wit, that “The godly stand by faith.” Neither is that hereunto repugnant, which is written in the self same chapter of the epistle to the Corinthians, that “They stood in the Gospel;” because faith is referred unto the Gospel, as unto his own object: yea rather it springs hereof after a sort, as we have heard before. Neither is there any speech made in this place of men particularly, but of the whole congregation and body of the believers; and therefore he admonishes up upon just cause, that “We should not be high minded, but should fear.” For even as the church of the Jews is now extinguished, and Africa likewise, and Greece, and Asia have lost many churches which seem to stand: wherefore, let them not advance themselves. But none of the number of the faithful ought to be in doubt about his own salvation; for the nature of faith is to make men assured of the promises of God. Howbeit, this must be understood, that it is not possible to shake off all care, so long as we live in this life: for we be continually tossed between two cogitations; one as touching the goodness, faith and constancy of God; the other as touching our corruption, infirmity, and proneness to evil. Peter Martyr, “Of Faith and Fear,” in The Common Places, trans., and compiled by Anthonie Martin, 1583, part 3, p., 64.

3) But now let us propound three things to be required; the first, whether true faith may be severed from charity, as our adversaries persuade themselves that it may; another is, whether charity be formed of faith, according as the Schoolmen teach; lastly, let us see wherein charity is more excellent than faith, and likewise how faith does excel charity. Concerning the first, it shall be convenient before all things, that we by some certain definition set forth the nature of faith: for then we may easily discern how much it is joined with charity. Let us rip up the matter thoroughly; & First let us make a difference between supposing and believing. When any man does give his assent unto one side of a controversy, he is said to suppose or have opinion: which thing is not without suspicion, and a doubtful mind; least peradventure the matter should be otherwise. But we are not said to believe, unless we do already give a firm and assured assent unto the one side, so that we suspect nothing at all of the truth of the other side. Wherefore to believe, according as serves our purpose, is by the inspiration of the Holy Ghost, to give a firm assent to the word of God, and that by the authority of God himself. We say, that the inspiration of God is required because human reasons in those things do fail, and “The natural man perceives not those things which be of God;” for he things them to be but foolishness, and he cannot give credit unto them.

And that a firm assent is required in a true faith, Augustine, declares, in his 109 treatise upon John; when he says, We must believe immovably, firmly, steadfastly, and courageously, least a man wander about his own affairs, and abandon Christ. And we must give our assent unto the word of God, which is of two sorts: written, and not written. For those things, which God spoke unto the prophets, the prophets believed: & yet were not those things written by others before them. Abraham believed that he should be blessed, so as all nations should obtain blessing in his seed: also he believed God was to be obeyed, when his son was demanded for sacrifice; and yet had he not read any thing written thereof. Wherefore that which we have spoken of faith, makes nothing against them which say, that faith is an assent given to the Gospel of Christ; or else offered unto us by him, for the remission of sins. For so much as these be the most high and principal things in the word of God, unto which, the law, the prophets, the threatenings, promises, and histories, how many soever be found in the Holy Scriptures, be directed. Wherefore I agree with them, and what they embraced in the Gospel: but as touching remission of sins through Christ, I also do affirm to be contained in the word of God.

Peter Martyr Vermigli, “Of Faith and Charity,” in The Common Places, trans., and compiled by Anthonie Martin, 1583, part 3, p., 69-70.

Leigh:

God wills:¹

1. Most freely: for as liberty is essential to every will, so it is chiefly proper to the Divinity, because it is a will especially: yet God wills good necessarily with a necessity of Immutability, but not with a necessity of coaction: for he is necessarily and naturally Good, and that which he once willed, he always wills immutably, and yet freely.
2. God wills efficaciously: for no man resists, nor can resist his will. Dan. 4.32. Rom. 9:19. Voluntas Dei semper impletur aut de nobis aut a’ Deo in nobis. Augustine.

Will is taken:

First properly.

1. For a faculty or power of the soul whereby we will; so we say, there are these faculties in the soul, the understanding, and the will. So for that faculty of willing which is in God, so it is one with God’s Essence.
2. For the act of his willing, called Volitio: so it is one with his Essence. For as he is Eternal and Immutable, so is also his will.

Secondly, Metonymically.

For the Object or thing willed, so John 6. “This is the will of my Father,” that is, that which he wills and has decreed. “Thy will be done,” 1 Thess. 4.3. So we say, It is the Princes will, that is, that which the Prince wills; he wills his own glory chiefly.

God’s will is his Essence, whereby he freely wills good, and nills evil: or it is a faculty whereby God chooses all and only good, and refuses all and only evil. Voluntas in Deo nihil alind est, quam Deus volens. Zanchi. de natura Dei. L.3. c. 4. Quest. 1.

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