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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.
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: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 hee 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, beleeve 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:
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. 4
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.
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.
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.
4. In whose power and arbitrement our perseverance is, be is the preservation of our safety: But God, and not we, is the author and preserver of safety.1 No man shall pluck my sheep out of my hand: Therefore our perseverance is not in our own power and arbitrement, but in Gods.
4. In whose power and arbitrement our perseverance is, be is the preservation of our safety: But God, and not we, is the author and preserver of safety.1 No man shall plucke my sheep out of my hand: Therefore our perseverance is not in our owne power and arbitrement, but in Gods.
5. As our conversion, so also our perseverance is the free gift of God: that is, As God findeth no cause in us why to convert us: so neither findeth he cause in us whereby he should be moved to keep us being converted, that we do not defect or fall. For neither is there cause in us why he should more keep us from falling away, then our Parents in Paradise: neither is the chief cause in the Saints themselves, why God should defend some rather then some, against temptations and sins, as Samuel, and Jehoshaphat, rather then Sampson, and David. But if to persevere were in our power, or not to persevere, then the cause of this diversity should be in us. Wherefore, perseverance in godliness, and abstaining from sin, is not to be ascribed to our selves, but to the mercy of God.
5. As our conversion, so also our perseverance is the free gift of God: that is, As God findeth no cause in us why to convert us: so neither findeth he cause in us whereby he should be moved to keep us being converted, that wee doe not defect or fall. For neither is there cause in us why he should more keep us from falling away, then our Parents in Paradise: neither is the chiefe cause in the Saints themselves, why God should defend some rather then some, against temptations and sins, as Samuel, and Josaphat, rather then Sampson, and David. But if to persevere were in our power, or not to persevere, then the cause of this diversity should be in us. Wherefore, perseverance in godlinesse, and abstaining from sin, is not to be ascribed to our selves, but to the mercy of God.
But against the former sentence, to wit, that even the best works of the Saints in this life are not perfectly good; and therefore are not able to stand in the judgement of God, and to please God, but by the imputation of Christs satisfaction, the Papists oppose themselves.
But against the former sentence, to wit, that even the best workes of the Saints in this life are not perfectly good; and therefore are not able to stand in the judgement of God, and to please God, but by the imputation of Christs satisfaction, the Papists oppose themselves.
Object. 1. The Works of Christ and the holy Spirit, say they, cannot be impure, and not please God. The good works of the regenerate, Christ worketh in them by his Spirit. Wherefore it is necessary, and must needs be, that they are pure and perfect, and please God, even as they are considered in themselves. For God cannot condemn his own works, although he examine them according to the rigour of his judgment. 1We answer to the Major: The works of God are pure, and worthy no reprehension, as the works of God, and such as God worketh; but not as they are depraved by the creature: neither are they always pure, which are not the works of God only, but the creatures also: For these, as they are of God, are void of all fault: but as they are done by the creatures, they are good also, and without reprehension, if the creature, by which God worketh them, be perfectly conformable to the will of God: but impure and unperfect, and according to the sentence of the Law, subject to damnation, if the creature, by which God worketh them, be corrupt and vicious, that is, depraved by the not knowing of God, and by averting from God.
Object. 1. The Workes of Christ and the holy Spirit, say they, cannot be impure, and not please God. The good workes of the regenerate, Christ worketh in them by his Spirit. Wherefore it is necessary, and must needs be, that they are pure and perfect, and please God, even as they are considered in themselves. For God cannot condemne his owne workes, although he examine them according to the rigour of his judgment. 1We answer to the Major: The workes of God are pure, and worthy no reprehension, as the workes of God, and such as God worketh; but not as they are depraved by the creature: neither are they alwayes pure, which are not the workes of God only, but the creatures also: For these, as they are of God, are voide of all fault: but as they are done by the creatures, they are good also, and without reprehension, if the creature, by which God worketh them, be perfectly conformable to the will of God: but impure and unperfect, and according to the sentence of the Law, subject to damnation, if the creature, by which God worketh them, be corrupt and vicious, that is, depraved by the not knowing of God, and by averting from God.
Object. 2. God cannot condemn the members of his Son. There is no condemnation to them that are in Christ Jesus. 1The regenerate are the members of Christ: Therefore, even as they are considered of themselves, they and their works cannot be condemned in the judgment of God. Answ. There is more in the conclusion then in the premisses.2 For this only followeth, that the Saints cannot be condemned: but this cometh in respect of Christ his satisfaction imputed to them, not in respect of their own obedience, which pleaseth God, not because it perfectly agreeth with the Law, but because the defects and faults which cleave unto it, are pardoned through Christ.
Object. 2. God cannot condemne the members of his Son. There is no condemnation to them that are in Christ Jesus. 1The regenerate are the members of Christ: Therefore, even as they are considered of themselves, they and their workes cannot be condemned in the judgment of God. Answ. There is more in the conclusion then in the premisses.2 For this only followeth, that the Saints cannot be condemned: but this cometh in respect of Christ his satisfaction imputed to them, not in respect of their owne obedience, which pleaseth God, not because it perfectly agreeth with the Law, but because the defects and faults which cleave unto it, are pardoned through Christ.
Object. 3. Christ in judgment will render unto every one according to his works: But the severity of Gods justice doth not render good according to works, which are not perfectly good: Wherefore the works of Saints are so perfect, as that they cannot be condemned in the judgement of God. We answer unto the Major: The justice of God doth not render good, but according unto perfect works, if he judge legally, according ⟨p. 94⟩to the covenant of perfect obedience towards the law. But he rendereth good also according to the imperfect works,1 and such as deserve damnation, except the sin that cleaveth unto them be pardoned, when as he judgeth according to the Gospel, that is, not according to the covenant of works, or our own obedience, which should satisfy the law, but according to the covenant of faith, or of the righteousness of Christ applied unto us by faith; and yet according to works as according to the tokens or testimonies of faith, from which they proceed, and which they, as effects thereof, do show to be in men.
Object. 3. Christ in judgment will render unto every one according to his workes: But the severity of Gods justice doth not render good according to workes, which are not perfectly good: Wherefore the workes of Saints are so perfect, as that they cannot be condemned in the judgement of God. We answer unto the Major: The justice of God doth not render good, but according unto perfect workes, if hee judge legally, according ⟨p. 94⟩to the covenant of perfect obedience towards the law. But he rendreth good also according to the imperfect workes,1 and such as deserve damnation, except the sin that cleaveth unto them be pardoned, when as he judgeth according to the Gospel, that is, not according to the covenant of workes, or our owne obedience, which should satisfie the law, but according to the covenant of faith, or of the righteousnesse of Christ applied unto us by faith; and yet according to workes as according to the tokens or testimonies of faith, from which they proceed, and which they, as effects thereof, doe shew to be in men.
Object. 4. The Scripture in many places ascribeth perfection of good works to Saints, even in this life, and saith that they are perfect, and did walk with their whole and perfect heart before God. I have sought thee with my whole heart. 1And in the same Psalm, Blessed are they that keep his testimonies, and seek him with their whole heart. Noah was a just and upright man in his time. The heart of Asa was perfect in all his days. Be ye perfect, as your Father in heaven is perfect. Answ. First, these and the like speeches speak of that perfection which is not of degrees, but of parts, or of the integrity and sincerity of the obedience begun in them. Perfection of degrees, or obedience perfect in degrees, is that which hath not only all the parts of obedience, but that degree also which the law requireth in us. Such a perfection have not the regenerate in this life: They have indeed all the parts of obedience begun in them, but yet weakly; so that they are here daily more and more perfected, but attain not to the chief and due degree thereof, until they enjoy the life to come. The perfection of parts, is the integrity of obedience, or whole obedience begun according to the whole law; or it is a desire and endeavour to obey God, and withstand corrupt lusts, according not to some only, but to all the commandments of his law. The perfection of sincerity, is a desire or study of obedience and godliness, not feigned, but true and earnest, albeit somewhat be wanting to the parts, as touching the degree. This perfection, to wit, both the integrity and sincerity of obedience, is in all the regenerate. For unto them it is proper to submit themselves to the commandments of God, even to all without exception, and to begin in this life all the parts of true godliness or obedience. This is called also the justice of a good conscience, because it is a necessary effect of faith, and pleaseth God through Christ. And albeit in all men, even in the most holy, much hypocrisy remaineth, as it is said,2 Every man is a liar: yet there is a great difference between them who are wholly hypocrites, and please themselves in their hypocrisy, having no beginning or feeling of true godliness in their hearts; and those, who acknowledging and bewailing the remnants of hypocrisy which are in them, have withal the beginning of true faith and conversion unto God.
Object. 4. The Scripture in many places ascribeth perfection of good workes to Saints, even in this life, and saith that they are perfect, and did walke with their whole and perfect heart before God. I have sought thee with my whole heart.
1The third degree of liberty belongeth to man in this life, as hee 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 evill, as in the second degree; but partly to do ill, and partly to do well. And this is to be understood two waies: 1. That some workes of the regenerate are good and pleasing to God, which are done of them according to Gods commandement; but some evill and displeasing to God, which they doe contrary to the commandement of God: which is manifest by the infinite fallings of holy men. 2. That even those good works which the converted doe 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 sinnes: 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 doe, 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 shee should attend to those things which were spoken of Paul. 6Where the Spirit of the Lord is, there is liberty. The causes for which the will useth her liberty not only to the chusing of good, but of evill also, are in number two: 1. For that in this life the renewing of our nature is not perfect, neither as concerning the knowledge of God, neither as concerning our inclination to obey God;
