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,…

¹The third degree of liberty belongeth to man in this life, as he is regenerated, but yet not glorified; or in whom regeneration is begun, but not accomplished or perfected. In this state the Will useth her liberty not only to work evil, as in the second degree; but partly to do ill, and partly to do well. And this is to be understood two ways: 1. That some works of the regenerate are good and pleasing to God, which are done of them according to Gods commandment; but some evil and displeasing to God, which they do contrary to the commandment of God: which is manifest by the infinite fallings of holy men. 2. That even those good works which the converted do in this life, albeit they please God by reason of Christs satisfaction imputed unto them; yet are they not perfectly good, that is, agreeable to Gods Law, but unperfect, and stained with many sins: and therefore they cannot, if they be beheld without Christ, stand in judgement, and escape damnation.² The cause for which the Will beginneth to work well, is this: Because by the singular grace or benefit of the holy Spirit mans nature is renewed by the Word of God, there is kindled in the mind a new light and knowledge of God, in the heart new affections, in the will new inclinations, agreeing with the Law of God, and the will is forcibly and effectually moved to do, according to these notions and inclinations, ⟨p. 92⟩and so it recovereth both the power of willing that which God approveth, and the use of that power, and beginneth to be conformed and agreeable to God, and to obey him.³ The Lord thy God will circumcise thy heart, and the heart of thy seed, that thou mayest love the Lord thy God with all thine heart. ⁴A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your body▪ and I will give you an heart of flesh, and I will put my spirit within you, and cause you to walk in my statutes. ⁵The Lord opened the heart of Lidia, that she should attend to those things which were spoken of Paul. ⁶Where the Spirit of the Lord is, there is liberty. The causes for which the will useth her liberty not only to the choosing of good, but of evil 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;

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;

1. 1The third degree of liberty in man regenerated.
2. 2The cause of the renewing and beginning of this liberty in man to good, is the Spirit working by the Will.
3. 3Deut. 30.6.
4. 4Ezek. 36.26.
5. 5Act. 16.14.
6. 61 Cor. 3.17. Why the Will in the regenerate useth liberty not only to good, but to evil also.1 Cor. 3.17. Why the Will in the regenerate useth liberty not only to good, but to evill also.

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,

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

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

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

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

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

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

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

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.

1. 1John 10.28.

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.

1. 1

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.

1. 1Rom. 8.1.
2. 2The imperfections of the regenerate and their works are blotted out, and pardoned in Christ.The imperfections of the regenerate and their workes are blotted out, and pardoned in 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.

Those hypocrites are condemned of God: these are received into favour, not for this beginning of obedience in them, but for the perfect obedience of Christ, which is imputed unto them. And therefore to this declaration or exposition another is also to be added: That they who are converted, are perfect in the sight of God, not only in respect of the parts of true godliness which are all begun in them, but also in respect of the degrees of true and perfect righteousness of Christ imputed unto them, as it is said:¹ Ye are all complete in him. With one offering hath he consecrated for ever them that are sanctified. But they reply, That the perfection also of degrees is attributed unto the Saints in the Scripture […] We speak wisdom among them that are perfect. Be perfect in understanding. Till we all meet together in the unity of faith and knowledge of the Son of God unto a perfect man, and unto the measure of the age of the fullness of Christ. But these places also do not call them perfect in respect of the law of God, that is, in respect of the degree of knowledge and obedience which the law requireth in us: but in respect of the weaker, who have less light, and certainty and readiness, confirmed by use and exercise to obey God, to resist carnal lusts, and to bear the cross. For so is this perfection expounded, That we be no more children, ²wandering and carried about with every wind of doctrine. Not as though I had already attained to it, or were already perfect. They oppose against these answers a place out of John,³ Herein is the love perfect in us, that we should have boldness in the day of ⟨p. 95⟩judgement: for as he is, even so are we in this world. There is no fear in love, but perfect love casteth out fear; for fear hath painfulness: and he that feareth is not perfect in love. But S. John meaneth not that our love towards God,⁴ but Gods love towards us is perfect, that is, declared and fully known unto us by the effects or benefits of God bestowed upon us in Christ: Or, as Saint Paul speaketh,

and of this mercy and free love of God towards us, he signifieth, that by this token or testimony we are assured, because in this life we are reformed by the holy Spirit to his Image: For, by our regeneration we are assured of our justification, not as by the cause of the effect, but as by the effect of the cause. Now, though regeneration be not perfect in this life, yet if it be indeed begun, it sufficeth for the confirmation and proving of the truth of our faith unto our consciences. And these very words, which S. John addeth, Love casteth out fear, show, that love is not yet perfect in us, because we are not perfectly delivered in this life from fear of the wrath and judgement of God, and eternal punishment:¹ For these two contrary motions are now together in the godly, even the fear and love of God in remiss and low degrees, their fear decreasing, and their love and comfort, or joy in God increasing, until joy get the conquest, and perfectly cast out all trembling in the life to come, when God shall wipe away every tear.

and of this mercy and free love of God towards us, he signifieth, that by this token or testimony we are assured, because in this life we are reformed by the holy Spirit to his Image: For, by our regeneration we are assured of our justification, not as by the cause of the effect, but as by the effect of the cause. Now, though regeneration be not perfect in this life, yet if it be indeed begun, it sufficeth for the confirmation and proving of the truth of our faith unto our consciences. And these very words, which S. John addeth, Love casteth out feare, shew, that love is not yet perfect in us, because wee are not perfectly delivered in this life from feare of the wrath and judgement of God, and eternall punishment:¹ For these two contrary motions are now together in the godly, even the feare and love of God in remisse and low degrees, their feare decreasing, and their love and comfort, or joy in God increasing, untill joy get the conquest, and perfectly cast out all trembling in the life to come, when God shall wipe away every teare.

1. 1John 3.21.

¹Object. 5. He that doth truth, cometh to the light, that his deeds might be made manifest, that they are wrought according to God. If our heart condemn us not, then have we boldness towards God. I have not declined from thy Law: Therefore the good works of the regenerate may be alleged, and stand in Gods judgement as perfectly answerable unto his Law. Answ. These and the like sayings do not challenge to the godly in this life perfect fulfilling of the Law; but the uprightness of a good conscience, without which faith cannot consist or stand: as neither can a good conscience without faith. As it is said, Fight a good fight, having faith and a good conscience. ²And, Then being justified by faith, ³we have peace towards God through our Lord Jesus Christ. For, a good conscience is a certain knowledge that we have faith, and a purpose to obey God according to all his commandments, and that we and our obedience, though maimed and scarce begun, please God; not for that it satisfieth his Law, but because those sins and defects which remain in us, are forgiven us for the satisfaction of Christ which is imputed unto us: For as new obedience is begun by faith, so by faith also it pleaseth God. Wherefore the godly slack not to bring forth their life into the light, neither shake and shiver they at the Tribunal of Christ, but comfort themselves with the conscience, or inward knowledge thereof.

¹Object. 5. Hee that doth truth, cometh to the light, that his deeds might be made manifest, that they are wrought according to God. If our heart condemne us not, then have we boldnesse towards God. I have not declined from thy Law: Therefore the good workes of the regenerate may be alledged, and stand in Gods judgement as perfectly answerable unto his Law. Answ. These and the like sayings doe not challenge to the godly in this life perfect fulfilling of the Law; but the uprightnesse of a good conscience, without which faith cannot consist or stand: as neither can a good conscience without faith. As it is said, Fight a good fight, having faith and a good conscience. ²And, Then being justified by faith,