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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.
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 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 retaine good inclinations, neither thoughts and affections, and a good purpose to persevere and goe forward therein, then as the holy Spirit worketh and preserveth these in them: For, if hee 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 rejoycest thou as if thou hadst not received it? I am perswaded, that he who hath begun this good work in you, will performe it untill 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 doe nothing. Who shall also confirme you to the end, that ye may be blamelesse in the day of our Lord Jesus Christ. 4God is faithfull, 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 beare it. 5You are kept by the power of God through faith to salvation.
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.
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.
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,
Object. 6. Give diligence to make your calling and election sure: 1for if you do these things, ye shall never fall. Whatsoever is borne of God, sinneth not. Ans. These sentences in times past the Pelagians also and Catharists, and now the Anabaptists abuse, to establish perfection of new obedience in the regenerate: but to fall and to commit or do sin, signifieth in those places of Peter and John to have reigning sin, and to yield unto it, and persevere in it: and in this sort the regenerate sin not. But that there remain notwithstanding remnants of sin and defects in them, is expressly showed: If we say we have no sin, the truth is not in us.2
Object. 6. Give diligence to make your calling and election sure: 1for if you do these things, ye shall never fall. Whatsoever is borne of God, sinneth not. Ans. These sentences in times past the Pelagians also and Catharists, and now the Anabaptists abuse, to establish perfection of new obedience in the regenerate: but to fall and to commit or doe sin, signifieth in those places of Peter and John to have reigning sin, and to yeeld unto it, and persevere in it: and in this sort the regenerate sin not. But that there remaine notwithstanding remnants of sin and defects in them, is expresly shewed: If we say we have no sin, the truth is not in us.2
1Object. 7. The light of the body is the eye: if then thine eye be single, thy whole body shall be light: hereof they gather, That the minds of the regenerate are so purged in this life, that the whole heap and multitude of their works is light and pure, that is, perfectly answerable to the Law. But seeing the speech of Christ is conditional, it is manifest, that neither the Antecedent nor Consequent, but only the sequel thereof is affirmed; and that the Antecedent also being supposed, the Consequent is no otherwise put then the Antecedent: Wherefore Christ doth not affirm by this similitude of the eye guiding the body, that the minds of men are lightsome, and so all their actions to be well directed, and without sin; but rather he accuseth the frowardness of men, who go about to oppress and put out even that light which is left them ⟨p. 96⟩by nature,2 and do with hold the truth, as S. Paul speaketh, in unrighteousness; and therefore are wholly, that is, in all their actions, dark, corrupt, and worthy of damnation. Furthermore, the purity of actions can be but so far supposed, as the purity and light of mens minds is supposed: For the light of nature being supposed, actions morally good follow; spiritual light supposed, actions also spiritually good, or good works follow: imperfect enlightening supposed, imperfect obedience; perfect enlightening supposed, perfect obedience also followeth. Seeing then in this life perfect light and knowledge of God and his will, and as much as the Law of God requireth, is not kindled in the regenerate, but is deferred until the life to come.3 (For we know in part, and we prophesy in part, but when that which is perfect is is come, then that which is in part shall be abolished) therefore neither in other parts perfect conformity with the Law can be in this life: yet nevertheless, even now concerning imputation of perfect purity, it is true, that the godly are pure and without sin in the sight of God, when he beholdeth them in Christ, which is then, when the light of faith is kindled in their hearts. So also that is to be taken: Christ gave himself for the Church, 4that he might sanctify it, and cleanse it by the washing of water, through the word, that he might make it unto himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blame:
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 godlinesse which are all begun in them, but also in respect of the degrees of true and perfect righteousnesse 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 〈…〉 Wee speake wisdome among them that are perfect. Be perfect in understanding. Till wee all meet together in the unity of faith and knowledge of the Sonne of God unto a perfect man, and unto the measure of the age of the fullnesse of Christ. But these places also doe 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 lesse light, and certainty and readinesse, confirmed by use and exercise to obey God, to resist carnall lusts, and to beare the crosse. For so is this perfection expounded, That we be no more children, 2wandring and carried about with every winde 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 boldnes in the day of ⟨p. 95⟩judgement: for as he is, even so are we in this world. There is no feare in love, but perfect love casteth out feare; for feare hath painfulnesse: 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, Rom. 5. where hee saith, That the love of God, shed abroad in our hearts by the holy Ghost, is the cause, why wee doe without feare, and with boldnesse expect the day of Judgement;
1Object. 7. The light of the body is the eye: if then thine eye be single, thy whole body shall be light: hereof they gather, That the minds of the regenerate are so purged in this life, that the whole heap and multitude of their works is light and pure, that is, perfectly answerable to the Law. But seeing the speech of Christ is conditionall, it is manifest, that neither the Antecedent nor Consequent, but only the sequele thereof is affirmed; and that the Antecedent also being supposed, the Consequent is no otherwise put then the Antecedent: Wherefore Christ doth not affirme by this similitude of the eye guiding the body, that the minds of men are lightsome, and so all their actions to be well directed, and without sin; but rather he accuseth the frowardnesse of men, who goe about to oppresse and put out even that light which is left them ⟨p. 96⟩by nature,2 and doe with hold the truth, as S. Paul speaketh, in unrighteousnesse; and therefore are wholly, that is, in all their actions, darke, corrupt, and worthy of damnation. Furthermore, the purity of actions can be but so far supposed, as the purity and light of mens minds is supposed: For the light of nature being supposed, actions morally good follow; spirituall light supposed, actions also spiritually good, or good workes follow: imperfect illightning supposed, imperfect obedience; perfect illightning supposed, perfect obedience also followeth. Seeing then in this life perfect light and knowledge of God and his will, and as much as the Law of God requireth, is not kindled in the regenerate, but is deferred untill the life to come.3 (For we know in part, and we prophesie in part, but when that which is perfect is is come, then that which is in part shall be abolished) therefore neither in other parts perfect conformity with the Law can be in this life: yet neverthelesse, even now concerning imputation of perfect purity, it is true, that the godly are pure and without sin in the sight of God, when he beholdeth them in Christ, which is then, when the light of faith is kindled in their hearts. So also that is to be taken: Christ gave himselfe for the Church, 4that hee might sanctifie it, and cleanse it by the washing of water, through the word, that he might make it unto himselfe a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blame:
