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,…

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. ¹And in the same Psalme, Blessed are they that keepe his testimonies, and seeke him with their whole heart. Noah was a just and upright man in his time. The heart of Asa was perfect in all his dayes. Be ye perfect, as your Father in heaven is perfect. Answ. First, these and the like speeches speake of that perfection which is not of degrees, but of parts, or of the integritie 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 weakely; so that they are here daily more and more perfected, but attaine not to the chiefe and due degree thereof, untill 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 onely, but to all the commandements of his law. The perfection of sincerity, is a desire or study of obedience and godlinesse, 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 commandements of God, even to all without exception, and to begin in this life all the parts of true godlinesse 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 hypocrisie remaineth, as it is said,² Every man is a lyar: yet there is a great difference betweene them who are wholly hypocrites, and please themselves in their hypocrisy, having no beginning or feeling of true godlinesse in their hearts; and those, who acknowledgeing and bewailing the remnants of hypocrisy which are in them, have withall the beginning of true faith and conversion unto God.

1. 1Psal. 119.10. Psal 119.2. Genes. 6.9. 2 Chro. 15.17. Matth. 5.48. In what sense the Scripture sometimes ascribes perfection of works to the regenerate in this life.
2. 2Rom. 3 4.

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.

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

1. 12 Pet. 1.10. 1 John 3.9.
2. 21 John 10.

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:

For the Baptism of water, by reason of the word of promise adjoined, signifieth and sealeth to the faithful a cleansing by the blood of Christ, which is most perfect, and presenteth us in this life unblameable before God: and a cleansing by his Spirit, which is begun in this life, and perfect in the life to come; and therefore cannot pacify and quiet our conscience.

For the Baptisme of water, by reason of the word of promise adjoyned, signifieth and sealeth to the faithfull a cleansing by the bloud of Christ, which is most perfect, and presenteth us in this life unblameable before God: and a cleansing by his Spirit, which is begun in this life, and perfect in the life to come; and therefore cannot pacifie and quiet our conscience.

There are also objections against the second part of the former doctrine, concerning the third degree of liberty; by which objections they contend, that it is in the power of the regenerate, either to persevere in righteousness, or to depart from it. Object. 1. They who have liberty (say they) to choose good, have liberty to persevere▪ The regenerate have liberty to choose good. Where the Spirit of the Lord is, there is liberty: ¹Therefore they have power to persevere. Answ. If the conclusion of this reason be rightly meant, the whole reason may be granted, to wit, That the regenerate have so far forth liberty to persevere, as they are lightened and guided by the holy Ghost: For the liberty which they have to choose good, dependeth upon his working and motion. But if it be meant, that the godly have this liberty either always, or so, that this perseverance dependeth of themselves, there will be more found in the conclusion, then was in the premisses: and that for two causes: 1. Because they have liberty always to persevere, who are never destitute of the guiding of the holy Spirit: which shall be in the life to come. 2. Because their liberty also to good, who are never forsaken of the holy Spirit, yet dependeth not of themselves, but of God. But here they reply: He that is not forsaken of the holy Ghost, except himself first with-stand the motion of the holy Ghost, hath always the aide and assistance of the holy Ghost ready, that he may persist in that good which he purposeth; But the godly are not forsaken of the holy Ghost, unless themselves first with-stand him: Therefore they have always the assistance of the holy Ghost ready, that they may persevere. But he who hath this, hath in his own power to persevere, or to decline: because the cause is in his own will alone why he doth either obey or resist the Spirit moving him. When we deny the Minor of this reason, they prove it thus: The justice of God doth not inflict punishment, but on those who sin; but to be forsaken of the holy Ghost, is a punishment of sin and unthankfulness: Therefore no man is forsaken of the holy Ghost, but who hath first deserved that forsaking through his own stubbornness. The answer hereof is double:² 1. The argument may be granted, as concerning the regenerate:

There are also objections against the second part of the former doctrine, concerning the third degree of liberty; by which objections they contend, that it is in the power of the regenerate, either to persevere in righteousnesse, or to depart from it. Object. 1. They who have liberty (say they) to chuse good, have liberty to persevere The regenerate have liberty to chuse good. Where the Spirit of the Lord is, there is liberty:

For in them, as long as they are in this life, there is always such remaining of sin, as they deserve not only temporal, but eternal desertion and forsaking: and although, because the sin which remaineth in them, is forgiven them of Christ, therefore they are freed from everlasting punishment; yet are they not free from chastisement, so long as the remnants of sin abide in them. There is therefore in respect of their sins also always most just cause why sometimes for a season ⟨p. 97⟩God would bereave them of the grace and guiding of the Spirit: As it is said, And the wrath of the Lord was again kindled against Israel, ¹and he moved David against them in that he said, Go and number Israel and Judah. 2. We answer to the Minor,² That every forsaking is not a punishment, or done to that end as to punish: but sometimes also for trial, that is, for to make known and open the weakness even of the best and holiest, both to themselves and others, that they may learn, that they cannot for one instant or moment stand against the tentations and assaults of Satan, if they be not presently sustained and ruled by the conduct of the holy Spirit; and that so they may be made more watchful, and more earnest to call hereafter for the assistance of the holy Spirit, and to beware of relapses and fallings. Lastly, that both in this life, and in the world to come, they may the better know and set forth their own unworthiness, and the mercy of God towards them, who hath reclaimed and re-called them out of so many and grievous sins unto himself, and having deserved a thousand times death and destruction, hath not yet suffered them to perish. For these causes it is said,³ Lest I should be exalted out of measure through the abundance of revelations, there was given unto me a prick in the flesh. And, God hath shut up all in unbelief, that he might have mercy on all. Against this they say,⁴ That God doth promise the assistance of his holy Spirit to all that ask it. But this is general only concerning final perseverance, but not so as touching continual perseverance: For God promiseth no where that he will so guide his Saints by his Spirit in this life, that they shall never fall.

By this which hath been said, that objection also vanisheth to nothing, when they say, That the converted, seeing they have in their own power to depart from that which is right, and to resist, have also perseverance in their own power: For although he constraineth not, or violently draweth their wills, but maketh them of rebels and enemies, willingly and of their own accord to become the Sons of God; and as concerning mens wills in this life, there is nothing more prone then they to evil: yet as touching the counsel, purpose, and working of God, evidence of truth constraineth even the adversaries themselves to confess, that it cannot be, but that the will of man must then obey, when God, according to his everlasting counsels, hath decreed forcibly to move and incline it either to conversion or to perseverance. Neither doth this immutability and efficacy of Gods purpose take away the liberty of will in the converted, but rather increaseth and preserveth it; and how much the more effectually God moveth it, with so much the greater propension and readiness it both will and doth good, which the example of the blessed Angels confirmeth. This is also more frivolous that they say. That the godly are made careless and slothful, and the desire to persevere is diminished in them, if they hear that their perseverance dependeth of the grace of the holy Spirit alone: For we may very well invert this, and return it upon our adversaries; seeing nothing doth more give an edge unto the Saints, and those who are indeed godly, to a desire and endeavour to beware of falling, and to a daily and earnest calling upon God, then if they knew, that they cannot so much as one moment stand against the tentation of the Devil and their flesh, except by the virtue and instinct of the holy Spirit they be withdrawn from evil, and be forcibly moved to good: but contrariwise that opinion, as experience teacheth, maketh men careless and less minding to beware of sin, by which men imagine, that it is in their own power to depart from God, listening a while, and yielding to their own lusts, and to return again to God, as oft as themselves think good so to do. Now, if so be this sentence concerning true perseverance, depending on the grace of the holy Spirit, breed in the reprobate and profane men a carelessness and contempt of God:

By this which hath been said, that objection also vanisheth to nothing, when they say, That the converted, seeing they have in their own power to depart from that which is right, and to resist, have also perseverance in their owne power: For although he constraineth not, or violently draweth their wils, but maketh them of rebels and enemies, willingly and of their own accord to become the Sons of God; and as concerning mens wils in this life, there is nothing more prone then they to evill: yet as touching the counsel, purpose, and working of God, evidence of truth constraineth even the adversaries themselves to confesse, that it cannot be, but that the will of man must then obey, when God, according to his everlasting counsels, hath decreed forcibly to move and encline it either to conversion or to perseverance. Neither doth this immutability and efficacy of Gods purpose take away the liberty of will in the converted, but rather increaseth and preserveth it; and how much the more effectually God moveth it, with so much the greater propension and readinesse it both will and doth good, which the example of the blessed Angels confirmeth. This is also more frivolous that they say. That the godly are made carelesse and slothfull, and the desire to persevere is diminished in them, if they heare that their perseverance dependeth of the grace of the holy Spirit alone: For we may very well invert this, and returne it upon our adversaries; seeing nothing doth more give an edge unto the Saints, and those who are indeed godly, to a desire and endevour to beware of falling, and to a daily and earnest calling upon God, then if they knew, that they cannot so much as one moment stand against the tentation of the Divell and their flesh, except by the vertue and instinct of the holy Spirit they be withdrawn from evill, and be forcibly moved to good: but contrariwise that opinion, as experience teacheth, maketh men carelesse and lesse minding to beware of sin, by which men imagine, that it is in their own power to depart from God, listning a while, and yeelding to their owne lusts, and to returne again to God, as oft as themselves think good so to do. Now, if so be this sentence concerning true perseverance, depending on the grace of the holy Spirit, breed in the reprobate and profane men a carelesnesse and contempt of God:

it is both foolish and injurious to judge of the elect and godly by their humour, or for their frowardness to hide and smother the truth.

it is both foolish and injurious to judge of the elect and godly by their humour, or for their frowardnesse to hide and smother the truth.

Lastly, against the defects of liberty in the second and third state of degree of man, they object after this sort: If the whole conversion and perseverance do so depend on Gods will, and be the work of God in men, that neither they can have it in whom he doth not work it, neither they cannot but have it, in whom he will work it: then not ⟨p. 98⟩only the liberty, ¹but all the action and operation of the Will is taken away, and there remaineth only that it be constrained, and suffer: which is against the Scripture, experience the inward strife and combat of the godly, & our own confession. But we answer, that the Will is not therefore taken away, when as it doth not resist the Spirit forcibly moving it: For to assent also and obey is an action of the Will. But when they reply, That we make that obedience of the Will in conversion and perseverance wholly the work of God, and so leave nothing to the Will what to do; they run into another Paralogism of consequent, whereas they remove the working of the second or instrumental cause, for that the first cause or principal agent is put: For that which is so wholly the work of God in man, that man is only as the subject in which God worketh, in that we grant the Will is only passive, and suffereth, and doth work nothing; as imprinting, or working, or maintaining in the Will and heart new qualities or inclinations: But that which is so the work of God, that the Will of man is not only the object, but the instrument also of Gods working, and an agent by it own force given it of God in producing an effect, in that the Will is not only passive, but both active and passive, forasmuch as it is to this end moved of the Spirit to work, that it self might do that, which God will work by it: which also cometh to pass in all the good actions of the Will; even as in ill actions also, when it is incited either by the Devil or other causes, it self is not in the mean season idle. Wherefore in Ezekiel it is added, I will cause you to walk in my statutes, and ye shall keep my judgements, and do them.

Lastly, against the defects of liberty in the second and third state of degree of man, they object after this sort: If the whole conversion and perseverance doe so depend on Gods will, and be the worke of God in men, that neither they can have it in whom he doth not worke it, neither they cannot but have it, in whom he will worke it: then not

¹The fourth degree of liberty is in man perfectly regenerated after his glorification, or after the end and consummation of this present life. In this liberty the Will shall be only free to choose good and not to choose evil: and this shall be the perfect liberty of our will, by which we shall not only not sin, but shall abhor nothing more then sin, and also shall not be able to sin any more. The reasons thereof are these: §11. Because in the mind shall shine the perfect knowledge of God,² and his will; in the will and heart a most perfect and exceeding inclination to obey God, an exceeding love of God, and a joy resting in God, and an agreeableness or conformity with God: Wherefore no place shall be for ignorance, for error, or any doubting of God; yea, or for the least stubbornness against God. §22. That conformity in the elect, of all their inward powers and faculties with God, and the effectual guiding of the holy Ghost shall be continued to all eternity: ³For the blessed Saints are never forsaken, but continually ruled by the holy Ghost in all their actions, in the celestial life. For which cause it cannot possibly be, that any motions or actions of man there should once swerve from righteousness. And therefore it is said, They are as the Angels of God in heaven. Neither by this means is the liberty of will taken away, or diminished, but is truly confirmed and perfected in the blessed Angels and men: Forasmuch as both the understanding is free from all error, ignorance, and doubtfulness, and lightened with the perfect knowledge of God:⁴ and the heart & will free from all stubbornness, and without all soliciting or suggestion to withstand God, is carried with an exceeding love of God, and an alacrity to obey the known will of God. And hence it appeareth also how much more excellent our state shall be, then was Adams before his fall. Adam truly before his fall was perfectly conformed to God, but he could will both good and evil; and therefore had some infirmity joined with his excellent gifts even a power to depart from God, and lose his gifts: that is, he was changeably good. But we shall not be able but to will good only. And as the wicked are only carried to evil, because they are wicked; so shall we also only love and choose good, because we shall be good.

It shall be then impossible for us to will any evil, because we shall be preserved by Gods grace, in that perfect liberty of will, that is,¹ we shall be unchangeably good.

It shall be then impossible for us to will any evill, because we shall be preserved by Gods grace, in that perfect liberty of will, that is,¹ we shall be unchangeably good.

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

It is necessary that this doctrine, Of the similitude and difference of free-will which is in God, and his creatures, and in divers states and degrees of mans nature, delivered hitherto out of the Scripture, should be manifest and known in the Church for many and weighty causes: §11. That this glory may be given to God, that he alone is the most free agent, whose liberty & wisdom dependeth of no other: and that all the ⟨p. 99⟩creatures are subject to his government. §22. That we may remember, that they who wittingly and willingly sin, or have cast themselves into a necessity of sinning, are not at all excused: and so not God, but their own wills declining of their own accord from Gods commandments, to be the cause of their sins. §33. That we may know God alone to be of himself, and unchangeably good, and the fountain of goodness: but no creature to be able neither to have, nor to keep more goodness then God of his free goodness will work and keep in him; and therefore he must desire it of him, and ascribe it received to him. §44. That we knowing God to be a most free governor of all things, may confess that he is able, for his glory and our safety, to change those things which seem most unchangeable. §55. That we, knowing from what excellency of our nature we have fallen by our own fault, may the more deplore and bewail our unthankfulness; and magnify Gods mercy, who advanceth & lifteth us up even to a greater excellency. §66. That knowing the misery and naughtiness of our nature and disposition, if once God forsake us, we may be humbled in his sight, and ardently desire to wade and come out of these evils. §77. That having knowledge of that liberty, into which the Son of God restoreth us, we may the more desire his benefits, and be thankful unto him for them. §88. That knowing we are by the mercy of God alone severed from them that perish, that we rather then they might be converted, we be not lifted up with an opinion of our goodness or wisdom, but ascribe the whole benefit of our justification and salvation, not to any cause appearing in us, but to the mercy of God alone.

That knowing our selves not to be able to stand against tentations without the singular assistance of the holy Spirit, we may ardently & daily desire to be preserved and guided by God. §1111. That understanding that we are not preserved against our will, but with our wills, we may wrestle with tentations, and endeavour to make our calling and election sure. §1212. That understanding the counsel of God concerning the converting of men by the doctrine of the Gospel, and ministry of the Church, we may embrace earnestly and desirously the use thereof.

That knowing our selves not to be able to stand against tentations without the singular assistance of the holy Spirit, we may ardently & daily desire to be preserved and guided by God. §1111. That understanding that we are not preserved against our will, but with our wils, we may wrestle with tentations, and endeavour to make our calling and election sure. §1212. That understanding the counsel of God concerning the converting of men by the doctrine of the Gospel, and ministery of the Church, we may embrace earnestly and desirously the use thereof.