doctrine of the Roman Church nor said in all her seruice We say Shew thyselfe to be a mother but it is not added by commaunding thy Sonne that is your glosse which is accursed because it corrupteth the text for it followeth in that place Sumat per te preces c. Present our prayers to him that vouchsafed to be borne of thee for vs. If any priuat person by meditation pearcing more profoundly into the mutuall loue and affection of such a Sonne towardes so worthie a Mother doe deeme her prayers as forcible in kindnes as if they were commaundements and in that sence call them commaundements according to the French phrase Vos priers me sont des commandements that may be donne without derogation to Christs supreame dignity and with high commendation of his tender affection vnto his reuerent best beloued mother Wherefore to conclude this Epistle if there be no waightier cause then this by you here produced why you your adherents doe not reconcile your selues vnto the Church of Rome you may shortly by Gods grace become new men For we are so farre off from making our Sauiour Christ a Pseudochrist or from drawing one jote of excellency from his soueraigne power merits or dignity that we in the very points by you put downe doe much more magnifie him then you do For in maintayning the authority by him imparted vnto his deputies our spirituall Magistrates and of their merits and satisfaction We first say that these his seruants prerogatiues be his free gifts of more grace bestowed on whome he pleaseth which is no small prayse of his great liberality And withall affirme that there is an infinite difference betweene his owne power merits and satisfaction and ours Wherein his soueraigne honour is preserued entire to himselfe without any comparison Now you make Christs authority so base his merits and satisfaction so meane that if he impart any degree of them vnto his seruants he looseth the honour of all from himselfe Whereupon it followeth inuincibly if you vnfeignedly seeke CHRIST IESVS his true honour and will esteeme of his diuine giftes worthelie you must hold out no longer but vnite your selfe in these necessary heades of Religion vnto the Catholike Church of Rome which so highly exalteth him both in his owne excellency and in his singuler giftes to his subjects AN ANSWERE TO THE PREFACE VPON your preface to the reader I will not stand because it toucheth no point of controuersie let it be declared in your next what you meane when you desire your reformed Catholike to hold the same necessarie heades of Religion with the Roman Church for if the Roman Church doth erre in the matter of faith and iustification in the number and vertue of the Sacraments in the bookes and interpretation of the word of God if she raze the foundation and make Christ a Pseudochrist and an Idoll to omitte twenty other errors in substantiall points of faith as in this your small discourse you would perswade there will remayne verie fewe necessarie heades of Religion for them to agree in And be you wel assured that you are so wide from winning Catholikes by this your worke to a better liking of your Religion that you haue taken the high way to lead them to a farre greater dislike of it by teaching that in so many materiall points it differeth so farre from theirs For al Catholikes hold for most assured that which the most auncient learned holy Doctor Athanasius in his creede deliuereth in the 2. verse Which Catholike faith vnlesse euerie man obserue wholy and inuiolably not omitting or shrinking from any one article of it without doubt he shall perish euerlastingly If S. Basil that reuerent blessed Father of the Church doth hold it the duty of euery good Christian rather to loose his life then to condescend to the alteration of any one sillable in matter of faith Theod. 4. his cap. 17. you may be sure that we Catholikes cannot but carry a very base cōceipt of your doctrine who goe about vnder the ouerworne threedbare cloake of reformation to deface and corrupt the purer and greater part of Christian Religion specially when they shall perceiue the most points of your pretended reformation to be nothing else but old rotten condemned heresies newe scoured vp and furbushed so in shew made more saleable vnto the vnskilfull as in this treatise shall be proued in euery Chapter THE THEAME OF M. PERKINS PROLOGVE And I heard an other voice from heauen say goe out of her my people that you be not partakers of her sinnes and receiue not of her plagues Reuelat. 18.3 ANSWERE TO THE PROLOGVE Exordium Commune THE learned knowe it to be a fault to make that the entry vnto our discourse which may as properly fit him that pleadeth against vs but to vse that for our proeme which in true sence hath nothing for vs nay rather beareth stronglie for our aduersarie must needes argue great want of iudgement Such is the sentence aboue cited out of S. Iohn by M. PERKINS for it being trulie vnderstood is so farre off from terrifying anie one from the Catholike Roman Church as it doth vehemently exhort all to flie vnto it by forsaking their wicked company that are banded against it For by the purple Harlot in that place is signified as shall be proued presently the Roman Empire as then it was the slaue of Idols and with most bloudy slaughter persecuting Christs Saints Those of the Church of Rome being as nearest vnto it so most subject to that sacrilegious butcherie Wherefore that voice which S. Iohn heard say Goe out of her my people that you be not partakers of her sinnes c. can haue none other meaning then that all they who desire to be Gods people must separate themselues in faith and manners from them who hate persecute the Roman Church as did then the Heathen Emperours now doe all Heretikes Vnlesse they will be partakers of their sinnes consequently of their plagues This shall yet appeare more plainly in the examination of this Chapter Where I will deale friendly with my aduersary aduantage him all that I can that all being giuē him which is any way probable it may appeare more euidently how litle he hath to any purpose out of this place of the Apocalipse whereof all Protestants vaunt and bragge so much both in their bookes pulpits Well then I will admitte that in the 17. 18. Chapters of the reuel by the whoore of Babilon is vnderstood the Roman state and regiment which in lawfull disputations they are not able to proue the most juditious Doctor S. Augustine and diuerse others of the auncient Fathers with the learned troupe of later Interpreters expounding it of the whole corps and society of the wicked And as for the 7. hilles on the which they lay their foundation they are not to be taken literally The Angell of God in the very text it selfe interpreting
neuer be graunted But a word with you by the way Your righteous man must ouer-skippe that petition of the Pater noster forgiue vs our debts for he is well assured that his debts be already pardoned For at the very first instant that he had faith he had Christs righteousnes applyed to him and thereby assurance both of the pardon of sinnes and of life euerlasting Wherefore he can not without infidelity distrust of his former justification or pray for remission of his debts but following the famous example of that formall Pharise in liew of demaunding pardon may wel say Luc. 18. O God I giue thee thankes that I am not as the rest of men extortioners vniust aduouterers as also these Papists Fearing the remission of my sinnes or the certayntie of my saluation but am well assured thereof and of Christs owne righteousnes too and so forth But to goe on with M. PERKINS discourse Here we must note that the Church of Rome cutteth off one principall dutie of faith for in faith saith M. PERKINS are two thinges first knowledge reuealed in the word touching the meanes of saluation Secondly an applying of thinges knowne vnto our selues which some call affiance the first they acknowledge So then by M. PERKINS owne confession Catholikes haue true knowledge of the meanes of saluation then he and his fellowes erre miserable The second which is the substance and principall they denie Answere Catholikes teach men also to haue a firme hope and a great confidence of obtayning saluation through the mercy of God and merits of Christs Passion So they performe their dutie towardes God and their neighbour or else die with true repentance But for a man at his first conuersion to assure himselfe by faith of Christs righteousnes and life euerlasting without condition of doing those thinges he ought to doe that we Catholikes affirme to be not any gift of faith but the haynous crime of presumption which is a sinne against the Holy Ghost not pardonable See S. Tho 22. q. 21. â—rt 1. neither in this life nor in the world to come M. PERKINS third reason is drawne from the consent of the auncient Church of which for fashion sake to make some shewe he often speaketh but can seldome finde any one sentence in them that fits his purpose as you may see in this sentence of Saint Augustine cited by him Augustine saith De verbis Domini â—erm 7. I demaund nowe doest thou beleeue in Christ O sinner thou saiest I beleeue what beleeuest thou that all thy sinnes may freely be pardoned by him thou hast that which thou beleeuest See here is neither applying of Christs righteousnes vnto vs by faith nor so much as beleeuing our sinnes to be pardoned through him but that they may be pardoned by him So there is not one word for M. PERKINS But S. Bernard saith playnlie That we must beleeue that our sinnes are pardoned vs. But he addeth not by the imputed righteousnes of Christ Againe he addeth conditions on our party which M. PERK craftely concealeth For S. Bernard graunteth that we may beleeue our sins to be forgiuen if the truth of our conuersion meete with the mercy of God preuenting vs for in the same place he hath these wordes So therefore shall his mercy dwell in our earth that is the grace of God in our soules if mercy and truth meete together if iustice and peace embrace and kisse each other Which is as S. Bernard there expoundeth it if we stirred vp by the grace of God doe truly bewaile our sinnes and confesse them and afterward follow holines of life and peace All which M. PERKINS did wisely cut off because it dashed cleane the vayne glosse of the former wordes His last authority is out of S. Cyprian who exhorteth men passing out of this life not to doubt of God promises but to beleeue that we shall come to Christ with joyfull security Answere S. Cyprian encouradgeth good Christians dying to haue a full confidence in the promises of Christ and so doe all Catholikes and bidde them be secure too on that side that Christ will neuer faile of his word and promise but say that the cause of feare lyes on our owne infirmities And yet biddes them not to doubt as though they were as likely to be condemned as saued but animates them and puts them in the good way of hope by twenty kindes of reason M. PERKINS hauing thus confirmed his owne partie why doth he not after his manner confute those reasons which the Catholikes alleadge in fauour of their assertion Was it because they are not wont to produce any in this matter Nothing lesse It was then belike because he knew not how to answere them I will out of their stoare take that one principall one of the testimony of holy Scripture And by that alone sufficiently proue that the faith required to justification is that Catholike faith whereby we beleeue all that to be true which by God is reuealed and not any other particular beleeuing Christs righteousnes to be ours How can this be better knowne then if we see weigh and consider well what kinde of faith that was which all they had who are said in Scriptures to be iustified by their faith S. Paul saith of Noe That he was instituted heire of the iustice which is by faith Heb. 11.7 What faith had he That by Christs righteousnes he was assured of saluation No such matter but beleeued that God according to his word and justice would drowne the world and made an Arke to saue himselfe and his familie as God commaunded him Abraham the Father of beleeuers and the Paterne and example of justice by faith as the Apostle disputeth to the Romans Rom. ca. 4. What faith he was iustified by Let S. Paul declare who of him and his faith hath these wordes He contrary to hope beleeued in hope that he might be made the Father of manie Nations according to that which was said vnto him So shall thy seede be as the starres of heauen and the sands of the Sea and he was not weakned in faith neither did he consider his owne body now quite dead whereas hee was almost an hundred yeares old nor the dead Matrice of Sara in the promise of God he staggered not by distrust but was strengthned in faith giuing glorie to God most fully knowing that whatsoeuer he promised he was able also to doe therefore was it reputed to him to iustice Loe because he glorified God in beleeuing that old and barren persons might haue children if God said the word and that whatsoeuer God promised he was able to performe he was justified The Centurions faith was very pleasing vnto our Sauiour who said in commendation of it That he had not found so great faith in Israell What faith was that Marry that he could with a word cure his seruant absent Math. 8. Say the word onely quoth he my seruant shall be healed S.
Luke 7.47 MANY sinnes are forgiuen her because she hath loued much whence they gather that the woman there spoken of had pardon of her sinnes and was iustified by loue Answere In this text loue is not made an impulsiue cause to moue God to pardon her sinnes but only a signe to shew that God had already pardoned them Reply Obserue first that Catholikes doe not teach that she was pardoned for loue alone for they vse not as Protestants doe when they finde one cause of justification to exclude all or any of the rest But considering that in sundry places of holy write justification is ascribed vnto many seuerall vertues affirme that not faith alone but diuers other diuine qualities concurre vnto justification and as mention here made of loue excludeth not faith hope repentance and such like so in other places where faith is only spoken of there hope charity and the rest must not also be excluded This sinner had assured beleefe in Christes power to remitte sinnes and great hope in his mercy that he would forgiue them great sorrowe and detestation of her sinne also she had that in such an assembly did so humbly prostrate her selfe at Christes feete to wash them with her teares and to wipe them with the haires of her head And as shee had true repentance of her former life so no doubt but shee had also a firme purpose to leade a newe life So that in her conuersion all those vertues mette together which we holde to concurre to justification and among the rest the preheminence worthely is giuen to loue as to the principall disposition She loued our Sauiour as the fountayne of all mercies and goodnes and therefore accounted her pretious oyntements best bestowed on him yea and the humblest seruice and most affectionate she could offer him to be all too little and nothing answerable to the inward burning charity which she bare him Which noble affection of hers towardes her diuine Redeemer no question was most acceptable vnto him as by his owne word is most manifest for he said That many sinnes were forgiuen her because she loued much But M. PERKINS saith that her loue was no cause that moued Christ to pardon her but only a signe of pardon giuen before which is so contrary to the text that a man not past all shame would blush once to affirme it First Christ saith expreslie that it was the cause of the pardon Because shee had loued much Secondly that her loue went before is as playnlie declared both by mention of the time past Because she hath loued and by the euidence of her fact of washing wiping and anoynting his feete for the which saith our Sauiour then already performed Manie sinnes are forgiuen her So that here can be no impediment of beleeuing the Catholike Doctrine so clearly deliuered by the holy Ghost vnlesse one will be so blindly ledde by our new Masters that he will beleeue no wordes of Christ be they neuer so playne otherwise then it please the Ministers to expound them And this much of the first of those reasons which M. PERKINS said were of no moment 2. Reason Neither Circumcision nor prepuce auayleth any thing Gal. 5.6 but faith that worketh by charity Hence Catholikes gather that when the Apostle attributeth iustification to saith he meanes not faith alone but as it is ioyned with charity and other like vertues as are requisite to prepare the soule of man to receiue that complete grace of iustification M. PERKINS answereth that they are joyned together But it is faith alone that apprehendeth Christs righteousnes and maketh it ours It vseth charity as an instrument to performe the duties of the first and second table but it hath no part with faith in the matter of our iustification Reply That it hath the chiefest part and that faith is rather the instrument and hand mayd of charity My proofe shall be out of the very text alleadged where life and motion is giuen to faith by charity as the greeke word Energoumene being passiue doth playnlie shewe that faith is moued led and guided by charity Which S. Iames doth demonstrat most manifest saying that Euen as the body is dead without the soule so is faith without charity Making charity to be the life and as it were the soule of faith Now no man is ignorant but it is the soule that vseth the body as an instrument euen so then it is charity that vseth faith as her instrument and inferiour and not contrarywise which S. Paul confirmeth at large in a whole chapter prouing charity to be a more excellent gift then faith or any other concluding with these wordes Now there remayneth faith hope and charity 1. Cor. 13. these three but the greater of these is charity Whereupon S. Augustine resolueth thus Nothing but charity maketh faith it selfe auaylable Li. de Trinit cap. 18. for faith saith he may be without charity but it can not be auaylable without it So that first you see that charity is the mouer and commaunder and faith as her instrument and hand mayde Now that in the worke of justification it hath the chiefe place may be thus proued I demaund whether that worke of justification by faith be done for the loue of God and to his honour or no If not as it is voyd of charity so it is a wicked and sinnefull act no justification but infection our owne interest being the principall end of it now if it comprehend conclude Gods glory and seruice in it that is if they apply Christs righteousnes to them to glorifie God thereby then hath charity the principall part therein for the directing of all to the honour and glory of God is the proper office and action of charity All this reason that charity both concurreth to justification and that as principall S. Augustine confirmeth in these wordes Serm. 22. de verbis Apostol The house of God that is a righteous and Godly soule hath for his foundation faith hope is the walles of it but charity is the roofe and perfection of it The third of these trifling reasons is peruersly propounded by M. PER. thus Faith is neuer alone therefore it doth not iustifie alone That this argument is fondly framed appeereth playnlie in that that Catholikes doe not deny but affirme that faith may be without charity as it is in all sinnefull Catholikes we then forme the reason thus If faith alone be the whole cause of justification then if both hope and charity were remoued from faith at least by thought and in conceipt faith would neuerthelesse justifie But faith considered without hope charity will not justifie ergo it is not the whole cause of justification The first proposition can not be denyed of them who knowe the nature and proprietie of causes for the entire and total cause of any thing being as the Philosophers say in act the effect must needes followe and very sence teacheth the simple that if any thing
yet not being sure of my loue towardes him I am not assured of saluation for as S. Iohn testifieth He that loueth not abideth in death 1. Iohn 3. So I answere to the second article named by M. PERKINS that is I beleeue that God of his infinite mercie through the merits of Christs passion doth pardon all those who being hartely sorry for their sinnes doe humbly confesse them and fully purpose to leade a newe life that I my selfe am such a one I doe verely hope because I haue as farreforth as I could to my knowledge performed those thinges which God requires of me but because I am but a fraile creature and may perhaps not haue done all that so well as I ought or am not so well assured of that which by Gods helpe I haue done I can not beleeue it for in matter of faith as you shall heare shortly there can be no feare or doubt The like answere is giuen to the article of life euerlasting I beleeue that I shall haue life euerlasting Math. 19. if I fulfill that which our Sauiour taught the younge man demaunding what he must doe to haue life euerlasting to witte if I keepe all Gods commaundements but because I am not assured that I shall so doe yea the Protestants though falsely assure vs that no man by any helpe of Gods grace can so doe I remayne in feare But saieth M. PERKINS the Diuell may so beleeue the articles of the creede vnlesse we doe apply those articles to our selues First I say the Diuell knowes to be true all that we doe beleeue and therefore are said by Saint Iames to beleeue but they want a necessarie condition of faith that is a Godly and deuout submission of their vnderstanding vnto the obedience of faith and so haue no faith to speake properly Againe they trust not in God for saluation nor indeuour not any manner of way to obtayne saluation as Christians doe and so there is greate difference betweene their beleefe in the articles of the creede and ours M. PERKINS in his first exception grauntes Pag. 54. That commonly men doe not beleeue their saluation as infallibly as they doe the articles of the faith yet saith he some speciall men doe Whereof I inferre by his owne confession that our particular saluation is not to be beleeued by faith for whatsoeuer we beleeue by faith is as infallible as the word of God which assureth vs of it Then if the common sort of the faithfull doe not beleeue their saluation to be as infallible as the articles of our creede yea as Gods owne word they are not by faith assured of it Now that some speciall good men either by reuelation from God or by long exercise of a vertuous life haue a great certainty of their saluation we willingly confesse but that certainty doth rather belong to a well grounded hope then to an ordinary faith The third reason for the Catholikes is that we are bidden to pray daily for the remission of our sinnes Mat. 6. But that were needelesse if we were before assured both of pardon and saluation M. PERKINS answereth First that we pray daily for the remission of new sinnes committed that day Be it so What needes that if we were before assured of pardon Marry saith he because our assurance was but weake and small our prayer is to encrease our assurance Good Sir doe you not see how you ouerthrowe your selfe If your assurance be but weake and small it is not the assurance of faith which is as great and as strong as the truth of God We giue God thankes for those giftes which we haue receaued at his bountifull handes and desire him to encrease or continue them if they may be lost But to pray to God to giue vs those thinges we are assured of by faith is as fond and friuolous as to pray him to make Christ our Lord to be his Sonne or that there may be life euerlasting to his Saints in heauen of which they are in full and assured possession And so these three Arguments by M. PERKINS propounded here for vs are verie substantiall and sufficient to assure euery good Christian that he may well hope for saluation doeing his dutie but may not without great presumption assure him by faith of it To these I will adde two or three others which M. PERKINS afterwardes seekes to salue by his exceptions as he tearmes them To his first exception I haue answered before The second I will put last for orders sake and answere to the third first which is Pag. 56. The Catholikes say we are indeede to beleeue our saluation on Gods part who is desirous of all mens saluation very rich in mercy and able to saue vs but our feare riseth in regard of our selues because the promises of remission of sinnes depend vpon our true repentance Luke 13. Vnlesse you doe penance ye shall all perish And the promises of saluation is made vpon condition of keeping Gods commandements Mat. 19. 2. Tim. 2. If thou wilt enter into life keepe the commandements Againe No man shall be crowned except he combat lawfully Now we not knowing whether we shall well performe these thinges required by God at our handes haue iust cause to feare lest God do not on his part performe that which he promiseth vpon such conditions To this M. PERKINS answereth That for faith and true repentance euery man that hath them knoweth well that he hath them To which I reply that for faith being rightly taken it may be knowne of the party that hath it because it is a light of the vnderstanding and so being like a lampe may be easely seene but true repentance requires besides faith both hope and charitie which are seated in the darke corners of the will and can not by faith be seene in themselues but are knowne by their effects which being also vncertayne doe make but conjectures and a probable opinion so that place of S. Paul may be omitted where he saith 2. Cor. 13. Proue your selues whether you be in faith or no. Because we accord that it may be tryed by vs whether we haue faith or no although I knowe well that S. Paules wordes carry a farre different sence But let that passe as impertinent To the other That we haue receiued the spirit which is of God 1. Cor. 2.12 that we might know the thinges which are giuen of God What thinges these are which the spirit reuealeth to vs S. Paul teacheth in the same place That which the eye hath not seene nor eare hath heard c. God hath prepared for them that loue him but to vs God hath reuealed by his spirit All this is true but who they be that shall attayne to that blessed Banquet by God so prepared God onely knoweth by his spirit reuealeth it to very fewe And will you learne out of S. Ierome that auncient Doctor the cause why In 3. caput Ione
the lawe which saith doe these thinges and thou shalt liue Gal. 5. but there is nothing that can satisfie that iustice of the lawe but the righteousnesse and obedience of Christ ergo This reason is not worth a rush for when he requireth that our justice must satisfie the justice of the lawe I demaund what lawe he meaneth If Moyses lawe Gal 5. Gal. 5. of which those wordes Doe this and thou shalt liue are spoken Then I answere with the Apostle That you are euacuated or abolished from Christ that are iustified in the lawe that is he is a Iewe and no Christian that would haue Christian Iustice answerable to Moyses lawe If M. PER. would only that men justified must be able to fulfil Christs lawe I then graunt that they so be by the helpe of Gods grace which wil neuer faile them before they faile of their duties But saith M. PER. That iustice of man is vnperfect and cannot satisfie the iustice which God requires in his lawe and proues it out of Esay who saith All our righteousnesse is as a menstruous Isay 64 or defiled cloath I answere that the holy Prophet speaketh those wordes in the person of the wicked and therefore are maddely applied vnto the righteous That he speaketh of the the wicked of that nation and of that time appeareth playnlie by the text it selfe For he saith before But loe thou hast beene angrie for we haue offended and haue beene euer in sinne and after There is no man that calleth vpon thy name and standeth vp to take hold by thee And although the wordes be generall and seemes to the vnskilfull to comprehend himselfe also yet that is but the manner of preachers and specially of such as become Intercessors for others who vse to speake in the persons of them for whome they sue for if he had reckoned himselfe in that number he had lyed when he said There is none that call vpon thy name when as he immediately calleth vpon him in most vehement sort for mercy all which the best learned among them marking Luâ—â— Caâ—â— thiâ—â— confesse that this sentence can not be alleadged against the vertue of good workes Hence gather how dexterously M. PERKINS handleth Holy Scripture That which the Prophet spake of some euill men of one place and at one time that he applyeth vnto all good men for all times and all places But he will amend it in the next where he proues out of Saint Paul 1. 〈◊〉 that a cleare conscience which is a great part of inherent justice can nothing helpe to our iustification I am priuie to nothing by my selfe and yet I am not iustified thereby Here is a very prety peece of cousinage What doth the Apostle say that he was not iustified by his cleare conscience nothing lesse but that albeit he sawe nothing in himselfe to hinder his iustification yet GOD who hath sharper ey-sight might espie some iniquitie in him and therefore durst not the Apostle affirme himselfe to be iustified as if he should say if there be no other fault in mee in GODS sight then I can finde by mine owne insight I am iustified because I am guiltie of nothing and so the place proueth rather the vncertayne knowledge of our iustification as I haue before shewed But M. PERKINS addeth that we must remember that we shall come to judgement where rigour of justice shall be shewed We knowe it well but when there is no condemnation to those that by Baptisme be purged from originall sinne as he confesseth himselfe Pâ—â— the Apostle to teach in our consents about originall sinne what then needeth any iustified man greatly feare the rigorous sentence of a just judge And Saint Paul saith himselfe in the person of the just That he had ranne a good race c. and therefore there was a crowne of iustice laid vp for him by that iust iudge and not only to him but all them that loue Christs comming And concerning both inherent iustice and the ability of it to fulfill the lawe And what lawe Sâ—â— dâ—â— heare this one sentence of S. Augustine He that beleeueth in him he hath not that iustice which is of the lawe albeit the lawe be good but he shall fulfill the lawe not by iustice which he hath of himselfe but which is giuen of God for charity is the fulfilling of the lawe and from him is this charity powred into our hartes not certaynlie by our selues but by the Holy Ghost which is giuen vs. Now to the second argument He which knew no sinne was made sinne for vs that we might be made the righteousnes of God â— Cor. 5. which is in him Hence M. PERKINS reasoneth thus As Christ was made sinne for vs so we are made the righteousnes of God in him but Christ was made sinne by imputation of our sinnes he being most holy Therefore a sinner is made righteous in that Christs righteousnes is imputed vnto him I deny both propositions the former because it hath a comparison in the manner of our justification with the sinne which Christ was made for vs for in the text of the Apostle there is no signification of a similitude that Christ was so made sinne as we are made just That is then M. PER. vayne glosse without any likelyhood in the text The other proposition is also false for Christ was not made sin by imputation for sinne in that place is taken figuratiuely and signifieth according to the exposition of auncient Fathers An hoste or Sacrifice for sinne Which Christ was truly made his body being sacrificed on the Crosse for the discharge of sinne and not by imputation How these wordes of the Apostle Iustice of God are to be vnderstood see Saint Augustine Tract 26. in Ioan. Item Epist 120. ad honorat cap. 30. Item in Psal 30. Conc. 1. De spirit lib. c. 9. One place I will cite for all The iustice of God saith he through the faith of CHRIST IESVS that is by faith wherewith we beleeue in Christ for as that faith is called Christs not by which Christ beleeues so that Iustice is called Gods not whereby God is iust both of them faith and iustice be ours but therefore they are tearmed Gods and Christs because through their liberality they are giuen to vs. Which interpretation may be confirmed out of that place of Saint Chrysostome which M. PERKINS citeth saying It is called Gods Iustice because it is not of workes but of his free gift So that it is not that which is in God himselfe but such as he bestoweth vpon vs. And that iustice of it selfe is pure and wanteth no vertue to worke that for which it is giuen to wit to make a man righteous S. Anselme a right vertuous and learned Catholike Arch-bishoppe of ours shall be answered when the place is quoted Rom. 5. M. PERKINS third reason As by one mans disobedience many were made sinners so by the obedience of one
loe doe we with delight fulfill them For as the Apostle witnesseth Rom. 13. Charity is the fulnes of the lawe And He that doth loue his neighbour hath fulfilled the lawe Which Christ himselfe teacheth when he affirmeth â—lath 22. That the whole lawe Prophets depend vpon these two commaundements of louing God and our neighbour Now both according vnto our opinion and the Protestants a man regenerate and in the state of grace hath in him the vertue of Charity we hold it to be the principall part of inherent justice they say that their justifying faith can neuer be seperated from it So that a righteous man being also indued with charity is able thereby to fulfill the whole lawe Let vs adjoyne vnto these Authorities of holy write the testimony of one auncient Father or two Serm. in ilâ—ud Attenâ—ie tibi De nat gra cap. 69. S. Basil affirmeth That it is impious and vngodly to say that the commaundements of the spirit be vnpossible S. Augustine defineth That we must beleeue firmely that God being iust good coulde not commaunde thinges that be impossible for vs to fulfill The reason may be that it is the part of a tyrant and no true lawemaker to commaund his subjectes to doe that vnder payne of death which he knowes them no way able to performe for those were not to be called lawes which are to direct men to that which is just but snares to catch the most diligent in and to binde them vp to most assured perdition Wherefore it was afterward decreed in an approued Councell of Aransican 2. Can. vlt. as an article of faith in these wordes This also we beleeue according to the Catholike faith that all men baptised by grace there receiued with the helpe and cooperation of Christ both can ought to keepe and fulfill those thinges which belong to saluation The principall whereof are after our Sauiours owne determination to keepe the commaundements Math. 19. If thou wilt enter into life keepe the commaundements This by the way concerning the possibility of fulfilling the lawe THAT GOOD WORKES BE NOT STAYNED WITH SINNE NOVV that just mens workes be not sinnes which I proue first by some workes of that patterne of patience Iob. Of whome it is written that notwithstanding all the Diuels power and craft in tempting of him He continued still a single harted and an vpright man departing from euill Cap. 2. and preseruing his innocency If he continued and innocent he sinned not Againe if in all these instigations to impatience he remayned patient these his workes were perfect For S. Iames saith Esteeme it my brethren Cap. 1. all ioy when you shall fall into diuers temptations knowing that the probation of your saith worketh patience And let patience haue a perfect worke that you may be perfect and entire fayling in nothing 2 King Dauid thus by the inspiration of the holy Ghost speaketh of himselfe Thou hast O Lord proued my hart thou hast visited me in the night Psal 16. thou hast tried me in fire and there was no iniquity founde in me It must needes then be graunted that some of his workes at least were free from all sinne and iniquity And that the most of them were such if you heare the holy Ghost testifying it I hope you will beleeue it reade then where it is of recorde That Dauid did that 3. Reg. 15. which was right in the sight of our Lord and not only in the sight of men and turned from nothing that he commaunded him all the dayes of his life except only the matter of Vrias the Hethite 3 The Apostle affirmeth 1 Cor. 3. That some men doe builde vpon the only foundation Christ Iesus golde siluer and pretious stones that is being choyce members of Christes Catholike Church doe many perfect good workes such as being tried in the fornace of Gods judgement will suffer no losse or detriment as he there saith expresly Wherefore they must needes be pure and free from all drosse of sinne otherwise hauing beene so proued in fire it would haue beene found out 4 Many workes of righteous men please God Rom. 12. 1. Pet. 2. Make your bodies a quicke sacrifice holy and acceptable to God the same offering spirituall sacrifices acceptable to God And S. Paul calleth almes bestowed on him in prison Phil. 4. an acceptable sacrifice of sweete sauour and pleasing God But nothing infected with sinne al which he hateth deadly can please God and be acceptable in his sight God of his mercy through Christ doth pardon sinne or as the Protestants speake not impute it to the person but to say that a sinfull worke is of sweete sauour before him and a gratefull sacrifice to him were blasphemy wherefore we must needes confesse that such workes which so well pleased him were not defiled with any kinde of sinne Finally many workes in holy write be called good as Math. 5. 1. Tim. 6. Ephes 2. That they may see your good workes to be rich in good workes Wee are created in CHRIST IESVS to good workes but they could not trulie be called good workes if they were infected with sin For according to the judgement of all learned Diuines it can be no good worke that fayleth either in substance or circumstance that hath any one fault in it For Bonum ex integra causa malum exquolibet defectu Wherefore we must either say that the H. Ghost calleth euill good which were blasphemy or else acknowledge that there be many good workes free from all infection of sinne In lieu of the manifolde testimony of Antiquity which doth nothing more then recommend good workes and paint out the excellencie of them I will set downe one passage of S. August wherein this very controuersie is distinctly declared and determined thus he beginneth The iustice through which the iust man liueth by faith because it is giuen to man by the spiritte of grace is true iustice Li. 3. cont duas epist Felag c. 7. the which although it be worthely called in some men perfect according to the capacitie of this life yet it is but small in comparison of that greater which man made equall to Angelles shall receiue Which heauenly iustice he that had not as yet said himselfe to be perfect in regard of that iustice that was in him and also imperfect if it be compared to that which he wanted But certainely this lesser iustice or righteousnesse breedeth and bringeth forth merittes and that greater is the rewarde thereof Wherefore he that pursueth not this shall not obtayne that Hitherto S. Augustine Note first that he defineth the justice which we haue in this life to be true justice which is pure from all injustice and iniquity Then that it is also perfect not fayling in any dutie which we be bound to performe Lastly that it bringeth forth good workes such as merit life euerlasting True it is also that this justice
the auncient Fathers he deserueth to liue and dye in perpetuall darknesse In this matter I haue stayed some-what longer because our carnall teachers with the lewde example of their dissolute Disciples haue corrupted our age with fleshlie and beastlie libertie In the other poynts I will recompence it with breuitie Concerning the Vowe of pouertie and monasticall life in which as M. Perk. acknowledgeth men bestowe all they haue vppon the poore and giue themselues to Prayer and Fasting yet hee is not ashamed to avouch that this Vowe is against the will of GOD and assureth to prooue it Actes cap. 20. vers 35. It is a more blessed thing to giue than to receiue ANSWERE As the verie proposition that it is displeasing to God to cut off all cares of the worlde and to be-take our selues whollie to his holie seruice and contemplation of heauenlie matters is in it selfe profaine and vngodlie so the proofe thereof is devoyde of naturall witte and sense Marke the Argument It is against Gods will to giue awaie all because it is more blessed to giue than to receiue Why if it bee a more blessed thing to giue than they please God better that giue So that this his proofe improoues flatlie his owne assertion But the dreamer meanes perhaps that if you giue all at once you shall not be able to giue afterwarde but rather stand in need to receiue REPLY But no such humaine prudence can bee drawen out of that sentence which encourageth rather to giue for the present then to prouide for hereafter The true meaning of the place is to exhorte Christians to labour and trauaile at vacant times to get their owne liuing and to prouide something also to bestow vpon them who stand in need rather then to be idle and to stande in neede of almes as S. PAVL himselfe did which they did beste performe who had solde all they had and distributed it to the poore as the example of PAVL himselfe and the firste Christians doeth sufficiently declare who solde all and layde the pryce at the Apostles feete * Act. 4. The next place is * Pro. 2. Giue me neither riches nor pouertie ANSWER The Prayer is good and fitteth the persons of honest men who liue in the worlde and was of some perfection too in the state of Moses Lawe in which it was made as disswading from couetousnesse of great riches but it commeth too shorte of the perfection of the Gospell wherein we are counselled to esteeme as doing all worldly riches M. P. His thirde reason is taken out of Deut. 28.22 where pouertie is numbred among the curses of the Lawe none of which are to bee Vowed ANSWERE It is one thing to be punished with pouertie for transgressing of Gods Law and an other I trowe for the loue of God to giue awaie all we haue to the poore The former was a curse in the Lawe of MOSES the latter is a blessing and the first blessing in the Gospell * Luc. 6. Blessed are the poore for theirs is the kingdome of heauen Which sentence albeit it may be applyed verie-well vnto humilitie yet more literallie signifyeth voluntarie pouertie as by the sentence opposed against it is manifest * Vers 24 Woe bee to you rich men c. Thus M. P. his textes of Scripture against pouertie fayling him hee fetcheth about an other way saying that it is a rule of the Holie Ghost He that will not labour namely in some speciall and warrantable calling must not eate * Thes 2 ANSWERE I allowe both the text and the glosse and finde nothing there against Religious persons whose calling is speciall perfect and therefore best warrantable not so sayeth he because they giue themselues to prayer and fasting What a profaine stupiditie is this Is not a life giuen to prayer and fasting agreeable to the will of God and Lawes of his Church albeit many religious men do ouer and besides verie great seruices to Gods Church in Preaching teaching and writing of most learned bookes But suppose they did nothing else but fast and pray did they not very wel deserue their sustenance yes much better than they which trauaile all the yeare about the prouiding of it For in vayne do men labour if God blesse not their worke with seasonable weather which hee doeth rather at the Prayer and instance of such good innocent soules that are to be fed with it than for the Plough-mans owne labours sake And if by their Fasting Watching and such like afflictions of their bodies they do partly satisfie for our superfluous pampering of the flesh and teacheth vs by their good example to bridle and correct it doe they not deserue at our hands bodelie sustenance And who better performes all dueties of the second Table than they being most obedient to all their Superiours and not hurting their neighbour in life persons or any maner of their goodes And so in their seuerall callings offend no honest men and do much good both vnto the Church and common wealth After all this waste-winde M. P. confesseth that a man may vpon a speciall calling sell all his goodes as the Apostles did What then good Sir shall become of your former arguments May one then Vowe a curse of the Law and leaue of prayer neither pouertie nor riches and say that it is not a blesseder thing to giue then to receiue All these arguments which were whilom of great force must now bee nothing worth because it pleaseth M. P. the winde now sits in an other corner such weather-cockes surely are to be much respected He sayeth further in time of persecution a man may also leaue all he should rather haue said he must leaue all or else loose all for the persecutor wil not spare him Lastlie he doth not condemne old ancient Monks who liued by the sweate of their browes and were married manie of them as he sayeth but his authors cited sayeth not so neither shall hee be able to cite one auncient allowed and approoued writer who sayeth that the auncient Monkes liued with their wiues if perhaps they had bene married before But no maruaile if fleshlie ministers thinke it no life without their fleshlie mates As for labouring at vacant times it was alwaies and is to this daye in practise among many religions If other do in good studies writing or teaching imploy that time of labour no doubt but they do farre better In defence of the Catholike partie M. P. hath not a worde wherefore I will briefely supplie his want and prooue it to be very gratefull to God to sell all and giue it to the poore I omit the example of our B. Sauiour who would not haue any poore cottage of his owne so much as to rest his head in but would wholly liue of almes and come vnto his heauenly doctrine * Mat 19 Hee teacheth a young man whom he loued in flat wordes That if he would be perfect hee should go and sell al he