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
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.
generall that hope applyeth vnto me in particular by faith I beleeue CHRIST to be the Sauiour of all mankind by hope I trust to be made partaker of that saluation in him But charity doth yet giue me a greater confidence of saluation for by the rule of true charity as I dedicate and imploy my life labours and all that I haue to the seruice of God so all that God hath is made mine so farre forth as it can be made mine according vnto that sacred lawe of friendshippe Amicorum omnia sunt communia And therefore in true reason neither by faith nor any other vertue we take such holde on Christs merittes nor haue such interest in his inestimable treasures as by charity which S. Augustine vnderstoode well when he made it the modell and measure of justification saying That Charity beginning De nat gra c. vlt. was Iustice beginning Charity encreased was Iustice encreased great Charity was great Iustice and perfect Charity was perfect Iustice M. PERKINS fourth Reason is taken from the iudgement of the auncient Church They are blessed to whome without any labour or worke donne Ambros in Rom. 4. iniquities are remitted So no workes or repentance is required of them but only that they beleeue To these and such like wordes I answere First that it is very vncertaine whether these Commentaries be Saint Ambroses Secondly that that Author excludeth not repentance but only the workes of Moyses lawe which the Iewes helde to be necessary as circumcision and such like see the place and conferre with it that which he hath written in the same worke vpon the fourth to the Hebrewes where hee hath these wordes Faith is a great thing and without it it is not possible to be saued but faith alone doth not suffice but it is necessary that faith vvorke by charity and conuerse worthy of God M. PERKINS next authority is gathered out of S. Augustine De verb. Ap. ser 40. There is one propitiation for all sinners to beleeue in Christ True but where is it that we neede nothing else but to beleeue Hesichius saith Grace which is of mercy is apprehended by faith alone Leuit. li. 1. cap. 2. and not of workes that is we doe not meritte by our workes done before grace anything at GODS hand but of his mercy receiue both faith and iustification 4. Bernard hath Whosoeuer thirsteth after righteousnes let him beleeue in thee Sup. cant serm 22. that being iustified by faith alone he way haue peace with God Answere By faith alone he excludeth all other meanes that either Iewe or Gentile required but not charity Which his very wordes include for howe can wee abhorre sinne and thirst after justice without charity and in the same worke Serm. 24. He declareth playnely that he comprehendeth alwayes charity when hee speakes of a justifying faith saying A right faith doth not make a man righteous if it worke not by Charity And againe Neither workes without faith nor faith without workes is sufficient to make the soule righteous Gal. 3. 5. Chrysostome they said he who rested on faith alone was accursed but Paul sheweth that he is blessed who rested on faith alone Answere He speakes of the Iewes who held Christians accursed because resting on the faith in Christ would not obserue withall Moyses law the Apostle contrary wise denounceth them accursed Gal. 5. who would joyne the ceremonies of Moyses lawe with Christian religion and so faith alone there excludeth onely the old lawe not the workes of charity so he mangleth pittifully a sentence of S. Basils saying De humil Let man acknowledge himselfe to want true iustice and that he is iustified onely by faith in Christ If a man knowe him selfe iustified by faith in Christ howe can he acknowledge that hee wants true justice His wordes truly repeted are these Let man acknowledge that hee is vnworthie of true iustice and that his iustification comes not of his desert but of the meere mercy of GOD through Christ. So that by faith alone S. Basill treating of humility excludes all merite of our owne but no necessary good disposition as you may see in his Sermon de fide where he proues by manie textes of Holy Scripture that charity is as necessary as faith Rom. 3. M. PERKINS last testimony is out of Origen Who proues as M. PER. said that onely beleeuing without workes iustifieth by the example of the Theefe on the Crosse of whose good workes there is no mention Answere Origen excludeth no good disposition in vs to justification but saith that a man may be saued without doing outwardly any good workes If he want time and place as the Theefe did who presently vpon his conuersion was put to death which is good Catholike Doctrine but that you may perceiue how necessary the good dispositions before mentioned be to justification you shall finde if you consider well all circumstances not one of them to haue beene wanting in that good Theefes conuersion First that he stood in feare of Gods just judgement appeares by these his wordes to his fellowe Doest thou not feare God c. He had hope to be saued by Christ out of which he said O Lord remember me when thou comest into thy Kingdome By both which speeches is shewed also his faith both in God that he is the gouuernour and just judge of the world and in Christ that he was the Redeemer of mankinde His repentance and confession of his fault is laid downe in this And we truly suffer worthely His charity towardes God and his neighbour in reprehending his fellowes blasphemie in defending Christs innocency and in the middest of his greatest disgraces and raging enemies to confesse him to be King of the world to come out of all which we may gather also that he had a full purpose to amend his life and to haue taken such order for his recouery as it should please Christ his Sauiour to appoint So that the lacked not any one of those dispositions which the Catholike Church requires to justification Now that that great Doctor Origen meant not to exclude any of these good qualities out of the companies of faith is apparant by that which he hath written on the next Chapter where he saith Rom. 4. That faith cannot be imputed to iustice to such as beleeue in Christ vnlesse they doe withall put of the old man and a little before more playnlie saying I thinke that faith is the first beginning of saluation hope is proceeding in the building but the toppe and perfection of the whole worke is charity THE THIRD DIFFERENCE ABOVT IVSTIFICATION howe farre forth good workes are required thereto MASTER PERKINS saith Pag. 91. That after the doctrine of the Church of Rome there be two kindes of iustification the first when of a sinner one is made iust the which is of the meere mercy of God through Christ without any merit of man onely some certayne
3 de Sacra c. 1. I desire in all thinges to follow the Church of Rome And thus much of his prologue Afterward he taketh vpon him to prescribe shewe vs how farre foorth we may joyne with the Church of Rome by proposing many points in controuersie betweene vs and them in each shewing in what points we consent togither in what we differ I meane by Gods grace to followe him steppe by steppe although he hath made manie a disorderly one aswell to discouer his deceipts to disproue their errors as also to establish the Catholike Doctrine the which I will endeuour to performe by the helpe of God with all simplicity of language and with as much breuity as such a weighty matter will permitte Yet I hope with that perspicuity as the meaner learned may vnderstand it and with such substance of proofe both out of the holy Scriptures and auncient Fathers as the more iuditious to whose profite it is principally dedicated may not contemne it CHAPTER I. OF FREE WILL. OVR CONSENTS THAT I be not thought captious but willing to admit any thing that M. PERKINS hath said agreable to the truth I will let his whole text in places indifferēt passe paring of only superfluous wordes with adding some annotations where it shall be needfull and rest only vpon the points in controuersie First then concerning free will wherewith he beginneth thus he sayeth Free will both by them and vs is taken for a mixt power in the minde and will of man whereby discerning what is good and what is euill he doth accordingly choose or refuse the same ANNOT. If we would speak formally it is not a mixt power in the minde and will but is a free facultie of the minde and will only whereby we choose or refuse supposing in the vnderstanding a knowledge of the same before But let this definition passe as more populer M. PERKINS 1. Conclusion Man must be cōsidered in a fourefould estate as he was created as he was corrupted as he is renued as he shal be glorified in the first state we ascribe vnto mans will libertie of nature in which he could will or nill either good or euill note that this libertie proceeded not from his owne nature but of original Iustice in which he was created In the third libertie of grace in the last libertie of glorie ANNOT. Carry this in minde that here he graunteth man in the state of grace to haue free will M.P. 2. Conclusion The matters whereabout free will is occupied are principally the actions of men which be of three sortes Naturall Humane Spirituall Naturall actions are such as are common to men and beasts as to eate sleepe c. In all which we joyne with the Papists and hold that man hath free will euen since the fall of Adam M.P. 3. Conclusion Humane actions are such as are cōmon to al men good bad as to speake to practize any kinde of arte to performe any kinde of ciuill duty to preach to administer Sacraments c. And hither we may referre the outward actions of ciuill vertues as namely Iustice Temperance Gentlenes and Liberality and in these also we joyne with the Church of Rome and say as experience teacheth that men haue a naturall freedome of will to put them or not to put them in execution S. Paul saith The gentils that haue not the lawe doe the thinges of the lawe by nature Rom. 2.14 that is by naturall strength And he saith of himselfe that before his conuersion touching the righteousnes of the lawe he was vnblameable Phil. 3.6 Mat. 6.5 Ezech. 29.19 And for this externall obedience naturall men receiue reward in temporall thinges And yet here some caueats must be remembred First that in humane actions he should say morall mans will is weake and his vnderstanding dimme thereupon he often failes in them This caueat is no caueat of the Protestants but taken out of S. Thomas of Aquines Summe 1. 2. q. 109. art 4. 8. And in all such actions with S. Augustine you might haue quoted the place I vnderstand the will of man to be only wounded or half dead 2. That the will of man is vnder the will of God and therefore to be ordered by it Who knowes not this M.P. 4. Conclusion The third kinde of actions are spirituall more nearely these be two fold good or bad In sinnes we joyne with the Papist and teach that in sinnes man hath freedome of wil. Some perhaps will say that we sinne necessarily because he that sinneth cannot but sinne and that free will and necessity can not stand together In deede the necessity of compulsion and free will can not stand together but there is an other kinde of necessity or rather infallibility which may stand with free will for some thinges may be donne necessarylie and also freely ANNOT. The example of a close prisoner is not to the purpose for it puts necessitie in one thing and libertie in an other The solution is that necessary lie must be is taken for certaynlie not that a man is at any time compelled to sinne but his weaknes and the crafte of the Diuell are such that he is very often ouer reached by the Diuell and induced to sinne but with free consent of his owne will M.P. 5. Conclusion The second kinde of Spirituall actions be good as repentance Faith Obedience c. In vvhich we likewise in parte joyne with the Church of Rome and say that in the first conuersion of a sinner mans free wil cōcurreth with Gods grace as a fellow or co-worker in some sorte for in the conuersion of a sinner three thinges are required the word Gods spirit and Mans will for Mans will is not passiue in all euerie respect but hath an action in the first conuersion chaunge of the soule when any man is conuerted this worke of God is not donne by compulsion but he is conuerted willinglie at the verie time when he is conuerted by Gods grace Serm. 15. de verb. Apost he willeth his conuersion to this end saith S. Augustine He which made thee without thee will not saue thee without thee Againe that it is certaine that our will is required in this that we may doe any thing well it is not only then required in our first conuersion if it be required to all good thinges which we doe but we haue it not from our owne power but God workes to will in vs. For looke at what time God giues grace at the same time he giues a will to desire and wil the same As for example when God workes faith at the same time he workes also vpon the will causing it to desire faith and willingly to receiue the gift of beleeuing God makes of the vnwilling will a willing will because no man can receiue grace vtterly against his will considering will constrained is no will But here we must remember that howsoeuer in respect of time
Baptisme commonly called Concupiscence was neuer a sinne properly but onely the materiall part of sinne the formall and principall part of it consisting in the depriuation of Originall iustice and a voluntary auersion from the lawe of GOD the which is cured by the Grace of GOD giuen to the baptised and so that which was principall in Originall sinne doth not remayne in the regenerate neither doth that which remayneth make the person to sinne which was the second point vnlesse he willingly consent vnto it as hath beene proued heretofore it allureth intiseth him to sinne but hath not power to constrayne him to it as M. PERKINS also himselfe before confessed Nowe to the third and intangleth him in the punishment of sinne howe doth Originall sinne intangle the regenerate in the punishment of sinne If all the guiltines of it be remoued from his person as you taught before in our Consent Mendacem memorem esse oportet Either confesse that the guilt of Originall sinne is not taken away from the regenerate or else you must vnsay this that it intangleth him in the punishment of sinne nowe to the last clause that the reliques of Originall sinne make a man miserable a man may be called wreatched and miserable in that he is in disgrace with God and so subject to his heauy displeasure and that which maketh him miserable in this sence is sinne but S. Paul taketh not the word so here but for an vnhappy man exposed to the danger of sinne and to all the miseries of this world from which we should haue beene exempted had it not beene for Originall sinne after which sort he vseth the same word 1. Cor. 15. If in this life onely we were hoping in Christ we were more miserable then all men not that the good Christians were farthest out of Gods fauour and more sinnefull then other men but that they had fewest worldly comforts and the greatest crosses and thus much in confutation of that formall argument Now to the second Infantes Baptised die the bodely death before they come to the yeares of discretion but there is not in them anie other cause of death besides Originall sinne for they haue no actuall sinne Rom. 5. Rom. 5. and death is the wages of sinne as the Apostle saith death entred into the world by sinne Answere The cause of the death of such Innocentes is either the distemperature of their bodies or externall violence and God who freely bestowed their liues vpon them may when it pleaseth him as freely take their liues from them especially when he meanes to recompence them with the happy exchaunge of life euerlasting True it is that if our first parentes had not sinned no man should haue died but haue beene both long preserued in Paradise by the fruit of the wood of life and finally translated without death into the Kingdome of heauen and therefore is it said most truely of S. Paul death entred into the world by sinne Rom. 5. But the other place Rom. 6. the wages of sinne is death is fouly abused for the Apostle there by death vnderstandeth eternall damnation as appeareth by the opposition of it to life euerlasting and by sinne there meaneth not Originall but Actuall sinne such as the Romans committed in their infidely the wagis where of if they had not repented them had bin hell fire now to inferre that Innocents are punished with corporall death for Originall sinne remayning in them because that eternall death is the due hire of Actuall sinne is either to shewe great wante of judgement or else very strangelie to preuert the wordes of Holy scripture Let this also not be forgotten that he himselfe acknowledged in our Consent that the punishment of Originall sinne was taken away in Baptisme from the regenerate howe then doth he here say that he doth die the death for it M. PERKINS third reason That which lusteth against the spirite and by lusting tempteth and in tempting intiseth and draweth the hart to sinne is for nature sinne it selfe but concupiscence in the regenerate is such ergo Answere The first proposition is not true for not euery thing that intiseth vs to sinne is sinne or else the Apple that allured Eue to sinne had beene by nature sinne and euery thing in this world one way or an other tempteth vs to sinne according vnto that of S. Iohn All that is in the world 1. Epl. 2. is the Concupiscence of the flesh and the Concupiscence of the eyes and Pride of life So that it is very grosse to say that euery thing which allureth to sinne is sinne it selfe and as wide is it from all morall wisedome to affirme that the first motions of our passions be sins For euen the very heathen Philosophers could distinguish betweene sodaine passions of the minde and vices teaching that passions may be bridled by the vnderstanding and brought by due ordering of them into the ring of reason and so made vertues rather then vices And that same text which M. PERKINS bringeth to perswade these temptations to be sinnes proues the quite contrary God tempteth no man but euerie man is tempted Iacob 1. when he is drawen away by his owne concupiscence and is allured afterward when concupiscence hath conceaued it bringeth forth sinne Marke the wordes well First Concupiscence tempteth and allureth by some euill motion but that is no sinne vntill afterward it doe conceiue that is obtayne some liking of our will in giuing eare to it and not expelling it so speedely as we ought to doe the suggestion of such an enemie the which that most deepe Doctor Saint Augustine sifteth out very profoundly in these wordes Lib. 6. in Iul. cap. 5. When the Apostle Saint Iames saith euery man is tempted being drawne away and allured by his Concupiscence and afterward Concupiscence when it hath conceiued bringeth forth sinne Trulie in these wordes the thing brought forth is distinguished from that which bringeth it forth The damme is concupiscence the fole is sinne But concupiscence doth not bring sinne forth vnlesse it conceiue so then it is not sinne of it selfe and it conceiueth not vnlesse it drawe vs that is vnlesse it obtayne the consent of our will to commit euill The like exposition of the same place and the difference betweene the pleasure tempting that runneth before and the sinne which followeth after Vnlesse we resist manfully may be seene in S. Cirill Lib. 4. in Iohan. ca. â—1 so that by the iudgement of the most learned auncient Fathers that text of S. Iames cited by M. PERKINS to proue concupiscence to be sinne disputeth it very soundly to that reason of his Such as the fruit is such is the Tree I answere that not concupiscence but the will of man is the Tree which bringeth forth either good or badde fruit according vnto the disposition of it concupiscence is onely an intiser vnto badde Lib. 5 con Iulianum cap. 3. But S. Augustine saith That concupiscence
for Christs wisedome power and other gifts are not imputed vnto vs as it is euident Why thē is his justice more then the rest we confesse that in a good sence all Christs gifts are ours that is they were all employed to purchase our redemption we doe dayly offer them to God that he wil for his Sonnes sake more and more wash vs from our sinnes and bestow his graces more plentifull vpon vs thus are all Christs riches ours so long as we keepe our selues members of his misticall body but this is nothing to the point which the argument touched how one man may formally be made just by the justice of an other rather then wise by the wisdome of an other 2. Object If we be righteous or iust by the righteousnes of Christ imputed vnto vs then is euery iust man as righteous as Christ himselfe hauing the same iustice his which is Christs but that is too too absurd ergo M. PERK answere Christs righteousnes is not applied vnto vs in the same measure as it is in Christ in him it is infinit but of it so much is applied to this or that man as will serue for his iustification And to helpe this answere foreward I will adde his marginall note euen as any starre partakes the whole light of the Sunne with the rest so farreforth as the light makes it to shine Reply That which is applied of Christs justice to this or that man is either infinite then the man is as just as Christ for there can be no greater then infinit in the same kinde Or it is not infinit but in a certayne measure as he seemeth to graunt and then it is no part of Christs infinit justice for all the partes of an infinit thing are infinit according vnto true Philosophy It remayneth then that a certayne limited portion of justice is deriued out of Christs infinit justice and powred into this or that man as in his owne example The light of euery starre is receiued from the Sunne beames Yet is not the light in the starre the same which is in the Sun for one accident cannot be in two subjects so far distant neither is it of like vertue to lighten the skyes as it is euident but is a farre dimmer light somewhat like vnto that of the Sunne from whence it came Euen so in our justification from the Sonne of justice CHRIST IESVS certayne beames of particular justice are conueyed into this or that mans soule whereby it is both lighned by faith and inflamed by charitie but there is exceeding difference betweene their two justices more then there is betweene the light of the sunne the light of a starre which S. August in expresse tearmes deliuereth saying How much differēce there is betweene the light that doth lighten Li. 12. conf cap. 15. that which is lightened that is the sun the starre light so much difference is there between the iustice that doth iustifie that iustice which is made by that iustification to wit betweene the justice of Christ and that which is in euery good Christian The third reason for the Catholike partie If men be made trulie and really just by Christs justice imputed vnto them in like manner Christ should be made really vnjust by the iniquity and sinnes of men imputed vnto him For there is no reason to the contrary but one may aswell be made vnjust by imputation as just especially considering that euill is made more easelie and more wayes then good M. PERKINS answere is that we may say Christ was a sinner trulie not because he had sinne in him but because our sinnes were laide on his shoulders That reason is naught for he is not trulie a sinner that paies the debt of sinne which an innocent and most just person may performe but he that either hath sinne trulie in him or is so by imputation stroken that the sins are made his owne really and he in all cases to be delt with all as if he sinned himselfe as they holde that one justified by imputation of Christs justice is really in Gods sight just and is both loued in this life and shall be rewarded in the next as if he were trulie just indeede But to auouch our Sauiour Christ to be so a sinner is to say that he was auerted from God the slaue of the Diuell and sonne of perdition which is playne blasphemy That sentence out of the Prophet Isay 53. He was counted with sinners is expounded by the Euangelists that he was so taken indeede but by a wicked Iudge and a reprobate people And therefore if you allowe of their sentence range your selfe with them as one of their number S. Chrysostome by him produced confirmeth the same saying that God permitted him to be condemned as a sinner not that he was one trulie Christ I knowe is called sinne by S. Paul but by a figure signifying that he was a sacrifice for sinne as hath beene before declared The same blessed Apostle when he speaketh properly Heb. 4 affirmeth in playne tearmes that Christ was tempted like vnto vs in all thinges excepting sinne 4 Obiect If a man be righteous only by imputation he may together be full of iniquity whereupon it must needes followe that God doth take for iust and good him that is both vniust and wicked but that is absurd when Gods iudgment is according to truth Here M. PERKINS yeeldeth That when God doth impute Christs iustice vnto any man he doth together sanctifie the partie giuing original sinne a deadly wounde Of orig sin pag. 31. And yet else where he said That originall sinne which remayned after iustification in the partie did beare such sway that it infected all the workes of the said partie and made him miserable c. But it is good hearing of amendment if he will abide in it Let vs goe on 5 Obiect or fift reason is inuented by M. PERKINS but may bee rightly framed thus Christ restored vs that iustice which we lost by Adams fall but by him we lost inhehent iustice ergo By him we are restored to inherent iustice The Maior is gathered out of S. Paul Rom. 5. who affirmeth that we receiue more by Christ Lib. 3. c. 20. li. 6. de gen 24. 26. 26. then we lost by Adam And is S. Ireneus and S. Augustines most expresse doctrine who say How are we said to be renewed if we receiue not againe which the first man lost c. Immortality of body we receiue not but we receiue iustice from the which he fell through sinne The sixt and last reason for Catholikes is The iustice of the faithfull is eternall dureth after this life and is crowned in heauen but Christs imputed iustice ceaseth in the end of this life ergo M. PERKINS answereth First that imputed righteousnes continueth with vs for euer and that in heauen we shall haue no other Secondly that perhaps in the end of this life inward
righteousnes shall be perfect and then without perhaps it shall be most perfect in heauen So that one part of this answere ouerthroweth the other Wherefore I need not stand vpon it but will proceede to fortifie our partie with some authorities taken both forth of the Holy scriptures and auncient Fathers The first place I take out of these wordes of S. Paul And these thinges certes were you 1. Cor. 6. Dronkers Couetous Fornicators c. But you are Washed you are Sanctified you are Iustified in the name of our LORD IESVS CHRIST and in the spirit of our Lord Here iustification by the best interpreters iudgement is defined S. Chrysos Ambro. Theophil in hunc locum Tit. 3. to consist in those actions of washing vs from our sinnes and of infusion of Gods Holy giftes by the holy Ghost in the name and the sake of CHRIST IESVS The like description of our iustification is in S. Paul Of his mercy he hath saued vs by the lauer of regeneration and renuinge of the Holy Ghost whome he hath powred into vs abundantly through IESVS CHRIST our Sauiour that being iustified by his grace we may be heires in hope and not in certayntie of faith of life euerlasting Where the Apostle inferring that being iustified by his grace declareth that in the words before he had described the same iustification to consist in our new birth of Baptisme and the renewing of our soules by the infusion of his heauenly giftes which God of his mercy did bestowe vpon vs for his Sonne Christs sake Many other places I omitte for breuitie sake and will be content to cite fewe Fathers because the best learned of our aduersaries doe confesse that they be all against them as I haue shewed before First S. Augustine saith That this iustice of ours De peccat merit re miss cap. 15 Epist 85. Lib. 12. de Trinit cap 7. Lib. 6. de Trinit which they call righteousnes is the grace of Christ regenerating vs by the Holy Ghost And is a beautie of our inward man It is the renuing of the reasonable part of our soule And twenty other such like whereby he manifestly declareth our justice to be inherent and not the imputed justice of Christ Let him suffice for the Latin Fathers And S. Cyrill for the Greekes who of our iustification writeth thus The spirit is a heate who as soone as he hath powred charity into vs and hath with the fire of it inflamed our mindes we haue euen then obtayned iustice THE SECOND DIFFERENCE ABOVT THE MANner of Iustification WE all agree in generall that faith concurreth to our justification but differ in three poyntes 1. How faith is to be taken 2. How it worketh in our justification 3. Whether it alone doth justifie Concerning the first poynt Catholikes holde a justifying faith to be that Christian faith by which we beleeue the articles of our Creede and all other thinges reuealed by God The Protestants auerre it to be a particular faith whereby they apply to themselues the promises of righteousnesse and of life euerlasting by Christ This to be the true justifying faith M. PERKINS saith he hath proued already he shoulde haue donne well to haue noted the place for I knowe not where to seeke it but he will here adde a reason or twaine 1 Reason The faith whereby we liue is the faith whereby we are iustified but the faith whereby we liue is a particular faith whereby we apply Christ to our selues as Paul saieth Gal. 2.20 I liue that is spiritually by the faith of the sonne of God which faith he sheweth to be a particular faith in Christ in the wordes following Who hath loued me and giuen himselfe for me particularly Answere The Maior I admitte and deny the Minor and say that the proofe is not to purpose For in the Minor he speaketh of faith wherby we apply Christs merits vnto our selues making them ours in the proof S. Paul saith only that Christ died for him in particular He makes no mention of his apprehending of Christs iustice and making of it his owne which are very distinct thinges All Catholikes beleeue with S. Paul that Christ died as for all men in generall so for euery man in particular yea and that his loue was so exceeding great towardes mankinde that he would willingly haue bestowed his life for the redemption of one only man But hereupon it doth not followe that euery man may lay handes vpon Christs righteousnes and apply it to himselfe or else Turkes Iewes Heretikes and euill Catholikes might make very bolde with him but must first doe those thinges which he requires at their handes to be made pertakers of his inestimable merits as to repent them hartely of their sins to beleue and hope in him to be baptized and to haue a full purpose to obserue all his commaundements Which M. PER. also confesseth that all men haue not only promised Pag. 152. but also vowed in Baptisme Now because we are not assured that we shall performe all this therefore we may not so presumptuously apply vnto our selues Christs righteousnes life euerlasting although we beleeue that he died for euery one of vs in particular That which followeth M. PER. hath no colour of probability that S. Paul in this manner of beleefe that is in applying to himselfe Christs merits was an example vnto all that are saued 1. Tim. 1 16 Phil. 3.15 See the places good Reader and learne to beware the bolde vnskilfulnesse of sectaries For there is not a worde sounding that way but only how he hauing receiued mercy was made an example of patience M. PERKINS 2. Reason That which we must aske of God in prayer that we must beleeue shall be giuen vs but in prayer me must aske the merits of Christes righteousnesse to our selues ergo Answere Of the Maior much hath beene said before here I admitte it all due circumstances of prayer being obserued deny that we must pray that our Sauiour Christ Iesus merits may be made ours in particular for that were greatly to abase them but good Christians pray that through the infinite value of those his merits our sinnes may be forgiuen a justice proportionable vnto our capacity may be powred into our soules whereby we may leade a vertuous life and make a blessed end But it is goodly to beholde how M. PERKINS proueth that me must pray that Christs righteousnes may be made our particular justice because saith he We are taught in the Pater noster to pray in this manner forgiue vs our debts and to this we must say Amen which is as much to say as our petition is graunted I thinke the poore mans wits were gonne a pilgrimage when he wrote thus Good Sir cannot our sinnes or debts be forgiuen without we apply Christs righteousnes to vs in particular we say yes Doe not then so simply begge that which is in question nor take that for giuen which will
Peters faith so much magnified by the auncient Fathers and highlie rewarded by our Sauiour was it any other Then that our Sauiour was Christ Math. 16 the Sonne of the liuing God And briefly let S. Iohn that great secretarie of the Holy Ghost tell vs what faith is the finall end of the whole Gospell Ioh 20. These thinges saith he are written that you may beleeue that IESVS is CHRIST the Sonne of God and that beleeuing you may haue life in his name With the Euangelist the Apostle S. Paul accordeth very well saying Rom. 10. This is the word of faith which we preach for if thou cōfesse with thy mouth our Lord IESVS CHRIST and shalt beleeue in thy hart that God raised him from death thou shalt be saued And in an other place ◠Cor. 15. I make knowne vnto you the Gospell which I haue preached and by which you shall be saued vnlesse perhaps you haue beleeued in vayne What was that Gospell I haue deliuered vnto you that which I haue receiued that Christ died for our sinnes according to the Scriptures was buried and rose againe the third day c. So by the verdite of S. Paul the beleefe of the articles of the creede is that justifying faith by which you must be saued And neither in S. Paul nor any other place of Holy Scriptures is it once taught that a particular faith whereby we applie Christs righteousnes to our selues assure our selues of our saluation is either a justifying or any Christian mans faith but the very naturall act of that ougly Monster presumption Which being layd as the very corner stone of the Protestants irreligion what morall and modest conuersation what humility and deuotion can they build vpon it The second difference in the manner of justification is about the formall act of faith which M. PERKINS handleth as it were by the way cuttedly I will be as shorte as he the matter not being great The Catholikes teach as you haue heard out of the Councell of Trent in the beginning of this question that many actes of faith feare hope and charity doe goe before our justification preparing our soule to receiue into it from God through Christ that great grace M. PERKINS Doctor like resolueth otherwise That faith is an instrument created by God in the hart of man at his conuersion whereby he apprehendeth and receiueth Christs righteousnes for his iustification This joylie description is set downe without any other probation then his owne authority that deliuered it and so let it passe as already sufficiently confuted And if there needed any other disproofe of it I might gather one more out of this owne explication of it where he saith that the couenant of grace is communicated vnto vs by the word of God and by the Sacraments For if faith created in our hartes be the only sufficient supernaturall instrument to apprehend that couenant of grace then there needes no Sacraments for that purpose and consequently I would fayne know by the way how litle infants that can not for want of judgement and discretion haue any such act of faith as to lay hold on Christ his justice are justified Must we without any warrant in Gods word contrary to all experience beleeue that they haue this act of faith before the come to any vnderstanding But to returne vnto the sound doctrine of our Catholike faith M. PER. findes two faults with it one that we teach faith to goe before justification whereas by the word of God saith he at the very instant when any man beleeueth first he is then both justified and sanctified What word of God so teacheth Marry this He that beleeueth eateth and drinketh the body and bloud of Christ and is already passed from death to life Io. 6.54 I answere that our Sauiour in that text speaketh not of beleeuing but of eating his body in the blessed Sacrament which who so receiueth worthely obtayneth thereby life euerlasting as Christ saith expressely in that place And so this proofe is vayne Now will I proue out of the holy Scriptures that faith goeth before justification first by that of S. Paul Whosoeuer calleth on the name of our Lord Rom. 10. shall be saued but how shall they call vpon him in whome they doe not beleeue how shall they beleeue without a preacher c. Where there is this order set downe to arriue vnto justification First to heare the preacher then to beleeue afterwardes to call vpon God for mercy and finally mercy is graunted giuen in justification so that prayer goeth betweene faith and justification This S. Augustine obserued when he said Faith is giuen first De prede◠sanct ca. 7 De spirit lit cap. 30 by which we obteyne the rest And againe By the lawe is knowledge of sinne by faith we obtayne grace and by grace our soule is cured If we list to see the practise of this recorded in holy write read the second of the actes and there you shall finde how that the people hauing heard S. Peters Sermon were stroken to the hartes and beleeued yet were they not straight way justified but asked of the Apostles what they must doe who willed them to doe penance and to be baptized in the name of IESVS in remission of their sinnes then loe they were justified so that penance and baptisme went betweene their faith and their justification In like manner Queene Candaces Eunuch hauing heard S. Philippe announcing vnto him Christ beleeued that IESVS CHRIST was the Sonne of God no talke in those dayes of applying vnto himselfe Christs righteousnes yet was he not justified before descending out of his chariot he was baptized Act. 8. And three dayes passed betweene S. Paules conuersion and his justification as doth euidently appeare by the historie of his conuersion Act. 9. The second fault he findeth with our faith is that we take it to be nothing else but an illumination of the minde stirring vp the will which being so moued and helped by grace causeth in the hart many good spirituall motions But this sayes M. PERKINS is as much to say that dead men only helped can prepare themselues to their resurrection Not so good Sir but that men spiritually dead being quickned by Gods spirit may haue many good motions for as our spirit giueth life vnto our bodies so the spirit of God by his grace animateth and giueth life vnto our soules But of this it hath beene once before spoken at large in the question of free will Pag. 84. THE THIRD DIFFERENCE CONCERNING FAITH IS this The Papists say that man is iustified by faith yet not by faith alone but also by other vertues as the feare of God hope loue c. The reasons which are brought to maintayne their opinion are of no moment well let vs heare some of them that the indifferent Reader may iudge whether they be of any moment or no. M. PERKINS first Reason
justification they put degrees they must perforce allowe them in the justificatiō it selfe And thus much of this question Pag. 200. the objections which M. PERKINS makes for vs in this Article doe belong either to the question of merits or of the possibility of fulfilling the lawe or to the perfection of our justice and therefore I remitte them to those places and will handle the two latter poynts before I come to that of merits WHETHER IT BE POSSIBLE FOR A MAN IN GRACE to fulfill Gods lawe Pag. 95. Gal. 5. MASTER PERKINS argueth that it is vnpossible First for that Paul tooke it for his ground that the lawe could not be fulfilled Admitte it were so I then would answere that he meant that a man helped only with the knowledge of the lawe cannot fulfill the lawe but by the ayde of Gods grace he might be able to doe it Which I gather out of S. Paul Rom. 8. where he saith That that which was impossible to the lawe is made by the grace of Christ possible 2 Object The liues and workes of most righteous men are imperfect and stayned with sinne ergo quid Of this there shall be a seuerall Article 3 Object Our knowledge is imperfect and therefore out faith repentance and sanctification is answerable I would to God all our workes were answerable to our knowledge then would they be much more perfect then they are but this Argument is also impertinent and doth rather proue it possible to fulfill the lawe because it is possible to knowe all the lawe Then if our workes be answerable to our knowledge we may also fulfill it 4 Object A man regenerate is partly flesh and partly spirit and therefore his best workes are partly from the flesh Not so if we mortifie the deedes of the flesh by the spirit Rom. 8.13 as the Apostle exhorteth But these trifling arguments belong rather vnto the next question I will helpe M. PERKINS to some better that the matter may be more throughly examined Why goe yee about to put a yoke vpon the Disciples neckes Act. 1.15 which neither we nor our Fathers were able to be are these wordes were spoken of the lawe of Moyses therefore we were not able to fulfill it I answere first that that lawe could not be fulfilled by the only helpe of the same lawe without the further ayde of Gods grace Secondly that it was so burdensome and comberous by reason of the multitude of their Sacrifices Sacraments and Ceremonies that it could hardly be kept with the helpe of ordinary grace and in that sence it is said to be such a yoke as we were not able to beare Because thinges very hard to be donne are now and then called impossible Now that Iosue Ios 11.3 Reg. 14. Act. 13. 4. Reg. 23. Luke 1. Dauid Iosias Zachary Elizabeth and many others did fulfill all the lawe is recorded in holy Scripture Wherefore it is most manifest that it might be kept To will is in me but I finde not how to performe Rom. 7. If S. Paul could not performe that which he would how can others Answere He speakes there of auoyding al euil motions and temptations which he would willingly haue donne but he could not Marry he could well by the assistance of Gods grace subdue those prouocations to sinne and make them occasions of vertue and consequently keep all the commaundements not suffering those passions to leade him to the breach of any one of them The like answere we make vnto that objection that one of the ten commandements forbids vs to couet our neighbors goods his wife or seruants which as they say is impossible but we holde that it may be well donne vnderstanding the commaundement rightly which prohibiteth not to haue euill motions of couetuousnes and lechery but to yeelde our consent vnto them Now it is so possible for a man by Gods grace to refrayne his consent from such wicked temptations Libr. 10. conf c. 7. Iac. 3.2 1. Ioan. 1. that S. August thinketh it may be donne of a mortified vertuous man euen when he is a sleepe And testifieth of himselfe that waking he performed it Wee doe all offend in many thinges And if we say we haue no sinne we deceiue our selues But if we could obserue all the lawe we should offend in nothing nor haue any sinne ergo Answere I graunt that we offend in many thinges not because it is not possible to keepe them but for that we are fraile and easely ledde by the craft of the Diuell into many offences which we might auoyde if wee were so warie and watchfull as we ought to be againe although wee cannot keepe our selues from veniall offences yet may wee fulfill the lawe which is not transgressed and broken vnlesse we committe some mortall sinnes For veniall sinnes either for the smalnesse of the matter or want of consideration are not so opposite to the lawe as that they violate the reason and purport of it although they be somewhat disagreeing with it But of this matter more fully in some other place Lastly it may be objected that the way to heauen is straite the gate narrowe which is so true that it seemeth impossible to be kept by flesh and bloud but that which is impossible to men of themselues is made possible and easie too by the grace of God which made S. Paul to say I can doe all thinges in him that strengthneth and comformeth me Philip. 4. Psal 118 And the Prophet Dauid after thou O Lord hadest dilated my hart and with thy grace set it at liberty I did runne the waies of thy commaundements that is I did readely and willingly performe them Of the loving of GOD vvith all our hart c. shall be treated in the question of the perfection of justice Hauing nowe confuted all that is commonly proposed to proue the impossibility of keeping Gods commaundements let vs now see what we can say in proofe of the possibility of it First S. Paul is very playnlie for it Rom. 8. saying That which was impossible to the lawe in that is weakned by the flesh God sending his Sonne in the similitude of flesh of sinne damned sinne in the flesh that the iustification of the lawe might be fulfilled in vs who walke not according to the flesh but according vnto the spirit See how formally he teacheth that Christ dying to redeeme vs from sinne purchased vs grace to fulfill the law which before was impossible vnto our weake flesh Againe how farre S. Iohn was from that opinion of thinking Gods commaundements to be impossible may appeare by that Epistle cap. 5. lath 11. And his commaundements be not heauy Which is taken out of our Sauiours owne wordes My yoke is sweete and my burthen is light The reason of this is that although to our corrupt frailty they be very heauy Yet when the vertue of charity is powred into our hartes by the holy Ghost then
although perfect in itselfe so farre as mans capacity in this life doth permitte yet being compared vnto the state of justice which is in heauen it may be called imperfect not that this is not sufficient to defend vs from all formall transgression of Gods lawe but because it keepeth not vs sometimes from veniall sinne and hath not such a high degree of perfection as that hath De spir lit vlt. cap. S. Augustine hath the like discourse where he saith directly that it appertaines to the lesser justice of this life not to sinne So that we haue out of this oracle of Antiquity that many workes of a just man are without sinne To these reasons taken partly out of the Scriptures and partly out of the record of Antiquity let vs joyne one or two drawne from the absurdity of our aduersaries doctrine which teacheth euery good woorke of the righteous man to be infected with mortall sin Which being graunted it would followe necessarily that no good worke in the world were to be donne vnder paine of damnation thus No mortall sinne is to be donne vnder paine of damnation Rom. 6. for the wages of sinne is death but all good works are stayned with mortall sinne ergo no good worke is to be donne vnder paine of damnation It followeth secondly that euery man is bounde to sinne deadly For all men are bounde to performe the duties of the first and second table but euery performance of any dutie is necessary linked with some mortall sinne therefore euery man is bounde to committe many mortall sinnes and consequently to be damned These are holy and comfortable conclusions yet inseparable companions if not sworne brethren of the Protestants doctrine Now let vs heare what Arguments they bring against this Catholike verity THAT GOOD WORKES BE FREE FROM SINNE FIRST they alleadge these words Enter not O Lord Psal 141. into iudgement with thy seruāt because no liuing creature shal be iustified in thy sight If none can be justified before God it seemes that none of their works are just in his sight Answere There are two common expositions of this place among the auncient Fathers both true but far from the Protestants purpose The former is S. Augustines S. Hieromes De perfect iustitie Epistol ad Otesiph S. Gregories in his Commentaries vpon that place who say that no creature ordinarily liueth without many veniall sinnes for the which in justice they may be punished sharply either in this life or else afterward in Purgatory Wherefore the best men doe very prouidently pray vnto God not to deale with them according vnto their deserts for if he should so doe they cannot be justified and cleared from many veniall faultes And therefore they must all craue pardon for these faultes or else endure Gods judgements for them before they can attayne vnto the reward of their good deedes The second exposition is more ordinary with all the best writers vpon the Psalmes as S. Hilary S. Hierome S. Arnobius S. Euthimius and others Li. ad Crosium c. 10. Lib. 9. moral cap. 1. Which is also S. Augustines S. Gregory All these say that mans justice in comparison of the justice of God will seeme to be no justice at all and so take these words No creature neither man nor Angell shall be iustified in thy sight that is if his justice appeare before thine and be compared to it For as the starres be bright in themselues shine also goodly in a cleare night yet in the presence of the glittering sun beames they appeare not at all euen so mans justice although considered by it selfe it be great and perfect in his kind yet set in the sight and presence of Gods justice it vanisheth away and is not to be seene This exposition is taken out of Iob where he saith Iob. 9. I know truly it is euen so that no man compared to God shall be iustified Take the wordes of the Psalme in whether sence you list that either we haue many veniall faultes for which we cannot be justified in Gods sight or else that in the sight of Gods most bright justice ours will not appeare at all it cannot bee thereof justly concluded that euery worke of the righteous man is stayned with sinne And consequently the place is not to purpose Esay 64. One other ordinarie hackney of theirs is that out of the Prophet All our righteousnes is as a menstruous or defiled cloath The which I haue already ridde to death in the beginning of the question of justification where it was alledged The answere is briefly that the Prophet praying for the sinnes of the people speaketh in the person of the sinnefull Such as the common sort of them were who had more sinnes then good workes and so their righteousnes was like vnto a spotted and stayned cloath Now this disproueth not but that their good workes although but fewe yet were free for all spottes of iniquity it onely proueth that with their fewe good they had a great number or euill which defiled their righteousnes and made it like a stayned cloath 3. There is not a man who doth not sinne And blessed is the man whose sinnes be not imputed to him And such like I answere that the best men sinne venially and are happy when those their sinnes be pardoned but all this is cleane besides this question where it is onely enquired whether the good workes that the just doe be free from sinne and not whether they at other times doe sinne at the least venially This is all which M. PERKIN'S here and there objecteth against this matter but because some others doe alleadge also some darke places out of the fathers I thinke it not amisse to solue them here together S. Cyprian saith That the beseiged minde of man can hardly resist all assaults of the enemie for when couetuousnes is ouerthrowen vp starts lechery and so forth Answere All this is true that the life of man is a perpetuall warefare yet man assisted with the grace of God may performe it most valiantly and neuer take any mortall wound of the enemies although through his owne frailty he may be sometimes foyled Dial. 1. cap. Pelag. S. Hierome affirmeth That then we are iust when we confesse our selues to be sinners Answere That all just men confesse themselues to sinne venially but neither of these places come neare the point in question that not one good deede of the just man is without some spot or stayne of sinne Epis 29. S. Augustine hath these wordes Most perfect charity which cannot be increased is to be found in no man in this life and as long as it may be increased that which is lesse then it ought to be is faulty of which fault it proceedeth that there is no man who doth good and doeth not sinne All this we graunt to be true that no man hath so perfect charity in this life but that sometimes he doth lesse then he
answere is the most extrauagant of all the rest as being furthest off from the true sence of the Scripture examine any one of the places and a babe may discouer the incongruity of it Namely Christ saith that great is their reward who are reuiled and persecuted for his sake Assigning the reward vnto their constant bearing and enduring of tribulation for Gods sake and not to his owne merittes imputed and if you desire a formall sentence fitting this purpose take this 1. Cor. 3 Euery man shall receiue his reward according vnto his owne proper labour And not according to Christs merittes imputed vnto him So a doer of the worke shall be blessed in his deede And not in the imputation of an others deede Iacob 1. In stead of our second reason blindly proposed by M. PERKINS I will confirme the first with such textes of Holy write as specifie playnelie our good workes to be the cause of eternall life Math. 25 Come vnto me yee blessed of my father possesse a Kingdome prepared for you And why so For when I was hungry yee gaue me meate And so forth the like is in the same Chapter of the seruants who imployed well their talentes for their Lord said vnto them Because you haue beene faithfull in fewe thinges I will place you ouer many And many such like where good workes donne by the parties themselues are expresly said to be the very cause why God rewardeth them with the Kingdome of heauen Therefore he must needes be holden for a very wrangler that doth seeke to peruert such euident speeches and would make the simple beleeue that the cause there formally specified is not to be taken for the cause but doth onely signifie an order of thinges But if any desire besides the euidence of the text to see howe the auncient Fathers take it Let him reade Saint Augustine Where he thus briefly handleth this text Come yee blessed of my Father In psal 49 receiue What shall we receiue A Kingdome For what cause Because I was hungry and you gaue me meate c. Of the reall imputation of Christs merittes there vvas no tydinges in those dayes And that iuditious Doctor found that good workes was the cause of receiuing the Kingdome of heauen Here by the way Master PERKINS redoubleth that common slaunder of theirs that we take away a part of Christs mediation For saith he if Christs merittes were sufficient what neede ours It hath beene often told them but they will neuer learne to vnderstand it I will yet once againe repeate it We hold our Sauiours merits to be of infinite value and to haue deserued of God all the graces and blessinges which hath or shall be bestowed vpon all men from the beginning of the world vnto the end of it yet his diuine will and order is that all men of discretion hauing freely receiued grace from him doe meritte that crowne of glory which is prepared for them not to supply the want of his merittes which are inestimable but being members of his misticall body he would haue vs also like vnto himselfe in this point of meriting and further desirous to trayne vs vp in all good works he best knewe that there could be no better spur to pricke our dull nature forward then to ordayne and propose such heauenly rewardes vnto all them that would diligently endeuour to deserue them The man seemes to be much ignorant in the matter of Christes mediation I will therefore helpe him a little It consisteth in reconciling man to God which he performed by paying the ransome of our sinnes in purchasing vs Gods fauour and in ordayning meanes how all mankinde might attayne to eternall life in the two first poynts we doe for the most part agree to witte that our sinnes are freely pardoned through Christes passion and that we are as freely justified and receiued first into Gods grace and fauour although we require other preparation then they doe yet we as fully deny any merit of ours to be cause of either as they doe Marry about the meanes of attayning to heauen we differ altogether for they say that God requires no justice in vs nor merit at all on our partes but only the disposition of faith to lay holde on Christes righteousnes and merittes but we say that Christes righteousnes and merit are incommunicable vnto any meere creature but that through his merittes God doth powre into euery true Christian a particular justice whereby he is sanctified and made able to doe good workes and to merit eternall life Which ability we receiuing of Gods free gift through Christes merits doth much more magnifie both Gods grace and Christes merittes for the greater that the gift is the greater is the glory of the giuer And to argue that to be a derogation vnto his mediation and merits whith he hath appoynted to be very instrument of applying the vertue of them to vs is indeede vnder colour of magnifying Christs merittes to vndermine and blowe out all the vertue of them But saies M. PERKINS what should we talke of our merittes who for one good worke we doe committe many bad which deface our merits if we had any True it is as it was once before said that euery mortall sinne blotteth out all former justice and merit but by repentance both are recouered againe but must we not speake of any good because we may happe to doe euill that is a faire perswasion and well worthy a wise man Let vs to our third Argument God hath by couenant and promise bound himselfe to reward our workes with life euerlasting Therefore good workes doe in justice deserue it for faithfull promise maketh due debt Math. 20. The couenant is plainely set downe where God in the person of an housholder agreeth with his workmen for a penny a day that is to giue them life euerlasting for trauayling in his seruice during their life time as all auncient interpretours expound it Whereupon Saint Paul inferreth Heb. 6. that God should be vnjust if he should forgette their workes who suffered persecution for him 2. Thes 1. And saith If it be just with God to render tribulation to them that persecute you and to such as are persecuted rest with vs Vpon the same ground S. Hierome saith Li. 2. cont Iouin c. 2. Great truly were the iniustice of God if he did only punish euill workes and would not as well receiue good workes To all these and much more such like M. PERKINS answereth that couenant for workes was in the olde Testament but in the newe the couenant is made with the workman not with the worke Reply All that I cited in this Argument is out of the newe Testament where expresse couenant is made for working and workes as you haue heard And as it was said in the olde lawe Math 19. Doe these thinges and thou shalt liue so is it said in the newe If thou wilt enter into life keepe the
vine-yard and so there was some desart on their part and the seruants were rewarded Mat. 25. because they imployed their talents well and in this very place S. Paul reckoneth vp his good seruices for which the just judge would render him a crowne of justice and therefore the justice is not only in respect of Gods promise And if you will not beleeue me prouing that I say out of the very text rather then M. PERKINS on his bare word let S. Augustine be arbitrator betweene vs who most deepely considereth of euery worde in this sentence Let vs heare saith he the Apostle speaking Li. 50. hom Hom. 4. when he approached neare vnto his passion I haue quoth he fought a good fight I haue accomplished my course I haue kept the faith concerning the rest there is laide vp for me a crowne of iustice which our Lord will render vnto me in that day a iust iudge And not only to meet but to them also that loue his comming He saith that our Lord a iust iudge will render vnto him a crowne he therefore doth owe it and as a iust iudge will pay it For the worke being regarded the rewarde cannot be denyed I haue fought a good fight is a worke I haue accomplished my course is a worke I haue kept the faith is a worke There is laide vp for me a crowne of iustice this is the rewarde So that you see most clearly by this most learned fathers judgement that the reward is due for the worke sake and not onely for the promise of God See him vpon that verse of the Psalme I will sing vnto thee O Lord Psal 100. mercy and iudgement Where he concludes that God in judgement will out of his justice crowne those good workes which he of mercy had giuen grace to doe And that the reader may vnderstand that not onely Saint Augustine doth so confidently teach this doctrine of merittes which M. PERKINS blushed not to tearme the inuention of Satan I will fold vp this question with some testimonies of the most auncient and best Authours Epist ad Roman S. Ignatius the Apostles auditour saith Giue me leaue to become the foode of beastes that I may by that meanes meritte and winne God Apolog. 2. â—ntemed Iustine a glorious Martir of the next age hath these wordes speaking in the name of all Christians We thinke that men who by workes haue shewed them selues worthy of the will and counsaile of God shall by their merittes liue and raigne with him free from all corruption and perturbation Lib. 4. con â—erel c 72. S. Ireneus saith We eesteme that crowne to be pretious which is gotten by combate and suffering for Gods sake Ora in iniâ—ium prou Li de Spir. â—ancto c. 24 S. Basil All we that walke the way of the Gospell as Marchants doe buy gette the possession of heauenly thinges by the workes of the commaundements A man is saued by workes of iustice Serm. de eleemos â—nsine S. Cyprian If the day of our returne shall finde vs vnloaden swift and running in the race of workes our Lord will not faile to reward our merittes He will giue for workes to those that winne in peace a white crowne and for Martirdome in persecution he will redouble vnto them a purple crowne Câ—n. 5. in Mâ—th S. Hilarie The Kingdome of heauen is the hier and reward of them that liue well and perfectly Lib. 1. de offic c. 15. S. Ambrose Is it not euident that there remayneth after this life either reward for merittes or punishment S. Hierome Now after baptisme it appertayneth to our trauails according vnto the diuersity of vertue to prepare for vs different rewardes Serm. 68. â—n Cant. S. Bernard Prouide that thou haue merittes for the want of them is a pernitious pouertie Briefly that this was the vniuersall Doctrine of all good Christians aboue a thousand yeare past is declared in the Councell of Aransicane Reward is debt vnto good workes Can 18. if they be done but grace which was not debt goeth before that they may be done These testimonies of the most auncient and best learned Christians may suffice to batter the brasen forehead of them that affirme the Doctrine of merittes to be a Satannicall inuention and to settle al them that haue care of their saluation in the most pure doctrine of the Catholike Church CHAPTER 6. OF SATISFACTION MASTER PERKINS Acknowledgeth first ciuill Satisfaction Pag. 117 that is a recompence for iniuries or damages any way donne to our neighbour such as the good Publican Zacheus practised who restored fourfold the thinges gotten by extorsion and deceite This is Luc. 19. wittily acknowledged by him but litle exercised among ProtestaÌ„ts for where the Sacrament of Confession is wanting there men vse very seldome to recompence so much as onefold for their extorsion bribes vsury and other crafty ouer-reaching of their neighbours But of this kinde of Satisfaction which we commonly call restitution we are not here to treate nor of that publicke penance Which for notorious crimes is done openly but of such priuate penance which is either enjoyned by the confessor or voluntarily vndertaken by the penitent or else sent by Gods visitation to purge vs from that temporall payne which for sinnes past and pardoned we are to endure either in this life or in purgatorie if we die before we haue fully satisfied here M. PERKINS in his third conclusion decreeth very solemnely That no man can be saued vnlesse he made a perfect satisfaction vnto the iustice of God for all his sinnes Yet in the explication of the difference betweene vs defineth as peremptorily that no man is to satisfie for any one of all his sinnes or for any temporall payne due to them Which be flat contradictory propositions and therefore the one of them must needes be false But such odde broken rubbish doth he commonly cast into the ground worke of his questions and thereupon raiseth the tottering building of his newe doctrine and lets not like a blinde man to make an out cry that in this matter the Papists erre in the very foundation and life of religion Which in his first argument he goes about to proue thus Imperfect satisfaction is no satisfaction at all But the Papists make Christs satisfaction imperfect in that they doe thereunto adde a supply of humane satisfaction ergo they make it no satisfaction at all Answere This is a substantiall argument to raise the cry vpon which hath both propositions false The first is childish for he that satisfieth for halfe his debts or for any part of them makes some satisfaction which satisfaction is vnperfect and yet cannot be called no satisfaction at all as euery child may see His second is as vntrue but mans satisfaction is not to supply the want of Christs satisfaction but to apply it to vs as Master PERKINS saith his faith doth to them and to fulfill
worlde there will remaine no compunction or satisfaction It is easie to answere without the helpe of any newe edition For it will he too late then to repent and so there is no place lest to compunction that is contrition of hart neither consequently to confession or satisfaction as if he had said before we goe out of this worlde there is place for both compunction and satisfaction and so that place is rather for vs. Trem. in Esa Now to Chrysostome who saith That God so blotteth out our sinnes that there remaynes no print of them which thing befalles not the body for when it is healed there remayneth a skarre but when God exempteth from punishment he giues thee iustice All this is most true and much against M. PERKINS doctrine of the infection of originall sinne but nothing touching satisfaction for we holde that the soule of a sinner when he commeth to be justified is washed whiter then snowe so that there is no stayne or print left in it of the filth of sinne It is also freed from all eternall punishment but not from some temporall Now gentle Reader prepare thy selfe to beholde a proper peece of cousonage Luke 22. Ambrose saith I reade of Peters teares but I reade not of his satisfaction The colour of the craft lyeth in the ambiguity of this worde Satisfaction which is not alwayes taken for the penance donne to satisfie for the former fault But is sometime vsed for the defence Act. 24.10 and excuse of the fact So speaketh S. Paul Bono animo pro me satisfaciam with good courage I will answere in defence of my selfe or giue you satisfaction 1. Pet. 3. in like manner Ready alwaies to satisfie euery one that asketh you a reason of that hope which is in you In this sence doth S. Ambrose vse the word as is most plainely to be seene to them that reade the place and conferre it with the very like of his Lib. 10. in Luc. I finde not saith he what Peter said but I finde that he wept I reade his teares but I reade not his satisfaction but that which cannot be defended may be washed away So that nothing is more manifest then that satisfaction in this and the like places is taken for defence and excuse of his fault which Peter vsed not but sought by teares and bitter weeping to satisfie in part for it for this bewayling of our sinnes is one speciall kinde of satisfaction as S. Ambrose testifieth saying That he who doth penance Libr. 2. de penit ca. 5. must with teares wash away his sinnes The other place cited out of S. Ambrose de bono mortis let vs adore Christ that he may say vnto vs feare not thy sinnes nor the waues of worldly sufferinges I haue remission of sinnes is rather for vs then against vs for if by adoring and seruing of God we may be put out of feare of our sinnes and the punishment of them then doth it followe that prayers and such like seruice of Christ doth acquit vs of sinne and satisfie for the paine due to them Hierome saith The sinne that is couered is not seene not being seene In psal 31. it is not imputed not being imputed it is not punished Answere To witte with hell fire which is the due punishment of such mortall sinne whereof he speaketh or sinne may be said to be couered when not only the fault is pardoned but all punishment also due vnto it is fully paide So doth S. Ambrose take that worde couered saying Libr. 2. de penit ca. 5. The Prophet calleth both them blessed as well him whose iniquities is forgiuen in Baptisme as him whose sinnes are couered with good workes For he that doth penance must not only wash away his sinnes with teares but also with better workes couer his former sins that they be not imputed vnto him Now we must backe againe vnto Chrysostome belike he had forgotten this when he cited the other or else this was reserued to strike it dead He saith Some men endure punishment in this life and in the life to come Hom. 44. sup Math. others in this life alone others alone in the life to come other neither in this nor in the life to come there alone as diuers here alone the incestuous Corinthian neither here nor there as the Apostles and Prophets as also Iob and the rest of this kinde for they endured no sufferings for punishment but that they might be knowne to bee conquerours of the fight Answere Such excellent holy personages sufferinges as are mentioned in the Scriptures were not for their sinnes for they committed but ordinary light offences for which their ordinary deuotions satisfied abundantly the great persecutions which they endured were first to manifest the vertue and power of God that made such fraile creatures so inuincible then to daunt the aduersaries of his truth and with all to animate and encourage his followers Finally that they like conquerours triumphing ouer all the torments of this life might enter into possession of a greater reward in the kingdome of heauen All this is good doctrine but nothing against satisfaction that their surpassing suffering were not for their owne sinnes and thus much in answere vnto M. PERKINS Arguments against satisfaction Now to the reasons which he produceth for it And albeit he like an euill master of the campe rang our Arguments out of order Li. 3. instit cap. 4. num 29. placing that in the fore-front of our side vvhich Caluin presseth out against vs yet will I admitte of it rather then breake his order Leui. 4.5.6 1. Moyses according to Gods commaundement prescribed seuerall sacrifices for the sinnes of seuerall persons and ordeyned that they should be of greater and lesser prices according vnto the diuersity of the sinnes Whence we argue thus These mens faultes vpon their true repentance joyned with faith and hope in CHRIST to come were pardoned Therefore their charges in buying of sacrifices to bee offered for them their paines and prayers in assisting during the time of the sacrifice being painefull vvorkes donne to appease GODS justice were vvorkes of satisfaction M. PERKINS answereth many thinges as men doe commonly when they cannot well tell what to say directly to the purpose First that those sacrifices were tipes of Christes suffering on the crosse what is this to the purpose Secondly that those sacrifices were satisfactions to the congregation and what needed that when they had offended God only and not the congregation as in many offences it happeneth Againe if satisfaction must be giuen to the congregation how much more reason is it that it be made to God Reade those Chapters and you shall finde that they were principally made to obtayne remission of God as these wordes also doe witnesse Leuit. 4. vers 20. And vpon that sacrifice the sinne shall be forgiuen them So that sacrifices were to satisfie God who thereupon forgaue the sinne and
the fault the party is satisfied in justice and when he that hath offended doth abide such punishment as the grieuousnes of his offence did require there is both due correction of the offendour and due satisfaction vnto the party offended M. PERKINS finally flieth vnto his old shift of imputatiue satisfaction that forsooth our sufferinges doe not satisfie but the party punished by faith layeth hold on the satisfaction of the Messias and testifie the same by their humiliation and repentance Reply As we first graunt that all satisfaction hath his vertue from the grace of God dwelling in vs which is giuen vs for Christs sake so to say that Christs satisfaction taketh away all other satisfaction is just to begge the principall point in question and therefore an old triuants tricke to giue that a finall answere which was set in the beginning to be debated looke vpon the forenamed example of the Niniuites of whome it is not certayne that they had any expresse knowledge of the Messias and therefore were farre enough off from laying hold on his satisfaction But most certayne and euident it is in the text that God vpon the contemplation of their workes of penance tooke compassion on them and was satisfied as by turning away the threatned subuertion is most manifest Our fift reason Daniell giueth this counsaile to Nabuchodonosor Daniell 4. Redeeme thy sinnes with almes and thy offences with mercy on the poore If by such good deedes our sinnes may be redeemed as Holy write doth testifie then it followeth that such workes yeelde a sufficient satisfaction for them for redemption signifieth a full contentment of the party offended as well as satisfaction M. PERKINS answereth The skilfull in the Caldey teach that the word importeth rather a breaking off then redeeming Reply To Authours in the aire without any pressing of the propriety of the word no answere can be giuen but let vs admitte that it be broken off â—iâ— sinne not being couetuousnes but pride and lacke of acknowledging all Kingdomes to depend vpon God as the text it selfe doth specifie To breake off this sinne by almes and compassion of the poore is nothing els but by such workes of charity in some sort to satisfie Gods justice there to moue him to take compassion of him And that by almes deedes we are cleansed from our sinnes our Sauiour himselfe doth teach saying Luc. 11. Giue almes and behold all thinges are cleane vnto you Our sixt Bring forth the worthy fruits of penance Math. 3. Luc 3. That is doe such workes as become them who are penitent Which as Saint Chrysostome expoundeth are He that hath stolen away another mans goodes Hom. 10. in Math. let him nowe giue of his owne he that hath committed fornication let him abstayne from the lawfull company of his owne wife and so forth Recompensing the workes of sinne with the contrary workes of vertue Hom. 10 in Euang. In Psal 4. The same exposition giueth Saint Gregory and to omitte all others venerable Bede interpreteth them thus Mortifie your sinnes by doeing the worthy fruits of penance to witte by afflicting your selues so much for euery offence as worthy penance doth require which will be a sacrifice of iustice that is a most iust sacrifice To this M. PERKINS answereth that this text is absurd for the word repent signifieth onely chaunge your mindes from sinne to God and testifie it by good workes Reply His answere is most absurd for we argue out of these wordes Worthy fruits of penance And he answereth to the word going before repent which we vse not against them and for his glose or testifying our repentance is sufficiently confuted by the Fathers before alleadged And S. Iohn expresly maketh them the meanes to escape the wrath of God saying that the Axe was set to the roote of the Tree and vnlesse by worthy fruits of penance they appeased God they should be cut vp and cast into hell fire and seemeth to confute the laying hold on Christs satisfaction by faith saying it will not helpe you to say that yee are the Sonnes of Abraham who was Father of all true beleeuers as much as if he had said trust not to your faith hand off yee generation of vipers For notwithstanding yee be the Sonnes of the faithfull vnlesse ye amend your liues and for the euill workes which yee haue donne heretofore make recompence and satisfie the justice of God with good yee shall be cast into hell fire 2 Cor. 7.10 The 7. objection with M. PERKINS Paul setteth downe sundry fruits of repentance whereof one is reuenge whereby repentant persons punish themselues to satisfie Gods iustice for the temporall punishment of their sinnes M. PERKINS answereth A repentant sinner must take vengeance of himselfe and that is to vse all meanes to subdue the corruption of nature and to bridle carnall affections which kinde of actions are restraynements properly but no punishments directed against the sinne but not against the person Reply I neuer saw any writer so contradict himselfe and so dull that he doth not vnderstand his owne wordes If this subdueing of our corrupt nature be restraynements onely from sinne hereafter and not also punishments of sinne past how then doth the repentant sinner take vengeance of him selfe which you affirme that he must doe Reuenge as euery simple body knoweth is the requitall of euill past We graunt that all satisfaction is directed against sinne and not against the person but for the great good of the man albeit that for a season it may afflict both his body and minde too as Saint Paules former Epistle did the Corinthians but this sorrowe being according vnto God doth much benefit the person as the Apostle declareth For besides this reuenge taken on himselfe to appease Gods wrath it breedeth as it is in the text following in our corrupt nature that loueth not such chastisement A feare to returne to sinne least it be againe punished for where there is no feare of paynes and much pleasure thither our corruption will runne headlong It sturreth vp also in vs Indignation against sinne and all the wicked instruments of it A defence and clearing of our selues with the honester sort And an emulation and desire to flie as farre from sinne as other our equals and consequently A loue of vertue and honest life which freeth vs from that sorrowe and all other troublesome passions all which are playnelie gathered out of the same text of Saint Paul Lastly sayeth M. PERKINS They make three workes of satisfaction Prayer Fasting and Almesdeedes For the first it is meere foolishnesse to thinke that a man by prayer can satisfie for his sinnes it is all one as if you had said that a begger by asking an almes can deserue the almes or a debtor by requesting his creditor to pardon his debt should thereby pay his debt That Prayer doth appease Gods justice and obtayne pardon God him selfe is witnes saying Call vpon mee in the
abuse of man REPLIE To begin with his latter words because I must stand vpon the former Is the Scripture falsely tearmed matter of strife because it is not so of his owne nature why then is CHRIST truely called the stone of offence or no to them that beleeue not S. PETER sayeth Yes * 1. Pet. 2. No sayeth M. P. because that commeth not of Christ but of themselues But good Sir Christ is truely tearmed a stone of offence and the Scripture matter of strife albeit there be no cause in them of those faults but because it so falleth out by the malice of men The question is not wherefore it is so called but whether it be so called or no truely That which truely is may bee so called truely But the Scripture truely is matter of great contention euery obstinate Heretike vnderstanding them according to his owne fantasie and therefore may truely be so tearmed although it bee not the cause of contention in it selfe but written to take away all contention But to the capitall matter these three rules gathered out of Saint AVGVSTINE be good directions whereby sober and sound wits may much profite in studie of diuinitie if they neglect not other ordinarie helpes of good instructiors and learned Comentaries But to affirme that euerie Christian may by these meanes be inabled to iudge which is the true sense of any doubtfull or hard text is extreame rashnesse and meere folly S. AVGVSTINE himselfe well conuersant in these rules indued with a most happie wit and yet much bettered with the excellent knowledge of all the liberall Sciences yet he hauing most diligently studied the Holie Scriptures for more than thirtie yeares with the helpe also of the best Comentaries he could get and counsell of the most excusit yet he ingeniouslie confesseth That there were more places of Scripture that after all his studie he vnderstood not then which he did vnderstand * Ep. 119. cap. 21. And shall euery simple man furnished only with M. P. his three rules of not twise three lynes be able to dissolue any difficultie in them whatsoeuer Why doe the Lutherans to omit all former Heretiks vnderstand them in one sort the Caluenists after an other The Anabaptists a third way and so of other sects And in our owne Countrey how commeth it to passe that the Protestants finde one thing in the holy Scriptures the Puritans almost the cleane contrarie Why I say is there so great bitter and endlesse contention among brothers of the same spirit about the sense and meaning of Gods word If euery one might by the aide of those triuiall notes readily disclose all difficulties and assuredly boult out the certaine trueth of them It cannot be but most euident to men of any iudgement that the Scripture it selfe can neuer end any doubtful controuersie without there be admitted some certaine Iudge to declare what is the true meaning of it And it cannot but redound to the dishonour of our blessed Sauiour to say that he hath left a matter of such importance at randome and hath not prouided for his seruants an assured meane to attaine to the true vnderstanding of it If in matters of Temporal justice it should be permitted to euery contentious smatterer in the Lawe to expound and conster the groundes of the Lawe and statutes as it should seeme fittest in his wisedome and not be bounde to stande to the sentence and declaration of the Iudge what iniquitie should not be Lawe or when should there be any ende of any hard matter one Lawyer defending one part an other the other One counseller assuring on his certaine knowledge one partie to haue the right an other as certainely auerring not that but the contrarie to be Law both alleadging for their warrant some texts of Law What end and pacification of the parties could be deuised vnlesse the decision of the controuersie be committed vnto the definitiue sentence of some who should declare whether counsellor had argued justly and according to the true meaning of the Lawe none at all but bloudy debate and perpetuall conflict each persuing to get or keepe by force of armes that which his learned counsell auouched to be his owne To auoyde then such garboyles and intestiue contention there was neuer yet any Law-maker so simple but appoynted some gouernour and Iudge who should see the due obseruation of his Lawes and determine all doubts that might arise about the letter and exposition of the Law who is therefore called the quicke and liuely lawe and shall we Christians thinke that our diuine Law-maker who in wisdome care and prouidence surmounted all others more than the heauens do the earth hath left his golden lawes at randome to be interpreted as it should seeme best vnto euerie one pretending some hidden knowledge from we know not what spirit no no It cannot be once imagined without too too great derogation vnto the soueraigne prudence of the Sonne of God In the Olde Testament which was but a state of bondage and as it were an introduction to the Newe yet was there one appoynted vnto whome they were commanded to repaire for the resolution of all doubtfull cases concerning the Lawe yea and bound were they vnder paine of death to stande to his determination and shall wee bee so simple as to suffer our selues to bee perswaded that in the glorious state of the Gospell plotted and framed by the wisdome of God himselfe worse order should bee taken for this high poynte of the true vnderstanding of the Holy Gospel it self being the life and soule of all the rest Giue mee leaue gentle Reader to stay some-what longer in this matter because there is nothing of more importance and it is not handled any where else in all this Booke Considder then with your selfe that our Coelestiall Law-maker gaue his Lawe not written in Inke and Paper but in the hearts of his moste faithfull subjectes endowīng them with the blessed spirite of trueth * Ierem. 31 2 Cor 3. and with a moste diligent care of instructing others * Ioh. 16. that all their posteritie might learne of them all the poynts of Christian doctrine and giue credit to them aswell for the written as vnwritten worde and more for the true meaning of the worde than for the word it selfe These and their true successors be liuely Oracles of the true and liuing God then must wee consult in all doubtfull questions of Religion and submit our selues wholy to their decree S. PAVL that vessell of election may serue vs for a singuler modell and patterne of the whole who hauing receiued the true knowledge of the Gospel frō God yet went vp to Ierusalem with BARNABY to conferre with the chiefe Apostles the Gospel which he preached least perhaps he might runne in vaine and had runne as in expresse wordes he witnesseth himselfe * Gal. 2 Vpon which fact and words of S. PAVL the auncient Fathers do gather that the faithful would not haue
of God whereby he accounteth and esteemeth that righteousnes which is in Christ as the righteousnes of that sinner which beleeueth in him By Christs righteousnes we are to vnderstand two thinges first his sufferings specially in his death and passion secondly his obedience in fulfilling the lawe both which goe together for Christ in suffering obeyed and obeying suffered And the very shedding of his bloud to which our saluation is ascribed must not onely be considered as it is passiue that is a suffering but also as it is actiue that is an obedience in which he shewed his exceeding loue both to his father and vs and thus fulfilled the lawe for vs. 3. Rule That iustification is from Gods mercies and grace procured onely by the merite of Christ 4. Rule That man is iustified by faith alone because faith is that alone instrument created in the hart by the Holy Ghost whereby a sinner laieth holde of Christs righteousnes and applies the same to him selfe There is neither hope nor loue nor any other grace of God within man that can doe this but faith alone now of the Doctrine of the Roman Church Because M. PERKINS settes not downe well the Catholikes opinion I will helpe him out both with the preparation and justification it selfe and that taken out of the Councel of Trent Where the very wordes concerning preparation are these Sess 6. c. 6. Men are prepared and disposed to this iustice when being stirred vp and helped by Gods grace they conceiuing faith by hearing are freely moued towardes God beleeuing those thinges to be true which God doth reueale and promise â—â—â—â—ely that he of his grace doth iustifie a sinner through the redemption that is in CHRIST IESVS And when knowledging them selues to be sinners through the feare of Gods iudgementes they turne them selues to consider the mercie of God are lifted vp into hope trusting that God will be mercifull vnto them for Christs sake and beginning to loue him as the fountayne of all iustice are there by moued with hatred and detestation of all sinnes Finally they determine to receiue baptisme to beginne a new life and to keepe all Christs commaundements After this disposition or preparation followeth Iustification and for that euery thing is best knowne by the causes of it all the causes of Iustification are deliuered by the Councell in the next Chapter which briefly are these The finall cause of the Iustification of a sinner is the glorie of God the glory of Christ and mans owne iustification the efficient is God the meritorious CHRIST IESVS Passions the instrumentall is the Sacrament of Baptisme the onlie formall cause is inherent iustice that is Faith Hope and Charity with the other giftes of the Holy Ghost powred into a mans soule at that instant of iustification Of the iustification by faith and the second iustification shall be spoken in their places So that we agree in this point that iustification commeth of the free grace of God through his infinite mercies and the merits of our Sauiours Passion and that all sinnes when a man is justified be pardoned him The point of difference is this that the Protestants hold that Christs Passion and obedience imputed vnto vs becommeth our righteousnes for the wordes of justice and justification they seldome vse and not any righteousnes which is in our selues The Catholikes affirme that those vertues powred into our soules speaking of the formall cause of iustification is our iustice and that through that a man is iustified in Gods sight and accepted to life euerlasting Although as you haue seene before we hold that God of his meere mercie through the merits of CHRIST IESVS our Sauiour hath freely bestowed that iustice on vs. Note that M. PERKINS comes to short in his second rule when he attributeth the merits of Christs suffringes to obedience whereas obedience if it had beene without charity would haue merited nothing at Gods handes And whereas M. PERKINS doth say that therein we raze the foundation that is as he interpreteth it in his preface we make Christ a Pseudochrist we auerre that herein we doe much more magnifie Christ then they doe for they take Christs merits to be so meane that they doe but euen serue the turne to deface sinne and make men worthie of the joyes of heauen Nay it doth not serue the turne but only that God doth not impute sinne vnto vs. We contrarywise doe so highly esteeme of our Sauiours inestimable merits that we hold them wel able to purchase at Gods handes a farre inferiour justice and such merits as mortall men are capable of and to them doe giue such force and value that they make a man just before God and worthy of the Kingdome of heauen as shall be proued Againe they doe great iniury to Gods goodnes wisedome and justice in their justification for they teach that inward justice or sanctification is not necessary to justification Yea their Ring-leader Luther saith That the iustified can by no sinnes whatsoeuer except he refuse to beleeue lose their saluation Wherein first they make their righteous man Like as our Sauiour speaketh to sepulchers whited on the out side with an imputed justice but within full of iniquity and disorder Then the wisdome of GOD must either not discouer this masse of iniquity or his goodnesse abide it or his justice either wipe it away or punish it But say they he seeth it well enough but couereth it with the mantle of Christs righteousnesse Why can any thing be hid from his sight it is madnesse to thinke it And why doth he not for Christes sake deface it and wipe it cleane away and adorne with his grace that soule whome he for his sonnes sake loueth and make it worthy of his loue and kingdome What is it because Christ hath not deserued it So to say were to derogate from the infinite value of his merits Or is it for that God cannot make such justice in a pure man as may be worthy of his loue and his kingdome And this were to deny Gods power in a matter that can be donne as we confesse that such vertue was in our first father Adam in state of innocencie And M. PERKINS seemes to graunt Pag. 77. That man in this life at his last gaspe may haue such righteousnesse If then we had no other reason for vs but that our justification doth more exalt the power and goodnes of God more magnifie the value of Christs merits and bringeth greater dignity vnto men our doctrine were much better to be liked then our aduersaries who cannot alleage one expresse sentence either out of holy Scriptures or auncient Fathers teaching the imputation of Christs righteousnesse vnto vs to be our justification as shall be seene in the reasons following and doe much abase both Christs merits and Gods power wisdome and goodnesse Now to their reasons M. PERKINS first reason is this That which must be our righteousnesse before God must satisfie the iustice of