sinnes if God should strictly in iustice examine it speaker D. B. P. See him vpon that verse of the Psalme J vvill sing vnto thee O Lord mercy and iudgement Where he concludes that God in iudgement will on t of his iustice crowne those good workes which he of mercy had giuen grace to doe speaker A. W. We doe wholy subscribe to S. Austin That God cannot but reward our workes because of his promise and because they are such for the substance of them as he hath enioyned And so as I haue said often in generall iustice they that doe well must haue well But we adde hereunto first that these works did not by their due worth wring this promise from God as if he had been vniust vnlesse he had made it Which must haue been if they be truly and wholy such merits that euerlasting life is necessarily due to them as wages Secondly the promise being made we say further that none of our works are so exactly performed according to the rule of Gods iustice but that hee might iustly denie vs the reward promised Thirdly we affirme that it is not euerlasting life or the kingdome of heauen properly taken which God hath promised and owes to our workes but onely the measure of glorie in heauen The kingdome is due to vs as an inheritance by the right of sonnes the diuers measure of glorie is met out to euery one according to his workes and for his workes yet not vpon their desert but vpon Gods gratious promise and mercifull acceptance pardoning our sinnes and rewarding vs aboue our deserts speaker D. B. P. And that the reader may vnderstand that not only S. Augustine doth so confidently teach this doctrine of merits which M. Perkins blushed not to tearme the inuention of Satan I will fold vp this question vvith some testimonies of the most auncient and best Authours speaker A. W. Saint Ignatius the Apostles auditour saith Giue me leaue to become the foode of beastes that I may by that meanes merit and vvinne God For answer to the testimonies of the ancient writers we must remember that to merit doth signifie in them to worke and to obtaine and that very commonly and in like sort merits are ordinarily taken for good works Beside their testimonies for the most part intreat of reward not of wages and we deny not that God will reward euery least good worke of his children Now to the seuerall allegations we may easily obserue in this Ignatius that oueruehement desire of martyrdom that caryed away very many as it appeares by Gregory Nazianzen who commends Basils father because he had no such zeale without knowledge and condemnes though not by name this counterfaite Ignatius who is so hot vpon martyrdom that he sayeth he will prouoke the wild beasts to teare him in peeces if they as sometimes it fell out questionles by Gods great prouidence should refraine to fasten on him Now if this man should somewhat ouerprize his deserts I thinke it were no great wonder but I had rather excuse him if you wil let me and say he meanes by meriting nothing but enioying God which he was to obtaine after this life and therefore so much longed for his dissolution As for the other word winne it is your addition to make the allegation the more likely If you will not allow of this excuse I say plainely this mans testimonie is nothing worth because he was of little iudgement in diuinitie as it is euident by his whole epistle and especiallie by this absurd sentence Whosoeuer saith he doth not fast euery Lords day or Sabbath except Easter day only is a murderer of Christ but he may serue your turne for number though not for waight speaker A. W. Iustine a glorious Martyr of the next age hath these vvords speaking in the name of all Christians We thinke that men vvho by vvorkes haue shevved themselues worthy of the vvill and counsaile of God shall by their merits liue and raigne vvith him free from all corruption and perturbation Iustin neither speakes nor thinks in that place of the question in hand but writing to a heathen Emperour tels him that Christians hold this doctrine That they which shew themselues conformable or fitted to Gods will by their works shall be vouchsafed his company and raigne with him free from corruption and passion If you will haue the word translated thought worthy it is all one though the latin be otherwise and the meaning of the other word as the case in the greeke shewes and the translation both being the Datiue howsoeuer you mistooke the latine which is not the Ablatiue case as you translate it speaker A. W. Saint Ireneus saith VVe esteeme that crovvne to be pretious vvhich iâ— gotten by combate and suffering for Gods sake Irenaeus teâ—s vs that the Apostle Paul exhorts to striue or fight that we may thinke the crowne pretious for indeede as he saith there we make most account of those things which we hardliest come by so that the more paines we take in striuing the more pretious shall wee thinke the crowne to be this is Irenaeus true meaning as any man may see that will looke on the place But what is this to proue that our works deserue euerlasting life for wages as for the suffering for Gods sake it is of your deuising and adding not of Irenaeus writing speaker D. B. P. Saint Basill All we that vvalke the vvay of the Gospell as Marchants doe buy and get the possession of heauenly things by the vvorkes of the commaundements A man is saued by vvorkes of iustice We acknowledge a comparison of likenes betwixt Marchants and Christians but we denie an equalitie of valew in the commodities we are to vtter which we do the rather because in those parables to which Basil in this place alludes Though the field and the pearle are said to bee bought yet no man imagins that the price paid for them is of equall worth to the purchase neither doth it follow that if as Basil saith a man be saued by the righteousnes of works then his works are of full valew to the saluation he obtaines by them speaker D. B. P. Saint Cyprian If the day of our returne shall finde vs vnloaden svviâ—t and running in the race of workes our Lord will not faile to reward our merits He vvill giue for workes to those that vvinne in peace a white crowne and for martyrdome in persecution he vvill redouble vnto them a purple crovvne speaker A. W. What saith Cyprian but that God if we perseuere to the end in well doing will reward our works according to the diuersitie of them with lesse or more glory we say as much But the question is whether our works fully deserue euerlasting life or no. speaker A. W. Saint Hilarie The kingdome of heauen is the hier and revvard of them that liue vvell and perfectly
with S. Bernard who liued 1000. yeares after Christ He in I know not what place the quotation is so doubtfull saith Those things vvhich vve call merits are the vvay to the Kingdome but not the cause of raigning speaker A. W. You that twight vs so much with ignorance and brag so much of your owne knowledge especially in the old writers should haue all these places at your fingers ends but this answere if it were true must needs be more by gesse then by cunning Bernard sayes merits are the way not the cause if he had meant as you would haue him he should and would haue said that they were not the whole cause but the party or ioint cause but he denyes them altogether the nature of causes by giuing them another place to be the way to heauen speaker A. W. I answere that merits be not the whole cause but the promise of God through Christ and the grace of God freely bestowed on vs out of which our merits proceed Which is Bernards owne doctrine What is Bernards owne doctrine your whole answer or only the later part of it let the reader iudge These are Bernards words As it is inough to merit not to presume of merit so to want merits is inough to condemnation If he speake of merits properly taken what presumption is it for a man to demand his right But because our good works which he as other auncient writers calls merits are imperfit therefore our greatest merit is to know we merit not for the later part of his sentence we graunt that it is inough to damnation for a man to be without good works It followes in Bernard No infants regenerate want merits but haue Christs whereof notwithstanding they make themselues vnworthie if they had opportunitie to add their owne and neglected it which is the danger of riper yeares Infants sayes Bernard haue Christs merits but if they come to yeares they must also haue some of their owne What merits to deserue heauen then were Christs insufficient but they must haue good works without which they make themselues vnworthie of any benefit by Christ. Is not this whollie our doctrine let vs heare his conclusion Haue a care sayes Bernard to haue merits hauing them know they were giuen thee hope for the fruite of them by the mercy of God and thou hast auoided all danger of pouertie vnthankefulnes and presumption We must haue good workes else wee are poore we must know they are not of our selues else we are vnthankfull we must looke for reward of mercie not of debt else we are presumptuous So that Bernard requires good workes not as the cause but as the way betwixt Gods promise and performance of giuing euerlasting life to them that are iustified and sanctified speaker W. P. August Manual cap. 22. All my hope is in the death of my Lord. His death is my merit my merit is the passion of the Lord. I shall not be voide of merits so long as Gods mercies are not wanting speaker D. B. P. Secondly he citeth Saint Augustine All my hope is in the death of my Lord his death is my merit True in a good sense that is by the vertue of his death and passion my sinnes are pardoned and grace is bestowed on me to doe good workes and so to merit speaker A. W. You leaue out the better halfe of that which was alleaged out of Austin which indeede ouerthrowes your answere That Christ hath procured pardon and grace for you to merit by but Austin saith that the death and passion of the Lord are his merit that is by your interpretation his merit of grace not of glorie For that he must merit by well vsing the grace which Christ hath deserued for him to cut off this Austin addes I shall not be voide of merits so long as Gods mercies are not wanting Haue those works the true and whole nature of merit which receiue their worth from Gods mercie If you will answere that by Gods mercie he meanes not his accepting of the worke but his supplying vs with grace to worke I replie that he may for all that mercie want merits because it depends vpon his own free will when God hath done his vttermost whether hee will worke or no. But that which followes in Austin shewes that all is in Gods mercie If saith he the mercies of the Lord be many I am much in merit the mightier he is to saue the more am I secure So that Austin takes all from himselfe and giues it to God speaker W. P. Basil. on Psal. 114. Eternall rest is reserued for them which haue striuen lawfully in this life not for the merits of their doings but vpon the grace of the most bountifull God in which they trusted speaker D. B. P. These words are vntruly translated for first he maketh with the Apostle eternall life to be the prize of that combate and then addeth that it is not giuen according vnto the debt and iust rate of the works but in a fuller measure according vnto the bounty of so liberall a Lord Where hence is gathered that common and most true sentence That God punisheth men vnder their deserts but rewardeth them aboue their merits speaker A. W. Wherein lies the error of the translation You take too much vpon you as if all the world were bound to allow your word without any further proofe But let vs examine the translation Eternall rest saith Basil is reserued for them who in this life haue striuen lawfully not as a debt paid them for their worke but giuen them vpon the most bountifull grace of God in whom they haue hoped He is desirous to picke quarrels that findes fault with such translations What one word hath Master Perkins left out or misinterpreted that might be any thing to your aduantage But the testimonie was too plaine to admit any cauill else the translation had been good enough But your proofe is at least as bad as your accusation To prooue the words are vntruly translated you tell vs that Basil makes eternall life the prize of the combat what is this to the purpose where is the fault of the translation But let vs take your interpretation of his meaning If the reward be not giuen according to debt but in a fuller measure and yet no greater thing giuen than euerlasting life doubtlesse our workes deserue not truly and wholy the reward of euerlasting life that God bestowes on them of bountie speaker W. P. August on Psal. 120. He crowneth thee because he crowneth his owne gifts not thy merits speaker D. B. P. S. Augustine was to wise to let any such foolish sentence passe his penne What congruity is in this He crowneth thee because he crowneth his ovvne gifts not thy merits It had been better said He crowneth thee not c. speaker A. W. It may be apparant to all men who consider this mans course in answering the testimonies of the Fathers that
giuing make some satisfaction And what satisfaction can then be made when a man giues all of superfluitie as hauing need of nothing There must be some helpe thought on for this matter or all will be naught That which followes presumes there must be satisfaction made and shewes why you thinke those the fittest meanes for to satisfie by But where the foundation is ouerthrowne what shall wee neede to thrust at the building Onely I will adde here in the end of this discourse a few of many meanes for the procuring of pardon by satisfaction Pope Iohn the 22. granted seuen hundred yeeres of pardon to euery one that should kisse three times the measure of our Ladies foote as you call her and should say deuoutly three Auemaries to her blessed honour and worship The measure is to be had in Spayne printed together with the graunt of pardon I haue caused it to be printed and inserted in this place Monstra te esse Matrem sumat per te preces Qui 〈◊〉 nobis Nâ—… tus tulit 〈◊〉 se tuus Shew thy selfe to be a Mother let him by thy mediation receiue our prayers Who fâ—… our sakâ—… vouchsâ—… to be thâ—… Sonne El Papa Iuan 22. Concedio a quien besare esta medida tres vezos y rezare tres Aue Marias deuotamente a su bendito honor y reuerencia gana setecientos anÌ„os de perdon Y es libre de muchos peligros Teniendo la Bula de la santa Cruzada Impressa con licencia Dirigida a la deuocion del Cauallero de Gracia Pope Iohn the 22. granted to euery one that shal kisse this measure three times and shall say three Aue-Maries deuoutelie to her honour and worship to haue seuen hundred yeeres of pardon and to be free from many dangers alwaies prouided that he haue the Bull of the holy Cruzada Printed by authoritie directed to the deuotion of the Knight of Grace Sixtus the 4. granted to all them that deuoutly say a short prayer beginning Aue Maria mater Dei before the image of our Ladie the summe of eleuen hundred yeeres of pardon He that shall deuoutly say that prayer Obsecro te Domina c. before our Ladie of Pitie she will shew him her blessed visage and warne him the day and houre of his death and in his last end the Angels of God shall yeeld his soule to heauen and he shall obtaine fiue hundred yeeres and so many Lents of pardon granted by fiue Popes Enough for failing Sixtus the Pope to euery one being in the state of grace which must be obserued that shall say in the morning after three tellings of the Aue-bell three times the whole salutation of our Ladie granted for euery time so doing of the spirituall treasure of holy Church three hundred daies of pardon Toties quoties These be fistâ—â—ene Oos which S. Briget was wont to say c. who so say these a whele yeere shall deliuer fifteene soules out of Purgâ—… of his next kinred and conuert other fifteene sinners to goodlife and other fifteene righteous men of his kinde shall perseuere in good life To all them that before this Image of Pitie deuoutly say fiue Pater nosters and fiue Aues and a Credo pitiously beholding these armes of Christs passion are granted thirtie two thousand seuen hundred fiftie fiue yeeres of pardon Sixtus the 4. made the fourth and fifth prayers and hath done bulled his foresaid pardon Iohn the 22. hath granted to all that deuoutly say this prayer after the eleuation of our Lord Iesus Christ three thousand daies of pardon for deadly sinnes Boniface the 6. granted tenne thousand yeeres of pardon vpon the saying of another prayer betweene the eleuation and the three Agnus Deis Sixtus the 4. hath granted to all them that be in the state of grace saying this prayer following immediatly after the eleuation of the bodie of our Lord cleane remission of all their sinnes perpetually enduring And Iohn the 3. hath granted to all them that deuoutly say the same prayer before the Image of our Lord crucified as many daies of pardon as there were wounds in the bodie of our Lord in of the time of his bitter passion the which were 5465. Who that deuoutly say these prayers shall obtaine tenne hundred thousand yeeres of pardon for deadly sinnes granted by Iohn the 22. Who that deuoutly with a contrite heart daily say this Orison if he be that day in the state of eternall damnation then this eternall paine shall be changed him into temporall paine of Purgatorie then if he haue deserued the paine of Purgatorie it shall be forgotten and forgiuen thorough the infinite mercie of God But that I may not tire the reader and make him cast his gorge at such abominations which are Popish satisfactions for sinnes I will giue you a view of the number of yeeres for which pardon is graunted in this one booke viz. 1076832. speaker D. B. P. But now to knit vp this question Let vs heare briefly what the best learned and purest antiquity hath taught of this satisfaction done by man and because M. Perkins began with Tertullian omitting his auncients Let vs first heare what he saith of it in his booke of penance Hovv foolish is it saith he not to fulfill our penance and yet to expect pardon of our sinnes this is not to tender the price and yet to put out a hand for the revvard for God hath decreed to set the pardon at this price he proposeth impunity to be redeemed vvith this recompence of penance speaker A. W. This is but a tricke to make a shew as if Master Perkins had omitted some ancienter than Tertullian which else you could haue alleaged But who is so little acquainted with your courses that he knowes not we haue here the best you can bring Tertullian as the ancient writers generally speakes of repentance without which it is vnreasonable and vaine to looke for pardon Now whereas they mention and vrge oftentimes the outward workes it was because without them neither the Church could be satisfied and men would easily deceiue themselues with an opinion of repentance or at the most with some slight thinking vpon and grieuing for their sinnes This appeares in that very place immediatly after Therefore if they that sell first trie the coyne which they are to receiue that it be not clipt nor washt nor countenfeit we may well thinke that God will first make triall of the repentance especially since he is to grant vs so great a reward of eternall life But let vs deferre the truth of repentance a while By which words it is plaine that Tertullian speakes of testifying our repentance to be true by those outward signes of it which doe ordinarily accompanie it where it is true speaker D. B. P. His equall in standing and better in learning Origen thus discourseth See our good Lord tempering mercy vvith seuerity and vveighing the measure of the
may open and shut heauen to whom he will and bind the very conscience with his owne lawes and consequently be partaker of the spirituall kingdome of Christ. speaker D. B. P. But to leaue to you the reconciliation of these places let vs examine briefly how you confirme your paradox That the Church of Rome maketh Christ a false Christ which you goe about to proue by foure instances The first is because the seruant of his seruants may chaunge and adde to his commandements hauing so great power that he may open and shut heauen to whom he will and biâ—de the very conscience with his owne lawes and consequently be partaker oâ— the spirituall kâ—ngdome of Christ. Here are diuerse reasons huâ—â—â—d vp in one but all of 〈◊〉 moment for all these seuerall faculties which the Pope enioyeth being receiued by the free gift of Christ and to be employed in his seruice only and to his honour and glorie are so farre off from making Christ a Pseudochrist that they doe highly recommend his most singular bountie towardes his followers without any derogation to his owne diuine prerogatiues â—he particulars shall be more particularly answered in their places hereafter Now I say in a word that Christs Vicar cannot change any one of Gods commaundements nor adde any contrarie vnto them but may well enact and establish some other conformable vnto them which doe bind in conscience for that power is graunted of God to euery soueraigne gouernour as witnesseth S. Paul saying Let euery soule be subiect to higher povvers And that as it is in the fifth verse following of necessitie not only for vvrath but also for conscience sake So that to at tribute power vnto one that is vnder Christ to binde our consciences is not to make Christ a Pseudochrist but to glorifie him much acknowledging the power which it hath pleased him to giue vnto men In like manner what an absurde illation is that from the power to open and shut heauen gates which all both Catholikes and Protestants confesse to haue been giuen to S. Peter and the rest of the Apostles to inferre that Christ is made a Pseudochrist as who should say the Master spoiled himselfe of his supreame authoritie by appoynting a stevvard ouer his householde or a porter at his gates he must be both Master and Man too belike And thus much of the first instance speaker A. W. First you begge the question in taking it as granted that the Popes power is receiued of Christ. Secondly it doth not follow that Christ is not made a Pseudochrist if the power be receiued of Christ to be imployed in his seruice only For it may be imployed by the Pope to another end than it is giuen by Christ. As an armie committed to a Generall by his Soueraigne may bee turned against the Prince to his ouerthrow He that can dispense with Gods commandements so that either a man shall be freed from doing that which is inioyned or haue libertie to doe that which is forbidden can change Gods commandements But such dispensations haue been giuen by Popes and may as well be still In all things inioyned by the commandements of God the law of the Magistrate bindes men in conscience to obedience by vertue of the matter commanded In things indifferent the conscience is not alwaies charged with sinne where that which is appointed is not done but you Papists as it appeares by your Catechismes make the Commandements of the Church equall or superiour to Gods commandements The opening and shutting of heauen by the worke of the Ministerie which is the power that was giuen to the Apostles and Ministers of the Gospell is not to be executed at their pleasure but depends vpon the people as much as vpon them if not more For whosoeuer will repent and beleeue shall be saued though all the Popes Priests and Ministers that euer were are and shall be would shut him out of heauen Therefore the Pope hath no authoritie nor power to open the doore to one man more than to another much lesse to let in and shut out whom he list He must open it if he be a Minister of the Gospell as much as lies in him to al if they wil enter they may without any further leaue or power from him speaker W. P. Againe they call him a Sauiour but yet in Vs in that he giues this grace vnto vs that by our merits we may partake in the merits of the Saints speaker D. B. P. Come we now to the second it is that we make Christ an Idoll for albeit we call him a Sauiour yet in vs in that he giues his grace to vs that by our merits we may be our owne sauiours c. I meruaile in whom he should be a sauiour if not in vs What is he the Sauiour of Angels or of any other creatures I hope not but the mischiefe is that he giues grace to vs that thereby we may merite and so become our owne Sauiours This is a phrase vnheard of among Catholiks that any man is his owne Sauiour neither doth it follow of that position that good workes are meritorious but well that we applie vnto vs the saluation which is in Christ Iesus by good works as the Protestants auouâ—h they doe by faith onely In which sence the Apostle S. Paul saith to his deare Disciple Timothie For this doing thou shalt saue both thyselfe and them that heare thee And this doth no more diminish the glorie of our Soueraigne Sauiour infinit merits then to say that we are saued by faith only good works no lesse depending if not more aduancing Christs merits then only faith as shall be proued hereafter more at large in the question of merits Now that other good mens merits may steede them who want some of their owne may be deduced out of an hundred places of the Scriptures namely out of those where God saith that for the sake of one of his true seruants he will shew mercy vnto thousands as is expressely said in the end of the first commandement speaker A. W. Christ is a sauiour of vs by redeeming vs not a sauiour in vs by making vs redeeme our selues Though the speech be not yours the matter is For if Christ be therefore a Sauiour because by his merits we are saued looke how much wee merit our saluation so much wee are sauiours of our selues yea how much merit there is in our workes so much there wanted in Christs satisfaction or else our saluation is in part twice merited The Minister saues not by meriting but by preaching the word of saluation works must needs diminish Christs glorie more than faith because this saues not by meriting they doe the matter cannot be deduced from such places The mercie God shewes in that respect is either for the blessings of this life or at the most for the outward meanes of saluation speaker W. P. And they acknowledge that he died and suffered
euerie sin the very sinne against the holy Ghost not excepted Hence therefore I reason thus If euery man by nature doth both want originall iustice and be also prone vnto all euill then wanteth he naturall free will to will that which is truely good But euery man by nature wants originall iustice and is also prone vnto all euill Ergo Euery man naturallie wants free will to will that which is good Reason II. 1. Cor. 2. 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can know them because they are spiritually discerned In these words S. Paul sets downe these points I. that a naturall man doth not so much as thinke of the things reuealed in the Gospell II. that a man hearing and in mind conceiuing them cannot giue consent vnto them and by naturall iudgement approue of them but contrariwise thinketh them to be foolishnesse III. that no man can giue assent to the things of God vnlesse he be enlightened by the spirit of God And hence I reason thus If a man by nature doth not know and perceiue the things of God and when he shall knâ—w them cannot by nature giue assent vnto them then hath he no power to will them But the first is euidently true Ergo. For first the mind must approue and giue assent before the will can choose or will and when the mind hath not power to conceiue or giue assent there the will hath no power to will Reason III. Thirdly the holy Ghost auoucheth Eph. 2. 2. Coloss. 2. 13. that all men by nature are dead in sinnes trespasses not as the Papists say weak sicke or halfe dead Hence I gather that man wanteth naturall power not to will simplie but freelie and frankly to wil that which is truely good A dead man in his graue cannot stirre the least finger because he wants the very power of life sense and motion no more can he that is dead in sinne will the least good nay if he could either will or doe any good he could not be dead in sinne And as a dead man in the graue cannot rise but by the power of God no more can he that is dead in sinne rise but by the power of Gods grace alone without any power of his owne Reason IV. Fourthly in the conuersion and saluation of a sinner the scripture ascribeth all to God and nothing to mans free will Iohn 3. 3. Except a man be borne againe he cannot see the kingdome of God Ephes. 2. 10. We are his workemanship created in Christ Iesus to good works And chap. 4. vers 24. The new man is created to the image of God Now to be borne again is a worke of no lesse importance then our first creation and therefore wholy to be ascribed to God as our creation is Indeede Paul Phil. 2. 12. 13. biddeth the Philippians worke out their saluation with feare and trembling not meaning to ascribe vnto them a power of doing good by themselues And therefore in the next verse he addeth It is God that worketh both the will and the deede directly excluding all naturall free will in things spirituall and yet withall he acknowledgeth that mans will hath a worke in doing that which is good not by nature but by grace Because when God giues man power to will good things then he can will them and when he giueth him a power to doe good then he can doe good and he doth it For though there be not in mans conuersion a naturall cooperation of his will with Gods spirit yet is there a supernaturall cooperation by grace enabling man when he is to be conuerted to will his conuersion according to which S. Paul saith 1. Cor. 15. 10. I haue laboured in the faith but least any man should imagine that this was done by any naturall power therefore he addeth yet not I that is not by any thing in me but Gods grace in mee inabling my will to doe the good I doe Reason V. The iudgement of the auncient Church August The will of the regenerate is kindled onely by the holy Ghost that they may therefore bee able because they will thus and they will thus because God workes in them to will And Wee haue lost our freewill to loue God by the greatnesse of our sinne Serm. 2. on the wordes of the Apostle Man when hee was created receiued great strength in his free will but by sinning he lost it Fulgentius God giueth grace freely to the vnworthy whereby the wicked man beeing iustified is inlightened with the gift of good will and with a facultie of doing good that by mercy preuenting him he may begin to will well and by mercie comming after he may doe the good he will Bernard saith It is wholy the grace of God that wee are created healed saued Concil Arausic 2. cap. 6. To beleeue and to will is giuen from aboue by infusion and inspiration of the holy Ghost More testimonies and reasons might bee alleaged to prooue this conclusion but these shall suffice now let vs see what reasons are alleaged to the contrarie speaker D. B. P. And this is all vvhich M. Perkins in his pretended dissent auerreth here and goeth about to proue in his fiue reasons follovving the vvhich I vvill omitte as being all for vs. And if any man desire to see more to that purpose let him read the most learned vvorkes of that famous Cardinall and right Reuerend Archbishop Bellarmine speaker A. W. You should at the least haue propounded his reasons that all men might haue seene whether they make for you or against you but you tooke a wiser course for your own credit Yet giue me leaue to shew that his conclusions are directly against you He that hath naturally free will to receiue a good motion inspired by God hath naturally free will to will that which is good for to receiue such a motion is to will that which is good But euery man according to Thomas and the Councill of Trent hath naturally free will to receiue a good motion inspiried by God for else he cannot receiue any or must haue some habituall grace to prepare him for the receiuing of it Therefore euery man hath naturally free will to will that which is good This is your conclusion to which his are contrarie viz. Euery man naturally wants free will to will that which is good Secondly Man by nature hath no power to will the things of God Thirdly Men naturally haue no power to will the least good Fourthly Man cannot naturally will his owne conuersion The testimonies alleaged need neither confirmation nor explication Bellarmines disputation shall be examined if it please God to giue leisure and opportunitie speaker D. B. P. Novv the very point controuersed concerning free vvill M. Perkins hath quite omitted vvhich consisteth in these tvvo points expressed in the Councell First vvhether vve doe freely assent vnto the said grace
the Centurion Lord I am not worthie that thou shouldest come vnder my roofe Matth. 8. Secondly God in making promise of saluation respects not mens worthines For he chose vs to life euerlasting when we were not hee redeemed vs from death being enemies and intitles vs to the promise of saluation if we acknowledge our selues to be sinners Matth. 9. If wee labour and trauaile vnder the burden of them Matth. 11. If we hunger and thirst after grace Ioh. 7. 37. And these things we may certenly and sensibly perceiue in our selues and when we finde them in vs though our vnworthinesse be exceeding great it should not hinder our assurance For God makes manifest his power in our weakenesse 2. Cor. 12. and he will not breake the bruised reede nor quench the smoking flaxe Isai 42. Thirdly if a man loue God for his mercies sake and haue a true hope of saluation by Christ he is in Christ and hath fellowship with him and he that is in Christ hath all his vnworthines and wants laid on Christ and they are couered and pardoned in his death and in respect of our selues thus considered as we are in Christ wee haue no cause to wauer but to be certaine of our saluation and that in regard of our selues speaker D. B. P. The Catholikes say we are indeed to beleeue our saluation on Gods part who is desirous of all mens saluation very rich in mercy and able to saue vs but our feare riseth in regard of our selues because the promises of remission of sinnes depend vpon our true repentance Vnlesse you doe Penance yee shall all perish And the promises of saluation are made vpon condition of keeping Gods commaundements If thou wilt enter into life keepe the commaundements Againe No man shall be crovvned except he combat lavvfullie Novv vve not knovving vvhether vve shall vvell performe these things required by God at our hands haue iust cause to feare least God doe not on his part performe that which he promiseth vpon such conditions M Perkins answereth That for faith and true repentance euery man that hath them knoweth well that he hath them To which I replie that for faith being rightly taken it may be knowne of the party that hath it because it is a light of the vnderstanding and so being like a lampe may be easily seene but true repentance requires besides faith both hope and charity which are seated in the darke corners of the will and cannot by faith be seene in themselues but are knowne by their effects which being also vncertaine do make but coniectures and a probable opinion speaker A. W. Your replie is nothing but a bare deniall of that which Master Perkins answered whereas you should haue disproued it There is no lesse doubt of faith than of repentance by your owne reason for that also hath it seate in the will being a resting or relying vpon God for saluation by Christ. The effects both of the one and of the other are as certainly discerned by a Christian as ordinarie trust in men and worldly sorrow by a naturall man speaker D. B. P. So that place of S. Paul may be omitted where he saith Proue your selues vvhether you be in saith or no. Because we accord that it may be tried by vs whether we haue faith or no although I know well that S. Pauls words carry a farre different sense But let that passe as impertinent speaker A. W. It is not amisse for you to haue it omitted because it makes so plainly against you the Apostle speaking there of such a faith as necessarily hath hope and charitie ioyned with it When you shew another sense you shall haue another answere speaker D. B. P. To the other That vve haue receiued the spirit vvhich is of God that vve might knovv the things vvhich are giuen of God What things these are which the spirit reuealeth to vs S. Paul teacheth in the same place That vvhich the eye hath not seene nor eare hath heard c. God hath prepared for them that loue him but to vs God hath reuealed by his Spirit All this is true but who they be that shall attaine to that blessed Banquet by God so prepared God onely knoweth and by his spirit reuealeth it to very few And will you learne out of S. Ierome that auncient Doctor the cause why Therefore saith he it is put ambiguous and left vncertaine that vvhile men are doubtfull of their saluation they may doe Penance more manfully and so may moue God to take compassion on them An other reason of this vncertaintie yeeldeth S. Augustine in these words In this place of temptation such is our infirmity that assurednes might engender pride To this agreeth S. Gregorie saying If vve knovv our selues to haue grace vve are proud So that to strike downe the pride of our harts and to humble vs and to make vs trauaile more carefully in the workes of mortification God doth not ordinarily assure men at the first of their owne saluation but to cheere vp their harts on the otherside doth put them in great hope of it like to a discreet and good Lord who will not at the first entrance into his seruice infeafe his seruant in the fee simpleof those lands which after vpon his good deserts he meaneth to bestow on him speaker A. W. The things there spoken of are by the spirit of God made knowne to true Christians not only that they are prepared for some but that they themselues haue their part in them Neither doth S. Hierome say any thing to the contrarie but only shewes that God doth not giue men knowledge how hee will deale with them concerning outward punishment because he would haue them the more earnest to repent and crie for mercie It is saftie he speakes of such as the Niniuites obtained by prayer and fasting not euerlasting saluation But let it be vnderstood of euerlasting life none of these ancient writers say that either we ought not or cannot be assured by faith of our saluation but onely thus much may be concluded out of them that the measure of our assurance is not perfect to the end we may be more carefull to pray for pardon and in lesse danger of being puft vp speaker D. B. P. This is another kind of Doctrine then that which M. Perkins in his last supplie deliuereth to witte That if vve regard our ovvne indiseosition vve must dispaire because vve be not vvorthy of his mercy Not so good Sir Because we know that he bestoweth mercy vpon the vnvvorthie at the first iustification of a sinner but will not admit into the Kingdome of heauen any vnworthy but giues men grace while they liue to worke that they are made worthy of his heauenly Kingdome according to that They shall vvalke vvith me in vvhites because they are vvorthy but of this more fully in the chapter of merits speaker A. W. Master Perkins speakes not of vnworthines
euerlasting for the righteousnesse and merit of Christ. Rule II. That iustification stands in two things first in the remission of sinnes by the merit of Christ his death secondly in the imputation of Christ his righteousnesse which is another action of God whereby he accounteth and esteemeth that righteousnesse which is in Christ as the righteousnesse of that sinner which beleeueth in him By Christ his righteousnesse we are to vnderstand two things first his sufferings specially in his death and passion secondly his obedience in fulfilling the law both which goe together for Christ in suffering obeyed and obeying suffered And the very shedding of his blood to which our saluation is ascribed must not onely bee considered as it is passiue that is a suffering but also as it is actiue that is an obedience in which hee shewed his exceeding loue both to his father and vs and thus fulfilled the law for vs. This point if some had well thought on they would not haue placed all iustification in remission of sins as they doe Rule III. That iustification is from Gods meere mercie and grace procured onely by the merit of Christ. Rule IV. That man is iustified by faith alone because faith is that alone instrument created in the heart by the holy Ghost whereby a sinner lâ—ieth hold of Christ his righteousnesse and applieth the same vnto himselfe There is neither hope nor loue nor any other grace of God within man that can do this but faith alone The doctrine of the Romane Church touching the iustification of a sinner is on this manner I. They holde that before iustification there goes a preparation thereunto which is an action wrought partly by the holy Ghost and partly by the power of naturall free will whereby a man disposeth himselfe to his owne future iustification In the preparation they consider the ground of iustification and things proceeding from it The ground is saith which they define to bee a generall knowledge whereby wee vnderstand and beleeue that the doctrine of the word of God is true Things proceeding from this faith are these a sight of our sinnes a feare of hell hope of saluation loue of God repentance and such like all which when men haue attained they are then fully disposed as they say to their iustification This preparation being made then comes iustification itselfe which is an action of God whereby he maketh a man righteous It hath two parts the first and the second The first is when a sinner of an euill man is made a good man And to effect this two things are required first the pardon of sinne which is one part of the first iustification secondlie the infusion of inward righteousnesse whereby the heart is purged and sanctified and this habit of righteoutnes stands specially in hope and charitie After the first iustification followeth the second which is when a man of a good or iust man is made better and more iust and this say they may proceed from works of grace because he which is righteous by the first iustification can bring forth good works by the merit whereof hee is able to make himselfe more iust and righteous and yet they graunt that the first iustification commeth only of Gods mercie by the merit of Christ. speaker D. B. P. Because M. Perkins sets not downe well the Catholikes opinion I wil helpe him out both with the preparation and iustification it selfe and that taken out of the Councell of Trent Where the very words concerning preparation are these Men are prepared and disposed to this iustice vvhen being stirred vp and helped by Gods grace they conceiuing faith by hearing are freely moued to vvard God beleeuing those things to be true vvhich God doth reueale and promise namely that he of his grace doth iustifie a sinner through the redemption that is in Christ Jesus And vvhen knowledging themselues to be sinners through the feare of Gods iudgments they turne themselues to consider the mercy of God are lifted vp into hope trusting that God vvill be mercifull vnto them for Christs sake and beginning to loue him as the fountaine of all iustice are thereby moued vvith hatred and detestation of all sinnes Finally they determine to receiue baptisme to begin a nevv 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 vvhich briefly are these The finall cause of the iustification of a sinner is the glory of God the glory of Christ and maas ovvne iustification the efficient is God the meritorious Christ Jesus Passions the instrumentall is the Sacrament of Baptisme the only formall cause is inherent iustice that is Faith Hope and Charitie vvith the other gifts of the Holy Ghost povvred 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 vvhen a man is iustified be pardoned him speaker A. W. Master Perkins hath truly deliuered the summe of that which you set down out of the Councill of Trent and that more plainly for euery mans vnderstanding than it is in the Councill I. Our consent and difference speaker W. P. Now let vs come to the points of difference betweene vs and them touching iustification The first maine difference is in the matter thereof which shall bee seene by the answere both of Protestant and Papist to this one question What is the very thing that causeth a man to stand righteous before God and to be accepted to life euerlasting wee answer Nothing but the righteousnesse of Christ which consisteth partly in his sufferings and partly in his actiue obedience in fulfilling the rigour of the law And here let vs consider how neere the Papists come to this answere and wherein they dissent Consent I. They graunt that in iustification sinne is pardoned by the merits of Christ and that none can be iustified without remission of sinnes and that is well II. They graunt that the righteousnes whereby a man is made righteous before God commeth from Christ and from Christ alone III. The most learned among them say that Christ his satisfaction and the merit of his death is imputed to euery sinner that doth heleeue for his satisfaction before God and hitherto we agree The very point of difference is this wee hold that the satisfaction made by Christ in his death and obedience to the law is imputed to vs and becomes our righteousnesse They say it is our satisfaction and not our righteousnes whereby we stand righteous before God because it is inherent in the person of Christ as in a subiect Now the answer of the Papist to the
part of our soule but that the renewing of Gods image in vs is the renewing of that part Now this is done by sanctification not by iustification properly taken I can finde no such thing in that booke of Cyrill but if euer he spake so what is that against vs who easily grant that we are inherently righteous as soone as the sanctifying spirit of God hath kindled the fire of loue in our hearts II. Difference about the manner of Iustification speaker W. P. All both Papists and Protestants agree that a sinner is iustified by faith This agreement is onely in worde and the difference betweene vs is great in deede And it may be reduced to these three heads First the Papist saying that a man is iustified by faith vnderstandeth a general or a Catholike faith whereby a man beleeueth the articles of religion to bee true But we hold that the faith which iustifieth is a particular faith whereby we applie to our selues the promises of righteousnesse and life euerlasting by Christ. And that our opinion is the truth I haue proued before but I will adde a reason or twaine Reason I. The faith whereby we liue is that faith whereby we are iustified but the faith whereby we liue spiritually is a particular faith wherby we apply Christ vnto our selues as Paul saith 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 very wordes following who hath loued me and giuen himselfe for me particularly and in this manner of beleeuing Paul was and is an example to all that are to be saued 1. Tim. 1. 16. and Phil. 3. 15. speaker D. B. P. Ans. The â—aior I admit and deny the Minor and say that the proofe is not to purpose For in the Minor he speaketh of faith vvhereby vve apply Christs merits vnto ourselues making them ours in the proofe 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 things All Catholikes beleeue with Saint Paul that Christ dyed as for all men in generall so for euery man in particular yea and that his loue vvas so exceeding great tovvards mankind that he vvould vvillingly haue bestovved his life for the redemption of one only man But hereupon it doth not follovv that euery man may lay hands vpon Christs righteousnes and apply it to himselfe or else Tuâ—…s Iovves Heretikes and euill Catholikes might make verie bold with him but must first doe those things vvhich he requires at their hands to be made partakers of his inestimable merits as to repent them hartely of their sins to beleeue and hope in him to be baptized and to haue a full purpose to obserue all his commandements Which M. 〈◊〉 also confesseth that allmen haue not only promised but also â—ovâ—ed in Baptisme Novv because vve are not assured that vve shall performe all 〈◊〉 therefore vve may not so presumptuously apply vnto ourselâ—es Christs righteousnes and life euerlasting although vve beleeue that he died for euery one of vs in particular speaker A. W. That vvhich follovveth in M. Perkins hath no colour of probability that S. Paul in this manner of beleefe that is in applying to himselfe Christs merits vvas an example to all that are saued See the places good Reader and learne to bevvare the bold vnskilfulnes of sectaries For there is not a vvord sounding that vvay but only hovv he hauing receiued mercy vvas made an example of patience Master Perkins prooues his minor thus The faith by which Paul liued was a particular faith whereby he applied Christ to himselfe But the faith by which we liue is the faith by which Paul liued Therefore the faith by which we liue is a particular faith whereby we applie Christ to our selues The proposition Master Perkins prooues by the Apostles testimonie where he doth particularly apply Christ to himselfe as hauing loued him and died for him You answere that S. Paul makes no mention of his apprehending of Christs iustice no more doth Master Perkins in his proposition But the Apostle mentions such a particular faith as Master Perkins speakes of viz. a perswasion that Christs benefits belong to him in particular and that Christ hath particularly loued him which is to apprehend Christ. And this is another manner of matter than to hold that Christ died for euery particular man which the diuels no doubt doe acknowledge The assumption is euident of it selfe for there is no question but that all which are iustified haue and liue by the same faith But Master Perkins sets out the matter by two places of scripture in the former whereof the Apostle propounds himselfe to all men as an example of Gods mercie that they may assure them selues that if they will beleeue in Christ as hee did they should haue forgiuenes of their sinnes as he had In the latter hauing shewed that he cast off all confidence in his owne righteousnes and accounted it as dung resting onely vpon God for his righteousnes by faith in Iesus Christ he exhorts all men to follow his example both in faith and holinesse speaker W. P. Reason 11. That which we are to aske of God in prayer wee must beleeue it shall be giuen vs as wee aske it but in prayer wee are to aske the pardon of our owne sinnes and the merit of Christs righteousnesse for our selues therefore wee must beleeue the same particularly The proposition is a rule of Gods word requiring that in euery petition wee bring a particular faith whereby wee beleeue that the thing lawfully asked shall bee giuen accordingly Mark 11. 24. speaker D. B. P. Of the Maior much hath been said before here I admit it all due circumstances of prayer being obserued and deny that vve must pray that our Sauiour Christ Iesus merits may be made ours in particular for that vvere greatly to abase them but good Christians pray that through the infinite value of those his merits our sinnes may be forgiuen and a iustice proportionable vnto our capacity may be powred into our souls vvhereby vve may leade a vertuous life and make a blessed end speaker A. W. It is no abasing of our Sauiours merits that is of his obedience to the morall law and his suffrings that they should be communicated to euery member of his mysticall body for their iustification as long as the worke of redemption remaines proper to him speaker W. P. The minor is also euident neither can it be denied for we are taught by Christ himselfe to pray on this manner Forgiue vs our debts and to it we say Amen that is that our petitions shall without all doubt bee graunted vnto vs. August serm de temp 182. speaker D. B. P. But it is goodly to behold hovv Master Perkins proueth that vve must pray that Christs righteousnes
you aske where I will shew you God willing in another treatise For the answering of these arguments is nothing to Master Perkins reformed Catholike nor the reason of any moment but as it may well be suspected of your owne deuising that you might make babies to dallie with all speaker D. B. P. 2 There are among you that beleeue not for he knovv vvho beleeued and vvho was to betray him Opposing treason to faith as if he had said faith conteined in it selfe fidelitie This Argument is farre fetched and little worth For albeit faith hath not fidelitie and loue alwaies necessarily ioyned with it yet falling from faith may well draw after it hatred and treason yea ordinarily wickednes goeth before falling from faith and is the cause of it which was Iudas case whom our Sauiour there taxed for he blinded with coueâ—ousnesse did not beleeue Christs Doctrine of the blessed Sacrament and by incredulity opened the Diuell a high way to his hart to negotiate treason in it speaker A. W. First I demaund in what the doctrine of the Sacraments could hinder Iudas from growing rich that the fault of his not beleeuing it should lye vpon his couetousnes Secondly I wonder how it can be proued that Iudas did not beleeue it If you ground your conceipt vpon that of Iohn as it is likly you do first proue that our Sauiour spake there of the Sacrament Thirdly it is not plaine by anie place of Scripture that Iudas vnbeleefe in that doctrine opened the way to the Diuell nay rather the text laies the blame vpon his couetousnes and malice stirred vp by our Sauiours defect of Mary against him when she had bestowed such costlie oyntments vpon him in Bethania speaker D. B. P. 3 They obiect that VVho saith bee knovves God and doth not keepe his commandements is a lyar Ans. He is then a lyar in graine who professing the only true knowledge of God yet blusheth not to say that it is impossible to keepe his commandements but to the obiection knowing God in that place is taken for louing of God as I knovv ye not that is I loue you not Our Lord knowes the way of the iust that is approues it loues it so he that knowes God keepes his commandements as Christ himselfe testifieth Jf any loue me he vvill keepe my vvord And he that loueth me not vvill not keepe my vvords Lastly they say with S. Paul That the iust man liueth by faith But if faith giue life then it cannot be without charity speaker A. W. Ans. That faith in a iust man is not without hope and charity by all which conioyned he liueth and not by faith alone But faith is in a sinfull and vniust man without charitie who holding fast his former beleefe doth in transgressing Gods commaundements breake the bands of charitie And so it remaines most certaine that faith may be and too too often is without the sacred society of charitie These obiections were not worth the making neither will I wast time and paper in examining your answeres to them The fifth poynt Of Merits speaker W. P. By merit vnderstand any thing or any worke whereby Gods fauour and life euerlasting is procured and that for the dignitie and excellencie of the worke or thing done or a good worke done binding him that receiueth it to repaie the like speaker D. B. P. Obserue that three things are necessarie to make a worke meritorious First that the worker be the adopted Sonne of God and in the state of grace Secondly that the worke proceed from grace and be referred to the honor of God The third is the promise of God through Christ to reward the worke And because our aduersaries either ignorantly or of malice do slaunder this our Doctrine in saying vntruly that we trust not in Christs merits nor need not Gods mercy for our saluation but will purchase it by our owne workes speaker A. W. We charge you and that trulie without ignorance or slaunder and according to your doctrine of merits that you need neither Christs merits nor Gods mercie for so much of your purchase of euerlasting life as is made by good workes For if your workes be such as that in the rigour of iustice they deserue euerlasting life as wages what neede they either Christs blood or Gods mercie to make them meritorious The vse of Christs blood is to wash away sinne Where there is no sin what should Christs blood doe Now to him that workes the wages is not counted of fauour but of debt speaker D. B. P. I will here set downe what the Councell of Tâ—ent doth teach concerning merits Life euerlasting is to be proposed to them that vvorke vvell and hope well to the end both as grace of mercy promised to the Sonnes of God through Christ Iesus and as a reward by the promise of the same God to be faithfully rendred vnto their vvorkes and merits So that we hold eternall life to be both a grace aswell in respect of Gods gree promise through Christ as also for that the first grace out of which they issue was freely bestowed vpon vs. And that also it is a reward in iustice due partly by the promise of God and in part of the dignity of good workes Vnto the worker if he perseuere and hold on vnto the end of his life or by truerepentance lise to the same estate againe speaker A. W. The Councell of Trent hath as much as well it could made a shew of some reformation but indeed retained for the most part the former errours of her Antichristian Church you also to mend the matter according to the policie of the craftie Councell picke out a sentence and propound it as the whole doctrine of the Councell concerning merits The same afterward you expound but so as that neithe text nor the glosse are sufficient to make your whole doctrine knowne to vs. For whereas you claime heauen of God as wages due to the deserts of your workes here is no mention but only of reward yet somwhat is slipt from you whereby the Councels dealing may well grow into suspition For whereas that sayes no more but that it is a reward by the promise of God to be faithfully rendred to their workes and merits you tel vs that it is a reward in iustice due partly by the promise of God and in part for the dignitie of good works Where I would faine know of you how you part this debt what part is due vpon promise what vpon desert For it may wel be though the reward be due vpon promise now God hath promised that it was simplie due for the dignitie of the worke whether God had promised it or no And then it was a small fauour of God to make vs a promise of that to which we had full interest by desert before this promise so that he could not in iustice but pay vs our wages for our
required it Chrysostome and Theophylact denie all recompence and reward of labours past and referre all to grace He doth not say that the wages of righteousnes is euerlasting life saith Caietan but the gift of God is euerlasting life that we may vnderstand that we attaine to euerlasting life for our end not by our merits but of his free gift wherefore also he addes In Christ Iesus our Lord Behold the merit behold the righteousnes the reward whereof is euerlasting life but to vs it is a gift by reason or in regard of Christ Iesus himselfe speaker D. B. P. In which place he crosseth M. Perkins proportion most directly affirming that S. Paul might haue said truly eternall life is the pay or wages of good workes but to hold vs in humilitie paâ—tly and partly to put a difference betweene our saluation and damnation chose rather to say that the gift of God was life eternall because of our damnation we are the whole and only cause but not of our saluation but principally the grace of God the only fountaine of merit and all good workes speaker A. W. The reasons you giue why the Apostle would not speak as was fittest for his purpose are too weake First you say he would keepe vs in humilitie but his principall end was more to be respected which was the stirring of vs vp to holinesse of conuersation Beside if it be as you teach Christians are acquainted with this doctrine of meriting euerlasting life and therefore the concealing of it here was to small purpose I would your Councill of Trent had thought vpon this reason and then perhaps they would not haue valued the good workes of men at so high a rate The difference you speake of was put before in handling the doctrine of iustification Neither could any Christian be so foolishly proud as to think he could of himself do good works how then could he looke for euerlasting life simply by his owne strength speaker W. P. Again Tit. 3. 5. We are saued not by works of righteousnesse which we haue done but according to his mercie he saued vs. And Ephes. 2. 8. 10. By grace you are saued through faith and that not of your selues it is the gift of God not of workes which God hath prepared that we should walke in them If any works be crowned it is certaine that the sufferings of Martyrs shal be rewarded now of them Paul saith Rom. 8. 18. The sufferings of this life are not worthie of the glorie to come Where then is the value and dignitie of other workes To this purpose Ambrose saith The iust man though he be tormented in the brasen bull is still iust because hee iustifieth God and saith he suffereth lesse then his sinnes deserue speaker D. B. P. Now to those texts cited before about iustification VVe are saued freely not of our selues or by the workes of righteousnes vvhich vve haue done I haue often answered that the Apostle speakes of workes done by our owne forces without the helpe of Gods grace and therefore they cannot serue against workes done in and by grace Now to that text which he hudleth vp togither with the rest although is deserued a better place being one of their principall pillers in this controucrise It is The suffering of this life are not vvorthy of the glorie to come The strength of this obiection lyeth in a false translation of these words Axia pros ten doxan equall to that glorie or in the misconstruction of them For we grant as it hath bin already declared that our afflictions and sufferings be not of equall in length or greatnesse with the glorie of heauen for our afflictions be but for the short space of this life and they cannot be so great as will be the pleasure in heauen notwithstanding we teach that this shorter and lesser labour imployed by a righteous man in the seruice of God doth merit the other greater and of longer continuance and that by the said Apostles plaine words for saith he That tribulation vvhich in this present life is but for a moment and light doth vvorke aboue measure exceedingly an euerlasting vvaight of glorie in vs. The reason is that iust mens workes islue out of the fountaine of grace which giueth a heauenly value vnto his workes Againe it maketh him a quicke member of Christ and so receiuing influence from his head his vvorkes are raised to an higher estimate it consecrateth him also a temple of the holy Ghost and so maketh him partaker of the heauenly nature as S. Peter speaketh Which addes a worth of heauen to his workes speaker A. W. For the translation we haue the warrant of the Syriak interpretation which is all one with ours as your own men expound it and Theophylact in his Commentarie saith not onely that they are not equall but also that they are not worthie Indeed the Apostles purpose is to compare the sufferings of this life with the glorie of the life to come and to shew how wonderfully that exceeds these But yet we may also from thence conclude that because of this inequalitie there can be no proper and true merit by these f As for that you alleage of their working an euerlasting waight of glorie in vs it is to be vnderstood that this is by Gods bountie not the worthinesse of the person or matter Which must needes be apparant to euery man that considers what infirmities accompanie the sufferings of the best of Gods children By being a member of Christ he doth not receiue abilitie to merit but priuiledge to be partaker of his head our Sauiour Christs glorie neither by being the temple of God are we made able to deserue nor by being partaker of the diuine nature which is nothing else but to haue the spirit of God dwelling in vs by the graces of righteousnesse and holinesse which is the image of God according to which wee were at the first created For these graces being not perfect in vs bring foorth vnperfect fruites which can neuer merit truly and properly speaker A. W. Neither is that glory in heauen vvhich any pure creature attaineth vnto of infinite dignity as Master Perkins fableth but hath his certaine bounds and measure according vnto each mans merittes othervvise it vvould make a man equall to God in glorie for there can be no greater then infinite as all learned men do confesle You should haue shewed where Master Perkins saith that the glorie of any creature can be infinite as well as you reprooue him for saying so and that with such skorne as you doe Master Perkins knew as well as you can teach him that no finite nature is capable of any infinitnes but yet he truly denies full proportion betwixt our present sufferings and our glorie to come which your selfe confesse to bee true speaker W. P. Reason IV. Whosoeuer will merit must fulfill the wholelaw but none can keepe the whole lawe
he doth it by rote and not by skill not caring what their meaning was but gessing what in his conceit it might be If he had lookt for the place here alleaged he would certainly haue answered that Austin hath no such speech vpon that Psalme and then perhaps he might with more reason haue denied that he hath it at all The truth is the Printer misplaced the cypher and of Psalme 102. made 120. But Master Perkins truly alleaged Austins words and sentence which this bold censurer calles foolish and confidently affirmes that Austin would not let any such foolish sentence passe his penne Let himselfe iudge whether Austin say so or no. We saith Austin that are ouercome in our selues haue ouercome in him therefore he crownes thee because he crownes his owne gifts not thy merits The sense is that if God should looke to our actions of striuing against sinne as they are weakly performed by vs hee would neuer crowne them but considering that wee striue by his grace he vouchsafes them a reward though on our part altogether vndeserued speaker D. B. P. But he mistooke belike this sentence of Saint Augustine VVhen God crovvneth thee he crovvneth his gifts not thy merits Which is true being taken in that sense which he himselfe declareth To such a man so thinking that is that he hath merits of himselfe without the grace of God it may be most truly said God doth crovvne his ovvne gifts not thy merits If thy merits be of thy selfe and not from him but if we acknowledge our merits to proceed from grace working vvith vs then may vve as truly say that eternall life is the crowne and revvard of merits speaker A. W. Austin hath the same sentence for the substance of it in many other places and namely in that you alleage though not altogether as you alleage it For after those words If thy merits be of thy selfe it followes in Austin for these if they be such are naught those that are naught God crownes not but if they be good they be the gifts of God The rest and the greater halfe of the sentence is none of Austins but yours yet closely conueied by you as if it were his no lesse than the former speaker W. P. And Psal. 142. Lord thou wilt quicken me in thy iustice not in mine not because I haue deserued it but because thou hast compassion speaker D. B. P. His other place on the Psalme is not to this purpose but appertaines to the first iustification of a sinner as the first word quicken and reuiue me sheweth plainely now we confesse that a sinner is called to repentance and reuiued not for any desert of his owne but of Gods meere mercie speaker A. W. It will not serue the turne to say It is not to this purpose but speakes of the first iustification of a sinner For Dauid who is held to be the penner of it was truly iustified before the writing of that Psalme yea the whole course of the Psalme it selfe manifestly prooues that it was the prayer of one greatly in Gods fauour and strongly perswaded of his succour But what neede I seeke any proofes Haue you forgotten that a few lines before you confest as much when as you would haue shifted off that place in the second verse of this Psalme by answering that the Prophet prayed onely for veniall and light sinnes How then is the case so suddenly altred Forsooth because he saith Thou shalt quicken me For so indeed he saith and not Quicken me as you write But this quickning is not giuing him grace to iustification but comforting and relieuing him in the troubles hee speakes of and as Lyra truly expounds it deliuering him from the daunger of death which hung ouer his head by reason of his sonne Absoloms vnnaturall rebellion Obiections of Papists speaker W. P. Obiect I. In sundrie places of Scripture promise of reward is made to them that beleeue and do good workes therefore our workes doe merit for a reward and merit be relatiues Answ. Reward is twofold of debt and of mercie Life euerlasting is not a reward of debt but of mercie giuen of the good will of God without anything done of man speaker D. B. P. Hauing thus at length answered vnto all that M. Perkins hath alleaged against merittes Let vs see what can be said for them following as neere as I can M. Perkins order First in sundry places of Scripture promise of reward is made vnto good workes If thou doe vvell shalt thou not receiue To him that doth vvell there is a faithfull revvard Feare not to be iustified vnto death because the revvard of God remaineth for euer and. VVhen you are reuiled and persecuted for my sake reioyce for great is your reward in heauen And a hundred such like therefore such workes doe merit heauen for a reward supposeth that there was a desert of it M. Perkins answereth first that the reward is of meere mercie without any thing done by men But this is most apparantly false for the Scripture expresseth the very workes whereof it is a reward Againe a reward in English supposeth a former pleasure which is rewarded otherwise it were to be called a gift and not a reward and much more the Latin and Greek word Misthos Merces which rather signifie a mans hire and wages then a gift or reward speaker A. W. M. Perkins saith not that reward is promised to workes but to them that beleeue and doe good workes where if there be any desert it is wholy in the person if not onely Yea all the places you needlesly alleage mention reward to the doer not to the deed To the former part of the place out of Ecclesiasticus I answered before I adde now concerning the latter which belongs to this argument viz. Because the reward of God remaines for euer that it is not in the Greeke copie nor in Caraffas Latin nor in Pagnines Vatablus hath it indeede but within two hookes as a sentence suspected The edition of Complutum and Aâ—â—as Montanus wholy omit it There is nothing done by man that can deserue such a reward though there be something done for which the doer is rewarded A reward supposeth some action which is rewarded but not alwaies vpon desert It may well be called a reward because it is giuen in respect of the worke howsoeuer not for the worth of it The Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin merces signifie a reward for somewhat done either vpon couenant or otherwise but prooue not any merit in the worke speaker W. P. Secondly the kingdome of heauen is properly an inheritance giuen of a father to a child and therefore it is called a reward not properly but by a figure or by resemblance For as a workeman hauing ended his labour receiueth his wages so after men haue lead their liues and finished their course in keeping faith and good
into hell rather than those into heauen these into hell our Sauiour tels them that hee doth not erre in the difference hee makes which must be according to workes These haue done well and therefore are they that must be saued Those euill and therefore are the men that must be condemned So that his iudgement is right because it is according to works though workes bee not the meritorious cause of life trulie and wholie speaker D. B. P. But if any desire besides the euidence of the text to see how the auncient Fathers take it Let him read S. Augustine Where he thus briefly handleth this text Come yee blessed of my Father receiue VVhat shall vve receiue A Kingdome For vvhat cause Because I vvas hungrie and you gaue me meate c. Of the reall imputation of Christs merits there vvas no tydings in those daies And that iudicious Doctor found that good vvorkes vvas the cause of receiuing the kingdome of heauen speaker A. W. In this and such like sentences of the Fathers we must remember that obseruation of Sixtus Senensis a learned Papist and not presse their words to the vttermost It followes in Austin immediatly what is so little worth what so earthly as to breake bread to the hungry That is the price of the kingdome of heauen Now will any man be so absurd as to imagin that Austin thought that the giuing of a peece of bread to a poore body was in deede the price of heauen by which it might be truly and wholie bought If it be of no greater value it was scarse worth the purchasing with the blood of the Sonne of God The reuerend Father rhetorically amplifies the point to inforce his exhortatiō to works of charity which is also our Sauiours reason in that parable Now that the reward we receiue is not truly and wholie deserued by the works there mentioned it may appeare because Chrysostome and Theophylact stand so precisely vpon the manner of speach He saith not Take it say they but possesse it as an inheritance whereas you say it is both an inheritance and a reward Besides another saith That God did not make the kingdome of heauen of no greater value then mans righteousnes could deserue and after not according to the narrownes of mans righteousnes And lastly God saith he appointed not the reward of the saincts according to the reward of men but according to his owne bountie speaker D. B. P. Here by the vvay M. Perkins redoubleth that common slaunder of theirs that vve take avvay a part of Christs mediation For saith he if Christs merits vvere sufficient vvhat need ours It hath been often told them but they vvil neuer learne to vnderstand it I vvil 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 blessings vvhich hath or shall be bestovved vpon all men from the beginning of the vvorld vnto the end of it yet his diuine vvill and order is that all men of diseretion hauing freely receiued grace from him doe merit that crovvne of glorie vvhich is prepared for them not to supply the vvant of his merits which are inestimable but being members of his mystical body he vvould haue vs also like vnto himselfe in this point of meriting and further desirous to traine vs vp in all good vvorkes he best knevv that there could be no better spurre to pricke our dull nature forvvard then to ordaine and propose such heauenly revvards vnto all them that vvould diligently endeuour to deserue them speaker A. W. Master Perkins truly chargeth you to make your selues partners with Christ in the worke of your saluation for he that is by his owne works a deseruer of euerlasting life is in some part at least a sauiour of himselfe so that howsoeuer you magnifie in words the infinitnes of Christs satisfaction and merits yet in truth you make it either not sufficient or not effectuall to the sauing of them who must by their works truly and wholie merit euerlasting life and receiue it not as ioint heirs with Christ by the right of sonnes but as hirelings for wages due to their works If you would graunt vs an assured interest to heauen by vertue of our being sonnes and claime no more of God but increase of glorie vpon his promise according to our works without pleading desert you and we should agree in this point neither should we be driuen either to ouer valew our owne righteousnes by thinking it deserues heauen or to despaire altogether of saluation because we cannot do such works as do truly and fully merit heauen That God would haue vs like vnto his Sonne in true obedience and patient suffering we finde in the scriptures and beleeue that we should also be like him in meriting when you prooue by the same authoritie we will beleeue In the meane while giue vs leaue rather to rest vpon Christ only and his merits the sufficiencie whereof we certainely know then to trust to our owne deserts which when they are at the best seeme to vs worthie of damnation rather then reward which notwithstanding we assuredly looke for vpon Gods promise and acceptation not vpon our desert or perfection which comes alwayes short of that which is inioyned vs. But it is Gods purpose to traine vs vp in good works it is so out of question for we are his workemanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them And is there no sufficient meanes thinke you to prick vs forward to do good works vnlesse we may perswade ourselues we shal merit heauen by them See the difference betwixt children and seruants And yet forsooth you would beare the world in hand that you do all of pure loue to God whereas indeed you would do nothing at all but that your pride is satisfied for the present by the perswasion of the good vse of your free will and your hope fed with opinion of euerlasting life to be paid you hereafter as the deserued hire of your worthie works we on the other side being led with the affection of children pricked on with the feeling of Gods incomprehensible mercie incouraged by his gratious promises of accepting our poore indeuours to do him seruice rauisht with the expectatiō of such a reward as is assured vs though without desert ashamed in our selues euery day of our vnkindnes and vnthankfulnes in doing no more yea condemned in our owne hearts for doing our best works so vnperfitly yet by the blessing of God and assistance of his spirit presse forwards to the reward that is prepared for vs through the way of good works which our father hath set vs in I haue bin caryed on in this course farther then I purposed Let euery man that hath a true desire to glorifie God more than himselfe iudge betwixt vs and you
where expresse couenant is made for working and workes as you haue heard And as it was said in the old law Doe these things and thou shalt liue so is it said in the new If thou vvill enter into life keepe the Commaundements and life eternall is the hire and wages for labouring in Gods vineyard and not of the imputed iustice or merits of Christ Vpon what doth S. Paul inferre that not vpon that parable and much lesse vpon the expositions of it which then were not hatcht but vpon the promises of God made to them which through faith and patience attaine to the inheritance of those promises And this is that iustice the Apostle speaks of hauing no ground but Gods gratious promise to accept and reward our workes though their worth deserue no such recompence Which Chrysostom signifieth in his Commentarie vpon the other place where he saith The reward shall be greater than the worke not onely in continuance whereof also he speaketh but in the measure too He ioynes them saith Chrysostome in respect of their crownes with those who haue done farre greater things than they So that euerlasting life is not truly and properly deserued by works but is giuen by promise to them that doe worke If you will vrge the point of iustice I answere the Apostle speaketh according to the common speech of men who count it a matter of iniustice not to doe well to them that doe well and ill to them that doe ill And in this generall respect God indeede deales iustly punishing them that haue behaued themselues lewdly and wickedly and rewarding them that haue liued righteously and vertuously So that herein stands his iustice in giuing euery man according to his own works without the following of which course there cannot be ordinarily any iustice And therefore Ierome truly saith that God doth both punish euill workes and receiue or accept of good workes but not as if there were an equalitie of merit in either sort of workes to the punishment or reward he giues onely as he saith there because he would haue none that are fallen despaire of Gods mercie he thus amplifies his regard of them as though it were an vniust thing for God as Chrysostome speakes to contemne and forget them that haue exercised themselues in workes of charitie You haue brought no place of any expresse couenant but that which being allegoricall and as I said before not expounded in the Scripture can hardly affoord any certain proofe and none at all of the matter for which you bring it Whereas if the point were so cleere as you would make it being of so great importance doubtlesse it would haue more direct confirmation in Scripture than by allegories and exhortations But it seemes you doe not rightly vnderstand Master Perkins distinction who denies not that a reward is promised for working and workes euen in the new couenant but makes this difference that by the couenant of the law the wages is due to him that workes vpon the value of his worke but by the couenant of the Gospell the reward is giuen not for the worth of the deede but because the worke is accepted for the workmans sake who by faith is the sonne of God Neither of those speeches are any part of the new couenant though they be recorded in the new Testament And the latter was our Sauiours own speech to beate down the pride of him that would be iustified by the law but of this before The parable is often vrged but nothing prooued out of it He that will haue euerlasting life as hire of his trauaile proclaimeth himselfe to be a hireling not a sonne speaker W. P. And therefore Christ saith further I come quickly and will giue to euery man according to his workes marke hee saith not to the worke or for the worke but to the worker according to his workes And thus the bond of all other promises of the Gospell in which God willingly binds himselfe to reward our workes doe not directly concerne vs but haue respect to the person and obedience of Christ for whose sake alone God binds himselfe as debter vnto vs and giues the recompence or rewarde according to the measure of our faith testified by our workes And therefore it cannot be truely gathered that workes do merit by any promise or couenant passed on Gods part to man speaker D. B. P. But looke about you and behold the goodly marke which M. Perkins sets vp Marke saith he that it is said God will render vnto euery man according to his workes not to the worke or for the worke O sharpe and ouer fine witte doth he render according to the workes and doth he not render for the workes if the rate of the workes be the measure of the revvard that for fevver or lesser vvorkes there is a lesser revvard and for many and vvorthier a greater surely in my simple vnderstanding he that giueth according vnto the vvorks giueth for the vvorks speaker A. W. We denie not that the reward is to and for the worke but that the value of the worke deserues it which worth being wanting the reward is bestowed vpon the partie according to his worke not for the desert of it In another sense it is all one to say according to the worke or for the worke As in generall he rewards them that doe well because they doe well and he punisheth them that doe ill because they doe ill and so giues to both according or for their workes speaker W. P. Some may say if workes merit not why are they mentioned in the promises I answere not because they merit but because they are tokens that the doer of the worke is in Christ for whose merit the promise shall be accomplished speaker D. B. P. That other addle inuention that vvorkes are there mentioned not because they are revvarded but because they are tokens that the doer is in Christ for vvhose obedience God promiseth the crovvne of life is not vvorth the confuting it is so flat contrarie to the text vvhich ascribeth distinctly that revvard vnto the vvorkman for his vvorkes and not for Christs obedience imputed vnto him speaker A. W. What text meane you Sure neither of both those to which Master Perkins answers hath any such direct ascribing of the reward to the workman for his works But it is the latter I thinke you speake of which you haue laboured to confute what is there in that but that Christ wil giue to euery man according to his worke That is as the verse next before shewes to punish the vniust and filthie and to reward the righteous and holie speaker W. P. Obiect IV. Good works are perfect and without fault for they are the workes of the holy Ghost who cannot sinne therefore they merit Ans. If workes did proceede onely and immediately from the holy Ghost there could not be any fault in them but our works come from the holy Ghost in and by
you adde will be discust in your answers speaker D. B. P. M. Perkins answereth that it is called a crowne by resemblance because it is giuen in the end of the life as the croâ—ne is giuen in the end of the race speaker A. W. Master Perkins denies the consequence of the Enthymem viz. that therefore euerlasting life must be deserued because it is called a crowne He addes the reason of his deniall That it is called a crowne not because it is deserued but because it is giuen as a reward after we are come to the end of our race as the Apostle shewes plainly I haue fought a good fight and haue finished my course I haue kept the faith hencefoorth is laid vp for me a crowne of righteousnes he saith not therefore I haue deserued the crowne speaker A. W. If that were all the cause and that there were no respect to be had so former deserts it might then as well be called a halter by resemblance because that also is giuen in the end of life and in their opinion more properly because all their workes are defiled like a menstruous cloath and a halter is the end of such wicked workes But as a halter is due to a theefe so is a crowne of glory the iust reward of the righteous man That I may omit your lewd dallying in saying that euerlasting life might in that respect as well be called a halter consider whether your answer be not absurd For that which is giuen vpon continuance of walking in good workes as Master Perkins saith the crowne is cannot in any reason be as well termed a halter as a crowne though there be not in the workes the true and whole nature of merit to deserue the crowne Euerlasting life saith your glosse is as it were the reward of faith and God seemes to pay it as it were debt speaker W. P. And it is called a crowne of righteousnes not because it belongs to any man by due and desert but because God hath bound himselfe by a promise to giue it in performing whereof he is tearmed iust and by vertue of this promise it is obtained and no otherwise These are the principall obiections by which we may iudge what the rest are And thus we see what is the truth namely that merit is necessarie to saluation yet neither merit of mans worke or person but the merit of Christ imputed to vs whereby we being in him doe procure and deserue the fauour of God and life eternall speaker D. B. P. Secondly he answereth that it is called a crowne of iustice because God hath bound himselfe by his promise to giue it here then at length we haue by his owne confession that by Gods promise eternall life is due debt vnto the righteous but as hauing ouer-shot himselfe he addes not for any desert of theirs but only for the promise sake But as you haue heard before out of S. Matthew that promise was made for vvorking the time of our life in his vine yard and so there was some desert on their part and the seruants were rewarded because they imployed their talents well speaker A. W. Needes it any defence to say it is due debt by promise but not vpon desert Who knowes not that for the most part these two are if not contrary at the least diuers Therefore rather you shoote beyond true reason than Master Perkins ouershot himselfe That which you repeate out of Saint Matthew was answered before speaker D. B. P. And in this very place S. Paul reckoneth vp his good seruices for which the iust iudge would render him a crowne of iustice and therfore the iustice is not only in respect of Gods promise speaker A. W. S. Paul reckons vp his good seruices and good reason for the reward is not due to any by promise but to them that doe good workes For else what should be rewarded But why should it be called a crowne of iustice Because it is giuen to the iust saith Thomas according to their iust works And in that respect God is called a iust Iudge in giuing this crowne because he giues good for good Yea that very iustice whereby good is giuen for good is not without mercie saith the glosse and Lombard speaker D. B. P. 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 word in this sentence Let vs heare saith he the Apostle speaking vvhen he approached neere vnto his passion J haue quoth he fought a good fight J haue accomplished my course J haue kept the faith concerning the rest â—there is laid vp for me a crowne of iustice vvhich our Lord will render vnto me in that day a iust iudge And not only to me but to them also that loue his comming He saith that our Lord a iust iudge will render vnto him a Crovvne he therefore doth owe it and as a iust iudge will pay it For the vvorke being regarded the revvard cannot be denied I haue fought a good fight is a vvorke I haue accomplished my course is a vvorke J haue kept the faith is a worke There is laid vp for me a crowne of iustice this is the reward So that you see most clearely by this most learned Fathers iudgement that the reward is due for the worke sake and not only for the promise of God speaker A. W. This place of Austin is brought as a proofe that a man hath nothing of himselfe which hee hath not receiued Whereas if your doctrine of merit and free will were true a man hauing grace from God whereby hee is enabled to worke might of his owne free will so vse this grace that euerlasting life should be due to him as wages for his work But if these good workes proceed from grace not onely in respect of our abilitie to doe them but of the particular actions what true merit can there bee in them Immediatly after the words you alleage it followes in Austin In the reward thou doest nothing in the work nothing alone The crowne is from him the worke from thy selfe yet not without his helpe Which helpe we must vnderstand to be more than an abilitie to worke or else as I said our free will shall haue the chiefe commendation in all our good workes But to the testimonie we graunt that the reward is due to the worke which is your conclusion out of Austin but wee denie that it is due vpon desert of the worke For neither doth the worke if it were perfectly done truly and properly deserue the reward because it is a matter of duty and but one work whereas many thousands are due to make vp true merit by workes and being imperfect as all our best workes are it is so farre from deseruing euerlasting life that it rather might increase our