for the mastery 2. Tim. 2. is not crowned vnlesse he striue lawfully It is also resembled vnto places of honour Math. 25. Ioh. 14. Mat. 13. 1. Ioh. 3. I will place thee ouer much And I goe to prouide you places Grace is also in many places of Scripture compared to seede For the seede of God tarrieth in him But a little seede cast into good ground and well manured bringeth forth abundance of corne Briefly then such equality as there is betweene the well deseruing subject and the office betweene him that striueth lawfully and the crowne betweene the seede and the corne is betweene the reward of heauen and the merit of a true seruant of God And thus much of M. PERKINS first Argument more indeede to explicate the nature and condition of merit then that his reason nakedly proposed did require it Exod 20. His second testimony is God will shewe mercy vpon thousandes in them that loue him and keepe his commaundements Hence he reasoneth thus Where reward is giuen vpon mercy there is no merit but reward is giuen vpon mercy as the text proueth ergo Answere That in that text is nothing touching the reward of heauen which is now in question God doth for his louing seruants sake shewe mercy vnto their children or friends either in temporall thinges or in calling them to repentance and such like but doth neuer for one mans sake bestowe the kingdome vpon another vnlesse the party himselfe be first made worthy of it That confirmation of his that Adam by his continuall and perfect obedience could not haue procured a further increase of Gods fauour is both besides the purpose and most false for as well he as euery good man sithence by good vse of Gods gifts might day by day encrease them And that no man thinke that in Paradise it should haue bin otherwise S. Augustine saith expresly That in the felicity of Paradise righteousnes preserued should haue ascended into better In Inchir cap. 25. And Adam finally and all his posterity if he had not fallen should haue bin from Paradise translated aliue into the Kingdome of heauen this by the way Nowe to the thirde Argument Rom. 6. Scripture condemneth merite of workes The wages of sinne is death True But we speake of good workes and not of badde which the Apostle calleth sinne where were the mans wittes but it followeth there That eternall life is the grace or gift of God This is to purpose but answered 1200. yeares past by that famous Father S. Augustine in diuers places of his most learned workes I will note one or two of them First thus here ariseth no small doubt De gra li. arb c. 8. which by Gods helpe I will now discusse For if eternall life be rendred vnto good workes as the holy Scripture doth most clearely teach note how then can it be called grace when grace is giuen freely and not repaide for vvorkes and so pursuing the pointes of difficulty at large in the end resolueth that eternall life is most trulie rendred vnto good workes as the due rewarde of them but because those good workes could not haue beene donne vnlesse God had before freely through Christ bestowed his grace vpon vs therefore the same eternall life is also truly called grace because the first roote of it was Gods free gift The very same answere doth he giue where he hath these wordes Epist 106. Eternall life is called grace not because it is not rendred vnto merittes but for that those merittes to which it is rendred were giuen 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 vvorkes but to holde vs in humility partly and partly to put a difference betweene our saluation and damnation choose 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 fountayne of merit and all good workes Now to those textes cited before about justification Ad Eph. 2. We are saued freely not of our selues or by the workes of righteousnesse which we haue donne Ad Tit. 3. I haue often answered that the Apostle speakes of workes donne by our owne forces without the helpe of Gods grace and therefore they cannot serue against workes donne in and by grace Now to that text which he hudleth vp together with the rest although it deserued a better place being one of their principall pillers in this controuersie It is The sufferings of this life are not worthy of the glory to come Rom. 8. The strength of this objection lyeth in a false translation of these words Axia pros tein doxan equal to that glory or in the misconstruction of them For we graunt as it hath beene already declared that our afflictions and sufferinges be not of equall in length or greatnes with the glory 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 wee teach that this shorter and lesser labour imployed by a righteous man in the seruice of GOD doth meritte the other greater and of longer continuance and that by the said Apostles playne wordes for saith he 2. Cor. 4. That tribulation which in this present life is but for a moment and light doth worke aboue measure exceedingly an euerlasting weight of glory in vs. The reason is that just mens workes issue out of the fountayne 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 workes are raised to an higher estimate it consecrateth him also a temple of the holy Ghost 2. Pet. 1. and so maketh him partaker of the heauenly nature as S. Peter speaketh Which addes a worth of heauen to his workes Neither is that glory in heauen which any pure creature attayneth vnto of infinite dignity as M. PERKINS fableth but hath his certayne boundes measure according vnto each mans merittes otherwise it would make a man equall to God in glory for there can be no greater then infinite as all learned men doe confesse M. PERKINS 4. reason Whosoeuer will meritte must fulfill the whole law for if we offend in one commandement we are guiltie of the whole lawe but no man can fulfill the whole lawe ergo Answere I denie the first proposition for one good worke done with his due circumstances doth bring forth merite as by all the properties of meritte may be proued at large and by his owne definition of meritte set downe in tne beginning Now if a man afterward fall into deadly sinne he leeseth his former meritte but recouering grace he riseth to his former meritte as the learned gather out of that saying of our Sauiour in the
person The like he saith afterward of the fault that it is a sinne still in it selfe remayning in the man till death but it is not imputed to him as being pardoned Here be quillets of very strange Doctrine the sinne is pardoned and yet the guiltines of it is not taken away Doth not a pardon take away from the fault pardoned all bond of punishment due vnto it and consequently all guiltines belonging to it Who can denie this vnlesse he knowe not or care not what he say If then Originall sinne be pardoned the guiltines of it is also remoued from it selfe Againe what Philosophy or reason alloweth vs to say that the offendour being pardoned for his offence the offence in it selfe remayneth guilty as though the offence seperated from the person were a substance subject to lawe and capable of punishment can Originall sinne in it selfe die the first and second death or be bound vp to them What sencelesse imaginations be these Againe how can the fault of Originall sinne remayne in the man renewed by Gods grace although not imputed can there be two contraries in one part of the subject at once can there be light and darknes in the vnderstanding vertue and vice in the will at the same instant can the soule be both truely conuerted to God and as truely auerted from him at one time is Christ now agreed to dwell with Belial and the holy Ghost content to inhabite a body subject to sinne all which must be graunted contrary to both Scripture and natural sence if we admitte the fault and deformity of sinne to remayne in a man renewed and indued with Gods grace vnlesse we would very absurdly imagine that the fault and guilt of sinne were not inherent and placed in their proper subjects but were drawne thence and penned vp in some other odde corner Remember also gentle Reader that here Master PERKINS affirmeth the power vvhereby the corruption of the hart raigneth in man is taken away in the regenerate which is cleane contrarie vnto the first proposition of his first reason following as shall bee there proued OVR DISSENT LET vs nowe come vnto the difference which is betweene vs. The Catholikes teach that Originall sinne is so farreforth taken away by Baptisme that it ceaseth to bee a sinne properly the effectes of it remayning are an inperfection and weakenesse both in our vnderstanding and will and a want of that perfect subordination of our inferiour appetite vnto reason as was and would haue beene in Originall iustice which make the soule apt and ready to fall into sinne like vnto tinder which although it bee not fire of it selfe yet is fit to take fire yet say they that these reliques of Originall sinne be not sinnes properly vnlesse a man doe yeelde his consent vnto those euill motions Master PERKINS teacheth otherwise That albeit Originall sinne bee taken away in the regenerate in sundry respectes yet doth it remayne in them after Baptisme not onely as a want and weakenesse but as a sinne and that properly as may be proued by these reasons Saint Paul saith directly 1. Rom. 7. It is no more I that doe this but sinne that dwelleth in me that is Originall sinne The Papists answere That it is called there sinne improperly because it commeth of sinne and is an occasion of sinne I approue this interpretation of Saint Paul as taken out of that auncient and famous Papist Saint Augustine Li. 1. cont duas Epist Pelag. cap. 10. Lib. 1. de nuptiis Concup cap. 23. who saith expresly Concupiscence whereof the Apostle speaketh although it be called sinne yet is it not so called because it is sinne but for that it is made by sinne as writing is called the hand because it is made by the hand And in an other place repeating the same addeth That it may also be called sinne for that it is the cause of sinne as cold is called sloathfull because it makes a man sloathfull so that the most profound Doctor Saint Augustine is stiled a formall Papist by M. PERKINS and shall be as well coursed for it by the playne circumstances of the place For saith he that Saint Paul there takes sinne properly appeares by the wordes following That this sinne dwelling in him made him to doe the euill which he hated Howe proues this that sinne there must be taken properly it rather proues that it must be taken improperly for if it made him doe the euill which he hated then could it not bee sinne properly for sinne is not committed but by the consent and liking of the will But Saint Paul did not like that euill but hated it and thereby was so farre off from sinning that he did a most vertuous deede in resisting and ouercomming that euill As witnesseth Saint Augustine saying Reason sometimes resisteth manfully Lib. 2 de Gen. cont Manich. cap. 14. and ruleth raging concupiscence which being done wee sinne not but for that conflict are to bee crowned This first circumstance then alleaged by M. PERKINS doth rather make against him then for him Now to the second O wreatched man that I am who shall deliuer me from this body of death Here is no mention of sinne howe this may be drawne to his purpose shall be examined in his argument where he repeateth it so that there is not one poore circumstance of the text which he can finde to proue Saint Paul to take sinne there properly Nowe I will proue by diuers that he speakes of sinne improperly First by the former part of the same sentence It is not I that doe it All sinnes is done and committed properly by the person in whome it is but this was not done by Saint Paul ergo Second out of those wordes I knowe there is not in me that is in my flesh anie good And after I see an other lawe in my members resisting the lawe of my minde Thus sinne properly taken is seated in the soule but that was seated in the flesh ergo it was no sinne properly The third and last is taken out of the first wordes of the next Chapter There is now therefore no condemnation to them that are in CHRIST IESVS that walke not according to the flesh c. Whence I thus argue there is no condemnation to them that haue that sinne dwelling in them if thy walke not according vnto the fleshly desires of it therefore it is no sinne properly For the wages of sinne is death this is eternall damnation Rom. 6. Nowe to M. PERKINS Argument in forme as he proposeth it That which was once sinne properly and still remayning in man maketh him to sinne and intangleth him in the punishment of sinne and makes him miserable that is sinne properly But Originall sinne doth all these ergo The Maior which as the learned knowe should consist of three wordes contaynes foure seuerall pointes and which is worst of all not one of them true To the first that which remayneth in man after
person of the good Father Luc. 15. Doe on him that is on his prodigall sonne returning whome his former garment His second proposition is also false as hath bin proued at large in a seueral question To that of S. Iames although it belong not to this matter I answere that he who offendeth in one is made guiltie of all that is he shall be as surely condemned as if he had broken all Epis 29. ad â—lieron See S. Augustine His 5. reason We are taught to pray on this manner Giue vs this day our dayly bread where we acknowledge euery morsell of bread to be the meere gift of God much more must we confesse heauen to be Answere M. PERKINS taketh great delight to argue out of the Lords prayer but he handleth the matter so handsomely that a man may thinke him to be so profouÌ„dly learned that he doth not yet vnderstand the Pater noster for who taketh our daylie foode to be so meerely the gift of God that we must not either make it ours with our peny or trauaile we must not looke to be fedde from heauen by miracle by the mere gift of God but according vnto S. Paules rule either labour for our liuing in some approued sort or not eate Yet because our trauailes are in vaine vnlesse God blesse them we pray to God daily to giue vs our nuriture either by sending or preseruing the fruits of the earth or by prospering our labours with good successe or if they be men who liue of almes by stirring vp the charitable to relieue them So we pray and much more earnestly that God will giue vs eternall life Yet by such meanes as it hath pleased God to ordayne one of which and the principall is by the exercise of good workes which God hath appointed vs to walke in to deserue it And it cannot but sauour of a Satannicall spirit to call it a Satannicall insolency as M. PERKINS doth to thinke that eternall life can be merited when S. Augustine and the best spirit of men since Christs time so thought and taught in most expresse tearmes But let vs heare his last argument which is as he speaketh the consent of the auncient Church and then beginneth with S. Bernard who liued 1000. yeares after Christ He in I knowe not what place the quotation is so doudtfull saith Those thinges which wee call merittes are the way to the Kingdome but not the cause of raigning I answere that merittes 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 merittes proceede Which is Bernards owne doctrine Serm. 68 in Cantica Manuali c. 22. Secondly he citeth S. Augustine All my hope is in the death of my Lord his death is my meritte True in a good sence 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 meritte 3. Basil Eternall life is reserued for them that haue striuen lawfully In Ps 114. not for the meritte of their doing but vpon the grace of the most bountifull God These wordes 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 just rate of the workes but in a suller 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 merittes 4. M. PERKINS turnes backe to Augustine vpon the Psal 120. Where he saith as M. PERKINS reporteth He crowneth thee because he crowneth his owne giftes not thy merittes Answere 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 owne giftes not thy merittes It had beene better said He crowneth thee not c. But he mistooke belike this sentence of S. Augustines When God crowneth thee he crowneth his giftes not thy merittes Which is true being taken in that sence which he himselfe declareth To such a man so thinking that is De grat l b. arb c. 6. that he hath merittes of him selfe without the grace of God it may be most truly said God doth crowne his owne giftes not thy merittes If thy merittes be of thy selfe and not from him but if we acknowledge our merittes to proceede from grace working with vs then may we as truly say that eternall life is the crowne and reward of merittes Psal 142. His other place on the Psalme is not to this purpose but appertaynes to the first justification of a sinner as the first word quicken and reuiue mee sheweth playnelie nowe wee confesse that a sinner is called to repentance and reuiued not for any desert of his owne but of Gods meere mercy 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 neare as I can M. PERKINS order Obiections of Papists so he tearmeth our reasons First in sundry places of Scripture promise of reward is made vnto good workes Genes 4. Prouer 11. Eccles 18. Math. 5. If thou doe well shalt thou not receiue To him that doeth well there is a faithfull rewarde Feare not to be iustified vnto death because the rewarde of God remayneth for euer and. When you are reuiled and persecuted for my sake reioyce for great is your reward in heauen And a hundreth such like therefore such workes doe meritte heauen for a reward supposeth that there was a desart of it M. PERKINS answereth first that the reward is of meere mercy without any thing donne 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 some former pleasure which is rewarded otherwise it were to be called a gift and not a reward and much more the Latin and Greeke word Misos Merus which rather signifie a mans hier and wagis then a gift or rewarde Wherefore M. PERKINS skippes to a second shift that forsooth eternall life is an inheritance but not a reward Reply We knowe well that it is an inheritance because it is onely due vnto the adopted Sonnes of God but that hindreth not it to be a reward for that it is our heauenly fathers pleasure that all his Sonnes comming to the yeares of discretion shall by their good carriage either deserue it or else for their badde behauiour be disinherited M. PERKINS hauing so good reason to distrust his two former answeres flies to a third and graunteth that eternall life is a reward yet not of our workes but of Christs merits imputed vnto vs This is that Castle wherein he holdes himselfe safe from all Canon shotte but he is fouly abused for this
that he when he commendeth grace denyeth free will Lib. 4. con Iul. c. 8. Much lesse would I say that which thou lyingly dost affirme me to say free will to be denied if grace be commended or grace to be denied if free will be commended Nowe in fewe wordes I will passe ouer the objections which he frameth in our names But misapplieth them First Obiection That man can doe good by nature as giue almes doe Iustice speake the truth c. And therefore will them without the helpe of grace This argument we vse to proue libertie of will in ciuill and morall matters euen in the corrupted state of man and it doth demonstrate it and M. PERKINS in his third cōclusion doth graunt it And his answere here is farre from the purpose for albeit saith he touching the substance of the worke it be good yet it faileth both in the beginning because it proceedes not from a pure hart and a faith vnfeigned and also in the end which is not the glory of God Answere It faileth neither in the one nor other for that almes may issue out of a true naturall compassion which is a sufficient good fountayne to make a worke morally good faith and grace to purge the hart are necessary only for good and meritorious workes Againe being done to relieue the poore mans necessity GOD his Creator and Master is thereby glorified And so albeit the man thought not of GOD in particuler yet GOD being the finall end of all good any good action of it selfe is directed towardes him when the man putteth no other contrary end thereunto 2. Obiection God hath commaunded all to beleeue and repent therefore they haue naturall free will by vertue whereof being helped by the spirit of God they can beleeue The force of the argument consisteth in this that GOD being a good Lord will not commaund any man to doe that which he is no way able to doe Ans M. PERKINS answereth in effect for his wordes be obscure that GOD commaundeth that which we be not able to performe but that which we should doe Then I hope he will admitte that he will enable vs by his grace to doe it or else how should we doe it God surely doth not bind vs by commaundement to any impossible thing he is no tyrant but telleth vs that his yoke is sweete and his burthen easie Mat. 11. And S. Iohn witnesseth that his commaundements are not heauy Ioh. 5. He was farre off from thinking that GOD would tie any man by lawe to doe that which he was altogether vnable to performe This in the end M. PERKINS himselfe approueth 3. Ob. If man haue no free wil to sin or not to sin then no man is to be punished for his sinnes because he sinneth by a necessitie not to be auoyded He answereth that the reason is not good for though man cannot but sinne yet is the fault in himselfe and therefore is to be punished Against which I say that this answere supposeth that which is false to wit that a man in sinne cannot choose but sinne For by the helpe of God who desireth all sinners conuersion 1. Pet. 3. and thereunto affordeth grace sufficient a sinner in a moment may call for grace and repent him and so choose whether he will sinne or no and consequently hath free wil to sin or not to sin And that example of a bankerupt is not to purpose for he cannot when he will satisfie his creditours who content not themselues with his repentance without repay of their money as God doth Nowe concerning the force of this argument heare Saint Augustines opinion De duab animab contr Manich. in these wordes Neither are wee here to search obscure books to learne that no man is worthy of disprayse or punishment which doeth not that which he cannot doe for saith he doe not shepheardes vpon the downes sing these thinges doe not poetes vpon the stages acte them Doe not the vnlearned in their assemblies and the learned in their libraries acknowledge them Doe not maisters in the scholes Prelats in the pulpits finally al mankind throughout the whole world confesse and teach this to wit that no man is to be punished because he did that which he could not choose but doe Should he not then according to S. Augustines censure be hissed out of all honest companie of men that denieth this so manifest a truth confessed by all Mankinde How grosse is this heresie that so hoodeth a man and hardneth him that be he learned yet he blusheth not to deny roundly that which is so euident in reason that euen naturall sence doth teach it vnto sheepheards God of his infinite mercie deliuer vs from this straunge light of the newe Gospell CHAPTER 2. OF ORIGINALL SINNE OVR CONSENTS M. PERKINS FIRST CONCLVSION Pag. 28. THEY say naturall corruption after Baptisme is abolissed and so say we but let vs see how farre forth it is abolissed In originall sinne are three thinges First the punishment which is the first and second death second guiltines which is the binding vp of the creature vnto punishment third the fault or the offending of God vnder which I comprehend our guiltines in Adams first offence as also the corruption of the hart which is a naturall inclination and pronesse to any thing that is euill or against the law of God For first we say that after Baptisme in the regenerate the punishment of Originall sinne is taken away Rom. 8.1 For there is no condemnation saith the Apostle to them that are in CHRIST IESVS For the second that is guiltines we further condescend and say that it is also taken away in them that are borne anewe For considering there is no condemnation to them there is nothing to binde them to punishment Yet this caueat must be remembred namely that the guiltines is remoued from the person regenerate but not from the sinne in the person But of this more hereafter Thirdly the guilt in Adams first offence is pardoned And touching the corruption of the hart I auouch two thinges First that the very power and strength whereby it raigneth in man is taken away in the regenerate Secondly that this corruption is abolished as also the fault of euerie actuall sinne past So farre forth as it is the fault and sinne of the man in whome it is In deede it remaines till death and it is sinne considered in it selfe so long as it remaines but it is not imputed to the person And in that respect is as though it were not it being pardoned Hitherto M. PER. Annotations vpon our Consent First we say not that the punishment of Originall sinne is in it or any part of it but rather a due correction and as it were an expulsion of it this is but a peccadilio but there lurketh a Serpent in that caueat that the guiltines of Originall sinne is remoued from the person regenerate but not from the sinne in the
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
yet not being sure of my loue towardes him I am not assured of saluation for as S. Iohn testifieth He that loueth not abideth in death 1. Iohn 3. So I answere to the second article named by M. PERKINS that is I beleeue that God of his infinite mercie through the merits of Christs passion doth pardon all those who being hartely sorry for their sinnes doe humbly confesse them and fully purpose to leade a newe life that I my selfe am such a one I doe verely hope because I haue as farreforth as I could to my knowledge performed those thinges which God requires of me but because I am but a fraile creature and may perhaps not haue done all that so well as I ought or am not so well assured of that which by Gods helpe I haue done I can not beleeue it for in matter of faith as you shall heare shortly there can be no feare or doubt The like answere is giuen to the article of life euerlasting I beleeue that I shall haue life euerlasting Math. 19. if I fulfill that which our Sauiour taught the younge man demaunding what he must doe to haue life euerlasting to witte if I keepe all Gods commaundements but because I am not assured that I shall so doe yea the Protestants though falsely assure vs that no man by any helpe of Gods grace can so doe I remayne in feare But saieth M. PERKINS the Diuell may so beleeue the articles of the creede vnlesse we doe apply those articles to our selues First I say the Diuell knowes to be true all that we doe beleeue and therefore are said by Saint Iames to beleeue but they want a necessarie condition of faith that is a Godly and deuout submission of their vnderstanding vnto the obedience of faith and so haue no faith to speake properly Againe they trust not in God for saluation nor indeuour not any manner of way to obtayne saluation as Christians doe and so there is greate difference betweene their beleefe in the articles of the creede and ours M. PERKINS in his first exception grauntes Pag. 54. That commonly men doe not beleeue their saluation as infallibly as they doe the articles of the faith yet saith he some speciall men doe Whereof I inferre by his owne confession that our particular saluation is not to be beleeued by faith for whatsoeuer we beleeue by faith is as infallible as the word of God which assureth vs of it Then if the common sort of the faithfull doe not beleeue their saluation to be as infallible as the articles of our creede yea as Gods owne word they are not by faith assured of it Now that some speciall good men either by reuelation from God or by long exercise of a vertuous life haue a great certainty of their saluation we willingly confesse but that certainty doth rather belong to a well grounded hope then to an ordinary faith The third reason for the Catholikes is that we are bidden to pray daily for the remission of our sinnes Mat. 6. But that were needelesse if we were before assured both of pardon and saluation M. PERKINS answereth First that we pray daily for the remission of new sinnes committed that day Be it so What needes that if we were before assured of pardon Marry saith he because our assurance was but weake and small our prayer is to encrease our assurance Good Sir doe you not see how you ouerthrowe your selfe If your assurance be but weake and small it is not the assurance of faith which is as great and as strong as the truth of God We giue God thankes for those giftes which we haue receaued at his bountifull handes and desire him to encrease or continue them if they may be lost But to pray to God to giue vs those thinges we are assured of by faith is as fond and friuolous as to pray him to make Christ our Lord to be his Sonne or that there may be life euerlasting to his Saints in heauen of which they are in full and assured possession And so these three Arguments by M. PERKINS propounded here for vs are verie substantiall and sufficient to assure euery good Christian that he may well hope for saluation doeing his dutie but may not without great presumption assure him by faith of it To these I will adde two or three others which M. PERKINS afterwardes seekes to salue by his exceptions as he tearmes them To his first exception I haue answered before The second I will put last for orders sake and answere to the third first which is Pag. 56. The Catholikes say we are indeede to beleeue our saluation on Gods part who is desirous of all mens saluation very rich in mercy and able to saue vs but our feare riseth in regard of our selues because the promises of remission of sinnes depend vpon our true repentance Luke 13. Vnlesse you doe penance ye shall all perish And the promises of saluation is made vpon condition of keeping Gods commandements Mat. 19. 2. Tim. 2. If thou wilt enter into life keepe the commandements Againe No man shall be crowned except he combat lawfully Now we not knowing whether we shall well performe these thinges required by God at our handes haue iust cause to feare lest God do not on his part performe that which he promiseth vpon such conditions To this M. PERKINS answereth That for faith and true repentance euery man that hath them knoweth well that he hath them To which I reply that for faith being rightly taken it may be knowne of the party that hath it because it is a light of the vnderstanding and so being like a lampe may be easely seene but true repentance requires besides faith both hope and charitie which are seated in the darke corners of the will and can not by faith be seene in themselues but are knowne by their effects which being also vncertayne doe make but conjectures and a probable opinion so that place of S. Paul may be omitted where he saith 2. Cor. 13. Proue your selues whether you be in faith or no. Because we accord that it may be tryed by vs whether we haue faith or no although I knowe well that S. Paules wordes carry a farre different sence But let that passe as impertinent To the other That we haue receiued the spirit which is of God 1. Cor. 2.12 that we might know the thinges which are giuen of God What thinges these are which the spirit reuealeth to vs S. Paul teacheth in the same place That which the eye hath not seene nor eare hath heard c. God hath prepared for them that loue him but to vs God hath reuealed by his spirit All this is true but who they be that shall attayne to that blessed Banquet by God so prepared God onely knoweth by his spirit reuealeth it to very fewe And will you learne out of S. Ierome that auncient Doctor the cause why In 3. caput Ione
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
all paine due to it The reason for vs which indeede is the very ground worke of satisfaction may thus be framed many after pardon obtayned of their sinnes haue had temporall punishment laide vpon them for the same sinnes and that by Gods owne order wherefore after the forgiuenes of the sinne and the eternall punishment of it through Christs satisfaction there remayneth some temporall paine to be endured by the party himselfe for the same sinne which is most properly that which we call satisfaction They deny that any man hath beene punished temporally for any sinne which was once pardoned we proue it first by the example of the Israelites whose murmuration against GOD Numb 14. was at Moyses intercession pardoned yet all the elder sort of them who had seene the miracles wrought in Egipt for their deliuerance were by the sentence of God depriued of the sight of the Land of promise and punished with death in the wildernesse for the very same their murmuration The like judgement was giuen against Moyses himselfe and Aaron for not glorifying God at the waters of contradiction Numb 20. Deut. 32. both of them had their sinne pardoned yet were they both afterward for the same debarred from the entrance into the holy land To this M. PERKINS answereth first that man must be considered in a two folde estate as he is vnder the lawe and as he is vnder grace In the former estate all afflictions were curses of the lawe in the latter they are turned vnto them that beleeue in Christ from curses into triales corrections preuentions admonitions instructions and into what you will else sauing satisfaction Now to the purpose Whereas God saith he denied the beleeuing Israelites with Moyses and Aaron to enter into the land of Canaan it cannot be proued that it was a punishment or penalty of the lawe laide vpon them the Scripture hath no more but that it was an admonition vnto all ages following to take heede of like offences as Paul writeth All these thinges came vnto them for examples 1. Cor. 10. and were written for our admonition Reply He that will not be ashamed of this audatious assertion needes not to care what he saith Hath the Scripture no more of their fact then that it was an admonition to others Turne to the originall places where the whole matter in particular is related First their murmuration then Moyses intercession for them and the obtayning of their pardon and lastly after all the rest Gods sentence of depriuation of them from entring into the land of promise for that their murmuration Numb 14. Numb 20. vers 24. Deut. 32.51 Againe Aaron shall not enter into the land because he hath beene disobedient to my voyce and of Moyses Because he hath trespassed against me at the waters of strife So that nothing is more cleare euen by the testimony of the holy Ghost then that their dayes were shortened and their hope of entrance into the land of promise cutte off in punishment of those offences which were before forgiuen them And these things being recorded as S. Paul testefieth for our admonition and instruction we are to learne thereby that God so dealeth daiely with all those sinners that he calleth to repentance Now to the next example which M. PER. maketh our third reason King Dauid was punished for his aduoultry after his repentance for the child died 2. Reg. 12. and was plagued in the same kinde of incest by Absolon And when he had numbred the people 2. Reg. 24. he was after his owne repentance punished in the death of his people M. PERKINS answereth that the hand of God was vpon him after his repentance but those judgementes which befell him were not curses to him properly but corrections of his sinnes Reply What dotage is this to graunt the very same thing which he would be thought to denie but yet in other tearmes that the simple whome onely he can beguile may not perceiue it If the hand of God were vpon Dauid correcting him for his sinne and that after his repentance did not Dauid then suffer temporall punishment for his sinnes before forgiuen Which is most properly to satisfie for them Yea ouer and beside this punishment inflicted by God he of his owne deuotion performed farre greater satisfaction by putting on sacke-cloath lying one the bare ground by watering his couche with teares and making ashes his foode and in this most pittifull plight he made most humble supplication vnto God to wash him more and more from his iniquity he neuer dreamed that this his satisfaction should be any derogation vnto the satisfaction of his Lord and Sauiour Psal 50. but in the Psalme saith That such an humble and contrite hart is a sweete sacrifice vnto God We denie not but the punishing of one is a warning admonition vnto an other to take heede of the like so may not they deny but that correction is to the party himselfe as an admonition to beware afterward so a correction punishment of the fault past Psal 50. Which S. Augustine vpon this verse of the Psalme Thou hast loued truth teacheth most playnelie saying Thou hast not left their sinnes whome thou didest pardon vnpunished for thou before didest so shewe mercy that thou mightest also preserue truth thou doest pardon him that confesseth his fault thou doest pardon him but so as be doe punishe himselfe and by that meanes both mercy truth are preserued Our fourth reason the Prophetes of God when the people were threatned with Famine the Sword the Plague or such like punishmentes for their sinnes did commonly exhort them to workes of penance as fasting prayer haire-cloath and the like to appease Gods wrath justly kindled against them which being performed by them God was satisfied So for example sake the Nimuites at Ionas preaching doeing penance in sacke-cloath and ashes turned away the sentence of God against them M PERKINS answereth that famine the plague and such like scourges of God were not punishments of sinnes but corrections of a Father Reply This is most flat against a thousand expresse textes of the Scripture which declare that for the transgressions of Gods commaundements he hath sent those punishments vpon the people of Israell And what is the correction of a Father but the punishing of a shrewde sonne for some fault committed yet in a milde sorte Or doth the Schoolmaster which is Caluins example whippe the Scholer or strike him with the ferula but to punish him for some fault So that great Rabbins seeme not to vnderstand what they say them selues when they admitte those scourges of God to be the corrections of a Father but not the punishment for a fault As though Fathers vsed to correct those Sonnes who neuer offended them Or Masters to beate such Scholers as committe no faultes But saith M. PERKINS these punishments be tending to correction not seruing for satisfaction what senceles ryming is this By due correction of
day of tribulation Psal 49. and I will deliuer thee Prayer cannot be made without faith in Gods power hope in his goodnes and therefore must needes be pleasing in Gods sight by prayer we humble our selues before God and acknowledge his omnipotency and our infirmity By prayer we lament with bitter teares our owne ingratitude folly and wickednes and bewayle the grieuousnes of our sinnes such prayer made King Dauid as his Psalmes doe testefie water his couch with teares making them his foode day and night and by them he satisfied for his former offences So did a farre greater sinner then he King Manasses who falling into tribulition 2. Paral. 33. prayed vnto the Lord his God and did great penance before the God of his fathers and prayed and entreated earnestly and God heard his prayers and brought him backe againe to Ierusalem into his Kingdome Now to M. PERKINS Similes A begger doth not deserue his almes because he makes not this former kinde of prayer but the short sleight one of the Protestants from the lippes outward The like we say of a debter whose creditor being a needie man will not be paid without mony but God who needes none of our goodes highly esteemeth of an humble and contrite hart grieued much for hauing sinned in the sight of God and humbly suing vnto him for pardon To such a one he said Math. 18. Did I not forgiue thee all thy debt because thou besoughtest me Secondly saith M. PERKINS Fasting is a thing indifferent of the same nature with eating and drinking no more conferring to the Kingdome of heauen then eating and drinking doth What an Epicurian and fleshlie Doctrine is this Why then did the Niniuites fast put on sack-cloath and lie on the ground all which bodely afflictions are reduced to fasting rather then eate and drinke and presume of Gods mercy if the one had beene as acceptable to God as the other Why is S. Iohn Baptist commended for his rough garments and thinne diet if chearishing the flesh please God as well as punishing of it Math. 6. Christ saith expressely That if we fast in secret his heauenly Father will repay vs openly Will he reward eating and drinking so liberally but of fasting we shall haue a whole Chapter hereafter Therefore briefly I here conclude that this Doctrine tendeth to the establishment of the Kingdome of Atheists and Epicures whose sweete speech is Let vs eate and let vs drinke for after death there is no pleasure True for such Belly-gods and their followers Lastly he saith that Almesdeedes cannot be workes of satisfaction for sinnes For when we giue them as we ought we doe but our dutie and we may aswell say that a man by paying one debt may discharge an other as to say by doeing his dutie he may satisfie Gods justice for the punishment or his sinnes A man might suppose that this man were pretely well seene in Carolo Buffone that thus ruffleth in graue matters with his simple Similes That Almesdeedes redeeme our sinnes purge vs from them and make all thinges cleane vnto vs hath beene already proued out of holy Scriptures I will joyne thereunto this one testimonie of that worthy Martir S. Cyprian Serm. de opere cleemos Our frailty could not tell what to doe vnlesse the goodnes of God by teaching vs the workes of iustice and mercy had shewed vs a certayne way of preseruing our saluation which is that with Almesdeedes we might wash cleane away the filth of sinnes which we had contracted after Baptisme The holy Ghost speaketh in the Scripture and saith Sinnes are purged by almesdeedes and faith Now to M. PERKINS Simile We deny that a man is bound to giue all the almes that he can We are bound to giue that which we may well spare when there is great want But almes which is a part of satisfaction is not giuen out of our superfluity but spared from our necessary vses And is many times bestowed when there is no such great neede vpon building Schooles Colledges Hospitals and Chappels And this may serue to answere M. PERKINS Similes against these three workes of satisfaction If any man desire to knowe why we make speciall rekoning of these three workes it is principally for two causes First we being to satisfie must performe it with such thinges as be our owne which be of three sortes either they belong to our soule or to our body or to our externall goodes the goodes of our minde we offer to God by prayer by fasting and other reasonable bodely discipline we exhibite vnto him A liuing hoaste holy and pleasing God Rom. 12.1 By Almesdeedes we make him an agreeable present of our goodes Secondly all sinne as S. Iohn teacheth 1. Epis 2. may be reduced to three principall heades The concupiscence of the flesh that is Leachery which is cooled by fasting and such like afflicting of the body Concupiscence of the eyes Couetousnes which is purged and chased away by almesdeedes And pride of life which is suppressed by humble prayer and often meditation of our owne miseries But now to knitte 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 beganne with Tertullian omitting his auncients Let vs first heare what he saith of it in his booke of penance How 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 reward for God hath decreede to set the pardon at this price he proposeth impunity to be redeemed with this recompence of penance His equall in standing and better in learning Origen thus discourseth See our good Lord tempering mercy with seuerity Hom. 3. in lib. iudic and weighing the measure of the punishment in a iust and mercifull balance he deliuereth not vp a sinner for euer But looke how long time thou knowest thy selfe to haue offended so long doe thou humble thy selfe to God and satisfie him in the confession of penance That glorious Martir and most learned Arch-Bishop S. Cyprian is wonderfull vehement against them that would not haue seuere penance done by such as fell in persecution saying That such indiscreet men labour tooth and nayle that satisfaction be not done to God highly offended against them And saith further That he who withdraweth our brethren from these workes of satisfaction doth miserably deceiue them causing them that might doe true penance and satisfie God their mercifull Father with their prayer and workes to perish daylie Lib. 1. Ep. Li 3. Ep. 14 Orat. in illa verba attende tibi And to be more and more seduced to their further damnation S. Basil saith Looke to thy selfe that according to the proportion of thy fault thou maist hence also borrow some helpe of recouering thy health Is it a great and grieuous offence it