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A68951 A reformation of a Catholike deformed: by M. W. Perkins Wherein the chiefe controuersies in religion, are methodically, and learnedly handled. Made by D. B. p. The former part.; Reformation of a Catholike deformed: by M. W. Perkins. Part 1 Bishop, William, 1554?-1624. 1604 (1604) STC 3096; ESTC S120947 193,183 196

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his will and ordinaunce God doth in baptisme for Christs sake pardon both all sinnes and taketh fully away all payne due to sinne so that he who dieth in that state goeth presently to heauen But if we doe afterward vngratefully forsake God and contrary to our promise transgresse against his commaundementes then loe the order of his diuine justice requires that we be not so easely receiued againe into his fauour But he vpon our repentance pardoning the sinne and the eternall punishment due vnto it through Christ doth exact of euery man a temporall satisfaction answerable vnto the fault committed not to supply Christs satisfaction which was of infinite value and might more easely haue taken away this temporall punishment then it doth the eternall But that by the smarte and griefe of this punishment the man may be feared from sinning and be made more carefull to auoyde sinne and also by this meanes be made members conformable to Christ our head that suffering with him we may raigne with him And therefore he hauing satisfied for the eternall punishment which wee are not able to doe doth lay the temporall payne vpon our shoulders Gal. 6. that according vnto the Apostle Euerie man doe beare his owne burden Nay saith M. PERKINS we must then be newe Christs and Redeemers and Priestes of the same order with himselfe Nothing so but hauing grace from him we may in vertue thereof satisfie not for the crime it selfe or euerlasting punishment which is lincked with it because that would require an infinite vertue But for the temporall payne of it one indued with grace may satisfie for the measure of stripes must not exceede the rate of the fault the punishment then resting vnsatisfied being limited a creature may pay it And that the Reader may better perceiue what we meane by the temporall payne Let him consider that in sinne are two thinges the one is the turning away from God whome we offend the other is the turning vnto the thing for the loue of which we offend as for glory lust lucre or such like the sinner transgresseth Now when he is by the grace of God conuerted his turning away from God both the sinne and the eternall payne due vnto it are freely through Christ pardoned but for the pleasure which he tooke in the sinne the man himselfe is to satisfie and so according vnto the greatnes of that his pleasure he is to doe penance But Christ saith Master PERKINS said On the Crosse it is finished Wherefore all satisfaction was at CHRISTS death ended as well temporall as eternall Answere That those wordes haue a farre different sence To wit that Christ had then ended his course and fulfilled all prophecies and endured all such tormentes as he pleased God to impose vpon him for the redemption of mankinde of satisfaction temporall there is no mention neither can any thing be drawne thence against it No more can bee out of this other Christ made sinne for vs That is 2. Cor. 5. the punishment of sinne as Master PERKINS gloseth it but the learned say an hoast or sacrifice for sinne But we graunt that he suffered the punishment for our sinne and say consequently that all sinne is pardoned freely for his sake and the payne of hell also which is punishment of sinne but not other temporall paynes such as it hath pleased the justice and wisedome of God to reserue vnto euery sinner to beare in his owne person And after this sorte and no other was God in Christ reconciling the world to him selfe And that Saint Paul vnderstood well that Christs sufferinges did not take away ours may be gathered by these his wordes I reioyce in suffering for you Collos 1. and doe accomplish those thinges that want of the Passions of Christ in my flesh for his body which is the Church But of this point more when we come vnto the Argumentes for the Catholike part Nowe to M. PERKINS second reason In sundry places saith he of Scripture we are said to be redeemed iustified and saued freely but this word freely importeth that we are saued without doeing any thing our selues in that matter of saluation Answere Not so good Sir for euen in your owne Doctrine it is necessary that yee beleeue and bringe forth the fruites of repentance and that nowe and then yee make some short prayers and receiue the communion and doe many other odde thinges in that matter of saluation Wherefore the word freely doth not exclude all our working and suffering in that matter M. PERKINS third reason We pray daily forgiue vs our sinnes Nowe to plead pardon and to satisfie for our sinnes are cleane contrary Answere If our sinnes be mortall we craue pardon both of the sinne and the eternall punishment annexed and doe willingly withall satisfie for the temporall payne as the man who is conuicted of high treason and hauing both his life honour landes and goodes pardoned and restored vnto him doth very joyfully endure three monethes imprisonment and any reasonable fine sette on his head If our sinnes be veniall then that prayer is a speciall meane both to obtayne pardon of the fault and release of all the payne as witnesseth S. Augustine saying In Enchirid c. 71. That for the daylie short and light offences without which this life is not ledde the daylie prayer of the faithfull doth satisfie And that is not true which Master PERKINS addes that wee are taught in that prayer wholy and only to vse the plea of Pardon For in the same petition wee are taught also to pardon others euen as we will looke to be pardoned Againe if there were only a plea of pardon it would not serue M. PERKINS purpose For who would say that within the compasse of the Pater noster all thinges necessary to saluation be conteyned besides prayer is one part of satisfaction as shall be proued hereafter and so by oft praying for pardon we may well satisfie for much temporall punnishment M. PERKINS fourth Argument is taken out of certaine odde fragments of auncient writers Turtul de Bapts Guiltines being taken away the punishment is also taken away True he that is guilty of nothing cannot justly be punished for guiltines is a binding vp to punishment as M. PERKINS defineth then if the band to punishment be cancelled Pag. 28. the party is freed but all this is nothing to the purpose for guiltines of temporall punishment doth remaine after the sin and guilt of eternall be released De verb. Apost ser 37. In Enchir. cap. 70. Augustine saith Christ by taking vpon him the punishment and not the fault hath done away both fault and punishment Iust the eternall punishment which was due to that fault not the temporall as S. Augustine himselfe declareth God of compassion doth blot out our sinnes committed if conuenient satisfaction be not on our parts neglected Tom. 10. Hom. 5. To that other sentence out of him When we are gonne out of this
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. ●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