that then vvere most vehemently pursued did any vvhit at all diminish the number of Recusants or rather did not greatly multiplie and encrease them from one at the first to an hundred and moe in continuance But it may be they entend by those penall lavves to enrich your Maiestie and to fill your coffers Surely the receits vvill fall our much too short to gâ—ovv to any such reckoning And vvhat delight to enâ—ich your treasurie and stuffe your coffers vvith regrets and outcries of the husband vvife children vvidovves and poore infants vvhen as the best and most assured treasurie of a King is by the prudent esteemed to consist in the loue and heartie affection of his people Or are these penall lavves and forfeitures ordained for revvards vnto such dependents as for these or the like doe follovv you But the reuenues preferments and offices belonging to your Crovvne of England are abundantly able to content and revvard them that shall deserue vvell of the common-vvealâ— vvithout that so heauie agrieâ—ance and heart bleeding of others your Maiesties good subiects And your Maiesties high vvisedome and long experience in gouernment can best remember you that such men are not so mindfull of benefits receiued as the daily vvant and miserie vvill continually renue and reuiue the memorie of the oppressed And vvhen they shall see no hope of remedie the state being novv setled and a continuall posteritie like to ensue of one nature and condition God knovveth vvhat that forcible vveapon of necessirie may constraine and driue men vnto aâ— length speaker A. W. Doe you accuse his Maiestie of desiring to extinguish the Catholike faith or doe you dallie with him by this question The gates of hell are set open to all men by your catholike faith so that the diuell will neuer seeke to preuaile against it Either the generall opinion of all men and the bragges of your owne side are very vaine and false or else for one Papist in her Maiesties daies and gouernment there are three now at the least vpon the very hope of toleration These are matters of estate vndutifully propounding to the Popes vassals occasion of heartburning against their Soueraigne to a worse purpose It is not lawfull for Christians saith your Cardinall Bellarmine to endure a King that is an heretike if he attempt to draw his subiects to his heresie speaker D. B. P. If then there be no greater reason of vveight and moment vvhy such dutifull and vvell deseruing Subiects should be so grieuously afflicted for their conscience let others conceiue as they shall please I vvill neuer suffer my selfe to be persvvaded that your Maiestie vvill euer permit it before I see it done If it be further obiected vvhy should not your Maiestie asvvell punish Catholikes in your Kingdomes as Catholikes doe Protestants in some other Countries I ansvvere that in all Countries vvhere multitudes of both sorts are mixed as it is in England The Protestants are tolerated as in France Polonia Bohemia the Catholike States of Germanie and Caâ—tounes according to that of the Gospell Suffer both the wheate and coâ—kle to grow vntill haruest In Spaine and Italie where sâ—arse any Protestants be the case is otherwise But vvhat is that to England vvhere are very many Catholike Recusants and Catholikely affected in euery degree not onely of the Temporaltie but in the Clergie also hardly of the highest degrees of honour to be excepted therefore for their number and qualitie to be tolerated speaker A. W. There is great reason to beare with Protestants in any countrie because there is no apparant shew of Idolatrie in their seruing of God nor any forraine power vpon whom they must depend but Papists are euen outwardly also Idolaters and vpon paine of damnation must obey the Popes definitiue sentence who cannot erre in seate of iudgment against all the Princes in Christendome speaker D. B. P. Lastly if there were no other cause but the innumerable benefits which euery degree and order of men throughout England haue and do daily receiue from our most Catholike ancestors as the constituting of so many holesome lawes founding of so many honourable and rich rewards of learning as Bishopricks Cathedrall Churches Deaneries Arch-deaconries Residencies Prebends and Benefices the erecting and building of so goodly Schooles Colledges and Hospitals and endowing of them with so ample possessions which all proceeded out of the bowels of the true wisedome pietie and vertue of their Catholike Religion Is not this much more then a sufficient motiue why their heires in faith should be most benignely and louingly dealt with and not for the profession of the same Religion so seuerely afflicted Let the Protestants in those countries where they are most molested appeare and shew that their predecessors in beliefe haue been so beneficiall vnto the publike weale and I dare vndertake that for their Ancestors sake they shall finde much more fauour then we sue for Wherefore they can haue no iust cause to repine at your Maiesties goodnes if vpon men of that Religion which hath been so beneficiall vnto your whole Realme you take extraordinary compassion speaker A. W. This makes against you rather than for you For the strengthening of the Popish Clergie hath alwaies been the weakening of the Prince and the establishing of the Popes absolutenes aboue the authoritie of the Magistrate Therefore that the zeale of our ancestors may not become againe dangerous to our state it is not onely meete but necessarie also to keepe out popish persons and opinions speaker D. B. P. It lying then in your Maiesties free choise and election whether you will enlarge and extend your Royall fauour vnto an infinite number of your most dutifull and affectionate Subiects who are the most vnwilling in the world to transgresse any one of your lawes were they not thereunto compelled by the law of God or else vtterly to begger and to vndoe both them and theirs for their constant profession of the ancient Romane faith My confidence in the sweete prouidence of the Almightie is that he will mercifully incline your Royall heart to chuse rather to pardon then to punish because the way of mercie consorteth better with your kinde and tender nature it is of better assurance to continue your peaceable and prosperous Raigne it will purchase mercie at Gods hands according to his owne promise Blessed be the mercifull for they shall obtaine mercie I neede not adde what a consolation and comfort it will be to many score thousands of your subiects and the greatest obligation that can be deuised to binde them to you and yours for euer Now what applause and congratulation from forraine Catholike countries would follow this your famous fact Vndoubtedly all the glorious companie of Kings and Queenes now in heauen of whom you are lineally descended and among all the rest namely your most sacred and deare Mother that endured so much for her constancie in the same Catholike faith cannot but
consequence is worse than before for who sees not that there may be other meanes of beleeuing repenting namely inclining the wil by grace The antecedent also is false for God being a good Lord may inioyne his seruant that which he made him able to performe though by his owne fault he be now vnable speaker W. P. Obiect III. If man haue no free will to sinne or not to sinne then no man is to be punished for his sinnes because he finneth by a necessitie not to bee auoided Answere The reason is not good for though man cannot but sinne yet is the fault in himselfe and therefore he is to be punished as a bankrupt is not therefore freed from his debtes because he is not able to pay them but the bils against him stand in force because the debt comes through his owne default speaker D. B. P. 3 Obiect If man haue no free will to sinne or not to sin then no man is to be punished for his sinnes because he sinneth by a necessity not to be auoided 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 and thereunto affordeth grace sufficient a sinner in a moment may call for grace and repent him and so choose whether he will sin or no and consequently hath free vvill 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 vvith his repentance vvithout repay of their money as God doth speaker A. W. Here againe Master Perkins denies the consequence that therefore a man is not to be punished for sinning because he hath no free will to sinne or not to sinne The reason of his denial is that which I answered in the second obiection he may iustly be punished though he haue not free will not to sinne because it is by his owne fault that he hath it not You replie that the answere supposeth that which is false The answere doth not suppose it but as I haue shewed plainly denies the consequence How your conceit that euery man hath helpe of God so that he may repent and beleeue when he will can stand with Austins iudgement before set downe let euery man that hath reason consider The example of the bankerupt is fully to the purpose for which Master Perkins brings it to shew that a man is not alwaies therfore to be borne with for not doing that which hee is inioyned because hee cannot doe it for when it is through his owne fault that hee cannot why should hee escape Now concerning the force of this argument heare S. Augustines opinion in these wordes Neither are we here to search obscure bookes to learne that no man is worthy of dispraise or punishment which doth not that vvhich he cannot doe for saith he doe not shepheards vpon the dovvnes sing these things doe not Poets vpon the stages act them Doe not the vnlearned in their assemblies and the learned in their libraries acknovvledge them Doe not maisters in the schooles and Prelats in the pulpits and finally all mankind throughout the vvhole vvorld 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 company of men that denieth this so manifest a truth confessed by all Mankind 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 sense doth teach it vnto shepheards God of his infinite mercie deliuer vs from this straunge light of the new Gospell speaker A. W. Saint Austin disputing in that booke against the Manichees who hold that there were two soules in euery creature of two diuers substances the one good the other bad by which they are forced to doe good or euill as either of them could ouercome other refutes them by this reason among other that if men doe well or ill by constraint they were neither to be praised nor dispraised for it That he is thus to be vnderstood not onely the course of his disputation shewes but also the definition that he brings of will Will saith Austin is a motion of the minde no man constraining it to the not losing or to the getting of something I shewed before that we admit no such necessitie of sinning but onely affirme that whatsoeuer a naturall man doth it is sinfull so that wee grant him libertie from constraint for the doing or not doing this or that action but denie that any action he doth is free from sinne and therefore he sins necessarily in all he doth The second poynt Of Originall sinne speaker W. P. The next point to be handled is concerning Originall sinne after baptisme that is how farforth it remaineth after baptisme A point to bee well considered because hereupon depend many points of Poperie I. Our consent Conclus I. They say naturall corruption after baptisme is abolished and so say we but let vs see how farre it is abolished In originall sinne are three things I. the punishment which is the first and second death II. Guiltines which is the binding vp of the creature vnto punishment III. the fault or the offending of God vnder which I comprehend our guiltines in Adams first offence as also the corruption of the heart which is a naturall inclination and pronenes to any thing that is euill or against the law of God For the first wee say that after baptisme in the regenerate the punishment of originall sin is taken away There is no condemnation saith the Apostle to them that be in Christ Iesus Rom. 8. 1. For the second that is guiltines we further condescend and say that is also taken away in them that are borne anew for considering there is no condemnation to them there is nothing to bind them to punishment Yet this caueat must be remembred namely that the guiltines is remoued from the person regenerate not from the sinne in the person but of this more afterward Thirdly the guilt in Adams first offence is pardoned And touching the corruption of the heart I auouch two things I. That that very power or strength whereby it raigneth in man is taken away in the regenerate II. That this corruption is abolished as also the fault of euery actual sinne past so farre forth as it is the fault and sinne of the man in whom it is Indeede it remaines till death and it is sinne considered in it selfe so long as it remaines but it is not imputed
their own as you write before of Hierome vrge their reasons and you shall haue answere Obiections of Papists speaker W. P. The arguments which the Church of Rome alleadgeth to the contrary are these Obiect I. In baptisme men receiue perfect and absolute pardon of sinne and sinne beeing pardoned is taken quite away and therefore originall sinne after baptisme ceaseth to be sinne Answ. Sinne is abolished two waies first in regard of imputation to the person secondly in regard of existing and beeing For this cause God vouchsafeth to man two blessings in baptisme Remission of sinne and Mortification of the same Remission or pardon abolisheth sinne wholy in respect of any imputation thereof vnto man but not simply in regard of the being thereof Mortification thereof goeth further and abolisheth in all the powers of bodie and soule the very concupiscence or corruption it selfe in respect of the being thereof And because mortification is not accomplished till death therefore originall corruption remaineth till death though not imputed speaker D. B. P. M. Perkins answereth that it is abolished in regard of imputation that is is not imputed to the person but remaines in him still This answere is sufficiently I hope confuted in the Annotations vpon our consent In confirmation of our Argument I will adde some texts of holy Scripture First He that is vvashed needeth not but to vvash his feete for be is vvholy cleane Take with this the exposition of S. Gregory the great our Apostle He cannot saith he be called vvhaly cleane in vvhom any part or parcell of sins remaineth But let no man resist the voice of truth who saith he that is washed in Baptisme is wholy cleane therefore there is not one dramme of the contagion of sinne left in him vvhom the cleanser himselfe doth professe to be wholy cleane speaker A. W. Because you content your selfe with your former answer I will make no further replie but proceed to examine your reasons The place you bring is allegoricall and therefore being not expounded in the Scripture vnfit to prooue any matter in controuersie But if wee take it as spoken of baptisme it makes more against you than for you as appeares by this syllogisme He that hath foule feete is not wholy cleane But he that is washed hath foule feete Therefore he that is washed is not wholy cleane So that our Sauiours speech must be thus vnderstood He that is washed lackes but onely making cleane of his feete and then he is wholy cleane Gregories speech for it is more than I know that he is a Saint and I am sure hee was none of our Apostle that neuer bestowed any paines to teach vs auowes the proposition of my syllogisme that they which neede to haue their feete washt are not wholie cleane Now the assumption our Sauiour makes affirming that hee which is washt hath yet neede to haue his feete washt that he may be wholy cleane so that your proofes confirme my reason speaker D. B. P. The very same doth the most learned Doctor S. Ierome affirme saying How are vve iustified and sanctified if any â—inne be leâ—t remaining in vs Againe if holy King Dauid say Thou shalt vvash me and J shall be vvhiter then snovv how can the blacknes of hell still remaine in his soule speaker A. W. There is no such thing in the epistle and if there were it could make nothing for your purpose because Hierome disputes there not of originall but of actuall sinne viz. of that which was thought to be a sinne but indeede as hee plainly shewes was none the marying of a second wife after baptisme Besides he speakes not of rooting out sinne but directly as wee doe of taking it away by pardoning of it So also doth Dauid as it is manifest Neither did hee meane that God should wash by baptisme and so clense him from originall sinne but that he should take away the guilt and staine of the murther and adulterie that hee had committed speaker D. B. P. Briefly it cannot be but a notorious wrong vnto the precious blood of our Sauiour to hold that it is not aswell able to purge and purifie vs from sinne as Adams transgression was of force to infect vs. Yea the Apostle teacheth vs directly that we recouer more by Christs grace then we lost through Adams fault in these words But not as the offence so also the gift for if by the offence of one many died so much more the grace of God and the gift in the grace of one man Iesus Christ hath abounded vpon many If then we through Christ receiue more abundance of grace then we lost by Adam there is no more sinne left in the newly Baptised man then was in Adam in the state of innocency albeit other defects and infirmities doe remaine in vs for our greater humiliation and probation yet all filth of sinne is cleane scoured out or our soules by the pure grace of God powred abundantly into it in Baptisme and so our first Argument sâ—ands insoluble speaker A. W. If we through Christ say you receiue more abundance of grace than we lost by Adam there is no more sinne left in the newly baptized man than was in Adam in the estate of innocencie But we through Christ receiue more abundance of grace than we lost in Adam Therefore there is no more sinne left in the newly baptized man than was in Adam in the state of innocencie I denie the consequence of your proposition For though wee receiue more grace yet it is not bestowed vpon vs at once but growes by little and little receiuing perfection at our death and not before Your assumption is true in respect of the assured continuance of grace which Adam had not but the measure is not greater For Adam was created in true holines and righteousnes perfect according to his nature But the place you alleage proues not the point The Apostle speakes not there of inherent righteousnes but of grace that is the fauour and mercie of God and of the gift by grace that is forgiuenes of sinnes as I will shew if it please God hereafter vpon another occasion speaker W. P. Obiect II. Euery sinne is voluntarie but originall sinne in no man after baptisme is voluntarie and therefore no sinne Answ. The proposition is a politike rule pertaining to the courts of men and must be vnderstood of such actions as are done of one man to another and it doth not belong to the court of conscience which God holdeth and keepeth in mens hearts in which euery want of conformitie to the law is made a sinne Secondly I answer that originall sinne was voluntarie in our first parent Adam for he sinned and brought this miserie vpon vs willingly though in vs it be otherwise vpon iust cause Actuall sinne was first in him and then originall corruption but in vs originall corruption is first and then actuall sinne speaker D. B. P. Reply Full
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
issue out of our soules now garnished vvith grace and such he holdeth vs to be iustified by that is made more and more iust See the place He saith directhe that we are iustified and that this iusuce doth increase whiles it doth proceed and profit speaker A. W. This labour might haue bin saued For we grant that Abraham by this glorious fact was iustified euen before God that is was knowne to be iustified or to haue true faith as he was known to feare God by it not that God was ignorant before either of his faith or feare but because it pleased him by this deed to take as it were speciall notice of them both as men doe That righteousnes is increased by holie actions I shewed before and that therefore we are iustified by them that is more sanctified speaker D. B. P. Nothing then is more certaine and cleare then that our iustification may daily be augmented and it seemeth to me that this also be granted in their opinion for they holding faith to be the only instrument of iustification cannot deny but that there are many degrees of faith it is so plainely taught in the word O yee of little faith And then a little after I haue not found so great faith in Israell And O Lord increase our saith and many such like where many different degrees of faith are mentioned How then can the iustification which depends vpon that faith not be correspondent vnto that diuersity of faith but all one Againe M. Perkins deliuereth plainly That men at the first are not so vvell assured of their saluation as they are aftervvard If then in the certainety of their saluation which is the prime effect of their iustification they put degrees they must perforce allow them in the iustification it selfe speaker A. W. Degrees of faith we deny not but increase of iustification thereupon except it be in our feeling In which respect it receiueth continuall growth but in it selfe it cannot because God doth account faith to vs for righteousnes and forgiue our sinnes not by halues but fully vpon the least measure of true beleeuing Obiections of Papists speaker W. P. Psal. 7. 8. Iudge me according to my righteousnesse Hence they reason thus if Dauid bee iudged according to his righteousnesse then may hee be iustified thereby but Dauid desires to be iudged according to his righteousnesse and therefore he was iustified thereby Answ. There be two kinds of righteousnes one of the person the other of the cause or action The righteousnesse of a mans person is whereby it is accepted into the fauour of God into life eternall The righteousnes of the action or cause is when the action or cause is iudged of God to be good and iust Now Dauid in this Psalme speaketh onely of the righteousnesse of the action or innocencie of his cause in that hee was falslie charged to haue sought the kingdome In like manner it is said of Phineas Psalm 166. 31. that his fact in killing Zimri and Cosbie was imputed to him for righteousnesse not because it was a satisfaction to the lawe the rigour whereof could not be fulfilled in that one worke but because God accepted of it as a iust worke and as a token of his righteousnes and zeale for Gods glorie Obiect II. The Scripture saith in sundrie places that men are blessed which doe good workes Psal. 119. 1. Blessed is the man that is vpright in heart and walketh in the law of the Lord. Ans. The man is blessed that endeauoureth to keepe Gods commaundements Yet is he not blessed simply because he doth so but because he is in Christ by whom he doth so and his obedience to the lawe of God is a signe thereof Obiect III. When man confesseth his sinnes and humbleth himselfe by prayer and fasting Gods wrath is pacified and staied therefore prayer and fasting are causes of iustification before God Answ. Indeed men that truly humble themselues by prayer and fasting doe appease the wrath of God yet not properly by these actions but by their faith expressed and testified in them whereby they apprehend that which appeaseth Gods wrath euen the merites of Christ in whom the Father is well pleased and for whose sake alone he is well pleased with vs. Obiect IV. Sundrie persons in Scriptures are commended for perfection as Noe and Abraham Zacharie and Elizabeth and Christ biddeth vs all bee perfect and where there is any perfection of works there also workes may iustifie Answ. There bee two kinds of perfection perfection in parts and perfection in degrees Perfection in parts is when beeing regenerate and hauing the seedes of all necessarie vertues we endeauour accordingly to obey God not in some few but in all and euery part of the law as Iosias turned vnto God according to all the law of Moses Perfection in degree is when a man keepeth euery commandement of God and that according to the very rigor therof in the highest degree Now then whereas we are commaunded to be perfected and haue examples of the same perfection in Scripture both commaundements and examples must be vnderstood of perfection in partes and not of perfection in degrees which cannot bee attained vnto in this life though we for our parts must dailie striue to come as neare vnto it as possibly we can Obiect V. 2. Cor. 4. 17. Our momentarie afflictions worke vnto vs a greater measure of glorie now if afflictions worke our saluation then workes also doe the same Answ. Afflictions work saluation not as causes procuring it but as a meanes directing vs thereto And thus alwaies must we esteeme of workes in the matter of our saluation as of a certaine way or a marke therein directing vs to glorie not causing and procuring it as Bernard saith they are via regni non causa regnandi The way to the kingdome not the cause of raigning there Obiect VI. Wee are iustified by the same thing whereby we are iudged but we are iudged by our good workes therefore iustified also Answ. The proposition is false for iudgement is an act of God declaring a man to be iust that is alreadie iust and iustification is an other act of God whereby hee maketh him to bee iust that is by nature vniust And therefore in equitie the last iudgement is to proceed by workes because they are the fittest meanes to make triall of euery mans cause and serue fitly to declare whom God hath iustified in this life Obiect VII Wicked men are condemned for euill workes therefore righteous men are iustified by good workes Answ. The reason holdeth not for there is great difference betweene euill and good workes An euill worke is perfectly euill and so deserueth damnation but there is no good worke of any man that is perfectly good and therefore cannot iustifie Obiect VIII To beleeue in Christ is a worke and by it we are iustified and if one worke doe iustifie why may we not be iustified by all the workes of
to fulfill the law which before was impossible vnto our weake flesh speaker A. W. I shewed the true meaning of the place before that God by his Sonne hath iustified vs which the law could not doe because we were vnable to keepe it Now the end of this iustification is that wee should walke after the spirit whereby we fulfill the law though not perfectly yet performing the same duties the law requires but not in the same measure speaker D. B. P. Againe how farre S. Iohn was from that opinion of thinking Gods commandements to be impossible may appeare by that Epistle And his commandements be not heauy Which is takē out of our Sauiours own words My yoke is sweet and my burthen is light The reason of this is that although to our corrupt frailtie they be very heauy Yet when the vertue of charity is powred into our harts by the holy Ghost then loe doe we with delight fulfill them For as the Apostle witnesseth Charitie is the fulnes of the lavv And He that doth loue his neighbour hath fulfilled the lavv Which Christ himselfe teacheth when he affirmeth That the vvhole lavv and Prophets depend vpon these tvvo commandements of louing God and our neighbour Now both according vnto our opinion and the Protestants a man regenerate and in the state of grace hath in him the vertue of Charitie we hold it to be the principall part of inherent iustice they say that their iustifying faith can neuer be seperated from it So that a righteous man being also indued with charity is able thereby to fulfill the whole law speaker A. W. You haue giuen the true meaning of S. Iohn for therefore are Gods Commandements said not to be heauie because our loue to God who hath giuen vs the assurance of his loue to vs in Iesus Christ maketh vs goe willingly and cheerefully about them for all those incumbrances wee finde by the world the flesh and the diuell And in that respect we are said to fulfill the law by charitie because the obedience we performe weake and slender though it be proceedeth from the loue of God and of our neighbour which is the very summe of the law vpon which both the law and the Prophets depend And all this prooueth not perfect but onely true obedience which all that are iustified performe howsoeuer they faile much in the particulars of that measure the law exacteth speaker D. B. P. Let vs adioyne vnto these Authorities of holy write the testimony of one auncient Father or two S. Basil affirmeth That it is impious and vngodly to say that the commandements of the spirit be vnpossible S. Augustine defineth That vve must beleeue firmely that God being iust and good could not command things that be impossible for vs to fulfill The reason may be that it is the part of a tyrant no true law-maker to commaund his subiects to doe that vnder paine of death which he knowes them no way able to performe For those were not to be called lawes which are to direct men to that which is iust but snares to catch the most diligent in and to binde them vp to most assured perdition speaker A. W. The sayings of the Fathers are to be vnderstood according to the Scriptures of possibilitie to performe true obedience which without grace no man can doe not of perfect keeping the law which yet by our creation wee were sufficiently enabled to performe So that God not onely may not but reasonably cannot be suspected of iniustice if hee require that at our hands which he made vs able to doe as with Austin we confesse he did Basil speaketh not of our abilitie to keepe the Commandements but onely sheweth that the charge of looking to our selues belongeth to the contemplation of the minde not to the eyes of the bodie because if it did it were giuen in vaine no man being able to see the hinder parts of his bodie nor his face nor his inwards Therefore the holie Ghost who doth not command things vtterly impossible will haue this precept of looking to our selues to be vnderstood of the searching of our heart not of the viewing of our bodie speaker A. W. Wherefore it was afterward decreed in an approued Councell of Arausican as an article of faith in these words This also vve beleeue according to the Catholike faith that all men baptized by grace there receiued vvith the helpe and cooperation of Christ both can and ought to keepe and fulfill those things vvhich belong to saluation The principall whereof are after our Sauiours owne determination to keepe the commandements If thou wilt enter into life keepe the commandements He may doe them without doubt as I haue often said truly and acceptably to God yet not so fully as he ought because our corruption will not suffer vs to labour faithfully without intermission or infirmitie which the Councill requireth and you aduisedly leaue out That speech of our Sauiour is not the voyce of the Gospell though that also requires obedience and allowes a reward for it but of the law fit to be vttered to him that came to our Sauiour full fraught with the conceit of his owne righteousnes not so much with a desire to learne of him saith Hierome as to trie his skill And this our Sauiour spake of the iustification which is of the law without faith As it appeareth by Beda Lyra the ordinarie glosse and Remigius THAT GOOD WORKS BE NOT stained with sinne speaker D. B. P. NOw that iust mens workes be not sinnes which I proue first by some workes of that patterne of patience Iob. Of whom it is written that notwithstanding all the Diuels power and craft in tempting of him He continued still a single harted and an vpright man departing from euill and preseruing his innocency If he continued an innocent he sinned not Againe if in all these instigations to impatience he remained patient these his workes were perfect For S. Iames saith Esteeme it my brethren all ioy vvhen you shall fall into diuers temptations knovving that the probation of your faith vvorketh patience And let patience haue a perfect vvorke that you may be perfect and entire fayling in nothing speaker A. W. This as the last point is a matter belike that this man thinkes himselfe well prepared for and therefore he runnes a course of his own in them hauing no such occasion giuen him by Master Perkins yet let vs follow him step by step By Iobs innocencie continued nothing else is meant but that he had not as Satan had affirmed he would vttered any blasphemie against God But by this it cannot be prooued that there was no taint of sinne in his patience As for his sinceritie and vprightnes they are vertues that alwaies accompanie true Christians and without which all is hypocrisie That perfection or perfect worke is the proouing that his faith is perfect because it ouercommeth as your
with such or such a carriage of the bodie without any kinde of stay or treading a haires breadth out of a path appointed with other like circumstances I grant that hee which obserues all these conditions exactly may bee said in some good sense to haue deserued the hire that he laboured for though it were farre greater than such a race could truly and properly merit But if this man should faile in many or any of these circumstances though he came neerer the performance of the whole than any other man did might he in iustice claime the prize as due to him vpon desert This is our case in the point of merit There is no man but he failes very much and often in his best workes some lesse some more but euery one more or lesse So that no man had any cause to accuse God of iniustice though he should denie all men the reward due to the keepers of his Commandements speaker W. P. Reason II. Exod. 20. 8. And shew mercie vpon thousands in them that loue me and keepe my commaundements Hence I reason thus where reward is giuen vpon mercie there is no merit but reward is giuen of mercie to them that fulfill the law therefore no merit What can we any way deserue when our full recompence must be of mercie speaker D. B. P. In that text is nothing touching the reward of heauen which is now in question God doth for his louing seruants sake shew mercy vnto their children or friends either in temporall things or in calling them to repentance and such like but doth neuer for one mans sake bestow the kingdome vpon another vnlesse the partie himselfe be first made worthy of it speaker A. W. What though he doe not and yet it must needes be implied in the text if your interpretation be true For to whomsoeuer God giues true repentance which is neuer without faith to him he will certainly giue the kingdome of heauen But the reason is strong by a comparison from the lesse to the greater For if these outward fauours which God bestowes vpon them that keepe his Commandements be of mercie how should heauen be of debt speaker W. P. And this appeares further by Adam if hee had stood to this day he could not by his continuall and perfect obedience haue procured a further increase of fauour at Gods hand but should only haue continued that happy estate in which he was first created speaker A. W. 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 giftes might day by day encrease them And that no man thinke that in Paradise it should haue been otherwise S. Augustine saith expresly That in the felicity of Paradise righteousnes preserued should haue ascended into better And Adam finally and all his posterity if he had not fallen should haue been from Paradise translated aliue into the kingdome of heauen this by the way speaker A. W. It is not beside the purpose because it prooues the question thus If Adams continuall and perfect obedience could not deserue increase of fauour then our interrupted and imperfect obedience cannot But his could not therefore ours cannot Your answere is little to the purpose For Master Perkins speakes not of Adams increasing his owne righteousnes but of procuring or rather deseruing a more happie estate whereof the testimonie alleaged out of Austin saith nothing And surely vnlesse men will needes be wiser in this point than the Scripture can make them it is not possible for them to know any such thing touching Adam For the Scripture only sets down a penalty that should ensue vpon the breach of the commandement that was giuen him and neither makes mention nor giues signification of any reward at all much lesse vpon desert speaker W. P. Reason III. Scripture directly condemneth merit of workes Rom. 6. 23. The wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. The proportion of the argument required that S. Paul should haue said The reward of good works is eternall life if life euerlasting could bee deserued which cannot because it is a free gift speaker D. B. P. True But wee speake of good workes and not of bad which the Astle calleth sinne where were the mans wits but it followeth there That eternall life is the grace or gift of God speaker A. W. Nay where was your conscience when you cauild so against your knowledge Master Perkins reciteth the former part of that text to shew what the proportion of the argument required namely that the wages of good workes is euerlasting life as the wages of sinne is death And thus without question would the Apostle haue spoken to make his exhortation to holines of life more effectuall if euerlasting life could be deserued speaker D. B. P. 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 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 repaid for workes and so pursuing the points of the difficulty at large in the end resolueth that eternall life is most truly rendred vnto good workes as the due reward of them but because those good workes could not haue been done 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 words Eternall life is called grace not because it is not rendred vnto merits but for that those merits to which it is rendred vvere giuen speaker A. W. S. Austin in the places alleaged by you neither expounds that text nor speakes of any proportion betwixt the desert of death by sinne and life by good workes But because I am not ignorant that it is his opinion that euerlasting life is due to good workes if you will giue me leaue I will salue the matter by fetching this due from the promise of God not from the dignitie of the worke which I thinke to haue been his meaning because he speakes so often and so much of the imperfection of our workes If to countenance your owne error you will needes haue Austin thought to haue erred which is not impossible at the least shew some good reason why the holie Apostle should forbeare to say Euerlasting life is the wages of good works when it would so fitly haue serued his turne for exhortation and when the nature of the sentence
Churches is of great authoritie speaker A. W. Origen teacheth that the Church receiued from the Apostles by Tradition to baptize Infants Origen calles the tradition of the Apostles their practise of baptizing infants which hath sufficient ground of scripture though not in expresse words as your Church also holds and as Origen himselfe acknowledgeth by shewing the reason that moued the Apostles to baptise them as hee conceiues though indeede there is also other better warrant for it speaker A. W. Athanasius saith VVe haue proued this sentence to haue been deliuered from hand to hand by Fathers to Fathers but yee O new Iewes and sonnes of Caiphas vvhat Auncestors can yee shevv of your opinion speaker A. W. Where reason failed the Arians on their side and could not moue them in behalfe of the Church Athanasius addes this as a further proofe for their confutation that the doctrine of Christ being one with his Father had been held from time to time in the Church whereas they had no consent of antiquitie for their opinion Yet had he himselfe prooued the point by many certaine reasons out of the Scripture and brought this argument from the authoritie of men for confutation of their false assertion that the former Diuines were not of that iudgement This Athanasius refuteth by the testimonies of Theognostus Dionysius Bishop of Alexandria whom he calles eloquent and one other Dionysius Bishop of Rome and Origen whom he termes painfull S. Basil hath these words VVe haue the doctrine that is kept and preached in the Church partly vvritten and part vve haue receiued by Tradition of the Apostles in mysterie both vvhich be of the same force to godlines and no man opposeth against these vvho hath at the least but meane experience of the Lavves of the Church See Gregory Nazianzen Orat. 1. in Iulian If you will giue me leaue I will defend Basils speech by that which may be gathered out of him viz. that hee holds them things to be by tradition which are not exprest in the Scriptures My ground for this exposition are these words of his Out of what Scripture haue we saith Basil the very speaker D. B. P. S. Augustine some thousand two hundred yeares agoe recordeth the very forme of arguing which the Protestants vse now-a-daies in the person of Maximinus an Arrian in his first booke against him in the beginning Jf thou shalt saith this Heretike bring any thing out of the Scriptures vvhich is common to all vve must needs heare thee but these vvords vvhich are vvithout the Scriptures are in no sort to be receiued of vs when as the Lord himselfe hath admonished vs and said in vaine do they vvorship me teaching commaundements and precepts of men How S. Augustine opposed against them vnwritten Traditions hath been afore declared The like doth S. Bernard asfirme of certaine Heretikes of his time called Apostolici So that most truly it may be concluded that euen as we Catholikes haue learned of the Apostles and auncient Fathers our noble progenitors to stand fast and hold the Traditions which we haue receiued by word of mouth aswell as that which is written Euen so the Protestants haue receiued as it were from hand to hand of their ignoble predecessors old condemned Heretikes to reiect all traditions and to she vnto the only Scriptures speaker A. W. The Heretike Maximinus asked nothing but reason of Austin if he stood vpon the matter and not vpon the termes neither doth Austin find fault with this condition nor could he in reason because as I answered before himselfe appeales to that kind of triall in that very disputation Neither must I saith Austin to Maximinus alleage the Councell of Nice in preiudice of the matter nor you the Councell of Ariminum neither am I tyed with the authoritie of this Councell nor you with the authoritie of that let matter striue with matter 〈◊〉 with cause reason with reason by the authoritie of the scriptures which are not proper to you or me but common to vs both But will you heare him speake more like Maximinus Reade me this saith Austin out of a Prophet reade it out of a Psalme recite it out of the Lawe recite it out of the Gospell recite it out of an Apostle Thence recite I the Church disperst ouer the whole world and our Lord saying my sheepe heare my voyce And a little after away with mens papers let the voyce of God sound And in another place away with our papers let Gods bookes come forth heare Christ heare the truth speaking If these speeches be hereticall we confesse our selues to be Heretikes but so that we haue Austin on our side for an Arch-Heretike Bernard speakes of the Hereticks called Apostolicks not in his 62. but in his 66. sermon vpon the Canticles where he saith neuer a word of their reiecting Traditions No more hath Austin nor Epiphanius where they write of them And if they did reiect traditions it was because they would establish their owne hereticall bookes viz. the Acts of Thomas and Andrew and the gospell of the Egyptians which to say the truth are to be counted traditions because they haue no warrant of the scripture nor are any part of the Canon It were easie for me to turne your owne sentence against you and as all men may see with good reason but it shall suffice me that I haue refuted your slaunders and shewes with sound proofe of arguments and authoritie I consider loosers must haue leaue to speake The eighth point Of Vowes Our consent speaker W. P. Touching vowes this must bee knowne that wee do not condemne them altogether but onely labour to restore the purity of doctrine touching this point which by the Church of Rome from time to time hath beene corrupted and defaced We hold therefore that a vow is a promise made to God touching some duties to be performed vnto him and it is twofold generall or speciall The generall vow is that which concernes all beleeuers and it is made in the couenant both of the law and of the Gospell I will here onely speake of the vow which is made in the couenant of the Gospell in which there be two actions one of God the other of man God in mercy on his part promiseth to men the remission of sinnes and life euerlasting and man againe for his part promiseth to beleeue in Christ and to obey God in all his commaundements All men euer made this vow vnto God as the Iewes in circumcision which also they renewed so often as they receiued the Passeouer and in the newe Testament all that are baptized doe the like And in baptisme this vow is called the stipulation of a good conscience whereby wee purpose to renounce our selues to beleeue in Christ and to bring forth the fruites of true repentance and it ought to be renued so oft as wee are partakers of the supper of the Lord.
would answere at aduenture I could say that God exhorts none to this vow but them on whom he hath bestowed the gift and they haue his helpe to fulfill that they haue vowed We enuie not this your speciall iudgement nor respect your slanderous challenge onely this I answere that if all the Ministers and their wiues had been as lewd as your malice can imagine they could not haue come neere the thousand part of that filthines which your Bishops Priests Friers and Nunnes committed in this land by record of popish histories Yea let iust triall be made and we will aduenture our liues that time for time there haue been since the renewing of the Gospell more and more beastly vncleane persons among your Popes Cardinals Bishops Priests Monkes Friers and Nunnes in that one Citie of Rome than among al the Ministers and their wiues in this whole realme of England speaker W. P. Yet here marke in what manner we doe it First of all though wee mislike the vowe yet wee like and commend single life Marriage indeed is better in two respects first because God hath ordained it to bee a remedie of continencie to all such persons as cannot containe secondly because it is the seminarie both of Church and Common-wealth and it bringeth forth a seede of God for the inlarging of his kingdome Yet single life in them that haue the gift of continencie is in some respects to bee preferred First because it brings libertie in persequution Thus Paul saith 1. Cor. 7. 26. I suppose it to be good for the present necessitie for a man so to bee Secondly because it frees men from the common cares molestations and distractions that bee in the familie vers 2. 28. Such shall haue trouble in the flesh but I spare you Thirdly because single parties doe commonly with more bodilie ease and libertie worship God it beeing still presupposed that they haue the gift of continencie vers 34. The vnmarried woman careth for the things of of the Lord that shee may be holy both in bodie and spirit Againe though wee mislike the vowe yet wee hold and teach that men or women being assured that they haue the gift of continencie may constantly resolue and purpose with themselues to liue and lead a single life 1. Cor. 7. 38. Hee that standeth firme in his owne heart that hee hath no neede but hath power of his owne will and hath so decreed in his heart that he will keepe his virginitie he doth well And wee imbrace the saying of Theodoret on 1. Tim. cap. 4. for he doth not saith he blame single life or continencie but he accuseth them that by law enacted compel men to follow these And men made themselues chast for the kingdome of heauen Matth. 19. 12. not by vowe but by a purpose of heart which is farre lesse then a vow and may be changed vpon occasion where as a vow cannot vnlesse it doe euidently appeare to bee vnlawfull Thirdly for such persons as are able to containe to liue single for the endes before named indeede we hold it to bee no counsell of perfection yet doe wee not denie it to bee a counsell of expedience oâ— outward ease according to that which Paul saith vers 25. I giue mine aduise and 35. I speake this for your commoditie not to intangle you in a snare Lastly we thinke that if any hauing the gift of continencie doe make a vow to liue single and yet afterward marrie the said gift remaining they haue sinned Yet not because they are married but because their vowe is broken And thus said Augustine of widowes that married after their vow lib. de bono viduit c. 9. speaker D. B. P. This may serue for a reproofe of all that M. Perkins obiecteth against the Vovv of chastitie aftervvard the man vvould somewhat reason the matter by shevving hovv he condemneth not chastitie yet saith that Marriage is better than it in two respects If Iouinian was reputed by the learnedst and holiest Fathers a Christian Epicure and a Monster because he durst make marriage equall vvith Virginitie What shall this man be who saith it is better His reasons are so childish that by the like you may proue durt to be better then gold vvherefore I vvill not stand vpon them He neuerthelesse aftervvard concludeth that one may purpose constantly vvith himselfe to lead a single life but so as he may change vpon occasion and this to be a counsell of expedience but not of perfection Lastly that if any hauing the gift of continencie do Vovv and atfervvard marâ—ie the gift remaining they haue sinned vvhich is flat against his ovvne second rule vvhich prohibits vs to leese our libertie and to make any thing vnlavvfull in conscience vvhich Christian Religion leaueth at libertie Novv to supplie M. Perkins his default vvho vvas accustomed to rehearse although many times vntowardly yet lightlie alvvaies some reasons for the Catholike partie vvhich in this question he hath vvholie omitted speaker A. W. He that will but reade what Master Perkins writes and what you answere shall see a true image of popish dealing whereby you slubber ouer the matter to which you know not what to say Is it a wrong to single life or virginitie to hold that marriage in some respect is better then it I will go further then Master Perkins hath done and not doubt to affirme that it is simply better then virginitie my reason is that it belongs to the perfection of humaine nature that there should be continuance and multiplying of the kind by propagation beside God appointed it as an especiall blessing for Adam when he was in Gods especiall fauour But if that estate be worse then the single life in which he liued before God did not blesse but punish him rather by that change therefore marriage simply is better But that virginitie might haue his due Master Perkins sets downe presently after three respects wherein it is to be preserred before marriage all which you do not once name Those Christian Fathers dealt vnchristianly with Iouinian who ascribed as much to virginitie as our Sauiour Christ or his Apostles gaue to it in any place of Scripture according to that conclusion of Theodoret who ends his discourse of virginitie with these words Such things we haue receiued being appointed and decreed by men endued with the knowledge of heauenly things which are such as do not accuse marriage but exhort vs to a life void of cares This Iouinian acknowledged and worthily denied all difference of merit betwixt a married and single life which no enemy of Iouinian can disproue no more can you Master Perkins reasons though you disgrace them all you can speaker D. B. P. I vvill briefelie proue by an argument or tvvo that it is both lavvfull and verie commendable for men and vvomen of ripe yeeres and consideration hauing vvell tried their ovvne aptnesse to Vovv virginitie if by good inspirations they be thereunto invvardly called My