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
transgressing of one huspeled and handled as though they were some haynous rebbels and traytors Who be it spoken without disparagement to others are by them that liue neare them esteemed commonly the most orderly subjectes as true of their wordes as sound in their deedes of as greate charity and hospitality towardes their neighbours and compassion of the poore briefly of as moderate and ciuile carriage and behauiour as most men in their Country So that to begger and vndoe them as the execution of that lawe established must needes doe the poorer sorte of them would be litle lesse then vndoe and destroy all good order and Discipline in the common weale Before I make an end I beseech your Majestie that the old worthy saying of Cassian may diligently examined Cui bonum For whose commodity to what end and purpose must such numbers of most ciuill subjectes be so grieuously molested What is the cause why your peaceable and joyfull gouernment should be so mingled with such bitter stormes of persecution Is it to extinguish the Catholike faith It lyeth not in mans power to suppresse and destroy that which the Almighty supporteth and maintayneth Matth. 16. The gates of hell shall not preuaile against the Catholike Church And let but those graue wise counsailers who haue mannaged the state in our late Queenes dayes enforme your Majestie whether all those terrible persecutions that then were most vehemently pursued did any whitte at all diminish the number of recusantes or rather did not greatly multiply and encrease them from one at the first to an hundred and moe in continuance But it may be they entende by those penall lawes to enrich your Majestie and to fill your coffers Surely the receipts will fall out much to short to grow to any such reckoning And what delight to enrich your treasury and stuffe your coffers with regrets and out cries of the husband wife children widowes and poore infantes when as the best and most assured treasury of a King is by the prudent esteemed to consist in the loue and harty affection of his people Or are these penall lawes and forfaitures ordayned for rewardes vnto such dependents as for these or the like do follow you But the reuennues preferments offices belonging to your crowne of England are abundantly able to content and reward them that shall deserue well of the common weale without that so heauy agrieuance and hart bleeding of others your Majesties good subjectes And your Majesties high wisdome and long experience in gouernment can best remember you that such men are not so mindefull of benefits receiued as the daylie want and miserie will continually renue and reuiue the memorie of the oppressed And when they shall see no hope of remedie the state being nowe setled and a continuall posterity like to ensue of one nature and condition God knoweth what that forceable weapon of necessitie may constrayne and driue then vnto at length If then there be no greater reason of waight and moment why such dutifull and well deseruing Subjects should be so greeuously afflicted for their conscience Let others conceiue as they shall please I will neuer suffer my selfe to be perswaded that your Majestie will euer permitte it before I see it donne If it be further objected why should not your Majestie aswell punish Catholikes in your Kingdomes as Catholikes doe Protestants in some other Countries I answere that in all Countries where multitudes of both sortes are mixed as it is in England The Protestants are tollerated as in France Polonia Bohemia the Catholike states of Germanie and Cantounes according to that of the Gospell Suffer both the wheate and cockle to growe vntill haruest Math. 13. In Spaine and Italie where scarse any Protestants be the case is otherwise But what is that to England Where are very many Catholike Recusants and Catholikely affected in euery degree not only of the Temporalty but in the Clergie also hardly of the highest degrees of honour to be excepted therefore for their number and quality to be tollerated Lastly if there were no other cause but the innumerable benefittes which euery degree and order of men throughout England haue and doe daily receiue from our most Catholike Auncestors As the constituting of so many holsome lawes founding of so many honourable and rich rewardes of learning as Bishoprickes Cathedrall Churches Deaneries Arch-deaconries Residencies Prebendes and Benefices the erecting and building of so goodly Schooles Colledges and Hospitalles and endowing of them with so ample possessions which all proceeded out of the bowelles 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 beene so beneficiall vnto the publike weale And I dare vndertake that for their Auncestors sake they shall finde much more fauour then wee sue for Wherefore they can haue no just cause to repine at your Majesties goodnes if vpon men of that Religion which hath beene so beneficiall vnto your whole Realme you take extraordinary compassion It lying then in your Majesties free choise and election whether you will enlarge and extend your Royall fauour vnto an infinite number of your most dutifull and affectionate Subjects who are the most vnwilling in the world to transgresse any one of your lawes were they not thereunto compelled by the lawe of God or else vtterly to beggar and to vndoe both them and theirs for their constant profession of the Auncient Roman faith My confidence in the sweet prouidence of the Almighty is that he will mercifullie incline your Royall heart to choose 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 peacible and prosperous Raigne it will purchase mercie at Gods hands according to his owne promise Blessed be the mercifull Math. 5. for they shall obtayne mercie I need not adde what a Consolation and Comfort it will be to many score thousands of your subjects and the greatest obligation that can be deuised to binde them to you and yours for euer Nowe what applause and congratulation from forraine Catholike countries would followe this your famous Fact Vndoubtedly all the glorious companie of Kinges and Queenes now in heauen of whom your are lineallie descended and among all the rest namelie your most sacred and deare Mother that endured so much for her constancy in the same Catholike faith cannot but take it most kindly if for God and their sakes you take into your Princelie protection their folowers in the Roman faith and defend them from oppression Thus most humbly crauing pardon of your Highnes if I haue in any thing exceeded the limittes of my bounden
so that God giueth it not vnto all yet doth he certainely giue it to some for otherwise they cannot keepe their Vowes but to the dishonour of God and to their owne damnation should breake them And wee onely teach that some such who haue Vowed chastitie could keepe it so that the argument is verie childish and too too weake to lead any wise man away from the holy and auncient Doctrine of the Church But to the further confirmation of this poynt let vs heare what the holy Fathers teach touching the possibilitie of this Vowe TERTVLLIAN neere the ende expounding these wordes * Lib. de monog Hee that can take let him take * Mat 19. Choose sayeth hee that which is good if thou saye thou canst not it is because thou wilt not for that thou mightest if thou wouldest he doth declare who hath left both to thy choyse ORIGEN vpon the same place * Mat 19. Hee that will take this worde that is set downe of chastitie let him praye for it beleeuing him that saide aske and it shall bee giuen you and hee shall receiue it which doeth plainelie confute Maist Perk. Who sayeth that although wee aske neuer so much wee can not obtayne this gift with ORIGEN agreeth Sainct IEROM vpon the same place who sayeth It is giuen vnto them vvho haue requested it who haue desired it and trauayled that they might receiue it The same Song chanteth GREGORIE NAZIANZ which is of three kindes of Eunuchs * Orat. 3 1. Saint CHRYSOSTOME sayeth it is possible to all them who make choyse of it and further addeth that our Sauiour CHRIST himselfe doeth prooue it there after this sorte Thinke with thy selfe if thou haddest bene by nature an Eunuch or by the malice of men made one what wouldest thou then haue done when thou shouldest both haue bene depriued of that pleasure and yet not haue had any recompence for thy paine Therefore thanke GOD because thou shalt haue a great rewarde and a glyttering Crowne if thou liue so as they must doe vvithout any revvarde yet sayeth hee thou mayest doe it more easelie safelie and pleasantlie both because thou art fortifyed with hope of recompence and also comforted with a vertuous conscience Wee will wrappe vp this poynte with Saint AVGVSTINE who directlie confuteth M. Perk. by many reasons and examples Lib. 2. De adulterinis coniug cap. 12. Et de bono viduit cap. 20. And vpon the Psalme an hundreth thirtie seauen he yeeldeth an other reason why God will more reallie assist them saying Hee that exhorteth thee to Vowe vvill helpe thee to fulfill it All which heauenly Doctrine because it is spirituallie judged as the Apostle speaketh the Carnall man cannot vnderstande And therefore M. P. being perswaded that few can liue chastly except they marrie avoucheth that this Vowe doeth bring foorth innumerable abhominations in the Worlde Not the hundreth parte so manie as the fleshlie Heretikes imagine and out of flying and lying tales reporte and bruite abroade Naie I dare affirme that let the authenticall Recordes of our Realme bee well perused and you shall finde more lewde filthie Lecherie to haue bene practised by Ministers and their Wiues this last age than was in a thousand yeare before by all the Catholike Priestes and Religious persons of the Land This may serue for a reproofe of al that M. P. objecteth against the Vowe of chastity afterward the man would somwhat reason the matter by shewing howe hee condemneth not chastitie yet sayeth that Marriage is better than it in two respects If IOVINIAN was reputed by the learnedst an holiest Fathers a Christian Epicure and a Monster because he durst make marriage equall with Virginitie What shall this man be who sayeth it is better His reasons are so childish that by the like you may prooue durt to be better then gold wherefore I will not stand vpon them He neuerthelesse afterwarde concludeth that one may purpose constantly with himselfe to leade a single life but so as he may change vpon occasion and this to be a councell of expedience but not of perfection Lastly that if any hauing the gifte of continencie doe Vowe and afterwarde Marrie the gift remayning they haue sinned which is flat against his owne second rule which prohibites vs to leese our libertie and to make any thing vnlawfull in conscience which Christian religion leaueth at libertie Now libertie supposeth M. P. his default who was accustomed to rehearse although many times vntowardly yet lightly alwaies some reasons for the Catholike partie which in this question he hath whollie omitted I wil briefely prooue by an argument or two that it is both lawful verie commendable for men and women of ripe yeeres and consideration hauing wel tryed their own aptnesse to Vow virginitie if by good inspirations they be thereunto inwardly called My first reason is this that which is more pleasant and grateful vnto God may verie well be Vowed to him but Virginitie is more acceptable to God than Marriage The first proposition is manifest and hath no other exception against it but that which before is confuted to wit if we be able to performe it The second is denyed by them which we prooue in expresse tearmes out of S. PAVL * 1. Cor. 7. He that ioyneth his Virgin doth well but he that ioyneth her not doth better and againe of Widdowes * Esa 56. They shall be more happie by S. PAVLS iudgement if they remaine vnmarried This may be confirmed out of ESAY Where God promiseth the Eunuch that holdeth greatly of the thing that pleaseth him that he will giue him in his houshold and within his walles a better heritage and name than if they had bene called sonnes and daughters I will saith God giue them an euerlasting name And also out of the booke of Wisdome * Cap. 3. Blessed is the Eunuch which hath wrought no vnrighteosnesse c. For vnto him shall be giuen the speciall gift of faith and the most acceptable portion in our Lords Temple for glorious is the fruit of God Which is also plainely taught in the Reuelations * Reuelat. 14. Where it is said that no man could sing that song but 14400 and the cause is set downe These be they which haue not bene defiled with women for they are Virgins To these latter places M. P. answereth pag. 241. that to the Eunuch is promised a greater rewarde but not because of his chastitie but because he keepeth the Lords Saboth and couenant But this is saide vnaduisedlie for to all others that keepe Gods commandements shall be giuen a heauenly reward but why shall they haue a better heritage and more acceptable portion than others but because of their speciall prerogatiue of chastitie M. P. then answereth otherwise here that the single life is better and more happie because it is freer from common cares of this life and yeeldeth vs more bodelie ease and libertie to serue God But 1200. yeares agoe