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A golden chaine: or, the description of theologie : containing the order of the causes of salvation and damnation, according to Gods word .. online

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Online LibraryWilliam PerkinsA golden chaine: or, the description of theologie : containing the order of the causes of salvation and damnation, according to Gods word .. → online text (page 132 of 149)
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e;aine,hefhatisoncea member of Chri(l,cnn neucr be wholly cut off. And if
anv by fmne were wholly (euered from ChriTt for a tiaie, in his rccouciie he



15



ozA A Reformed Catholike

is to bcbaptifcd the fecond time: for baptifme is the facramcnt of initiation or
ingrafting into Chrift.By this reafon we fhould as often be baptized as we fal
into any hnnc , which is abfurd. Againe S. lohn (aith, i . loh. : ,t p. 7 hey reent
out from vSihtit ihey werer.ot ofvstfor tfthey ht^d be cm of vs, they xvouUhaHe con-
tinHedvffith vs. Where he taketh it for graunted,that fuch ns be once in Chrift
fhall neuer wholly be feuercd or fall from him. Though our eomirmnion
with Chrift may be lefTencd , yet the viiion and the bond of coniunftion is
neuer diffolued.

III. Exception. They fay,wc are indecde to belceue our (aluation on Gods
part:but we rauft needs doubt in regard of our fc'ues*, bccaufeihe promifes of
remidionof finnes are giucn vpon condition of inans faith and repentance.
Now we cannot (fay they) be aifured that we haue true faith and repentance,
bccaufewe may lie infecret (innesjand fb want that indeed, which we fuppofc
our felues to haue. - ^^/! fay again.he that doth truly repent and belecue,doth
by Gods grace know that he doth repent anr. beleeue: for els Paul would ne-
uer haue ftid, Trooue your fehes vahkheryou he in the faith or not : and the fame
Apoftle faith, 2.Cor. I i.fVe haue not yecetttedthelpirit of the world.bttt thejpirit
Tvhich is of God t that we might know the things which aregiue» of God : which
things are not onely life euerlafting, but iuftification , fandification.and fuch
like. And as for fecret finnes, they cannot make our repentance voide : for he
that truly repenteth of his knowne finnes , repenteth alfo of fuch as be vji^
knowne,andreceiueth the pardon of them allXJ-od requireth not an exprefic "
or fpeciall repentance of vnknowne finnes : but accepts it as fufficient , if we
repent of them generally : as Dauid faith, Pfal. i p. ff^ho knowes the errours of
this life: forgine me my fecret fnnes. And whereas they adde that faith and re- ^
pcntance muft be fufficient. I anfwer, that the fu'fficiencie of our faith and re- ^
pentancc , ftands in the truth and not in the meafure or perfe^ion thereof;
and the truth of both where they arc , is certenly difcerned.
. , . Reafon VI. The iudgement of the auncient Church. ''Augufl. OfaneniU
yervi^ y^r«^;;r thou art made agoodchiid: therefore prefiime not of thine ovone doing^but

^^'^^a ^ '• of i^e grace ofChrifi: it is not arrogancie but faith : to acknowledge vhat thou haji
n*r if' *^^^^^^^djs not f ride but deuotion.KviA^ Let no man aike an other man,but returne

^^^ to his ovfne heart : i f he ftnde cha ritie the re, he hath fecuritic for his pafagefrem ^

^ejOidjiAtkiliXdiX.on Alalth.5 . The kin^dome ofheauen which eur Lord profe fed
to be in himfslfe, his will is that it mufl be h o ped for without any doubtfuJnefrc of
vncertaine wiU . Othenvtfe there is no iufitfication by faith V if^^nhjtjklft-he
made douhtfulL Bernard in his epift. f 07. Who is the iuflmanbut he that beeing
louedofCJod, hues him agiine : which comes not topnjfe but by the fpirit reuealing
by Faith the eternal! ^Mz-po(c of God of his faluation to come. Which reuelation
is nothing elfe but the infufon of fpirit u all grace : by which, when the deedes of the

,fie/h are mortified the man is prepared to the kjngdome ofheauen . Togither

receiaing in one fpirit that whereby he may prefume tha t he is loued and Mfo ton e

c Againe

To conchidc,thc Papifls haue no great caufc todilTcnt fiom vs in this
point. For thev teach and profefTc , that they doe by a fpeciall faith beleeue
sheir oyvne faluation certenly and vnfaUibly in refpeft of God , that promi-

feth



touchMgcertentieoffaluatUn. 925

feth.Novv the tiling which hindreth them is their owne indifpofition and vn-
worthines(as they (ay)whicli kcepcs tlicm from beeins; ccrten olherwife then
in a hkely hope. But this hindrance is cafily rcmooucd , if men will ludge m-
diffcrently. For HrO: of all, in regard of our felues and our difpofition wc can
not be certen at all, but mufl defpaire offaluation euen to the very death. We
cannot be fufficiently difpofed fo longaswe liue in this world, but mu ft al-
Waies fiy with lacob , lam Ufe then all thy mercies. Gen. :? : . and with Dauid,
Enter not into iuA

Rule 1 V. That, man is luflified by fiith alone j becaufe faith is thu it/o/^e
inftrumcnt created in the heart by the holy Ghoft , whereby a finner laieth
hold of Chrifl: his rJgliteoufnes,an'd applieth the fame vnto himfclfc.There is
neither hope, nor loue, nor any other grace of God within man, that can doe
this but faith alone. • >

* The doctrine of the Romane Church touching the iuftification of a finner
ft on this manner. ?

I. They hold that before iuftification there goes a preparation thereunto:
which is an aftion wrought partly by the holy G hoft,and partly by the pow-
er of naturall freewill , whereby a man difpofeth himfelfe to his owne future
iuftification.

In the preparation they confidcr the ground of iuftification , and things
proceeding from it. The ground is faith , which they define to be a gencrall
knowledge, whereby we vnderftand andbcleeue that the dodrinc of the
word of God is true. Things proceeding from this faith are thefc ; a fight of
our finnes,a fearcofhclI,hope offaluation, loue of God, repcxitaftcc, &fuch
like: all which , when men hauc attained , they are then fully difpofed(as they
(ay )to their iuftification.

' This preparation bceing made,thcn comes iuftification it felfe: which is an
ai^ion of God, whereby he makcth a man righteous. It hath two parts : the
firrt,and the fecond.The firft is,whcn a finner of an euill man is made a^ood
man. And to tffc£i this, two things are required : firft the pardon of finnc,
which is one part of the firft iuftification : fecondly the infufion of inward
rightcoufnes , whereby the heart is purged and fanftified : and this habite of
righteoufiics ftand fpccially in hope and charitie.

After the firft iuftification,followeth the fecond *, which is, when a man of
a good or iuft man is made better and more iuft : and this, (ay they,may pro*»
ceede fi-om workes of grace ; becaufe he which is righteous by the firft iufti-
fication,can bring forth good workes: by the merit wherof,he is able to make
himfelfe more iuft and righteous: and yet they graunt that the firft iuftificati-
on commeth onely of Gods mcrcie by the merit of Chrift.
/. Our co;ife}it and dt^erence.

Now let vs come to the points of difference betweene vs and them touch-
ing iuftification.

The firft mainc difference is in the matter thereof, which fhall be feene by
the anfvvcr both of Proteftant and Papift to this one queftion. What is the ve-
ry thtng^that catifeth a rKan to fi and right com before God, and to be accented to Itfe
eHerlafling : we anfwer,Nothing but the rightcoufries of Chrift, which confi-
fteth partly in his flift'eringSjand partly in his acftiue obedience in fulfilling the
rigour of the law. And here let vsconfider,howneere thePapifts come to
ihisanfwer, and wherein they difTent.

Confent I. They graunt , that in iuftification finne is pardoned by the me-
rits of Chrift, and that none can be iuftified without remiHion offinncs : and
lliaus.vvell.
■\^^^-^'' 1 1. They



df itifliflcAtioH, ^j^

I T. They graunt , Aat the rightcoufncs whereby a man is made rio^htcous
l>cfore GodjCommcth from Chrift,and from Chrifl: alone. ^

III. The moft learned among them fay, that Chrift his fatisfaftion, and
the merit of his death is imputed to eucry linner that doth belecuc, for'^ hi$ ^Bettarm d§
latisfe^lion before God: and hitherto we agree. iufltf.itb Jt

The very point of difference is this ; we hold that the fatisfaaion made by cap%,
Chrifl in his death , and obedience to the law , is imputed to vs and becomci
©ur righteoufneflc. They fay, it is our fatisfaftion and not our righteoufneflc
whereby we ft and righteous before God : becaufe it is inherent S» the pcrfon
«f Chrift: as in a fubieft.Now the anfwer of the Papift to the former qucftion
Mon this manner : The thing(faith he)that maketh vs righteous before God,
and caufeth vs to be accepted to life euerlafting,is remifSion offinnes,and the
habite of inward righteoufnes , or charitic with the fruits thereof. We condifi.
cend and graunt that the habite of righteoufnes, which we call fanftification,
is an excellent gift of God, and hath his reward of God ; and is the matter of
our iuftification before man : becaufe it ferueth to declare vs to be reconciled
to God , and to be iuftified ;yet we denie it to be the thing,which maketh vs-
fi^ffinners to become righteous or iuft before God.

'• And this is the firft point of our dilagreement in the matter of iuft ificationr
«rhich muft be marked ; becaufe if there were no more points of djffcrence
betwecncvSjthis one alone were fufficienttokeepe vsfrom vnitingof our
religions : for hereby the Church of Rome doth rafe the very foundation.

Now'let vs fee by what reafons we iuftific our dodrine ; and fecondly an*-
iRvcr the contraric obieftions.

Our reafens.

Reafon I. That very thing which muft be our righteoufnes before God>
muft fatisfie the iuftice of the law, which faith , doe thefe things and ihou/hait
Hne. Now there is nothing; can fitisfie the iuftice of the law but the ris.hteouf-
nes or obedience of Chrift for vs. If any alleadge ciuiil iuftice , it is nothing:
for Chrift faith , Except yo^ir righteoufnes exceede the righteoufnes of the Scribes
and'Thartfes, you can not enter into the kingdome ofheattett. What ? /hall we fay
that workes doe make vs iuft ? that cannot be: for all mens workes are defe-
ftiue in refpe^ of theiuftice of the law.Shall we fay our fanftification,where-
by we are renewed to the image of G cd in righteoufnes and true holincs?that
alfb is imperfeiH: and can not fatisfie Gods iuftice required in the law : as Ifai:
hath faid of himfeffe and the people,-^/ o«r righteoufnes tsoi a tnenflruotn doth.
Tohaue a cleere confcience before God i by the obedience ofo/ie,fi}allmany be made rtghteom: raarke here is a com«
parifon betweenc the firfl: and fecond Adam. And hence 1 reafon thus. As
by the difobediencc of the firft Adam men were made finners: fo by the obe-
dience of the fecond Adam , are we made righteous . Now we arc not onely
made finners by propasation of naturall corruption, but by imputation. For
Adams firft finne was the eating of the forbidden fruit : which very acl is no'
perfonall offence, but is imputed to all hispoftentie, mwho we haue all finned»
a/r(f%A'^./.The^Fathers call this very finne Adams hand-writing,making vsdebtersvn-
cap. i 7, to God. And therefore in like manner the obedience of Chrift is made the
•Chrjfofiho' righteoufnes of euery bc]eeuer,not by infufion but by imputation.
mil^adNeO' I V. Reafon. A fatisfatlion made for the want of thatiuflice or obedience
^h* which the law requires at our hands, is accepted of God as the iuflice it folfc.

But Chrills obedience is a fatisfaftion made for the want of that iullice or o-
bediencc which the law requires,as the Papifts themfelues auouch. Thcrforc
thisfatisfadion is our iuftice. And me thinkes, the Papifts vpon this confidc-
ration haue litde caufe to difTentfrom vs. For if they make Chrills obedience
their fatisfaftion, why (liould they not fully clofe hands with vs , and make it
their iuflice alfb.

V.Reafon.Thcconfent of the ancient Church.Bernard faithjepifl-ipcTi^r
.iuftice of an other is a ajjignedvnto man , who wanted hi^ owne: man woi indebted
andman madepaiment. The fatisfaftion of one is imputed to all. And,why may not
iu^ice be ffom another yOiwell as guiltinesiifi-om an other. Andin Cant.ferin. 25.
It fiifficeth me, for all righteoufnes to haue him alone merctfull to me,againfl whome
I haue finned. And,^rmed Cathofika

to aay one (inner in that lar^cncs and mcafurc , in whicli It is in the perfbn of
Chnfl : but onely (o farfortn as it ferueth to (atisficthc law for the faid linner,
and to make his perfon accepted of God ns righteous, and no further.

/ / /. OhieEi. If we be made righteous by Chnft his nghteoufnes trulv,then
Chrifl: is a finncr truly by our finnes ; but Chrift is not indeed a finner ty our
(innes. Aftf. We may with reuerence to his maieftie in good manner fay, that
Chrid was a finner,and that truly : not by any mf ufion of finnc into his moft
holy perfon , but becaufe our finnes were laide on him : thus faith the holy
Ghoft,hc winch knew no finne was made JtnMc for vs,zi\d he was counted with
finncrs, Ifa. ^ ?. 12. yet fo , as euen then m himfelfe he was without blot , yea
inore holy then all men and angels. On this manner faideChryfoffome,2.
Cor. 1 .CJod permitted Chrifi to be condemned^ a finner. hyiAWtJrle mAde the mft
one to be a {ww.zx^that he might make Itnners ittfl,

I V. ObieEl. Ifa man be made righteous by imputation, then God iudgeth
finners to be righteous: but Godmdgeih no finner to be righteous,for it is a-
bomination to the Lord. e^«/. When God iuft ifieth a finner by Chrifl his
rightcoufnes,at the fame timc,he ceafeth in regard of guiltmes to be a finner:
andto whomcGod imputeth righteoufnes , them he fanftifieth at the very
(anie inflant by his holy Spirit : giuing alfo vnto originall corruption his
deadly wound.

V. blnecl. That which Adam ncuer loft , was neuer giuen by Chrifl : bufr
he neuer lofl imputed nghteoufnes : therefore it was neuer giuen vnto him.
jinf, The propofition is not true : for fauing faith , that was ncuer loft by A-
dam,isgiucn to vs in Chrift: and Adam neuer had this priuilcdgc, that after

«wehaise the firft 2;race''niould follow the ^fecond: and therefore being left to himfelfe,

^po(fe c^ he fell from God: andyetthismercieisvouchfafed to all bcleeucrs, that after

ve/le,\ic had their firft conucrfion God will ftill confirrae ihem with new grace : and by

no more this meanes, they perfeuere vnto the ende. And whereas they fay, that Adam

but pojfe (i haJ not imputed nghteoufnes : I anfwer, that he had the lame for fubftance,

't/ellety and though not for the manner of applying by imputation.

he wanted yi. obieH. luftification is eternall; but the imputation of Chrift his righte-

vetle quod oufncs is not eternall,for it ceafeth in the end of this life : therfore it is not that

pojfet. i»y4H' which iuftifieth a finner. //«/.The imputation of Chnfts nghteoufnes is cucr-

gtifl. decor- lafting : for he that is efteemed righteous in this life by Chrift his nghteouf-

veft. &gra. nes,is accepted as righteous for euer *, and the remiflion of finnes graunted in

sof^ii, thishfe, is former continued. And though /an^ification be perfeft in the

world to come , yet fhall it not iuftific : for we muft conceiuc it no ctherwifc

after this lifc,but as a fruit fpringing from the imputed nghteoufnes of Chrift,

without which it could not be. And a good childe will not caft away the firft

garment , becaufe his father giues him a fecond. And what if inward righte-

oufn^es be perfcft in the ende of this life, fliall wc therefore make it the matter

^ ofour iuftincation?God forbid. For the righreoufnes whereby finners are iu^

ftjfied, muft be had in the time of this life, before the pangs of death.

/ /. ^ijference abetit the manner ofitifiifi'ation.

AU, both Papifts and Proteftants agree, that afinneris iuftifiedbyfaith*^

This agreement is onely in word , and the difference betwccne vs is great in«^



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