Defense of Perkins Book Called a Reformed Catholic, Point 4 · Section 6
WHETHER IT BE POSSIBLE FOR a man in grace, to fulfill Gods lawe.
speaker A. W. MAster Perkins argueth, that it is vnpossible. First, for that Paule tooke it for his ground, that the law could not be fulfilled. Admitte it D. B. P. Pag. 95. Gal. 5. These obiections he picketh out of other places here and there. Rom 8.were so. I then would answere, that he meant, that a man helped onelyonly with the knowledge of the law, cannot fulfill the law: but by the ayde of Gods grace, he might be able to doe it. Which I gather out of S. Paule, where he saith, That, that vvhichwhich was impossible to the lavv, is made by the grace of Christ possible.
Your answere is insufficient. For the g Apostle speaketh not of any strength to be had by the knowledge of the law, (which no reasonable man euer lookt for) but denieth abilitie to the Galathians, who would hauehave ioyned faith and works together to iustification. That the hRom. 8. 3Apostle saith is this; That the law, which promiseth euerlasting life to them that keepe it, could not bestow it vponupon vsus, because wee were vnable to performe the condition: but God hath prepared that for vsus, in sending his Sonne to be a sacrifice for sinne, that we might obtaine that, which by the righteousnes of the law was to be had, if we could hauehave fulfilled it; which notwithstanding they onelyonly attaine to that walke not after the flesh, but after the spirit.
speaker D. B. P. 2. Obiect. The liues and vvorkes of most righteous men, are imperfect and stained vvith sinne; *They are not iustified by their vvorkes.ergo quid? Of this, there shall be a seuerall Article.
speaker A. W. All this is but trifling, to set down reasons as you list, and then to answere to them. You are too wise to tie any knots, but those you see how to vntie. The conclusion you seeke for, is, Therefore they cannot be iustified by their workes.
speaker D. B. P. 3 Obiect. Our knovvledge is imperfect, and therefore our faith, repentance, and sanctification is answerable. I would to God all our works were answerable to our knowledge, then would they be much more perfect then they are, but this Argument is also impertinent, and doth rather This is such a possibility as neuer had euent.proue it possible to fulfill the law, because it is possible to know all the law: Then if our workes be answerable to our knowledge: we may also fulfill it.
speaker A. W. It asketh better proofe than your word, that it is possible to know all the law; when iPsal. 119. 12. 18. 19. 33. 34.Dauid confesseth himselfe so short of that knowledge. And yet a man may know more than he can doe. Our consequence is good, yours naught.
speaker D. B. P. 4 Obiect. A man regenerate, is partly flesh, and partly spirit, and therefore Rom. 8. 13.his best vvorkes, are partly from the flesh. Not so, if we mortifie the deeds of the flesh by the spirit, as the Apostle exhorteth. But these trifling arguments belong rather vntounto the next question.
speaker A. W. If we could mortifie them wholy, to which the kRom. 8. 13. Col. 3. 5.Apostle exhorteth, they should not be at all of the flesh. But since that in this life is impossible, all our workes sauour of the flesh.
speaker D. B. P. I will helpe M. Perkins to some better, that the matter may be more throughly examined. Why goe yee about to put a yoke vponupon the Disciples Rom. 8. 13.neckes, vvhichwhich neither vve, nor our Fathers vvere able to beare? these words were spoken of the law of Moses: therefore we were not able to fulfill it.
I answere first, that, that law could not be fulfilled by the onelyonly helpe of the same law, without the further ayde of Gods grace.
Secondly, that it was so burdensome and comberous, by reason of the multitude of their Sacrifices, Sacraments, and Ceremonies, that it could hardly be kept with the helpe of ordinary grace: and in that sense, it is said to be such a yoke, as we were not able to beare. Because things very hard to be done, are now and then, called impossible.
speaker A. W. Let vsus see your arguments, in comparison whereof Master Perkins are trifles. Belike in your iudgement, a little helpe would hauehave serued: but it stands you vponupon to shew, that wee receiue as much in this life, as is sufficient for that purpose. Of all parts of the law, the sacrifices, Sacraments, and Ceremonies had least need of grace to the keeping of them: and therfore that is not the reason why it was a burthen. But this is spoken also of the Morall law; to lGal. 5. 3.the keeping whereof circumcision bindes. By such a distinction any slight thing may to some man be impossible.
speaker A. W. Now that Josue, Dauid, Josias, Zachary, Elizabeth, and many others, did fulfill all the law, is recorded in holy Scripture: Wherefore it is most D. B. P. Ios. 11. 3. Reg. 14. Act. 13. 4. Reg. 23. Luke 1.manifest, that it might be kept.
speaker D. B. P. They fulfilled the law (as mIn his ansvvere to the 4. Obiection.Master Perkins hath truly answered you) in respect of their sincere endeuour, not in some, but in all knowne points of Gods commandements; yet faild they in some now and then. That commendation of nIos. 11. 15.Iosua, is onelyonly in that point of rooting out the Heathen; wherein he also faulted not a little, oIos. 9. 14. 15.by making peace with the Gibeonits, before he had asked counsell of God. How p2. Sam. 12. 9. & 13. 39. & 24. 10.often and grieuously Dauid sinned, I had rather hauehave the Scripture speake, than my selfe out of it. q2. Chro. 35. 22.Iosiah is reprooued for fighting against Pharao Necho, and chasticed for it with losse both of victorie and life. rLuk. 1. 20. Rom. 7.Zachary is conuicted of sinne, and striken with dumnes, for not beleeuing the Angell: and yet in all probabilitie he was as holie as his wife Elizabeth, both truly, but not perfectly righteous.
To vvill is in mee, but I finde not hovv to performe: If Saint Paul could not performe that which he would, how can others?
Ans. He speakes there of auoyding all euill motions, and temptations, which he would willingly hauehave done, but he could not: Marry he could wel by the assistance of Gods grace, subdue those prouocations to sinne, and make them occasions of vertue: and consequently, keepe all the commandements, not suffering those passions to leade him to the breach of any one of them.
speaker A. W. Those very motions were no other than sinnes, arising from his naturall corruption, and preuailing with him so farre, sRom. 7. 23.that they ouercame him sometimes, and led him captiue.
speaker D. B. P. The like answere we make vntounto that obiection, that one of the ten commandements forbids vsus to couet our neighbours goods, his wife, or seruants, which as they say is impossible but we hold, that it may be well done, vnderstanding the commaundement rightly, which prohibiteth not to hauehave euill motions of couetousnes and lecherie: but to yeeld our consent vntounto them. Now it is so possible for a man by Gods grace to refraine Libr. 10. conf. cap. 7.his consent from such wicked temptations, that S. Augustine thinketh it may be done of a mortified vertuous man, euen when he is a sleepe. And restifieth of himselfe, that waking he performed it.
speaker A. W. If this be the meaning of it, what is it but a needlesse repetition of that which was before forbidden? For who knoweth not, tMath. 5. 28.that consent to those sinnes was condemned in the 7. and 8. Commandements? Besides, the Apostle might know by nature, that consent to lust was sinne: but the true meaning of the commandement uRom. 7. 7.he knew not, but by the law; so that withholding consent from these motions is not enough to free vsus from sinning by them: and yet perhaps that would not seeme so easie, if wee did not flatter our selues now and then. The quotation out of Austin is false, and being of no great moment, I passe it ouer.
speaker D. B. P. VVe doe all offend in many things. And if vve say vve hauehave no sinne, we Iac. 3. 2. 1. Ioan. 1.deceiue our selues. But if we could obserue all the law, we should offend in nothing, nor hauehave any sinne. ergo.
Ans. I graunt that we offend in many things: not because it is not possible to keepe them, but for that we are fraile, and easily ledde by the craft of the Diuell into many offences which we might auoide, if vve were so warie and watchfull as we ought to be: againe, although we cannot keepe our selues from veniall offences, yet may we fulfill the lavv, which is not transgressed and broken, vnlesse we committe some mortall sinnes. For veniall sinnes, either for the smalnesse of the matter, or want of consideration, are not so opposite to the law, as that they violate the reason, and purport of it, although they be somewhat disagreeing vvith it. But of this matter more fully in some other place.
speaker A. W. It is an idle speculation to imagine a Christian, as Tully doth an Orator, and Castiglio a Courtier. And what else is he, whom in this answere you fancie? Such an one since the fall of Adam neuer was, not in this world euer shall be. Doe you not see your selfe what pitifull shifts these be? Veniall sinnes disagree with the law, but they do not violate the purport and reason of it. Are they not against the purenes of Gods image, in which we were created? are they not in a naturall man damnable? Our obedience is to be squared according to the commandement of God: neither hauehave we any warrant from him to excuse our selues by the conceited reason, and I know not what purport of the law. For my part, though I acknowledge a great difference in degrees of sinnes, yet I see little reason why it should not be as mortall a sinne, to be led away by carelesnes to the committing of those things which we might easily auoide, as after a long and tedious fight, to be led captiue by the violence of some mightie temptation. For this striuing argueth a desire to please and serue God: but that needlesse sinning shewes either presumption, or want of ordinarie regard.
speaker D. B. P. Lastly, it may be obiected that the way to heauen is straite, and the gate narrow: which is so true, that it seemeth impossible to be kept by flesh and blood: but that which is impossible to men of themselues, is made possible, and easie too, by the grace of God.
speaker A. W. Not eueryevery thing: for there are many impossible to man, that are neuer made possible and easie by the grace of God. So farre as it pleaseth God to make things possible, so farre they are made possible. But this possibilitie is not communicated to any, the examples of the most righteous doe make it more than manifest.
Which made S. Paul to say, I can doe all things in him, that strengtheneth and comforteth me.Philip. 4.
speaker A. W. He that confesseth he xRom. 7 19.cannot doe that good he would, sheweth plainly that y…hilip. 4. 13.God doth not enable him to all things: which in this place are to be restrained according to the text: I can doe all things, that is (saith zLyra ad Phil. 4. 13.your glosse) I can vse all fortunes and estates well. So doe aTheodoret. & Oecumenius ad hunc locum.Theodoret and Oecumenius take it. So doe bLombard. Thomas Caietan. Psal. 118.other of your Interpreters restraine it; shewing that he meaneth not, he can do all things; but that he could not doe all those things, that is, be content with any estate, were it not for the strength and comfort hee hath from Christ.
speaker D. B. P. And the Prophet Dauid, after thou O Lord hadest dilated my hart (and with thy grace let it at liberty) I did runne the wa…es of thy commaundements: that is, I did readily, and willingly performe them. Of the louing of God with all our hart, &c. shall be treated in the question of the perfection of iustice.
speaker A. W. The Prophet Dauid ranne indeed, and that an excellent race; but not without stumbling, staying, and turning a little out of the way now and then: as c2. Sam. 24. 1. 2. You ouervveened your strength as your answeres shew. Rom. 8.the last action in his health declareth.
speaker D. B. P. Hauing now confuted all that is commonly proposed to proue the impossibility of keeping Gods commandements, let vsus now see what we can say in proofe of the possibility of it: First, S. Paul is very plaine for it, saying. That which vvas impossible to the lavv, in that it is weakned by the flesh, God sending his Sonne in the similitude of flesh, of sinne, damned sinne in the flesh, that the iustification of the lavv might be fulfilled in vsus, vvho vvalke not according to the flesh, but according vntounto the spirit. See how formally he teacheth, that Christ dying to redeeme vsus from sinne, purchased vsus grace to fulfill the law, which before was impossible vntounto our weake flesh.
speaker A. W. I shewed the true meaning of dRom. 8. 3.the place before, that God by his Sonne hath iustified vsus, 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 Cap. 5. Matth. 11.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 louelove his neighbour, hath fulfilled Rom. 13. Math. 22.the lavv: Which Christ himselfe teacheth, when he affirmeth, That the vvhole lavv, and Prophets depend vponupon these tvvo commandements, of louing God, and our neighbour: Now both according vntounto 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 hauehave giuen the true meaning of e1. Ioh. 5. 3.S. Iohn: for therefore are Gods Commandements said not to be heauie, because our louelove to God, who hath giuen vsus the assurance of his louelove to vsus in Iesus Christ, maketh vsus 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 fRom. 13. 13.law by charitie; because the obedience we performe (weake and slender though it be) proceedeth from the louelove of God, and of our neighbour; which is the very summe of the law, gMath. 22. 40.vponupon which both the law and the Prophets depend. And all this prooueth not perfect, but onelyonly 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 vsus adioyne vntounto these Authorities of holy write, the testimony of Serm in illud, Attende tibi. De nat. & gra. cap. 69.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 vsus 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 vnderunder 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 onelyonly may not, but reasonably cannot be suspected of iniustice, if hee require that at our hands, which he made vsus able to doe, as with Austin we confesse he did.
Basil speaketh not of our abilitie to keepe the Commandements, but onelyonly 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 hauehave 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, D. B. P. 2. Can. vlt. The Arausican Councell you should say, or the Councell of Orenge. Math. 19.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, vvhichwhich 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 hauehave often said, truly, and acceptably to God; yet not so fully as he ought, because our corruption will not suffer vsus to hSi fideliter laborare voluerint.labour faithfully without intermission or infirmitie; which the Councill requireth, and you aduisedly leaue out. iMath. 19. 17.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 kHieron. apud Thomam in Catena. ad Math. 19.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 lBeda, Lyra, Glossa Ordinaria, Rem… gius ibi.Beda, Lyra, the ordinarie glosse, and Remigius.