Defense of Perkins Book Called a Reformed Catholic, Point 4
The fourth poynt: Touching the iustification of a sinner.
speaker W. P. That we may see how farre we are to agree with them, and where to differ: first I will set downe the doctrine on both parts: and secondly the maine differences wherein we are to stand against them euen to death.
Our doctrine touching the iustification of a sinner, I propound in foure rules.
Rule I. That, iustification is an action of God, whereby he absolueth a sinner and accepteth him to life 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 onelyonly 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 louelove both to his father and vsus, and thus fulfilled the law for vsus. This point if some had well thought on, they would not hauehave placed all iustification in remission of sins as they doe.
Rule III. That, iustification is from Gods meere merciemercy and grace, procured onelyonly 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 l…ieth hold of Christ his righteousnesse, and applieth the same vntounto himselfe. There is neither hope, nor louelove, 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, louelove of God, repentance and such like: all which when men hauehave 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 merciemercy by the merit of Christ.
speaker D. B. P. Because M. Perkins sets not downe well the Catholikes opinion, I wil You should hauehave shevvedhelpe 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, vvherein he failed. Seff. 6. c. 6.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, vvhichwhich 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 vntounto them for Christs sake: and beginning to louelove 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 eueryevery thing is best knowne by the causes of it, all the causes▪ of Iustification are deliuered by the Councell in the next Chapter, vvhichwhich 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 eueryevery mans vnderstanding, than it is in the Councill.