Defense of Perkins Book Called a Reformed Catholic, Point 4 · Section 3
III. Difference.
speaker W. P. The third difference about iustification is concerning this point, namely how far forth good workes are required thereto.
The doctrine of the Church of Rome is, that there be two kinds of iustification: the first and second, as I hauehave said. The first is, when one of an euill man is made a good man: and in this, workes are wholy excluded, it being wholy of grace. The second is, when a man of a iust man is made more iust. And this they will hauehave to proceede from workes of grace: for (say they) as a man when he is once borne can by eating and drinking make himselfe a bigger man, though he could not at the first make himselfe a man: euen so a sinner hauing his first iustification, may afterward by grace make himselfe more iust. Therefore they hold these two things: I. That good works are meritorious causes of the second iustification, which they tearme Actuall: II. that good workes are meanes to increase first iustification, which they call Habituall.
Now let vsus see how far forth we must ioyne with them in this point. Our consent therefore stands in three conclusions.
I. That good workes done by them that are iustified doe please God, and are approoued of him, and therefore hauehave a reward.
II. Good workes are necessarie to saluation two waies: first, not as causes thereof, either conseruant, adiuvant, or procreant: but onelyonly as consequents of faith: in that they are inseparable companions and fruits of that faith, which is indeede necessarie to saluation. Secondly, they are necessarie as markes in a way, and as the way it selfe directing vsus vntounto eternall life.
III. Wee hold and beleeue, that the righteous man, is in some sort iustified by works, for so the holie Ghost speaketh plainely and truely, Iam. 2. 21. That Abraham was iustified by workes.
speaker D. B. P. M. Perkins first graunteth, that good vvorkes doe please God, and hauehave a temporall revvard.Temporall is of your foysting in as if we denied good works revvarded in heauen.
2. That they are necessary to saluation, not as the cause thereof, but either as markes in a vvay to direct vsus tovvards saluation: or as fruites and signes of righteousnesse, to declare one to be iust before men: all vvhichwhich he shuffleth in, rather to delude our arguments, then for that they esteeme much of good vvorkes, vvhichwhich they hold to be no better then deadly sinnes.
speaker A. W. This is no good dealing to foyst in temporall; as if you would hauehave men suspect, that we allow good workes no reward in heauen. It had been enough for you to leaue out his words, as you doe, and thrust in your owne, without adding at your pleasure. But these are popish shifts. Whereof you presently affoord vsus another example, by putting in these words; Before men, to make the world beleeue, that we giuegive no place to good works in the sight of God: whereas oPag. 93. 88.Master Perkins professeth, that Abraham was iustified by works euen before God; not onelyonly before men, as you write.
speaker A. W. To this you adde in the third place a shamelesse slander, p12. Art. part. 2. art.against your owne knowledge, that we hold good workes to be no better than deadly sinnes: whereas wee teach, that those that are indeed good workes, are able to iustifie a man perfectly in the presence of God, and to deserue euerlasting life. Yea we maintaine, that the imperfect workes of the regenerate, are brought foorth by the grace of Gods spirit, and, for all their imperfection, are accepted, and shall be rewarded by God our Father in heauen.
speaker W. P. Thus farre we ioyne with them: and the very difference is this. They say, we are iustified by works, as by causes thereof: wee say that wee are iustified by works, as by signes and fruites of our iustification before God, and no otherwise: and in this sense must the place of S. Iames be vnderstood, that Abraham was iustified, that is, declared and made manifest to bee iust indeede by his obedience, and that euen before God. Now that our doctrine is the truth, it will appeare by reasons on both parts.
speaker D. B. P. The maine difference then betvveene vsus, consisteth in this, vvhether good vvorkes be the true cause indeed, of the increase of our righteousnes, vvhichwhich vve call the second iustification, or vvhether they be onelie fruits, signes, or markes of it.
speaker A. W. The maine difference, as Master Perkins propounds it, is, whether we be iustified by works, as by causes meritorious of our iustification; not, whether they bee the true cause of our second iustification; which he denies wholy, as a deuice of yours. And indeede they qSander. de iustif. lib. 6. c. 4. pag. 647.that hauehave more neerely sifted this branne, hauehave found that there is but one iustification; because faith and workes make one righteousnes, begun by …aith, and increased and perfected by workes. Iustification (saith rAndrad Orthod. e plic. lib. 6. pag. 462.Andradius the great champion of the Councill of Trent) consists of two parts; forgiuenes of sinnes, and obedience to the law. sStapleton. promptu. Cathol. ad Ioa. 8. 57.Stapleton speakes more plaine: The Catholikes say, that a man is iustified by faith, and workes, as by the formall cause. So that, according to your popish diuinitie, workes are not onelyonly the meritorious efficient cause of our iustification, but the formall cause also; as Stapleton directly affirmes.
speaker D. B. P. M. Perkins pretends to proue, that they are no cause of the increase of our iustice: and yet frames not one argument directly to that purpose: but repeates those obiections, and proposeth them now at large, which he made before, against the first iustification: the which although impertinent to this place, yet I will solue them first, and then set dovvne our owne.
speaker A. W. This pretence is none of his; who would neuer denie, that our inherent righteousnes is increased though not meritoriously) by our holy actions, which make vsus eueryevery day more and more fit to serue and please God. But Master Perkins vnderstanding your opinion, better than your selfe will be knowne to doe, frames his reason against this position; That workes are part of that righteousnes, which we must pleade before God, for the deseruing of euerlasting life: or, that our iustification before God, is partly of workes, and partly of faith: which is the doctrine of your Church, howsoeuer by you it be blanched.