The Ancient Faith of the Romans and the Romish Religion, Chapter 9
CHAP. IX.
NOw ſéeing our works muſt be ſuch as I hauehave in the former Chapter declared, that firſt it ſelfe muſt be commaunded of God, then it muſt ſpring from a fountaine by faith ſantefied, that it may be done ſincerely, Laſtly it muſt be done to ſuch end onelyonly as ſhall tend to Gods glory, and the diſcharge eyther of our generall duetie of Chriſtianity, or the performing of our particular callings▪ ſeing I ſay that if in any of all theſe thinges there be imperfection the worke cannot be called good: it is very neceſſary to examine, whether ſuch workes as we doe, may hauehave in them any ſuch perfection,Whether our works can be perfect. that they may in déede bee perfectly good, and in all thinges agréeable to the rule before ſet downe. For if it be not perfect it cannot merit. And if it might be that we could doe ſome perfect workes, yet conſidering the multitude of our ſinnes, we were worſe then mad if we would imagine, that a few good workes could make ſatiſfaction vntounto God, for our infinite tranſgreſſions. But to put this matter out of doubte it is moſt certaine that there cannot be perfection in any thing that wee can doe, ſo long as we hauehave this ſinnefull bodie. For although we may attaine to the firſt of theſe three poyntes, and may indeuour and earneſtly labour, to walke in thoſe good workes,Epheſ. 2. 10. Which GOD hath ordayned before that we ſhoulde walke in them: Yet in the other two properties of a good woorks if wee bee not partiall in our owne iudgement, and blinde in our owne wayes, we muſt confeſſe our ſelues to be far ſhort of that which God requireth of vsus. And therfore S. Paule deſcribeth the true happineſſe of a Chriſtian, to conſiſt (not in the perfection of our owne workes or that nowe being ſtirred vppe and holpen by Gods grace, wee are able to fulfill the Lawe, or doe ſuch thinges, as ſhall be founde righteous and perfect in Gods ſight) but in the forgiueneſſe of our iniquities,Rom. 4. 7. 8. the couering of our ſinnes, the not imputing vntounto vsus our tranſgreſſions. For out of the Prophet Dauid hee telleth vsus that ſuch are bleſſed men. Yea our Sauiour Chriſt him ſelfe when hee will hauehave vsus to looke vntounto our true happineſſe, if wee will beleeue him that was (ſay they) S. Peters ſcholler ſpeaketh of forgiueneſſe of ſinnes.Mar. 2. 5. 3. 18. And on the other ſide when he will threaten wrath,Mar. 3. 29. hee ſaith ſins ſhall not be forgiuen. But perchaunce they will tell vsus that in our firſt iuſtification, we muſt hauehave this forgiueneſſe of ſinnes, but afterwardes once being freed by grace, we can our ſelues auoyde the deceites of ſinne, and doe ſuch thinges as God muſt accompt meritorious, and therefore perfect. But Saint Paule a man no doubt regenerate and as perfect a man (I ſuppoſe all will confeſſe) as euer was ſince, did finde and feele that there was a Lawe in his members, rebelling againſt the Lawe of his minde, and leading him captiue to the Lawe of ſinne, Rom. 7. 23.that was in his members, yea and that he felt this, not onelyonly when hee was careleſſe of his ſaluation, or neglected his wayes, but euen when hee indeuoured to ſerue GOD, and woulde faine hauehave done good,22. Euen when hee had delight in the Lawe of GOD, concerning the inwarde man. Which doth ſufficientlie proue vntounto vsus, that the fountaine of our hearte, is ſo troubled with theſe fowle affections, that it is impoſſible, that any cleare… water ſhould come from thence. And for proofe héereof, let vsus looke vponupon ſome good worke, and with indifferent iudgement let vsus trie,Our prayers not perfect. whether as it commeth from vsus, it can be perfect or not. And what better worke can we finde then prayer, which is that ſweet ſacrifice of perfume that God delighteth in? If any man will ſay that he can offer vp vntounto GOD his ſacrifice, without any wante or imperfection, he proclaimeth thereby vntounto the worlde, that hee knoweth not what it is to pray, or hath no feeling of his owne weakenes. I ſpeake not heere of popiſh prayers, which are full of horrible blaſphemies,Popiſh praiers both in reſpect of him to whome they pray, and of the mediatours by whome they ſeeke to obtaine, and of the merite, which they looke for, becauſe they hauehave numbred vp a certaine number of prayers. Let the Church of Rome affoorde vsus but one man, that iuſtly and truely can ſay, that he can at any time, with ſincere heart, and vnpolluted lippes, ſo earneſtly and confidently as God requireth, being lifted vp from earth and earthly cogitations, talke with God and ſue vntounto him for neceſſarie graces, onelyonly or eſpecially reſpecting Gods glorie, without wauering in fayth, or wandering in affections, or forgetting that hee is talking with GOD: and then we will yeelde that our works there may be perfection: But if in ſo holy a worke, wherunto our owne wantes may ſtirre vp vsus to be the more ſincere, yet wee ſhall alwaies finde imperfection, how then can our other workes be voyde of ſinne? But if any man in his exceſſe of folly, and depth of ignoraunce, eyther of that he can doe, or of that he ſhoulde doe, woulde make the worlde beleeue, that he is able to offer vntounto GOD the ſacrifice of prayer, without faulte or blemiſh; his owne thoughtes will teſtifie againſt him, his knowledge will accuſe him, and his conſcience will condemne him, that hee deceaueth himſelfe, and that there is no trueth in him. For this is the perfection which we can looke for, and which Saint Paule deſireth to bring the Romans vntounto, not that they ſhoulde hauehave no ſinne, for that he knewe was impoſſible,Rom. 6. 12. but that they ſhould not let ſinne raigne in this their mortall body, that they ſhoulde thereunto obey by the luſtes of it. And that our prayer cannot be altogether voyde of wantes,Rom. 8. 26. what can be more playne to proue, then that which S. Paule himſelfe teacheth the Romans, that Wee knowe not what to deſire as we ought. For how can wee performe that perfectly, which thing we knowe not howe to doe as we ought? The ſpirit (of GOD) ſendeth vp (I confeſſe in deed) requeſts for vsus (that is maketh vsus to requeſt) with groninges vnſpeakable. But what is that to vsus,Bad tooles. and to our nature, to the perfection of our worke. We are like bad tooles in a good hand (I ſpeake of the regenerate.) The toole being ſharpened by the workeman hath an edge, and can cut. So we when God hath reformed our will by the ſpirit of regeneration, hauehave a readines or deſire to doe good. But this edge if it méete with any thing that is harde as iron or ſtone, is broken and made blunt or dull. So is this our willingneſſe or readineſſe taken away when our carnall affections and deſires, doe oppoſe themſelues. So that although Gods ſpirite, that worketh in vsus and by vsus is holye, yet becauſe it worketh by ſuch euill inſtrumentes as we are, looke howe much wee want of the perfection of our regeneration (which heere cannot be perfected, for whileſt heere we liue we are but children) and are not come to our perfect groweth, ſo much muſt needes our worke want, of the cleare light of the minde to direct it, or of the ſincere obedience of the heart to performe. And becauſe the Apoſtle …newe thus much, therefore that wee ſhoulde not be altogether diſcouraged, in reſpect of the imperfection of our actions, or the corruption of our nature,Rom. 8. 2. he telleth vsus that The lawe of the ſpirit of life in Chriſt Ieſus, (marke that this Law of the ſpirit of life is in Chriſt, not inherent in vsus) hath freed vsus from the Lawe of ſinne and death. So that we hauehave no other remedie for our wantes and imperfections, then that that holines which is in Chriſt,Imputation of Chriſts holyneſſe. ſhoulde by imputation become ours. By the which in the ende, that ſanctification which by the ſpirit is heere begotten in vsus, ſhall be alſo fulfilled in vsus, as is promiſed afterwards.Rom. 8. 4. For that righteouſnes of the Law that there is ſpoken of, that it is not, or cannot be fulfilled of vsus ſo long as we cary about vsus this body ſubiect to ſinne and correuption, experience teacheth, and I thinke the papiſts themſelues that hauehave any ſhame will not deny. For ſo long as we hauehave any luſt or concupiſcence, which ſo long as we liue we ſhall hauehave; Admit that luſt were not ſinne, as the patrons of luſt the papiſtes woulde hauehave vsus to beléeue, and falſly teach, yet whileſt that remaineth, no body can ſay that the very righteouſnes of the Law or whatſoeuer the Lawe required is fulfilled of vsus. For euen themſelues confeſſe that luſt is aſwaruing from the Lawe, and is not according to the direction thereof. Whereby it appeareth that theſe wordes of righteouſnes of the Lawe that muſt be fulfilled in vsus are to be vnderſtoode of that that ſhall be performed in vsus héereafter, and not of that righteouſneſſe that we can now attaine vntounto. I cannot therefore but maruell at our Rhemiſtes, that by theſe wordes woulde prooue, that we may fulfill the Law. For beſides that which I hauehave ſaid that it muſt be vnderſtood of the perfection which we ſhall hauehave: the wordes themſelues alſo teach vsus, that this is done not by vsus (for we cannot attaine to that holines) but in vsus: now if Chriſt in vsus fulfill the Lawe, it is not thereby proued that our ſelues fulfill the Law, or that it is poſſible that we ſhould attaine to the perfect obedience therof. I truſt that it appeareth, that the ancient faith of the Romans which was commended by S. Paul doth ſo proclaime our vnworthineſſe, and debaſe our owne workes, (if we will conſider them how God in his iuſtice may iudge of them) that we may iuſtly confeſſe with the people of God,Eſa. 64. 6. Wee hauehave all beene as an vncleane thing, and all our righteouſnes as filthy cloutes, we all doe fade as the leafe, and our iniquities as the winde hauehave taken vsus away. So that we alwaies hauehave good cauſe to pray, that God (whatſoeuer thing we take in hande) ſhould Forgiue vsus our treſpaſſes. Ser. in Rogationibus.For as ſaith Saith Bernard, we want trueth, charitie and courage. (Yea and the more we looke into, and the better we knowe our ſelues, the more plainely ſhal we ſee that theſe will alwaies be heere vnperfect) Reaſon (ſaith hee) fayleth through ignoraunce of the trueth, will is weake, becauſe affection fainteth, the fleſh is vnable, through ſcante of courage. In ſo much as reaſon doth not well vnderſtande what it ſhoulde doe, and the will hath no greate liking of that which it knoweth, the coruptible bodie alſo is a burthen to the ſoule,Wiſd. 9. 15. ſo that we cannot doe what we woulde. Which true teſtimonie of S. Bernard, doth ſufficiently proue, that in our works there cannot be perfection.Retract. li. 1. cap. 19. And S. Auguſtine as elſe where, ſo in his booke intituled De perfectione iuſtitiae doth plainely proue that no man heere can be perfect.Enar. in pſ. 38. So that we muſt be glad that the Lorde when he vieweth our workes accompteth that as done, which if it be not done, he pardoneth as S. Auguſtine writeth elſe where. Who alſo teacheth vsus that our perfection conſiſteth in knowing that héere we cannot be perfect: why ſhould we then dreame of that to be héere in vsus, which we cannot poſſibly attaine vntounto? or what meane we to ſay that is ſtraight, that agréeth not with the rule? or that is perfect that néedeth mending?
But the new relligion of the Romiſh Church is,Perfection in works. that the works of the regenerate may be ſo perfect and holy as that they may be voyd of ſinne, and nothing in them to be reproued. Yea and not that onelyonly, but alſo that by them they may iuſtify themſelues, & merit or deſerue eternal life, becauſe they can perfectly keepe the Law.Andrad. Orthod. Explic. li. 5 This is the doctrine which with common conſent they teach. And yet thēſelues confeſſe that the louelove of God, cannot be perfect in vsus, neither ſo great as it ought to be. But howe that agreeth with that which they alſo affirme, that any man (I ſuppoſe they vnderſtand it but of the regenerate) may fully and perfectly keepe the Lawe, let the reader iudge. To ſalue this ſore, Andradius Payuas taketh great paines in the place before alledged. But I cannot but maruell, that the ſtrength of the trueth, did not inforce him to giuegive glory vntounto God, and to be aſhamed of that ſilly ſhift, which he and before him the Ieſuites of Colen are forced to vſe in their cenſure.Deut. 6. 5. For when they ſee that God requireth that we ſhould louelove the Lord our God with all our heart, with all our ſoule, with all our might: and they confeſſe that to this louelove of God, or the keeping of this commaundement we cannot attaine, they tell vsus that God neuer would deale ſo hardly with vsus, as to require that of vsus that we cannot doe, and therefore that this commaundement doth but ſhew what we ought to wiſh & ſtriue for, but that God meaneth not to tie vsus to obey it in this life, as for the fulfilling of it, it ſhall bee after this life. Woulde a man thinke that theſe men who brag ſo much of the fulfilling of the Law, would now in good earneſt confeſſe,This commandement is generall to all men heer. that God would hauehave them keep no more of the Law then they can? God in like manner deliuered both the Tables of the commaundements, with as great charge to keep the firſt, as the ſecond. And in the firſt, is all that comprehended, euen that earneſt louelove, that in theſe words is commaunded. Therfore if we be tyed vntounto the performance of louelove towards men, how can we be free to leaue, or to doe our dutie toward God?Deut. 6. 1. Yea Moſes telleth the Iſraelites a litle before, as it were by way of preface, That theſe are the commaundements, ordinances, and Lawes, which the Lord God commaunded him to teach them, that they might doe them in the land, whither they go to poſſeſſe it. Math. 22. 39.Among which this is one, and the greateſt, as Chriſt himſelfe witneſſeth. And ſhall we then truſt them, that tell vsus that God gaue vsus not that commaundement, to require of vsus the keeping of the ſame? No, rather let vsus beleeue as the truth is, that God who gaue vsus this commaundement, ſhall alſo, and iuſtly may, without note of crueltie, require at our hands, the performance of the ſame. But when we ſee that it paſſeth our power to keepe it (as our aduerſaries truely confeſſe) then muſt we learne to ſeek for our perfect obedience, to him onelyonly, that did and could onelyonly performe the whole Law. And that is the leſſon that Saint Paul teacheth vsus,Gala. 5. 24. when he ſaith, The Law is a ſchoolmaſter vntounto Chriſt, that we may be iuſtified by faith. Agreeable vntounto that alſo that the ſame Apoſtle taught the Romans, Rom. 10.That Chriſt is the end of the Law to righteouſneſſe to all that beleeue. Now how litle this baſtard brood that now is reſembleth thoſe auncient commended Romans, let the Reader iudge.