Of Free Justification by Christ, Book 1 · Part 25
Concerning the Perfection of Righteousness, Ier. 31. …. 11. Osor. l. 9.and compleat Obedience of the Law.
You proceed to press again and again that Antient Song out of the Prophet; I will put, saith he, my Law in their inward parts, and write it in their hearts: And also out of the other Prophet; And I will give them a heart of flesh, that they may walk in my Precepts, and keep my Iudgments, and also may do these things, which are just, &c.
I hear the Oracles of the Prophetical Promise, uttered with great evidence, from whence certainly works of New Obedience do proceed, which necessarily follow Faith; so that if any Man do now enquire for the cause of good works, presently he learns hence, that it should not be attributed to the strength of Man's Will, but the Gift of the holy Spirit; but now whence does this Gift proceed, but from the Merits of Christ? or to whom is it given, but to them that believe in Christ? For the holy Spirit is received by Faith, according to that of Paul; That we may receive the promise of the Spirit by Faith. Wherefore No man denies that the works of new Obedience proceed from the fountain of Divine Grace, and the Merits of Christ.seeing Faith is the only thing, which procures unto us the holy Spirit, therefore it cannot otherways be, but that having received the Divine Spirit of Sanctification, a new Life, and spiritual motions do follow in the hearts of the Regenerate. For a mind rightly qualified with the Faith of Christ, and being now reconciled to God, as it cannot be destitute of the favour of God, so being stirred up by his holy breathings, begins now to be a Law to it self, whereby it fears God, and according to its power honours him with due Reverence, cleaves unto him with all its might, refers its actions and counsels to him, calls on him by prayers, adheres to him in adversity, celebrates his benefits with a thankful remembrance, lays its hope and confidence, and its whole self upon him, and also for his sake loves and cherishes all the Brethren.
And as there is no Man that denies, Every faithful man that is truly born again in Christ, is a Law to himself, or ought so to be. Works of Faith. Osor. de Iust. lib. 3. p. 71.these Offices of necessary Obedience, performed by the help of the Spirit of God are fruits of a wellinstructed Faith: So there is no controversie between us and you in that matter, especially seeing you your self also together with us confess, That these are not works of the Law, but of Faith, and that they should not be referred so much to the Law, as to the holy Spirit, and Faith relying upon his help, as you say.
But the greatest difference that is between us consists in this; that whereas we assert, That the Obedience of Man born again by the Divine Power, is but begun and imperfect in this mortal infirm state: You on the contrary dream of I know not what perfection of obedience in works, the Spirit of God so working in us, that whosoever is qualified therewith, needs nothing that belongs to compleat perfection of righteousness; for all your debate about this matter, seems to drive at this, as being concluded with this one Syllogism.
Argument.
Ma. Whosoever walk in the Precepts of the Lord, and perform Ier. 32. Ezek. 11.them, should be called perfect, who can easily live without sin.
Mi. All the Faithful according to the promise of God, walk in his precepts, and perform them, because God promises nothing, but what he can and will perform.
Concl. Therefore, according to the promise of God nothing hinders, but Believers may be perfect here, who are capacitated to live without sin.
That I may answer the Argument, it is a Sophistical Argument from secundum quid, to simpliciter, because in the Major those are called perfect, who walk in the Precepts of the Lord, and frame their life according to them: it is true in them who simply and perfectly perform all those things, which are commanded in the Law, according to that perfection which is requisite. According to which Rule, if the major be understood, that which is assumed in the minor must be upon How far the Spirit of renovation promised and given by God reaches.this account deny'd. For though God hath promised to his Saints, that the Assisting grace of his Spirit shall not be wanting, which may help forward pious attempts in his Elect, and stir up their endeavours after more holy obedience; but where hath he at any time promised, or on whom hath he bestowed that happiness in walking, which turns no where to the right hand, nor to the left? which stumbles not through the whole life? which in all kind of vertues, by a constant perseverance so conforms the course of life to compleat innocency, that it never fails in any thing? The Adversaries use for the defence of their own cause, to catch at the words, that were just now cited out of Ierem. chap. 31. and Ier. 31. Ezek. 36. Deut. 30.Ezek. chap. 26. I will cause you to walk in my Precepts, and keep my Iudgments, &c. And then out of Deut. chap. 30. I will Circumcise, saith the Lord, the fore-skin of your heart that ye may love the Lord with all your heart, and with all your soul. I know indeed, that in these words there is a glorious promise contained of the gift of the Holy Ghost, and the restoring of new obedience; but Hier. cont. Pelag. Dial. 1. A twofold perfection, or a twofold righteousness according to Hierome. August. cont. duas Epistolas. Pela. l. 3. cap. 8.because there is a twofold perfection, and a twofold righteousness according to Hierom. one, which is suited to the vertues of God, another which is agreeable to our frailty. And again, seeing, according to the Authority of Augustine, there is a twofold kind of Obedience; one that is seen in A twofold sort of Obedience according to Augustine.this Life, being but begun and imperfect. Another that is perfect, which is compleated in the life to come. It is not difficult to discern in what sense the perfection of Renovation should be understood in the Scriptures: To wit, not simply and absolutely, but according to the measure and capacity of this Life. Therefore Augustine says well, that a Man is sometimes Aug. de peccat. merit. & remiss. lib. 2. cap. 15. Aug. de peccat. merit. & remis. lib. 1. cap. 7. Aug. ad Bonifac. lib. 3. cap. 7.called perfect, because he hath profited in a great degree. And the same again. But, whereas Men are called Saints, sometimes, and perfect in the Scriptures, I say to this, that it is a certain manner of perfection, whereby Holy Men acknowledge their own imperfection. They are also called perfect, who in any respect imitate the perfection of the Heavenly Father, who rains on the Iust and Unjust, &c.
And again the same Augustine writing to Boniface: The Vertue, saith he, which is now in a Righteous Man, is called perfect upon this account, because it belongs to his perfection, both to acknowledge in Truth, and confess in Humility his own Imperfection. Moreover, Hierom not much differing from him answered wittily: To whom, when that place of St. Paul was objected: Whosoever of us are perfect, we understand this: To this Hierom, says: What then Hierom. Advers. pelag. lib. 1.do we understand, yea, what ought we to understand, that we who are perfect, should acknowledge our selves to be unperfect, and that they have not yet comprehended, nor yet attained unto perfection. This is, saith he, the Wisdom of Man, to know himself to be imperfect; and that I may so speak, the perfection of all Righteous Men in the Flesh, is imperfect, &c. And afterwards again in the same Book.
Therefore, we are Righteous Hierom. ibid. Prover. 18. Hierom. ad Ctesiphontem.then, when we confess our selves to be Sinners For our Righteousness consists not of our own merit, but of the mercy of God, as the Scripture says: The Righteous Man is an accuser of himself in the beginning of his Speech: And again to Ctesiphon; This is Mens only perfection, saith he, if they know themselves to be imperfect, &c. Moreover the Adversaries set upon us with another Argument, also, which they produce out of the words of Deut. 30. To defend the perfection of their Deut. 30. I will Circumcise the Foreskin of thy Heart, that thou mayst love me with all thy Heart, and with all thy Soul.own Righteousness after this manner.
Ma. In these two commands, thou shalt love thy God with all thy Soul, and thy Neighbour as thy self, is contained the summ of all perfection.
Mi. They that are regenerate can love God with all their Heart, and all their Soul, and their Neighbours as themselves, according to the promise of God, Deut. 30.
Concl. Hence then it follows, that the Regenerate, by the help of the Spirit of God, can fulfil all Righteousness by the Works of the Law.
This reasoning, as it differs not much from the former, so there Pelagianism.is implied in it a certain kind of fallacy not unlike it: Which, of what sort it is, if I may with your allowance, Osorius, I will declare. For there lurks under the words of Scripture, not rightly understood, a fallacy or venom wholly Pelagian.
But Augustine will Ingeniously Confute this Fallacy for us, in his Book; The Title whereof, is concerning the Perfection of Righteousness. Where he speaks after this manner: That the state of this Controversie about the perfection of Love, is exercised about two Questions, To wit, By whom? And when?
First, as if the Question be, by August. of the Perfection of Righteousness. By whom Righteousness is obtained.whom a Man may attain unto such perfection, that he may be without Sin; He answers, that comes not to pass by the strength of Free Will, but by the Grace of God: And so far there is no debate betweeen us, and the opposite party: But if there be enquiry made about the time, when such a perfection is attained: Augustine, speaks expresly, that this comes not to pass in this Life, but in that which is to come. When Perfection is attained. Aug. of the Spirit and Letter.And this same Augustine, no less oppositely, in another Book dispels the mists of this Argument with very evident Words. This precept of Righteousness, saith he, concerning loving the Lord with all the Heart, and with all the Soul. And also; that of loving our Neighbour, we shall fulfil in that Life, where we shall see Face to Face: But here some will object, wherefore is it commanded, if it is not fulfilled here? Augustine Answers: To wit, That we may be Instructed, what we ought to ask by Faith, and whither to send Hope before; and unto what things, that are before us, we should press forward, not being satisfied with any thing that is behind.
Therefore, according to my opinion, saith he, that Man hath made a great progress in this Life, in that Righteousness, which is to be perfected, who by profiting knows how far he is from the perfection of Righteousness, &c.
What is that? Which writing to Bonifacius, he thus reasons Aug ad. Bonifac. lib. 3. cap. 7. Begun Obdience.about Divine Grace: The Grace of God, saith he, gives in this Life, an endeavour to keep the commands, (And here you have the Obedience begun, as we call it) and the same, if any thing is not fully observed in the precepts, Pardons, &c.
And so all commands of God are reckoned as performed, because Imputation of Righteousness according to Augustine.whatsoever is not performed is pardoned. By which, as I suppose, you see, that our Righteousness in this Life is of such a sort, that it consists rather of the remission of Sins, than the perfection of Vertues, which perfection must be looked for by us in the Life to come.
Moreover there is another thing, that must not be paffed by in this place, that the same Augustine writing to Hierom (in the 29th Epistle,) saith, Charity Augustine to Hierom.is a Vertue, whereby that Epist. 29.which should be beloved, is beloved. This in some is greater, in others lesser, in others none at all. But the fullest that cannot be increased, as long as Man lives here, is in no Man. But as long as it can be increased, verily that which is less, than it ought to be, is faulty; by reason of which default, there is not a just Man upon the Earth, that doth good, and sinneth not: Because of which default no Man living shall be justified in the sight of God. By reason of which viciousness, if we say that we have not sin we deceive our selves, and the Truth is not in us, because of which, how much soever we have Cpprian cited by Augustine.profited, it is necessary for us to say, For give us our debts.
The Books of the Antient Orthodox Divines are full of very Authentick Testimonies confirming this Opinion. It is an excellent and grave saying of Cyprian, speaking of the Regenerate; Let no man, saith he, flatter himself upon the account of a pure and unspotted heart; that trusting to his own Innocency, he should suppose that his wounds need no medicine; seeing it is written, Who shall glory that he hath a chast heart? or who shall glory that he is clean from sins? But if no Man can be without sins, whosoever shall call himself unblameable, is either a proud man, or a fool &c. For this, saith Hierom, shall every one that is godly pray unto thee; if he Hierom. adversus Pelagi.is godly, how doth he pray for pardon of iniquity? if he hath iniquity, how is he called holy?
There is not so great a Harmony found in any one man, saith Ambrose, that the Law, which is in the Members Ambros. lib. 10.Epist. 84. Aug. lib. 10. Epist. 84.doth not oppose the Law of the mind Therefore that which the Apostle Iohn said, is true of all Saints in the general. If we say that we have no sin, we deceive Bernard super Cantic. Serm. 50.our selves, and the truth is not in us. I may also add that of Bernard, which is very agreeable to this matter.
Who dare arrogate to himself, saith he, that which Paul himself confesses he had not attained unto? Indeed he that gave the command was not ignorant, that the weight thereof exceeded the strength of men; but he judged it useful, that by this very thing they should be convinced of their own insufficiency, and that they should know what end of Why God commanded things impossible.Righteousness they should endeavour with all their might to attain unto. Therefore by commanding things impossible, he did not make men transgressors, but humble, that every mouth might be stopped, and all the World might lie under the Iudgment of God.
I can bring innumerable Testimonies of the like sort out of well approved Authors. But why do I take up my time in rehearsing the Names of Men, or reckoning their approbations? when, that I may speak it in one word, all the Antiquity of former Ages, the publick consent of the former Church, and the choicest Writers out of all Eldest Time, as many as ever rejected the Antient Pelagianism; all those with one mouth agree in this matter against you, That there is no integrity Hieron. Augustin. Cyprian. Orig. hom. 21. on …of Righteousness in this Life, which is not imperfect, which needs not forgiveness; That there is not so great an Innocency here, which is without any wound, which needs Cyprian de Tentatione Christi. August. de vera & salsa poenitentia. Osor. de Iust. l. 5. p. 128.no Medicine; and that none of all the Saints have so lived, that a great deal was not wanting to him to compleat Righteousness, and who needed not daily to pray for the pardon of his iniquity: As Augustine testifies; Because saith he, there is daily offending, therefore there must be also daily remission. Which things being confirmed by most evident Testimonies of very Learned Witnesses: Where … is that Salvation, which, according to your description is placed in Righteousness, Holiness, Religion, and the excellent Merits of all Vertues? Where Lib 2. pag. 49. Lib. 6. p. 148.is that Righteousness of Works which reconciles us to God, and makes us like God? Where is that Way, which is paved to Heaven for us with the excellent Merits of Works? Where is that Ascent into the Heavenly Kingdom, which is opened by the Merits of the greatest Vertues? Where are the Mansions of the Everlasting Kingdom, which you assert are justly and deservedly given to Ibidem.holy and pure men? Where is also that Immortal Kingdom, which you conclude is due by best right, not only as a Recompence and Reward, but also as a Legal Patrimony founded by the wisdom and bounty of the Father? What if according to your Discipline, there is no other way laid open to Salvation, but by keeping the Commandments; and if according to the Iudgment of Bernard, the Law is of such a weight, that it wholly exceeds humane strength, (which was just now shewed) what hope of Salvation does there now remain for us?
Verily, say you, if any man consider Osor. de Iust. lib. 9. p. 131, 132.his own strength, in so great a frailty of humane strength, it will be most difficult to attain unto a divine state of righteousness; but if you consider in your mind the divine riches, which, if you will, will always be present with you, nothing is more easie. Hence, as Moses says, this Commandment, which I command thee this day, is not above thee, nor far off, nor placed in Heaven, that thou shouldest say, who of us can ascend into Heaven? Neither is it placed beyond the Sea, that thou shouldest say, who will pass over the Sea. Neither do you bear it now engraven on stones, but engraven upon the heart by Faith. For if we believe the Promises of God, we presently obtain the help of God, that we may very easily perform all things that are commanded us, and so be saved.
Must we be thus saved, O Osorius, in keeping God's Commands? is this your harangue, and think you this so easie to be performed? Why not, say you, when the Spirit of God helps? How little does this Saying differ from that Antient one of the Pelagians, which Augustine rehearses in a certain place, writing against Iulian the Pelagian, for thus they said. By an easie endeavour after holiness, which God helps, a Man may be without Aug. cont. Iulian Pelagia l. 4. c. 3.sins. But let us hear Augustine answering, both them and you: We deny not, saith he, that the help of God is so powerful, if he will, that at this day we might have no evil concupisences, against which we should fight, though with the greatest certainty of Conquest. And yet you your self deny not, that it doth not so come to pass, but why it comes not to pass, who hath known the mind of the Lord? Yet I know not a little, when I know, whatsoever that cause is, that it is not the iniquity of a just God, nor the insufficiency of an A hidden counsel of God in commanding those things which cannot be done by us.Almighty God. Therefore there is something in his deep and hidden Counsel, why as long as we live in this mortal flesh, there is something in us, against which our mind should fight: There is also something why we should say, forgive us our sins; and a little after, that Man understands these things who being hunger-bitten, returns to himself, and says, I will arise and go to my Father, and presently he subjoyns, therefore it comes to pass in this place of infirmity, that we should not live proudly, and that we should live under the daily remission of sins: But whether that be the cause, or another; which I am much more ignorant of, yet that which I cannot doubt is, how much soever we get forward under this burthen of a corruptible body, if we say that we have no sin, we deceive our selves, &c. This he said, but why should I urge you with humane Authority, seeing the matter it self carries against you with a very strong voice, and the whole Scripture gives this honour only to Christ, and the Universal experience and example of Men, and the practice of life, besides your very own retired Sense, the Domestick Witnesses of your Conscience, do publish a manifest Testimony against you? You say, we presently obtain the help of God, De just, lib. 9. pag. 231.whereby we may most easily perform all things, that are commanded us, &c. Is it so? all things? what then if I ask you of that first Command of Love, which you owe to the Lord your God with all your heart, and all the endeavour of your mind? or of that, whereby you are commanded not to covet at all? do you perform it? I know what a distinction the talkative Schools of the Sophisters use here, according to the substance of the act, and according to the intention of the Lawgiver. But I do not value these Fables of subtleties. We know this by the A Sophistical Distinction.writings of Paul, that the Law is Spiritual, we are Carnal and sold under sin. I ask if thou thy self being compassed about now with this frailty of the flesh, dost fulfill this Spiritual Law of God, with that sincerity of Spirit that thou oughtest? Answer ingenuously, are you silent? Rom. 7.What I my self do by my own strength, say you, I do not dispute here, yet I can by the help of the grace of God. O cunning device: After all your debate it comes to this, that you plead the commands of God are easie, and you would have nothing appointed by him, which cannot be observed by us. Now after a most heavy dream (that I may speak with Hierom) to deceive ignorant Souls, you in vain endeavour to add, (not without grace.) But I enquire not what the Almighty Grace of God can do of it self, but what it does in you, or in any other mortal Man? You make the Precepts of Righteousness easie, which when the Divine Grace assists, do not exceed our best endeavour; and yet you cannot produce one Man that hath fulfilled them all. Now what an Argument is that, that It is not enquired what grace can do, but what it doth.a thing can be which hath not been? that that can be done, which you bear witness none hath done; and to attribute that to I know not whom, which you cannot prove to have been in the Patriarchs, Prophets, and Apostles. Paul the Apostle himself complains of the refractory rebellion of his Members, who was not able to do the good which he desired, crying out that he was both carnal and miserable, and captive. Augustine testifies that sins may be deminished in this life, but that they cease not until death. And the same Augustine writing to Petrus concerning holy and righteous Men, bids him hold that most firmly, that righteous and holy men themselves, except Infants that are Baptized, none of Hierom to Ctesiphom.them all do live without sin in this World. And do you think that all the roots of Unrighteousness are so plucked up in the Saints, that you can say, it is most easie by the help of God, which is never wanting to them that desire to pass the life without sin, and so obtain Salvation?
But Hieron is of a far different Hieron. contra Pelag. Dial. I.Opinion; for I judge, saith he, thus: That no Creature can be perfect, according to true and compleat righteousness: That one differs from another, and that there are divers righteousnesses in Man, no Man doubts; and that one is greater or lesser than another; and that according to their state or measure they may be called just, who in comparison of others are not just. Briefly, that there is none I Cor. 13.of the Saints, nor Prophets, nor Apostles, that possess'd all Vertues; for now we Prophesie in part, and we know in part: for all things cannot be in any one Man. And to Ctesiphon. This should be attributed to him only, concerning Hieron. adwhom it is written as peculiar to him, who did no sin, neither was guile found in his Mouth. Wherefore that I may bespeak you with Hierom, and in the same words. Hierom, if you would have this common to you with Christ, that you can be without fin, what do you leave him, that is peculiar to him? But if not, what remains then, but that those high Mountains of righteousness with which you are so puffed up, should not only fall, but also vanish into smoke?
You proceed yet, seeking as it were a knot in a rush, which yet is broke through with no difficult wedge. You ask to what purpose the Law was prescribed by Osor. de just. lib. 8. page 197.God with … great so care, or for what end did he require the Law should always remain in the minds of them, whom be instructed in the Law, if none of those things which be established by Law was to be in the Power of Men? What then, say you, did God make a jest of the Law? did he mock Mankind, Page 168.commanding them to do those things, which they could by no means perform? and then concluding the matter with a merry Sarcasm, you cry, O what a jesting God, if to mock Mankind he hath bestowed so much pains in preserving and instructing that Generation, which you say is just as if a Man should bid one that is a Cripple, run a Race, or one that is blind, view things exactly, that are done afar off. All which things are comprehended in the sum of this Argument.
Argument.
Ma. That is in vain commanded Argument of Osorius.which cannot be performed.
Mi. God commands nothing in vain.
Conclu. Therefore the Precepts of God are not impossible.
Ma. A just and prudent Lawgiver, never prescribes those Laws, which exceed the strength and nature of the Subjects.
Mi. God is the most Iust, and most Wise Lawgiver of all.
Concl. Therefore, the things which are prescribed in the Law of God are not above the strength and nature of the Creature.
Answer.
To the major, I Answer two ways: First, That it holds indeed in these Laws, which are given only for this end, that they may be exactly fulfilled by the Subjects, that Salvation might be obtained by the same act of Obedience.
But now, though God willed this very much, that his Laws should be performed most exactly by all, yet besides this end, there are other, both many and weighty causes, why the Law, which is a rule of perfect Righteousness, though it could not be kept by us in respect of perfect Obedience, yet it was necessary that it should be promulagated, either that there might be a publick Testimony of the Iudgment, and Anger of God against Sin, or that we our selves might be brought more easily to the knowledge of our Sins and Frailty. Concerning The end and Scope of the Promulgatioon of the Law. Rom. 7.which Paul said, when the Law came, Sin revived: Or that taking notice of the frailty of corrupted and ruinated Nature, being more strongly driven by this necessity; we might be pressed forward, as by the Ferula of a Pedagogue to Christ, who is the end of the Law, as also the Law is called a Pedagogue to Christ: Or that we may be taught, as it were by this same Pedagogy, whither we must go: That if we cannot attain unto a full obedience of the Law, yet we may profit in the Inchoation of obedience as much as we can.
Wherefore seeing there are so many and so great causes of making a Law, it appears evident enough from hence, that there is no cause why the Law should seem to be imposed upon us by God in vain: And yet it doth not therefore follow, because the Law of God, after the fall, is impossible to Human Nature, as to the compleat obedience thereof, that therefore it is unprofirable, seeing the same hath advantages so remarkable. Therefore the major of the Argument implies a fallacy: Which A fallacy from that which is not a cause, as if it were a cause.by the Logicians is called Arguing form that which is not a cause, as if it were a cause. But let us proceed to the other reasons in your arguments, which are not reasons, but deceits and fallacies; For so you argue against Luther, whom you bring forth most unjustly, as a certain most bitter Adversary of Eternal Righteousness.
What is more contrary to Iustice and Equity, say you, than that one should be punished upon that account, because he hath not performed those things which he could by no means so much as begin? I hear you; and what follows? Oson. de just. lib. 8. pag. 8.You proceed also to represent the matter as it were before the Eyes of a Man, by the framing of a similitude, The Hypocrisie, or Fiction of Osorius.as if some Haughty and Illnatured Lord, going from home, should command one of his Servants, who is so tyed up in bonds, that he cannot move out of the place, where be is, to provide him a Dinner, to dress his Meat curiously, to clean the House, to cover the Table, and to spread the Hangings; I say, he that would seriously require such things of a Man tyed up; Who is there, but would judge him to be mad, and out of his wits?
Then if the same Lord afterwards returning, should whip and torture the same Servant, who could by no means free himself from the bonds, because he had not performed his command; should we suppose that Man, who is so cruel to his Servant, to be a Man, or rather a cruel Beast, hid under the shape of a Man, &c?
You have, Pious Reader, an Example of very Tragical Cruelty: Now receive the Catastrophe of the Tragedy: What? And shall there be any Man so Wicked, that he dare so Impudently impute so great Furiousness, and such a kind of Abominable Wickedness, than which none seems more outragious, to that most High, most Excellent, and most Wise Lord, Creatour, and Governour of all things?
No body, for ought that I know, good Friend. If your self knows An Answer to the Fiction proposed.any, I pray you point at him with your Finger to us: Though I am not Ignorane what Men you aim at here. But passing by Names, let us search the force of your Argument, and answer to each of its parts, being digested in order.
Answer.
Ma. It is contrary to Iustice, that Anargument taken from the words of Osorius.any man should suffer punishment for those things, which he could by no means perform.
Mi. God doth all things with perfect Righteousness and Equity.
Conel. Therefore God exacts not punishment for those things, which cannot be performed.
A Fallacy of the Accident is committed. For this want of A fallacy of the Accident.strength and impotency should have a just excuse, if Nature had been properly and simply so created. But when this weakness was not at first created with Nature it self, but crept in some other way against Nature by Sin, we must therefore see not only what this corrupted Nature now can do, or cannot do, but also what it ought simply to do: Therefore I answer to the Major, An Answer to the Major.and freely own that punishment is not unjustly inflicted for those things, which there is no cause but they might have been observed, either in regard of the Lawgiver himself, or in the nature of the things themselves, but only by reason of the impotency of the Subjects themselves, an impotency contracted through their own default; as if a Prince send forth an Ambassador any whither very sound and whole, to whom afterwards he had commanded some things which he could easily have performed, unless he had made himself Cripple & lame thro' his own default. Now if in performing the Commands the Ambassador wants ability, is there cause why this impotency should be imputed to the Prince, and not rather to the Ambassador, who deprived himself of his own soundness? And that is it which Augustine signifies, lib. de August. lib. de perfect. Iustitiae.Iustic. perfect. Yea therefore, saith he, it is man's fault, because it came to pass by the will of Man only; that he is come to that necessity, which the will of Man only cannot shake off. Therefore that representation which is brought in by you of a Servant in Bonds, is nothing to the purpose, unless you likewise prove this, that this impediment was cast upon him, not thro' any fault or cause in himself; which seeing it cannot be denied by you, what cruelty should there be reckoned to be in it, if a Lord, require just punishment to be inflicted on a Servant that is corrupt and flagitious? Yea, behold rather singular Clemency in the Lord, who is so far from inflicting upon the Servant the punishment which he deserved, that he receives him into favour without any merit; yea moreover, exposes his dearly beloved Son to undergo punishment for the Servant? Go now, Osorius, and when you have sufficiently considered with your self about this matter, then tell, who those are, that are enraged with so great fury, that so impudently cast such a filthy blot of Injustice and Cruelty upon Eternal Goodness? What if you judge so of Luther and Calvin, of whom you speak so bitterly; what other thing do they but proclaim, according to the Gospel, the free pardoning grace of God to all that by Faith embrace Christ, who was slain for us? They are so far from being guilty of this Calumny, which you most unjustly cast upon them, that you can no where find any, who with greater earnestness do declare the infinite Riches of Divine Grace to Mortal Men.