Of Free Justification by Christ, Book 2 · Part 13
The frivolus Objection of the Adversaries, is more largely exa mined and confuted.
BUT what shall be said to those unruly Persons and Deceivers, who though they have undertaken a cause, that they cannot … Tiletan in defence of the Council of Trent. pt. 1.defend, being convinced by so many Testimonies of Scripture and Examples. Yet such is their obstinacy, they do not submit to the Truth, when they are overcome by its Evidence. What then have they to say for themselves? By one you may understand what they all are. … Tiletanus, a Commentator upon the Council of Trent, arguing against Chemnitius, thinks his cause is well enough defended by this curiously contrived Sophistry. Whereas the Holy Scriptures reser all the concernments of Man's Iustification, to the Grace of Remission only, he interprets it thus by the Authority of the Council: To wit, he acknowledges it to be true in the first Iustification, or in respect of the beginning of Iustification: For they say, when a wicked Man is first Iustified by Faith no Works, or Merits of Works go before; but by the free grace of God for Faith, and the Merit of the Son of God the Mediatour, he is received into favour, obtains a Pardon, and is made an Heir. Well said: But what then Sirs; do ye think that this is not sufficient to Establish a Man in everlasting Felicity? No indeed, if your Opinion be true, unless there be added hereunto in the lives of those that are come to years, a perfect Obedience to the Law of Righteousness, which they affirm to be easie, and possible to every Man. And because Human frailty can by no means attain unto this: Therefore there is need of the assisting grace of God, which being altogether infused at once, as Alphonsus affirms, doth so Alphonsus in ….renew a Man in the Spirit of his Mind, and endues him with so great Charity, that there is nothing so hard in the Law of Commandments, but he can perform it with ready Obedience: Whence it comes to pass, that he is called Righteous, not only by Name, and by Imputation. But is in very deed, and as they speak, really Righteous, and Merits Eternal Life.
Ye have here briefly set before you, a Summary of Catholick Divinity, concerning the perfection of Righteousness, which, though there is no Man, but sees how absurd and unreasonable it is; yet that it may appear the more evidently, it will not be a miss to reduce all the debates of the Adversaries, into a short form of argument.
The Tridentine Argument.
Ma. Whosoever perform all the Commands of God, they are truly Righteous, not by Imputation, but by true Vertue, and Merit Eternal Life.
Mi. The Regenerate by renewing grace, obtained through Faith, and the Merits of Christ, perform all the Commands of God.
Conolu. Therefore the Regenerate … not only accounted, but also are really madeRighteous by grace, and Merit Eternal Life.
In this one Syllogism, (if it be attentively considered,) as in a little Map, all the Polution and Deceit of the Popish Doctrine is comprehended; and it is no hard thing to answer it.
And first, I would not unwillingly grant them that which they assume in the Major; for the Laws appointed by God, comprehending all Righteousness within the limits of their Circumference; if there were any Man whose life was exactly squared according to the strict Determinations of this Law, and defective in no Circumstance, I should esteem him to be worthy, not only of the Title of Righteousness, but also of the Rewards that are due to a Righteous Man.
Let us proceed to the other parts of the Argument. The Minor follows next, But the Regenerate in Christ, whom Faith hath once justified, having just now received Divine grace, they attain unto such a degree of Charity, that they are wanting in nothing that is requisite to the most perfect Obedience of the Law. But I would fain know where those Regenerate Men are, and who they are, for it is abundantly evident, that they who are the maintainers of this Doctrine, are no such Men themselves. Their lives are so well known, that there is no need of other Arguments to prove it. They brag of so many and great things … Righteousness, Grace and Charity, whose Vertues, (whereof they so much boast) and manner of life, if they be compared with their profession, what is more disagreeing? What more differing from Righteousness? Whereby hath Peace and Grace less flourished, and Iniquity more abounded in manners?
In what times hath the love (if not of all, at least of most Men) waxed so cold? It is needless here to complain of the vulgar. This complaint chiefly concerns those that sit in the Chair of Hierarchy, and are employed in Ecclesiastical Functions, and I wish there were … as just cause thereof, as we see in most of …. But perhaps they will defend themselves … the example of the Pharisees: Of whom … is said, that they sat in the Chair of Moses, … taught that which was true, though they … not act according to what they taught. And indeed, the Example whereunto they compare themselves, would please me well … unless I judged them to be worse then … Pharisees of those days: For though the lives of those Men are Condemned, yet their manner of Doctrine was not so contrary to Divine Institutions; but the case is otherways with them: For not only their lives are far from that Righteousness which they teach, but their Doctrine also concerning this Righteousness, and many other things is without any Foundation from Scripture.
But you may say, what then? Doth Christ the Bride-groom forsake his Bride? Or is his grace lessened, that he is unwilling or unable to help his Servants? What think you of Charity? Which being the fulfilling of the Law, according to the Testimony of the Apostle, will it do nothing in the Hearts of those, in whom it is shed abroad, towards the fulfilling of the Law of God? I hear your Objection, and thus I answer it: Christ neither doth, nor will forsake his Church. Yet notwithstanding, he is not so present with his Church at all times; but that he leaves some Frailties and Imperfections in her. And the Bride doth not so fully enjoy Cant. 3. Grace, Charity.her Bridegroom, but that she hath sometimes occasion to complain, as it is in the Song of Solomon. I sought him whom my Soul loveth, I sought him, but I found him not, the Watchmen of the City found me, &c.
But as touching Charity, and an habitual gift of grace, about which Thomas reasoned so largely, we also detract nothing from it, as we have said before. But this grace hath its own degrees and measures, and Charity was given to renew us, not to justifie us.bounds wherein it is contained. For Charity is not given to justifie any Man by Working, neither is so great a power of Divine grace, communicated to any Man in this life, as to fulfill all Christian Righteousness in every iota and Title. Though it be certain, that the bounty of God beautifies the Church with many and great Ornaments, yet he doth not cause her to arrive at so great perfection in this World, but she always hath need of the mercy of God, and the Remission of sins. Indeed he preserves his Saints, and enriches and ennobles them, that they never perish, but not so, that they never sin. This fulness of grace, the Father hestowed on his own Son, by a singular prerogative of his Will, that all might receive of his fulness, for God gives not the Spirit to him measure; but he hath not dealt so with others, but he hath given to every Man according to the measure of the Rule, whereby he distributes to us, lest we should glory without measure, or stretch our selves too far above that 2 Cor. 10. Ephes. 4. 1. Cor. 13.grace, which is given to every Man according to the measure of the gift of Christ. Therefore let no Man arrogate unto himself, that which belongs not to him, but that which belongs to us is this: We know in part (as the Apostle speaks) and we prophesie in part, and now we see through a glass darkly. But when that which is perfect is come, that which is in part, shall be done away. Therefore, perfection not being attainable, let us be content with that, whereof we are The Church of God in this life, is never so perfect, but that she hath need of the Mercy of God.capable, and leave that fullness of perfection, which is void of all sin, to him, to whom only it is due. And let us not be seduced by a foolish perswasion, to conceive a desire of seeming to be that which neither we can be, nor any of our Fore-fathers ever were. Let us look back to the times and manners of Men, let us view the lives of the Patriarchs, Captains, Kings, Prophets, and the greatest Heroes. Of whom no Man can say, that they were strangers to the grace of God: And yet there is not one of them all, in whom Hierom finds not something blame-worthy, in writing to Ctesiphon, and doth not except so much as the Apostles themselves, and the Evangelists: Moreover, let us search into all the People of the Old Testament, and their Actions. Whereas the Law was given them by Moses, do we suppose that they were utterly separated from Divine grace? Though the Messias was not yet come, yet the Faith of the Messias, the Calling and Election of God was not wanting to them; Amongst whom also there appeared many evident instances of Divine grace, who also being adorned with all kind of Vertues, thought no less of themselves, than the Catholicks of our time: And yet, what says the word of God concerning Ioh. 7.them? Moses gave you the Law, and none of you all keep the Law.
But it may be objected, so great a power and abundance of Heavenly grace, had not yet shined forth in these days, as afterwards the Messias brought with him at his coming. I hear what you say, but what do you infer from this? Do such Men think, that by the help of this grace, they can do that, which the others could not do; that is, that by living Holily, they can attain unto all things that are requisite unto Righteousness, or perfect Obedience of the Law? But suppose it be so, as Christ then objected to the Pharisees: Did not Moses give you the Law, &c?
In like manner any Man may object to you Did not Paul a Servant of Iesus Christ, a proclaimer of the Gospel, a teacher of the Gentiles, a chosen Vessel; did not he in writing to Timothy and Titus, prescribe a Law to you Bishops, Presbyters, Deacons, shewing in a Compendious Speech how ye ought to behave your selves in the Church of God, and what manner of Men it 1 Tim. 3. A Bishop must be … the Husband of one Wife, Vigilant, Sober, Modest, given to Hospitality; apt to teach; no Drunkard, not greedy of filthy Lucre, but Meek, not a …, not Covetous, one that ruleth well his own House: having his Children in subjection with all decency. Not a Novice, not puffed up, having a good testimony of them which are without.becomes those to be, who are overseers of the House of God.
And yet who among you so Administers his Office, that nothing is wanting to him, in the Catalogue of all these Vertues? In the management of which Office notwithstanding, if he do perform the chief things indifferently well, he loses not the name of a good Bishop. Iust so it is in the fulfilling of the commands of God, and the performing works of Righteousness. For, as Hierom asserts, to have all things, and to Hierom. ad Ctesiphon. Dial. 1.lack nothing that belongs to his Vertue, that did no Sin, neither was guile found in his Mouth.
Now if you can never, or but very rarely find in the person of one Bishop the performance of a few Duties belonging to his Office, what should be said of those things, which being commanded by the Lord himself in the Gospel, belong alike unto all; as when he gives precepts of mutual Charity, of forgiving Brethren, of every Man's taking up his Cross, which if a Man refuse, Christ looks not upon him as a Disciple: Of Faith in God, which is not tainted with any wavering: Of Meekness and Humbleness of Mind, resembling the simplicity of little Children: Of Chastity which doth not allow so much as an unclean glance of the Eye: Of bounty towards all Men: Of perfect Patience towards our very Enemies, and the most exact Purity, which is void of Covetousness, and whose treasure is laid up in Heaven, which is not … with any ambition or vain Glory, and designs it self wholly and all that it hath for the glory of Christ only.
But why should I enlarge any more upon those things, which no Man can easily set forth by Words, and with much greater difficulty can he frame his Life according to them. So great is the severity of Divine Righteousuess, which suffers no rash anger, nor the least reproach cast upon a Brother, nor so much as an idle word to go unpunished. Christ commands our Speech to be Yea, yea, and Nay, nay, telling us, Hierom. ad Ctesiphon. Dial. 2.That what is more than this cometh of Evil, upon which place let us hear the interpretation of Hierom: Who of us, saith he, can avoid being lyable to this fault: Seeing we must give account for idle words in the Day of Iudgment? If anger and reproachful speeches, and idle Precepts of Evangelical Righteousness.talking are lyable to the Iudgment, the Council, and Hel-fire; what punishment will be due to unclean lusts, and covetousness, which is the root of all Evil, &c. Hitherto are his words.
But wherefore is it, that we are commanded, to suffer him, that takes away our Coat, to have our Cloak also: And when any Man strikes us on the one Cheek, to turn to him the other, to give him that asketh, and not to withdraw from him that would borrow of you, to love our Enemies, to do good to them that hate us, and to pray for them that persecute us, and despitefully use us. Perhaps such a one, as performs all these things, may be found in the Family of the Catholicks: Verily Hierom could not find so rare a bird, as he speaks, amongst all that he knew. Now if we that are Christians, are commanded by God to pray for them that persecute us: What will become of those, that are so enraged with a Spirit of Persecution towards the Innocent Servants of Christ, and cause so great Slaughters, Tumults, Conflagrations, and Murders, such dreadful Tragedies, and mischiefs every where amongst the People of the Lord? By whose implacable fury and outrage so much Christian Blood has hitherto been shed. And yet after all these abominable cruelties, How comes it that the ringleaders of them, and chiefest incendiaries, are not ashamed to talk in their Councils of the perfection of Righteousness, and of Grace, and Charity, which is the fulfilling of the Law?
But let us return to the subject matter of our present discourse. Mark 9.Our Heavenly Lawgiver proceeds in instructing his Disciples to a perfect contempt of this World, so that he commands us to cut off an Hand, an Eye, and a Foot, when it offends. Suppose it be spoken Figuratively, to signifie those things, which are nearest and dearest to us in this Life, do we think it an easie matter, (that I may speak in the Language of Hierom) suddainly Hierom.to tear away a thing so beloved for some offences? And in another place the Lord gives this command: If thou wilt be perfect, go and sell all that Mat. 19.thou possessest, and come and follow me. Though this was said to one Man only, yet nevertheless, (as I suppose) this is given for a warning to all Christians alike, to bridle their unruly affections, of whom every one should be in a readiness, to forsake all things, that upon any account hinder their progress in true Righteousness.
Hereby ye do see, O ye Fathers of Trent, what the Doctrine of Christian Righteousness requires of you. Therefore weigh your selves in this balance, and frame your Life according to these Rules of Perfection, who make so much ado in pleading for inherent Righteousness, and the merit of Works, and are not willing to be justified by remission only. Therefore let the Popes. Cardinals.Pope cast away these vanities of high flown Pride, these Bulls, and vain Titles, and these Royal and more than Royal Dignites of St. Peter, which do not at all agree with the Spirit of Gospel-Renovation. Let the Cardinals, if they be Church-men, cast off this Pomp and Magnificense, which they take possession of beyond the bounds of their calling. But if they be secular Men, let them behave themselves with greater moderation in secular Affairs.
If the Bishops, Arch-bishops, and their Collegues, the Abbots, and the Churchgovernours Bishops, Governors or the Church.adorned with their Miters, would be accounted the Successours of the Apostles, and not the Pharisees, let them leave off so to enlarge their Phylacteries, and diminish their Worldly Grandeur and Wealth, wherewith they are too much puffed up, and learn to contain themselves within the bounds The Orders and Rules of Monks.of Apostolick moderation that, after the manner of the Apostles, they may grow truly rich in Christ. Christ doth not acknowledge them for Servants, that serve two Master. Therefore if the Monks and Religious Orders would be Christians, let them cease to be Franciscans, Dominicans, &c.
If they profess Christ to be their Lord, let them call themselves by his Name, whose profession they have taken upon them, and forsake those Idols, and irregular rules. Christ Iesus in the Gospel could not endure his Disciples, when they did but mutter with one another about the degrees of Dignity. The strise about Primacy in Churches.And what else hath this Holy Mother Church of Rome been striving for these many Years; in raising debates with other Churches, about Primacy, but that she might have the Superiority, and all others be subject to her Dominion. And what other thing are all the Cities, Nations, and People in league with her busied about: Or for what purpose is all this Slaughter and Persecution through the whole Christian World, at this day, but that they may by all means Establish and protect the Dignity of their Mother Church of Rome? But how these things agree with Charity, and the perfection of Evangelical Doctrine, let themselves judge.
But wherefore do I so much enlarge upon this matter? The reason is, to make it evidently appear, that, when the Tridentines have said all they can, yet the whole concernment of our Salvation and Iustification consists not in our Merits, and Mercinary VVorks, or Integrity of Manners, and Holiness of Life, but in the gracious favour of God: VVhereby he not only renews the Inner-man, but delivers the whole Man, both outwardly and inwardly, from the bondage of Death, wherein he was wretchedly ensnared; frees him from the Curse, redeems him from the slavery of Satan, and a state of Damnation, forgiving all his Sins, and daily offences, whereby he most justly deserved Eternal Destruction.
Now these things appearing very evident, what remains, but that either the Tridentines should lead so Holy a Life, as being weighed in the balance of Righteousness, hath no need of the Pardon of Sins: Or if they cannot do that, let them lay down their Pharisaical Pride, and acknowledge with other Sinners, that all the blessedness, which comes by Iustification, lies only in the mercy of a gracious God, who deals not with us according to our Sins, and though he may justly, yet he doth not impute our Evil deeds to us. As the Apostle teaches us out of that Prophetical Psalm: VVhere the Psalmist explaining Psal. 31.the true blessedness of Man, says, Blessed are they, whose Iniquities are forgiven, whose Sins are covered. Blessed is the Man. unto whom the Lord imputeth not Iniquity. Now if the forgiveness of our Iniquities is sufficient to blessedness, is it not also sufficient to Iustification?
But what else is our Iustification, but blessedness? As Oecumenius bears witness: Blessedness is the highest degree of good Blessedness the highest degree of all good things.things. Which if it be true, what other thing will those Men require, to make Iustification perfect? To wit, a Supernatural infusion of Grace, as they call it, whereby being purged from all pollution of Sin, we are not only accounted acceptable to God, but in Lorichius cap. 8. Of the Remission of Sins.reality are unspotted, and partakers of the Divine Nature: About which matter let us hear the arguing of Lorichius. The force of whose argument consists in this.
Argument.
Ma. The Spirit of God dwells in the regenerate.
Mi. The Spirit of God dwells not where there is any Sin.
Con. Therefore no Sin remains in the regenerate.
Answer.
No Man discovers the deceit of this argument better than St. Paul himself, who complaining of himself, and deploring his misery, could not, according as he desired, totally root out the strength of Sin out of his Flesh, though he was held in Captivity against his will, and yet no Man can say, that he was void of the Grace of God. But let us more accurately examin the reason of the Argument: Which seems to draw its chief force from things privatively opposite; for Sin and Grace are privatively opposite. Which cannot consist together in the same subject. Whence this Reason of the Argument follows.
Argument.
Ma. There is no Union of Sin with the Grace of God.
Mi. The Regenerate stand in the Grace of God.
Con. Therefore no Sin remains in the Regenerate.
Answer.
Here there is need of a Twofold A Twofold kind of Sin.distinction; To wit, of Sin, and of the Sinner.
For as one Sin is reigning, … another is not reigning: So there Reigning Sin.is more then one sort of Sinners. For though both the Godly and the Ungodly Sin: Yet not after one and the same manner: For that Man Sins one way, who rushes upon all manner of Wickedness against his Conscience, and wittingly and willingly perseveres in sin without Repentance; of whom it is said, Iohn 3. He that worketh 1 Iohn 3.unrighteousness is not of God; And that man sins another way, who is rather overcome by his infirmity, than yields willingly to the sinful inclinations of his flesh, though sometimes he slips into the evil, that he Sin not reigning.would not: And nevertheless with his mind obeys the Law of God, and endeavouring after Holiness, in the midst of his sins he strives and cries out against them. Therefore I answer with this distinction of the Majon; which I deny not to be true in those, who living according to the flesh, wallow in all filthiness without measure or shame: Of whom Paul said expresly; Romans 8.If ye live after the flesh, ye shall die; but yet it must be acknowledged after the Example of the same Apostle, that the Holy Spirit of God dwelling in us, may consist with infirmities in the Regenerate. And ofttimes after this manner the Apostle joyns the Old Man and the New Man in the Regenerate; the Law of the Members, and the Law of the Mind; the Flesh striving against the Spirit, and the Spirit against the Flesh; as when speaking of himself, he testifies: Therefore I my self with my mind serve the Law of The Saints themselvessin sometimes.God, and with my flesh I serve the Law of sin.
As this disease of infirmity, being never idle in the Saints, doth often drive them into great and grievous sins, and brings them to such distress sometimes, that for a season they seem like unto the wicked, forsaken of God, and void of all Faith and Consolation: But God in his infinite Goodness never leaves them so destitute of his Mercy, whom once he hath planted in his Son by Faith, but that he puts his hand under them, when they fall, that they are not broken to pieces; and again he stretches forth his hand unto them to reduce them from their sins. Though he is greatly offended and angry at their wickedness, yet in his wrath remembring Mercy, he doth not cast them off for ever. This appears evidently by the known Examples of David, Peter, Manasseh, Evah, Adam, Aaron, Miriam, Solomon, and others. And this is the difference They that sin finally. The Saints, though they fall sometimes into sin, they do not continue in sin.between the godly and ungodly, that though both of them fall into grievous sins against their Conscience, yet in this they are distinguished: the wicked run head-long on in their sins, and taking pleasure in them, not only for a while, but through their whole life give themselves up to the bondage of corruption, and take no care to return unto God by Repentance; but the case is contrariwise with the Godly and Regenerate; for though they may sin securely for a time, and reigning sin may have dominion over them for the present, yet nevertheless by the Grace of God they are brought to the acknowledgment of their sins, and are recovered by Repentance.
Therefore I answer to the Major with this restriction: It were so, except Remission came together with Conversion, without which Divine Grace hath no place in sinners. Now, though Conversion may seem lost for a season by the falls of the Saints, yet notwithstanding the Regenerate are not cast out of the favour of God, in as much as they are not finally forsaken. Otherways if any sin of infirmity should utterly make void all the Grace of God, how was the Grace of Christ sufficient for Paul, when he was buffeted by 2 Cor. 12.a Messenger of Satan? or how is his strength said to be made perfect in weakness? Moreover, how else is that saying of the Apostle true, Where sin abounded, grace hath superabounded, if Divine Grace hath no union with any, but them that are arrived at perfection?
But here again there arises an 1 Iohn 3.Objection out of Iohn; Whosoever is born of God cannot sin, &c. And what is concluded from hence? Therefore he that is truly regenerate in Christ, is free from all pollution of sin. The same fallacy returns again, from that which is said in a certain sense, to that which is said simply. A Fallacy from that which is said in a certain sense to that which is said simply.If the signification of the word (sinning) be taken simply in this place, for any kind of sin, in this sense it is false, which they assume, by a wrong interpretation of Iohn. But if it be understood of those only, who wilfully give themselves up to work wickedness, or through obstinate malice allow themselves in sinning, and resolutely persevere therein; I confess that which they cite out of the Apostle is true of such; to wit, that they are not of God, who sin after this manner, which yet cannot be truly said of the regenerate that are born of God. Therefore the difference should be observed, not only of the things which are committed, but much more of those that commit them: For the same disease of corrupted Nature, and inclination to sin, abides in both, which nevertheless the Regenerate suppress by strugling against it, resisting their vicious affections, as much as in them lies. Howbeit they are not so perfect and entire, but that sometimes they wilfully fall into gross sins; but they do not continue in them, but at length return to God by Repentance: Therefore let us grant that, which neither can be denied, nor ought to be excused; that both the godly and ungodly, by reason of the common Law of Infirmity are liable to sin; but yet they differ very much in their purpose and continuance. Solomon knew this difference, and therefore spake of it, The righteous man, though he fall Prov. 24. Prov. 24.seven times, yet he rises up again; but the wicked fall into mischief.
Perhaps they of Trent themselves will not deny, that there is some natural infirmity common to the godly and ungodly, which makes it possible for them to sin, if they will; but they deny that the godly can will to sin, because by a voluntary receiving of Grace they are endued with so pure Charity and Innocency, that being polluted with no spot of unrighteousness, they are not only accounted clean and undefiled by imputation and the remission of sins, but are in reality righteous and unblameable by the true possession and exercise of Vertue. But where will they find those righteous men, that dare profess themselves free from all guilt of sin? As I may speak it of all the other Apostles, so here I would ask them particularly of Iohn, whom they quote, whether they think that he himself should be reckoned in the Catalogue of the righteous, who are not tainted with the least spot of sin? Let us 1 Iohn 1.then hear the Apostle confessing of himself: If we say that we have no sin, we deceive our selves, and the Truth is not in us. Now then, if so great a Disciple of Christ, and one so dearly beloved of him, durst not plead a total and perfect freedom from sin, nor could do so without a Lye, dare those Tridentine Seducers attribute that unto themselves? and do they suppose that the World can be so blinded by them, that it doth not easily take notice of, and detest their manifest Lyes, Deceits, and Impostures, and so great an impudence in Lying and Deceiving.
Pious Reader, what Testimonies of greater Authority dost thou look for? That which the Tridentines affirm the Apostle denies. If they say true, the Canonical Truth is a Lye: But if it be blasphemy to entertain such a thought, must not they of Trent be Lyars? What need is there to prove it? I will express it in a word. The Testimony of Scripture, the Consent of Nature, the Experience of all Ages, the Iudgment of the Learned, the Sayings of the Antient Fathers, the Examples of all the Saints, the general Opinion of all good men, the guilty Conscience of evil doers, the constant Prayers of the Church, her Complaints and Tears, the Rebellion of the Flesh, the wicked Imaginations arising in the Heart, the Deceit of Errours, the Groans of troubled Spirits, the Disturbances incident to a Mortal Life, and Death it self common to all men: Moreover, the constant Confessions of the Papists, and their often repeated Absolutions; what is the meaning of these so many and weighty Arguments? What is it that they declare, but that the Righteousness attainable in this Life, is either none at all, or such as Augustin describes, that consists more in the remission of sins, than in the perfection of Vertues? And lest any should flatter himself with August. de Civitate Dei, l. 19. c. 17. August. in Ioan. Tract. 4.hopes of perfection in this Life, let us hear what the same Augustin commenting upon Iohn infers: Let not sin reign in your mortal body: He says not, let it not be but let it not reign: For, as long as you live, of necessity sin must be in your Members: Yet let the dominion be taken from it; let not that be done which it commands, &c. And again writing to Macedonius; Who of us is without sin? And presently again repeating Aug. Epist. 54. ad Macedon.the same: But who in this Life is without some sin? But him we call good, whose goodness prevails; and him we call best, who sins least. Therefore those whom the Lord himself calls good by reason of the participation of Divine Grace, he calls the same also evil, because oftheir infirmities, until our whole man be thoroughly purged from all corruption by passing into that Life, in which we shall sin no more, &c. Thus said Augustin. Where then is that real infusion of Vertues, as they call it? where are these new Qualities, and that Inherent Righteousness, that hath no need of remission of sins? for what need is there of remission there, where there is nothing to be forgiven? For what sin can remain there, where the perfect purification (as they speak) of Body and Soul from all pollution of sin, makes us holy, and partakers of the Divine Nature? Briefly, that I may comprehend Andrad, lib. 6. Lorichius, c. 8.the matter in a few words, lest this discourse should grow into too great a bulk, I suppose I have sufficiently, by what I have discoursed at large, cleared these things following: First, what is A brief summary of the things treated of before.the nature of true Faith, which causeth Righteousness; what is its proper Object; from whence it receives power to justifie, which we have proved by the Scriptures to proceed wholly from its object, that is, the person of him only, in whom we believe. Now because Faith only embraces the person of Christ, therefore it is, that Faith only, upon the account of its Object, and not for the sake of our Vertues, justifies the sinners and ungodly.