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 Liars? What need is there ⟨p. 352⟩to prove it? I will express it in a word. The Testimony of Scripture, the Consent of Nature, the Experience of all Ages, the Judgment of the Learned, the Sayings of the Ancient 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 Errors, 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 Virtues? And lest any should flatter himself with 1hopes of perfection in this Life, let us hear what the same Augustin commenting upon John 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 2the same: But who in this ⟨p. 353⟩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 of their 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 Virtues, 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?
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 ⟨p. 352⟩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 1hopes 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 2the same: But who in this ⟨p. 353⟩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?
- 1August. de Civitate Dei, l. 19. c. 17. August. in Joan. Tract. 4.August. de Civitate Dei, l. 19. c. 17. August. in Ioan. Tract. 4.
- 2Aug. Epist. 54. ad Macedon.
