Of Justification By Faith, Treatise · Section 3 · Chapter 3
CHAP. III.
No man in this life can performe any particular good worke, so exactly that in eueryevery point it shall answere the rigour of the Law, proued by conscience, Scriptures, reason; and Popish obiections, answered.
I Proceed vntounto the last Proposition, Proposition.which concerneth Mans actuall Obedience to any one particular precept of the Law. Wherein will appeare the third Imperfection of mans Obedience in fulfilling of the Morall Law. We hauehave seene. That no man hath perfect inherent sanctity free from Natures corruption. Againe, That no man can performe perfect actuall obedience to all and eueryevery duty of the Law without failing in any one point. And this much our Aduersaries will not much sticke to yeeld vntounto vsus, and confesse. That there is no man, but sinneth at some time or other; and that tis scarce possible to avoide veniall sinnes, as they stile them. But then they deny vtterly. That a man sinnes in eueryevery particular good worke; though he cannot doe all perfectly, yet in some he may exactly fulfill the Righteousnesse of the Law, not missing in any one circumstance. And therfore at least by that obedience he may be iustified. This opinion of theirs hath neither truth in it selfe: nor yet brings any benefit at all to their maine purpose in prouing Iustification by workes. For to what end serueth it them to stand quarrelling for the perfectiō of our obedience in some one or two good works; when yet we faile in many things besides? One thing well done will not iustifie him that doth many things ill. For that of Saint Iames must be a Truth: Hee that keepeth the whole Law, and yet faileth in one point, is guilty of all. Iames 2. 10. Much more guilty is he, that keepeth it in a few: and breakes it in many. But yet further, we reiect this opinion also, as an Errour: and we teach on the contrary. That
No man in this life can performe any one particular good worke, so exactly, that in eueryevery point, it shall answere the rigour of the Law, and the seuere tryall of Gods Iudgement.
About this Assertion our Aduersaries raise much stirre and many soule slaunders against vsus, proclaiming vsus to all the world, open enemies to all good workes, that wee bee Factors for the Kingdome of darknes, promoting as much as in vsus lyeth all licentiousnesse in evill courses, and taking of the courage and endeauour of Men after pious duties. For who will set himselfe (say they) to doe any good worke if the Protestants doctrine be true, that in doing of it he shall commit a mortall Sinne? who wil pray, fast, and giues almes, if when he doth these things he cannot but sinne? As good then it were to doe euill as to doe good: a man can but sin, and so he shall, let him doe his best. These slanderous incongruities fastened on vsus, spring not out of our Doctrine rightly vnderstood: but out of froward and peruerse hearts, that will not see the truth. Such aspersions will easily bee wiped of, when after the confirmation of the Trueth wee shall make answere to such obiections, as seeme to infringe it. We say then. That no man can performe any good worke required in the Law with such exact observation of every circumstance: that (were it examined by the rigour of the Law and Gods Iustice) no fault at all can bee found in it. This we proue by Conscience, by Scriptures, by Reason.
First we here apeale vntounto the Conscience of Man, the Iudgment whereof is to be regarded; and whereunto we dare stand in this matter. Thou that boastest that in such and such good workes; that thou hastnot committed any Sinne at all. Darest thou indeed stand to it, and vponupon these Tearmes appeare in Gods Iudgment? Darest thou abide the strictnesse of this examination standing ready to Iustifie thy selfe against eueryevery thing that hee can obiect; Wilt thou venter thy selfe vponupon this Tryall euen in the best works thou dost, That God cannot with his most piercing eye of Iustice spy a fault in thē, if he number thē, he shal find nothing short? if he weigh them not one graine too light? Againe let conscience speake, when thou hast prayed, fasted, giuen almes, done any other excellent worke of Piety and Charity in the deuoutest, and most vnblameable manner thou thinkest possible. Thinkest thou verily, that in this case thou doest not at all stand in need of Gods fauour, to passe by thine infirmities, and that thou needest not euen in this behalfe pray; Lord forgiue me my trespasses? What man durst say or thinke in any good worke: Lord in this particular I doe not desire thou shouldest be mercifull vntounto me? Without doubt there is no man liuing vponupon earth that shall in serious consideration of the seuerity of Gods iudgement, and the great infirmity of his owne Nature, compare his own obedience with the seuerity of Gods Iustice, but his heart will presently shrinke within him, and his conscience shunne this tryall; as much as euer Adam did Gods presence. The thought of such a strict proceeding in Iudgement, would make the proudest heart to stoope and tremble, the boldest face to gather blacknesse, filling the soule with an horrible feare in the expectation of that day; should the most innocent life, the most holy actions of men be there scanned according to the rigour of Iustice: not graciously pittied, pardoned, and accepted according to that mercifull louelove of God which couereth and passeth by multitudes of sinnes. Twere arrogant pride in any man to vtter that speach in a sober temper; Whereunto Iob breakes out in a passion, chased by the sense of his miserable tortures; and the froward disputes of his friends.aIob 16. …1. Oh (saith he) that a man might pleade with God, as a man pleadeth with his neighbour. And againe, Lay bIob 17. 3.downe now, put me in a surety with thee, who is he that will strike hands with me? And againe, Oh that cIob. 23. 3. 4. ….I knew where I might find him, that I might come euen to his face, I would order my cause before him, and fill my mouth with arguments. I would know the words which he would answere mee, and vnderstand what he would say vntounto me. Speakes the man reason? or is he beside himselfe? what? challenge God to dispute with him, and hope to make his party good in the quarrell? This was Iobs infirmity; Its our Aduersaries arrogancy, who dare set their foot against Gods; and bid him pry as narrowly as hee list into their good workes: they will maintaine the righteousnesse thereof against all that he can obiect to proue the least sin…ulnesse. Iob saw his folly: God grant that these may theirs. In a calmer temper, when conscience was not ouerclouded with griefe and anger: he reades vsus a quite contrary lesson. In the 9 Chapter of his booke. How should man be iust with God? if he contend with him he cannot answer him one of a thousand, v. 2. 3. And againe, hauing reasoned & questioned of Gods wisdome & power, not to be questioned or resisted by any. How much lesse shall I answere him (saith he) & chuse out my words to reason with him? whom though I were righteous, yet would I not answer: but I would make supplication to my iudge, v. 14. 15. Further, If I would iustifie my selfe mine own mouth will condemne me, If I say I am perfect, it shall proue me peruerse. Though I were perfect yet would I not know my soule, I would despise my life, v. 20. 21. And once more. If I wash my self with snow water, & make my hands neuer so clean, yet that thou plunge me in the ditch, & mine own cloathes shall abhorre me. For he is not a man as I am that I should answere him, and we should come together in iudgement, vers. 30. 31. 32 See, this holy Saint, who elsewhere stands peremptorily to the defence of his Innocency and vprightnesse against that wrongfull imputation of hypocrisie which his friends charged him withall, telling them that till he die, he wil not take away his innocency from himselfe, nor his heart shall not reproue him of his dayes: yet when he sets himselfe before the Tribunall of Gods Iustice, he dares not stand out in his own Iustification, but submits himselfe to the mercy of his Iudge, with humble supplication for his fauour. These confessions of Iob be not complements out of a fained and needlesse modesty: but the fruits of a conscience rightly informed and apprehensiue of its owne sinfulnesse, and the seuere rigour of Gods iudgment. The serious meditatiō of which two particulars, we commend vntounto our Aduersaries, and all other of their humour; that are apt to entertaine fauourable and gentle opinions touching their sinnes: and withall to nourish high conceits of their owne goodnesse. Whence they grow by degrees to thinke, that Gods iudgement is like their owne foolish imaginations; and where they out of blindnesse or selfe-louelove cannot see a fault: that there God himselfe can finde none. We hardly see beames in our own eyes: are we then so skilfull to spie the smallest moate? who can vnderstand his faults (saith Dauid) wilt thou answere him; Yes I doe? A secret fault may soone s…p it, a deceitfull heart may in one circumstance go beyond thy wit & watchfulnesse. Here then humility would doe well, and prayer for thy ignorances, for thy secret sinnes; vnknowne to thy selfe as much as others. Here true modesty would hauehave her place, that thou preferre Gods wisedome and iudgement aboue thine owne, remembring that he iudgeth not as man iudgeth: but sometimes otherwise then thou doest, accounting that abhomination, which in thine eyes is much set by; and alwayes more exactly then thou caust; seeing much euill in that where thou seest little, and some euill where thou think'st there is none. And therefore alwayes speake vntounto thy selfe in those excellent words of Saint Iohn▪ If my heart condemne (as in many things it doth) God is greater then my heart, and knoweth all things. 1 Iohn 3. 20. God forbid then that in any thing I should presume to pleade with him in my Iustification. He is wise in heart, and mighty in strength; who hath hardened himselfe against him and hath prospered, Iob. 9. 2. Thus much touching our first Argument, for the inward witnesse of the conscience. Which in the most innocent life, often in the most holy worke, drawes backe from Gods Iudgement seat, and is afraid to put it selfe vponupon the tryall of his seuere Iustice.
Wee hauehave the Scriptures to witnesse vntounto vsus the same Truth. Psa. 143. …. 2. [Heare my prayer O Lord giuegive ear… vntounto my supplication: in thy faithfulnesse answere mee and in thy righteousnesse.] Here the prophet seemes to appeale to the Iustice of God requiring his helpe vponupon such tearmes, as if God out of pure Iustice could not hauehave denyed him. But tis nothing so. Tis the mercy of God the holy Prophet sues vntounto. Answere me in thy faithfulnesse and Righteousnes, that is, in those gratious promises, wherin thou hast made mee to trust, where vponupon I doe rely. Thou art iust and faithfull: in keeping promise, be so to me in my distresse, who according to thy promise seeke vntounto thee for succour. VntoUnto this Righteousnesse of God Dauid presents himselfe, and his supplications; but before that strict & severe Iustice of God he dares not stand, but in all submissiuenesse prayes in the next words. [And enter not into Iudgement with thy seruant.] He craues mercifull audience of his prayers: but deprecates the strict examination of his Life and doings. He knew well that if God should deale with him vponupon so hard Termes; his owne Innocency could neuer hauehave made his prayers exceptable (For (saith he) in this shall no Man liuing be Iustified). The force of this placeaLib. 1. cap. 20. Bell. seekes to decline by three poore miserable shifts. That Dauid would not hauehave God enter into Iudgement with him to iudge him (seili…et) according to such things as he had of himselfe:N…li iudica…e ex his quae in me …. but according to such things as God had giuen him, that is, Iudge mee not according to that righteousnesse which I hauehave by Nature: but according to that righteousnesse which thou hast giuen by thy Grace.) Which interpretation how ridiculous a phantasy it is, and quite besides the meaning of the Prophet, tis easy for any one to Iudge by reading of that Psalme. Bell. therefore hath another string to his Bow: but as rotten as the Former.
2 That the place is meant of veniall Sinnes without which a Man cannot liue, and though they be small faults: yet would it be no Iustice in God to punish them. So that the meaning is, [Lord enter not into Iudgement,] that is, Lord I will not contend with thee I confesse my selfe a sinner and craue pardon, Diuers small faults I hauehave committed not against the Law: but besides the Law, and thou mayest easily pardon them. My case is not singular. I doe therein, but as other Men doe, amongst whome, there is none so iust but some time failes and offends. And therefore doe not lay such faults to my charge. Men of corrupt conscience that thus sport with Sinne and play with the Scriptures. The Iesuite must bring vsus better proofes, then he doth, else wee shall neuer beleeue that Dauid was a Man of Bellarmine his mind touching Veniall Sins. That doctrine is part of the dregs of corrupted Nature, maynatined by Popish Moabites, who are setled on thier Lees, infatuated by the LoueLove of Sin, and flattering themselues in that wickednesse as little & light which God accounteth worthy to be ha…ed. wee acknowledge no Veniall Sinnes: but such as deserue eternall death, which hereafter we shall make good. And therefore if Dauid would not that God should enter into iudgement with him, because of veniall sinnes that accompany his holiest practises, tis in effect, that which we say; the difference is onelyonly in an Epithete. We say Dauid prayed not to come into iudgement, because [his best workes were sinfull:] and Bellarmine addes, Because venially, or, pardonably sinnefull. Which aduantageth him not a jot. For let him mince it, how him l…st…tis manifest, that these were such sinnes, as for them Dauid durst not venter his best workes to come vntounto the Barre of Gods seuere Iudgement. There is yet another deuise.
That thirdly Dauid speakes by comparison. (viz.) That that though the Righteousnesse of his workes were true, being absolutely considered: yet being compared with Gods Righteousnesse, it seemed to be vnrighteousnesse. As a candle set in the Sunne, seemes to hauehave no light: and a little light compared to a greater, seemes darkenesse. Whereto we answere that Dauid here makes a confession of his owne sinfulnesse; not a comparison of his owne righteousnesse, with the righteousnesse of God. He desires that God will not enter into iudgement with him; not because he had not so much righteousnesse as God, in comparison of whom it seemed little or nothing: but because he was sinnefull, and had not so much Righteousnesse as he should. Man may hauehave a Righteousnesse of his owne; infinite degrees, below the Righteousnesse of God, which yet may passe the Tryall of Gods Iudgement without all reproofe. As is manifest in the Righteousnesse of Adam and Christs Humanity: both which, though inferiour to Gods Righteousnesse, were yet able to endure that strict examination. Wherefore wee are not accounted vniust for that imperfection, because we hauehave lesse Righteousnesse then our Maker: but because wee hauehave not so much as we ought to hauehave, according to the capacity of our Nature wherein hee made vsus. But of this more hereafter. Let this serue for the clearing of this first place of Scripture, and the exceptions against it.
The second place of Scripture, is that, Isa. 64. 6. But wee are all as an vncleane thing, and all our righteousnesse is as filthy ragges, and we all doe fade as a leafe, and our iniquities like the winde hauehave taken vsus away. This is the confession of the Church of God, submitting herselfe to him in the acknowledgement of her sinnes, and the iustnesse of his anger against her. The confession is eueryevery way generall: both for Persons, not one excluded; We all foreign are as an vncleane thing, and likewise for workes, none are excused from faultinesse. All our Righteousnesse (nay in the plurall) all our righteousnes foreign are as filthy ragges. Hence they acknowledge that God is iustly angry with them, and that in his righteous displeasure, they are afflicted, consumed and brought into great aduersity, the glory of the Church, and state decaying more and more, like a fading leafe that fall… from the tree, and is driuen away with the winde; And wee all doe fade as a leafe, and our iniquities like the winde hauehave taken vsus away. Against this plaine acknowledgement of mans sinfulnesse in all his most righteous workes, the Iesuites except diuers wayes.
1 That the Prophet speakes here in the person, not of the godly: but of wicked, who make here this confession of their sinnes. And how proued they this? Thus. The Text saith. Behold thou art wrath, for wee hauehave sinned. Now God is not angry with the godly: but with the wicked. Againe, the Text saith, There is none that calleth vponupon thy name. That is, None of the wicked persons, for the godly doe call on Gods Name. This exception is manifestly refuted by the whole order of the Text, whereby it is apparent to any that hath but halfe an eye, that this Recognition of Sinne, and prayer for mercy beginning at the 15 verse of the 63. chapter, to the end of the 64 chapter, is made by the whole Church, and all the faithfull therein, confessing their owne faults, as well as others, and suing for reliefe, not onelyonly in behalfe of others, but of themselues too. His reasons are worth nothing. God is not angry with the godly, saith Bellarmine. No? Then Peter is in an errour, who saith, 1 Pet. 4. 17. 18. The time is come that iudgement must begin at the house of God; and if it begin at vsus, what shall the end of them be that obey not the Gospell of God; And if the righteous be scarsly saued; where shall the vngodly and sinner appeare? Here's Iudgement on Gods house, that is, on the righteous, that obey the Gospell, as well as on the vngodly that obey it not. And so tis, when the godly sinne, they smart for it, in priuate afflictions, in publique calamities, both wayes they finde God is not well pleased with their ill doings. When a Church and a State is ruinated, may not the most righteous take vp this confession. Lord thou art angry for we hauehave sinned Euen we by our sinnes hauehave hastened and increased the publique miseries? I trow, none will deny it. Againe, the Text speakes of those that doe not call vponupon Gods Name. But the godly call vponupon it, Ergo. tis not meant of them. True, they doe call vponupon Gods Name: but is this done alwayes with that diligence, with that zeale which God requires? How comes it to passe then, that the godliest men are many times secure, slothfull, cold and carelesse in the duties of Gods most holy worship? Yea, in the corrupt and declining times of the Church this happily is their fault chiefly, who themselues begin to freeze in so generall a coldnesse of the season, loosing much of that seruency of Spirit which the Apostle requires of vsus, as at all times: so then especially, when it should reuiue and put heat into others, when their louelove of Religion begins to waxe cold. At such times zeale in Gods seruice, vehemency in prayer, constancy in all Relious exercises, resolute, but discreet forwardnesse in the holy profession of Religion is most commendable. But yet it so comes to passe, that euen then much security and slackenesse ouercomes the godly, and whilest they should be a meanes to preuent a mischiefe, they hasten it vponupon themselues and others.
And thus the Iewish Church here in this place confesseth, that there were none that called on the name of the Lord, a carelesse negligence, and slacknesse in the Seruice of God, was come vponupon them, so that as it is in the next words, [there was none that stirreth vp himselfe foreign to take hold of God.] None awaked and rouzed vp himselfe with diligent endeauour to apply himselfe to the worship of God, A fault wherewith God may iustly be angry: as hee then was. This first exception then is friuolous. Others there bee as idle.
2 That by (all) in this place is to be meant the greatest part; not all the Iewes, nor all their works were sinfull; but the greatest part. For so the word [All] is taken in some places of Scripture: and therefore the Iesuits thinke, it must needs be taken so here.
3 That if it be meant of (all) simply: yet tis not to bee vnderstood at all Times. All the People and their workes were nought and sinnefull, when they were to be caried away Captiue: but it followes not, that they were so at other times.
4 This must be restrained to the righteousnesse which consistes in Obedience to the Ceremoniall Law. [All our Righteousnesse] that is, all our Ceremoniall workes in Sacrifices, Obseruations of Sabboaths, New-moones, Fasts and such like, [are as filthy clouts] being done in that manner as wee doe them (viz) without Faith and Obedience. To these we say. That there would neuer be an end, were a Man bound punctually to refute eueryevery Cauill, which an Aduersary may frame out of his fancy-full imagination, and froward heart. We owe the Romanists no such credit: as to assent to any point of Religion vponupon their bare affirmation. We can as confidently deny such Exceptions as these, without yeelding them a refutation: as they doe boldly make them without bringing any proofe. And certainely most vaine and vngodly is that course which our Aduersaries or any that tread in there steps doe hold in their Disputations, about serious points of Christian Doctrine: when being vrged with conuincing Scriptures, they thinke they hauehave done the part of Schollers, and satisfied the Consciences of others desirous of Truth, if they can amuse and stonny you a little with two or three Interpretations and prety exceptions, and so leaue you to chuse which you list. They will not tell you which they will stand to: but euen when there answers crosse one another, yet all shall downe, that if one helpe not, another may, and altogether may vexe you, when they cannot satisfie you. This quarrelsome humour of men, who seeke not the truth in louelove: but write to maintaine, to dispute, is not the least vexation of the spirit, and wearinesse to the flesh of man; as all those will witnesse, whose much reading hath led them along into the perplexed mazes of Schoole-learning, whether Diuine or humane.
The third place of Scripture is, Psal 130. 3. If thou, Lord shouldest marke iniquities, O Lord who shall stand? This place is parallell to the former, wherein the holy Prophet desires God to be attentiue to the voice of his supplications, craues this audience meerely of Gods fauour; not vponupon any righteousnes or worth of his own. As for that he confesseth. That if God should be strict to obserue wherein hee and all men doe amisse: neither himselfe, nor any other could be able to stand in his presence. Whence he flies from his Iustice vntounto his mercy. But there is forgiuenesse with thee that thou mayest be feared. verse 4. Presumption then it is, and arrogant pride for any Romanist to say. Lord if thou doe obserue Iniquities: yet I shall be able to stand. In such and such good workes, be extreame to marke what is done amisse; I feare not the tryall, nor will sue to thy mercy.
From Scriptures we come to Reason. Which is thus.
Wheresoeuer there is concupiscence and inordinate motions of the heart; wheresoeuer there's a defect of Charity towards God and Man; Wheresoeuer veniall sinnes (as our Aduersaries cals them) are mingled with good works: there the best workes of men are not free from some corruptions and sinfulnesse.
But in a man Regenerate there is concupiscence and euill motions of the heart present with him, when hee would doe good; there is a want of that measure of louelove to God and Charity to Man, which he might and ought to hauehave, there also are besides many veniall faults that accompany his best workes.
Ergo, the works of a Man Regenerate are not eueryevery way good: but in part sinfull.
The Minor is cleere and confessed by our Aduersaries: especially for the two former circumstances of concupis…ce, and imperfection of Charity: and for veniall sinnes, they also acknowledge it a very hard matter to … in any good worke. Wherefore they areaBill▪ lib. …. 17. driuen in a desperate manner to deny the Maior and to auouch. That neither concupiscence nor imperfection of Charity to God or our Neighbour; nor yet veniall sinnes mingled with good workes, doe at all impaire the goodnesse and perfect righteousnesse o… our obedience to the Law; but that they are as good with those infirmities, as without them. Bad causes must be helpt out, by bold and desperate attempts; and so it …ares with our Aduersaries in this point. They will vtterly deny that there is any thing euill in a man Regenerate: rather then be forced to confesse there is any thing euill in the workes, that he performes. The impudent vnreasonablenesse of this their Assertion, we shall shortly speake of. In the meane we goe on vntounto the consideration of such Arguments, which are brought by our Aduersaries, to proue. That the good workes of men Regenerate, are truely and perfectly good, without all faultinesse in them. They proue it then.
1 From the examples of Iob and Dauid.… 4. c. 13. 17. Of Iob is said. Iob 1. 22. In all this Iob sinned not; nor charged God foolishly,Be …. 2. tract. 2. cap 2.… 4 & cap 4. quest. 1. and chap. 2. verse 10. In all this did not Iob sinne with his lippes. Againe for Dauid: he is conscious to himselfe, of his owne innocency, and that no fault can be found in his doings, wherefore he prayes, Psal 7. 8. Iudge me, O Lord according to my righteousnesse, and according to mine integrity that is in me. And after all this, Psal. 18. 23. 24. He professeth openly his innocency, and reward for it. I was, saith he, also vpright before him, and I kept my selfe from mine iniquity. Therefore hath the Lord recompensed mee according to my righteousnesse, according to the cleannesse of my hands in his sight. And Psal. 17. vers 3. Hee declares how GOD had throughly tryed him: and yet found him faultlesse. Thou hast proued mine heart, thou hast visited me in the night, thou hast tryed me, and yet shalt find nothing: I am purposed my mouth shall not transgresse. How then can any man say that Iob and Dauid sinned mortally in their sayings and doings: when God himselfe witnesseth for them that they d…e not sinne?
Hereto we answere. That we doe not lay sinne vntounto the charge of those holy men: nor doe we say they did ill▪ where the Scriptures witnesse they did well. Iob in that first Act of his tryall quitted himselfe well, and ouercame the Temptation. He sinned not as afterwards he did, breaking forth into impatiency: and that is all the Scripture meant by that speech; In all this Iob sinned not. But whether Iobs patience were in this first conflict eueryevery way so vnreproueable, that not the least fault could be spied in it, in Gods seuere Iudgement, is more then we dare affirme, or our Aduersaries will euer be able to proue. For Dauid; his innocent demeanor of himselfe, in the time of Sauls raigne was such: that no Imputation of vnfaithfulnesse or ambition could iustly bee layed to his charge. Wherefore when Sauls followers accuse him of treason against their Master: Dauid appeales vntounto God desiring him to deale with him according to his Innocency in that behalfe. His owne conscience, and God with his conscience, after tryall made, acquit him from plotting and practising against Saul, as his Aduersaries said hee did. Thence it followes that Dauid did not offend in that kind whereof his Aduersaries accused him. His heart was vpright; his life was innocent; neither his Aduersares could make proofe, neither did his conscience accuse him, or God condemne him of these faults, that he was charged withall. Thus farre Dauid durst stand to Gods Iudgement; that hee was innocent in those particular euils, whereof man had accused him: but it followes not therefore hee durst enter into iudgement with God; and plead, that God himselfe could find no fault at all with him. Hee might hauehave many secret faults and imperfections euen in this most innocent passage of his life; which neither himselfe knew, nor his enemies could come to the knowledge of: and therefore though he dare pleade his righteousnesse before God, so farre as man can accuse him of vnrighteousnesse, yet he dare not goe further to cleare himselfe against all that God may obiect against him. Heare what himselfe saith in this case, Psal. 139. 23. 24. Search me, O God and know my heart, try me and know my thoughts. Speakes the Prophet this out of confidence, that God vponupon search and tryall, shall finde no euill in his heart and thoughts? No, but out of holy desire, that whatsoeuer euill is found in him may bee amended. Hee knowes well that many things may be found faulty in him: and therefore he stands not to iustifie himselfe: but only sues for grace to redresse them; adding in the next words. And see if there be any wicked way in mee; and lead mee in the way euerlasting.
2 They proue that the workes of Men regenerate are not Sinnefull by the Scriptures which call them good workes and say that they are pleasing vntounto God. 1. That they are good. [Let your light so shine before Men that they may see your good worke:] Matth: 5. 16. (Charge the rich that they doe good and bee rich in good workes.) 1 Tim. 6. 18. [wee are his workemanshippe created in Christ vntounto good workes] Eph. 2. 10. [why trouble yee the woman; for shee hath wrought a good worke vponupon mee.] Mat▪ 26. 10. 2. That they are also pleasing vntounto God is apparant by these places. Ye are made (an holy …riesthood to offer vp spirituall sacrifices, acceptable to God by Iesus Christ) 1 Peter 2. 5. In the Epistle to the Philippians, the Apostle calleth their almes seat vntounto him (An odor of a sweet smell, a sacrifice acceptable well pleasing vntounto God) Philip 4. 18. Againe. (To doe good and to communicate forget not, for with such sacrifices God is well pleased) Heb. 13. 16. Hence th…y argue. If the workes of Men regenerate bee good and acceptable vntounto God: then certainely the Protestants erre in their Doctrine, teaching that the best workes of Men are sinnefull, for as much as Sinne is neither good in it selfe nor any way pleasing vntounto God. Who is infinitely, offended at all iniquity.
Hereunto we answere. That this Argument is nothing, but a forward and wilfull mistake of our doctrine. Wee teach, that the best workes of the best men are in part sinnefull. They thereupon cry out that wee take away all goodnesse from the workes of the godly, and that wee account them to be [in se. a… 3. c. 14. §. ….i. e. Ex natura sua] damnable and mortall sinnes. This is a foolish calumny of Men that cannot distinguish, betweene the disease and the diseased Body: but straightway conclude that the whole body it selfe is nothing else, but a meere rotten vlcer, because it hath swellings and sores in some parts of it. Wherefore to vnfold their eyes in his point, they are to vnderstand that wee make a necessary & true distinction between That which is sinne and that which is sinnefull: teaching that the good workes of the Regenerate be not sinnes, though they be sinfull. Wee explaine it thus. That is to be called Sinne in its owne Nature, which is the transgression of the Law in doing any act forbidden; or in leauing vndone any act commanded by the Law. The omitting, or committing of any such act is properly [bBell lib. 4. c. 77. erres in saying. [Opera b…na…x gen…e …ue ex obiecto, sed … circumsta… … And it is false which he addes that God doth simply condemne (facto) almes-deeds, &c done with a…d intention for vaine glory, &c. God doth not simply cō demne the the wo… b… them for their ill doing of it. in se & ex Naturâ suâ] a sinne. Because it is directly and totally in the very substance of it against the Law. As to pray to a false God, or neglect prayer to the true God, are both of them sinnes in their very proper Natures: because both are forbidden by the morall law. That wee call sinnefull, which is for the maine substance of the worke conformable to the Law; but it failes and offends against the Law in some circumstances required in the doing of it, when the thing is done which the Law commands, but no… perfectly in eueryevery point as the Law commands it: such a worke, we say, is not a sinne, though it be sinnefull; there is sinne in it, but it is not all sinne. This distinction our Aduersaries cannot but admit of, as in the workes of the Heathen and Christians vnregerate: so in the good workes of the Regenerate themse…ues. Wee and they confesse that the morall Vertues of the Heathen were good and commendable in the substance thereof: nor doe we thinke there is any men so deuoide of reason, as to affirme that the Iustice, Temperance, Chastity, Liberality of a Heathen, are meere vices & sinnes. We all grant, they were vertues: but yet our Aduersaries themselues cannot affirme, that they were eueryevery way vertuous, free from all spots and staines ofbSu…t Vitata …. Vice; seeing they had neither faith & sanctity from whence they sprung; nor the glory of God, at which they aimed. Now as the vertues of the naturall man, are in part vitious: so the good workes of the Regenerate are in part sinnefull. To fast, to pray, to giuegive almes, with the like workes of Piety or Mercy, we affirme and teach that they are good workes, good in their nature and vse: being such actions as the Law commands. We know none of our side so farre gone with passion, as to maintaine that a godly man sinnes, because hee fasts, prayes, and giues almes; as if those very acts were nothing but damnable sinne. We detest such franticke opinions; and if any of our Writers hauehave let slip such words, as may giuegive occasion to our Aduersaries, so to thinke of vsus: we doe not, nor are we bound to iustifie eueryevery hot and cholericke speech, breathed out in eagernesse of disputation. Good workes they be, truly and verily good: but they are not perfectly good. When a godly man prayes he doth well: but he neuer doth so well; but he may doe better. Nor dare any man in the world auouch, that either the roote whence good actions come, is purged by perfect Holinesse: or the manner of doing them, is so exactly kept in a precise obseruation of eueryevery circumstance, or the end in doing them Gods glory, and Mans good, so syncerely and truely aimed at: that the seuerity of Gods Iustice, cannot finde any the least failing in any of those things. This is all we teach touching the sinfulnesse of good workes, and thus we stand too: as a most certaine truth. And we say. That this sinnefulnesse accompanying our good workes, is sufficient to barre vsus from Iustification by them. For we deserue not reward for what is well done, except all were well done. But neuerthelesse it shall not hinder Gods gracious acceptation of our good workes, who is well pleased with the obedience of his children so farre as it is good and holy: and when it failes, for Christs sake he mercifully pardoneth their Trespasses. Thus much of the second Argument. The third is from reason grounded on Scriptures.
3 Where there are (sufficientia principia rectae operationis) sufficient causes and meanes of well-doing: there a good worke may be done without all fault.—But in a man Regenerate, there are causes and meanes sufficient for well-doing—Ergo, He may doe well, and not offend.
They proue the Minor thus. To the performance of any good worke, there is required nothing, but these things, Knowledge of what is to be done, will and power to do it— But now a Regenerate man hath all these. For first, his vnderstanding is enlightned, so that hee can easily know what is good to be done. Secondly, his will and affections are sanctified and aided by grace, to desire and endeauour the performance of it. And thirdly, and lastly, hee hath power to put in practise what he knowes and desires, there being no impediment inward, or outward that should hinder him—Ergo, he may doe well and sinne not.
Here we desire them to shew vsus. How a man Regenerate is enduded with such perfect abilities, as may helpe him: and quite rid him of all such impediments, as might hinder hi… in well doing.
This (they say) is done by the grace of Sanctification, giuen vntounto a Regenerate man, whereby hee is freed from all contagion of sinne: and such incombrances, as hinder him in well-doing. For by this grace giuen to him, hee is made a good tree: now [A good tree cannot bring foorth …ad fruit, Matth 7. 18.—And ergo, a good man cannot doe bad workes. … made a fruitfull Branch of Christ the true Vine, as it is Iohn 15. 5. I am the Vine, yea are the branches, he that abideth in me, and I in him, the … beareth much fruit. And Ergo, That fruit onelyonly which is good. Which Similitude of a Branch much illustrates the matter (in their Imagination.) For as in a Vine-Branch. If first it hauehave sufficient moisture from the Body of the Vine. Secondly, if it hauehave sufficient heat of the Sunne to digest that moysture. And thirdly, if it be not hurt nor hindred by Frosts, Wette, Windes, Wormes, or other such discommodities of the Ayre and Soile; then certainely it will be are very much, and very good fruit: so is it in a man regenerate. From Christ he receiues sufficient moisture of Diuine Grace, which is in him, [as a well of water springing vp vntounto euerlasting life. Iohn 4. 14.] He hath heat sufficient of spirituall affection, to cause him to bud forth into good workes. For Christ saith [I am come to send fire on the earth, and what will I if it be already kindled. Luke 12. 49. And [Did not our hearts burne within vsus] said the two Disciples that went to Emaus, Luk. 24. 32. Ergo, they hauehave heat enough. Finally, they hauehave no impediment. Neither inward. For why? It is written, Rom. 8. 1. There is no condemnation to them that are in Christ Iesus. Ergo, no inward impediment to well-doing. Nor outward. For it written, [nothing shall separate vsus from the LoueLove of God, that is in Christ Iesus our Lord, Rom. 8. 38. Ergo, no outward impediment of good workes.
Hereunto we make answer. That this Argument is a sophisticall cauillation; which proues that which we do not deny. They say that a Man Regenerate, hath sufficientia principia rectae & honestae operationis. We say so too; confessing that hee is made a good tree, a fruitfull Branch; that hee is enlightened; sanctified, and strengthened by the spirit of God vntounto the performance of good workes. We grant that now he is enabled to doe well, who before his Regeneration could doe nothing saue…ll: but the question still remaines, whether now he doe so well, as that he doth nothing ill when he doth best. We grant that the Vine, which in former time yeelded nothing, but wild grapes, now being transplanted and grafted into the best Vine, beares good grapes: but we deny that they are so weet and kindly in eu… respect, as not to hauehave a little relish still of their former wildnesse and sowrenesse. Wherefore our Aduersaries doe but trifle with vsus to tell vsus that Men Regenerate hauehave meanes sufficient to doe those workes that be good: this we deny not; but we question whether they hauehave helpe sufficient to performe any worke so absolutely and perfectly good; that God himselfe cannot charge it with any Sinne at all. This we constantly deny. And to their discourse, (That a regenerate Man hath sufficient Knowledge, Power and will to doe good perfectly) in this they affirme more then will euer bee proued. Our imperfections in eueryevery one of these three particulars witnessed to our Conscience by Scripture and experience doth disable vsus euer frō doing any worke entirely and totally good. Knowledge we hauehave: but much darkned by ignorance. We hauehave a will to doe good: but that also corrupted with much forward Rebelliō. A power we hauehave to do good: but alwayes crossed and much restrained by manyfold Lusts within, and Temptations without vsus. How is it possible for vsus, being compassed about with so many infirmities: but wee should offend in one thing or other; Becanus here brings vsus an instant of a good worke: and bids vsus shew what sinne there is in it. If (sayth he) A Man regenerate read or heare those words of Christ. Mat: 6. [giuegive almes] hee being enlightned knowes that this is a worthy and honest worke. Wherupon he is touc…ed in heart and stirred vp to do it. He consents to this motion, and resols vponupon the execution, which (supposing that he be rich) nothing now can hinder because he is both able and willing to giuegive. Now then this almes being thus giuen out of knowledge, and a pious motion of the Heart tending to Gods honour and our Neighbours good, the Iesuit desires to knew of vsus, where their is any Sinne in it. Wee say there is some euill in eueryevery good worke and therefore hee would hauehave vsus tell him what euill there is in this Almesdeed. VntoUnto this we say, that this enquiry of the Iesuite is the most ridiculous and absurd thing, that can be. He asketh vsus where is the Sinne? what if we answere him we doe not know; Is hee now euer the wiser? what hath he gained hereby? Are other Mens worke without all faults because we know not what they be? Nay, are they without fault, because themselues know not whether there be any in them: or no? what silinesse were it to argue in this sort? Therefore when wee come to this point strictly to examine the workes of Men. First we tell the Iesuite that he must not put Cases touching generalities [suppose that such a good worke be done so and so what then] we dispute now touching particulars in eueryevery Mans reall practice. The enquiry is not for the generall. (What euill is there in such and such a good worke) done thus and thus, according as the Circumstances are framed in an Imagined Case. As to aske what Sinne is their in an Almesdeede done out of Faith and Charity to Gods glory. This is a fond question thus framed vponupon generall termes we say their is no Sinne in it. But the enquiry is in particular, what Euill their is in such a worke done by this or that, Man, according to all Circumstances, that were at that time incident to the worke, as. What sinne was there in Zacheus or Cornelius almes-deeds? This question we admit, and answere to it, That some Sinne there was for which those holy Men, as wel as others, would not hauehave beene willing that God should enter into iudgement with them, strictly to iudge them. Yea, but will the Iesuits reply, name what Sinne this was; or else you wrong them. Now this is meere impudency. For who is judge of their actions? Are we? or is it God and their owne Consciences? we can be no judges, who at furthest can judge but accordrng to outward appearance. We know not their Hearts: nor are we priuy vntounto eueryevery particular Circumstance, that did accompany those actions of theirs Circumstances in eueryevery particular action differ infinitely, one Man may offend in this point, another in that: nor hauehave we a generall Rule whereby to judge alike of all. And therefore it is a childish quaere to aske on Man whether another Man offendes, who may doe euill a 1000 times, not only secret from others, but vnwitting to himselfe. If then the Iesuite will hauehave an answere to his question, he must resort to particular mens Consciences, and to God: for only the spirit of Man, and the spirit of God know the things of Man. Let him aske a Cornelius when he giues almes, whether he doe thinke this worke so well done, that no fault can bee found with it. Doubtlesse he will answere, that he cannot excuse himselfe from all faultinesse: though he knew nothing by himselfe, yet he dares not stand to Gods judgment. His confession and prayer would in this case be the same with Nehemiahs. Nehem. 13. 22. [Remember me O my God concerning this also, and spare mee according to the greatnesse of thy mercy.] at once begging fauorable acceptance of his obedience, and gratious pardon of his infirmities. If this suffice not in the next place, the Iesuite is to repaire to God almighty and question him, where the Sinnes in such and such a good workes, who no doubt can shape him an answere that will sore confound his pride and folly, and make it quickly appeare vntounto him, that sinnefull Man, when he pleades with God, is not able to answere him one obiection of a 100, that God shall make against him.
This of the third Argument. That Man hath sufficient meanes to doe well and not Sinne. The last followes, drawne from such absurdities, as they say doe follow vponupon our Doctrine. Thus.
4 If (say they) our Doctrine be true that the best workes of Men be Sinfull: then these absurdities be likewise true doctrine. That to be iustified by faith is to be iustified by Sin. That no man ought to beleeue, because the worke [Beleeuing] is Sinne. That all good works are forbidden, because all Sinne is forbidden. That God should command vsus to commit Sinne: because he commands vsus to doe good workes. That God bidding vsus be zelous of go…d workes, should in effect bid vsus be zealous of mortall Sinne. That to pray for the pardon of Sinne were a damnable Sinne. These and such other absurd Positions would be true: if the protestants doctrine concerning the sinfulnesse of good workes may stand for good.
Hereunto we answere. That these absurdities issue not out of our Doctrine, but out of our Aduersaries malitious Imaginations. Who like the ragine Sea casting vp mire and Dirt from its owne Bottome would faine throw all this filth in the face of the Reformed Churches, to make them odious and hatefull to the world. The best is. Truth cannot bee disgraced though it may be belyed. These foule Absurdities; touch vsus not: but follow vponupon that Doctrine which is none of ours. Namely, That the good works of the Regenerate are in their very Nature altogether sins, and nothing else but sordes▪ inquinamenta, & merae iniquitates. Such an absurd assertion would indeed yeeld such an absurd consequence. But we defended it not: & they abuse vsus grosly, whē in their writings they report of vsus the contrary that we doe mainetaine. This onelyonly we teach. That mens good workes are in part sinfull. Much good they hauehave in them: but with all some euill mingled therewith. Amongst the gold, some drosse also will be sound, that will not be able to abide the fire of Gods seuere Tryall. Imperfections will appeare in our best workes, so long as humane infirmity and mortality hangs vponupon vsus. This we teach, and from this Doctrine all that hauehave reason, may see that no such vnreasonable conclusions can be collected. And let thus much suffice for the clearing of this third Proposition, touching the imperfection of our obedience to the Morrall Law of God, euen in the good workes which we performe. From whence eueryevery godly heart should le…rne both Christian Humilitie and also Industry. First, Humility not to boast in the flesh and glory in its owne Righteousnesse, thinking that God must highly account off, and reward largely, that which is very little worth. Secondly, Industry in a faithfull indeauour after perfection. That what cannot be done well as it ought: wee may yet eueryevery day be done better then before it was.