A Key to the Key of Scripture, Chapter 2 · Exposition of verse 6
Verſe 6. Who will reward eueryevery man according to his workes.
Connexion.HE hath immediately before, ſtiled the day of iudgement, a day of declaration of Gods iuſt iudgement, vt antea. Now here hee ſhewes a reaſon of that Epithete, giuen to that day of reckoning; and withall more then intimates, how the Lord ſhall then declare the equitie of his iudgement, here paſſed in our conſciences, that is, by rewarding eueryevery man according to his workes, as the beſt euidences of faith or infidelitie; (as if he ſhould ſay) and if ye demand how the Lord ſhall euidence the equitie of his ſecret proceedings, I anſwere; by rewarding eueryevery man according to his workes: which generall is farther amplified by the ſpecials. ver. 7.8.9.10.
In the words obſerue theſe particulars, ſeruing to euidence the iuſtice of Gods iudgement: firſt, his fact, he ſhall reward; ſecondly, the obiect, eueryevery man; thirdly, the rule, according to his workes; fourthly, the explanation of this generall by particulars, ver. … 7. &c.
Shall render or reward.] The vſuall collection of Papiſts from this place, and the like is; that therefore good workes of men iuſtified and in grace, are meritorious cauſes of eternall life: reaſon becauſe Paul teſtifieth, that GOD ſhall reward, and that according to workes. Here therefore fitly offers it ſelfe to be diſcuſſed, that large controuerſie of the merit of good workes: in handling whereof this ſhall be the order: firſt, the ſtate of the controuerſie ſhall be explaned; ſecondly, the truth proued; thirdly, the contrarie arguments anſwered.
The queſtion then is this: whether the good works of Gods children, done in grace, doe truely merit at Gods hand euerlaſting ſaluation? The ſumme of the aduerſaries opinion is this, as the Councill of Trent hath expreſſed iteSeſ. 6. Can. 32., that the good workes of a man iuſtified, are ſo the gifts of God that they are withall, the good merits of the iuſtified man; and that a man iuſtified by the good workes done by him, through the grace of God, and merit of Chriſt, doth truely merit or deſerue increaſe of grace, life eternall, and the attainement of eternall life (if ſo be he die in grace) as alſo encreaſe of glorie: our iudgement is this, that howſoeuer good workes done in grace, are acceptable vntounto God through Ieſus Chriſtf1 Pet. 2.5.: and ſhall be by him rewardedgMat. 10.41.42: yet that acceptance, and reward is not deſerued by our workes, nor is there any worth or value in the beſt of our workes, for which wee may challenge eternall life; no nor any acceſſe of glorie at the hands of GOD: and this wee proue in this manner.
Firſt, for that the ſcripture teacheth euerie where, eternall life to be a free gift of gracehRom. 6.23.: and therefore not a reward due to the dignitie of our workes: for it is truely ſaid, and agreeablie to the ſcriptureiRom. 11.6.: non est quo gratia intret, vbi i…m meritum occupauit: there is no place for grace to enter, where merit pleades poſſeſſion. To this argument Bellarmine, Lib. 5. de iuſtif. cap. 5.and the Rhemists in Rom. 6.23. thus anſwere, that eternall life is called grace, not becauſe it is not the reward of merit, but for that we hauehave the merits themſelues of grace. How fondly? for firſt, weigh the antitheſis, how is death called the wages or ſtipend of ſinne? is it not becauſe it is giuen as a reward due to the merit of ſinne? and how ſhall the Antitheſis intended hold? except we ſay, that eternall life is giuen, not as wages due to the merit of ſanctification, but as a gift giuen freely without the deſert of our workes? ſecondly, I demand, is life eternall, therefore onelyonly called a free gift, for that the workes to which it is giuen, are from grace? and not rather becauſe, as the workes, ſo the reward both come from free grace? for that wee doe good workes, wee hauehave it from grace; and that theſe workes, done in grace, hauehave a reward, it is alſo of the grace of the prouiſer: thirdly, if good workes be from grace, as the ſole cauſe, then muſt the reward needs be of grace meerely.
Our ſecond reaſon, is from the requiſite conditions of meritorious good workes, which are theſe: firſt, a proportion betwixt the perſon meriting, and the perſon of him, at whoſe hands we can merit; and in deed what obligation can there be wrought, by the worke of a creature, to binde the Creator to recompence? and it is truely ſaid, that the obedience of Chriſt himſelfe, could not hauehave merited at the hands of God, had hee not beene, in reſpect of his Diuine perſon equal vntounto his FatherkHeb. 9.14. 1 Ioh. 1.7., and howſoeuer, if we had ſtoode in ſtate of innocencie, and obedience, eternall glorie ſhould hauehave beene recompenced vntounto vsus, yet could it not hauehave beene challenged, as due by merit, but as by Couenant and promiſe freely made by God.
Secondly, that they be done by perſons free from ſinne, Heb. 7.26.27.
Thirdly, that they be our owne, wrought by our owne ſtrength, not by power miniſtred by him that rewardeth.
Fourthly, that they be more then dutie, Luke 17.9.10
Fiftly, that they be profitable vntounto God.
Sixtly, that they be perfect. Gal. 3.10.
Seuenthly, primo aquabilio, that they be in ſome ſort proportionable vntounto the reward.
Now then, firſt ſith we are creatures; ſecondly, ſinfull creatureslIam. 4.1. 1 Ioh. 1.10.; thirdly, our workes not ours, but GodsmPhil. 2.13. 1 Cor. 4.7.; fourthly, due debt, not ſupererogatednLuke 17.10.; fiftly, ſtained with imperfectionsoGal. 5.17.; ſixtly, no way beneficiall vntounto GodpPſal 16.2. Rom 11.35. Iob. 22.2. & 35.7.; ſeauenthly, no way comparable vntounto the glorie that ſhall be reuealedqRom. 8.18. 2 Cor. 4.17., how ſhall wee ſay that they are, or can be meritorious, that is, ſuch as by any value, or worth of them ſhould binde the Lord to recompence them? eſpecially with ſuch a tranſcendent excellencie, and waight of glorie, as is that of the kingdome of heauen? I might be infinite in this kinde, but abſtaine purpoſely from prolixnie. Heare we now the reaſons brought by our aduerſaries to ſtabliſh the merit of good workes, done in grace.
The Text now in hand, is as oft, as any alleadged; whence they muſt thus reaſon; if GOD ſhall reward eueryevery man according to his workes, giuing to thoſe which continue in well doing, eternall life, verſe 7. then are good workes meritorious of eternall life; but the firſt is true, therefore the ſecond alſo. Anſ. The conſequence is not good; for though GOD giuegive eternall life, to thoſe that continue in well doing, yet followes it not, that well doing deſerues eternall life: neither doth this place intimate the cauſe for which eternall life is giuen, but the qualification of the perſons that ſhall hauehave admittance into eternall life; which breefe anſwere well weighed, brings much light to the controuerſie; for indeed the queſtion is not, whether men continuing in well doing ſhall hauehave eternall life; which we grant, but whether ſuch as are ſaued, are ſaued for the merit of their well doing. And in this whole queſtion, there is a double enquirie to be attended: firſt, of the ſubiect or perſons, to whom eternall life is giuen; as alſo of their qualification; to which the anſwere is that it is giuen to ſuch as by faith are vnited vntounto Chriſt, and bring forth the fruits of faith, holy obedience: ſecondly, of the cauſe for which it is giuen; to which the ſcripture neuer makes other anſwere then this, for the merits and obedience of Ieſus Chriſt apprehended by faith. Workes are Regula retributions…, non cauſa mercedis: and if in any place, there be any thing ſaid to the contrarie, it is ſpoken according to the tenour of the legall couenant; not after that couenant of grace which is made with vsus in the Goſpell; where the condition is altered: for whereas the Couenant of workes runnes thus; doe this and liue; the Couenant of grace hath this condition, beleeue and thou ſhalt be ſaued: Instance. But in the giuing of eternall life, according to the Couenant of the Goſpell, ſaluation is ſaid to be giuen according to workes; as here. Anſ. True, according to workes as teſtimonies of Faith, not for workes as cauſes of ſaluation; and in a word, that we may ſee this anſwere to fit this place, conſider the drift of the Apoſtle, in alleadging this prouerbiall ſentence, as I may terme it: hee had called the day of iudgement, a day of declaration of the iuſt iudgement of God; and in theſe words renders a reaſon of that appellation; and ſhewes withall, how the Lord ſhall declare the equitie of his proceedings, in accepting ſome to ſaluation, reiecting others to damnation: the Lord ſhall declare his iuſtice and equitie hereby; by giuing to eueryevery man according to his workes, as the beſt meanes to declare the truth of faith, hidden in the heart, and the certaineſt euidences of infidelitie lurking in hypocrites.
But let vsus heare what they obiect further, againſt this expoſition, labouring to proue, that ſaluation is giuen according to workes, not onelyonly as teſtimonies of Faith, but as cauſes of eternall life. Obiect. The ſcripture teſtifieth that the heauenly reward is giuen according to the meaſure and proportion of workes and labour; therefore good workes deſerue euerlaſting ſaluation: and eternall life is giuen not onelyonly according to workes as teſtimonies, and fruits of faith, but for workes as cauſes of ſaluation. Anſ. To omit that the places alleadged to this purpoſe, are for the moſt part impertinent to the purpoſe, I anſwere, that the ſcripture, where it ſpeakes of proportioning glorie to our labour, meanes it not of the ſubſtance of eternall life ſimply: how then? Anſ. Themſelues hauehave a diſtinction fit for this purpoſe; for thus they diſtinguiſh of eternall glorie, th…t it is eyther eſſentiall, or accidentall; the firſt they call Auream, the crowne; the ſecond Aureolum the crownet: that is, an emminence of glorie greater then other, according to the excellencie, and meaſure of their workes.
Now for the ſubſtance of eternal happineſſe it comes vntounto vsus as an inheritance, and by right of Adoption in Chriſt, or if by purchaſe, rather Chriſts then oursrMat. 25.34. Rom. 8.19. 1 Pet. 1.5.: but for the meaſure of glorie it is indeed proportioned to the meaſure of ſanctification, and obedience here performed; yet not ſo, as if the beſt meaſure or degree of glorie, were deſerued by the greateſt meaſure of obediencesRom. 8.18.: but onelyonly for the promiſe and bounty of our heauenly Father; and our Diuines in this controuerſie, to ſhew that this proportion of glorie, ariſeth not from any proportionable worth of our labours, vſe this ſimilitude: as if ſome wealthy king, ſhould out of his bountie to ſome choiſe of his ſubiects, whom in his louelove he meaneth to aduance aboue others, propound ten ſeuerall priſes, the leaſt of them equalling the value of a kingdome; on theſe tearmes, that he that comes firſt to the goale, ſhould hauehave the greateſt, he that ſeconds him the ſecond, and ſo in order; the race being ended, the ſeuerall rewards are, and may be ſaid to be giuen according to their running, and proportion of ſpeed therein, and yet it were fondly concluded, that they by their running deſerue ſuch rewards, &c ſo the application is eaſie.
Obiection. But yet they obiect on this manner; if good workes be in the day of retribution reſpected onelyonly as teſtimonies of faith, not as cauſes meritorious of ſaluation, then muſt it follow, that ſinnes alſo are regarded onelyonly as ſignes of infidelitie, not as cauſes of damnation, but the Apoſtle, in this and the like ſcriptures, alleadgeth ſinnes, not only as ſignes of infidelitie, but as effectuall cauſes of damnation, Ergo, &c. Anſ. Some Diuines graunt the conſequence, and deny the aſſumption, yeelding, that in theſe ſcriptures no more is affirmed, then that euill workes are the rule, not the cauſe of damnation: not but that ſins are alſo cauſes effectuall of damnation, as other ſcriptures teach plentifully, but that this is all, that theſe ſcriptures affirme; yea & ſome hauehave gone ſo farre, (prestent ipſi) as to ſay, that infidelitie onelyonly damnes; which they thus explane, deſiring to be vnderſtood, as ſpeaking of the euent, not of the naturall deſert of other ſinnes.
And as they explane themſelues, their words hauehave ſome truth, though perhaps impertinent to the argument in hand; for it is true, that there is no ſinne, in the euent, ſeuering from ſaluation but what is not repented of, and for pardon whereof, the committer hath not apprehended ſatisfaction in Chriſt; it being the Lords promiſe, that the ſinnes of a beleeuing penitent, ſhall be all pardonable vntounto him. But ſecondly, I anſwere, by denying the ſequell; and that, partly in reſpect of the great deſparitie betweene the two; partly alſo by explanation of the Apoſtle; good works are reſpected onelyonly as teſtimonies of faith, not as cauſes deſeruing ſaluation: becauſe indeed they are ſignes of faith, and by reaſon of their imperfection, can be no meriting cauſes of ſaluation; euill workes are regarded both as ſignes of infidelitie, and as cauſes of damnation; hauing in them a nature to deſerue endleſſe torment, being committed againſt an endleſſe maieſtie: And this is the ſame, that the Apoſtle teacheth, Rom. 6.21.22.23. where hauing propoſed the contrarie iſſues of ſinne, and Gods ſeruice; of ſinne, ſhame and death; of obedience, holineſſe and ſaluation: ver…e 23. as it were purpoſely to cut off all ſuch reaſonings from paritie, thus concludes; the wages o… ſinne is d ath: but eternall li…e is the gift of God: as if hee ſhould ſay, though it b… true, that death followes ſinne, and life holineſſe, yet follow they not from like principles: for death followes ſinne, as a deſerued ſtipend; life holineſſe as a free gift of God, in reſpect of his promiſe; and of the firſt obiection thus farre: in the reſt I will be more breefe.
Their ſecond reaſon is drawne from thoſe places, where eternall life is called a rewardtMat. 5.11.12.: Anſ. Firſt, that it is ſo called not properly, but by Analogie: becauſe as wages followes worke; ſo life eternall holineſſe: hence called the ende properlieu1 Pe. 5.: therefore alſo the terme ſometimes put to ſignifie any free bleſſing giuen of bounty, without reſpect to meritvvPſal. 127.: ſecondly, therefore the Apoſtle makes a double kinde of reward; one properlie ſo called, another analogicallxRom. 44., beſides that the place cited, ſpeakes rather of accidentall, then of eſſentiall glorie.
Their third reaſon, from thoſe ſcriptures that teſtifie life eternall to be ſo giuen to good workes, that the workes are ſaid to be the reaſon why eternall life is giuen, as Mat. 25.34.35.
Anſ. Who knowes not but theſe coniunctions (for) &c. ſerue to intimate any argument, as well as the cauſe: Ex. If I ſhould thus ſay, Sommer is neere, for the figgetree ſprowteth: the tree is good, for it beares good fruit; who ſees not but my (for) ſhewes rather the effect, then the cauſe? ſecondly, theſe words ſeeme to be a reaſon, not ſo much of their admiſſion, as of the cauſe of their admiſſion into life eternall: the kingdome is prepared for you; for you hauehave ſhewen by workes, that you were choſen to life: ſo that which is obiected from paritie of Reaſon, in the firſt contrarie, ſee the anſwere to the firſt obiection.
Fourth reaſon, from thoſe places where reward is ſaid to be rendered to good works of iuſtice, as 2 Theſ. 1.7. 2 Tim. 4.8.
Anſ. Iuſtice of God ſometimes ſignifies the truth of God, and his fidelitie in performing promiſeyRom. 33 5. 1 Ioh. 1.19.: and ſo in iuſtice, that is, in reſpect of the promiſe of God, and his truth therein, reward is rendered to our labours: and if in any other ſcripture ſaluation is ſaid to be giuen as of iuſtice, it hath relation to the merit of Chriſt, not to any deſert of our owne.
Fift reaſon, from theſe ſcriptures wherein is mention made of our worthines, 2 Theſ. 1.5. Luk. 20.35. Apoc. 3.4.
Anſ. Neither theſe, nor any other ſcripture ſpeakes of any worthineſſe of vsus before God, by reaſon of our workes; but how worthy? firſt, by acceptation in reſpect of Chriſts worthineſſe imputed vntounto vsus: ſecondly, comparatiuely vntounto men, that hauehave neglected holineſſe, and withdrawne themſelues from the croſſe; other reaſons will be more fitly anſwered in their ſeuerall places, and of this queſtion thus farre: other particulars of this verſe will be beſt explaned in the explication annexed by the Apoſtle.