Commentary on Romans, Biblical exegesis 1 · Chapter 2 · Section 6
5. Places of controversie.
Controv. 1. Against the power of free will in good things.
v. 5. Thou after thine hardnesse, and heart that cannot repent, heapest vntounto thy selfe wrath, &c. Pererius out of this place inferreth, that it is in potestate hominis bene vel male agere, in the power of man to doe well or euill, for it should otherwise be vniust to punish a man for doing euill, and for want of repentance, whereas he can doe no other, disput. 2. in c. 2. numer. 23.
Answ. 1. That man hath free will to doe euill without any compulsion, violence, or constraint, it is confessed of all: but this is a freedome à coactione, from compulsion or enforcing, not à necessitate, from necessitie: a man cannot now chuse but sinne, because his nature is enthralled by the fall of man, yet he sinneth willingly: no man compelleth him: But vntounto that which is good, man hath no will or inclination of himselfe, but by the grace of God: as the Prophet saith, Ierem. 4.22. They are wise to doe euill, but to doe well they hauehave no knowledge and our Blessed Sauiour saith, Ioh. 15.5. Without me ye can doe nothing. 2. yet though man cannot repent of himselfe, nor yet doe any good thing, he is worthily punished: because man by his voluntarie transgression, when it was in his power not to hauehave transgressed did abuse his free will giuen in the creation, vntounto sinne, and so enthralled him selfe and his posteritie: Once therefore man had free will if he could hauehave kept it: but now that is become necessarie, to doe euill, which was before free: man therefore is iustly punished notwithstanding this necessitie of sinning, because he lost this libertie and freedome by his owne default. 3. And let it here further be obserued, how Pererius beside the falsitie of his assertion, is become a falsarie, in charging vsus with vntrue opinions, such as Protestants hold not: as first, that we should say, hominem ad vtrum que impelli à Deo, &c. that man whether to doe good or euill is compelled and enforced of God: whereas we abhorre and detest that as a most wicked heresie, that God is the author of any euill, or the moouer, stirrer, or prouoker thereunto: Againe, he obiecteth that we hold that mans free will, is, velut quoddam inanime, &c. is a certaine dead thing without life, that it doth nothing of it selfe, but is a bare title without any matter: whereas we affirme, that man is not as a stocke, or stone, but hath a naturall power, to will, to elect, to desire: but to will or doe that which is good, it hath no power: man willeth, desireth, chooseth, but to doe these things well it is of grace: in respect of the generall inclination of the will vntounto the obiect it is actiue, but in respect of the goodnesse of the will, in beeing mooued vntounto that which is good, it is meerely passiue: see Synop. pag. 858.
Controv. 2. Of iustification by the imputatiue iustice of faith.
Whereas the Apostle saith, v. 2. We know that the iudgement of God is according to truth: Bellarmine hence thus reasoneth against imputatiue iustice: Gods iudgement is according to truth, but so is not imputed iustice, it is not verily and in deede, and according to truth, but the habituall, infused, and inherent iustice is according to truth, lib. 2. de iustificaton. c. 3.
Contra. 1. Bellarmine doth mistake the Apostles meaning: for according to the truth, is not secundum realem existentiam, according to the reall existence of a thing, but secundum equitatem, according to equitie.
2. So then, the iustice of Christ imputed by faith, is according to truth, that is, the rule of iustice, because thereby full satisfaction is made for sinne by faith in Christ: but that habituall and inherent iustice, is not according to the rule of iustice, because it is imperfect, and thereby Gods iustice cannot be satisfied, Pareus.
3. Controv. Against the merit of workes.
v. 6. Who will reward eueryevery man according to his works: out of this place the Romanists contend for the merit of good works: the Rhemists vponupon this place affirme, that life euerlasting is giuen for, and according to their good workes: there reasons and arguments are these.
1. The Apostle vseth the word foreign shall render, which signifieth a iust retribution, and so it is taken, Matth. 20.8. Bellar. l. 5. de iustificat. c. 2.
2. Tolet. annotat. 6. vrgeth that place, Matth. 25.34. Inherit ye the kingdome prepared for you, &c. for I was an hungred, and ye gaue me meate, &c.
3. Likewise it is thus obiected: God shall reward the wicked according to the merit of their euill workes, Ergo the righteous shall be rewarded according to the merit of their good workes.
Ans. 1. Tolet. annot. 6. rehearseth fiue seuerall answers, which he supposeth to be vsed by the Protestants. 1. some, he saith, by his workes, vnderstand Christs workes, according to the which God should reward the righteous. 2. some thus, he shall render vntounto eueryevery man according to their faith, which sheweth it selfe by their works. 3. some, he saith, thus interpret; he shall render according to their workes, that is, post opera sua, after their works, 4. some, say they shall be rewarded according to their works, but with the temporall blessings in this world, not with life eternall. 5. some graunt, that the righteous shall be rewarded according to their workes, if any could be found, that had such workes, which are worthie of reward: the like answers Pererius imagineth to be made by the Protestants, numer. 39. but neither of them name what Protestants they are, that thus answer: we insist vponupon none of these solutions.
2. But we can otherwise satisfie all these reasons obiected.
1. The word foreign to render, signifieth not onelyonly a iust retribution, but a gift of fauour, as in that place giuen in instance, Matth. 20.8. the reward is said to be rendred, not onelyonly to them which had laboured first, which might seeme to hauehave deserued it, but vntounto those that came at the last houre, to whome it was giuen of fauour: and therefore simply v. 14. it is expressed by the word foreign, to giuegive.
2. In that place, Matth. 25. it is shewed, to whome, not for what the reward shall be giuen: good works are required as a condition in those, which are to be saued, not as a meritorious cause of their saluation: Pareus: for in the same place our Sauiour sheweth the originall and fountaine of their saluation, Come ye blessed of my father, inherit the kingdome prepared for you, from the foundations of the world: their saluation then dependeth vponupon the free and gratious election of God, not vponupon their works. Faius.
3. The argument followeth not from the merit of euill workes, to the merit of good workes: for there is great difference in the way of meriting betweene them. 1. good works are the gifts of God, and proceede from him: but euill workes hauehave their beginning from man. 2. good works are imperfect, and therefore merit not: euill workes are perfectly euill, and therefore are worthie of punishment. 3. good works are commanded, and so it is our dutie to doe them: and therefore thereby we doe not merit: but euill worke… are forbidden, and there is no dutie but rather the transgression of dutie in doing them: Gryneus.
4. And concerning this place, it prooueth no merit of workes: the Apostle saith, foreign, according to workes, not foreign propter opera, for workes: so that this sheweth the measure rather then the merit of workes: As this phrase is taken, Matth. 9.29. according to your faith be it vntounto you: and, Matth. 22.3. according to their workes doe not. And this phrase is thus expounded, Revel. 22.12. My reward is with me to render vntounto eueryevery one, foreign, according as his worke is: Pareus: so then according to their workes, noteth the qualitie, not the merit of their worke: that is, good workes shall be recompensed with reward, and euill workes with punishment. Faius. And mention is made here of works, that God shall iudge according as he findeth mens works, to shew that he is no accepter of persons, neither regardeth the outward appearance, but that which is in truth. Gualter.
And that it is not one and the same thing to reward for works, and according to works, Gregorie well sheweth, in Psal. 149. v. 9. aliud est secundum opera reddere, aliud p…pter ipsa opera reddere: in eo enim quod secundum opera dicitur, ipsa operum qualitas intell giuer. &c. it is one thing to render according vntounto works, an other, for works, for in that it is said according vntounto works, the qualitie of the worke is vnderstood, that whose works appeare to be good, his recompence should be glorious, &c. Pererius thus answereth to this place of Gregorie, that he speaketh of the substance, quantitie, and qualitie of works in themselues, which beeing compared with the celestiall glorie, are not worthie thereof, but as they are considered in Christ, by whose vertue and merit they are made meritorious, so are they worthie of that euerlasting reward: to the same purpose also Tolet. annotat. 6.
Contra. But Gregorie must be vnderstood to speake of the works of the faithfull, which receiue all their actiuitie, worthines, and acceptance from Christ: and the Apostle likewise speaketh of the faithfull, Rom. 8.18. I account that the afflictions of this present time, are not worthie of the glorie, which shall be shewed vsus: euen then the works and sufferings of the faithfull are excluded from meriting. Faius.
3. Now further that no works of the Saints are meritorious, it may further be shewed by these reasons: 1. there must be a proportion betweene the merit and the reward: but betweene our works, and the euerlasting reward, there is no proportion: the reward by many degrees exceeding the worthines of the best works. 2. there are no good works without faith: for without faith it is impossible to please God, Heb. 11.6. wherefore whatsoeuer is promised to works, per fidem consequimur, we doe obtaine by faith. 3. that which a man meriteth must be of his owne, not of his, of whome he meriteth: now our good works are of God, they are not of our selues: and therefore by them we can not merit at Gods hand. 4. that wherein men are endebted vntounto God, can not merit: for then be should be endebted vntounto vsus, not we vntounto him: for the wages is not of fauour, but of debt, Rom. 4.4. But all which we can doe, is no more but our dutie, we owe our best seruice vntounto God: as our blessed Sauiour saith, When ye hauehave done all those things which are commanded you, say we are vnprofitable seruants, we hauehave done that, which was our dutie to doe, Luk. 17.10. But here some will answer, that we are said to be vnprofitable seruants, onelyonly in respect of God, because he is not profited, or furthered by our seruice: but yet good works are profitable to our selues. Contra. True it is, that good works are profitable, because thereby we testifie our faith, we doe good vntounto others, and make our owne saluation sure, but it followeth not, because they are profitable, that therefore they merit eternall life: Martyr. they are as Bernard saith, via regui, non causa regnandi, the way vntounto the kingdome, not the cause of the kingdome.
4. Controv. Which are to be counted good workes.
v. 7. Which by continuance in good works seeke, &c. The Romanists doe not hold those onelyonly to be good works, which are commanded by God, but such also as are enioyned by the Church, and the gouernors thereof. Concil. Tridenti…. sess. 6. c. 10. And according to this rule they count the saying and hearing of Masse, going in pilgrimage, inuocating of Saints, praying for the dead, offering vntounto images, good works.
Contra. There are two euident rules to examine good works by: 1. because God onelyonly is good, and the fountaine and author of goodnes, therefore nothing can be good, but that which is according to his will, which is no where reuealed but in his word: then no worke can be good, vnlesse it be wrought according to the prescript of Gods word. 2. there can come no good worke from man, who is prone to euill, and to nothing but euill by nature: vnlesse then a man be regenerate and borne a new, which is by faith in Christ, be can doe no acceptable worke. Both these are euident out of Scripture, 1. that without faith it is vnpossible to please God, Hebr. 11.6. and whatsoeuer is not of faith, is sinne, Rom. 14.23. 2. and that by faith we are regenerate and made the sonnes of God, Ioh. 1.12. As many as receiued him, to them he gaue power to be the sonnes of God, euen to them, that beleeue in his name: All such workes then, as hauehave neither warrant out of Gods word, not yet proceede from faith, such as all superstitious works are, so much commended and commanded in Poperie, are not to be counted good works. Gualter.
5. Controv. Whether any good workes of the faithfull be perfect.
1. The Romanists doe hold that some workes of the righteous are so perfect, that they be not sinne so much as venially in them: they hauehave no blemish at all. Concil. Tridentin. can. 25. de iustificat.
Pererius vrgeth that act of Abrahams obedience in sacrificing his sonne, which was not onelyonly omnis peccati vacuum, &c. void of all sinne, but it was perfectly good, as appeareth by that excellent promise, which the Lord made thereupon to Abraham: so it is said of Dauid, that he was a man according to Gods owne heart. disput. 4. in c. 2. numer. 33.
Contra. 1. That act of Abrahams obedience was not rewarded for the perfection of the worke, but because it proceeded from faith: he beleeued God, and therefore it was counted vntounto him for righteousnes. 2. And it is hard to say, whether Abraham did not cast some doubts in his mind, when he was first commanded of God to sacrifice his onelyonly sonne: there might be some naturall reasoning within him, which notwithstanding he did ouercome by faith. Ambrose thinketh, lib. 1. de Abrah. c. 8. that when Abraham said to his seruants, T… rie you here with the asse, for I and the child will goe yonder and worship, and come againe to you: captiose loquebatur, &c. spake cunningly, or captiously, least his seruants should perceiue whereabout he went. 3. And, as for Dauid, he had many infirmities and imperfections, from some of which euen his best works might not be free: he was said to be according to Gods heart, both comparatiuely in respect of Saul, and others; and because he fought God vnfainedly, not in shew and hypocritie as Saul did: otherwise that he was not imply according to Gods heart, the great sinnes, wherein he fell, doe declare.
2. But that there is some blemish, imperfection, and defect, euen in the best works of the Saints, (though we affirme not, as Pererius slandereth Luther, that all the workes of the regenerate are sinne) it is thus made euident out of the Scripture.
1. The Prophet Isai saith, c. 64.6. All our righteousnes is as stained clouts, euen their best actions were defiled and polluted: to this place diuers answers are found. 1. Pererius out of Augustine, thus interpreteth; that iustnia nostra diuine comparata iustitiae, &c. out righteousnes beeing compared to the diuine iustice, is like vntounto a filthie and menstr… cloath: this is then spoken comparatiuely: to this purpose August. serm. 43. Contra. And we herein concurre with Augustine, that although the worke of the Saints seeme … perfect and excellent before men, yet in regard of that perfection which God requireth of vsus, they are found to come farre short: so that if they be compared with the iustice of God, not which he hath in himselfe but which he commandeth and requireth of vsus, our best works will appeare to be imperfect, and full of wants. 2. He vrgeth Hieromes exposition, who applieth this place to the incredulous Iewes after the comming of the Messiah, whose sained legall holines was as vncleane thing in the sight of God, because they beleeued not in Christ exhibited to the world. Contra. It is euident by the text it selfe, that be Prophet speaketh of that age then present, v. 10. Zion is a wildernes, Ierusalem is a dese…. 3. Therefore Pererius insisteth vponupon this third inpretation: that the Prophet speaketh of the hypocrites among the Iewes, and of their legall righteousnes, which was an vncleare thing, beeing not sanctified by the spirit of God: and the Prophet speaketh in the first person, as including himselfe, as the manner of the Prophets is, for humilitie sake condescending vntounto the infirmitie of the people, and therein also shewing his charitable affection and compassion toward them. Contra. It is euident, 1. that the Prophet speaketh not onelyonly of their legall obseruations, but of all their morall obedience whatsoeuer: for the words are generall, All our righteousnes, is as a stained clout. 2. neither doth he meane the hypocrites onelyonly, but he comprehendeth all the people, excluding no not the better sort: as he saith, v. 8. But now, O Lord, thou art our father: and v. 9. Lowe beseech thee behold, we are all thy people: but the wicked and hypocrites are not alone Gods people, neither is God said to be their father: for the godly and faithfuls sake among them, they may be so counted, but not alone by themselues.
2. To this purpose may be vrged that place, Psal. 143.2. Enter not into iudgement with thy seruant, for in thy sight shall none that liueth be iustified, &c. Hence it is euident, …hat no not the iust in their best works are iustified in the sight of God: but the Lord can finde sufficient matter against them euen in their most perfect works: as Iob saith, c. 9.30. If I wash my selfe with snow water, &c. yet shalt thou plunge me in the pit, &c.
Pererius here sheweth fiue reasons, why the iust desire, that God would not enter into iudgement with them: 1. because of the vncertentie of their election, and present iustice. 2. many of them may fall into deadly and great sinnes, which they are not sure, whether they be remitted. 3. yea and the best men hauehave their veniall faults, which can not altogether be taken heed of in this life. 4. and euen in their best works, plures negligentiae immiscentur, many negligences, and scapes are intermingled. 5. their good workes are of God, and not of themselues, and therefore they can not in the rigour of iustice expect a reward at Gods hand. Perer. disput. 4. numer. 37.
Contra. 1. Of these fiue causes, some are false, some are impertinent, and some directly make against him.
1. That the righteous and faithfull are not certaine of their election, nor of remission of sinnes, is false, and contrarie to the Scriptures: for S. Paul was both sure of his election, desiring to be dissolued, and to be with Christ, Phil. 1.23. and of the remission of his sinnes, saying, I was receiued to merciemercy, 1. Tim. 1.13. 2. That the righteous may at other times fall into other sinnes, is not the point in question, but whether they may faile in their best workes: neither is it to the matter, whether the goodnes of their worke be from God, or themselues: for no not from God hauehave they receuied any perfection of goodnes in this life. 3. And in that he confesseth many negligences to be intermingled in the good works of the faithfull, he graunteth as much as we desire, that the faithful are defectiue euen in their good works.
6. Controv. Whether men ought to doe well for hope of recompence or reward.
v. 7. Which by continuance in well doing seeke glorie. It is not to be doubted but that the faithfull may encourage themselues in their well doing, by looking vntounto the reward set before them, as it is said of Moses, Heb. 11.26. He had respect to the recompence of reward: and S. Paul saith, I follow hard toward the marke for the price of the high calling of God in Christ, Phil. 3.14. and the same Apostle thus stirreth vp seruants to doe their duties to their masters, Knowing that of the Lord ye shall receiue the reward of inheritance, Coloss. 3.29. But here two things are to be considered: first, that men doe not onelyonly or chiefly looke toward the reward, but the principall ende of their well doing, which they must propound vntounto themselues, must be the glorie of God: secondly, they must hauehave an eye vntounto the reward, not as wages deserued, but as a gift of fauour. Thus to expect a reward, as a due and deserued recompence, is mercenarie: which seemeth to be the opinion of the Tridentine Synod, sess. 6. c. 11. and can. 31. and of Bellarm. lib. 5. de iustificat. c. 8. and of the Rhemists, annot. Heb. 11. 26. though Pererius would distinguish here betweene amor mercedis, & amor mercenarius, the louelove of the reward, and a mercenarie louelove: But if they propound vntounto themselues the reward, as merited and deserued by their works, it is a mercenarie louelove, and so derogatorie to the glorie of God, who crowneth our good workes in merciemercy in himselfe, not of merit in them: Chrysostome here saith, oportebat omnia propter Christum facere, non propter mercedim, we ought to doe all things for Christs sake, not for the reward. serm. 5. See more of this question, Synops. Centur. 4. err. 66.
7. Controv. Against iustification by works, vponupon these words, v. 13. Not the hearers of the law, but the doers shall be iustified.
This place because it seemeth in shew to be contrarie to these places, Gal. 2.16. That a man is not iustified by the workes of the law: and, Gal. 3.11. No man is iustified by the law: diuers expositions are framed of these words, which are much vrged by the Romanists to prooue their iustification by workes.
1. Ambrose thus interpreteth these words: the doers of the law shall be iustified, that is, they which beleeue in Christ, whome the law of Moses promised, and in whome it commanded them to beleeue: for nemo. facit legem, nisi qui credit legi, no man doth the law, but he which beleeueth the law: and therefore our Sauiour saith, Ioh. 5. If ye had beleeued Moses, you would hauehave beleeued me, for he wrote of me. But against this exposition it may be thus excepted: 1. the Scripture so vseth not to speake, to doe the law, that is, to beleeue in Christ: for by this meanes the law of faith and beleefe, and the law of works should be confounded, whereas the one is opposite to the other. 2. the Apostle is not yet entred into the disputation of saith. 3. and he speaketh generally of keeping the whole law, not of that part onelyonly, which prophesied of Christ.
2. Tolet here maketh mention of an other exposition of some of their Catholikes, that the Apostle here meaneth, a certaine morall, or ciuill iustice in keeping of the law, which may be found in an vnbeleeuer: But he reiecteth this, by the Apostles words, righteous before God: which sheweth that he speaketh of true and perfect iustice in the sight of God.
3. Now whereas iustification, and to iustifie, may be taken three waies, either when a man before vniust is made iust: or when he is made more iust: or declared to be iust: as it is said, Wisdome is iustified of her children, that is, declared to be iust: Augustine taketh it here in the first sense, and he maketh this to be the meaning: not that men are made iust by keeping of the law, but first beeing iustified by God, then they are enabled and made fit to keepe the law: as he maketh it to be like vntounto this speach, homines crea…tur, men are created, not that they were first men, and then created: but they are created to be men: so for the doers of the law to be iustified, what is it els, but they that are iust by faith, are iustified and made able to keepe the law? to this purpose Augustine, whome Anselms and Thomas followeth. But this exposition seemeth not to be agreeable vntounto the scope of the Apostle, who goeth not about to prooue, that men must first be iust, before they can keepe the law: but that they are approoued before God, in doing according to the law: in not professing, but practising it.
4. In the second sense, the Rhemists in their annotation here, doe take it for the encrease of iustice, which they call the second iustification: the first iustification is by faith without works, the second is by workes: But Pererius r…i…cteth this glosse, as beeing not consonant vntounto the scope of the Apostle here: for he speaketh not of the encrease of iustification, but simply of iustification: But beside this is a new deuise of the first and second iustification: the Scripture acknowledgeth but one iustification, Rom. 8.30. Whome he iustifieth, he glorifieth: after iustification followeth glorification: that iustification then, which glorification followeth, is one whole and sufficient iustification, there commeth none other betweene.
5. Some take iustifying in the third sense, for declaring to be iust: as the word is sometime taken: as Prov. 17.15. He that iustifieth the wicked, and condemneth the iust, euen they both are an abomination to the Lord: to iustifie the wicked here, is to declare him to be iust: so the doers of the law shall be iustified, that is, declared and pronounced iust in the day of the Lord in the presence of God, and all his holy Angels: thus Perer. numb. 52. Tollet. annot. 13. so also Bellarmine, in divino iudicio iusti iudicabuntur, they shall be adiudged to be iust in the diuine iudgement: lib. 2. de iustificat. c. 15. Contra. 1. Let it be obserued here, that the Romanists approoue that interpretation of this word, which is vrged by Protestants, where S. Iames saith, c. 2. that Abraham was iustified through workes, that is, declared to be iust: 2. but yet this acception of the word hath no place here: for this declaration of one to be iust, by works is before men: before God, there neede no such declaration, for he knoweth what is in man: but this iustification is before God, which the Apostle here speaketh of: it is therefore iustification in deede, and not the declaration of it onelyonly.
6. Some thinke that the Apostle speaketh of the legall iustification, which is by works, which if any could doe, they should be iustified thereby: but it is impossible for any to keepe the law: Calv. Pareus, Beza annotat. But it is euident, that the Apostle speaketh not here of a thing impossible to be done, and of iustification vponupon that supposall, if any could be doers of the law: but he setteth this downe affirmatiuely and positiuely, that they which liued according to the law, should be iustified: as he said before, v. 6. that God will reward eueryevery one according to his workes. And as the hearers of the law onelyonly are not iustified, so the hearers and doers are iustified: but some heare the law in fact, verily, and in deede, therefore some also were verily and in deede doers of the law.
7. The meaning then of this sentence is the same with that v. 6. God will approoue, iustifie, reward them that doe the works of the law, whether Iew or Gentile: yet it followeth not, that a man is therefore iustified by the workes of the law: But God approoueth and rewardeth the workers, not the hearers or professors: so here the Apostle entreareth not of the cause of iustification, which is faith without the works of the law: but of the difference betweene such as shall be iustified, and such as are not, Faius: they onelyonly, which hauehave a liuely faith, which worketh and keepeth the law in part, and supplieth the rest, which is wanting in themselues by the perfect obedience of Christ: they shall be iustified, not those which onelyonly professe the law, and keepe it not: the Apostle then here sheweth, who shall be iustified, not for what.
8. But this place maketh nothing at all for iustification by works: 1. if a man is iustified by doing the works of the law, either he is iust before he doe the works, or nor iust: if he be iust, then he is iustified before he doe those workes, then is he not iustified by those workes: if he be not iust, then can he doe no good workes whereby he is made iust: for the workes done before faith, as Tolet himselfe confesseth, non possunt iustum afficere, can not make one iust. Here the Romanists hauehave no better answer, then to confesse, fidem sine operibu… prima… efficere iustificationem, that faith without workes doth effect the first iustification: which is encreased by workes, which they call the second iustification, Tolet. ibid. And thus they are driuen to consent with Protestants, that iustification is by faith without works: as for that distinction of the first and second iustification, the vanitie of it is shewed before. 2. If workes did iustifie, then it would followe, that the iustice whereby we are made iust, should be an actuall iustice, not habituall: because that is actuall which worketh, the contrarie whereof is maintained by Bellarmine, who prooueth by sundrie reasons, that one is formally made iust, not by an actuall, but an habituall iustice, wherewith the minde is endued, lib. 2. de iustific. c. 15.
Controv. 8. That it is not possible in this life to keepe the lawe.
1. Pererius disput. 7. numer. 55. taketh vponupon him to prooue against Calviu, legem divinam impleri posse, that the lawe of God may be kept in this life, he meaneth by a man in the state of grace.
1. Otherwise Dauid had not said true, Psal. 18.21. I kept the wayes of the Lord, and did not wickedly against my God.
2. S. Paul saith, he that loueth his brother, hath fulfilled the Lawe, Rom. 13.
3. What wisedome were there in God to command things impossible vntounto man: or what iustice to punish him for not keeping of that which was not in his power?
2. Contra. 1. Dauids keeping of the wayes of God, must be vnderstood either of some particular act of his obedience, wherein he behaued himselfe vprightly: as Psal. 7.3. If I hauehave done this thing, or if there be any wickednesse in mine hands: or els it must be vnderstood, of his faithfull endeauour, as farre as he was enabled by grace: for Dauids sinnes, which are mentioned in the Scripture doe euidently shewe, that he did not keepe all the wayes of God.
2. If a man could perfectly louelove his brother, as he ought, he might fulfill the lawe: but so can no man doe: and there is, as Hierome distinguisheth, 2. kinds of iustice, or fulfilling the lawe: there is a perfect iustice, which was onelyonly in Christ, and an other iustice, quae nostrae competit fragilitati, which agreeth vntounto our frailtie, dialog. 1. cont. Pelagian. and thus may the lawe be fulfilled.
3. The commandements are not simply impossible: for man in his creation had power to keepe them if he would: Gods wisedome is seene in giuing his lawe vntounto man, beeing vnable in himselfe to keepe it, that it might be a schoolemaster to bring him vntounto Christ, Galat. 3.19. and his iustice appeareth in punishing man for transgressing that lawe, which sometime he was able as he was created of God to keepe: and now may perfectly performe it by faith, in the obedience of Christ, who hath deliuered vsus from the curse of the lawe.
3. Now, that it is not possible for a man no not in the state of grace to keepe the lawe of God, it is thus shewed out of the the Scripture.
1. S. Paul saith, Rom. 7.19. To will is present with me, but I finde no meanes to performe that which is good: a man regenerate now can doe no more, then S. Paul could, who confesseth that he was vnable to doe that which was good and agreeable to the lawe.
2. If a man by grace could keepe the law, by grace he hath power to redeeme himselfe from the curse of the lawe: for as he which keepeth not euerie thing contained in the law, is vnderunder the curse: so he that keepeth all things which the lawe commandeth, is free from the curse: but no man can redeeme himselfe from the curse of the lawe: for Christ hath redeemed vsus from the curse of the lawe, Galat. 3.13.
3. Further, The lawe is not of faith, Galat. 3.12. but if the lawe might be kept by grace and faith, then should it be of faith.
4. And if a man regenerate were able to keepe the lawe, then it were possible for a man in this life to be without sinne: for where no transgression of the lawe is, there should be no fa…e: for sinne is the transgression of the law, 1. Ioh. 3.4. see more hereof, Synops. Centur. 4. …rr. 63. pag. 916.
Controv. 9. Whether by the light of nature onelyonly a man may doe any thing morally good.
Bellarmine hath this position, that a man, if no tentation doe vrge him, without faith, or any speciall assistance from God, may by his owne strength doe something morally good, it a vt nullum peceatum in eo admittat, so that therein he shall not commit any sinne, lib. 5. iustificat. c. 5.
That the falsitie of this assertion may the better appeare, 1. We must distinguish of the light that is giuen vntounto man, which is threefold. 1. There is the light of nature, which Christ giueth vntounto euerie one, that commeth into the world, as he is their Creator Ioh. 1.9. this is giuen vntounto all by nature: they are endued with a reasonable soule, and in the same by nature is imprinted this light. 2. there is beside this naturall light, an other speciall light and direction concurring with that naturall light, which though it be not so generall as the other, yet it is common to many vnregenerate men, that hauehave not the knowledge of God, as the Lord saith to Abimelech, Gen. 20.6. I kept thee that thou shouldst not sinne against me: this common grace many of the heathen had, whereby they were preserued from many notorious crimes, which other did fall into. 3. There is beside these the grace of Christ, whereby we are regenerate, and enabled to doe that which is acceptable vntounto God through Christ: of this grace we meane, that without it the light of nature is not sufficient to bring forth any good worke.
2. Secondly, we graunt, that this light of nature, beeing illuminated by the grace of Gods spirit, and lightened and perfected by faith, is able to bring men to performe good workes agreeable to the lawe: As is euident in the fathers before the flood, and after the flood in Noah, Sem, Abraham, and other of the faithfull, when as the lawe and Scriptures were yet vnwritten, that by the grace of God, which lightened their naturall vnderstanding, they wrought righteousnesse and pleased God.
3. But this must be receiued withall, that Gods grace and the light of nature doe not concurre together as cooperators and fellowe workers: but it is grace onelyonly that worketh, the nature of man is wrought vponupon: the spirit of God is onelyonly actiue, the power of nature is passiue in all good workes: and therefore in this sense, we mislike that position of Pereius, legem naturalem Christi gratia illustratam valere ad piè vinendum, that the lawe of nature lightened by the grace of Christ avayleth to liue well: for thus the lawe of nature it made a ioynt worker with grace vntounto godlinesse of life: we say it is wrought vponupon by grace, it worketh not, but onelyonly as a naturall facultie and agent: the spirituall goodnesse is all of grace.
4. But that no vertuous act or morall good worke can be performed by the light of nature onelyonly without grace, it is euident out of these, and such other places of Scripture, Gen. 6.5. The imaginations of the thoughts of mans heart, are onelyonly euill continually. Ioh. 3.6. That which is borne of the flesh is flesh: Ioh. 15.5. Without me ye can doe nothing: Rom. 14.23. Whatsoeuer is not of faith is sinne: All these places euidently shewe, that there is no actiuitie, power, abilitie, or inclination to any thing by nature without grace: see further, Synops. Centur. 4. err. 43. pag. 845.
Controv. 10. Of the imperfection of the vulgar Latine translation.
v. 15. Erasmus noteth a great defect of the Latine translation in the reading of this verse: for whereas in the Greeke text, it is put absolutely in the genetiue case, their thought accusing one another or excusing, which is expressed by the genitive case foreign, in the originall, because they want the ablatiue; the Latine translator putteth it in the genitiue; cogitationum, of their thoughts accusing or excusing.
Gorrhan would thus helpe this matter; that it must be referred to the word conscience, going before; their conference bearing witnesse, that is, not onelyonly the conscience of their workes, but euen of their thoughts: but the word (foreign, and) comming betweene them, sheweth that these words doe not hang one vponupon another; he saith this is more Grecorum, after the manner of the Greekes, which vse the genitiue for the ablatiue; but, seeing the Latines hauehave their ablatiue cases, wherein things absolutely spoken vse to be put, the Latine interpreter should hauehave followed the vse of the Latine tongue: therefore I say and conclude with Erasmus here, they which thinke the Latine interpreter did not erre, vnum bunc locum, si possunt, expediant, let them free this place, if they can.
Controv. 11. That the Sacraments doe not conferre grace.
v. 25. Circumcision availeth if thou keepe the lawe: the opinion of the Romanists is, that circumcision did actually conferre vponupon infants remission of sinnes, & mundabat cos à peccato originali and did clense them from originall sinne, Perer. disput. 17. c. 2. numer. 105. so also Gorrhan.
Contra. 1. But the contrarie is euident here: for the Apostle saith, If thou be a breaker of the lawe thy circmcision is made vncircumcision, it was no more avayleable, then if they had no circumcision at all: But if they had actually receiued remission of sinnes in circumcision, it must needs be better then vncircumicision, whatsoeuer desert followed afterward. 2. That which cleanseth the soule, hath praise with God, v. 19. now the circumcision of the flesh, hath no praise with God, but the circumcision of the spirit, the circumcision then of the flesh doth not cleanse or purge the soule: to this purpose Hierome, invisibilia non indigent visibilibus, visibibilia indigent invisibilibus, eo quod visibilia sunt imago invisibilium, & invisibilia sunt veritas visibilium, invisible things doe not neede visible, but the visible hauehave neede of the invisible: because the visible are the image of the invisible, but the invisible are the veritie of the visible: the circumcision then of the flesh needeth the circumcision of the heart: but the circumcision of the heart, needeth not the circumcision of the flesh: for the truth hath no need of the image, but the image hath need of the truth, &c. remission of sinnes then is not tied to the sacrament, it may be conferred without it: but the sacrament needeth the inward operation of the spirit to make it effectuall: as the Apostle saith, cleansing it by the lauer of the water in the word: the water is the instrument of cleansing, but the efficient and working cause is the word; the sacraments then conferre not grace, but the spirit in and with the Sacrament, and also without it worketh grace.
Controv. 12. That the Sacraments depend not vponupon the worthinesse of the Minister or receiuer.
This may be obserued against that paradox of the old Donatists, who measured the sacraments by the worthines of the Minister; vponupon which ground they refused baptisme ministred by heretikes, or euill liuers, and after such baptisme they baptized againe: the Donatists held baptisme ministred by schismatickes or heretikes to be no baptisme, Augustin. lib. 2. de baptis. c. 6. and the heretikes called Apostolin, denied, that wicked men could minister the Sacraments. Bernard. serm. 66. in Cantic.
Contra. 1. This place of the Apostle, that circumcision profiteth, if one keepe the lawe, doth not fauour any such opinion; for the Apostle speaketh not of the dignitie and worthinesse of the sacraments, which dependeth vponupon the institution, sed de fructu, but of the fruit thereof, Mart. Gualt. 2. neither the vnworthinesse of the minister, maketh the sacrament voide, for Iudas baptized with the rest of the Apostles; nor yet of the receiuer; for he that eateth and drinketh vnworthily, shall be guilty of the bodie and blood of the Lord; if his vnworthinesse made it no Sacrament, he should not be guilty of so great a sinne; But the vnworthinesse both of the one and the other maketh the sacrament void, and without fruite vntounto themselues.
Controv. 13. Against the Marcionites, and other, which condemned the old Testament, and the ceremonies thereof.
The Marcionites among the heathen reiected circumcision, and condemned the author of the old Testament for the same; and the Stoiks among the heathen denied the same, as beeing an invention not beseeming God, who thus obiected as Origen sheweth in this place. 1. It was not a thing answearable to the clemencie and goodnesse of God, to command infants so to be wounded and cruelly handled in their infancie. 2. If the foreskinne of the flesh be a superfluous part, why was it made, if it be not, why should it be cut off. 3. by this meanes many were terrified from taking vponupon them that religion, which God desired to be propagated, both for the shame and painfulnesse of circumcision; and so it fell out, to be impedimentum religionis, non insigne, an impediment rather, then an argument, and cognizance of religion.
These obiections are thus sufficiently answeared by Origen. 1. He sheweth against the Gentiles, that circumcision was had in honour euen amongst them, and therefore they had no reason to scorne and deride that, as a thing dishonest among the people of God, which was of great estimation among them; for among the Egyptians, who were most addicted of all other people to superstitious rites, and from whom all other nations borrowed their ceremonies, there was none giuen to the studie of Astrologie, Geometrie, but was circumcised, so were all their Priests and Ministers of sacred things.
2. Against those which professed Christ, and yet refused the old Testament with all the rites thereof: he sheweth the conueniencie of circumcision, that seeing we were to be redeemed by the blood of Christ, before that price was paid for our redeemption, it was necessarie for them, which were instructed in the lawe, vnumquem que pro se velut ad imitationem quandam futurae redemptionis sanguinem suum dare, euerie one for himselfe to giuegive his blood, in imitation of the redemption to come: but now seeing the blood of Christ hath beene offered for vsus, it is not now necessarie that euerie one for himselfe should offer the blood of circumcision.
3. Then he commeth to answear the particular obiections. 1. If you blame God, for imposing so hard a thing vponupon infants, why also doe ye not finde fault, that Christ was circumcised the 8. day, vulnera passionis excepit, was wounded in his passion, and shed his blood. 2. And if this bloodie Sacrament terrified men from their religion, then exempla martyrum prohibebant homines accedere ad fidem, by the same reason the example of martyrs much more should hauehave hindered men, from comming to the faith. 3. And though there had beene no other mysterie in circumcision, it was fit, that the people of God should carrie some badge and cognizance to discerne them from other people: and if the amputation or cutting off some part of the bodie were requisite, what part was more fit then that quae obscaena videbatur, which seemed to be obscene? 4. And whereas they obiect, if it be not a necessarie part, it should not hauehave beene created, if necessarie, it should not be cut off, they may be answeared by the like: they will not denie but that the procreation of children is necessarie: then by this reason, virgins, and all vnmarried persons, and such as hauehave made themselues chast for the kingdome of God, should be blamed, quia necessari…s naturae officijs non ministrant, because they doe not giuegive their seruice to the necessarie offices of nature. 5. And so he concludeth thus: As there were many washings and baptismes in the lawe, before the baptisme of Christ: many purifyings, before the purifying by the spirit: many sacrifices, before that alone sufficient sacrifice was offred vponupon the crosse: so multorum sanguinis effusio processit, the shedding of the blood of many went before, vntill the redemption of all came by the blood of one: And here the Apostle stoppeth their mouthes, saying, that circumcision was profitable: how then doe they reiect it, as a thing vaine and vnprofitable? to this purpose Origen vponupon this place.
Controv. 14. Against the Anabaptists, which reiect the Sacraments of the newe Testament.
Whereas the Apostle saith, v. 28. Neither is that circumcision, which is outward in the flesh: the Anabaptists take occasion by these, and such like words, to condemne all the Sacraments of the newe Testament, and the outward ministerie thereof, in like manner S. Paul saith, 1. Cor. 7.19. Circumcision is nothing, nor vncircumcision, but the keeping of the commandements.
But their obiection may be answeared out of this place, where the Apostle had said a little before, v. 25. Circumcision is profitable, if thou doe the lawe: The Apostle then condemneth not outward circumcision simply, but if it be externall onelyonly, and not ioyned with the inward circumcision, Mart.
Controv. 13. That the want of baptisme condemneth not.
v. 29. Seeing the Apostle saith, that the outward circumcision is not that which hath praise of God, but the inward in the spirit, and the like may be said of baptisme which succeedeth in the place of circumcision: then it followeth, that like as many circumcised in heart were saued, without the circumcision of the flesh, so also many hauing the spirituall baptisme of the soule by faith in Christs blood may be saued, the outward sacrament beeing not by them contemned or neglected, but by some vrgent necessitie denied: as Ambrose saith, concerning Valentinian the younger, Emperor, who deceased without baptisme, Christus te baptizavit, quia humana officia defuerunt, Christ baptized thee, where other humane offices were wanting, &c. and againe, detersa labe peccati ablutus ascendit, quem sua fides lauit, he is ascended to heauen beeing washed from his sinne, whom his owne faith washed. Ambros. tom. 5. de obit. Valentin. The like may be affirmed of infants the seede of the faithfull, that they dying without baptisme, Christ baptizeth them: they are within the couenant of grace, and so stand according to Gods promise, I will be thy God, and the God of thy seede, Gen. 17.7. Like as then the want of circumcision was no barre vntounto infants vnderunder the lawe, no more is the want of baptisme to infants now.
Controv. 16. That the wicked and vnbeleeuers eate not the bodie of Christ in the Sacrament.
It is the receiued opinion of the Romanists, to iustifie their grosse error of Christs carnall presence in the Sacrament, that euen the wicked are partakers of the bodie of Christ: But they may be conuinced here: for as circumcision, and so also baptisme outward in the flesh, is not profitable: so neither is the outward participation in the Eucharist; vnlesse the receiuer doe also spiritually eate and drinke Christ: And further our Sauiours owne words confute them, Ioh. 6.54. whosoeuer eateth Christs flesh, hath eternall life: But the wicked and vnbeleeuers hauehave not eternall life: therefore they cannot eate Christs bodie: So Cyprian saith, qui verba tenus, &c. they which in word onelyonly, beeing drie in heart, and withered in soule, are partakers of the gifts: lambunt quidem petram, sed inde mel non sugunt, doe indeede licke as it were vponupon the rocke (with their tongue) but they sucke no hony out of it: serm. de coma Domini. see further of this controversie, Synops. Centur. 3. err. 28. p. 564.