Defense of Perkins Book Called a Reformed Catholic, Point 5 · Section 4
Obiections of Papists.
speaker W. P. Obiect. I. In sundrie places of Scripture, promise of reward is made to them that beleeue and do good workes: therefore our workes doe merit: for a reward and merit be relatiues. Answ. Reward is twofold: of debt, and of merciemercy. Life euerlasting is not a reward of debt but of merciemercy, giuen of the good will of God, without anything done of man.
speaker D. B. P. Hauing thus at length answered, vntounto all that M. Perkins hath alleaged against merittes: Let vsus see what can be said for them, following as neere as I can M. Perkins order.
First, in sundry places of Scripture, promise of reward is made vntounto good workes. If thou doe vvell, shalt thou not receiue? To him that doth Genes. 4. Prouer. 11. Eccles. 18 Matth. 5.vvell there is a faithfull revvard. Feare not to be iustified vntounto death, because the revvard of God remaineth for euer; and. VVhen you are reuiled and persecuted for my sake, reioyce, for great is your reward in heauen. And a hundred such like: therefore such workes doe merit heauen, for a reward supposeth that there was a desert of it.
M. Perkins answereth first, that the reward is of meere merciemercy without VVithout any thing deserued by doing.any thing done by men. But this is most apparantly false: for the Scripture expresseth the very workes whereof it is a reward: Againe, a reward in English supposeth a former pleasure, which is rewarded, otherwise it were to be called a gift, and not a reward: and much more the Latin, and Greek word, Misthos, Merces, which rather signifie a mans hire and wages, then a gift or reward.
speaker A. W. M. Perkins saith not, that reward is promised to workes, but to them that beleeue and doe good workes: where, if there be any desert, it is wholy in the person, if not onelyonly. Yea all the places, you needlesly alleage, mention reward to the doer, not to the deed.
To the former part of the place out of aEcclesiastic. 18.Ecclesiasticus, I answered before; I adde now concerning the latter, which belongs to this argument, viz. Because the reward of God remaines for euer; that it is not in the bGreeke copie, Caraffa. Pagnin.Greeke copie, nor in Caraffas Latin, nor in Pagnines. cVatablusVatablus hath it indeede, but within two hookes, as a sentence suspected. The edition of Complutum and A…as Montanus wholy omit it.Complute…s. A…as Montanus.
There is nothing done by man that can deserue such a reward, though there be something done, for which the doer is rewarded.
A reward supposeth some action which is rewarded, but not alwaies vponupon desert. It may well be called a reward, because it is giuen in respect of the worke, howsoeuer not for the worth of it. The Greeke dforeign, merces.foreign, and the Latin merces, signifie a reward for somewhat done, either vponupon couenant, or otherwise, but prooue not any merit in the worke.
speaker W. P. Secondly, the kingdome of heauen is properly an inheritance giuen of a father to a child, and therefore it is called a reward not properly, but by a figure or by resemblance. For as a workeman hauing ended his labour, receiueth his wages: so after men hauehave lead their liues and finished their course in keeping faith and good conscience, as dutifull children, God giueth them eternall life. And hereupon it is termed a reward.
speaker D. B. P. Wherefore M. Perkins skippes to a second shift: that forsooth eternall life is an inheritance, but not a reward.
Reply. We know well that it is an inheritance, because it is only due vntounto the adopted Sonnes of God: but that hindereth not it to be a reward, for that it is our heauenly fathers pleasure, that all his Sons comming Jt is due, because they are Sonnes.to the yeares of discretion, shall by their good carriage either deserue it, or else for their bad behauiour be disinherited.
speaker A. W. An inheritance is not due to the sonne onelyonly, because none, except hee bee a sonne, can hauehave it, but is his proper right, because he is a sonne. And therfore it is vnreasonable, both in Diuinitie and Law, that the sonne should be bound to purchase that by his labour, to which by a naturall right he hath full interest. This is our case: for though we are not sonnes by nature, but eGal. 4. 5. Rom. 8. 17.by adoption, yet being sonnes and heires, yea ioynt heires with Christ, the naturall sonne, of whose bodie we are members, the very nature of our sonneship, or being sonnes, conueies vntounto vsus a sufficient and certaine title to the inheritance. It is indeed the pleasure of God our Father, that we should labour to expresse our thankfulnes, by all holy obedience to him, that hath adopted vsus for his children, and that we, after this labour, should receiue the inheritance; not deserue that by our labour, to which wee hauehave alreadie a farre better claime, by being sonnes.
speaker W. P. Thirdly, if I should graunt that life euerlasting is a deserued reward, it is not for our workes, but for Christs merit imputed to vsus, causing vsus thereby to merit: and thus the relation stands directly between the Reward and Christs Merit applied vntounto vsus.
speaker D. B. P. M. Perkins hauing so good reason to distrust his two former answeres, It is not distrust in … …ormer ansvvere, but desire to giuegive satisfaction.flies to a third: and graunteth that eternal life is a reward, yet not of our workes, but of Christs merits imputed vntounto vsus: This is that Castle wherin he holds himselfe safe from all Canon shotte, but he is fouly abused, for this answere is the most extrauagant of all the rest, as being furthest off from the true sense of the Scripture: examine any one of the places, and a babe may discouer the incongruity of it. Namely Christ saith that great is their reward, who are reuiled and persecuted for his sake. Assigning the reward vntounto their constant bearing and enduring of tribulation for Gods sake; and not to his owne merits imputed, and if you desire a formall sentence, fitting this purpose take this. EueryEvery man shall receiue 1. Cor. 3.his reward, according vntounto his ovvne proper labour: And not according to Christs merits imputed vntounto him. So a doer of the vvorke shall be blessed Iacob. 1.in his deed. And not in the imputation of anothers deed.
speaker A. W. Master Perkins did not, nor needed mistrust either of his former answers; but because he knew that diuers men were moued with diuers reasons, he added this third, to see, if by Gods blessing this might giuegive satisfaction, where the other were not fully vnderstood. It is not Master Perkins meaning to say, that in these our works there is desert by Christs merit imputed, but that, if the children of God must needes be thought to receiue euerlasting life, as of merit, the merit is Iudge (indifferent Reade…) vvhat there …s in this reason either obscure or hard, that the Pa…st in his ans…e should vv…properly Christs imputed to them.
speaker W. P. Obiect. II. Christ by his death merited that our workes should merit life euerlasting. Answ. That is false: all we find in Scripture is, that Christ by his merit procured pardon of sinne, imputation of righteousnesse, and life euerlasting: and it is no where said in the word of God, that Christ did merit, that our workes should merit: it is a dotage of their owne deuising. He died not for our good workes to make them able to satisfie Gods anger: but for our sinnes, that they might be pardoned. Thus much saith the Scripture, and no more. And in that Christ did sufficiently merit life eternall for vsus, by his owne death: it is a sufficient proofe that hee neuer intended to giuegive vsus power of meriting the same: vnlesse wee suppose that at some time hee giues more then is needefull. Againe, Christ in the office of mediation as he is a King, Priest, and Prophet, admitteth no deputie or fellow. For he is a most perfect Mediatour, doing all thinges by himselfe, without the helpe of any. And the Ministers that dispence the word are not his deputies, but reasonable and voluntarie instruments, which he vseth. But if men by workes can merit increase of grace and happinesse for themselues, then hath Christ partners in the worke of redemption: men doing that by him, which hee doth of himselfe, in procuring their saluation. Nay, if this might stand, that Christ did merit, that our workes should merit, then Christ should merit that our stained righteousnesse beeing for this cause not capable of merit, should neuerthelesse merit. I call it stained; because we are partly flesh, and partly spirit: and therfore in our selues deseruing the curse of the law, though wee bee regenerate. Againe, for one good worke wee doe, wee hauehave many euill, the offence whereof defaceth the merit of our best deedes, and makes them too light in the ballance of the law.
speaker D. B. P. Insteed of our second reason, blindly proposed by M. Perkins, I vvill confirme the first with such texts of holy writ, as specifie plainly your good A poore shift.workes to be the cause of eternall life.
speaker A. W. The second reason is so cleerely set downe, that (me thinkes) you dare not looke vponupon it, for feare of hauing your eyes dazled by the brightnes of it. A sillie shift to auoid an argument, which you cannot answere.
speaker D. B. P. Come vntounto me yee blessed of my Father, possesse a Kingdome prepared for Matth. 25.you: And why so? For vvhen I vvas hungry, yee gaue me meate. And so foorth: the like is in the same Chapter of the seruants, who imployed well their talents: for their Lord said vntounto them. Because you hauehave been faithfull in fevv things, I vvill place you ouer many. And many such like; Not because your faithfulnes hath fully deserued it.where good workes done by the parties themselues are expresly saide to be the very cause, why God rewardeth them with the kingdome of heauen: Thorefore he must needs be holden for a very vvrangler, that doth seeke to peruert such euident speeches, and vvould make the simple beleeue, that the cause there formally specified, is not to be taken for the cause, but doth only signifie an order of things.
speaker A. W. The places you bring to prooue that good workes are the cause of eternall life, proue not that the things that were done, did truly and wholy deserue such a reward; which is the question. No more doth fAugust. in Psalm. 49.Austins exposition. Wee are iudged according to our workes: so that if any man should wonder, why these are receiued into heauen, those cast into hell, rather than those into heauen, these into hell; our Sauiour tels them, that hee doth not erre in the difference hee makes, which must be according to workes: These hauehave done well, and therefore are they that must be saued: Those euill, and therefore are the men that must be condemned. So that his iudgement is right, because it is according to works, though workes bee not the meritorious cause of life trulie and wholie.
speaker D. B. P. But if any desire besides the euidence of the text, to see how the auncient Fathers take it. Let him read S. Augustine: Where he thus briefly handleth this text. Come yee blessed of my Father, receiue: VVhat shall In Psal. 49.vve receiue? A Kingdome. For vvhat cause? Because I vvas hungrie, and you gaue me meate, &c. Of the reall imputation of Christs merits, there vvas no tydings in those daies: And that iudicious Doctor, found that good vvorkes vvas the cause of receiuing the kingdome of heauen.
speaker A. W. In this, and such like sentences of the Fathers we must remember that obseruation of gSixtus Senens. biblioth. sanct. lib. 6. annot 152.Sixtus Senensis a learned Papist, and not presse their words to the vttermost. It followes in Austin immediatly, what is so hTam vile.little worth, what so earthly, as to breake bread to the hungry? iTanti valet regnum coelorum.That is the price of the kingdome of heauen. Now will any man be so absurd, as to imagin that Austin thought, that the giuing of a peece of bread to a poore body was in deede the price of heauen, by which it might be truly and wholie bought? If it be of no greater value, it was scarse worth the purchasing with the blood of the Sonne of God. The reuerend Father rhetorically amplifies the point, to inforce his exhortatiō to works of charity, which is also our Sauiours reason in that parable. Now that the reward we receiue is not truly and wholie deserued by the works there mentioned, it may appeare, because kChrysost. & Theophyl. ad illum locum Matth. 25.Chrysostome and Theophylact stand so precisely vponupon the manner of speach. He saith not Take it (say they) but possesse it as an inheritance, whereas you say it is both an inheritance, and a reward. Besides lOpus imperfect. in Matth. homil 54. apud Chrysostom.another saith, That God did not make the kingdome of heauen of no greater value then mans righteousnes could deserue: and after, not according to the narrownes of mans righteousnes. And lastly, God (saith he) appointed not the reward of the saincts, according to the reward of men, but according to his owne bountie.
speaker D. B. P. Here by the vvay M. Perkins redoubleth that common slaunder of This is dravvn out of Master Perkins second reason, vvhichwhich you durst not propound.theirs: that vve take avvay a part of Christs mediation. For saith he, if Christs merits vvere sufficient, vvhat need ours? It hath been often told them, but they vvil neuer learne to vnderstand it: I vvil yet once againe repeate it. We hold our Sauiours merits to be of infinite value, and to hauehave deserued of God all the graces and blessings, vvhichwhich hath or shall be bestovved vponupon all men, from the beginning of the vvorld vntounto the end of it: yet his diuine vvill and order, is that all men of diseretion, hauing freely receiued grace from him, doe merit that crovvne of glorie, vvhichwhich is prepared for them, not to supply the vvant of his merits, which are inestimable, but being members of his mystical body, he vvould hauehave vsus also like vntounto himselfe in this point of meriting: and further desirous to traine vsus vp in all good vvorkes, he best knevv, that there could be no And so of redeeming our selues by meriting.better spurre to pricke our dull nature forvvard, then to ordaine and propose such heauenly revvards vntounto all them, that vvould diligently endeuour to deserue them.
speaker A. W. Master Perkins truly chargeth you to make your selues partners with Christ in the worke of your saluation, for he that is by his owne works a deseruer of euerlasting life, is (in some part at least) a sauiour of himselfe, so that howsoeuer you magnifie in words the infinitnes of Christs satisfaction and merits, yet in truth you make it either not sufficient, or not effectuall to the sauing of them, who must by their works truly and wholie merit euerlasting life, and receiue it, not as ioint heirs with Christ by the right of sonnes, but as hirelings for wages due to their works. If you would graunt vsus an assured interest to heauen by vertue of our being sonnes, and claime no more of God, but increase of glorie vponupon his promise, according to our works, without pleading desert, you and we should agree in this point; neither should we be driuen either to ouer valew our owne righteousnes, by thinking it deserues heauen, or to despaire altogether of saluation, because we cannot do such works as do truly and fully merit heauen.
That God would hauehave vsus like vntounto his Sonne in true obedience, and patient suffering, we finde in the mPhil. 2. 5. 8. … Rom. 8. 29.scriptures, and beleeue; that we should also be like him in meriting, when you prooue by the same authoritie, we will beleeue. In the meane while giuegive vsus leaue rather to rest vponupon Christ only and his merits, the sufficiencie whereof we certainely know, then to trust to our owne deserts, which (when they are at the best) seeme to vsus worthie of damnation rather then reward, which notwithstanding we assuredly looke for vponupon Gods promise, and acceptation, not vponupon our desert or perfection, which comes alwayes short of that which is inioyned vsus.
But it is Gods purpose to traine vsus vp in good works, it is so out of question, nEphes. 2. 10.for we are his workemanship, created in Christ Iesus, vntounto good works, which God hath ordained, that we should walke in them. And is there no sufficient meanes (thinke you) to prick vsus forward to do good works, vnlesse we may perswade ourselues, we shal merit heauen by them? See the difference betwixt children and seruants. And yet forsooth you would beare the world in hand that you do all of pure louelove to God, whereas indeed you would do nothing at all, but that your pride is satisfied for the present by the perswasion of the good vse of your free will, and your hope fed with opinion of euerlasting life to be paid you hereafter, as the deserued hire of your worthie works: we on the other side oRom. 8. 17.being led with the affection of children, pRom. 12. 1.pricked on with the feeling of Gods incomprehensible merciemercy: q1. Cor. 15. 58incouraged by his gratious promises of accepting our poore indeuours to do him seruice; rRom. 5. 3.rauisht with the expectatiō of such a reward as is assured vsus, though without desert; sPsalm. 16. 2. Matth. 25. 37.ashamed in our selues eueryevery day of our vnkindnes and vnthankfulnes in doing no more; tPsal 130. 3. & 143. 2. Dan. 9. 7. 8. 20.yea condemned in our owne hearts for doing our best works so vnperfitly; yet by the blessing of God, and assistance of his spirit, presse forwards to the reward that is prepared for vsus, through the way of good works which our father hath set vsus in. I hauehave bin caryed on in this course farther then I purposed. Let eueryevery man that hath a true desire to glorifie God more than himselfe iudge betwixt vsus and you, out of the sinceritie of his heart, whether our doctrine or yours be more to Gods glory.
speaker D. B. P. The man seemes to be much ignorant in the matter of Christs mediation: I vvill therefore helpe him a little. It consisteth in reconciling man to God: vvhichwhich he performed by paying the ransome of our sinnes, in purchasing vsus Gods fauour, and in ordaining meanes hovv all mankind might attaine to eternall life, in the tvvo first points, vve do for the most part agree: to vvit, that oursinnes are freely pardoned through Christs passion: and that vve are as freely iustified, and receiued, first into Gods grace and fauour: although vve require other preparation then they doe, yet vve as fully deny any merit of ours to be cause of either, as they doe. Marry about the meanes of attaining to heauen, vve differ altogether: for they say that God requires no iustice in vsus, nor merit at all on our parts, but only the disposition of faith, to lay hold on Christs righteousnes and merittes: but vvesay that Christs righteousnes and merit, are incommunicable vntounto any meere creature: but that through his merits, God doth povvre into eueryevery true Christian, a particular iustice, vvhereby he is sanctified, and made able to doe good vvorks, and to merit eternall life. Which ability vve receiuing of Gods free gift, through Christ merits, doth much more magnifie both Gods grace, and Christs merits: for the greater that the gift is, the greater is the glorie of the giuer. And to argue that to be a derogation vntounto his mediation and merits, vvhichwhich hee hath appointed to bee the very instrument of applying the vertue of them to vsus, is indeed vnderunder colour of magnifying Christs merits, to vndermine, and blovv out all the vertue of them.
speaker A. W. Though you denie all merit in the first iustification, yet you make eueryevery mans free will the cause that hee particularly is iustified, and so make him more beholding to himselfe, then to God, because he hath from God, that he may be saued if he wil; from himself, that he wils, and so is saued.
It is a greater gift to vouchsafe vsus euerlasting life without our desert, then to make vsus able to deserue it; and more for Gods glory that we should hauehave it, of his free gift, then of our deseruing by his gift, since the abilitie only to vse the gift well is from him, but the vsing of it from our owne free will, as before.
speaker D. B. P. But saies M. Perkins, vvhat should vve talke of our merittes, vvho for one good vvorke vve doe, commit many bad, vvhichwhich deface our merits, if vve had any.
speaker A. W. True it is, as it was once before said, that eueryevery mortall sinne, blotteth VVe must not pleade merit, because vve deserue damnation.out all former iustice and merit: but by repentance, both are recouered againe: but must we not speake of any good, because we may happe to doe euill? that is a faire perswasion, and well vvorthy a wise man.
Of this iest, whereby merit is made to rise and fall, I spake a little before, and shewed how vniust & impossible it was. You may speake of, and do what good you will, but not pleade desert, because you hauehave so many sinnes to condemne you.
speaker W. P. Obiect. III. Our workes merit by bargaine or couenant, because God hath promised to rewarde them. Ans. The worde of God sets downe two couenants: on Legall, the other Euangelicall. In the legall couenant life euerlasting is promised to works, for that is the condition of the law; Do these things, and thou shalt liue. But on this manner can no man merit life euerlasting, because none is able to doe all that the law requires; whether we respect the manner, or the measure of obedience. In the Euangelicall couenant, the promises that are made, are not made to any worke of vertue in man, but to the worker: not for any merit of his owne person or worke, but for the person and merit of Christ. For example, it is a promise of the Gospell, Be faithfull vntounto death, and I will giuegive thee the crowne of life. Reuelat. 2. 10. Here the promise is not made to the vertue of fidelitie, but to the faithfull person; whose fidelitie is but a token that he is in Christ: for the merit of whose obedience God promiseth the crowne of life.
speaker D. B. P. Let vsus come to our third Argument. God hath by couenant and promise, bound himselfe to reward our workes with life euerlasting: Therefore good workes do in iustice deserue it: for faithfull promise maketh due debt. The couenant is plainly set downe: where God in the person Matth. 20.of an housholder agreeth with his workmen, for a peny a day: that is, to giuegive them life euerlasting for trauailing in his seruice during their life time, as all auncient interpretours expound it.
speaker A. W. The antecedent being granted that God hath promist to reward our works, your prouing that might hauehave bin spared, especiallie being such as it is, fetched from a parable not expounded any where in the scripture. Yea the Fathers themselues hauehave obserued something in the parable, as that of their murmuring, who had wrought all day, which will not be handsomely expounded, of the reward giuen in heauen, as any man may perceiue by the diuers expositions that are vsed to help the matter, by uChrysost. Gregor. Hieron. Hilar. Glossa ordin. apud Thom. in Caten. ad Matth. 20.Chrysostome, Gregory, Ierome, Hillary, and the author of your ordinarie glosse. Therefore xLyra ad Matth. 20.Lyra doubts not to say plainely, that the literall sense is, that in the beginning of the Church the Iewes that were conuerted murmured, because the Gentiles obtained like fauour to them, which he prooues out of the yAct. 11. 2.Acts. And indeed that seemes to hauehave bin the end of the parable, to shew the zMatth. 19. 30 & 20. 1. 16.reiection of the Iewes, who were the first, and the receiuing of the Gentiles, who were the last. To which purpose aHieron. ad Matth. 20.Ierome saith, that the Iewes which were the head shall be turned to the taile, and the Gentiles who were the taile shall be changed to the head. And for the penny, he seemes to expound that of grace, rather then glory. A penny (saith he) hath the figure of the king, thou hast therefore receiued the reward I promised, that is, my image and likenes, which was also bCyprian. Epist. 66. ad Magnum. §. 10 Heb. 6. 2. Thes. 1. Lib. 2. cont. Iouin. c. 2.Cyprians opinion, as it appeares in his epistle to Magnus.
speaker D. B. P. Whereupon S. Paul inferreth, that God should be vniust, if he should forget their workes, who suffered persecution for him: And saith, If it be iust with God, to render tribulation to them that persecute you, and to such as are persecuted, rest with vsus: VponUpon the same ground S. Hierome saith, Great truly were the iniustice of God, if he did only punish …ll works, and vvould not as well receiue good workes. To all th…se, and much more such like, M. Perkins answereth, that couenant for workes was in the old Testament, but in the new, the couenant is made with the workman, not with the worke.
speaker A. W. Reply. All that I cited in this Argument, is out of the new Testament, You meane the booke, not the couerant. Matth. 19. Both these are of the old couenant.where expresse couenant is made for working, and workes, as you hauehave heard. And as it was said in the old law, Doe these things and thou shalt liue: so is it said in the new, If thou vvill enter into life, keepe the Commaundements: and life eternall, is the hire, and wages, for labouring in Gods vineyard, and not of the imputed iustice, or merits of Christ:
VponUpon what doth cHeb 6. 10. 12S. Paul inferre that? not vponupon that parable; and much lesse vponupon the expositions of it, which then were not hatcht: but vponupon the promises of God, made to them which through faith and patience attaine to the inheritance of those promises. And this is that iustice the d2. Thes. 1. 6.Apostle speaks of, hauing no ground, but Gods gratious promise to accept and reward our workes, though their worth deserue no such recompence. Which eChrysost. ad Matth. 20.Chrysostom signifieth in his Commentarie vponupon the other place, where he saith, The reward shall be greater than the worke; not onelyonly in continuance, whereof also he speaketh, but in the measure too. He ioynes them (saith Chrysostome) in respect of their crownes, with those who hauehave done farre greater things than they. So that euerlasting life is not truly and properly deserued by works, but is giuen by promise to them that doe worke. If you will vrge the point of iustice, I answere, the Apostle speaketh according to the common speech of men, who count it a matter of iniustice, not to doe well to them that doe well; and ill to them that doe ill. And in this generall respect God indeede deales iustly, punishing them that hauehave behaued themselues lewdly and wickedly, and rewarding them that hauehave liued righteously and vertuously: So that herein stands his iustice, in giuing eueryevery man according to his own works; without the following of which course, there cannot be (ordinarily) any iustice. And therefore fHieron. cont. Iouin. lib. 2. c. 2Ierome truly saith, that God doth both punish euill workes, and receiue or accept of good workes: but not as if there were an equalitie of merit in either sort of workes, to the punishment or reward he giues; onelyonly, as he saith there, because he would hauehave none that are fallen despaire of Gods merciemercy, he thus amplifies his regard of them; as though it were an vniust thing for God, as Chrysostome speakes, to contemne and forget them that hauehave exercised themselues in workes of charitie.
You hauehave brought no place of any expresse couenant, but that which being allegoricall, and (as I said before) not expounded in the Scripture, can hardly affoord any certain proofe: and none at all of the matter, for which you bring it. Whereas if the point were so cleere, as you would make it, being of so great importance, doubtlesse it would hauehave more direct confirmation in Scripture, than by allegories and exhortations. But it seemes you doe not rightly vnderstand Master Perkins distinction; who denies not that a reward is promised for working, and workes, euen in the new couenant, but makes this difference, that by the couenant of the law the wages is due to him that workes, vponupon the value of his worke; but by the couenant of the Gospell the reward is giuen, not for the worth of the deede, but because the worke is accepted for the workmans sake, who by faith is the sonne of God.
Neither of those speeches are any part of the new couenant, though they be recorded in the new Testament. And the gMatth. 19. 17latter was our Sauiours own speech, to beate down the pride of him that would be iustified by the law: but of this before. The parable is often vrged, but nothing prooued out of it. He that will hauehave euerlasting life, as hire of his trauaile, proclaimeth himselfe to be a hireling, not a sonne.
speaker W. P. And therefore Christ saith further, I come quickly, and will giuegive to eueryevery man according to his workes: marke, hee saith not to the worke, or for the worke, but to the worker according to his workes. And thus the bond of all other promises of the Gospell, in which God willingly binds himselfe to reward our workes, doe not directly concerne vsus, but hauehave respect to the person, and obedience of Christ, for whose sake alone God binds himselfe as debter vntounto vsus, and giues the recompence or rewarde, according to the measure of our faith testified by our workes. And therefore it cannot be truely gathered, that workes do merit by any promise or couenant, passed on Gods part to man.
speaker D. B. P. But looke about you, and behold the goodly marke which M. Perkins sets vp: Marke saith he, that it is said, God will render vntounto eueryevery man according to his workes: not to the worke, or for the worke. O sharpe and ouer fine witte? doth he render according to the workes, and doth he not render for the workes? if the rate of the workes be the measure of the revvard, that for fevver or lesser vvorkes, there is a lesser revvard, and for many and vvorthier, a greater: surely, in my simple vnderstanding, he that giueth according vntounto the vvorks, giueth for the vvorks.
speaker A. W. We denie not that the reward is to and for the worke; but that the value of the worke deserues it: which worth being wanting, the reward is bestowed vponupon the partie according to his worke; not for the desert of it. In another sense, it is all one to say, according to the worke, or for the worke. As in generall he rewards them that doe well, because they doe well; and he punisheth them that doe ill, because they doe ill; and so giues to both according, or for their workes.
speaker W. P. Some may say, if workes merit not, why are they mentioned in the promises? I answere, not because they merit, but because they are tokens that the doer of the worke is in Christ, for whose merit the promise shall be accomplished.
speaker D. B. P. That other addle inuention (that vvorkes are there mentioned, not because they are revvarded, but because they are tokens, that the doer is in Christ, for vvhose obedience God promiseth the crovvne of life) is not vvorth the confuting, it is so flat contrarie to the text: vvhichwhich ascribeth distinctly that revvard vntounto the vvorkman for his vvorkes, and not for Christs obedience imputed vntounto him.
speaker A. W. What text meane you? Sure neither of both those, to which Master Perkins answers, hath any such direct ascribing of the reward to the workman for his works. But it is the latter (I thinke) you speake of, which you hauehave laboured to confute: what is there in that, but that Christ wil giuegive to eueryevery man according to his worke? That is, as hReuel. 22. 11the verse next before shewes, to punish the vniust and filthie, and to reward the righteous and holie.
speaker W. P. Obiect. IV. Good works are perfect and without fault, for they are the workes of the holy Ghost, who cannot sinne: therefore they merit. Ans. If workes did proceede onelyonly and immediately from the holy Ghost, there could not be any fault in them: but our works come from the holy Ghost, in and by the will and vnderstanding of man: and by this meanes they are tainted with sinne: as water in the fountaine is both cleare and sweete, yet the streames thereof passing through the filthie channell, are defiled thereby. Againe, they reason thus: That which we are bound to doe hath no fault in it: but we are bound to doe good workes: therefore they are perfect. Answ. The proposition must be expounded: that which we are bound to doe, in it selfe, according to the intention of the commander, hath no fault: or, that which we are bound to doe according as we are bound to doe it, hath no fault, yet in regard of the intention of the doer, or in regard of our manner of doing, it may bee faultie.
speaker A. W. M. Perkins fourth obiection for vsus, is proposed vnskilfully, yet could D. B. P. VVhat miserable shufling is this? Which confutation hath already been ansvvered. VVas there none therefore,he not ansvvere it, but by relying vponupon that vvhichwhich is most vntrue, that forsooth no one action of the best man is vvithout fault: vvhith hath bin alreadie confuted, and might be by instances of Abrahams oblation of his Sonne, S. Iohn Baptists preaching, and reprehending of Herode. Stephens martyrdome, vvith infinite such like, in vvhichwhich M. Perkins, nor any else vvill be able to shevv in particular, vvhat fault there vvas.
Will this shifting neuer be left? What want of skill finde you in propounding the obiection? If you could hauehave told, we should hauehave been sure to heare of it. Well, let reasonable men iudge. There lackes only the proposition, which any man may supplie; and the assumption, wherein the doubt lies, is prooued by a further reason.
speaker D. B. P. What meanes this, yet? as if he had propounded it vnskilfully, that he might answere it the easier. Is not his answere plaine, and direct to the proofe of the assumption, in which the strength of the argument consists? But you say, his answere hath been alreadie confuted. I replie, that the confutation hath been alreadie answered. And to the instances you now bring, I adde further, that howsoeuer wee cannot alleage any particular faults in the worthie actions of some extraordinarie men; yet we intreat you to remember that they were men, hauing iGal. 5. 17. Rom. 7. 24.the flesh in them lusting against the spirit, naturall corruption not wholy abolished, to taint their workes; and kHieron. epist. ad Ctesiph. cont. Pelag. Matth. 6. Luke 12.that God can see an error, or want, where men thinke the thing cannot be bettered.
Againe, our Sauiour saith: That if the eye be simple, the vvhole body is lightsome, not hauing any part of darknes in it: and very reason teacheth vsus, that a mans action, for substance and all due circumstances, may be perfect.
speaker A. W. I would faine heare what you would conclude vponupon that lMatth. 6. 22. Luk. 11. 34.place of the eyes simplenes. If by the eye you vnderstand the heart, and thinke to proue that mens actions are good, because the heart is good, either your consequence of the proposition is naught, if by heart you meane intent, (for a good intent makes not by and by a good worke) or else your assumption will be false, imagining such a measure of purenes in the heart as is not in this life to be found. Your mGlossa ordin. ad Matth. 6.Glosse vponupon the place referres it to the intention, but argues not from thence any perfection. If thou do good works with as pure intention as thou are able, they are the works of light, though it seeme not so to the world. And nGlossa Interlin. ibid.another Glosse saith, that by the intent works are discerned, whether they be works of light, or of darkenes, not as you say, whether they be perfit, or vnperfit. A third oI yea ibid.Glosse restraines it more, saying, it is a metaphoricall speach, as if he should hauehave said, as thy bodily eye directs thy bodily actions, so the eye of the mind by a right intention directs humane actions pIn quantum inest ratio boni moralis.as farre as concernes the nature of morall goodnes. If the intent of the mind be right, the whole heape of thy actions shall be good and belie, so that the worke be lawfull, qIn genere.for the kind of it. I will adde no more, let all men iudge what truth there is like to be in that doctrine, that can find no better warrant of scripture.
speaker A. W. It vvas then a very seely shift to say, that neuer any man did any one D. B. P. He doth not say so in his ansvvere.action, vvith all his due circumstances.
Whose shift is this? sure not Master Perkins in this answere. But why is it a shift? because you say that reason teacheth vsus that a mans actions, for substance, and all due circumstances, may be perfit. I dare not take it for true vponupon your word, in morall actions, according to the light of nature: and if it were true in them, I should not be resolued, that therefore it were also true in them, according to the law of God.
speaker D. B. P. But insteed of that fourth Argument, I vvill put this: If a greater revvard be due vntounto them that do better workes, then a reward is due vnthem that do good workes, vvhici is euident in reason: But a greatot revvard is prouided for them that doe better.
speaker A. W. He that considers this reason of yours, would thinke, there was small cause why you should condemne Master Perkins for want of skill in propounding the last argument. for you to mend the matter, first bring vsus out a false syllogisme, and then conclude that, which we denie not. your syllogisme is false, because the assumption is not taken out of the proposition, as it should be, but is a new matter, as it were a fourth terme brought in. for your assumption should be, But a greater reward is due: in steed whereof you say, a greater is prouided. Now to be prouided, and to be due, is not all one, because many things are prouided for meere gifts, whch are no way due. your conclusion must be, Therefore a reward is due to them which do good works. who saith otherwise? but this due is of promise, not of desert.
speaker D. B. P. As S. Augustine grounded vponupon Gods vvord, proueth in sundry places: Serm. 46. de verbis Dom. 1. Cor. 15. Serm. 95. Lib. de virg. cap. 44.nam…ly, vponupon that, For starre dissereth from starre in glory, so shall be the resurrection from the dead; specifying that virginity shall shine after one sort, chastity in vvedlocke after another, and holy vviddovvhood yet after another: all (saith he) shall be there, but they shine diuersly: And of the same vvorke affirmeth, That martyrdome, shall be higher revvarded, then any other vvorke. The like doth he vponupon those vvords, One ground shall yeeld thirty fold, another threescore folde, another an hundred folde: Comparing chastity in vvedlocke to the thirtie, in vviddovves to the sixtie, and in virgins to the hundred. But most directly in his sixtie seauen treatise vponupon S. Iohns Gospell vponupon this verse: Jn my Fathers house are many mansions: vvhere he saith, that albeit some be holier, iuster, and more valiant then others, yet there shall be fit roomes for them all, vvhere eueryevery one is to receiue his place according vntounto his merit. That peny spoken Matth. 20.of (by vvhichwhich saith he is signified eternall life) shall be giuen to eueryevery man equally: because eueryevery one shall liue for euer, and not one longer then another: but many mansions do signifie the different dignities of merits in the same euerlasting life.
speaker A. W. And Saint Gregorie in most expresse tearmes, doth teach the same doctrine, Lib. 4. mo…. cap. 42.saying: Because in this life there is a difference of vvorkes amongst vsus, there shall be in the other life vvithout all doubt a distinction of dignities: that as one here exceedeth another in merit, so there one surpasseth another i… revvard. Finally, S. Augustine, and S. Hierome, condemne it De haeres. haer. 82. Lib. 2. cont. Iouin.as an heresie, to hold that there is not diuersitie of merits in this life, and revvards in the next: Whereon follovveth most manifestly, that there be merits and revvards.
Al this labour of heaping vp needlesse testimonies might well hauehave been spared, especially since they proue not that which you should hauehave assumed, That greater reward is due; but that which you did assume, That greater reward is prouided. Wherefore letting passe the three former, which are nothing to the purpose; to the rAug. …n Ioh. tract. 67.last I answere: that by merits, good works are meant, as by meriting, working, not that which is truly and properly desert. Beside, it is expresly set downe in that testimony out of Gregory, wherein that which is termed worke in the former part of the sentence, in the latter is called merit. The same answere I make to the other two testimonies of Austin and Ierome: granting a diuersitie of reward, according to the diuers dignitie and number of good workes.
speaker W. P. Obict. V. Christ saith Reuel. 3. 4. that the faithfull in the Church of Sardis shall walke with him in white: for they are worthie: therefore beleeuers merit. Answ. EueryEvery beleeuer is worthie to walke with Christ; yet not worthie in himselfe, but in Christ, to whom he is vnited, and made bone of his bone, and flesh of his flesh. And by reason of this coniunction it is, that men are said to be worthie, because they are inriched with Christs merits and righteousnesse.
speaker A. W. The fift reason is taken out of those texts, vvhichwhich reach that men are vvorthy of eternall life: They shall walke with me in whites, because they D. B. P. Apoc. 3. Sap. 3. 2. Thes. 1. Luk. 20. 35.be vvorthy. God proued them, and found them vvorthy of himselfe. That you may be esteemed vvorthie of the kingdome of God: Novv if men be vvorthy of eternall life, it must needs be graunted that they hauehave deserued it.
I denie the consequence of the proposition. First, because infants (at the least in your doctrine) are worthie of euerlasting life; and yet it were hard to say, they hauehave deserued it. Secondly, in that we are the sonnes of God, we hauehave a certaine worthinesse of our inheritance: yet hauehave we not truly and wholy deserued euerlasting life. Thirdly, there is also a worthinesse in Gods acceptation, whereof the Apostle speakes, s2. Thes. 1. 5.That you may be esteemed worthie: and our Sauiour, tLuk. 20. 35.They that shall be esteemed worthie. Fourthly, they that are iustified, shall hauehave a speciall worthinesse in themselues, when they come to receiue their inheritance, because they shall be truly and fully sanctified.
speaker D. B. P. M. Perkins answereth: that they were indeed worthy, but not for their owne merits, but for Christs imputed vntounto them. This is his only refuge, Not in vvords.yet hath he not, nor cannot shew any one text in Scripture that speaketh so.
speaker A. W. Master Perkins rightly vnderstanding the question, that it is of such a worthinesse, as truly and fully deserues euerlasting life for wages, denies that they of Sardis were in that sort worthie of heauen, by any other thing, than by being members of Christs mysticall bodie, and so partakers of his worthinesse, in their measure. Which Master Perkins proues, though he name not the place, by shewing, that uEphes. 5. 30.we are bone of his bone, and flesh of his flesh, receiuing x1. Cor. 15. 22.as our resurrection, so euerlasting life, by, and with him our head.
speaker D. B. P. But to refell him, turne only to the places, and there you shall finde, Apoc. 3.that this worthinesse rose of good workes, as Christ saith: I knovv thy vvorkes, and find them not full: yet there be some amongst yo…, vvho …aue not defiled their garments (but hauehave their workes full) they shall vvalke vvith me in whites, because they be vvorthy.
speaker A. W. That this worthinesse is not such, as the Councill of Trent speakes of, that truly and wholy deserues heauen as wages, it may easily appeare; because the yReuel. 3. 4.holie Ghost giues this commendation, rather for refraining from those sinnes, whereof the Sardians generally were guiltie, than for any principall workes of obedience. Now whereas you adde, but hauehave their workes full, it is without authoritie from the text, though it be in the second verse. Yea the change of the phrase in this verse, may cause vsus to think, that by that want in the former verse, some actuall transgressions are signified, by which their garments were defiled, as the holie Ghost here speakes. So that this worthinesse was by Christs acceptation, and in comparison of the rest of the Sardians.
speaker D. B. P. And By susteining persecutions, they vvere made vvorthy of that Kingdome. 2. Thes. 1.And in the words following, the Apostle signifieth, that it is as iust for God to requite good workes with the ioyes of heauen, as he doth punish wicked, with the paines of hell.
speaker A. W. That which I said of the Sardians is euident (as I shewed before) of the z2. Thes. 1. 5. Vers. 6.Thessalonians, who were esteemed worthie for their workes. Yet not precisely for the value of them, being such as they were bound to doe, and could not without sinne leaue vndone. The iustice of God, which you vrge out of the Apostle, prooues nothing but this, that in iustice the persecutors are to be punished, and the persecuted relieued. But it doth not prooue an equalitie of desert on each side; because to suffer for Christ, if occasion be, is a dutie; and many imperfections ouertake the best in suffering, and ouerthrow all true merit.
speaker W. P. Obiect. VI. 2. Tim. 4. 8. Euerlasting life is termed a crowne, and a crowne of righteousnes to be giuen of a iust iudge: therfore mā for his part by his works deserues the same. Answ. Euerlasting life is called a crowne onelyonly in resemblance. For as hee which runneth a race, must continue and runne to the ende, and then be crowned: euen so must we continue to walke in good workes vntounto the end, and then receiue eternall life.
speaker D. B. P. The sixt reason M. Perkins deliuereth thus: Eternall life is tearmed a crowne, and a crowne of righteousnes to be giuen by a iust iudge: 2. Tim. 4.therfore in this life it must be iustly deserued, otherwise it were not well called a crowne of iustice, nor could be saide to be rendred by a iust iudge.
speaker A. W. It should seeme you like the deliuering of it well enough, or else it is to be presumed you would hauehave mended it, or blamed it; whereof you make a shew by your preface to it. The proofe of the consequence, which you adde, will be discust in your answers.
speaker D. B. P. M. Perkins answereth, that it is called a crowne by resemblance, because it is giuen in the end of the life, as the cro…ne is giuen in the end of the race.
speaker A. W. Master Perkins denies the consequence of the Enthymem, viz. that therefore euerlasting life must be deserued, because it is called a crowne. He addes the reason of his deniall; That it is called a crowne, not because it is deserued, but because it is giuen as a reward, after we are come to the end of our race; as the a2. Tim. 4. 7, 8Apostle shewes plainly, I hauehave fought a good fight, and hauehave finished my course, I hauehave kept the faith, hencefoorth is laid vp for me a crowne of righteousnes: he saith not, therefore I hauehave deserued the crowne.
speaker A. W. If that were all the cause, and that there were no respect to be had so D. B. P. A grosse comparison. VVe graunt the likenes, but deny the equalitie.former deserts, it might then as well be called a halter by resemblance, because that also is giuen in the end of life: and in their opinion, more properly: because all their workes are defiled like a menstruous cloath: and a halter is the end of such wicked workes. But as a halter is due to a theefe, so is a crowne of glory the iust reward of the righteous man.
That I may omit your lewd dallying, in saying that euerlasting life might, in that respect, as well be called a halter; consider whether your answer be not absurd. For that which is giuen vponupon continuance of walking in good workes, as Master Perkins saith the crowne is, cannot in any reason be as well termed a halter, as a crowne: though there be not in the workes, the true and whole nature of merit, to deserue the crowne. Euerlasting life (saith bGlossa Ordin. ad 2. Tim. 4. 8 & Lombardus ibi.your glosse) is as it were the reward of faith, and God seemes to pay it, cQuasi … ces. Videtu… deus tanquam debitum reddere. gloss.as it were debt.
speaker W. P. And it is called a crowne of righteousnes, not because it belongs to any man by due and desert; but because God hath bound himselfe by a promise to giuegive it, in performing whereof he is tearmed iust: and by vertue of this promise it is obtained, and no otherwise. These are the principall obiections, by which we may iudge what the rest are. And thus we see what is the truth, namely, that merit is necessarie to saluation: yet neither merit of mans worke, or person, but the merit of Christ imputed to vsus, whereby we being in him doe procure and deserue the fauour of God and life eternall.
speaker D. B. P. Secondly he answereth, that it is called a crowne of iustice, because God hath bound himselfe by his promise to giuegive it: here then at length we hauehave by his owne confession, that by Gods promise, eternall life is He neuer denied it. Js eueryevery thing deserued that is due by promise? Math. 20. Math. 25.due debt vntounto the righteous: but as hauing ouer-shot himselfe, he addes, not for any desert of theirs, but only for the promise sake. But as you hauehave heard before, out of S. Matthew, that promise was made for vvorking the time of our life in his vine yard, and so there was some desert on their part, and the seruants were rewarded, because they imployed their talents well.
speaker A. W. Needes it any defence to say, it is due debt by promise, but not vponupon desert? Who knowes not, that (for the most part) these two are, if not contrary, at the least diuers. Therefore rather you shoote beyond true reason, than Master Perkins ouershot himselfe. That which you repeate out of Saint Matthew, was answered before.
speaker D. B. P. And in this very place, S. Paul reckoneth vp his good seruices, for which the iust iudge would render him a crowne of iustice: and therfore the iustice is not only in respect of Gods promise.
speaker A. W. S. Paul reckons vp his good seruices: and good reason; for the reward is not due to any by promise, but to them that doe good workes. For else what should be rewarded? But why should it be called a crowne of iustice? Because it is giuen to the iust (saith dThomas ad 2. Tim. 4. 7.Thomas) eSecundunc opera iusta.according to their iust works. And in that respect God is called a iust Iudge, in giuing this crowne: because he giues good for good. Yea that very iustice, whereby good is giuen for good, is not without merciemercy, saith the fGlossa. Ordin. bona pro bonis.glosse, and gLombardus ibi.Lombard.
speaker D. B. P. And if you will not beleeue me, prouing that I say out of the very text, rather then M Perkins on his bare word, let S. Augustine be arbitrator betweene vsus: who most deepely considereth of eueryevery word in this sentence: Let vsus heare (saith he) the Apostle speaking, vvhen he approached neere vntounto his passion, J hauehave (quoth he) fought a good fight, J hauehave accomplished Lib. 50. hom. Hom. 4.my course, J hauehave kept the faith: concerning the rest, …there is laid vp for me a crowne of iustice, vvhichwhich our Lord will render vntounto me in that day, a iust iudge: And not only to me, but to them also that louelove his comming: He saith that our Lord a iust iudge will render vntounto him a Crovvne: he therefore doth owe it, and as a iust iudge will pay it. For the vvorke being regarded, the revvard cannot be denied. I hauehave fought a good fight, is a vvorke: I hauehave accomplished my course, is a vvorke: J hauehave kept the faith, is a worke. There is laid vp for me a crowne of iustice, this is the reward. So that you see most clearely by this most learned Fathers iudgement, that the reward is due for the worke sake, and not only for the promise of God.
speaker A. W. This place of Austin is brought as a proofe, that a man hath nothing of himselfe, which hee hath not receiued. Whereas if your doctrine of merit and free will were true, a man, hauing grace from God, whereby hee is enabled to worke, might of his owne free will so vse this grace, that euerlasting life should be due to him, as wages for his work. But if these good workes proceed from grace, not onelyonly in respect of our abilitie to doe them, but of the particular actions; what true merit can there bee in them? Immediatly after the words you alleage, it followes hAug. lib. 50. Hom. Homil. 14.in Austin: In the reward thou doest nothing, in the work nothing alone. The crowne is from him, the worke from thy selfe; yet not without his helpe. Which helpe we must vnderstand to be more than an abilitie to worke; or else, as I said, our free will shall hauehave the chiefe commendation in all our good workes. But to the testimonie; we graunt that the reward is due to the worke, which is your conclusion out of Austin; but wee denie that it is due vponupon desert of the worke. For neither doth the worke, if it were perfectly done, truly and properly deserue the reward, because it is a matter of duty, and but one work, whereas many thousands are due to make vp true merit by workes; and being imperfect, as all our best workes are, it is so farre from deseruing euerlasting life, that it rather might increase our sinnes, if God should strictly in iustice examine it.
speaker D. B. P. See him vponupon that verse of the Psalme. J vvill sing vntounto thee O Lord, Psal. 100.mercy and iudgement. Where he concludes, that God in iudgement will ont of his iustice crowne those good workes, which he of mercy had giuen grace to doe.
speaker A. W. We doe wholy subscribe to S. Austin, That God cannot but reward our workes, because of his promise, and because they are such, for the substance of them, as he hath enioyned. And so (as I hauehave said often) in generall iustice, they that doe well must hauehave well. But we adde hereunto, first, that these works did not by their due worth wring this promise from God, as if he had been vniust, vnlesse he had made it. Which must hauehave been, if they be truly and wholy such merits, that euerlasting life is necessarily due to them as wages. Secondly, the promise being made, we say further, that none of our works are so exactly performed, according to the rule of Gods iustice, but that hee might iustly denie vsus the reward promised. Thirdly, we affirme, that it is not euerlasting life, or the kingdome of heauen properly taken, which God hath promised and owes to our workes, but onelyonly the measure of glorie in heauen. The kingdome is due to vsus, as an inheritance, by the right of sonnes; the diuers measure of glorie is met out to eueryevery one according to his workes, and for his workes; yet not vponupon their desert, but vponupon Gods gratious promise, and mercifull acceptance, pardoning our sinnes, and rewarding vsus aboue our deserts.
speaker D. B. P. And that the reader may vnderstand, that not only S. Augustine doth so confidently teach this doctrine of merits, (which M. Perkins blushed not to tearme the inuention of Satan.) I will fold vp this question vvith some testimonies of the most auncient and best Authours.
speaker A. W. Saint Ignatius the Apostles auditour saith. GiueGive me leaue to become the Epist. ad Roman.foode of beastes, that I may by that meanes merit and vvinne God.
For answer to the testimonies of the ancient writers, we must remember, that to merit doth signifie in them to worke, and to obtaine, and that very commonly: and in like sort, merits are ordinarily taken for good works. Beside, their testimonies for the most part intreat of reward, not of wages; and we deny not, that God will reward eueryevery least good worke of his children. Now to the seuerall allegations; we may easily obserue, in this iIgnatius ad Roman.Ignatius, that oueruehement desire of martyrdom, that caryed away very many, as it appeares by Gregory kGreg. Nazian. monod. in obitum Ba…ilij.Nazianzen, who commends Basils father, because he had no such zeale without knowledge, and condemnes (though not by name) this counterfaite Ignatius, who is so hot vponupon martyrdom, that he sayeth, he will prouoke the wild beasts to teare him in peeces, if they (as sometimes it fell out, questionles by lDan. 6. 22. Hebr. 11. 33.Gods great prouidence) should refraine to fasten on him. Now if this man should somewhat ouerprize his deserts, I thinke it were no great wonder: but I had rather excuse him, if you wil let me, and say, he meanes by meriting nothing but enioying God, which he was to obtaine after this life, and therefore so much longed for his dissolution. As for the other word winne, it is your addition, to make the allegation the more likely. If you will not allow of this excuse, I say plainely, this mans testimonie is nothing worth, because he was of little iudgement in diuinitie, as it is euident by his whole epistle, and especiallie by this absurd sentence. Whosoeuer (saith he) doth not fast eueryevery Lords day or Sabbath, except Easter day only, is a murderer of Christ: but he may serue your turne for number, though not for waight.D. B. P. Apolog. 2. ante med. VVorthy of Gods will and counsaile is no English nor sense.
speaker A. W. Iustine a glorious Martyr of the next age hath these vvords, speaking in the name of all Christians. We thinke that men vvho by vvorkes hauehave shevved themselues worthy of the vvill, and counsaile of God, shall by their merits liue and raigne vvith him, free from all corruption, and perturbation.
mIustin. Apo. log. ad Anton.Iustin neither speakes, nor thinks in that place of the question in hand, but writing to a heathen Emperour, tels him that Christians hold this doctrine, That they which shew themselues nforeign.conformable, or fitted to Gods will by their works, oforeign, dignatum iri.shall be vouchsafed his company, and raigne with him free from corruption and passion. If you will hauehave the word translated thought worthy, it is all one, though the latin be otherwise, and the meaning of the other word, as the case in the greeke shewes, and the translation, both being the Datiue, howsoeuer you mistooke the latine, which is not the Ablatiue case, as you translate it.
speaker A. W. Saint Ireneus saith. VVe esteeme that crovvne to be pretious, vvhichwhich i… D. B. P. Lib. …. con. hae…. cap. …2.gotten by combate and suffering for Gods sake.
Irenaeus te…s vsus, that the Apostle Paul exhorts to striue, or fight, that we may thinke the crowne pretious, for indeede (as he saith p…. lib. 4. cap. 27.there) we make most account of those things which we hardliest come by, so that the more paines we take in striuing, the more pretious shall wee thinke the crowne to be: this is Irenaeus true meaning, as any man may see that will looke on the place. But what is this to proue, that our works deserue euerlasting life for wages? as for the suffering for Gods sake, it is of your deuising, and adding, not of Irenaeus writing.
speaker D. B. P. Saint Basill. All we that vvalke the vvay of the Gospell, as Marchants Ora. in initium prou. Lib. de Spirit. Sancto c. 24.doe, buy and get the possession of heauenly things, by the vvorkes of the commaundements. A man is saued by vvorkes of iustice.
We acknowledge a comparison of likenes betwixt Marchants and Christians, but we denie an equalitie of valew in the commodities we are to vtter: which we do the rather, because in those parables, to which qBasil. Orat. in initium Prouerb.Basil in this place alludes, rMat. 13. 44. 45.Though the field and the pearle are said to bee bought, yet no man imagins that the price paid for them is of equall worth to the purchase: neither doth it follow, that if (as Basil saith) a man be saued by sPer iusti…am operum.the righteousnes of works, then his works are of full valew to the saluation he obtaines by them.
speaker D. B. P. Saint Cyprian, If the day of our returne shall finde vsus vnloaden, svvi…t, Serm. de el… mo…. in fine.and running in the race of workes, our Lord will not faile to reward our merits. He vvill giuegive for workes, to those that vvinne in peace, a white crowne, and for martyrdome in persecution, he vvill redouble vntounto them a purple crovvne.
speaker A. W. What saith tCyprian ser. de …l…mos. in fine.Cyprian, but that God, if we perseuere to the end in well doing, will reward our works according to the diuersitie of them, with lesse or more glory? we say as much. But the question is, whether our works fully deserue euerlasting life or no.
speaker A. W. Saint Hilarie. The kingdome of heauen, is the hier and revvard of them that liue vvell and perfectly.D. B. P. Can. 5. in Mat.
uHilar. in Mat. Can. 5.Hilary expounding that exhortation of our Sauiour, xMath. 6. 33.seeke ye first the kingdome of God, and his righteousnes, counsailes men to seeke it yVitae nostrae stipendijs.with the labour of their life, and this (saith he) is the reward (for there is but one word merces) of them, that liue well and perfitly: he saith not, that any mans worke is perfit inough truly and wholie to deserue it.
speaker A. W. Saint Ambrose. Is it not euident that there remaineth after this life, either revvard for merits, or punishment?D. B. P. Lib. 1. de offic. cap. 15.
zAmbros. de Offic. lib. 1. cap. 15.Ambrose speakes not of the valew of good works, but labours to take away that offence that commonly troubles men, when they see that euill men fare better then good in this world: he answers, that in the world to come the case shall be altered, the one shall be rewarded, and the other punished for their works, which he calls merits.
speaker D. B. P. Saint Hierome. Novv after Baptisme it appertaineth to our trauailes, according vntounto the diuersity of vertue to prepare for vsus different rewards.
speaker A. W. You might as well hauehave left out Ieromes testimonie, as you do the quoting of it, for it makes nothing for you, nor against vsus, that wee are to prepare different rewards for our selues, according to the diuersitie of vertue, what if he had said merit? do we not graunt it? But where is deseruing euerlasting life in Ieromes words?
speaker A. W. Saint Bernard. Prouide that thou hauehave merits, for the vvant of them is a pernitions pouertie.D. B. P. Serm. 68. in Cant.
Penury of works (saith aBernard. ser. 68. in Cantic.Bernard) is dangerous pouerty, who denyes it? it followes, but presumption of spirit is deceitfull riches. who presumes if he do not, that thinks himselfe absolutely worthie of heauen, as wages?
speaker D. B. P. Briefly that this was the vniuersall Doctrine of all good Christians, aboue a thousand yeares past, is declared in the Councell of Arausicane. Revvard is debt vntounto good vvorkes, if they be done, but grace vvhichwhich vvas not debte, goeth before that they may be done. These testimonies of the Can. 18.most auncient, and best learned Christians may suffice, to batter the brasen forehead of them that affirme the Doctrine of merits, to be a Satanicall inuention, and to settle all them, that hauehave care of their saluation, in As pride is Satanicall.the most pure doctrine of the Catholike Church.
The bConcil. Arausic. can. 18.Councell of Orenge saith nothing that was not said before in the testimonies of the Fathers, neither needs any other answer. The doubt is not, whether reward be due to good works, but by what right it is due, whereof the Councell saith nothing expresly.
The doctrine of merits, as it was held and taught by the auncient Christians, before the discouerie of your Romish Antichrist, we acknowledge and embrace, howsoeuer perhaps some particular men may hauehave gon a little too farre in their amplifications. But the doctrine that is maintained by your Church, and Councell of Trent, we disclaime, and detest, as the principall meanes next to direct Pelagianisme, to puffe vp the pride of mans heart, and to take away true thankfulnes and trust in God, that is to ouerthrow the Gospell, the end whereof is beleeuing in Christ to iustification and saluation. For if, as by your doctrine it must needs be, man do at the first, by the good vse of his freewill, receiue grace, and by the same freewill, though in both cases inlightened and inspired, merit his saluation truly and wholie as the day labouring man doth his wages, what glory can God hauehave, or what thanks doth Christ deserue for any particular mans saluation? he prouided the meanes, you will say that Peter (for example) might be saued, if he would. So did he that Iudas might be. He offered the meanes to Peter, & to Iudas too. How chance Peter receiued this grace and Iudas did not? you answer, because Peter would, and Iudas would not. But how came it to passe that Peter would and Iudas would not? Here is the first difference, was it because God of his louelove to Peter wrought in his heart by his spirit, so that it could not come to passe but he should beleeue, and left Iudas to himselfe, who so left would neuer beleeue? so we teach according to the truth of the Gospell. But you perswade your people that it was Peter that made the difference betwixt himselfe and Iudas, not God, who left the matter to the free will of both alike, that either, or neither of them might be saued, as pleased them.
But what? is Peter by this beleeuing in Christ, an heire of heauen? no, only he is now in such an estate, as that he may if he will earne euerlasting life, as the hire and wages of his works. I appeale now to any Christian soule that hath but the least desire to aduance Gods glory aboue his owne, to giuegive sentence of this matter out of the truth of his heart: what doth God by the doctrine of popery, but only prouide that men may come to heauen if they will? And how? forsooth vponupon our Sauiour Christs deserts, he is content to giuegive men grace, whereby they may be able to merit their owne saluation. But he will giuegive this grace to no man, who shall not first vponupon good motions inspired, prepare himselfe, of his owne free will, by faith, feare, hope, louelove, repentance, to the receiuing of it: hauing receiued it, he must now by good works, to which he is enabled, deserue euerlasting life so fully, as that God should be vniust, if he should not giuegive it him, for the worthines of the worke he hath done. For whereas he made a promise of a reward, it was no more then he was bound to do in true iustice, our works, without his promise, deseruing the reward truly and wholie. This is the doctrine of your Church touching faith, and works, which Master Perkins iustly calls a satanicall inuention, because it ouerthrowes the glory of Gods mercy, to establish the pride of mans free will. Now whereas we teach, that our works do not by their worth deserue euerlasting life, what hurt is it (if it were false, but only that it were false) to make men thinke themselues wholie bound to God, for their iustification and glorification? for we vrge necessitie of works, and assurance of reward, as well as you, though not to merit euerlasting glory by them. If any man be so thankeles, or so proude, that he will not worke, vnlesse he may merit by working, he neuer felt himselfe to be a sonne, and shall receiue the wages of seruants, the iust hire of his sinnes, damnation.