Truth and Falsehood, Book · Chapter 25
That by our workes we cannot be iuſtified, and againſt the doctrine of merites. CHAP. 25
THE PROTESTANTS
BEcauſe no righteouſnes can ſtand before God, but that which is perfect: & the rule of perfection is to louelove the Lord our God with all our heart, Luc. 10.27.ſoule, ſtrength and thought, & our neighbour as our ſelfe. We therfore muſt needs confeſſe, that the workes that are done by vsus, whileſt we carrie about this bodie, which is a heauy burden to the ſoule, Wiſd. 9.15.are ſo defiled with cōcupiſcence (which the Papiſts thēſelues confeſſe to be euill and hated of God) that neither wee can ſo freely and zealouly ſerue God as we would, neyther whollie reſpect Gods glorie therein as we ſhould: But find our ſelues too colde and careleſſe in good things: and that wee alwaies will hauehave ſome reſpect to our ſelues in doing the ſame. And therefore wee are compelled with the prophet Dauid to ſay,Pſal. 130.2 If thou (O Lorde) ſtraitly markeſt iniquities, (O Lorde) who ſhall ſtand? We knowe,Iob 14.18. Iob 15.15 that hee that found wickedneſſe in his Angels, and no ſtedfastnes in his faints, yea in whoſe ſight the heauens are not cleane, no more the childe but of a day olde, he (I ſay) wil eaſily finde out,Iob 14.4. that none can make cleane that that is conceiued of vncleane ſeed, Iob 15.14.neither can hee be iuſt that is borne of a woman, according to the courſe of nature. But we confeſſe with the prophet Eſay, Eſa. 64.6.we hauehave al bin as an vncleane thing, and all our righteouſneſſe is as filthie cloutes. Yea, and if it might be, that we might liue here ſo,1. Cor. 4.4 that we knew nothing by our ſelues, and yet we are not thereby iuſtified: how much leſſe then ſhall wee ſeeke to iuſtifie our ſelues by our workes, wherein, by reaſon of our corruption, we muſt needs finde and feele manifolde wants. Which imperfection, euen in our beſt workes is ſufficiently declared, in that, neither the ſacrifices of the Iewes, neither yet the praiers or ſpirituall ſacrifices of the Chriſtians, can of themſelues bee acceptable vntounto God, but only through Ieſus Chriſt our Lord: whoſe mediation they ſhuld not need, if of themſelues they were perfect. But hee muſt ſeaſon them, he muſt ſanctifie them, he muſt offer thē, that they may be acceptable vntounto God.
THE PAPISTS
BVT the Papists truſting too much in their own power to doe good, and not conſidering truely, what maner of worke that is, which may iuſtly be called a good worke, to what end, and with what affection it muſt be done: do teach, that a man may doe ſuch workes,Concil. Trid. Seſſ. 6. ca. 32 Cenſ. Colonienſ. dial. 5. as that hee may merit thereby Iuſtification and eternall life euen as a due reward. And that this is a point of Gods infinite mercy that he promiſeth eternal life to them that worke well.Dialogo 1. Nay,Cenſ. Colon. dial. 5. that by Christes paſsion and the holy ghoſt, there is giuen to our workes a certaine infinitenes, to the end, that partly being holpen by ſuch a gift, they might worthily deſerue eternall life: wherein they hauehave in fewe wordes many blaſphemies. As that there may ſeeme to be ſome proportion, betweene the rewarde, and the worke, they hauehave deuiſed how the worke it ſelf ſhall hauehave in it, a certaine infiniteneſſe that is, an exceeding excellencie. And yet S. Paul ſaith,Rom. 8.18 that the afflictions of this preſent time, are not worthy of the glory which ſhall be ſhewed vntounto vsus. And if all we can ſuffer here, hauehave no compariſon with that glorie, what infinite goodneſſe can wee imagin our works may hauehave? And whereas the Scriptures in this matter of iuſtification do take all the glorie from our workes,Rom. 3.26, 27.28 and giuegive it vntounto God: they ſo part ſtakes betweene God and their good workes, that their workes being holpē but in part (that is, but a little) by grace doe woorthily deſerue eternall life. So it ſeemeth that they will not be much beholding to God for their ſaluation, as the indifferent Reader may ſoone perceiue. Who if they continue in this their blaſphemie,Aug. in Pſal. 31. praefat. and bragge thus of their merites, they ſhal without question fall from grace. And if they will needs ſeek to establiſh their owne righteouſneſſe,Rom. 10.3, they can not be partakers of Gods righteouſneſſe. And if they will not hauehave it by faith, without the workes of the lawe,Rom. 3.28. they can neuer hauehave it. Yet to ſay our owne workes cannot ſaue vsus,Act. & Monum. Fox lib. c. 1117. hath bin counted hereſie.
Now that our aduerſaries are in this point, ſo ſtiffe vponupon ſo ſmall a ground, it being ſo neceſſary a point of religion, that without true knowledge thereof, they cannot be ſaued, I cannot but maruell. For beſides that which before I hauehave ſaid of the imperfection of our works, which is confeſſed by themſelues) for Andradius confeſſeth that the Ieſuits of Colen ſay, that it cannot be,Orthod. explic. lib. 5. that we can louelove God perfectly and ſufficiently in this life) beſides that imperfection I ſay, which is in any thing that we can do, which cannot anſwere for that perfect righteouſnes, which God iuſtly may require of vsus: there are ſundry other great reaſons to induce vsus, to deteſt that doctrine, as a thing moſt dāgerous for chriſtians to giuegive eare vntounto.Luc. 17.9. Our ſauiour Chriſt when he hath by the parable of the ſeruant, taught vsus that it is our duetie to do that which he commaundeth vsus, he addeth this, So likewiſe yee, 10.when you hauehave done all thoſe things that are commanded you: ſay we are vnprofitable ſeruauntes: wee hauehave done that was our dutie to doe. If then it be our dutie to keepe Gods commaundements, yea and that not once, but that ſo long as wee liue, In luc. li. 8.wee muſt doe it, as Saint Ambroſe ſaieth:In luc. ca. 17. and if as Theophilact ſaith, that wee are bounde to keepe all Gods commaundements: I would faine learne of ſome of our aduerſaries, howe the doing of that thing which wee alwaies ought to doe, can ſatiſfie Gods wrath, for neglect of ſuch dueties as we hauehave not done, and ſuch ſinnes as wee hauehave committed contrary to Gods lawe? for if now I keepe the commaundement, it is my duety nowe and alwayes to doe it. Can this then bee any recompence to ſatiſfy God for ſuch times as I hauehave omitted my duetie? It cannot be, it hath no likelihoode of trueth. Nay, if he worke not (ſaieth Theophilact) hee is woorthy of many ſtripes,Luc. 17. and if he worke, let him content himſelfe, that he is not beaten. Therefore let him not ſeeke for reward or honor for it. Therfore ſeeing eueryevery worke that wee do is a ſacrifice that then muſt be offered, a duty that then muſt be performed, and that alſo very ſhort I warrant you of that wee ſhould performe, if it were well ſifted, how can we ſay that ſuch a worke can merite eternall life? Or, if that worke can but ſerue that duety that then is required, what recompence ſhall wee make for all other our ſinnes. For it is a queſtion amongſt themſelues whether Chriſt by his death did take away any ſinnes, but only originall ſinne. For Ambroſe Catharinus an archbiſhop,In his booke de Incruento ſacrif. and a great man at the Councell of Trent, doeth plainely write, that Chriſt died onelyonly for originall ſinne. As for actuall ſinnes, they muſt be taken away by maſſes and ſuch helps, ſaith he. Now if we had no other hope but ſuch paltry popiſh deuiſes, to take away our ſinnes wherein we continually offend, we were the moſt miſerable of all creatures.
But to returne to the wordes of our ſauiour Chriſt. Out of them we may reaſon thus. If our moſt perfect obedience be but duety, it is not merit: but it is but duety: therefore no merit. This whole argument is neceſſarily to be gathered out of the words themſelues, as you ſee the forenamed fathers doe teſtifie. Which place alſo is very ſtrong againſt their moſt blaſphemous doctrine of their workes of ſupererrogation. For if all wee can doe,Againſt workes of Supererrogation, Cap. 20. bee ſcarce our owne dutie, then can it not ſerue for others, to ſatiſfie for their ſinnes. And yet is this doctrine defended by them, as by Nichol Burne in his booke, yea, and by maſter Bellarmine, who is ſo little aſhamed thereof, that as it were a doctrine that muſt needes be graunted vntounto him, he endeuoureth thereby to prooue that we may keepe Gods lawe: A man (ſaieth he) may doe more than God commaundeth:De iuſtificat. lib. 4. cap. 13 therefore much more may hee fulfill the law.
Now if you will knowe the myſtery of this great abhomination, it is this (as they tel vsus.) Whereas ſome men, ſay they, hauehave beene ſo godly that they hauehave done mo good workes than they needed, theſe are as it were the treaſure of the church, which the Pope may at his pleaſure beſtow. And ſo he doth: for the pardons and indulgences hauehave their vertue from theſe workes. So that if there bee no ſuch workes: then the Pope like a falſe merchant hath deceiued the world for many yeeres, as ſtill he doeth. For his pardons, Agnus Dei, his grana benedicta, and ſuch baggage, hauehave no vertue, but from their workes of ſupererrogation. And here I can but wonder, at the whoriſh forehead of the church of Rome in this thing. Shee can in no wiſe abide the imputation of Chriſtes righteouſneſſe for our iuſtification: ſhee may not heare of it. All Popiſh Writers write againſt it. And yet their doctrine of merites, eſpecially of the workes of ſupererrogation, what is it but the imputation of other mens merites, as they think to ſatiſfie for vsus, and for our iuſtification. Shal Chriſtes righteouſneſſe imputed to vsus, be abſurd to teach? and to teach the imputation of mans workes a ſound doctrine? We may ſee by this, that in the church of Rome, that doctrine is beſt that is moſt gainefull. For the Pope can gaine but little worldly wealth, by preaching the imputation of Chriſtes righteouſneſſe vntounto vsus: But by this doctrine of the workes of ſupererrogation hee gaineth much. For becauſe it is the treaſure of the church, whoſoeuer will hauehave thereof muſt pay well for it to the church, that is to the pope. But howe doth maſter Bellarmine proue, that we can doe more than wee neede. Becauſe that Chriſt bid one that ſaid he had kept all the commandements,Mat. 19.22 Sell all he had, and giuegive it to the poore. I will not preſſe maſter Bellarmine here with the iudgement of the fathers, who finde this to be a commaundement and therfore not more than neede.Confeſſ. li. 13. cap. 19. And ſaint Auguſtine ſeeth it to be a law againſt couetouſnes. But who ſo euer will conſider of the place, maie eaſilie ſee, that our ſauiour Chriſt did purpoſe by this commaundement, to let him ſee his owne ignorance of his eſtate, and that he knew not his owne wants. Not meaning that it ſhould be a commandement, of that he was not by Gods lawe bound to performe, but rather a rule whereby he might trie how far he was from keeping the ſecond table of the commaundements, and therfore that he might euen condemne himſelfe to be much ſhorter, of keeping the firſt table. As for his proofe out of Chryſoſtome, Hom. 8. de poenitentia.Manie doe more than they are commanded, it is true that Chryſoſtome, ſaieth ſo, but it is alſo true yt he ſpeaketh of ſuch things, as are not ſimply of themſelues good works, but indifferent of themſelues. But the vſe or abuſe of them, doth make them good workes, or euill. His examples that hee bringeth are of virginitie, that it is not commaunded (but this maſter Bellarmine omitteth of purpoſe, becauſe it maketh agaynſt their doctrine of vowes:) neither is it commaunded (ſaieth hee) that men ſhould not poſſeſſe any thing. Yea, I knowe that the Scribes and Phariſees did many things that God neuer commaunded, as alſo the Iewes in the time of Eſay, Eſa. 1.12.to whom it was ſayde, Who required theſe things at your handes? And this is alſo an anſwere to that which out of Auguſtine he alledgeth. What biddeſt thou? De verbis Apoſt. ſer. 18.That wee ſhould not bee adultreſſes? Commaundeſt thou that? In louing thee, we doe more than thou commaundeſt. For hee alſo ſpeaketh of keeping virginitie. But maſter Bellarmines antecedent is thus to bee vnderſtoode, that wee doe mo good workes than God commaundeth, or elſe his argument is to bee denied. For we ſee by experience that the Papiſts doe an infinite number of things that God neuer commaunded. For which as they hauehave no warrant of God, ſo ſhall they hauehave no praiſe of him. And they may doe a thouſand ſuch workes, and bee neuer a whit nearer keeping Gods lawe, but much further off rather. For the more that men ſatiſfie themſelues with their owne works,Mat. 15 & 23 the leſſe care they hauehave to keepe Gods commaundements, as our ſauiour Chriſt teacheth vsus. And maiſter Bellarmines antecedent beeing thus vnderſtoode (as I hauehave ſaide,) that wee may doe more good workes than God hath commaunded, is falſe. For in that it is not a good worke, if it bee beſides Gods worde, And this is all that hee ſayeth in that place for the woorkes of Supererrogation.
Thus we ſee this rich doctrine hath a poore proofe. But if there were nothing to conuince the wickedneſſe of that doctrine, but this one thing, that they will ſeeme to mende that rule of perfection that God hath made, and take vponupon them to preſcribe more perfect rules, than God hath ſet downe, it argueth in them too prophane ſawcineſſe. But thus much by the way of this kind of worke. For my purpoſe is not to make of it any ſeueral diſcourſe, becauſe that if it bee prooued, that wee cannot iuſtifie our ſelues by our workes,De iuſtif. lib. 5. ca. 5. it will followe that wee can much leſſe helpe others. Nowe maſter Bellarmine finding this weapon too ſharpe, this place to ſtrong agaynſt their merits would faine wreſt it out of our hands. And firſt he telleth vsus that ſaint Ambroſe willeth vsus to knowe what wee are of our ſelues. Wee muſt knowe the grace, but not bee ignorant of our nature, ſaieth ſaint Ambroſe.
It is true, he writeth ſo, and that vponupon iuſt occaſion. For the very beginning of that ſentence is, Peferre not thy ſelf becauſe thou art called a ſonne: and then followeth: thou muſt confeſſe the grace, and not forget thy nature. As if he ſhould ſay, thinke no wrong that thou art called an vnprofitable ſeruant, ſeeing thou art called a ſonne. Thou art a ſonne by grace, becauſe God hath choſen thee, but if a man looke on thy worke, it is not woorth prayſing. But what is this to anſwere the argument? Nothing at all. Maiſter Bellarmine perchance thinketh, that if he bring in the fathers as witneſſes, they will ſpeake as hee woulde hauehave them. Yet not Ambroſe onelyonly, but alſo Auguſtine and Chryſoſtome, Li. 8. in Luc. de verbis Apoſt. ſer. de humilitate 18. in Oziamin the places by him cited, and Theophilact vponupon theſe wordes, doe teach, that Chriſt would not hauehave vsus proude of our good workes, that it is our dutie alwayes to worke, and as Ambroſe ſaieth, We owe him our ſeruice, therefore let vsus not boaſt of our worke. But as Theophilact ſayth, If anie thing bee giuen vsus, let vsus be glad of it, hee that giueth it oweth vsus nothing. But the ſeruant oweth to his maſter the keeping of all that he commandeth. So all this ſtill ſtrengtheneth my argument, that all that we can do, it is but our duetie, and therefore no merite. And although in reſpect of our election we may iuſtly reioyce that wee are Gods deare children: yet when we looke vponupon our ſelues, wee muſt needes confeſſe vsus to bee vnprofitable and vnperfect. Secondly, the repugnancie betweene grace and merite, ſet downe by ſaint Paul, Merit and grace ouerthrowe one another. Rom. 11.6is a ſtrong argument againſt iuſtification by workes. If it be of grace, it is no more of workes, or elſe were grace no more grace, or if it bee of workes, it is no more grace, or elſe were worke no more worke. Wherein we ſee how plainly the Apoſtle oppoſeth the one againſt the other, that we cannot be ſaid to bee iuſtiſtied by grace, if we may attribute anie part of our iuſtification to workes. Neither will their common anſwer ſerue, that ſaint Paul ſpeaketh of the firſt merciemercy that God ſheweth vsus, as that we are called to be Chriſtian men or women, by grace without our workes, but that hereby hee excludeth not the workes that afterwardes we do, from merite. For ſeeing our aduerſaries muſt needs confeſſe, that after our firſt calling, yea, and continually ſo long as we liue, we muſt acknowledge, that but by grace wee cannot bee ſaued: this grace which themſelues dare not but confeſſe, taketh away merit: ſo that if grace bee free and without workes in our firſt iuſtification, it can neuer ſtand with workes in the reſt of our life:The miſtruſt of their workes. For ſtill muſt this bee true, if it bee of grace it is not then of workes, if of workes then not of grace.
Thirdly, the great miſtruſt which I ſee themſelues doe put in this their doctrine of iuſtification by workes, maketh me (who ſee no cauſe to like of it) the more to ſhunne it. For maiſter Bellarmine, no meane man for learning among them, when hee hath taken much paines to deceyue other with this doctrine,Bellar. a Lutheran, iuſtif. li. 5. cap. 7. yet himſelfe dareth not truſt it, and therefore ſetteth downe a verie good rule, which if Caluine or Luther had written it, it muſt needes hauehave beene called hereticall. Becauſe (ſaith he) of the vncertaintie of our owne righteouſneſſe, and the daunger of vaine glorie, the ſafeſt way is to put our whole confidence in Gods merciemercy and goodneſſe. VntoUnto which his good and true doctrine, wee ſay Amen, and yet I hope we ſhall not be called heretikes. The ſafeſt way to ſaluation is that we ſeek: let others paſſe what perillous places it ſhall pleaſe them. Theſe and ſuch other conſiderations doe make me muſe, that euer men will forſake God, Ierem. 2.13.the fountaine of liuing waters, to digge them pits, euen broken pits that can holde no waters, that they will leaue the plaine and ſafe way, and chooſe the way that hath greateſt daunger, wherein they deale not onelyonly fooliſhly for themſelues, but wickedly alſo with them that they leade into theſe blinde wayes. And I would hauehave all men to marke this well, that that doctrine, which vponupon paine of ſaluation and damnation they teach men muſt beleeue, is daungerous by their owne confeſſion, and the contrarie moſt ſafe. A great argument to teach vsus, that they care not ſo much for the ſaluation of mens ſoules, as to get of men profit and credite. And therefore they are the leſſe to be truſted or eſteemed in other poynts in controuerſie, who deale ſo vnchriſtianly in the moſt neceſſarie article of our religion. For you muſt vnderſtande there are two wayes to eternal life, or rather (to ſpeake with the Apoſtle) two kindes of righteouſneſſe. The one ſo hard to hit, that no man or woman, excepting onelyonly Chriſt Ieſus, God and man, could go it, ſo full of ſnares and traps, that none but hee could continue in it. This is that righteouſneſſe of the Lawe,Rom. 10.5. which Moſes deſcribeth thus. The man that doeth theſe things ſhall liue thereby. And this righteouſneſſe did our Sauiour Chriſt ſpeake of, to the expounder of the lawe that came to him to aſke, What ſhall I doe to inherite eternall life? Luke. 10.25He ſent him to the lawe. For if wee will be ſaued by workes, we muſt keepe the lawe. But then muſt we knowe, That whoſoeuer keepeth the whole lawe, Iam. 2.10.and yet fayleth in one poynt, he is guiltie of all. Nowe this vngone, and vnbeaten way, ſo hard for vsus to hit, ſo vnpoſſible to keepe, the church of Rome teacheth vsus, that wee muſt keepe, and yet neuer any of her deareſt darlings could get to heauen that way. But the righteouſneſſe that is by fayth, knoweth that Chriſt diſcended into the deepe, and died for our ſinnes, and aſcended into heauen to iuſtifie vsus, and bring vsus thither. For if thou confeſſe with thy mouth the Lorde Ieſus, Rom. 10.9.and beleeue in thy heart that God rayſed him vp from the dead, thou ſhalt bee ſaued. But this righteouſneſſe pleaſeth not our aduerſaries, becauſe all the glorie of working is giuen from themſelues. This way they thinke too baſe, becauſe it is not garniſhed with their workes, and ſtrewed with their merits. And yet This is the way, Eſ… ie. 30.21.walke ye in it. As for that middle way which themſelues hauehave deuiſed, which ioyneth Chriſtes righteouſneſſe and theirs together, as though hee onelie could not ſaue them: it is no good way, for it maketh to wander from the path of Gods worde, and is daungerous by their owne confeſſion. Take heede therefore of it, for it is the way that leadeth to death and damnation. Of this way I may ſay as ſaint Auguſtine doth of them that ſeeke for worldly happineſſe by good workes.Aug. in. pſal. 31 praefat. M. Bellar. Argument. for merits, Math. 5.12. De. iuſtif. 5, cap. 3. Although (ſaith he) thou ſtir thine armes in good works, and thou ſeeme moſt skilfully to rule thy boat, yet thou runneſt vponupon the rockes. But nowe let vsus ſee what arguments maiſter Bellarmine vſeth to prooue this their doctrine of iuſtification by workes. Great is your reward (or wages, or hire) in heauen. Eternall life (ſaith he) is the wages, therefore doubtleſſe workes are the merits. Maſter Bellarmine reaſoneth thus. Eternall life is your wages, therfore your works hauehave deſerued it. The weakneſſe of this argument appeareth at the firſt: but yet for ye more cleare vnderſtanding of this & ſuch other places, a worde or two may be added. That God giueth vsus eternall life for wages wee will not denie, if it be vnderſtood aright. Admit therefore that a man hireth two workmen to worke with him: the one of them a ſufficient workeman, who doeth his worke: The other can worke little or nothing, yet he that hired him biddeth him worke alſo, and doe his beſt, and he ſhall hauehave his wages alſo. Nowe the one of theſe who is the woorkeman, his hire or wages is due to him for his worke, hee hath deſerued it: the others wages is due alſo, and hee may challenge it: not becauſe he hath … a… ned it by his worke, but hee that hired him, hath made himſelfe his debter by his promiſe. We ſee then, not euerie wages is deſerued. Wee are that euill workeman, wee can doe nothing worthie of our wages, yet God by promiſe is indebted vntounto vsus. Therefore although our rewarde or wages be great, yet is it not deſerued of our part.Praefat. in, Pſal. 31. Our wages is called grace (ſaith ſaint Auguſt.) If it be grace, it is freely giuen. What is the meaning of this, it is freely giuen? It coſtes vsus nothing. Thou haſt done no good, and forgiueneſſe of ſins is giuen to thee. It is then no good argument to ſay: eternal life is our wages, therefore we hauehave deſerued it. His ſecond argument. God ſhall reward eueryevery man according to his worke: Therefore the workes are meritorious. The ſcriptures we confeſſe vſe often ſo to ſpeake, but not to eſtabliſh merit, but to ſhake off ſecurity. And to this end they tell vsus, that if the worke be good, it ſhall hauehave the reward of a good worke, if it be euill,Rom. 2.6. it ſhall be puniſhed. And ſo doth Saint Paul, vſing the ſelfe ſame words, which are alſo alleadged by maiſter Bellarmine expound himſelfe.verſ. 7. To them which by continuance in well doing, ſeeke glory, and honour, and immortality: 8.eternal life: But vntounto them that are contentious and diſobey the truth and obey vnrighteouſnes: indignation and wrath. Thus then we ſee that this according to the worke, doth not ſignifie according to the merit of the worke, but according to the quality of the worke. And theſe kinde of ſpeeches are very like to that, that God ſaid to Cain, and perchance are grounded vponupon it. If thou doe well, Gen. 4.7.ſhalt thou not be accepted? And if thou doſt not well, ſinne lieth at the dore. And when he telleth vsus, that in this iudgement, God ſhal be the rewarder, he armeth vsus againſt hipocriſie, ſeeing that he who cannot be corrupted with bribes, nor deceiued with ignoraunce of the cauſe, ſhal examine the worke. And yet for the comfort of the Godly we muſt alſo know, that hee accepteth of their worke, not according to the imperfection of the worke it ſelfe, but according to the ſpirit of regeneration which hee hath wrought in them that worke it. And ſo becauſe the fruit commeth from a good tree, he accounteth the better of it. Therefore if he crowne in vsus our merites, he crowneth nothing but his owne giftes, as ſaith ſaint Auguſtine. Thus then we ſee,Li. 50. Homiliarum. Homil. 14. there is not any neceſſity in this argument: God rewardeth the good worke with glory and immortality, therefore the worke hath merited that rewarde. And this is the anſwere alſo to his thirde argument out of theſe wordes of ſaint Matthew, Matth. 25.34Come yee bleſſed of my father, inherit the kingdome prepared for you, &c. For I was an hungred and yee gaue me meat, &c. We confeſſe that God rewardeth good workes, and that is all that canne be proued out of theſe wordes. But this reward is not giuen in reſpect of the worke, but chiefly in regarde of Gods promiſe. And the rather alſo it is accepted, becauſe of that ſpirit of regeneration from whence the worke commeth. But in the place alleadged by him out of the reuelation he dealeth not ſincerely. For thus doth hee cite it: Theſe are they that came out of great tribulation, Apoc. 7.14.therfore they are in the preſence of the throne of God. 15But ſaint Iohn hath thus ſet it downe, Theſe are they that came out of great tribulation, and hauehave waſhed their long robes, and hauehave made their long robes white in the bloud of the Lamb. Therefore are they in the preſence of the throne of God. Not becauſe they came out of tribulation, but becauſe they did waſh their robes in the bloud of the Lamb, That is in the grace of God through Ieſus Chriſt our Lord, as ſaith ſaint Auguſtine. Deceitfullie therefore did maiſter Bellarmine leaue out the true cauſe of their being in the preſence of God,In apoc. Hom. 6. that he might for fortifying of his errour, ſet downe that which was no cauſe of their being with God, for the true cauſe. Seeking rather by Sophiſtry to beguile, than with ſound learning to teach. His fourth ſort of places are ſuch as ſpeak of the iuſtice of Gods iudgement, and out of them he maketh this argument. God in iuſtice rewardeth good works, therefore good workes are meritorious. Maiſter Bellarmine doth, as many euill Captaines doe that deceiue the Prince, who when they hauehave not men enough of their owne, againſt the muſter will borrow ſome ſouldiars of ſome other, to make out their number: but when they encounter the enemie, their borrowed ſouldiars are not there to fight for them, or to doe any ſeruice, they were but borrowed to make a ſhew in the muſter. Euen ſo falleth it out with maiſter Bellarmine. He maketh a ſhew of many proofes. But of al theſe which are brought in heere, there is not one that proueth directly, that God in iuſtice rewardeth good workes. He proueth by them eſpecially, that Gods iudgement is iuſt, which we deny not but ſay with Ieremie. O Lord are not thine eies vponupon the truth. Ier. 5.3.And therefore theſe teſtimonies are to that effect that were the teſtimonies alleadged in his ſecond argument,… . Theſſ. 1.4.5.6. and are there anſwered. The effect of that he ſaith in the two firſt places is this. It is a token of Gods righteous iudgement,… Tim. 4.7.… . that he dealeth well with the Godlie. To this end alſo is that out of ſaint Paul to Timothy. I hauehave fought a good fight, and hauehave finiſhed my courſe: I hauehave kept the faith. Henceforth is laide vp for me the crowne of righteouſnes, which the Lord that righteous iudge ſhall giuegive me at that day. We neuer denied either God to be a righteous iudge, or his iudgements to be iuſt. What then will our aduerſaries inferre? Muſt he therfore iudge according to the worthines of our worke?Iob. 9.3. Pſal. 130.3. God forbid. For if God woulde diſpute with man, hee were not able to anſwere one thing for a thouſand. And if the Lord ſhould ſtraightly marke our iniquities, who ſhould be able to abide it? And therefore now there is no way for vsus, but to make our humble ſuit vntounto God as doth Dauid: Pſal. 143.1.Enter not into iudgement with thy ſeruant, for in thy ſight ſhall no fleſh liuing be iuſtified. And yet he is iuſt, yea and ſo iuſt, that he will not ſuffer ſinne vnpuniſhed. But rather then he ſhould not be ſatiſfied for the ſame to the vttermoſt, he gaue his ſonne to ſatiſfie for the ſame, euen to make recompence for vsus. So that our ſinne (the puniſhment whereof our ſelues could not beare) is puniſhed to the vttermoſt in Ieſus Chriſt. And by this ſatiſfaction which Chriſt hath made for vsus, we may ſtand without feare before Gods iudgement ſeat, and plead not guilty: Becauſe that he in whom God is well pleaſed, hath paid our debt. And ſeeing that Chriſt hath once made ſatiſfaction for our ſins, it were againſt Gods iuſtice to puniſh vsus for the ſame. And thus we ſee how Gods iuſtice in iudgment, is an vnſpeakeable comforte to our conſciences: aſſuring vsus, that God looketh not vponupon vsus in his iudgment as we are in our ſelues, but as wee are belonging to his ſonne Chriſt. Neither yet doth he weigh the merite of our workes, but how they are made acceptable through Chriſt: who hath merited by his death & paſſiō eternal life, for al them that beleeue in him. He looketh not I ſaie what we hauehave done, but what Chriſt hath done. And it is iuſt he ſhould ſo doe: for he was content to take him to be our ſuerty. And this is alſo for the vnderſtanding of the fourth place alleadged by maiſter Bellarmine. Heb. 6.10.For God is not vnrighteous that he ſhould forget your worke. In which place Gods righteouſnes is taken for his truth and faithfulnes in keeping promiſe, that he is as good as his word, and will rewarde eueryevery good worke that is done for his ſake, but not for the merit of the worke, but for his owne mercy. That which is alleadged out of Saint Iames, anſwereth it ſelfe,Iames. 1.12. if M. Bellarmine had not ſtopped S. Iames his breath too ſone. Bleſſed is the man that indureth tentation: for when he is tried he ſhall receiue the crowne of life, ſaith S. Iames. But it followeth, which the Lord hath promiſed to them that louelove him. And of this maſter Bellarmine ſaith nothing. And yet ſaint Iames ſaith plainly that that which they receiue, it is according to promiſe. And out of the reuelation.Apoc. 2.10. Be thou faithful vntounto the death and I will giuegive thee a crowne of life. How can he proue merites out of it? Is this a good argument, I will giuegive thee, therefore thou haſt deſerued it? Two or three places more he there alleadgeth, but out of that I hauehave ſaid, it is eaſie to anſwere them. His fift ſort of places are ſuch as promiſe to good workes eternall life. And out of them he reaſoneth thus. Promiſe of rewarde for a worke, doeth make that he that doth the worke, maie bee ſaide to merite his rewarde. That the reward is due but yet not deſerued, I ſhewed before in the anſwere to his firſt argument, and I need not heere to repeat it. His ſixt argument, is taken from thoſe places that ſpeake of our worthines, and are of two ſortes.2. Theſſ. 1.5. Luc. 20.35. For two of them, namely that That yee maie be counted worthy of the kingdome of God: and that alſo, They ſhalbe counted worthy to inioy that world, and the reſurrection of the dead, doe anſwere themſelues. For that may be accounted worthy, which of it ſelfe is not ſo in truth. As in our workes is ſeene, which are accounted of, not as they proceed from vsus: but as they are preſented before God in the name of Chriſt, and their imperfection couered, with his perfect obedience. The other two places ſeeme more pertinent to his purpoſe, but yet being rightlie vnderſtood, prooue nothing for him. The firſt is in the booke of wiſedome, which booke although it is not Canonicall, yet becauſe the place alleadged ſeemeth like vntounto the words that he alleadgeth out of the reuelation, they may both receiue one anſwere.Wiſdom. 3.5 Apocal. 3.4. God proueth them, and findeth them worthy for himſelfe. The other place is, They ſhall walke with me in white, for they are worthy. Firſt that this worthines doth many times ſignifie an aptnes or fitnes, it cannot be denied. Who (ſaith Salomon) can iudge, 2. Cron. 1.10this thy great people worthily? Where by worthely he meaneth not as they deſerue (for they were a ſtubborne and bad people many times) but as is fit or meete to gouerne them. And ſo the Apoſtle willeth vsus to walke worthy of God, worthy of our calling, worthy of the goſpell, that is, as becommeth Gods children, them that are called, and fit for the profeſſours of the goſpell. And this fitnes is ſaid to be in vsus in reſpect of the new man that is begun within vsus, not in reſpect of perfection, that we doe or can attaine vntounto. And yet if we ſhould indeed be worthy, we muſt be perfect, which heere we cannot be. And in this ſence you ſee his argument hath no neceſſity. Men are worthy of louelove, that is fit to loued, therefore they hauehave deſerued it: for this fitneſſe is not of themſelues. Secondly, although we be called worthy, in reſpect of our election in Chriſt, or in reſpect of the fruits of the ſpirite, which God commendeth in vsus, although they hauehave their wants, that we might not be diſcouraged, but go on forwards in the wayes of godlineſſe, yet this argument will not hold. We are worthy of louelove: therefore our workes hauehave deſerued this louelove, or made vsus worthy. For our worthineſſe hangeth nothing vponupon our works, but that God wil vouch vsus to be ſo eſteemed. But in reſpect of our works, we muſt confeſſe with the prophet Dauid: Pſal. 53.3.There is none that doth good, no not one. And therefore we muſt pleade, euen the beſt of vsus, mercy and forgiueneſſe, not merite or worthineſſe.Super Cantic. ſer. 61. My merit (ſaith Saint Bernard) is the Lordes mercy: neither am I without merite, ſo long as hee is not without merciemercy. His ſeuenth argument is grounded vponupon thoſe places of ſcripture, that ſay that God accepteth no perſons. But muſt he needes therefore reſpect the worthineſſe of the worke? If there be with him no difference betweene Iew and Gentile, bond or free, male or female, muſt merites needes be eſtabliſhed? I hauehave often ſaid, that God reſpecteth vsus and our workes, but not for our goodneſſe, but for his mercy ſake. For this muſt needs be true that S. Paul teacheth vsus according to the conſent of the ſcripturs, that a man is iuſtified by faith without the workes of the lawe. Rom. 3.2… .Therefore (as ſaith S. Auguſt.) let mans merits be ſilent, which were loſt through Adam, De praedeſt. Sanct. ca. 1…and let the grace of God through Ieſus Chriſt raigne, as indeede it doth raigne. Now for the Fathers, if I ſhould anſwer to eueryevery teſtimony alleadged out of them, it would be too long: eſpecially conſidering how largely I hauehave already handled this queſtion. OnelyOnly thus much woulde I admoniſh the chriſtian Reader, that when he readeth them, he ſhould remember, they be but men.Dial. 3. Impatib. And if Theodoret ſaid truly of the doctrines of the church, the decrees of the church are to be prooued, and not to be pronounced, in maner of a iudgement: then how much more ſhould we reiect whatſoeuer any men ſpeake without a good warrant. Then alſo as they were men, ſo were many of them great Philoſophers, & might ſomwhat perchance ſmel of that infection, & ſpeake more of mans worthines, than had bin expedient for chriſtian religion.Aduerſus Hermog. Orat. 21. In ſo much as not without great cauſe did Tertull. cal philoſophers, The patriarchs of heretikes. And G. Nazian. cōpareth the ſubtilties of philoſophy, which he ſaith, came vnhappily into the church, vntounto the whips wherewith the Aegyptians did ſcourge the Iſraelits. Ser. de Arian.In which kind of reaſoning the tongue fighteth, the words are ſpeares, the ſpeech is the ſword, & there is no end of contention all the day long, as the ſame father ſaith in an other place. And no maruel, for the Philoſopher is gloriae animal, De anima.euen the creature of glory, as Tertull writeth. No doubt therfore but they might be ſomwhat caried away with her intiſing words, eſpecially to thinke wel of that thēſelues do. Thirdly, as I hauehave ſaid in the former chapter, the abſurdities of thē that did teach, that God moued man, & wrought in or by him, as a workeman might do in or by a ſtocke or ſtone, they not hauing ſo much as will thereto, made the fathers to ſpeake more, not only of mans freewil, as before I taught, but alſo of the reward of them that worke according to the ſame. And that this did the rather moue the fathers to ſpeake ſomwhat too largely vponupon this matter, vnleſſe they be warely red, it may be gathered euen by that place that M. Bella. out of Origen alleadgeth,Lib. 2. in Rom. in ca. 2. firſt (ſaith he) let heretikes be excluded, that ſay that the nature of ſoules is good or bad, & let thē heare that God wil reward them, not according to their nature, but according to their merits. Now cōcerning the vnderſtāding of theſe words,Rom, 2. I hauehave ſpokē in the anſwere vntounto his ſecōd argument. But heere it appeareth that ſuch heretikes did then trouble the church. Laſt of al, not al the vehemēt ſpeeches of the fathers, are to be taken or vnderſtoode as they ſound: but they muſt be warely red, and wiſely examined by the touchſtone of Gods word. And then it will appeare, that the Fathers, either may well bee taken, or iuſtly refuſed.
And thus hauing (I truſt) in the iudgement of the indifferent Reader, ſufficiently confirmed the trueth, anſwered the Scriptures alleadged to the contrary, and ſhewed ſome cauſes, why the fathers ſhould in this point be read with good aduiſe and iudgement: it now onelyonly remaineth that I lay open the abſurditie of that ſhift, wherein they truſt much, and which indeede is the chiefe ſtrength of their cauſe. For being preſſed with the teſtimonies out of ſcriptures, eſpecially out of ſaint Paul, which plainely teſtifie that we are iuſtified by faith, Rom. 3.28without the workes of the law: firſt, they deuiſed this anſwere, that S. Paul ſpeaketh of the ceremoniall laws, that we are iuſtified without them, but not without doing the works of the law morall, or of the commaundements. But this being ſo vntrue an anſwere, that maſter Bellarmine himſelfe is aſhamed of it,De iuſtificat. lib. 1. cap. 19. and reaſoneth againſt it: Maſter Bellarmine bringeth another anſwere, namely, that the Apoſtle ſpeaketh of the workes before faith. So that he would hauehave the wordes of the Apoſtle thus to ſound: Wee are iuſtified by faith without the works of the law that were done before we beleeued. And for the credit of this interpretation he would faine father it vponupon S. Auguſtine and S. Ierome, De gr. & lib. arb. ca. 7. de praedeſt. ſinctor. cap. 7. In praefat. pſ. 31 Ier. ad Cteſiphontem contra Pelagianos.but moſt vntruely, as he that examineth thoſe places ſhall eaſily ſee, that S. Auguſtine and S. Ierome in thoſe places doe not ſo expound thoſe wordes of ſaint Paul, neither giuegive vsus anie rule ſo to expound them. Neither yet doe Chryſoſtome, Ambroſe, Theophilact, or Primaſius vponupon thoſe words either in the third to the Romans, or ſecond to the Galathians ſo expound it:Rom. 4.4. Or yet S. Ierome vponupon the Galathians. And in the Epiſtle that he writeth againſt the Pelagians to Cteſiphon, he denieth that thoſe words may be vnderſtood of the law ceremoniall: but concerning this expoſition which maſter Bellarmine bringeth there is no word.
As for the reaſon that Bellarmine hath out of S. Paul to prooue this his expoſition: let vsus conſider of it. VntoUnto him that worketh (ſaith S. Paul) the wages is not counted by fauour, but by debt. Therefore (ſaith M. Bellarmine) he ſpeaketh onelyonly of thoſe workes that are done by the power of free will without grace. How little S. Paule dreamed of free will, hath in the former chapter beene declared. And that hee doeth not in theſe wordes expound, what he meant before by the workes of the lawe, the text it ſelfe prooueth. For, hauing ſaid, that Abraham beleeued God, and that was counted to him for righteouſnes: therevpon the Apoſtle inferreth: that if he had beene iuſtified by workes, his iuſtification had bin of debt, not of grace. So that he doth not heere expound his former wordes, but beginneth in this fourth chapter an other argument, by the example of Abraham, being already iuſtified and a holie man, to prooue iuſtification by faith without workes, euen by forgiueneſſe of ſinnes or couering them. And as I hauehave ſhewed maſter Bellarmines interpretation to ſtand vppon no good ground, but that the place aledged maketh againſt himſelfe: ſo that which we gather out of S. Paules words to be the moſt true meaning, namely, that workes neither before nor after our firſt iuſtification (as they call it) can merit, the circumſtances of the place do proue, & the whole courſe of his doctrine. He inſtructeth the Rom. & Galath. in this doctrine, who were already become chriſtians, & already were iuſtified. He doth not only ſhew that the works of the law do not iuſtifie, but telleth vsus, that ye nature of the law is to make vsus to know ſin,Rom. 7.7. Rom. 4.15. & to cauſe wrath, euen after we be iuſtified. And S. Paul himſelfe teacheth ſo much, in that he counted al that was in him to be but loſſe, yea dung. That he might win Chriſt, Philip. 3.8, 9& be found in him, not hauing his own righteouſneſſe, which is of the lawe, but that which is through the faith of Chriſt, euen the righteouſneſſe which is of God through Chriſt. Marke heere how the Apoſtle ſaint Paul in theſe wordes, which were written almoſt thirty yeeres after his conuerſion, ſtill relieth vponupon the righteouſneſſe that is by faith: and he calleth it Gods righteouſneſſe, and refuſeth that which commeth by workes, and that he calleth mans righteouſneſſe. Now of this which is ſaid, I truſt I may thus reaſon. Saint Paul excludeth from iuſtification, not only the works that are done before we beleeue, but alſo the works which we afterwards doe: therefore maſter Bellarmines interpretation is not true. If then workes cannot iuſtifie (as hitherto I hauehave taught) wee may ſay with ſaint Auguſtine, Wo bee euen to the commendable life of man, Confeſſ. lib. 9. ca. 13.if thou Lord ſetting merciemercy aſide examine it. For,Enarrat. pſal. 109. as he ſaieth in an other place, Whatſoeuer God hath promiſed, hee hath promiſed to them that are vnworthie, that it ſhuld not be promiſed as wages for good works: but grace according to the name of it ſhould be freely giuen. Confeſſ. lib. 9. cap. 13.O therefore that all men (that with Saint Auguſtine I may wiſh that godly wiſh) would know themſelues, and they that reioyce, Ad Cteſiphontem contra Pelagianos.would reioyce in the Lord. For this onelyonly perfection is left to men, that they knowe themſelues to be vnperfect: as truly and godlily ſaint Hierome writeth.