The Christians Bulwark, Chapter 10
CHAP. X. A plausible obiection of the Pontificians, for the confirmation of their Iustification by inherent righteousnesse, answered: and diuers reasons added to shew the absurdities of Iustification by inherencie.
BVt the Pontificians in the behalfe of their iustification by inherent righteousnesse, obiect: What difference is there (say they) betweene Gods pardoning our debts, and giuing vsus money to pay them? A pretty deuice indeede: For so long as they can colour and varnish ouer their hypocrisie by seeming to ascribe the glory of their inherent iustification to God, they thinke all is well enough; and if probability might stand for proofe, our penny of inherent righteousnesse might proue as good siluer to satisfie for our debts to God, as the price of Christs bloud payde for vsus, and imputed to vsus. But let Baal pleade for himselfe, seeing he is a God: And for the deciding of this doubt, we hauehave a leading case in the Gospell, that will easily stint the strife. The case is betweene the Pharisee andLuke 18. the Publican; both went vp to the Temple to pray. The Pharisee prayed thus, Lord, I thanke thee, I am not as other men, extortioners, vniust, adulterers, or euen as this Publican: I fast twice in the weeke, I giuegive tithe of all that I possesse. See what notable vertues here be in this Pharisee. But was he therefore, or thereby iustified? No: the Publican rather. But his pride ouerthrew all: Yet did he not ascribe his vertues to the worke of God in him? for hee thanked God. Whereupon AugustineAug. de peccatorum merit is & remiss…l. 2. c. 5▪ saith: Pharisaeus gratias Deo agendo, ab eo se accepisse omnia fate…atur, & tamen improbatus est: The Pharisee in giuing thankes to God, acknowledgeth hee had receiued all things of him, and yet he was vnapproued. And againe, Pharisaeus ille superbe Aug. de verbis Domini ser. 36.quidem iustum se dicebat, sed tamen Deo gratias agebat: The Pharisee proudly said he was iust, and yet he gaue thankes to God. And in another place, Magis iustificatus descendit de Temple Aug. de vtilit. & necess. poenit. hom. 50.Publicanus ille, peccatorum confessione sollicitus, quàm Pharisaeus meritorum enumeratione securus, quamuis & ipse gratias egit Deo: The Publican went downe from the Temple more iustified, being carefull in confessing his sinnes, than the Pharisee, who was secure in numbring vp his merits, although hee gaue thankes to God for them. And so to these two, Augustine doth apply that saying in the blessed Virgins song. He hath filled the hungry with good things, and the rich hee hath sent empty away. Now the Pontificians may easily see their owne face in this Pharisee. They will be iustified by their inherent righteousnesse. But that is derogatory to Gods glory. But they giuegive thanks to God for their inherent righteousnes, ascribing it to his gift. So did the Pharisee. Was he therefore iustified? Yea, St. Ambrose goes a little further, who speaking of thisAmbros. in Psal. 118. serm. 3. Pharisee, and his proud confession, saith: Aduertit hoc Diabolus, & perfundit eum vlcere graui, vt non teneret caput, mente carnis inflatus, & in eo in quo laudabilis fore crederetur, ibi reprehensibilior iudicaretur. Agebat enim gratias Deo, quod non esset raptor, adulter, iniustus. Qu…m noxie ei luctatus est serp…ns, & gra…bus …um spirit ligauit? studet enim supplantare Diabolus bonis operibus intentos. Deni que probabilior Pharisaeus ingressus est Templum, quàm Publicanus, & condemnatus exiu…: The Diuell obserues this, and fils him with a grieuous vlcer, that he should not hold the head, being puffed vp with a carnall minde; and wherein he thought to be commended, there he was iudged the more worthy to be reproued: for hee gaue thankes to God, that hee was no extortioner, adulterer, vniust. How dangerously did the serpent incounter him, and bound him with grieuous chaines? for the Diuell studies to supplant those, that are intent and wedded to their good workes, whereby to be iustified before God. Whence we may obserue, what a dangerous doctrine that of the Pontificians is, in seeking to be iustified by their inherent righteousnesse, howsoeuer they would seeme to acknowledge God the author of it. So that by St. Ambrose his doctrine, they that hold this, hold not the head, which is Christ, as the Apostle also speaks: They are puffedColos. 2. 19. vp with a fleshly mind. They are bound in Satans chains. The Diuell fils them full of vlcers; and they goe away not iustified, but condemned. And Gregory saith; Propriam laudem quaerunt ex Dei donis: They seeke their owne praise by the gifts of God.
But let vsus more particularly examine the former obiection (although it be grounded vponupon carnall reason.) What difference (say they) between God: pardoning our debt, and giuing vsus money to pay it? What difference? very great. For first, it is no where written in Gods Word, that God enableth man by his grace, to pay his owne debt to God. But that God pardoneth our debts, is eueryevery where in the Word; and wee are taught daily to pray, Forgiue vsus our debts. The debter in the Gospell, that ought his Lord ten thousand Talents,Matth. 18. but had not to pay: How did hee satisfie his Lord? hee humbleth himselfe, and desireth his patience, and hee would pay him all. How? Pay him all, when hee had nothing to pay? Yes: if his Lord bee patient towards him; if hee hauehave compassion on him, and forgiue him the debt, as he did. But for God to enable a man to pay his owne debt to God, is as nouell a doctrine, as it is a thing vncouth, and vnheard of among men, that a creditor should giuegive his debtor so much money as to discharge his debt, in stead of forgiuing the debt. So that the ground of this obiection is absurd, euen among men, much more with God. Againe, the graces of God are neuer giuen vsus for this end, that wee should satisfie Gods iustice thereby, but to glorifie his mercy, and sanctifie his name in the vse of them. Thirdly, the debt wherewith Gods iustice is satisfied, must bee of an infinite value, euen as his iustice is infinitely offended. The only price of this satisfaction is the bloud of Christ, our God and Sauionr. This blood is of infinite value, to satisfie Gods iustice, because it is the bloud of God, Acts 20. 28. But there is nothing inherent in vsus, no grace, no vertue, although infused into vsus by the merit of this bloud shed, and dipped and dyed in it (as Pontificians play vponupon it) that can be of an infinite value. For God cannot make vsus, who are creatures, to bee Gods, infinite with himselfe the Creator? But if God should enable vsus to satisfie for our selues, and to pay our owne debts to God, it were to make Gods of vsus. None can satisfie God for mans sinne, but onelyonly God; God-man Iesus Christ. Doe we euer reade, that God made man to be his owne Sauiour, as Pontificians blasphemously auouch? I, euen I am the Lord (saith God) and…sa. 43. 11. besides mee there is no Sauiour. No Sauiour then but the Lord God. This is peculiar and proper to Christ alone. Acts 4 12. There is no other name vnderunder Heauen giuen amongst men, whereby we must be saued; neither is there saluation in any other. Saluation then is in Christ alone; in vsus therefore it is not. In vsus it is not to pay our debt for the least sinne: we cannot answer him one for a thousand, as Iob saith; How should man beiust with God? If hee will contend with him,Iob 9, …. he cannot answer him one of a thousand. So that for a man to say, he is iustified by his owne inherent workes, though flowing from Christs merits, is to make a Christ of himselfe. He that aduanceth his graces receiued of God, to such a high pitch, as to esteeme them satisfactory to Gods iustice, is to make the gifts of God, to bee so many Gods. As AmbroseAm…r. de vocat. Gent. lib. 1. ca. 2. saith; Inexcusabiles facti sunt, qui Deos sibi Dei dona fec…runt, & quae creata erant ad vtendum, venerati sunt ad colendum: They are become inexcusable, who of Gods gifts hauehave made Gods to themselues; and those things which were created to bee vsed, they adore them as an Idoll. OnelyOnly Christ is that sacred and mysticall foreign, that fish, in whom is found our tribute-money;foreign to satisfie the Maiesty of God. This money must bee stamped no where but in Gods owne Mint; as the pure siluer Oare of it is no where found, but in Gods owne Mynes, the holy Scriptures; no other Image or Superscription must be vponupon it, but that of Iesus Christ, and none may tender, or offer it vp to God, but onelyonly Christ. 1. Tim. 2. 6. There is one God, and one Mediator betweene God and man, the man Christ Iesus, who gaue himselfe a ransome for all. This pure ransome, more pure, more precious than gold, will endure no mixture, no allay of any other mettals, much lesse of any drosse. But inherent righteousnesse in vsus, though dipped in Christs bloud, as hauing receiued a tincture from it, as they say, if wee offer it to God for currant payment, hee will easily perceiue it counterfeit coine, of our owne mynting, of our owne inuenting, no better than Alcumy, little siluer, but much drosse in it, euen the drosse of humane inuention and corruption, which if it bee brought to Gods touch, turnes colour; if put in the Skale of the Sanctuary, is found too light; if cast into the Test of Gods fiery iustice, it is blown all away in smoke. As Esay saith; Thy siluer is become drosse,Esa. 1. 22. Ier. 6. 30. thy wine mixt with water. And as Ieremy saith; Reprobate siluer shall men call them, because the Lord hath reiected them. Our inherent righteousnesse, call it Christs merits, or what you will, is at the best but as Piscis in arido. The fish, while it is in the sea, liueth, moueth, is full of strength and agility; but vponupon the dry land, it straight loseth all his vigour, motion, and life it selfe, and quickly putrefieth: euen so the merits and righteousnesse of Christ, being in him, as in their proper element, are most liuely and vigorous, strong and auaileable to satisfie Gods iustice, and to plunge all our sinnes into the deepe bottome of the bottomlesse deepe of his mercies, by that sweete smelling sacrifice of himselfe once offered: but take any part of these merits of Christ out of him, and put them into our dry and parched sandy soules, and they become of no life, of no validity, to make the least satisfaction for the least sinnes; yea, in this respect they stinke in the nostrils of God. Our soules are but broken Cisternes, to contain this pure water of life. God could neuer yet finde any thing in vsus; in vsus, I say, but onelyonly faith, whereby to iustifie vsus: and this faith, not as a worke of ours iustifying vsus, but as an instrument applying Christ, by whom, in whom, and for whom wee are iustified. If God iustifie vsus for righteousnesse inherent, or dwelling in vsus, then God should bee said to iustifie the godly: but the Scripture saith otherwise, That God iustifieth the vngodly. Rom. 4. 5. Now to him that workethRom. 4. 5. not, but beleeueth on him that iustifieth the vngodly, his faith is counted for righteousnesse. where faith being opposed to working, cannot be said to iustifie, as it is a work. A notable testimony to proue, that our iustification is not from within vsus, but from without vsus; not in vsus, but on vsus; not of him that worketh, but of him that beleeueth in him that iustifieth: Whom? the godly? Nay: but the vngodly. As AugustineAug. …on…es. lib. 10. cap. 2. saith; Tu, Domine, benedicis iustum, sed eum prius iustificaa impium: Thou, Lord, doest blesse the iust, but first, he being vngodly, thou iustifiest him. As if hee had said, Being first vngodly, thou diddest iustifie him, and then being iust, thou Lord doest blesse him. How then comes this forraine righteousnesse vponupon an vngodly man? The Apostle sheweth; His faith is counted for righteousnesse. How? His faith layes hold on Christ, who is the Lord our righteousnesse: being made vntounto vsus of God, wisedome, and righteousnesse, and sanctification, and redemption, that according as it is written, He that glorieth, let him glory in the Lord.…. Cor. 1. 30.
But will the Pontifician say, Doe you call the graces of Christ in vsus counterfeit coyne, drosse, reprobate siluer, &c. Yes, if ye reckon it for pay, to satisfie Gods iustice withall: in this sense in vsus, it is meere counterfeit, drosse, reprobate siluer, coyned in the Mint of Satans forgeries. It is but as the Sunne-beame vponupon a dung-hill, raysing vp a stinking vapour, in stead of a sweete odour in Gods nostrils. But the graces of God in vsus, flowing from our head Christ Iesus, in whom wee are first iustified by faith, are the matter of our sanctification, and the consequent fruits and effects of our iustification. Thus, they are a Well of liuing waters, springing vp in vsus vntounto eternall life. Thus, they are a garden of spices, yea of costly Spicknard, yeelding a fragrant smell, while the Sunne of righteousnesse shines vponupon them. Thus are they more pure and precious than gold, yea, than much fine gold. Thus are they so many precious stones, to paue our way that leades to the Kingdome of Heauen: Yea thus, so many peerelesse Pearles which adorne our Crowne of grace here, and shall much more gloriously imbellish and beautifie our Crowne of glory hereafter. Thus, all our good works, and words, and thoughts, are precious euen in Gods sight through Christ. They will stand before his mercy seate, but they dare not stand before the Tribunall of his strict and seuere iustice. They dare come before God, as a proofe of our faith and obedience, but not as a price of our sinne and disobedience. And at the best, cause we hauehave to pray Gods mercy for them, but in no case to pay his iustice with them.
Now there be many reasons, why inherent righteousnesse is no formall cause of our iustification in the sight of God. First, because it is a meere humane inuention: It hath no warrant in Gods Word, and consequently, no warrant at all. Will the Pontificians herein, as they are willing in other things, stand to the iudgement of their father Aristotle? Hee saith; foreign:Arist. polit. lib. 2 cap. 8. All things are better determined according to the Law, than according to mans will: for it is no sure rule. Tertullian said of an errour of Hermogenes, about the creation of the world of a pre-existent matter: Scriptum esse doceat Tertul. aduers. Hermog. lib.Hermogenis officina. Si non est scriptum, timeat: Let the shop of Hermogenes shew this to be written. If it be not written, let him feare. Now iustification is a fundamentall doctrine, that cannot stand but vponupon the Sciptures. Iustification is by faith, and faith comes by hearing, and hearing by the Word of God. The word is neare thee, euen in thy mouth, and in thy heart; that is, the word of faith, which we preach: for withRom. 10. 1. the heart man beleeueth to righteousnesse, and with the mouth confession is made to saluation. Let Pontificians feare to frame such a iustification, as they finde not in the Scriptures. Secondly, because inherent righteousnesse doth not only diminish the glory, but euen abolish the merit of Christ in all his sufferings. His glory it is, to bee our whole and sole Sauiour; this glory hee will not impart to any creature: for hee saith; I, euen I am the Lord, and besides me there is noEsa. 43. 11. Stella in Luc. cap. 4. Sauiour. Stella obserueth well, saying; Redemptor & redemptus inuicem se excludunt: To be a Redeemer, and to be redeemed, are two incompatible things, and cannot consist together. But the faithfull are called, The redeemed of the Lord, Esa. 62. 12. and the Lord the Redeemer; therefore in no sort can they be their owne Redeemers, vnlesse Christ bee denyed to bee their Redeemer, and they his redeemed. Againe, the merit of Christs sufferings, was to intitle vsus to the intire obedience and righteousnesse of Christ, to make it as firmely and wholly ours by imputation, as our sinne was his by imputation. But inherent iustification robs Christ of his glory, seeing thereby eueryevery man becomes his owne Sauiour, atleast in part, and so Christ is denied to bee a perfect and alone Sauiour. And seeing inherent righteousnesse challengeth only a part of Christs merits, and consequently, alloweth him to be but a party-Sauiour, and so also that he bore our sinnes but in part, to the end we might fill vp what is wanting, eyther by our owne workes, or by the surplusage of some fained Church-treasure, and workes of supererogation or satisfaction. Hence it is, that Christ being diuided, and our righteousnesse parted betweene him and vsus, that his death comes vtterly to be abolished, and of none effect. For as the Galathians ioyning circumcision with Christ, and their workes with faith▪ in their iustification came to be abolished from Christ, and Christ profited them nothing: So all Popish inherency of righteousnesse, ioyning Christs merits and mans workes together, doth vtterly annihilate and frustrate the death of Christ. For faith and workes are opposite, and exclude each other in the point of iustification. As the Apostle saith; If by grace, then it is no more of workes, otherwiseRom. 11. 6. grace is no more grace. But if it bee of workes, then is it no more grace, otherwise worke is no more worke. So that grace and workes, are vnreconcileable and incompatible in the worke of iustification. Although the Trent Councell doth,Concil. Trid. Ses. 6. cap. 8. according to her manner, most impiously abuse that former place to the Romanes, applying it onelyonly to exclude merit of condignity from those workes, which goe before iustification, though not merit of congruity, according to her equiuocall scope: destroying in one little Chapter the true nature and property of faith and grace in our iustification.
A third reason condemning Popish iustification by inherent righteousnesse, is because it peruerteth the whole tenure of the Gospell, and those clouds of testimonies therein, all euidently prouing our iustification by Christ through faith, as hath been formerly declared. A fourth reason, because it fils the heart with pride, as we hauehave seene in the example of that Pharisee, who though he acknowledged God to bee the Author of his many vertues, yet because he rested in them, and placed therein his righteousnesse and perfection, he failed of Gods approbation. And we see the Apostle doth often strike vponupon this string, shewing how pride doth necessarily follow this iustification by workes at any hand: for by faith boasting is excluded, Rom. 3. 27. & 4. 2. & 1. Cor. 1. 29. & Ephes. 2. 9. Not of workes, least any man should boast. Implying, that works in iustification, is as the Leauen of the Pharisees, it sowers and swels the whole lumpe. And there must needes bee an intolerable height of pride in that mans heart, that dare with Lucifer, ascend into the seate of God, and aspire to be like the most High, by ioyning his workes and Christs merits together, whereby hee will be iustified in the sight of God, and become a fellow-Sauiour with Iesus Christ. A fift reason followeth hereupon, That consequently this doctrine of inherent iustification leades a man headlong to hell. For as it teacheth a man to aspire to a partnership with Christ in his glory, in the worke of iustification: so it maketh him to hauehave fellowship with the Diuell and his Angels, in their eternall condemnation. It is not possible this doctrine should euer bring a man to Heauen; it being as it were a Ladder, the one side whereof is of Timber, and the other side of a Reed, ioyned together by rotten steps. For mans workes are that side of Reede, and Christs merits are the other side of Timber of the Tree of life, both ioyned together by the steps of vnsound doctrine of inherent righteousnesse: Like those feete, part of yron, and part of clay, no way cohering together.Dan. 2. 33.
In a word, this doctrine of inherent righteousnesse, is a false and deceitfull doctrine: which as it can neuer truly iustifie a man in Gods sight, so it can neuer satisfie the conscience with solid comfort. For, that which iustifies a man in the sight of God, giues a man boldnesse and confidence in his presence. Therefore the Apostle saith, Beeing iustified by Faith, Rom, 6. 1. 2.we hauehave peace with God through our Lord Iesus Christ; by whom also we hauehave accesse by Faith into this grace, wherein wee stand, and reioyce in hope, of the glorie of God, &c. And chap. 8. 33. Who shall lay any thing to the charge of Gods chosen? It is God that iustifieth. And, Heb. 10. 19. where hauing shewed that our iustification stands in remission of sinnes; he inferreth thereupon, That we hauehave boldnesse to enter into the Holyest, that is, into heauen, by the bloud of Iesus. This is it that giues vsus true peace of conscience in our selues, and confidence towards God. But inherent righteousnesse can neuer giuegive vsus this peace of conscience, this confidence towards God, being at the best mingled with infinite imperfections and corruptions. Euen Bellarmine himselfe confesseth, That it is the safest and securest course to relye vponupon the only merits of Christ. And we reade, that Stephen Gardiner, that bloudy persecuter of Gods Saints, lying vponupon his death bed, and being demanded by some that stood by, a reason of his faith, how hee looked to be saued: His answer was, That (for his part) hee beleeued, he could not be saued but by the only merits of Iesus Christ: but (saith hee) this is a secret, and must be kept from the peoples knowledge; for if this gap bee once set open, then farewell all good workes. Yea Pope Gregory the Seuenth, that notorious Hildebrand, recounting his many pontificall prerogatiues; and among them, that one, That if the Bishop of Rome hauehave any personall defaults, yet vndoubtedly he is sanctified by the merits of blessed Peter: but at length, hauingBaron. an. 1076 n. 33. drunk-in such store of iniquitie, like water, as an old leaking ship, now ready to sinke in the very hauens mouth; being put to a pinch, vponupon the apprehension of Gods approaching arrest, haling him vntounto iudgement; then he could learn to say, I find my selfe so surcharged with the huge weight of my sinns, that there remains for me no hope of saluation, but in the sole mercyBaron. an. 1074 n. 7. of Iesus Christ. So that the very Arch-Pontificians themselues in their death, when their conscience is made their iudge, renounce their own Doctrine, & seeme to desire to dye good Protestants: like Balaam who wished he might dye the death of the righteous. But I cānot see by what way such dubbling Wanderers can come to heauen: because, as in their life they denyed the doctrine of Faith; so in their death they are (for ought wee may deeme) deuoyd of the duety of charity. Dye they not in a most preposterous malice and enuy? They would goe to Heauen, but would pull the Ladder after them, lest the simple people should follow them. So the Hypocriticall Pharisees, who shut vp the Kingdome of Heauen against men; neither going in themselues, nor sufferingMat 23. 13. those that would, to enter in. Thus the Testimony of Romane Catholickes themselues may bee sufficient to conuince the vanitie and falshood of their iustification by their inherent righteousnesse. But yet for more confirmation of the truth, and confutation of this damnable doctrine of Popery; let vsus take a briefe view of the faith, and opinion, which the Saints of God from time to time hauehave had concerning their owne inherent righteousnesse. Abraham the father and figure of the faithfull, for all his workes, yet was not iustified by them in the sight of God, as the Apostle testifieth of him, Rom. 4. 2. for if Abraham were iustified by workes, he hath whereof to glory, but not before God. This onelyonly testimony might stand for all, to proue wherein the righteousnesse of all the faithfull consisteth, whereby they stand iust in the sight of God; to wit, not in their inherent righteousnesse, but in the onelyonly righteousnesse of Christ imputed, and by faith applied. Thus Iob confessed he stood iustified, Iob 9 2. How should man be iust with God? if he will contend with him, hee cannot answer him one of a thousand. And ver. 20. If I iustifie my selfe, mine owne mouth shall condemne me: if I say, I am perfect, it shall also proue me peruerse. And Chapt. 25. 4. How can man bee iustified with God? yea, Chapt. 9. 15. whom (saith he) though I were righteous, yet would I not answer, but I would make supplication to my Iudge. Indeede towards his friends he stands stoutly in the iustification of himselfe, namely, of his integrity and sincerity, and that hee was no hypocrite, as they, no lesse vncharitably, than vntruely charged him; but towards God he beares himself farre otherwise: before him he humbles himselfe, he makes supplication to his Iudge, & saith, Chap. 9. 30. If I wash my self with snowwater, and make my hands neuer so cleane, yet shalt thou plunge me in the ditch, and mine owne clothes shall abhorre me: for he is not a man, as I am, that I should answer him, and we should come together in iudgement. And Chapt. 10. 14. If I sinne, then thou markest mee, and thou wilt not acquite me from mine iniquity. If I bee wicked, woe vntounto me: and if I be righteous, yet will I not lift vp my head; I am full of confusion, &c. But had Iob no good workes? Yes, looke vponupon his life described in his 29. 30▪ & 31. Chapters. Hee was an eye to the blinde, and a foote to the lame, a deliuerer of the poore, fatherlesse, and friendlesse from the oppressor, breaking the iawes of the wicked, and plucking the spoile out of his teeth: He wept for him that was in trouble, and his soule was grieued for the poore. And though hee were a great man, a wise man, a Prince, yet hee ate not his morcels alone, but the poore and fatherlesse fed with him. The naked limmes blessed him, being warmed with the fleece of his sheepe. What sinne was Iob addicted to? and what actions of piety and mercy did he not abound in? Insomuch, as in respect of his sincerity and integrity of heart, hee durst say, If I hauehave walked with vanity, or if my foote hath hasted toIob 31. 5. deceit, let me be weighed in an euen ballance, that God may know mine integrity. And God knew his integrity, giuing testimony vntounto it, that he was a man perfect and vpright, and one that feared God, and eschued euill. Yet all this righteousnesse Iob renounceth, when he comes to the strict tryall of Gods Tribunall. For, comming to stand in Gods presence, he saith, Chapt 42. 5. I hauehave heard of thee, by the hearing of the eare; but now mine eye seeth thee: wherefore I abhorre my selfe, and repent in dust and ashes. An admirable type of a faithfull man, not trusting in his owne inherent righteousnesse, but in the onelyonly mercy of God through Christs merits, whereby onelyonly he stands iustified in the sight of God.
Was not Dauid also a holy man, an honest hearted man, after Gods owne heart? yet he professeth, Psal. 71. 15. &c. My mouth shall shew forth thy righteousnesse, and thy saluation all the day: for I know not the numbers (that is, the perfections) thereof. I will goe in the strength of the Lord God, and will make mention of thy righteousnesse, euen of thine onelyonly. And in the beginning of the same Psalme, In thee, O Lord, hauehave I put my trust, let me neuer bee put to confusion, deliuer me in thy righteousnesse. And Psalme 89. 16. speaking in the name of all the faithfull, he saith; In thy name shall they reioyce all the day, and in thy righteousnesse shall they make their boast. And vponupon the 32. Psalme, Paul hath these words, as a Commentary of Dauids words, Rom. 4. 6. Euen as Dauid also describeth the blessednesse of the man, vntounto whom God imputeth righteousnesse without workes, saying: Blessed are they whose iniquities are forgiuen, and whose sinnes are couered: Blessed is the man to whom the Lord will not impute sinne. But Dauid disclaimeth the iustification of all inherent righteousnesse in the sight of God, Psal. 143. Heare my prayer, O Lord, giuegive eare to my supplication; in thy faithfulnesse answer me, and in thy righteousnesse, And enter not into iudgement with thy seruant: for in thy sight shall no man liuing be iustified. And Psalme 30. If thou, Lord, shouldst marke iniquities, O Lord, who shall stand? But there is forgiuenesse with thee, that thou mayst be feared. So Esay, that Euangelicall Prophet, aduanceth Gods righteousnesse, and disauoweth mans righteousnesse. Esay 54. 17. This is the heritage of the seruants of the Lord, and their righteousnesse is of me, saith the Lord. Yea, say the Pontificians, our inherent righteousnesse is of the Lord. Nay, saith Esay, chapt. 64. 6. We are all as an vncleane thing, and all our righteousnesse are as filthy rags. Yea, say the Pontificians, before we be regenerate, and be in Christ. But Esay speaketh of the Church of the Iewes, of the circumcised, to whom circumcision was a signe of regeneration, and of Gods Couenant of grace, and a seale of faith; and Esay puts himselfe in the number. Was Esay now vnregenerate? And in the name of himselfe, and the whole Church of the Iewes, hee renounceth all inherent righteousnesse, as filthy rags; in no sort to bee patched and pieced to that garment of saluation, to that robe of righteousnesse, namely, Christs righteousnesse, imputed and put vponupon vsus by the hand of faith; wherein Esay and all the faithfull reioyce: as hee saith, Esa. 61. 10. I will greatly reioyce in the Lord, my soule shall be ioyfull in my God: for he hath clothed me with the garments of saluation, he hath couered me with the robe of righteousnesse, as a Bridegroome decketh himselfe with ornaments, and as a Bride adorneth her selfe with her Iewels. And in the 43. of Esay, vers. 25. & 26. there is a flat opposition betweene Gods mercy, and our workes in iustification: I, euen I am hee that blotteth out thy transgressions for mine owne sake, and will not remember thy sins. But may not our workes come in as sharers with Gods mercies? What workes? The Prophet addeth in Gods person: Put me in remembrance, let vsus pleade together: declare thou, that thou mayst be iustified. If God pleade with vsus in iudgement, we hauehave no euidence of any workes in vsus, whereby to be iustified in his sight.
But our workes and obedience to Gods lawes are called our righteousnesse. As Matth. 5. 20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees, yee cannot enter into the Kingdome of God. I answer, this place may well be vnderstood of Euangelicall righteousnesse, opposite to that legall righteousnesse of the Scribes and Pharisees, and so Christ points vsus to the righteousnesse of faith in him. But admit our workes be called our righteousnesse. what then? doth it follow that this is our righteousnesse, to iustifie vsus in the sight of God? Nothing lesse. For Moses saith (speaking of obedience to Gods commandements, Deut. 9.) Speake not thou in thy heart, after that thou art come to possesse that good Land, saying, For my righteousnesse the Lord hath brought me in to possesse this Land. No, faith Moses, vnderstand that the Lord thy God giueth thee not this good Land to possesse it, for thy righteousnesse. Now the Land of Canaan was a type of Gods Kingdome, which wee cannot come to possesse by our own inherent righteousnesse. Whereupon St AmbroseAmbros. in Psalme 43. in his enarration vponupon the 43. Psalme, but according to our accompt 44. v. 3. They got not the Land in possession by their owne sword, &c. saith, Patres nostri, vtpote proximi & haeredes Patriarcharum, plantati in terra repromissionis, non suis hoc meritis vindicabant: Our fathers, to wit, the next successours and heires of the Patriarches, beeing planted in the Land of promise, did not claime this as due to their merits. Ideo nec Moses cos induxit, ne Legis hoc existimetur esse, sed gratiae; Lex enim merita examinat, gratia fidem spectat: Therefore (saith he) neither did Moses bring them in thither, that it might not be reckoned as the worke of the Law, but of Grace; for the Law examineth workes or merits, but Grace respecteth faith. Therefore, as not Moses, but Iosua or Iesus (forso was his Name) was appointed to bring the children of Israel into the possession of Canaan, the Land of promise; which importeth alsoforeign. Canaan: which is as much as to shew grace, fauour, or merciemercy. the Land of mercy, or of grace: So not the Law giuen by Moses, but Iesus Christ, by whom came grace and truth: hee our true Ioshua bringeth his people into the possession of grace and glory. Ergo qui non in brachio suo, hoc est, in sua operatione praesumit, sed in Dei gratia, credens, quòd non facta sua vnumquem que iustificant, sed fides prompta: dicit Domino, Tues ipse Rex meus, & Deus meus, qui mandas salutes Iacob▪ Therefore (saith holy Ambrose) he that presumeth not in his owne arme, that is, inAmbros. ibid. his workes, but in the grace of God; beleeuing, that not a mans workes, but his prompt and cleare faith, doth iustifie him: this man saith vntounto the Lord, Thou art my King, and my God, that commandest saluation for Iacob. True it is, that the same Father in another place saith; Sola fides non sufficit: Ambros. in epist. ad Hebr. cap. 4.operari per dilectionem, &c. Sole faith is not sufficient: it is necessary that faith worke by louelove, and conuerse worthy of God. And a little after, Festinemus, &c. Let vsus hasten to enter into that rest, because faith is not sufficient, but a life beseeming faith must be added, and great care vsed, that faith bee not idle. For it is necessary for eueryevery one that would possesse Heauen, to adorne his faith with good workes. So he. True: a most pious and Christian speech; but in all this he saith not, that faith alone is not sufficient to iustifie vsus in the sight of God, and so to bring vsus to the possession of Heauen: for then hee should contradict himselfe elsewhere, where hee saith; Sublatis omnibus operibus legis, sola fides posita est ad salutem: AllAmbr. in Rom. 9 the workes of the law being remoued, onelyonly faith takes place in our saluation. Marke, he saith; Sola fides: onelyonly faith. And againe, the same Father saith elsewhere: Non operibus iustificamur, Ambr. de Iacob. & vita beata. lib. 2. cap. 2.sed fide, quon…am carnalis infirmitas operibus impedimento est, sed fidei claritas factorum obumbrat errorem, quae meretur veniam delictorum: We are not iustified (saith he) by workes, but by faith; because the infirmity of the flesh is an impediment to workes, but the glory of faith doth couer the errour of our workes, which faith obtaineth remission of sinnes. And againe; Infirmitas excludit à venia, & fides excusat à culpa: OurAmbr. in Apol. Dauid. infirmity excludeth vsus from pardon, and faith excuseth vsus from blame. And setting downe his peremptory iudgement, grounded vponupon Scripture, he saith: Arbitramur secundum Apostolum, iustificari hominem per fidem sine operibus legis. Iustificetur ergo ex fide Dauid, qui per legem peccatum agnouit, sed peccati veniam ex fide credidit: Wee definitiuely conclude (saith hee) according to the Apostle, that a man is iustified by faith without the workes of the law. Therefore let Dauid be iustified by faith, who by the law acknowledged his sinne, and by faith beleeued the pardon of his sinne. And againe elsewhere: Deus clementia bonitatis suae semper homini procurans, vt & quod Ambros. in Rom. cap. 11.sine lege peccatum erat, & in lege, posset deleri: hoc decreuit, vt solam fidem poneret, per quam omnium peccata abolerentur: That is, God by the clemency of his goodnesse, alwayes prouiding for man, that both sinne committed without law, and in the law, might be blotted out: hath made this decree, to appoint sole faith, whereby all mens sinnes might be abolished. Now compare these iudicious sayings of this holy man, with that hee said formerly, that sole faith is not sufficient, but a good life must be added▪ and it will plainly appeare, that he speakes of faith alone, as sufficient to iustifie vsus in the sight of God, and to procure vsus the possession of heauen; yet hee meanes not a solitary and dead faith, but such a faith, as is a liuing and sauing faith, working by louelove, which hath as well a worke of sanctification in a holy life amongst men, as of iustification by a holy beliefe in the sight of God. For there is frequent mention of a twofold righteousnesse in the workes of ancientNote. Fathers: The one of iustification before God, which is the righteousnesse of faith; the other, of iustification before men, which is the righteousnesse of workes. This second, is via regni; the way to the kingdome: that other of faith, is caus… …egnandi; the cause of our reigning in this kingdome.
Saint Paul also disclaimeth all his former Ph…risaicall life, which, as touching the Law, was vnreprouable, calling and accounting it but drosse and dung. Nay, now after his conuersion, hauing walked holily and faithfully in his Apostolicall vocation and Ministery, so that he knew nothing by himselfe:1. Cor. 14. 4. yet what saith he? Although I know nothing by my selfe, yet am I not therby iustified: but he that iudgeth me is the Lord. And renouncing all his inherent righteousnesse, all his desire was to bee found in Christ, not hauing his owne righteousnesse,Phil. 3. 9. which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God by faith.
To omit the multitude of testimonies of holy men of God, the fathers of the Church, from time to time, who in their writings doe renounce their own inherent righteousnesse, as iustifying them in the sight of God: Let vsus, for conclusion of this point, adde a few memorable sayings vttered by dying men, such as were of a holy life & conuersation, now agoing to appear before the dreadfull Tribunall of Gods most strict and vnpartiall iudgment, & now sealing vp their faith with their last breath.
Possidonius in his 27. Chapter of the life of Augustine, telsPossidonius in the beginning of St. Augustines workes. See Chemmtius his Examen of iustification a memorable story. Augustine (saith he) told vsus, that hee heard a most wise and pious answer of Ambrose, of blessed memory, drawing neare his end, which he much praised and commended: for when that venerable Father lay vponupon his death-bed, and was desired of the faithfull standing about his bed, with teares, that hee would aske of the Lord a longer time of his Pilgrimage here, he answered them: *The like speech did venerable Bede vtter at his death: saying to his friends, I hauehave so liued among you, that I am not ashamed of my life, neither feare I to dye, because I hauehave almost gracious Redeemer. Remaines.I hauehave not so liued, as that I am ashamed to continue amongst you; nor yet am I affraid to dye, because we hauehave a good Master. And herein (saith Possidonius) our Augustine now aged, did admire and praise his words, as refined in the fire, and weighed in the ballance. For therefore is hee to be vnderstood to say: Nor doe I feare to dye, because wee hauehave a good Master; lest he might be thought to trust and presume too much vponupon his most sanctified life. But I hauehave not so liued, that I am ashamed to liue among you: this he said in regard of that, which one man might know of another; for knowing the tryall of diuine iustice, he said, he relyed more vponupon the goodnesse of his Lord, than vponupon his owne merits: to whom also he prayed daily in the Lords Prayer, Forgiue vsus our debts, &c.
Bernard, when hee seemed to drawe his last breath, beingGuil. Abbas in vita Bern. lib. 1. cap. 13. in a trance, he thought he was presented before the Tribunall of his Lord: And Sathan also stood opposite against him, charging him with many wicked accusations. And when hee had prosecuted all to the full, then the man of God was to pleade for himselfe. And being no whit terrified or troubled, he said: I confesse I am vnworthy; nor can I obtaine the Kingdome of Heauen by mine owne merits: But my Lord obtaining it by a double right, to wit, by the inheritance of his Father, and by the merit of his passion, contenting himselfe with the one, hee bestoweth the other vponupon mee: by whose gift, claiming it as mine owne right, I am not confounded. At this word, the enemy went away confounded.
There is extant an exhortation of Anselme to a dying brother, set downe in most sweet words. When any brother seemeth to be extremely oppressed, it stands both with piety and prudence, that he be exercised by a Prelate, or some other Priest, with these questions and exhortations vnderunder written. And first, let him be demanded:
Brother, doest thou reioyce, that thou shalt dye in the faith? and let him answer: I do. Confesse that thou hast not liued so wel as thou shouldest: I confesse it. Doest thou repent of it? I doe repent. Hast thou a will and purpose to amend, if thou shouldst hauehave time to liue longer? Yes. Doest thou beleeue that the Lord Iesus Christ, the Sonne of God, dyed for thee? I beleeue it. Doest thou beleeue thou canst not bee saued, but by his death? Yea. Doest thou from thy heart thank him for this? I doe. GiueGive therefore, while there is life in thee, alwayes thankes vntounto him, and put thy whole trust in this his onelyonly death. Commit thy selfe wholly to his death. Couer thy whole selfe with this death, and wrap thy selfe wholly in it. And if the Lord goe about to iudge thee, say: Lord, I put the death of our Lord Iesus Christ betweene me and thy iudgment; otherwise, I will not contend with thee. If he shall say, that thou hast deserued damnation; say thou, I set the death of our Lord Iesus Christ betweene mee and my illdeseruings, and assigne me the merit of his most precious passion for my merit, which I my selfe should hauehave had; but alas hauehave not.
Let him say againe: I put the death of our Lord Iesus Christ betweene mee and thy wrath. Let him also say three times; O Lord, into thy hands I commend my spirit. And let those that stand about him, answer: Into thy hands, O Lord, we commend his spirit. And he shall dye secure, and shall neuer see death.
The same Anselme in his meditations, as it were setting himselfe before the Tribunall of Gods iudgement, whereby he declareth that neither the life of the regenerate, nor good workes can stand against diuine iustice, but onelyonly Christ the Mediator, saith; My life doth terrifie mee: for my whole life being exactly discussed and sifted, doth appeare to me either to be sinne, or meere barrennesse. And if any fruit appeare therein, it is either so counterfeit, or imperfect, or one way or other corrupt, as it cannot but displease God: for all of it is either sinnefull and damnable, or vnfruitfull and contemptible. But why doe I separate or distinguish vnfruitfull from damnable? For if it be vnfruitfull, it is damnable: For eueryevery tree which bringeth not forth good fruit, shall be cast into the fire. O therefore drie and vnprofitable tree, worthy of eternall fire! what wilt thou answer in that day, when it shall be required of thee, euen to a moment, how thou hast spent all that time limitted and bestowed on thee to spend thy life in? O extremity! On the one side sinnes accusing; on the other iustice affrighting: vnderneath, Hels horrible Chaos gaping: aboue, the angry Iudge: within, the conscience boyling; without, the world burning. The righteous shall scareely be saued; the sinner taken tardy, where shall hee appeare? To lurke, shall be impossible, to appeare intolerable. Who shall aduise me? Whence shall I expect saluation? Who is he that is called the Angell of great counsell? The same is Iesus. The same is the Iudge, betweene whose hands I tremble. Pause awhile, O sinner, doe not despaire. Hope in him, whom thou fearest, flye to him from whom thou hast fled. O Iesus Christ, for this thy name sake, deale with mee according to this name: looke vponupon this wretch calling on thy name. Therefore, O Iesus, bee my Iesus for thy names sake. If thou shalt admit me into the large bosome of thy mercy, it shall be neuer a whit the narrower for me. True it is, my conscience hath deserued damnation, and my repentance sufficeth not for satisfaction: but certaine it is, that thy mercy surpasseth all misdeedes, &c.
It is recorded of Edward the Confessor, once King of this Island, that lying on his death-bed, his friends about him weeping, he said; If ye loued mee, ye would forbeare weeping, and reioyce rather, because I goe to my Father, with whom I shall receiue the ioyes promised to the faithfull; not through my merits, but by the free mercy of my Sauiour, who shewethElreidus Riuallensis Remaines. mercy on whom he pleaseth.
Thus by these and such like testimonies of holy and deuout men, not in their Rhetoricall declamations, to winne applause with men, but in their saddest meditations, as standing in the presence, yea before the dreadfull Tribunall of that iust God: it may easily appeare, what confidence is to be put in the best mans workes, or inherent righteousnesse. All these will proue but dry fewell and stubble, when they come to that consumingHeb. 12. 29. Esay 33. 14. fire, to those euerlasting burnings. It is an easie matter for a carnall man, seduced with errour, and possessed with the spirit of pride, while hee is in his prosperitie, and senslesse securitie, as little considering, as conceiuing the power of Gods wrath, as Dauid speakes; as little knowing the nature of sin, as the terrour of Gods strict iustice, to be pussed vp with an opinion of a few poore beggarly supposed good deeds. Iust like our first Parents, who when they had sinned, and so incurred Gods eternall wrath, got a few figge-leaues to couer their nakednesse and shame, thinking themselues now safe and secure enough. But no sooner did they heare the voyce of the Lord God, comming as a Iudge towards them, but for all their figge-leaues, they runne and hide themselues among the Trees of the Garden. Their figg-leaues quickly beganne to wither, when once the fire of Gods iealousie beganne to approach. But let now the brauest Pontifician of them all, standing so much vponupon the pantofles of inherent righteousnesse, let him lav aside his carnall security, his louelove of the world, his wilfull blindnesse, hauing looked his face in the glasse of Gods Law, and catechised himselfe according to the strict Canon thereof, &c. and let him now bethinke himselfe of an account he is to make, and that presently, before a most seuere and vnpartiall vncorrupt Iudge, of all his thoughts, words, workes, omissions, commissions; let him take into his consideration (if hee hauehave so much grace and iudgement to consider) the nature of sinne, which is such, as the least sinne is sufficient to damne him soule and body for euer: for, Hee that keepeth the whole Law, and yet faileth in one point, is guilty of all. Iames 2. 10.And the Law saith, Cursed is eueryevery one that continueth not in all Gal. 3. 10.things written in the Law to do them. Mark, In all things: yea such is sin, as it could not be purged, nor mans soule redeemed from it, nor Gods wrath appeased, nor his iustice satisfied, but by the only death of the only son of God. Tel me, what that iustice is, which will not be satisfied: Tell me what that sin is wch will not be expiated, but by the extreame humiliation, bloud-shedding, death & passion of the deerest son of the eternall God? Tell me, how seuere is that iustice, how implacable that indignation against sin, wch would not spare the most immaculate Lambe of God, the pure spotlesse Sonne of righteousnes, euen righteousnes, holines & innocency it selfe? These things well weighed & digested in thy more refined iudgment, according to the standard of the Sanctuary; come now Pontifician, glittering in thy white linnen of thine inherent righteousness, set thy self before Gods dreadful Tribunall, to receiue thy eternal doom, according to thine own deseruings: bring with thee all thy merits, number now before the iudge of heauen & earth thy many pilgrimages, thy many Prayers, Pater-nosters, Aue-Maries, Canonicall houres, Shrifts, Shrines adored, Saints inuoked, and the like: But thy conscience will giuegive thee, that all these being but will-worship, and humane inuentions; of which God wil say, Who required these things at your hands? condemned also in Esay, saying, Their feare towards me wasEsay. 29 13. taught by the precept of men: they will vanish into smoke when they are tryed in Gods Test. Therefore howsoeuer the Romane-Catholicke Church preferres these her own Rites, and Ceremonies, and Ecclesiasticall obseruances of her own inuention, as beeing more holy and more meritorious, than those duties of Christian holinesse commanded and prescribed in Gods Word: yet in the more sober iudgement of thine vnpartiall Conscience, know, that if God respect any righteousnesse at all in vsus, it must be that especially, which himselfe hath commanded. If therefore thou hast any store of these, bring them with thee. If thou canst, Tell this Iudge, that thou hast dealt truely and iustly with all men, that thou hast beene liberall to the poore, giuen much Almes, yea perhaps bequeathed all thy goods and possessions to pious vses, euen in thy life time; and that not to the maintenance of a Monasticall Society of lazie and lustfull Abbey-lubbers, but vponupon the truly poore indigent Brethren of Christ; that thou hast dispossessed and diuested thy selfe of all earthly preferment and honor, & so become poore for Christs sake; thou hast exercised thy self with watchings & fastings, not as man, but as the Lord hath commanded; and much more than all this, if thou canst alledge for thy selfe. Well▪ But all these things must now bee weighed in a iust and euen ballance, not of mans imagination, but of Gods strict iudgement. Now will not he finde, thinkest thou, an infinite lightnes in thy best works? will not his most pure eyes easily discerne thy most pious actions to be fraught with many imperfections, defiled with the mixture of manifold corruptions, as water running through a puddly chānel? he will discouer in all these works of thine, besids infinite defects & faylings in all, thy many sinister ends; the pride of thy heart, thy self-louelove, the louelove of vaine glory, the louelove of thine own felicity, more than of the glory of God, & a thousand secret corruptions, lurking in the secret corners of thy selfe-deceiuing heart. Nay, besides this, thou canst not number vp so many good dueties which thou hast done, as this all-seeing Iudge can number, and set before thee greater and weightier duties, which thou hast altogether omitted. And more than that too, this Iudge can muster vp vntounto thee whole Legions of sins, which thou hast committed, the least whereof, all the men in the world, with all their merits, their arrogant works of supererogation, the fained treasure of the Church, with Masses and Dirges, and whatsoeuer else man or Angel can deuise, cannot possibly appease the wrath, and satisfie the iustice of this Iudge for. For if all the Creatures in the world could satisfie Gods iustice for one sinne: wherefore dyed the innocent Lambe, and the only Sonne of God? Well then, in this case what wilt thou doe? whither wilt thou flye? where wilt thou seeke reliefe for thy perplexed spirit? where comfort for thine appalled conscience? where a sanctuary for thy soule, now pursued with the hue and cry of diuiue iustice and reuenge, of hell, and Satan, of the guilt of thy tormenting conscience for sinne? Thy good workes and merits? They cry guilty before Gods throne, of many imperfections, defects, corruptions. If thy actuall transgressions, which are many, if thy totall omissions of dueties which thou oughtest to hauehave done, should bee silent, yet euen thy best actions, which thou bringest to pleade for thee, would, and must tell the truth, and become a full grand Iurie to bring-in the verdict of thy condemnation. And then thou shalt be found such, as the Gospell hath doomed: who pleading their great workes before the Iudge, receiued this sentence, I know you not, depart from mee Mat. 7. 22.yee workers of iniquitie. Dost thou not thinke it safest now to bee of thy Brother or thy Father Bellarmines minde, who, howsoeuer, as a member of the Papall State, he writ mainely against the truth of iustification: yet one time speaking his conscience, and vttering his priuate iudgement, said, Propter Bellarm. de iustif. l. 5. c. 7.incertitudinem propriae iustitiae, & periculum inanis gloriae, tutissimum est fiduciam in sola Dei misericordia, & benignitate reponere: Because of the vncertainty of our owne righteousnesse, and the perill of vaine glory, it is most safe to repose our confidence in the only mercy, and fauour of God. Only herein be vnlike this Brother or Father of thine: For this sentence of his standing in his workes, shall rise vp in iudgement against him at the latter day, for all his lyes spoken through hypocrisie: but let it teach thee, so to renounce all thy supposed merits, as reposing thy selfe in the only mercies of God, and merits of Christ, thou mayst, flying from Babylon, finde mercy and saluation in the great day of the Lord Iesus.
Let me hereunto adde a passage or two, one out of Augustine his Manual; which Booke though it bee fathered vponupon some other Author, yet the chiefe matter of it is confessed to bee collected out of Augustines Workes: In omnibus aduersitatibus ….non inuenio tam efficax remedium, quàm vulnera Christi: in illis dormio securus, & requiesco intrepidus, Christus mortuus est pr…nobis. Nihil tam ad mortem amarum, quod morte Christi non san…tur. Tota spes mea est in morte Domini mei. Mors eius meritum meum, refugium meum, salus, vita, & resurrectio mea: meritu… meum, miseratio Domini. Non sum meriti inops, quamdiu ille miserationum Dominus non defuerit. Et misericordiae Domini multae, multus ego sum in meritis: Quanto ille potentior est ad saluandum, tanto ego securior. Peccaut peccatum grande, & multorum sum mihi conscius delictorum; nec sic despero, quia vbi abundauerunt delicta, superabundauit & gratia: In all aduersities (saith hee) I find not a more effectuall remedy, than the wounds of Christ; in them I sleepe securely, in them I rest without feare. Christ dyed for vsus. There is nothing in death so bitter, which cannot be cured with the death of Christ. All my hope is in the death of my Lord. His death is my demerit, my refuge, my saluation, life and resurrection: my merit is the Lords mercy. I want no merit, so long as the Lord of mercies is not wanting And while the Lord is rich in mercies, I am rich in merits. The more able he is to saue, the more am I secure. I hauehave committed some haynous sin, and am guilty of many trespasses, yet I despaire not, because where sins hauehave abounded, there grace hath also super abounded. And in the 23. Chapter, Inter b…achia Saluatoris mei, & viuere volo, & mori cupio: Betweene the armes of my Sauiour, it is both my will to liue, and my wish to dye. Another passage to this purpose I finde in Gregory, in the conclusion of that singular worke of his Morals; where speaking of mans good workes, and good intentions,Greg. Moral. l. 35. c. 26. concludeth thus: St de his diuinitus districtè discutimur, quis inter ista remanet salutis locus? quando & mala nostra pura mala sunt, & bona quae nos habere credimus, pura bona esse nequaquam possunt: If (saith he) we be strictly sifted by God, concerning these things, what place would bee left for saluation in them? seeing that both our euill actions are simply euill, and the good things which we beleeue we hauehave, cannot be simply good. Which place of Gregory beeing alledged by Luther, to proue none can bee certaine that hee doth not alwaiesLuther l. artic. art. 35. mortally sinne: although Iohn, Bishop of Rochester, would hauehave Gregory to meane, not all workes, but only such, as we vainely boast of, as Sixtus Senensis relateth: Yet GregoriesSixtus Sene. bibl. sact. l. 5. annot. 45. meaning is easily discouered by the title or contents prefixed to the said Chapter, in these words; Quod Sanctus Gregorius, in his, quae iam recta intentione protulit, vanae gloriae, vel laudis h…manae fauorem subrepsisse sibi formidat, & pro recompensatione operis, postulat orationem lectoris: that is, That St. Gregory in those things, which he did with a right intention, feareth lest some affectation of vaine glory, or humane applause might hauehave crept in vponupon him, and for a recompence of his worke, desireth the Readers prayers. And it is plaine also by the whole tenure of that Chapter, that Gregory durst not trust his best workes vponupon the tryall of Gods strict iudgement: seeing that a mans best intentions are subiect to bee tainted with secret pride and vaine glory. And the said Bishop of Rochester may seeme too sharpe in his censure, the sequell whereof tends to a flat condemnation of Gregories best intentions, as if he had beene directly conscious of pride in them, whereas Gregory onelyonly feareth least some such corruption might hauehave secretly stollen in vponupon him.
And to confirme this, and put it out of all question, Gregory in another place speaketh excellently to this purpose: Omnis humana iustitia, iniustitia esse conuincitur, si districtè iudicetur. Greg. Moral. lib. 9 cap. 24.Prece ergo post iustitiam indiget, vt quae succumbere discussa poterat, ex sola iudicis pietate, conualescat. D…cat ergo qui etiamss habuero qui…piam iustum, non respondebo, sed meum …udicem deprecabor. Velut si apertiùs fateatur, dicens, et si ad opus virtutis excreuero, ad vitam non ex meritis, sed ex venia conualesco: All humane righteousnesse (saith he) if it bee strictly iudged, is conuinced to be vnrighteousnesse. Therefore a man after his workes of righteousnesse, had neede to pray, that his righteousnesse, wch being discussed might sink down vnderunder the burthen, may recouer strength againe by the only clemency of the Iudge. Let him say then, that though I hauehave done any thing that is iust, yet I will not answer, but will supplicate my Iudge. As if he should more plainly confess: saying, Although I attaine to neuer so great a proficiency in the way of vertue, yet I come to obtaine life, not of merits, but of mercy. This was the constant doctrine of the Church of Rome, in this Bishops dayes.
We will conclude this point, in setting downe the iudgement of Cardinall Contarenus, who writ of iustification a littleGasper Contarenus. lib. de iustif. before the Councell of Trent: where, hauing before of set purpose, examined the Protestants doctrine of iustification, confesseth ingenuously (as he had iudiciously, according to his learning and piety, scand and compared it) that Luthers doctrine, together with the Protestants, was consonant and agreeable to Catholicke doctrine. For as yet, the Councell of Trent had not decreed against the Catholicke faith, which had beene maintained by all the Fathers of the Church in all ages, euen downe to Contarenus his time, who writ some three or foure yeares before the first Session of this Councell; although the Schoole-men, specially the Scotists, had accordingforeign to the Authors name, darkened and dimmed the truth, whose new doctrine notwithstanding proued not as yet Catholicke, before the Councell of Trent (wherein the Scotists bore no small sway) would needes make it Romane-Catholicke, in despite of all Catholickes. Where also we may note by the way, the falshood of that scandall which Pontificians cast vponupon the Protestants Religion, as being a doctrine of nouelty, broached first by Luther: Whereas a Cardinall of the Church of Rome, of learning and piety, after due examination, found and confessed, that the Protestant doctrine of iustification, being the maine fundamentall doctrine of Christian Religion, did consent with Catholicke doctrine. But let vsus see what this Cardinall saith concerning iustification: Attingimus ad duplicem iustitiam, alteram nobis inhaerentem, qua incipimus esse iusti, & essicimur consortes diuinae naturae; & habemus charitatem diffusam in cordibus nostris: alteram verò non inhaerentem, sed nobis donatam cum Christo, iustitiam (inquam) Christi, & omne eius meritum: simul tempore vtra que nobis donatur, & vtram que attingimus per fidem. Quòd autem Deus donauerit nobis Christum, & omnia cumeo, est Textus Apostoli expressus in Epistola ad Romanos, Qui filio suo non pepercit, &c. His reor nullum posse contradicere. Restat iam inquirere, vtranam debeamus niti, & existimare nos iustificari coram Deo, id est, sanctos & iustos haberi; ea (inquam) iustitia, quae deceat filios Dei, ac oculis Dei satisfaciat, an hac iustitia & charitate nobis inhaerente; an potius iustitia Christi nobis donata & imputata? Ego prorsus existimo pie & Christianè dici, quòd debeamus niti, niti (inquam) tanquam restabili, quae certònos sustentat, iustitia Christi nobis donata, non autem sanctitate & gratia nobis inharente. Haec etenim nostra iustitia est inchoata, & imperfecta, quae tueri nos non potest, quin in multis offendamus, quin assiduè peccemus, ac propterea indigeamus oratione, qua quotidiè petamus, dimitti nobis debita nostra. Idcirco in conspectu Dei non possumus ob hanc iustitiam nostram haberi iusti & boni, quemadmodum deceret filios Dei esse bonos & sanctos: sed iustitia Christi nobis donata est vera & perfecta iustitia, quae omnino placet oculis Dei, in qua nihil est quod Deum offendat, quod Deo non summopere placeat. Hac ergo sola certa & stabili nobis nitendum est, & o… eam solam credere, nos iustificari coram Deo, id est, iustos haberi, & dici iustos. Hic est preciosus ille Christianorum thesaurus, quem qui inuenit, venait omnia quae habet, vt emat illum. Haec est preciosa margarita, quam qui inuenit, linquit omnia, vt eam habeat, &c. Inde est, quod experimento videmus viros sanctos, qui quanto magis in sanctitate proficiunt, tanto minus sibi placent: ac propterea tanto magis intelligunt se indigere Christo, & iustitia Christi sibi donata, ideo que se reli…quunt, & soli Christo incumbunt. Hoc non ob eam accidit causam, quòd facti sanctiores, minus videant, quam prius, ne que quoniam facti sint animo dim…ssiori & viliori; imò quanto magis in sanctitate proficiunt tanto maiori sunt animo, tanto sunt perspicactores. Quamobrem fact… perspicaciores, magis intuentur sanctitatis & iustitiae ipsi… inhaerentis tenuitatem, cum qua perspiciunt multas maculas, quae eorum oculos factos perspicaciores magis offendunt: ac propterea reipsa cogno scunt, non sibi nitendum esse sanctitate, charitate & gratia sibi inhaerente, sed con…ugiendum sibi esse ad Christum, & ad gratiam Christi ipsis donatam, qua nitantur & incumbant: We attaine (saith hee) to a double righteousnesse; the one inherent in vsus: whereby wee begin to be iust, and are made partakers of the diuine nature, and hauehave charity shed abroad in our hearts: the other, not inherent, but giuen vsus with Christ; the righteousnesse (I say) of Christ, and all his merits. Both are giuen vsus at one time, and we attaine both of them by faith. And that God hath giuen vsus Christ, and with him all things; it is the Text of the Apostle to the Romanes. Rom. 8. 32.These things, I suppose, none can contradict. It remaines then to enquire, whether of these two we are to trust vntounto, and to bee esteemed iustified before God. For my part (saith hee) I thinke it agreeable both to Piety and Christianity, to say, that we ought to relye, to relye (I say) vponupon the righteousnesse of Christ giuen vntounto vsus, as vponupon a most firme foundation, which doth surely sustaine vsus; and not vponupon holinesse and grace inherent in vsus. Thus Contarenus. And againe, in the same book: (Hac sola (inquit) certa, stabili, nobis nitendum est, & ob eam solam credere nos iustificari coram Deo, id est, iustos haberi, &c.) We are (saith he) to relye vponupon this only certaine and stable foundation, and for the same onelyonly, to beleeue that we are iustified before God, that is, accounted iust. This is that precious treasure of Christians, which who so findeth, selleth all that he hath, to buy it. Thence it is, that by experiment we see holy men, who the greater proficients they proue in holinesse, the lesse they please themselues; and therefore doe so much the more perceiue they stand in neede of Christ, and of his righteousnesse giuen vntounto them: and therefore they renounce themselues, and relye onelyonly vponupon Christ. Neither doth this come to passe, that becomming more holy, they see lesse than before, or are now more degenerous and base minded: yea, rather the more they grow in sanctity, the more generous and quicke sighted they bee. Wherefore becomming the sharper sighted, they do the more looke into the weaknesse and slendernesse of their inherent sanctity and righteousnesse, which they obserue to bee infected with many spots and speckes, which doe so much the more offend their eyes, the more sharpe sighted they grow: and therefore they acknowledge, that they are not to relye vponupon any sanctity, charity, and grace inherent in them, but to flye to Christ, and to his grace giuen vntounto them, whereupon they wholly relye, and repose themselues. These and many other excellent sayings, hath this Cardinall left recorded, beseeming a learned, godly, and pious Diuine, setting forth the true nature of the iustification of a sinner before God. So that by the authority and testimony of this learned and iudicious Cardinall, Gods wisedome and prouidence so disposing it, it is euident, that this doctrine of iustification, which the Protestants teach and maintaine, was not a new doctrine inuented by Luther, but the same which the Catholicke Doctors and Diuines taught, vntill Scotus and his Sectaries began to broach a new and contrary doctrine (which this learned Cardinall, by solid arguments from Scripture, confuteth) neuer created nor decreed for Catholicke, vntill the Romane-Catholicke Councell of Trent.