A Treatise of Justification, Book 7 · Chapter 4
CHAP. IV. Bellarmines arguments proving the necessity of good workes: and first, from the difference betweene the Law and the Gospell: Secondly, from the Doctrine of Christian liberty.Bellarm. de iu…tif. l. 4.
§. I.
NOW I come to Bellarmines arguments concerningBellarmines Method. good works: which, when he should prove they concurre to justification as causes thereof; hee proveth them to be consequents thereof, rather than causes. And having little to say to the question it selfe, he intermingleth many impertinent discourses. Impertinent I say to the question, though not to his purpose: which was to calumniate us, as though we held all those assertions, which he laboureth to confute.
In his fourth booke therefore, which is de justitia operum, he propoundeth two maine questions to be disputed, unto which divers others are coincident. The former, concerning the necessity of good workes; the other, concerning the truth of them. As if we, either denied that good workes are necessary or that they are truely good. To the former, hee referreth three questions: the first, whether the faithfull are bound to keepe the Law of God: as though wee taught, they were not: the second concerning the difference betweene the Law and the Gospell, as if we taught that the difference standeth in this, that by the Law good workes are necessary, by the Gospell not. The third concerning Christian liberty: as though we taught, that the faithfull in their conscience and before God, are subject to no Law.
Concerning the truth of the righ…eousnesse of good works, after hee hath disputed the question, whether the Law be possible, whether the workes of the righteous bee sinnes: he commeth at length to handle the controversie it selfe, whether good workes doe justifie or not. Concerning the former questions, it shall suffice to shew, what our tenet is in every of them; and to defend our assertions against his cavils, …o farre as concerneth this present controversie of justification by workes, passing by the rest as impertinent. As touching therefore the first principall question which concerneth the necessity of good works: the Reader will beare me witnes by that which before I have delivered, that we hold good workes necessary in many respects, and that we urge the necessity of them by better arguments than the Romish doctrine doth afford: we confesse, that they are necessary, necessitate presentiae for persons come to yeeres, that are already justified, and are to bee saved: as necessary consequents of justification, and as necessary forerunners of Salvation onelyonly we deny them to be necessary necessitate efficientiae, as causes either of justification or Salvation.
§. II. That good workes are necessary to Salvation (which we denyHe proveth workes necessa…y, not to iusti…ication, but to salv…tion. not) Bellarmine greatly busied himselfe to prove: but that they are necessary to justification, as causes thereof, (which is the question betweene us) for ought that I can discerne, he goes not about to prove in his whole discourse of the necessity of good workes, wherein he spendeth nine Chapters. For after he had in the first Chapter calumniated us, as if wee denied good workes to bee necessary to Salvation: in the Chapters following hee proveth they bee necessary, because as hee propoundeth his proofes in the Argument of his booke, we are bound to keepe the Law of God. And that he proveth by discussing the other two questions concerning the difference betwixt the Law and the Gospell, and concerning Christian liberty. But by these arguments Bellarmine neither proveth his owne assertion, nor disproveth ours. His assertion is, that good workes doe concurre unto justification as a cause thereof, which we deny. He argueth they be causes: why? because they are necessary. As if every thing that is necessary were a cause. But whereto are they necessary? to salvation, saith Bellarmine. Why, but the question is of justification. Now many things are required to salvation, which doe not concurre to justification, as namely aRom. 10. 10.confession, bHeb. 12. 14.holinesse of life, cHe…. 10. 36.patience, dMatth. 10. 22. & 24. 13.perseverance, &c. which, though they goe before salvation; yet they follow after justification; and therefore cannot be causes thereof. In all this discourse therefore Bellarmine is farre from concluding the point in question.
Notwithstanding it will not be unprofitable: if I shall make a short excursion to follow him in his discourse, but not to answere every particular, which is not worth the answering. That therefore he may confute our most pernicious errour as he calleth it, eDe justif. l. 4. cap. 2.he saith he will prove three things: first, that in the Gospell is contained the doctrine of workes and divers Lawes, and that the promises thereof require the condition of fulfilling the Law: Secondly, that the just are not free from the observation of the Law of God: Thirdly, that good workes are simply necessary to Salvation.
§. III. His intent in the first is to disprove that difference, whichOf the difference between the Law and the Gospell. we make betweene the Law and the Gospell: from whence he had collected in the former Chapter, that we deny the necessity of good works. The difference was this: That the Law propoundeth justification and salvation upon the condition of our fulfilling the whole Law. But the Gospell promiseth justification and salvation upon the condition of faith only; excluding works as the causes, by which we are justified, or for which we be saved: which difference if it be true, as it is most true, plainely proveth justification by faith only, and disproveth justification by workes.
For the better understanding whereof, wee are to distinguish theThe acceptions of the words Law, and Gospell, either in a large or strict sense. termes both of the Law and Gospell: which are used sometimes more largely, sometimes more strictly and properly. More largely Thorah the Law signifieth the whole doctrine of the old Testament, whether written and contained in the bookes of Moses, the Prophets and the Psalmes; or Preached. Written; thus it is said to have beene written in the Law, Ioh. 10. 34. which is written, Psalm. 82. 6. so Ioh. 12. 34. which is written Psalm, 110. 4. so Ioh. 15. 25. which is written Psalm. 35. 19. The Law saith those things, Rom. 3. 19. which are cited out of the Psalmes, and out of the Prophet Esay, vers. 10, 11, 12. Thus 1 Cor, 14. 21. out of Esai. 28. 11. thus Gal. 4. 21. out of Gen. 21. 10. And thus by the Law in many places fPsalm. 1. 2. & 19. 7. Psalm. 119. 18, 72, 142. Mic. 4. 2. Esai 2. 3.is understood the whole doctrine of God contained in the Scriptures of the old testament, and is often used in the same sense promiscuously g with Gods word; insomuch that the Septuagints sometime translate Dabar hPsal. 119. 57, 104.which signifieth the word, by foreign. Preached, as Esai. 30. 9, 10. Psalm. 78. 1. Ier. 18. 18. Prov. 28. 9. & 29. 18.
In this large sense the Evangelicall promises made in the old testament are contained in the Law, though properly belonging to the Gospell, as iDe iustif. l 4. c. 2. § probator quartò.Bellarmine confesseth: the promises of remission of sinnes though they be in the Prophets, they doe not belong to the Law, but to the Gospell. And so the covenant of grace it selfe, which the Lord made with kGen. 22. 18.Abraham, in making whereof he is said, Gal. 3. 8. to have preached before the Gospell to Abraham. Of the Doctrine of the Gospell (which was to begin at Ierusalem, Luk. 24. 47.) it is said Esai. 2. 3. & Mic. 4. 2. out of Sion the Law shall goe foorth. So more largely the Gospell is taken for the whole Doctrine of the new Testament, whether written by the Apostles and Evangelists, or preached Mark. 13. 10. Rom. 10. 16. Gal. 2. 5, 14. Ephes. 6. 19. Col. 1. 5. Phil. 1. 27. 2 Thes. 1. 8. Thus the histories of the life and death of CHRIST are called Gospels, Mark. 1. 1. Mat. 26. 13.
Preached, Rom. 2. 16. & 16. 25. 1 Cor. 4. 15. & 9. 18. Gal. 2. 7. 1 Thes. 1. 5. & 2. 4. 2 Thes. 2. 14. 2 Tim. 2. 8. In respect of this large sense it is truely said, that the Precepts, Promises, and Comminations of the Law are contained in the Gospell.
§. IV▪ More strictly and properly the Law signifieth the CovenantThe strict signification of the Law and the Gospell. of workes, which is also called the Law of workes, Rom. 3. 27. which upon condition of perfect and perpetuall obedience promiseth justification and salvation to the observers thereof, Rom. 10. 5. Gal. 3. 12. Levit. 18. 5. Ezek. 20. 11. Act. 13. 38. Rom. 3. 20, 28.
Likewise foreign, the Gospell which importeth lLuk. 2. 10. Rom. 10. 15.good tydings signifieth more strictly and properly the Covenant of Grace, which is also called the Law of faith, Rom. 3. 27. and the word of faith, Rom. 10. 8. which freely promiseth justification, and right of salvation to all that beleeve in Christ, Ioh. 3. 15, 16, 36. & 6. 47. & 11. 25. & 20. 31. Act. 16. 31. Rom. 3. 24. 10. 6, 9. Eph. 2. 8, 9. Tit. 3. 5. 1 Ioh. 5, 13. This doctrine of God concerning Salvation by Christ through faith, which properly is the Gospell, Luk. 4. 18. Matth. 11. 5. Rom. 1. 16, 17. Act. 15. 7. Gal. 1. 6. & 3. 8. Act. 10. 36. is called the Gospell of grace, Act. 20. 24. the word of reconciliation, 2 Cor. 5. 18. the Gospell of peace, Ephes. 6. 15. the Gospell of salvation, Ephes. 1. 13. the Gospell of glory, 1 Tim. 1. 11. the Gospell of the glory of Christ, that is the glorious Gospell of Christ, 2 Cor. 4. 4. the Gospell of the Kingdome, Matth. 4. 13. & 24. 13. This doctrine teacheth us, that our gracious God out of his meere grace having elected his children in Christ before all times, did in the fulnesse of time send downe his Sonne to save us: and that the benefit of the Messias might be applyed unto us, vouchsafeth unto us the Gospell of grace, by which according to the purpose of his grace given unto us in Christ before all secular times, m2 Tim. 19.he calleth us working in us the grace of faith: being endued with faith hee imputeth unto us the righteousnesse and merits of Christ, making us partakers of redemption, reconciliation, justification, and adoption, and so freeing us from hell: and from all the enemies of our salvation, hee entituleth us unto the kingdome of heaven. And that wee may be fitted and prepared for his Kingdome into which no unholy thing may enter, Apoc. 21. 27. hee hath promised to them that beleeve, that being redeemed, reconciled, justified, adopted, and so entituled to the kingdome of heaven, hee will give them grace to worship him without feare in holinesse and righteousnesse before him all the dayes of our life, that is, in the voluntary, upright, and constant obedience of his Law. Luk. 1. 73, 74, 75.
It is true, that the things which God in this Covenant of grace hath promised to give, as namely faith and new obedience, are also required of us Deo dante quod jubet, God giving to us what he requireth of us: the one, as the antecedent condition whereby we are entitled or have right to his kingdome, being saved in hope: the other as the consequent and fruit nRom. 6. 22.of the former, whereby we being entitled to Gods kingdome, are prepared and fitted for it: without which, though none who are adulti are saved, Heb. 12. 14. yet none are saved by it, or for it; it being the way to the kingdome, but not the cause of it, nor the title that we have unto it: and therefore necessary, as I have said necessitate presentiae, as causa sine qua non, but not necessitate efficientiae as any true or proper cause thereof.
§. V. These things thus premised, it will be easy to answere Bellarmines His disproofe of the difference which we assigne.arguments taken from the difference betweene the Law and the Gospell to prove the necessity of good workes. And they are two: the former disproving the supposed false difference, the other proving the pretended true. As touching the former: having first propounded an idle distinction of the divers acceptions of the word Gospell, that it signifieth either the doctrine which Christ and his Apostles taught, or the grace of the new Testament, which is the quickning Spirit, or the efficacie of the holy Ghost working in the hearts of the elect, or the Law written in the heart, (which I therefore call idle, because as soone as he hath propounded it, he confesseth, that the word Gospell in the Scripture doth never signifie any other, but the Doctrine) hee proveth, that in the Gospell is contained the Doctrine of good workes, and divers Lawe…, divers comminations and divers promises made upon condition of good workes.
All which we doe confesse to be true as the word Gospell is taken in the larger sense. But as those promises and Doctrine of grace contained in the Bookes of the old Testament, did not belong to the Law properly which is the covenant of works, but to the Gospell which is the covenant of grace: so in the books of the new Testament, divers precepts, comminations and promises are contained, which belong not properly to the Gospell, which is the covenant of grace and Law of Faith, but to the Law of works. For even as the Preachers of the Gospell at this day, doe in their preaching intermingle many things appertaining to the Law either for the preparing of their auditours, who are not yet justified, by the terrour of the Law; or for directing those that doe beleeve, to lead their life according to the rule of the Law: Even so our Saviour Christ, and his Apostles in their doctrine intermixed legall precepts, legall promises and threatnings, as the necessity of their auditours required. But upon all this being granted, what will he inferre? he saith in the title of this Chapter (though in the Chapter it selfe he doth not expresse it) that from hence is proved the necessity of good works; which we deny not. So pertinent a disputer is this great Master of controversies.
§. VI. And forasmuch as the promise of eternall life, as of a reward,Whether the promise of Salvation made to our obedience doe prove the merit of good workes. made to our obedience, is the principall ground, whereon the Papists build their Antichristian doctrine of the efficiencie and merit of good workes, I will endeavour to cleare this point. We are therefore to understand, that eternall life is vouchsafed to the faithfull in three respects. First, as the free gift of God without respect of any worthinesse in us. Secondly, as our inheritance purchased by Christ. Thirdly, as a free reward promised and given to our obedience. In the first respect, our salvation and all the degrees thereof, is wholy to be ascribed to the graciousEternall life three waies promised▪ first, as a free g ft. favor of God in Christ. In the second, to the mercy of God and merit of Christ. In the third to the mercies of God redoubled and multiplied upon us, and not to any desert of ours. For as touching the first, God before the foundation of the world was laid, of his free grace Elected us in Christ, oEpbes. 1. 6.graciously accepting of us in his beloved without respect of any goodnesse in us; whom, when he foresaw fallen into the state of perdition, ex massa perdita humani generis did chuse us in Christ, in him, and by him to be justified and saved. And as out of his undeserved love he did chuse us; so by the same grace, whom he hath elected pRom. 8. 30. 10. 13, 14. 2 Thes. 2. 13, 14., he hath called; whom hee hath called, he hath justified; whom hee hath justified, hee hath sanctified; and whom hee hath called, justified, and sanctified, he hath glorified, according to the purpose of his grace q2 Tim. 1. 9.given unto us in Christ before the world began. As therfore all the degrees of salvation are wholly to be ascribed to the grace, that is, the gracious favour of God in Christ, (for by his grace we were elected, called, justified, regenerated and sanctified) so also by his grace wee are saved rEphes. 2. 8, 9.and not of works. For although eternall death be the wages deserved by sin: yet eternall life is foreign the free gift of God, through Iesus Christ our Lord, no way deserved by us. Rom. 6. 23. This his purpose of grace God revealed by his gracious promise to our first parents, and a…ter to Abraham and others, viz. that in the promised seed sGen. 22. 18.all the Nations of the Earth should be blessed.
§. VII. Now that this his purpose of grace might be put in execution,2. As our inhe…itance. and this his gracious promise concerning …he promised …eed might be performed to the illustration of the glory, both of his merciemercy and also of his justice: God in the fulnesse of time, out of his infinite goodnesse and love to mankind, sent his owne and his only begotten Sonne into the world, that hee, taking our nature upon him, might not onelyonly in the state of humiliation by his sufferings redeeme us from hell, and by his meritorious obedience purchase heaven for us: but also that in the state of exaltation he having conquered all the enemies of our salvation in and before his resurrection, might by his ascension take possession for us of that kingdome, which he had by his merits procured for us, and by his sitting at the right hand of his Father might make us to sit together tEph 2. 6.with him in heavenly places, and by his comming from thence againe might put us both in body and soule in possession o… that heavenly inheritance, which he had purchased for us. And to the end, that the benefit of our blessed redeemer and Saviour might be applyed and communicated unto us, the …ord according to the purpose of his grace u2 Tim. 1. 9.giv…n unto us in Christ before all secular times, doth in his good time call those whom hee hath elected, by mini…tery of the Gospell ma…e effectuall by the gracious operation of his h…ly Spirit working the grace of faith in us, whereby wee receiving Christ with all his merits are actually made partakers of redemption, and are actually reconciled unto God justified and adopted, and by our justification entituled to the Kingdome of heaven, and by our adoption made heires thereof and coheires with Christ; insomuch that being justified by faith, wee have thereby, not onelyonly remission of sinnes, *Act. 26. 18. T…t. 3. 7.but also the inheritance, or at least the right and title to it: in respect whereof it is said in the Scriptures of so many as truely beleeve, that wee are saved, Ephes. 3. 5, 8. that we are passed from death to life, and that we now have eternall life, Ioh. 5. 24. & 6. 47. 1 Ioh. 5. 12, 13. And in this respect, eternall life is our inheritance, which Christ hath purchased …or us. And according to this tenure, Christ will put us in possession thereof at the last Day; when hee shall say unto us, Come yee blessed of my Father foreign ▪ inherit the Kingdome prepared for you from the beginning of the world, Matth. 25. 34. for you, I say, who before the beginning of the world were in Christ elected to be heires of this kingdome, which is not to he attained unto by any purchase or merits of ours, but shall bee given us as an inheritance intended from the beginning, and prepared for the elect, for whom Christ by his merits hath purchased it.
§. VIII. Now to those, who by Gods speciall grace doe beleeve3. As a reward. in Christ, and by faith receive him, by whom so received they are justified and adopted, and by their justification and adoption are in such …ort entituled to this kingdome as heires apparent thereof, that they are allready said to bee saved, and to be set in heavenly places with Christ: to these, I say, that they might be fitted and prepared for this inheritance, unto which no uncleane xAp…c. 21. 27thing can come; h…e hath in the covenant of grace freely, and out of his undeserved merciemercy promised the grace of sanctification by his holy Spirit, whereby wee are enabled, according to the measure of grace received, yLuk. 1▪ 73, 74, 75. Ier. 3▪ 33, 34. Heb. 8. 10, 11, 12.to worship him in holinesse and righteousnesse before him.
And to the end that we might be moved to performe the dueties of sanctification, hee doth not onelyonly in his word seconded and made effectuall by his Spirit invite by exhortations and precepts to these dueties; but also that hee might encourage us thereunto, in his redoubled and multiplied mercies he hath promised not only the blessings of this life unto us, but also eternall life it selfe, as a gracious reward of our piety and obedience. Here therefore in admiration of Gods bounty towards us we have just cause to exclaime with Augustine zDe verbis Domini serm. 3. O magna bonitas Dei: cui cum pro conditione reddere debeamus obsequia utpote servi Domino, famuli Deo subjecti potenti, mancip…a Redemptori, amicitiarum nobis prae …, ut nobi… obsequi… debita servituti… ext…rqueat, &c.: O the great goodnesse of God, to whom when in respect of our condition we ought to render unto him the duties of obedience, as servants to our Lord and God, as subjects to the Almighty, as captives saved to our redeemer, he doth promise unto us the rewards of friendship, that hee might draw from us the dueties of service which wee doe owe unto him. It was of Gods free grace, that hee elected any of us, that being elected hee called us, that being called and endued with faith hee justifieth and adoptet… us, and thereby giveth us right to his kingdome; it was also of his free grace, that to them, whom hee redeemeth and justifieth, hee hath promised to bestow his graces upon them, whereby they are enabled to serve him in holinesse and righteousnesse and are fitted for his owne kingdome. But this is a multiplication of his grace upon us, that to encourage us to the Practice of Piety, whereby wee are fitted for the kingdome of heaven, he doth promise to reward our good works with everlasting happinesse, and in the end doth crowne his owne blessings with blessednesse, which, though hee bee pleased for our encouragement to call a reward, yet is it not deserved by us, but freely bestowed by him, as his free gift granted unto us in Christ before all times, as our inheritance purchased by Christ: as his bountifull reward of his owne gifts, which as hee freely promiseth, so in his good time hee freely bestoweth, as his foreign, that is free gift.
§. IX. To this purpose let us consider the Lords dealing withThe example of Gods dealing with Abraham. Abraham, to whom the Lord at his first comming towards the Land of promise, made divers gracious promises, which afterwards hee often repeated. But when upon that Commandement of tryall to offer up his onelyonly sonne, Abraham had by Gods speciall grace notably approved aGen. 22. 16, 18.his faith and obedience; hereupon the Lord doth sweare, that he will bestow upon him the things which before hee had promised, as the reward of that his obedience, for so hee saith, because thou hast done this thing, and againe, because thou h…st obeyed my voice. Can any man hereupon inferre that Abraham by his obedience had deserved these promises which God long before had made unto him, and oftentimes repeated? Nothing lesse, so God in his eternall Counsell hath to the Elect designed eternall life, as his free gift by Christ, Christ by his merits hath purchased it to bee our inheritance, God hath graciously promised to bestow freely this inheritance on them that beleeve in Christ: when as therefore God doth promise to reward our piety with eternall life, wee may not thinke that by our piety it is deserved, which God long before had decreed and promised, and Christ our Saviour had purchased for us. But though it bee a reward, yet it is a most free, and undeserved reward.
§. X. When the Papists therefore object, that if eternall life be theObjection, if eternall life bee the reward of our obedience, then our obedience doth merit it. reward of our obedience, then our obedience doth deserve it: I answere, first, thou canst deserve nothing at Gods hand, by that which he hath freely given, and much lesse that, which hee freely bestoweth on thee: Secondly, if thou shouldest doe all that is required of thee, thou couldest deserve nothing thereby: for where is debt and duty, there is noRom. 6. 23. merit, Luk. 17. 10. Thirdly, we doe not all that is commanded but come short of our duty, and that which we doe is unperfect, and defective in respect of manner and measure; and therefore in justice deserveth punishment, rather than reward: and consequently the reward, when it is given, is to bee ascribed to Gods undeservedbPsalm 62. 12. Ephes. 2. 7. merciemercy and not to our merit. Fourthly, Sanctification, and the duties thereof are not causes of Salvation, and therefore in serie causarum, in the chaine of the causes of Salvation, Rom. 8. 30. they are left out: and where they are mentioned, they are inserted, not as a cause of Salvation, but either as the way unto it, Ephes. 2. 10. or as the markes and cognizances of them that shall be saved, or as the evidences according to which God will judge. As marks, I say for they are occulta praedestinationis indicia futurae faelicitatis praesagia, ascDe gratia & lib. arbitr. Bernard speaketh. Our Saviour setting downe the end of the ministery of the Gospell saith, that a man being thereby called, may by faith obtaine remission of sinnes, and inheritance among them that are sanctified, Act. 26. 18. so also Act. 20. 32.
§. XI. And thus are wee to expound many Testimonies of Scripture,Places wh…ch the papists understand of causes, to be understood of notes. as speaking of notes, which the Papists expound, as speaking of causes. Thus Rom. 8. 16, 17. The Spirit it selfe beareth witnesse with our Spirit, that we are the Children of God, and if Children, Heires of God, and coheires with Christ, who shall be glorified with Christ, if hee hath given us grace not onelyonly to beleevedPhil. 1. 29., but also to suffer with him and for him, he doth not say that our suffering doth make us sonnes and heires of God who shall be glorified with him: but the Spirit beareth witnesse, that if we suffer with him, we are the sonnes and heires of God, who shall be glorified with him. So 2 Tim. 2. 11, 12. If we suffer, wee shall reigne with him; if we patiently suffer, it is (not a cause, but) a signe that we shall reigne with him, Rom. 8. 1. There is no condemnation to them that are in Christ Iesus. But how shall we know, who they are that shall be saved by Christ? that walke not after the flesh but after the Spirit: where walking after the Spirit, is not the cause of salvation, but a signe of their being in Christ, which is the cause. Christ is the foundation and cause of all our happinesse; and faith is the only instrument whereby wee receiving Christ are united unto him: all other graces and duties unto which happinesse any where is ascribed, as it is to many, Matth. 5. 3. &c. Psalm. 112. 1. &c. are but notes of our being in Christ by faith, and presages of our future happinesse. Thus in the same chapter, Rom. 8. 13. If by the Spirit yee doe mortifie the deeds of the body, that is, of the flesh, as the vulgar Latine rendreth it, and as Paul speaketh 1 Cor. 9. 27. Ye shall live. So Rom. 10. 13. Whosoever calleth upon the name of the Lord shall be saved: that is whosoever hath this grace given him unto him truly to worship God, it is an evident signe and assurance unto him that he shall be saved, and so of the like: Ambrose eIn Rom. 8., this is the signe of justification in a man, that by that which dwelleth in him he that is justified may appeare to be the Sonne of God.
§. XII. As evidences, according to which the Lord will judge.Or of evidences. For so it is often said, that God will judge men acccording to their workes. Thus Matth. 25. 34, 35. Come ye blessed of my Father, inherit the kingdome prepared for you from the foundation of the world, for when I was hungry you gave me meat, &c. this rationall particle for, though it be called causall, and the sentence, where it is used is called foreign, the rendring of the cause, doth not imply a cause properly so called, but any argument or reason, as I have shewed heretofore: as here it implyeth an argument from the fruits, as signes and evidences of their bleessednesse in Christ by faith. The causes of this sentence of salvation are set downe, vers. 34. First, because they are blessed of God, that is, justified. Secondly, because elected, for whom God in his eternall purpose hath provided this kingdome. Thirdly, in that it is called the inheritance purchased for them that truely beleeve in Christ, who as soone as they beleeve are by justification blessed, as being entitled or having right to this Heavenly inheritance: and this is implyed in the Verbe foreign, inherit, shewing that they come to that kingdome by right of inheritance. Salvation therefore is given, as a fre… gift of God depending upon election and justification, and as an inheritance purchased by Christ for all true beleevers: and therefore not merited by them that are saved. But because God hath promised salvation to all that have true faith in Christ, which is a secret and inward grace, and many men deceive themselves with a vaine opinion and profession of it therefore the Lord will judge of men according to the fruits thereof: when as men therefore professing the true faith, doe demou…trate their faith by good workes, and namely by the workes of charity and merciemercy, they give good proofe of their election, whereby this kingdome was prepared for them, and of their redemption by which Christ purchased this inheritance for them, and of their justification, whereby, they are entituled to this kingdome, and so are blessed of God. And therefore according to these fruits Christ pronounceth the sentence of salvation.Three other answeres to the foresaid objection.
§. XIII. Wherefore to proceed in my answeres to the afore said objection for by that which hath beene said, it appeareth. Fifthly, that eternall life is not deserved by our obedience, because it is the free gift of God depending upon Gods free election. Sixthly, because we come to it, as to an inheritance purchased by Christs merits, and not by ours. Seventhly, though it be a reward, yet it presupposeth no merit of ours, because it is a free and undeserved reward, whereby the Lord out of his meere bounty doth crowne his owne gifts. Ea enim est Dei bonitas saith learned CasaubonfAd annal. eccles. Baronii exercit. 15. n. 17. ut beneficia gratuitò in suos collata, ali… beneficiis coronet, atque hoc mercedem appellet. such is the goodnesse of God, that such benefits as he hath freely bestowed upon his children, he crowneth with other benefits, and this hee calleth reward, nihil tamen, saith Calvin,g In Gen. 22. quasi debitum solvens, sed mercedis titulum imponens suis beneficiis, not as rendring any debt, but imposing the name of reward on his owne benefits.
§. XIV. Now let us examine the testimonies which Bellar. alleagethBellarmines allegations de justis. l. 4. c. 2. §. Ve niamu…. first, Mat. 5. 20. wherein upon condition of obedience eternall life is promised. The first is Matth. 5. 20. unlesse your righteousnesse exceed the righteousnes of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven: which words containe directly a threatning and not a promise, for hee doth not say, if your righteousnesse doe exceed the righteousnesse of the Scribes and Pharisees (which was but externall and in outward shew) yee shall enter into the Kingdome of heaven: but if it doe not, which argueth that internall righteousnesse is necessary to salvation necessitate …, as causa sine qua non, but doth not prove it to be so necessitate efficientiae. And so doe other threatnings, Heb. 12. 14. Luk. 13. 3. Matth. 25. 42. 1 Cor. 6. 9. Gal. 5. 21.
§. XV. The second testimony is Mat. 19. 17. If thou wilt enter intoHis second testimony. life, keepe the commandements. Where a rich man being a justitiray, as many of the IeweshRom. 9. 32. were, (quia iAu…tor operis imper…ecti in Matth. hom. 33.omnis spes sal…tis apud Iudaeos in Mat. 19 17.operibus erat non in fide) taking it for granted, that by his workes he must bee saved, but not satisfied (as justitiaries never are, but ever remaine doubtfull and uncertaine of their justification, as wee see in the Papists) I say, not satisfied with all that obedience which he had performed from hiskVers. 20. youth up; but finding, that something still was lacking, hee commeth to our Saviour to know, what goodlStapleton in promptuar. cathol. Dominica 1…. post pentecost▪ quaerebat, quid sac…endo, id est pe… qu… … opera it maeternam …. works those were, by doing whereof he might bee saved. Good Master, saith hee, what good thing shall I doe, that I may inherit eternall life. To him our Saviour fitteth his answere, and first to confute his errour, and to let him understand, that no man living, who is but a meere man, can be justified by inherent righteousnesse: he telleth him, that no man is good, that is purely and perfectly just: and therefore reproveth him, for that hee, thinking our Saviour to bee but a meere man, as others were, did call him good. But in the second place, to answere his question, hee telleth him, that if by his owne workes hee did hope to bee saved, hee must doe those workes which God himselfe had commanded; and so referreth him to the Co…mandements of the Law, of which God himselfe had said, doe this and thou shall live, which is the legall promise, Levit. 18. 5. Rom. 10. 5. Gal. 3. 12. Thus our Saviour fi…teth according to the Law his answere to the disposition of the party, who was a justitiary. But ot…erwise, when our Saviour and his Apostles were a ked the like q…estion, they made answere according to he doctrine of the Go…pell. For our …aviour being asked, Ioh. 6. 28. what shall wee doe that we may doe the workes of God; answered vers. 29. This is the worke of God, that which he esteemeth in stead of all workes, that ye belee…e in him whom hee hath sent: for he that beleeveth hath fulfilled the Law, Christ being the …nd of the Law to every one that beleeveth, Rom. 10. 4. And the Apostle Paul, being demanded of the Iaylour, what must I doe to bee saved? answereth, beleeve on the Lord Iesus Christ, and thou shalt bee saved, Act. 16. 30, 31.
§. XVI. In the third place he alleageth testimonies, out of the doctrineHis other testimonies answered. of the Apostles, viz. Rom. 8. 13, 17. 2 Tim. 2. 11, 12. Iam. 2. 8. 2 Pet. 1. 11. 1 Ioh. 1. 9. Apoc. 3 21. Answ. The place cited out of S. Iames is no promise, but a commendation: if you fulfill the royall law, ye doe well. Of Rom. 8. 13, 17 and 2 Tim. 2. 11, 12. I spake before.mSupra. §. …. But concerning them and all others that are or may be alleaged, there is a distinction of conditions to be held: that either they import the cause of the thing promised, which is sal…ation or happinesse, or the proper markes and cognizances of such as shall be saved or are happy, which doe not shew propter quid … sunt, vel servandi▪ sed qual…s beats sunt, quales servandi. Christ our alone Saviour is the onelyonly cause of salvation, and the onelyonly foundation of our happinesse He is eternall life,n1 Ioh. 5. 11, 12, 20. and whosoever hath him hath life eternall. Faith is the only instrument, whereby we receive Christ: and therfore to it also is salvation ascribed, in respect of the object, which it doth receive As when it is said thy faith hath saved thee, it is to be understood, as if it were said, Christ received by faith hath saved thee. A condition therfore of receiving Christ by faith or of Christ received by faith betokenethoHeb. 5. 9. the cause: but all other co…ditions, either of graces, or of works, doe not signifie the cause of salvation, but the proper markes and cognizances of those which shall be saved. And therfore prove, that the markes a…e, or may be necessary by the necessity of pres…nce, but not by necessity of efficiencie.
§. XVII. And this also may se…ve to answere his fou…th and fifth arguments.His argument from Ezek. 18. 2…. His fourth is fetched from the Doctrine of the Prophets. Ezek. …8. 21 If the wicked shall turne from all his sins, that he hath committed, and shall keepe all my statutes and doe that which is lawfull and right, he shall surely live. That is, if he shall turne from the wrong way into the right, and goe on therein (as sinne is an aberration, and the errourpIam. 5. 20. of his way) hee shall come to the end of his way, which is salvation. So that this condition is not the cause, but the way. Yea, but saith Bellarmine, in the same place to turne from righteousnesse and to breake the Commandements of God is a condition, upon which dependeth the commination of death, for if a righteous man turne from his righteousnesse and commit iniquity he shall surely die. Therefore, as the turning from righteousnesse unto sinne is the cause of death: …o the turning from sinne to righteousnesse is the cause of life. I answere, that there is not par ratio. there is no equality be tweene the sinne of the wicked, and the righteousnesse of the godly. Death is the dueqRom. 6. 23. wages of sinne, and sinne is the meritorious cause of death. But eternall life is the free gift of God, and not merited by our righteousnesse. Sinne is of infinite demerit, and so deserveth death eternall. But not the obedience of any man, but onelyonly of Christ, if it did merit at all, …s, or can be of infinite merit to deserve eternall life. The sinnes of …he wicked are purely and perfectly evill: but the righteousnesse of the re…enerate is not purely and perfectly good. The sinnes of the wicked are their owne workes wholly proceeding from themselves, and to themselves the wages thereof is wholly and properly to be ascribed and imputed: the good workes of the regenerate proceed from Gods free grace: and therefore when they are rewarded, God crowneth his owne graces in them, and not their merits.
That which he babbleth concerning promises absolute and conditionall, as if we held all the promises of the Gospell to bee absolute, is a shamlesse and senselesse cavill. Wee are so farre from saying, that they be all a…solute (as if indifferently and without condition they promised salvation to all,) that we rather say they are all conditionall. But we distinguish of conditions, that some are from the cause, as where the condition of faith is interposed, and such conditions, wee doe hold to bee necessary necessitate efficientiae: some from other arguments, and such are necessary onelyonly necessitate presentiae.
§. XVIII. His fifth argument is taken from the condition ofHis fifth argument from the condition of faith. faith, which we doe not deny to bee contained in the Evangelicall promise. Now saith he by what words the Scripture requireth the condition of faith, by the same, or more cleare, it teacheth the condition of fulfilling the Law to be required. Answ. The condition of fulfilling the Law is required no where but in legall promises; and is a condition by reason of the flesh impossible. But in all these promises which hee citeth, excepting that Matth. 19. 17. not the condition of fulfilling the whole Law is required, but of some speciall duties, betweene which and the condition of faith is great odds. For faith, relatively understood, that is, Christ received by faith, saveth alone, it alone entituleth us and giveth us right to salvation. Aske of any particular duty to which salvation is promised: will invoc…tion Rom. 10. 13? will suffering, Rom. 8. 17? will any other duty or grace save a man, or entitle him to salvation? No one part of righteousnesse, though it may be a proper marke of them that shall be saved can save a man. But faith, that is, Christ received by faith saveth alone. Thus much may suffice to have answered his former Argument, in defence of that difference, which wee make according to the Scriptures, betweene the Law and the Gospell, in respect of justification.
§. XIX. His other argument to prove the necessity of good worksBellarmines proofe from his pretended true differences. (which wee deny not) is taken from his true pretended differences betwixt the Law and the Gospell: whereof he setteth downe two principall, and six secondary differences arising from the principall. All ofDe justif. l. 4. cap. 3. them impertinent to the matter in hand, excepting the first, and also the last, which serveth to confute the first is, that such is the difference betweene the Law and the Gospell, as betweene a doctrine begunne and perfected for as in respect of the mysteryes to believed and the promises to be hoped for, the Gospell excelleth the Law (… should have said the new Testament excelleth the old, for of the the two Testaments that is, of the Law and the Gospell largely and not strictly taken, this difference is to be understood) so also in respect of the precepts, which are to be done. For to omit the ceremoniall and judiciall Lawes, which hee impertinently mentioneth, hee saith, that the Law and the Gospell have in a maner the same morall precepts, but with this difference, that in the Gospell some more heavy or weighty things are imposed upon Christians, tha… were in the Law exacted of the Iewes, as in the matter of polygamy and billes of divorce (which not withstanding by the morall Law were as much forbidbed to them, as now to us) Secondly, that Christ did perfect the moral Law, prescribing a more perfect righteousnesse, than the Law required. Thirdly, that to the precepts hee hath added Counselles tending to perfection? Answ. This difference is suitable to the rest of their wicked and Antichristian doctrine, which in this whole treatise I confute, wherby as they confound justification and sanctification; so also the Law and the Gospell: saving that in the Gospell they say greater perfection is required of inherent righteousnes to justification, than the Law prefcribeth: and so make it a Law of workes as much or rather more, than the Law it selfe.
§. XX. This is confuted by the eigth or last difference, wherinThe first diffe…ence confuted by the last. hee truely saith that the Law of Mose; was most heavy and unportable: but the Gospell of Christ is an easie yoake, rMat. 11. 29.and a light burden. If Petor therefore exclaimed against those, which sought to impose the Law of Moses upon Christians Act. 15. 10. what shall wee thinke of our Popish Rabbins that impose an heavier yoake, than the Law it selfe. For whereas Bellarmine saith, the Gospell is the easier, because of the grace of the newe Testament accompanying it: yet the difference is to be understood in respect of the doctrine it selfe, and the letter, which if it req…ire more perfect obedience, is in it self the heavier burden.
II. This difference, by confounding the Law and the Gospell, doth make void the covenant of grace, which God made with Abraham, and performed in Christ: which was concerning Iustification by faith, which as it could not be disannulledsGal. 3. 17. by the Covenant of works: so much lesse was it repealed, but renewed and ratified in the Gospell. But if in the Gospell were taught justification by works and not by Christs righteousnesse apperhended by faith, the Covenant of grace made with Abraham should in the Gospell be repealed, rather than renewed. For the covenant of works promiseth justification and life upon condition of perfect and perpetuall obedience: the covenant of grace, upon condition of faith. And these two, in the Article of justification are foreign incompatible. If therfore the Gospell doe teach justification by workes, it maketh void the covenant of grace, and thus the popish gospel overthroweth the Gospel of Christ.
Thirdly, This difference overthroweth a maine benefit, which we have by Christ, and without which we can neither be justified nor saved, which is this: that he hath freed us from the rigour of the Law, which standeth in an exaction of perfect righteousnesse to be inherent in us, and perfect obedience to be performed by us unto the acceptation either of our persons or actions, which by reason of our corruption is impossible unto us. And therfore miserable is their estcate, who are in bondage to the Law, either subjecting them to the curse, if they offend in the least degree, when in many things wee offend all: or excluding them from justification and salvation, if they yeeld not perfect and perpetuall obedience, which by reason of the flesh is impossible. From this curse Christ hath freed us in being madetGal. 3. 13. a curse for us, bearing the punishment due for our sinnes: and from this exaction of perfect righteousnesse to be performed by our selves, hee hath freed us in being made unto us of Godu1 Cor. 1. 30. righteousnesse,*Ier. 23. 6. even Iehovah our righteousnesse, performing perfect obedience to the Law for us. But if the Gospell, which they call the new Law, require more perfect obedience, than the old Law unto justification and salvation: then doe wee continue in that miserable estate, neither doth our blessed and most perfect Saviour availe us any thing. Neither will this free us from this bondage, that with the newe Law the grace of the new Testament, whereby we should be enabled to obey the Law is conferred. For first, it is conferred onelyonly to those, who are already justified: and secondly, to whom it is conferred, it is not given in such perfection in this life, but that ever they are sinners in themselves, sinne alwayes abiding in them. So that still, if wee must be justified by no righteousnesse but that which is inherent in us, we remaine in that fearefull bondage: seeing we have nothing, either to free us from the curse in respect of our former sinnes, or to entitle us to the kingdome of heaven; our best righteousnesse being unperfect, and stayned with the flesh.
Fourthly, the righteousnes required in the new Law to justification, is either the same with that, which was prescribed in the old Law, or more perfect. If the same, how then are we not justified by the works of the Law? If more perfect, then the Law of God was not perfect; which the Scriptures testifie to be so perfect, as nothing can bee added thereto. Neither did our Saviour Christ perfect the Law by adding more perfection unto it, in respect either of the precepts, or the counsells, which the Papists conceive to have bin added by Christ to the precepts. For as touching the precepts: he did but more perfectly explaine them, freeing them from the depravations of the Scribes and Pharisees, who rested in the outward letter, as if the Law were not spirituall, nor did forbid any more, but the grosse sins, which in the … of the Law are expressed. And as for the Counsells; they are also morall duties for omission wherof men may according to the sentence of the Law be condemned, as not to love our enemyes, not to forbeare swearing in ordinary talke, not to give a mans goods to the poore, and to follow Christ, when hee is thereunto required. Mat. 19. 23. Mar. 10. 23. These things are so manifest, that Bellarmine xDe justif. l. 4. cap. 4.in the end of the next Chapter doth confesse them viz, that our Saviour doth not say, except your righteousnesse exceed the righteousnesse of the Law and the Prophets, but of the Scribes and Pharisees, to signisie that his meaning was not so much (he should say not at all) to adde to the burden of the precepts, as to take away the corruptions of the Scribes & Pharisees. And again, those things, which seem to be most heavie in the new Law, are to be found in the old, as the loving of our enemyes, the restrayning of concupiscence, & such like. For proofe wherof he quotes Augustine lib. contr. Adimant. cap. 3. & lib. 19. contr. Faustum c. 28. In the former place Augustine saith, Nulla in Evangelica at que Apostolica disciplina reperiuntur quamvis ardua & divina precepta, & promissa, quae illis etiam libris veterib. desint. In the latter, Vel omnia, vel penè omnia, quia monuit s…u praecepit (Christus) ubi adjungebat, Ego a. dici vobis, inveniuntur & in illis veterib. libris. And so much of the first difference.
§. XXI. The second difference is, that the Law commeth alone, but The second difference.the Gospell is accompanied with grace. Which is not a difference of the doctrine and letter of the Gospell from the Law, but of the covenant of grace from the covenant of works. For in the covenant of grace, as justification is promised to them, that being called doe beleeve: so sanctification to them, that are justifyed. Which as it proveth the concurrence of Good workes with faith in the party justified, as consequents thereof: so it excludeth them from being any causes of justification. But as touching this second difference two popish errours are to bee avoided. First, in respect of the covenant of workes. For though that covenant doth not promise, nor afford the grace of sanctification, wherby a man should be enabled to performe the covenant, which grace is promised in the covenant of grace, and given to them that beleeve; yet wee are not so to conceive, that they who lived in the time of the law were void of grace, nor all that live under the Gospell, are endued with grace. For the covenant of grace hath alwayes bene in force from the beginning: so that to the faithfull, who beleeved in the Messias which was to come, the grace of sanctification was given, according to the covenant of grace, so that in the old Testament, even under the Law, there were as excellent examples of holynesse, as have bene in the time of the new, under the Gospell. So also the Law hath its use, even among those that live under the Gospell, insomuch that untill men doe beleeve, they are under the Law, and not under grace. Secondly, in respect of the grace of the new Testament: that it is not promised in such perfection in this life, where wee receive but the first fruitsyRom. 8. 23. of the Spirit, as that wee may expect to be justified by it, or saved for it.The other 6. differences.
§. XXII. From these two difference the rest, as hee saith, arise, viz. from the first arise the third, the fourth and the fifth. The third is this, that the Law of Moses was given to one Nation; the Law of 3Christ, to all Nations. The fourth, that the Law of Moses, for the most 4part contayned shadowes and figures of things to come: the Gospell exhibiteth the body and truth. The fifth, that the Law of Moses, because it was not perfect, was to be changed by the Law of Christ: but the Law of Christ was 5not to be changed by any succeeding Law.
These three differences of the Law doe not agree to the Law Morall, which belongeth to all nations, which did not consist of shadowes and figures, which was not to be changed, no not by addition, because it was, and is, a perfect, immutable, and perpetuall rule of righteousnesse. The other three, viz. the sixth, seventh, and eigth arise, as hee saith, from the second. The sixth, that the Law of 6Moses had no power to justifie, neither was it given, that it might justifie; but that it might shew the disease, and stirre up men to seeke the physitian. But the Law of Christ, that is, the Gospell hath power to justifie, and was given to that end. For as hee alleageth out of Rom. 1. 16. it is the power of God to salvation to every one that beleeveth, (he doth not say that worketh.) For therein is revealed the righteousnesse of God from faith to faith, as it is written, the just man shall live by faith. This is a true difference of the Law of faith from the Law of workes: but agreeth not to Bellarmines new Law, which is a Law of workes, as well as the old, conteyning the very same morall precepts with the morall Law; in7 the observation whereof not our justification but our sanctification consisteth, prescribing also the same righteousnesse viz Charity, which is the summe of the Law. The seventh, that the Law of Moses is a Law of fearefullnesse, and bondage: but the Gospell, the Law of love, and of liberty, which is true. For the obedience of men, who are under the Law, is forced by the terrour and coaction of the Law working servile feare in them. But the obedience of men, who are under grace, that is of men justified, is voluntary and cheerfull proceeding from faith, and from some measure of assurance of Gods love and favour to them in Christ. Therfore this voluntary obedience is no cause, but a consequent of justification, not onelyonly before God, but also in the court of our owne conscience; that is, not onelyonly of justification it8 selfe, but also of the assurance thereof in some measure. Of the eigth, which confuteth the first, I have already spoken.
§. XXIII. So much of the first thing which Bellarmine undertookeOf Christian liberty. to demonstrate for the proofe of the necessity of good workes (which we hold as well, and urge as much as he.) Now followeth the second; which is to prove,zDe justif. l. 4. …ap. 5. that the justare not free from the observation of the Law of God. For hee saith that we place Christian liberty in this, that we are not subject in our conscience and before God, to any Law, and that the decalogue it selfe doth not belong unto us. Which is a most devillish slander. We professe, that we (so many as truly beleeve) are by Christ freed from the curse of the Law; from the rigour and exaction of the Law requiring perfect righteousnesse in us unto justification; from the terrour and coaction of the Law; from the irritation of the Law, as I have shewed in my treatise of Christian liberty; but not from the obedience of it. For freedome from obedience is the servitude of sinne. But wee being freed from sinneaRom. 6. 18. become the servants of righteousnesse. And we doe freely professe, that by how much wee have received the greater favours from God in redeeming us, and bringing us into the liberty of his children, in freeing us from sinne, and from the yoake of the Law: by so much the more are we bound to obedience; not to be justified, or saved by it, but to testifie our thankefulnesse, and to glorifie God, who hath beene so gracious unto us, &c. Much more might be said concerning Christian liberty, but this is as much, as is pertinent to the question in hand. If any desire to bee better informed in this point, I referre them to my treatise of Christian liberty, which I published many yea…es agoe.