The Buckler of the Faith, Part · Article 22 – Article 23
THE XXII. ARTICLE. Whereupon M. Arnoux moueth the question, whether faith can be without good workes.
We beleeue that by this faith we are regenerated to newnesse of life, being naturally slaues to sinne. Now by faith we receiue grace to liue holily and in the feare of God, by receiuing the promise which is giuen vntounto vsus by the Gospell, that is, that God will giuegive vsus his holy Spirit. So faith by no meanes doth not quench the affection to liue well and holily: but begetteth and quickneth it in vsus, necessarily producing good workes. And although God to accomplish our saluation doth regenerate vsus, reforming vsus to do good: neuerthelesse, we confesse, that the good workes which we do by direction of the holy Ghost, are not required to iustifie vsus, or to merit that God therefore should hold vsus for his children, for that we should alwayes fleet in doubt and vnquietnesse; if our consciences did not rest vponupon the satisfaction whereby Iesus Christ hath freed vsus before God.
ARNOVX.
Section. 54 If it be true, that he which hath faith, necessarily doth good workes, it followeth, that he which doth not good workes, cannot hauehave faith.
MOVLIN.
That is true, so that by faith we vnderstand a liuely faith, a true confidence in Iesus Christ, a confidēce that is not grounded vponupon our merits, but vponupon the promise of God: a faith working by charitie, Galat. 5.6. not the faith of the Romane Church, which onelyonly beleeueth that all that which God hath said is true; which the Diuels also beleeue: nor the faith of the people of the church of Rome, that make profession to beleeue all that which God hath said, without knowing what he hath said, and without being instructed in his word. Such a faith may be, and is ordinarily without good workes.
ARNOVX.
Section. 55 And which of the holiest and constantest Ministers dare firmly assure himselfe that he doth good workes, without being condemned of pride, lying, and follie, by his owne Sectaries? And then none of them also can assure themselues of faith, wanting good workes, which are the effects thereof.
MOVLIN.
Not onelyonly the Ministers, but the least or meanest of the people that louelove and feare God, know well when they do good workes, and are well assured, and doubt not, but that such workes are pleasing and acceptable vntounto God and that he beareth with the imperfection and want that is in them, for the louelove of Iesus Christ. But they do not brag and boast, nor yet presume by them to merit of God. And therefore are not afraid to be condemned by any man, of pride, lying, or follie; because they make no man acquainted therewith, but rather condemne then iustifie themselues. M. Arnoux neither knoweth what we say, nor what our beleefe is, nor yet what his owne is.
ARNOVX.
Section. 56 These are manifest contradictions, to say that faith cannot be lost, that it is neuer without good workes, that a man is assured of his faith, and yet that he cannot assure himselfe of his workes?
MOVLIN.
It is an easie thing with M. Arnoux to make vsus to contradict our selues, by making vsus say things which he knoweth well that we say not, and which we beleeue not no more then he doth: It is certaine that he argueth not against our Confession, but against his owne fictions, and an imaginary confession. To know with what equity he dealeth with vsus, let the Reader remember, that before in the fiftieth Section he saith that we make our selues without fault, that is without sinne; and now he attributeth the contrary vntounto vsus, and maketh vsus say, that the holiest Ministers dare not assure themselues that they do good workes. So before he reproued vsus, that we make a bare faith, voyde of good workes; but here he himselfe produceth our Confession which saith that faith necessarily produceth good workes. By this meanes he iustifieth vsus, and silently confesseth that he hath slandered vsus. Otherwise these things agree well together, for a man to hauehave a certaine confidence or faith accompanied with good workes, and yet not to trust in his owne good workes: for the more that a man trusteth in God, the more he distrusteth himselfe; the more that a man resteth vponupon the merits of Iesus Christ, the more he renounceth his owne merits.
ARNOVX.
Section. 57 Places of the Scripture quoted in the margent of the Confession. Iames 2.14. What auaileth it my brethren, though a man saith he hath faith, when he hath no workes? Can that faith saue him? Galat. 5.6. For in Iesus Christ neither circumcision auaileth any thing, neither vncircumcision, nor any vertue, but faith which worketh by louelove. Iohn 1.2.3. My little children, these things I write vntounto you, that you sinne not. And hereby we are sure that we know him, if we keepe his commandements: And 5.18. We know that whosoeuer is borne of God, sinneth not; but he that is begotten of God, keepeth himselfe, and that wicked one toucheth him not. And 3.3. And eueryevery man that hath this hope in him, purgeth himselfe euen as he is pure.
In all these places of Scripture, there is not one word more or lesse, that signifieth that faith necessarily produceth good workes, and the word necessarily is neither in truth nor in appearance in any of them.
MOVLIN.
These places serue to proue that which our Confession saith, that is, that faith stirreth in vsus an affection to liue well, and necessarily produceth good workes. The Scripture is full of proofes thereof. The Apostle to the Hebrewes, 11.32. and 33. maketh a great rehearsall of the seruants of God, who by faith did worke righteousnesse. Saint Peter, Acts 15.9. saith, that God hath purified the hearts of the Gentiles by faith. Saint Paul, Rom. 8.1. saith, that There is no condemnation to them that are in Christ Iesus, which walke not after the flesh but after the Spirit. Adde to that the places quoted in the margent of our Confession, which M. Arnoux produceth; Iam. 2.14. that Faith without workes cannot saue. Galat. 5.6. that Faith worketh by louelove: which fiue places M. Arnoux confesseth that they say, that faith produceth good workes; onelyonly he faith, that the word necessarily (which is in our Confession) is not found in any of them. I am ashamed to trouble my selfe, with such childish things If in our Confession we had said, that God is necessarily iust, M. Arnoux would hauehave quarrelled with vsus about it, and would hauehave said, that the Scripture saith that God is iust, but saith not, that he is necessarily iust. What? Is not the word of God necessarily true? And when the Apostle saith, that faith worketh by louelove, is it not necessary that it should worke by louelove, to be that faith whereof the Apostle speaketh? Is it probably onelyonly or contingent that faith moueth vsus to good workes? that is, not to speake like a man, nor vntounto men.
ARNOVX.
Section. 58 Contrary places of Scripture. Titus 1.16. They professe that they know God, but by workes denie him, and are abhominable and disobedient and to eueryevery good worke reprobate.
MOVLIN.
Giddeons bottels make as much to the purpose as this which he alledgeth: what makes that to proue that the faith of the elect may be without good workes? Who knowes not that there is a false faith, and that many make a good profession, and are of an euill conuersation?
ARNOVX.
Section. 59 Iames 2.14. If any one saith that he hath faith, when he hath no workes, can that faith saue him?
We see well that he denieth not that …aith cannot be without good workes, but onelyonly that without workes it is of no value.
MOVLIN.
So Saint Iames saith euidently, that faith can be without good workes, because he speaketh of a dead faith, of an hypocriticall faith, of a faith like vntounto that of the Church of Rome, by which a man beleeueth that the word of God is true, but beleeues not that the promises of God appertaine vntounto him. Such a faith is without good workes. But not the faith of the true faithfull seruants of God, by the which they are iustified before God.
ARNOVX.
Section. 60 In Saint Matthew 13.22. Christ expounding the parable of the sower, saith, He that hath receiued the seed among thornes, is he that heareth the word, but the cares of this world, and the deceitfulnesse of riches choked the word, and he is made vnfruitefull.
MOVLIN.
It is an abusing of the Reader to alledge places of the Scripture so litle to the purpose. This place proueth not, that the true faith of the elect, (which is iustifying faith, whereof our Confession speaketh) can be without good workes.
Of the first and second Iustification, according to the doctrine of the Church of Rome.
ARNOVX.
Section. 61 In the same Article somewhat lower. Neuerthelesse we confesse that the good workes which we do by the guidance of his Spirit are not brought into an account to iustifie vsus, or to merite that God should esteeme vsus for his children. If they vnderstand that no man can merite his first iustification, that is true, and in that sence we are freely iustified.
MOVLIN.
The holy Scripture speaketh but of one iustification, by the which a sinner is iustified before God, which iustification is the absolution of a sinner by vertue of the death of Iesus Christ, & by the imputation of his righteousnesse. The Church of Rome which by iustification vnderstandeth regeneration or sanctification, may not onelyonly make two iustifications, but an hundred also, if they will take the degrees of our proceedings in our regeneration for so many iustifications.
In the meane time it is good to know in what sence M. Arnoux confesseth that we are freely iustified. The holy Scripture attributeth the remission of sinnes to the mercy of God, and to the redemption in Iesus Christ; but for sanctification, or regeneration, it is an effect of the holy Spirit, which for that cause is called the spirit of sanctification. Therfore when the Apostle, Rom. 5.9. saith, that we are iustified by the bloud of Iesus Christ, and 3.23. that we are freely iustified, it is clearer then the day light, that by iustifying he vnderstandeth absolution, and not regenerating. These words of free regenerating sound not currantly: but to say that God freely pardoneth vsus, is to speake according to reason and agreable to the holy Scripture. Colos. 2.13. He hath freely pardoned vsus all our offences. But the Church of Rome, which peruerteth all the Scripture, by iustifying freely, vnderstandeth freely to regenerate. And thereby maketh two regenerations, whereof the first is freely, and the other not freely, but merited, as if God gaue vsus some graces not freely, nor of his meere liberalitie.
Of Merits
ARNOVX.
Section. 62 But they pretend, that workes done by the grace of the holy Spirit, are not meritorious; as if the holy Spirit were not able to worke in vsus, and by vsus, and with vsus, such things as are worthy of himselfe.
MOVLIN.
Our aduersaries will hauehave workes done by grace and the aide of the holy Ghost to be meritorious. This is a bold assertion. For there is not any man in France (what seruice so euer he hath done for the king,) that dares presume to say to the king that he hath deserued to be made rich by the king: And which is more, if we merit eternall life, God should be vniust if he giues it not vntounto vsus; for it is iniustice to withhold a seruants wages from him which he hath deserued. By this meanes we are in a good case, and need do no more but to aske payment of God, if he will not be vniust. Then seeing it is so, it shall not be amisse to examine these merits, and to know the value and possibilitie of them.
In this point the Masse and the Councell of Trent are at variance. For in the Canon of the Masse which is said eueryevery day, the Priest maketh this prayer: Receiue vsus into the fellowship of thy Saints,*Non est aestimator meriti sed veniae largitor. not weighing our merits, but granting vsus pardon, by Iesus Christ our Lord. But the Councell of Trent in the sixth Session hath ordained otherwise,**Si quis dixerit hominis iustificati bona opera ita esse dona Dei vt non sint etiam bona ipsius iustificati merita, &c. Anathemasit. defining, that the good workes of a righteous man are in such manner gifts of God, as that they are also our merits; and that a man (by the grace of God) may not onelyonly merite eternall life, but also an augmentation of glory, that is, a degree of blessednesse in heauen more then ordinarie. The opinion of Thomas is,*Thomas 1. par. 2 Quaestione 14. art. 3. that our good works for so much as they proceed from the holy Spirit, condignely or worthily merite, that is, by equalitie in value. But that the same merits for so much as they proceede from our owne free will, onelyonly merite by congruitie, and by right of well beseeming or correspondence, but not in rigor of iustice.
But now adayes merits are higher aduanced. Cardinall Bellarmine which wrote in Rome with a generall approbation, and is commonly followed; in his fifth booke, chap. 7. of Iustification saith,*Magis honorificū est habere aliquid ex merito quā ex sola donatione. that it is more honorable to obtaine a thing by a mans owne desert, then to hauehave it by the onelyonly gift of God. And in the foureteenth chapter he saith,*Deus constituet absolutam aequalitatem inter opera & mercedes, vt vnusquisque non minorem habeat mercedē quàm iusto iudicio mereatur, quod est iustitiae commutatinae. That God will wholly equalize the worke and the reward, to the end that no man should hauehave lesse recompence then he deserueth, to iudge rightly, which is commutatiue iustice; This iustice is that which giues one for another, or so much for so much. And after he hath gone about (in the seuenteenth chapter) to proue, that good workes etiam sine pacto, that is, without the promise of God, hauehave a proportion with life eternall, he concludeth his proposition by a doctrine which he saith to be the common doctrine of Diuines, which is, that the good workes of the righteous merite eternall life by condignity or worthinesse, not onelyonly in consideration of the promise and the acceptation, but also in consideration of the worke, in such sort that in good works proceeding from grace, there is a proportion and equalitie to the price of eternall life; from whence he inferreth, in the eighteenth chapter,*17 § Iam verò opera bona iustorum meritoria esse vitae aeternae, non solum ratione pacti & acceptationis, sed etiam raetione operis, ita vt in opere bono ex gratia procedence, sit quaedam proportio & aequalitas ad praenium vitae aeternae. *Non ex sola promissione sed etiam ex opere nostro Deus efficitur debitor.That God is become debtor vntounto vsus, not onelyonly because of his promise, but also because of our workes. So that we may say, that this Prelate is ready with Counters in his hand, to reckon with God, and to shew him how much he oweth vntounto vsus.
The beleefe of our Church is contrary to that. We say, that good workes are necessarie to saluation; not as causes of saluation, but as the way to attaine thereunto; via regni non causa regnandi. Good workes serue to glorifie God to edifie our neighbour, by exercise thereof to strengthen faith, to leade vsus to saluation. But they are not the price of the obtaining of saluation, which is sufficiently gotten for vsus by the free redemption obtained by Iesus Christ.
1 It is sufficient to possesse or enioy the kingdom of God, as children of God; and by the title of Heires, and receiue it of free gift, without boasting, to possesse it by the title of buyers or purchasers thereof by our owne merites. Seeing that we hauehave in our hands a price of infinite value, whereby the kingdome of God is obtained for vsus, that is, the merite of our Lord Iesus Christ, what neede hauehave we to buy that with our owne merites, which Iesus Christ hath bought for vsus, and which God of his meere liberalitie giueth vntounto vsus?
2 The holy Scripture pricketh this swelling pride, and wholly bereaueth man of this confidence, and trust in his merites. For it calleth saluation a gift of God, and not a purchase by our merits, Ephes. 2.23. For the wages of sin is death, but the gift of God is eternall life, Rom. 6.23. VponUpon which place Saint Augustine saith thus:Cap. 9. de gratia & libero arbitrio. Cum posset dicere & recte dicere stipendium iustitiae vita aeterna, maluit dicere Gratia autē Deivita aeterna, vt hinc intelligeremus, non pro meritis nostris, Deum nos ad aeternam vitam, sed pro sua miseratione perducere. Whereas the Apostle might truly hauehave said, That the wages of righteousnesse is life eternall; he chose rather to say, That the grace of God is life eternall; that th…reby we should vnderstand, that God leadeth vsus to life eternall by his merciemercy, and not by our merites.
3 The same Apostle, 2, Tim. 1.9. saith, He hath saued vsus, and called vsus with an holy calling, not according to our workes, but according to his owne purpose and grace, which was giuen vntounto vsus through Iesus Christ before the world was. Note these words, He hath saued vsus, to confute M. Arnoux glosse, who onelyonly confesseth, that the first iustification, that is, the beginning of regeneration proceedeth not from our merites, but touching saluation he saith that we merite it. Cleane contrary to the Apostle, who denyeth that we are saued by our workes.
4 Therefore, when question is made, to know by what meanes we obtaine eternall saluation, the same Apostle opposeth the grace of God against workes, as things disagreeing, Rom. 4.4. To him that worketh, the wages is not counted by fauour, but by debt. You may well say he speakes to our Aduersaries, saying: To you which put your trust in your works, the reward of life eternall must not be reputed for a free gift of God, but for a thing due vntounto you: as before we hauehave heard Bellarmine boast that God is debtor vntounto vsus. And you must note, that the Apostle speaks of Abraham then when he beleeued in God, and that faith was imputed vntounto him for righteousnesse; to the end that no man should thinke or conceiue that he spake of vnregenerated persons, or of workes that are done by naturall force.
5 The same Apostle, Romans 11.6. saith, If it be of grace, it is no more workes, or else grace were no more grace: But if it be of workes, it is no more grace, or else worke were no more workes. Then to obtaine eternall life by the grace of God, and to obtaine it by our workes, are things contrarie. The merits of our aduersaries are they not works? And if they obtaine saluation by their merits, saluation is no more a grace of God. Some of them excuse themselues and say, that we merite by the ayde and help of the grace of God, and that our merits are not acceptable, vnlesse they be died with the blood of Iesus Christ, and that Iesus Christ merites makes ours auaileable.
6 Whereby they get nothing, for seeing that the grace of God excludes mans merites, how shall we merite by his grace? Did Iesus Christ merite that I might merite, seeing it is the merite of Iesus Christ which makes my merites superfluous? for he merited expresly to the end that we should no more be bound to obtaine saluation by our merits. The Apostle to exclude the merites of workes, propoundeth the grace of God, saying: If it be by grace it is not by workes. Then how wil they hauehave vsus to merit by grace? To merite by grace, is a thing as much disagreeing as for a man to freese with heate, or to be wet with drinesse. For grace presupposeth a gift, and to merite is a kinde of buying: so to merite by grace, is to buy by meere gift, which is a ridiculous conceit.
7 To conclude, God giueth no man grace to derogate or disparage his grace, nor vertue to obtaine by merites a thing already fully gotten by the merite of Iesus Christ. As for this imaginarie dying with the blood of Christ, I say …hat Iesus Christ doth not die our workes with so high a colour. Let vsus rather learne to disburthen our soules of pride, then to stuffe this shapelesse idole, inuented by men, besides, yea contrary to the word of God.
8 The example of yong children that die shortly after they are baptized, is most cleare and manifest for this pu pose. For our Aduersaries grant that those children possesse life eternall without merites, by vertue of the free adoption in Iesus Christ. Now there is not diuers meanes of saluation according to the diuersitie of persons, in such manner that one should be saued without merites, and another by his merites.
9 Free election is an inuincible proofe against merites. The Scripture speaketh of men elected, predestinated, and preordained to eternall life, Ephesians 1.4.5. Romans 8.9. Acts 13.48. And saith, that this election is free. Paul. calleth it, The election of grace, Romans 11.5.6. Now to shew how it is by grace, he expoundeth it adding that it is not by workes, saying: Euen so then at this present there is a remnant according to the election of grace. And if it be of grace, it is no more of works. And 9.11.16. That the purpose of God might remaine according to election, not by workes, but by him that calleth. And then addeth: So then it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy. To attaine to this saluation whereunto they are predestinated, God freely giueth them his holy Spirit, which imprinteth faith in them, and frameth their mindes to good workes. Ephes. 1.4. As he hath chosen vsus in him before the foundation of the world, that we should be holy. Philip. 2.13. For it is God which worketh in you both the will and the deede, euen of his good pleasure, Iohn 15.5. For without me can ye do nothing. 2. Cor. 3.5. But our sufficiencie is of God. Then if we hauehave not merited to be elected to saluation, we hauehave not merited to be saued. If neither the election to saluation, nor the meanes giuen vsus to attaine to this saluation, are not merited, how shall this saluation be merited? To say, that God hath freely predestinated vsus to merite saluation, it is to contradict our selues. For it is as much as to say, that God freely predestinateth vsus to be saued but not freely. If a man should freely giuegive me an house or an inheritāce, two hundred miles from hence, vponupon condition to go thither to take possession thereof, and conducteth me on the way, nourisheth me, releeueth me when I fall, setteth me in the way when I go wrong, giueth me strength to go vntill such time as he putteth me in possession: can I say that I hauehave gotten this inheritance by my merits? shall my steps be the price of the acquisition or getting thereof? This giuer is God, those to whom it is giuen are the Elect, the inheritance giuen is the kingdome of heauen; the way to attaine thereunto, are the commandements of God: eueryevery good worke is a step in this way. In which way if we stumble, or go wrong, God vpholdeth vsus, and sets vsus in the way againe, giueth vsus strength to go forward: and being at the end of our iourney shall we be so brutish to presume to reckon our steps for merits? yea and for merits of condignitie or equiualence, and to thinke that God is debter vntounto vsus? But what can the creator owe to the creature? or what can he owe vntounto vsus, vntounto whom we owe our selues?
10 Those that are of opinion that God hath not elected this or that man because or in consideration of his good workes, but because he foresaw that they should beleeue in Iesus Christ, fall into the like inconuenience; because they speake of faith as of a kind of worke, and of a vertue in the faithfull, which they make to precede the election of God. And I see no reason why they will not hauehave good workes also a condition which preceds the election of God, seeing that God electeth none but those that shall do good workes, and that good workes are as necessary to saluation as faith is. Then we must say, that God hath freely elected those whom it pleased him, and that to them freely and without merit he giueth his holy Spirit, which in their hearts imprinteth a liuely faith working by charity.
11 If we will comprehend what this word merit importeth, the difficulty would soone be decided. There are sixe things required to merit.
1 The worke that is done must not be a worke that is due to be done for it is no merit for a man to pay his debts.
2 We must offer that which is our own. For to present any thing to the king that belongs vntounto him, that is no merit.
3 The worke that a man doth to merit of any man, must be fit for his vse and purpose: for a man cannot merit of any man by a worke that is not good nor profitable for him.
4 The worke that we do to merit withall, must not be defectiue, and wherein there is any thing to be pardoned.
5 There must be some proportion betweene the worke and the reward that a man will merit by the worke.
6 Lastly, the thing that we desire to obtaine by meritorious workes, must not be already obtained by another former meanes: for to seeke of a proprietary or possessor, to be a purchaser, it is to remit our propriety. By these sixe reasons following the word of God teacheth vsus that we cannot merit of God.
1 First, all the good that we do, is a thing due, as Iesus Christ saith, Luke 17.10. So likewise when you hauehave done all these things which are commanded you, say, we are vnprofitable seruants, we hauehave done that which was our dutie to do.
2 All the good that we do comes from God, and by consequence cannot merit at Gods hands. 2. Cor. 3.5. Not that we are sufficient of our selues to thinke any thing, as of our selues, but our sufficiency is of God. Phil. 2.13. For it us God which worketh in you both the will and the deed, euen of his good pleasure. He crowneth his owne gifts, and repayeth not our merits.
3 Our workes are no profit vntounto him. Psal. 16.2. My goodnesse extendeth not to thee. It is true that they are pleasing vntounto God, for God loueth that which he doth, but yet they are not meritorious. For if they merited, it should be God that should merit, and not man. The Mother Terese, translated by Monsieur de Berulle, which nameth himselfe the Confessor of the blessed, saith with a good grace, that the seruants of God hauehave taken so much paines to aide our Lord. cap. 3. fol. 11.
4 Moreouer, our good workes are imperfect, and there is alwayes some defect in them, Rom. 7. The Spirit striueth against the flesh, Galat. 5.18. So that we alwayes ought to grow in grace, and alwayes hauehave need to aske pardon. The louelove of a thing is according to the knowledge that a man hath thereof: now, here we know but in part, and obscurely, as S. Paul 1. Cor 13.9.12. saith: Therefore now we louelove but in part and imperfectly.
5 If we compare the worke with the reward which we pretend to merit, what comparison is there betweene imperfect workes, and which in a moment passe away, and an eternall and celestiall kingdome? Martyrdome is one of the most excellent workes, notwithstanding the Apostle Rom. 8.18. saith, I count that the afflictions of this present time, are not worthy of the glory which shall be shewed vntounto vsus. 2. Cor. 4.17. Our light affliction which is but for a moment, causeth vntounto vsus a farre more excellent and an eternall weight of glory.
6 Lastly, how can we by our merits obtaine eternall life, which is already obtained for vsus by our redemption in Iesus Christ, and which appertained vntounto vsus, in as much as we are children of God, adopted in Iesus Christ? Galat. 4.7. If thou art a sonne, thou art also the heire of God through Christ. Rom. 8.17. If we be children, we are also heires, euen the heires of God, & heires annexed with Christ. Wherupon also the kingdome of God is not called a purchase by our workes, but by an inheritance, Ephes. 1.14.18. Whosoeuer pretendeth by his merits to purchase the inheritance that he hath from his father, casteth off childlike affections, and renounceth his succession, and of a sonne and heire, becomes mercenary and a purchaser, and in conclusion goeth about to pay God with coyne ouerlight.
12 For this also is a great imperfection in the Church of Rome, who not contenting themselues to gaine Paradise by their merits, bring in diuers other workes for merits, which are none, and which not onelyonly do not merit a reward, but rather deserue punishment: as to pray without vnderstanding what they say: to fast for another man: to kisse holy graines: to say their Pater-noster and Aue Marie by tale vponupon a paire of beades: to go to the Iubilie: to worship relickes: to run on pilgrimage into Spaine, leauing their houses, worke and families: to make garments to put vponupon images: to take from their poore children to giuegive to rich Monks, &c. These are workes for which God is indebted vntounto men, and is in arrerages vntounto them. Now if good workes become euill when they are done in pride, as thereby to bind God to men, How much lesse are euill workes meritorious to saluation, and all this trash and trifles of mens inuentions which they present vntounto God for merits? For our aduersaries thinke that they hauehave reason to presume, that God is not vnthankfull vntounto those that do good vntounto him.
The effects of this doctrine of pride are sufficient to ouerthrow it. For these men that are so laden with merits, say, that they know not whether they shall be saued or not, and die in feare and disquietnesse of conscience: It is (say they) a kind of rashnesse to assure our selues of our saluation. This distrust is most iust; this doubt of theirs is well grounded, seeing that the trust of our merits is without g…ound. For who knoweth the value or worth of eueryevery merit? Who knowes for how much eueryevery peece of this money goes currant in Paradise? Who knowes when he hath done merits enough? Therefore the deuoutest men buy other mens merits, & (as the Priest doth in the Masse) aske saluation of God for the merits of Saints.
From this assurance & trust that any man hath of his merits, there springeth a most euident consequence, that is, that in stead (as in the Scripture) that faith produceth good workes, here on the contrary, workes produce faith, and are the foundation of the hope of saluation. That which M. Arnoux thrusteth in by the way touching workes of supererogation, shall be hereafter examined apart.
ARNOVX.
Section. 63 Places of Scripture quoted in the margent of the Confession, Psal. 16.2. O my soule thou hast said vntounto the Lord, My goodnesse extendeth not vntounto thee.
It is very true, that our workes serue for nothing vntounto God, and that he hath no need of them: but doth it therefore follow, that being conformable to his Law, and done by his holy Spirit, that they are not pleasi…g vntounto him, and worthy of his commendation, that is meritorious?
MOVLIN.
They are pleasing vntounto him, and worthy of commendation, but not meritorious.
ARNOVX.
Section. 64 Luke 17.16. So likewise ye, when ye hauehave done all those things which are commanded you, say, We are vnprofitable seruants, we hauehave done that which was our duty to do.
This place makes nothing for them, as I hauehave shewed in the Article.
MOVLIN.
But on the contrary it is euident and manifest against merits, because they are vnprofitable to God; and you hauehave said nothing against it, but onelyonly that you said, that they that do more then they are bound to do, are no vnprofitable seruants: which is another abuse worse then the first, whereof I will speake hereafter.
ARNOVX.
Section. 65 Rom. 4.1. What shall we say then, that Abraham our father hath found concerning the flesh? for if Abraham was iustified by workes, he hath wherein to reioyce, but not with God.
Abraham by workes voyde of faith, (whether they were morall or ceremoniall) could not be iustified, nor hauehave any glory but before men; and faith onelyonly without workes did not iustifie him, saith Saint Iames. But faith ioyned with workes got him true glorie, and iustified him before God.
MOVLIN.
It is false that Saint Paul, Rom. 4.1. said, that Abraham was not iustified by the workes of the ceremoniall Law, whereof Saint Paul had not yet spoken in the precedent chapters, and which was not a law in Abrahams time.
It is false also that Saint Paul said, that Abraham was not iustified by morall workes without faith. For he speakes expresly of the workes that Abraham did hauing faith, then when Moses saith of him, Abraham beleeued, and it was imputed vntounto him for righteousnesse. Gen. 15.6. He beleeued then, and yet it was from that time that Saint Paul faith, that his faith was imputed vntounto him for righteousnesse. Which is confirmed by the example of Dauid, added to that of Abraham, who also established righteousnesse without works, when be wrote the 32 Psalme, wherein he placeth all the blessednesse of man in the remission of sinnes: at which time Dauid was regenerated and iustified. It was of morall workes, and done by him in the time of his Apostleship, that Saint Paul spake 1. Cor. 4.4. saying, For I know nothing by my selfe, and he addeth thereunto, yet am I not thereby iustified.
ARNOVX.
Section. 66 He hath saued vsus, not by the workes of righteousnesse which we had done, but according to the washing of regeneration and renewing of the holy Spirit. Tit. 3.5.
That is true, that our workes without the sacraments of Baptisme and of Penance which renew vsus, cannot saue vsus. Those Sacraments are necessary, either done in vow or in act, but what serues that for the Article?
MOVLIN.
M. Arnoux falsification.You falsifie this place of Scripture: this is the truth of it. He saued vsus, not by the workes of righteousnesse, which we had done, but according to his merciemercy, by the washing of the new birth, and the renewing of the holy Spirit. You hauehave left out these words, but according to his mercy: which excludes merits. If by the word regeneration Saint Paul vnderstandeth baptisme, or interior satisfaction, it is another question. But to the purpose, is not this place expresly against merits, seeing he saith, that God hath not saued vsus by our works? Touching that which M. Arnoux addeth, that Baptisme and the Sacrament of Penance are necessarie either by vow or in act, it shall be examined hereafter. By the way let the Reader marke, that M. Arnoux esteemeth not Baptisme to be necessarie to saluation, seeing that a vow is sufficient; and that he holdeth that a man may be saued without doing actuall Penance, for he holdeth that it is sufficient that a man hath an intent to do it.
ARNOVX.
Section. 67 Contrary places of Scripture. Iames. 2.21. Was not Abraham our father iustified through workes, when he offered Isaac his sonne vponupon the altar?
Do you not see, that man is iustified by workes, and not by faith onelyonly?
MOVLIN.
It is true, before men: but not before God, as the Apostle Rom. 4.2, saith. For Abraham were iustified by workes, he hath wherein to reioyce but not with God. But seeing that our aduersaries take the word iustification for regeneration, it is in vaine for them to obiect this place against vsus; for we know that man is not regenerated onelyonly by faith. Charitie, and other Christian vertues, are also a part of regeneration.
Whether God is debter vntounto vsus. And touching the reward.
ARNOVX.
Section. 68 Heb. 6 10. For God is not vnrighteous, that he should forget your workes. And therefore if he should forget it, he should be vniust, and he cannot be vniust in this case, but in refusing that which he oweth.
MOVLIN.
These words are horrible. If God should denie life eternall to M. Arnoux, he should denie him that which he oweth him, and God should be an ill payer of his debts. It may be he is afraid that he will play banckrupt, for how should he pay so many debts? The mischiefe is, that the Iesuite hath no meanes to constraine him, nor to summon him. Let this Doctor learne that God is iust in regarding our good works, not because our workes deserue it, but because Gods promise is such. It is a iust thing to accomplish his promise. A man may promise to one a thing that he hath not yet deserued. A man may reward one that hath not merited a reward. For there are full rewards which are giuen in consideration of the person, & not for the merite of the worke. As a father giueth a new coate to his sonne as a reward for making of a line with a shaking hand. He would not reward another in that manner which should hauehave done an hundred times as much. That which in Matthew 5.36, is called a reward, in Luke 6.32, is called grace, foreign. And the penny giuen to the workemen that came at the last houre, is called a reward; although much aboue their desert, Mat. 20. Saint Ambrose writeth expresly vponupon this place, in the first Epistle of his first booke:Alia est merces liberalitatis & gratiae, alia virtutis stipendium laboris remuneratio. There is (saith he) a kind of reward which is giuen of liberality and of grace, and another which is the wages of vertue, and the recompence of a mans labour.
ARNOVX.
Section. 69 If they did not reiect Ecclesiasticus, I would intreat them to consider of the sixteenth chapter, verse. 14. Make way for eueryevery worke of mercy, for eueryevery man shall finde according to the merits of his workes, and according to the vnderstanding of his pilgrimage. And the 3.15, of Wisedome: He found them worthy for himselfe. Dignitie and merite are all one thing.
MOVLIN.
M. Arnoux falsification. foreign.This place of Ecclesiasticus is horibly falsified. This word of merite is not found therein. In the Greeke which is the originall, there is, EueryEvery man shall finde according to his workes, and not according to the merite of his workes. This falsification is very remarkable.
Touching the place of the third of Wisedome, He found thē worthy of himselfe. M. Arnoux sheweth how little he is acquainted with the Scriptures:Reuel. 3.4. Luc. 20.35. Luc. 10.7. for in stead of producing places out of the Canonicall bookes where oftentimes the faithfull are called worthy, he brings vsus a place out of the Apocrypha, and which is not in the Hebrew Bible. But to conclude, I say, that if any man be worthy of saluation, it is God that makes him worthy, and not his merits. Dignitie is no merit before God, seeing that dignitie comes from God. And I say, that if mans dignitie came from man himselfe, and from his owne strength, yet there should be no merite before God, who can not be bound to his creature, and to whom our good workes bring no fruite. Much lesse can there be any merite towards God, seeing that all the dignitie in man proceedeth from his liberalitie, and what dignity soeuer is in him, it is mixed with much imperfection.
Whereas the Scripture saith, that God will reward men according to their workes, as Saint Paul 2. Corinthians 5.Aliud reddere secundum opera, aliud propter opera; aliud agere de causa salutis, aliud de qualitate eorum quibus datur. 10. saith That eueryevery man may receiue the things done in his body, according to that which he hath done, whether it be good or euill. Pope Gregorie the first, vponupon the seuenth Psalme of merciemercy, noteth very well, that it is one thing to render to eueryevery one according to his workes; and another to render vntounto them for their workes. It is one thing to speake of th… cause of saluation, and another to speake of the qualitie of those to whom it is giuen.
Of workes of Supererogation.
ARNOVX.
Section. 70 We confesse that we are unprofitable seruants in this, that whosoeuer obserueth the commandement, without doing any more then he is bound to do, shall hauehave no other recompence then that which followeth the obseruation of the commandement, and shall be esteemed vnprofitable, as touching the receiuing of the fulnesse of recompence that followeth those that do something more then that whereunto they are bound.
MOVLIN.
It is not enough to seeke to merit life eternall by workes, as our Aduersaries say, for M. Arnoux will perswade vsus, that there are some which merite more then life eternall, and a degree of glorie in heauen aboue the ordinary sort of men. M. Arnoux saith, that those that obserue the commandements of God, and do no more then that whereunto they are bound, shall hauehave no other recompence then that which followeth the obseruation of the commandement, that is to say, that all their recompence shall be life eternall, which is promised to those that accomplish the commandements of God. Those that hauehave no other perfection, but onelyonly that they hauehave perfectly obeyed God, are vnprofitable seruants; and incapable of a greater glory: therfore they must be content with eternall life without pretending to hauehave more. But there are some that do more then God will hauehave them to do: and (as M. Arnoux saith) that do something more then that which they are bound to do: those shall hauehave the full accomplishing of the recompence, and a glorie aboue the common sort. This is a new Gospel, drawne out of the vnwritten word, This is a doctrine full of courage, which esteemeth it a small thing to fulfill the Law of God, and studieth for another perfection, for feare to be an vnprofitable seruant. This surplussage which is done ouer and aboue that whereunto a man is bound, is that which they call Counsels of perfection, and workes of Supererogation, perfecter, and more excellent then all that which God commandeth in his Law, and more then to louelove God with all his heart, and his neighbour as himselfe. Such is perpetuall virginitie, martyrdome, and distribution of all that a man hath vntounto the poore, monasticall vowes of obedience, pouerty, and chastity. Of those that do these supererogatorie workes,§ Quocirca si addam alterū gradum plus quàm teneor atque eo modo facio actum supererogationis & consilij Cardinall Bellarmine in the thirteenth chapter of the booke of Monkes, saith, That they louelove God more then they are bound to do. Those (following Bellarmine) M. Arnoux saith, are not vnprofitable seruants. But he tells vsus not to whom they are profitable: for it is necessarie that they should be profitable, either to God, to themselues, or to their neighbours. To God they are not, for he hath no need of our seruice. Then they must either be profitable to themselues or to their neighbors. Then how are they who by their merites obtaine nothing but life eternall, called vnprofitable seruants, seeing that M. Arnoux will not deny but that they profite themselues, and do the like to their neighbours?
We on the contrary, acknowledge our selues to be so farre off from being able to do more then that which God come mandeth, that we are farre from being able to do that which he commandeth; and putting all our hope and confidence in the merciemercy of God, seeke not after a degree of glorie aboue the ordinarie sort of the elect. In what degree of glorie soeuer we be, it sufficeth vsus, so we may be with our Sauiour, and see the face of our God. In the meane time we reiect not the counsels which are found in the Scripture. It is wise counsell to abstaine from lawfull things, that a man may the easier accustome himselfe to leaue vnlawfull things. It is wise counsell to abstaine from meates which God permitteth to eate, when a weake conscience may be troubled thereby. It is wise counsell to a Minister of the Church, not to take any reward, when he can make shift without it, or when the aduersaries take occasion thereby to make his preaching suspicious. It is wise counsell to a man that is continent not to marrie, to the end that he may not be diuerted by domesticall cares, and so beare persecution the easier. But we call these counsels, counsels of Christian wisedome, and not of perfection; the obseruation whereof is not meritorious, nor supererogatorie, but a thing much lesse then the accomplishment of the Law.
Our reasons against these counsels of perfection or works of supererogation are these:
1 God in his Law commandeth vsus to louelove and to serue him with all our hearts, and with all our strength. And a man can do no more then his strength will permit him to do. Bellarmine will, in effect, hauehave vsus by this word all, Lib. de Monachis cap. 13.to vnderstand part. So that when the Scripture saith a thing is white, we must vnderstand blacke. If such interpretations be permitted, what euident testimony would be found in the word of God?
2 The Apostle Saint Paul to the Philippians, chapter 4.8. commandeth vsus to thinke on those things that are iust, pure, commendable and honest. If workes of supererogation be iust and pure, they are commanded by the Apostle, and so are not sup…erogatorie: If they be not iust nor pure, wre must not obserue them.
3 If a man cannot accomplish the Law, much lesse then can we do more then the Law commands. Iames 3.2. For in many things we sinne all. 1. Kings 8.46. For there is no man that sinneth not. Psalme 116.11. All men are liers. All the Apostles daily said, Forgiue vsus our offences. Noah, Abraham, Dauid, Iob, Saint Peter, and the most excellent seruants of God, sinned. Iob is called iust & perfect, and yet cursed the day of his birth. It is said of Zacharias and Elizabeth, Luke 1.6. that they were iust before God, and walked in all the commandements and ordinances of the Lord, without reproofe. But these words, without reproofe, must be expounded, that they walked in such sort in the commandements of God, that no man could reproue them in any thing: notwithstanding it appeares that Zacharias was a sinner; for that not long after he was punished, because he did not beleeue the word of God declared vntounto him by the Angell. Then how can we present vntounto God more then he asketh, seeing we cannot giuegive him that which is his due? How can we do superaboundant workes, if we want necessarie workes?
4 The perfection of the Angels, Psal. 103.20. is said to consist in executing the commandement of God. Iesus Christ himselfe saith, that he came to do the will of him that sent him, Iohn 6.38, and Hebr. 10.7. These Doctors doing more then the will of God, surpasse the Angels and Iesus Christ himselfe, who could hauehave attained to monastical perfectnesse, if he had thought vponupon or remembred to hauehave done workes of supererogation.
5 I would also know of our Aduersaries, that do more then God will hauehave them to do and that by consequence exceede the commandement of God, if in doing those workes of supererogation they do the will of God, or their owne. If they do the will of God, then they do no work of supererogation, but a necessarie worke. If they do their owne will, how dare they say that their will is perfecter then the will of God?
6 If to do these superabundant works, God giueth them his Spirit and his assistance, then necessarily they are bound to do them, lest they should make the grace of God of no effect. And so they should no more be workes of supererogation, because they are bound to do them.
7 But is not this to wrong the Law of God, which is the rule of righteousnesse, and to accuse it of imperfection, to go about to do perfecter workes then those which the Law commandeth? The righteousnesse of the Law is poore and miserable, is sinners can exceed it. I… there be rules of perfection aboue the Law, what followeth, but that the Law is an imperfect rule?
8 But is not this an intollerable pride to make Monkes profitable seruants of God, and Abraham, Iacob, and Dauid vnprofitable seruants, because they did none of those workes of supererogation?
9 I am afraid that he which intrudes himselfe to do more seruice vntounto God then he will hauehave him do, in the end will finde himselfe ill paid for his seruice. For, who required that at his hands? Where do we finde in the word of God the institution of Monkes, and of their monasticall vowes?
10 Compare these superabundant workes with those which God commands, and you shall finde much inequality in them. For the louelove of God commanded in the Law is alwayes good and necessary: but the vow of single life is euill for those that hauehave not the gift of continencie 1. Corint. 7 9. For it is better to marry then to burne. To giuegive all our goods to the poore, is oftentimes a great sinne, if by that meanes we bereaue our children of them, deceiue our creditors, and disinherite our right heires. Pietie doth not ouerthrow nature. 1. Tim. 5.8. He is worse then an infidell that hath not a care of his familie. Is pietie like a frenzie, which maketh a man forget Iustice? It may so happen that some men with hypocrisie or ambition will giuegive all their goods to the poore, as S. Paul 1. Cor. 13.3. saith. Adde hereunto, that Mon…s that make vowes of chastitie, pouertie, and obedience, are by experience conuinced of the contrary. For the vow of chastitie makes them vnchaste, and abstinence from marriage pusheth them forward to adultery. They make a particular vow of pouerty, to be rich in common, and follow a fat and idle kinde of begging, in stead of a sober and vigilant labour. They make a vow of obedience to the rules of Saint Francis, or Saint Ignatius, and dispense with themselues for not obeying the commandements of God.
11 Touching Martyrdome, there are two sorts, one which God calleth men vntounto, the other, whereinto men rashly thrust themselues. God calleth men to martyrdome, when a man cannot saue his life, but by renouncing true Religion: Then martyrdome is a worke commanded; and so necessary, that without it, in that case, a man cannot be saued. It is not then a superabundant worke: it is not a counsell, but a commandement. For God in his Law commandeth vsus to louelove him aboue all things; therefore more then our liues. In this case then, whosoeuer would saue his life shall lose his soule. He that shall deny Iesus Christ before men, Iesus Christ will deny him before his Father. But if martyrdome be vndertaken rashly, and if a man run into it without being called thereunto, then it is a transgression of the commandement of Iesus Christ, which saith, Matt. 10.23. When they persecute you in one citie, flie into another. And it is against Saint Paules example, who to escape from his enemies, caused himselfe to be let downe in a basket out at a window in Damascus. Faith walketh betweene rashnesse and cowardise. In time of need it maketh the faithfull resolute to die, but it is not angry or vnwilling to liue. Withall, in martyrdome there are two things, the dolor and paine of the body, and the constancie and zeale of faith. The dolor of the body is not a vertue, but an exercise of vertue. Firme faith is a vertue commanded by God, & not a perfection beyond the commandement of God.
12 Adde vntounto that a demonstratiue proofe, that is, that a good thing of it selfe is alwayes better then a thing that is not good but because of another thing. So life is better then meate, because meate is made to maintaine life. So it is with the louelove of God commanded in the law, compared with these works of supererogation: For the louelove of God is always holy, good, and necessarie. but to distribute our goods, or to suffer martyrdome, is not good vnlesse it be done for the louelove of God. If we ioyne these things together, the distribution of our goods to the poore is not good, but because men are moued thereunto for the louelove of God. If you separate them, the louelove of God alone is good and holy: but the distribution of our goods without the louelove of God is a fault, an iniustice, and hypocrisie.
13 The example which our Aduersaries take out of the nineteenth of Saint Mathew, makes nothing for this abuse. A presumptuous yong man said, that he had kept Gods commandements from his youth vpward: to whom Iesus Christ said, verse 21. If thou wilt be perfect, go sell that thou hast, and giuegive it to the poore, and thou shalt hauehave treasure in heauen. Our Aduersaries say, that Iesus Christ did onelyonly counsell, and not command the yong man to sell all his goods, with a counsell of perfection; and that this treasure in heauen is a glorie aboue the ordinarie glorie of the Saints, promised to those, who hauing accomplished the Law, do something more, & follow a greater perfection. To cleare this, we must know, that this yong man abused himselfe, and lyed, in boasting that he had accomplished the Law. For Iesus Christ accuseth him of putting his trust in his riches, Marke 10.14. And for forsaking Iesus Christ, and preferring his goods before Iesus Christ, he manifestly shewed his couetousnesse. He that loueth his riches more then Iesus Christ, doth not louelove him with all his heart, and with all his soule, and by consequence hath not accomplished the Law. Chrysostome in his 64. Homilie vponupon Saint Mathew saith, that he was couetous. Saint Augustine in his 89. Epistle saith, That yong man answered more arrogantly then truly,Ad Hilarium libr. 4. de linquendis sacultatibus. foreign. that he had obserued the commandements of the Law. Basil in his Sermon against Riches speaketh thus to that yong man: It is euident that thou art farre estranged from the commandement, that thou giuest false witnesse of thy selfe. Seeing therefore that this man had not fulfilled the Law, it had bene in vaine for Iesus Christ to counsell him to do more then the Law: it had bene as much as if a man should set vp the weathercocke before the foundation be laid.
Iesus Christ, that knew his heart was set vponupon his riches, gaue him that commandement, thereby to discouer his auarice, and to checke him for the same. And it is not to be doubted, that refusing to do that which Iesus Christ said vntounto him, but he offended God. Whereas the Gospell saith, that Iesus Christ loued him, it doth not argue that he was without sinne: for Iesus loued Ierusalem, when he wept ouer it, and yet he accused it that it had slaine the Prophets. And dying for sinners, he shewed sufficiently that he loued them. It was then a compassionate louelove that he shewed to that man, in whom he acknowledged some commendable indeauour, and some seedes of the feare of God.
THE XXIII. ARTICLE.
We beleeue that all the figures of the Law had an end at the coming of Iesus Christ: yet howsoeuer the ceremonies are no more in vse, the substance and truth thereof remaine vntounto vsus, in the person of him in whom all accomplishment consisteth: and that we must vse the aide of the Law and the Prophets, as well to direct our liues, as to be conformable to the promises of the Gospell.