A Treatise of Justification
§. XI. Those therefore which looked to be justified by the observation of the Law, as the Galatians were taught by their false teachers, were in a pernicious error: both because none can be justified by the obedience of the Law, all men without exception being sinners, and subject to the curse: and also because there is such an opposition between these two covenants in the matter of justification, that to be justified according to the Covenant of works by inherent righteousness, is a disannulling of the covenant of grace: which cannot be disanulled in it self, though to him that seeketh to be justified by works, it is made void, as the Apostle proveth, Gal. 3. and therefore with him I say, that if justification be by the works of the Law whatsoever, then the covenant of grace is disanulled and made void, then is the promise made of none effect, then Christ died in vain, Gal. 2. 21. then is the inherent no more of promise, Gal. 3. 18. but faith is made void, and the promise made of none effect, Rom. 4. 14. then men are made debtors to the whole Law, and consequently Christ is become of none effect to them. And finally, they that seek to be justified by the Law are fallen from grace, Gal. 5. 2, 3, 4. according to all the consequences alleged by Bellarmine. From when I argue thus.
To them that are debtors to the whole Law, Christ is become of none effect, to them the covenant of grace is disanulled, and the promise made of none effect, &c.
They that seek to be justified by the works of the Law, that is, by righteousness inherent whatsoever, whether before or after grace are debtors to the whole Law.
Therefore to them that seek to be justified by righteousness inherent, Christ is become of none effect, &c.
The proposition is thus proved: Those that are debtors to the whole Law are subject to a double yoke of most miserable bondage opposite to the liberty of justification: the former, in that they are to be subject to the fearful curse of the Law, if at any time they transgress it, though in the least degree, as we do very often, and sometimes in an high degree: the other, to be excluded from justification, if they do not •… otally perfectly and perpetually fulfill it, which by reason of the flesh is utterly impossible to us. Now Christ came to free us from this double bondage of the Law, himself being made a curse for us, and performing all righteousness in our behalf, that by the imputation of his sufferings and of his obedience, we might not only be freed from the curse, but also be entitled to the Kingdom of heaven. And therefore to him that remaineth under this double yoke of bondage, Christ profiteth nothing. I come to the assumption: those that seek to be justified by the works of the Law, that is, by righteousness inherent, are debtors to the whole Law; for neither are they free from the curse, if they break it, as all do. And therefore the Apostle concludeth them who are of works, that is, who seek justification by righteousness inherent, are under the curse. Neither can they be justified, unless they perfectly keep it. Therefore they, who seek to be justified by the works of the Law, that is by inherent righteousness whatsoever, whether going before, or following grace, to them Christ is become of none effect, to them he died in vain, to them the covenant of grace is disanulled, to them the promise is of none effect, &c. So that whether you conceive of works as going before, or following grace, the consequences of the Apostle are one and the same.
§. XII. Indeed if the popish doctrine were true, that Christ hath merited for us the infusion of that righteousness by which we are justied, as he hath done that by which we are sanctified, and that he hath merited for our works to make them meritorious of eternal life: then those consequences would not be so strong against the works of grace, as of nature. But the Scriptures teach us, that Christ doth justify and save us, by his blood and by his obedience, that is by his own personal righteousness and merits, and not by any satisfaction of ours purchased by him, nor by any merit of ours by him made meritorious. For if his satisfaction and merits for us be full and perfect, what need we to patch to them the rags of our own satisfactions and merits? But if that were the end why Christ died for us, that we by his merits should obtain both inherent justice whereby we should be justified, and also merits of our own whereby we should be saved, as the Papists teach: then, either that righteousness and those works w •… ich we have by grace, are sufficient to justify and to save us, or else Christ died in vain for us. But neither is that inherent righteousness, which we have from Christ sufficient to justify us, nor those good works of grace which we perform sufficient to merit eternal life, as I have in this treatise abundantly proved; neither did Christ die in vain, for that to imagine were blasphemy. Therefore that was not the end why Christ our Savior died for us. I say again, if Christ died to this end, that he might merit grace for us, whereby we might in our own persons satisfy the Law, and so be justified thereby; then he merited not only that we should perfectly and perpetually without any omission or intermission in all our life fulfill the Law, and be always and altogether without sin, which by reason of our sinfulness is utterly impossible, we having been sinners from the womb, yea in the womb: but also that we should in our own person •… satisfy the penalty, which cannot be done but by punishment eternal, or that which is equivalent, for where hath been guilt of sin, as in all hath been, there the Law cannot be satisfied without the punishment threatened in the Law. And therefore if this were the end of Christ's death, it must be confessed, that he died in vain: but this consequent is Blasphemous, and therefore the antecedent is Antichristian.
§. XIII. To the fourth place which is Ephesians 2. 8, 9. Bellarmine vouchsafeth no several answer, but sleights it over with that common answer, that it excludeth only works done before faith.
But this place ought not so to be slighted. For it doth ex professo teach, that salvation and all the degrees thereof, as namely justification, are to be ascribed wholly to the grace of God in Christ through faith, and not to any works or deserts of ours whether going before or following justification. For first, it may seem needless, that the Apostle should tell the Ephesians, whom before in the same Chapter he had convicted to have been before their conversion children of wrath as all are by nature, dead in sin, bondslaves of Satan, living according to to the course of this world in all manner of sin, until God in his abundant mercies in Christ (by whose grace they were saved) quickened them together with Christ: that he I say should tell them, that they were not justified by the works which they had wrought before their conversion. Secondly, when the Apostle saith, you are saved by grace and not by works, will they say he excludeth only works going before salvation? why then he excludeth all. And that distinction with which Bellarmine contenteth himfelfe, as a sufficient answer, cannot be fitted to this place. If it be said, that the Apostle by Salvation meaneth justification. I confess that among the degrees of Salvation he doth specially mean justification, whereby we receive the right to our inheritance , and are intitled to the kingdom of heaven, and saved in hope. But from hence it is inevitably proved, that by what we are justified, we are saved; and by what we are saved we are justified. But we are saved, as the Apostle here saith, by the free grace of God through faith, not of any works of ours whatsoever, or whensoever performed: therefore in the like manner we are justified. What then? will you say, if we be neither justified by good works nor saved for them, are they therefore to be neglected? I answer in the third place, that good works, though they be excluded from the act of justification, or merit of salvation: yet they are not excluded from the conversation of the faithful, but are therein required, as necessary fruits of our regeneration and consequents of our justification, as also being the way, wherein we are to walk towards our glorification. As the Apostle showeth in the next words, verse. 10. for we are, saith he, God's woe •… kemanship created in Christ Jesus unto good works, which God hath preordained, not that we should be justified by them, or saved for them, but that we should walk in them, as the way to eternal life: where we are to observe that those words being a prevention of a secret objection, viz. if we be not justified by good works nor saved for them, are they therefore to be neglected? No, saith the Apostle, they that are justified are the workmanship of God created unto good works, which God hath prepared, that we being justified and regenerated should walk in them. And therefore the Apostle speaketh manifestly not of works going before grace, but of such good works as are consequents of our justification and fruits of our regeneration, wherein we being regenerated and justified are to walk, as in the way, to our glorification.
§. XIV. The next place, viz. Tit. 3. 5. which is like to the former, Bellarmine shifteth off with the like common answer, that it speaketh of works going before faith. But he may not carry it so. For the Apostle having (as he had done, Eph. 2.) signified, that all of us before our conversion lived in all manner of sin: But after that the kindness and love of God our Savior to man appeared: not by the works of righteousness which we have done, but according to his mercy he saved us, &c. Whereas in the former place he useth the phrase of saving, unto which, as I said, Bellarmine's distinction cannot be fitted. And secondly, the works which he excludeth, he doth expressly call the works of righteousness: which term cannot agree to the works of such men as the Apostle describeth verse. 3. and such are all men unregenerate.
§. XV. The sixth and last testimony whereunto Bellarmine answereth is, Phil. 3. 8, 9. Where the Apostle in the question of justification renouncing his own inherent righteousness, which not only he had in his Pharisaism, but which then he had according to the Law, desireth to be found in Christ, having that righteousness, which is through the faith of Christ. Bellarmine answereth, according to his distinction formerly used, that by the righteousness which is of the Law are meant works done through the knowledge of the Law by the only strength of nature: which I have before confuted. Neither would Paul make any question of his justification by his works done before his conversion. For before his conversion, notwithstanding his Pharisaical pro •… ession of righteousness, he doth confess, that he was a blasphemer and injurious, and of all sinners the chief 1 Tim. 1. 13, 15. And whereas Chemnitz objecteth that Paul rejecteth, not only his works before his conversion, which he si •… nifieth speaking in the time past, ver. 7. (but what things were gain unto me I counted loss for Christ but also the works of his present condition, which he noteth, speaking in the present tense, and using particles of amplification 〈 in non-Latin alphabet 〉 , yea, doubtless, and •… do count all things but loss, &c. As if he should have said, nay, more than that, I even now do count all things as loss,—and I do count all but as dung &c. Bellarmine answereth, that as the Apostle in the beginning of his conversion had counted them loss, so he did still. But if the Apostle had spoken of the same works, whereof he spake ver. 7. the amplification used verse. 8. would have been but an idle repetition, and the exposition which we give, was long since delivered by Chrysostom. The Apostle, saith he, having said, these things 〈 in non-Latin alphabet 〉 I counted loss for Christ, he saith, 〈 in non-Latin alphabet 〉 yea, that which is more I do count all things loss, 〈 in non-Latin alphabet 〉 he said all, both past long since and also present.
§. XVI. But here Bellarmine thinketh he hath Chemnitz at a great advantage, as if he had spoken blasphemy, for saying that the Apostle calleth his works done after his calling (which were the fruits of the Spirit, and for which he expected a reward 2 Tim. 4. 7. even a Crown of righteousness, &c.) 〈 in non-Latin alphabet 〉 dung. Whereunto I reply: in the question of sanctification we do highly esteem of good works: but in the question of justification, if they shall be obtruded as the matter, by which we stand just before God, by which we are both freed from hell and entitled to heaven: if affiance or trust be put in them for our justification before God, then, seem they never so glorious, they are to be esteemed as things of no worth, yea, as loss. And in the like cause, as hath been shown, the godly have compared their most righteous works to menst •… uous clouts. And in this sense Chemnitz speaketh, that the Apostle quod attinet ad articulum justificationis did thus speak of his works done after his renovation. Immo saith he, si fiduc •… justitiae cor am Deo ad vitam aeternam illis operibus assua •… ur, pronunciat ill esse stercora & detrimenta, But if the word 〈 in non-Latin alphabet 〉 translated by the vulgar Latin stercora offend Bellarmine, he may translate it quisquilias, as Jerome doth meaning thereby things of no value, such things as use to be cast to Dogs, or▪ Swine, according to the notation of the word. For as Soudas saith 〈 in non-Latin alphabet 〉 or as others, 〈 in non-Latin alphabet 〉 that which is cast to swine. And from hence is the verb 〈 in non-Latin alphabet 〉 which signifieth to be rejected as a thing of no worth. Chrysostom and Theophylact upon the place, by 〈 in non-Latin alphabet 〉 understand 〈 in non-Latin alphabet 〉 chaff. Photios, 〈 in non-Latin alphabet 〉 straw or stubble. But He •… ychius expoundeth it by 〈 in non-Latin alphabet 〉 dung. I conclude, as Bellarmine doth against Chemnitz; Eat nunc Bellarminus & queratur, &c. Let him complain that we are enemies to good works, because in the question of justification, when men trust to them to be justified before God by them, and so make Idols of them, which the holy Ghost calleth Deos stercoreos; we esteem them not only as things of no •… alew but also as loss.
§. XVII. To these testimonies I added others out of the same Chapters or Epistles, no less pregnant than these, unto which more might be adjoined, as Rom. 3. 24. being justified freely by his grace, which text affordeth two arguments, from the words gratis and gratia, From the former I argue thus:
The assumption is proved out of the text. The proposition, because the word gratis is so expounded by all sor •… s of Writers, both old and new, both protestants and Papists, gratis, id est, si •… e •… ueribus, sine meritis, as I have shown heretofore Gratis, saith 〈◊〉 , quia nihil •… perantes, nec vicem reddentes, sola fide justificati sunt d •… ne Dei, by which words he excludeth all works, as well following after, as going before. Oecumenius 〈 in non-Latin alphabet 〉 . thou art saved freely without any good works of thine, which words exclude all merits, as well from salvation, as from justification. And so do those words of the Apostle, Ephes. 2. 8, 9. Tit. 3. 5. To avoid this evident truth Bellarmine coyneth a twofold distinction. First, that the word gratis may be understood, as opposed to merits of condignity, going before justification: and so it excludeth not the dispositions and preparations, which the Papists teach go before justification which according to their doctrine, are but merits of congruity. But it is evident, that not only merits of condignity, but all merit whatsoever, yea and all respect of our own worthiness and well doing is excluded: so that gratis is as much as without any cause in us, or any desert of ours, or worthiness in ourselves. And thus the council of Trent it self expoundeth this word. We are therefore said to be justified gratis freely, because none of those things which go before justification, whether faith for works, deserve the grace of justification: for if it be grace, then is it not of works: for i •… it were of works, then grace were not grace, as the same Apostle saith, Secondly, saith he, it may be understood as opposed to our own merits or good works done without grace, for those that proceed from grace, are not opposed to grace, and therefore not excluded.
Whereunto I reply: we cannot have any good thing but by gift from God: and what good thing we have from God, that is called ours, as our faith, our Charity, our Hope, our good •… orkes: Neither can we without grace merit anything but punishment. It is therefore absurd to understand the Apostle as excluding merits without grace, when as if we should do all that is commanded (which cannot be done without grace) we must confess that we deserve not so much as thanks, because we have done but what was our duty to do. Neither can we be said to be justified gratis if there be any meritori •… us cause of justification in ourselves, though received from God In regard of ourselves indeed we are justified gratis: but it is not gratis in nor without paying a great price in respect of Christ. And therefore to those words justified freely by his grace, is added, through the redemption whi •… h is in or by Christ. By the word gratis therefore the Apostle signifieth tha •… in us there is no material cause, no merit of justification, but only in Christ. And where he saith that grace cannot be opposed to grace: I say it may, as in that opposition which is of relatives, as of the cause and the effect. For the effect cannot be the cause of its own cause, and therefore works which are the fruits and effects of justification cannot be the causes thereof.
The other argument is from the word grace. For if our justification be of grace, then not of works, as the Apostle teacheth, Rom. 11. 6. and if of works then not of grace. So Ephes. 2. 8, 9. you are saved by grace not of works. For to him that worketh, the reward, that is, justification or salvation is not imputed of grace, but it is rendered as of debt, but to him that worketh not, but only believeth in him that justifieth the ungodly, his faith is imputed, namely of grace, to righteousness, Rom. 4. 4, 5. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, verse 6.
CHAP. IV. Bellarmine's arguments proving the necessity of good works: and first, from the difference between the Law and the Gospel: Secondly, from the Doctrine of Christian liberty.
§. I.
N OW I come to Bellarmine's arguments concerning good works: which, when he should prove they concur to justification as causes thereof; he proveth them to be consequents thereof, rather than causes. And having little to say to the question it self, 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 laboreth to confute.
In his fourth book therefore, which is de justitia operum, he propoundeth two main questions to be disputed, unto which divers others are coincident. The former, concerning the necessity of good works; the other, concerning the truth of them. As if we, either denied that good works are necessary or that they are truly good. To the former, he referreth three questions: the first, whether the faithful are bound to keep the Law of God: as though we taught, they were not: the second concerning the difference between the Law and the Gospel, as if we taught that the difference standeth in this, that by the Law good works are necessary, by the Gospel not. The third concerning Christian liberty: as though we taught, that the faithful in their conscience and before God, are subject to no Law.
Concerning the truth of the righ •… eousnesse of good works, after he hath disputed the question, whether the Law be possible, whether the works of the righteous be sins: he cometh at length to handle the controversy it self, whether good works do justify or not. Concerning the former questions, it shall suffice to show, what our tenet is in every of them; and to defend our assertions against his cavils, •… o far as concerneth this present controversy of justification by works, passing by the rest as impertinent. As touching therefore the first principal question which concerneth the necessity of good works: the Reader will bear me witness by that which before I have delivered, that we hold good works necessary in many respects, and that we urge the necessity of them by better arguments than the Romish doctrine doth afford: we confess, that they are necessary, necessitate presentiae for persons come to years, that are already justified, and are to be saved: as necessary consequents of justification, and as necessary forerunners of Salvation only we deny them to be necessary necessitate efficientiae, as causes either of justification or Salvation.
§. II. That good works are necessary to Salvation (which we deny not) Bellarmine greatly busied himself to prove: but that they are necessary to justification, as causes thereof, (which is the question between us) for ought that I can discern, he goes not about to prove in his whole discourse of the necessity of good works, wherein he spendeth nine Chapters. For after he had in the first Chapter calumniated us, as if we denied good works to be necessary to Salvation: in the Chapters following he proveth they be necessary, because as he propoundeth his proofs in the Argument of his book, we are bound to keep the Law of God. And that he proveth by discussing the other two questions concerning the difference betwixt the Law and the Gospel, and concerning Christian liberty. But by these arguments Bellarmine neither proveth his own assertion, nor disproveth ours. His assertion is, that good works do concur unto justification as a cause thereof, which we deny. He argueth they be causes: why? because they are necessary. As if everything 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 do not concur to justification, as namely confession, holiness of life, patience, perseverance, &c. which, though they go before salvation; yet they follow after justification; and therefore cannot be causes thereof. In all this discourse therefore Bellarmine is far 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 answer every particular, which is not worth the answering. That therefore he may confute our most pernicious error as he calleth it, he saith he will prove three things: first, that in the Gospel is contained the doctrine of works and divers Laws, 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 works are simply necessary to Salvation.
§. III. His intent in the first is to disprove that difference, which we make between the Law and the Gospel: 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 Gospel 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, plainly proveth justification by faith only, and disproveth justification by works.
For the better understanding whereof, we are to distinguish the terms both of the Law and Gospel: 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 books of Moses, the Prophets and the Psalms; or Preached. Written; thus it is said to have been written in the Law, John. 10. 34. which is written, Psalm. 82. 6. so John. 12. 34. which is written Psalm, 110. 4. so John. 15. 25. which is written Psalm. 35. 19. The Law saith those things, Rom. 3. 19. which are cited out of the Psalms, and out of the Prophet Isaiah, verse. 10, 11, 12. Thus 1 Cor, 14. 21. out of Isaiah. 28. 11. thus Gal. 4. 21. out of Gen. 21. 10. And thus by the Law in many places 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 God's word; insomuch that the Septuagint's sometime translate Dabar which signifieth the word, by 〈 in non-Latin alphabet 〉 . Preached, as Isaiah. 30. 9, 10. Psalm. 78. 1. Ier. 18. 18. Prov. 28. 9. & 29. 18.
In this large sense the Evangelical promises made in the old testament are contained in the Law, though properly belonging to the Gospel, as Bellarmine confesseth: the promises of remission of sins though they be in the Prophets, they do not belong to the Law, but to the Gospel. And so the covenant of grace it self, which the Lord made with Abraham, in making whereof he is said, Gal. 3. 8. to have preached before the Gospel to Abraham. Of the Doctrine of the Gospel (which was to begin at Jerusalem, Luk. 24. 47.) it is said Isaiah. 2. 3. & Mic. 4. 2. out of Zion the Law shall go forth. So more largely the Gospel 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 truly said, that the Precepts, Promises, and Comminations of the Law are contained in the Gospel.
§. IV▪ More strictly and properly the Law signifieth the Covenant of works, which is also called the Law of works, Rom. 3. 27. which upon condition of perfect and perpetual obedience promiseth justification and salvation to the observers thereof, Rom. 10. 5. Gal. 3. 12. Levite. 18. 5. Ezek. 20. 11. Act. 13. 38. Rom. 3. 20, 28.
Likewise 〈 in non-Latin alphabet 〉 , the Gospel which importeth good tidings 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 believe in Christ, John. 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 John. 5, 13. This doctrine of God concerning Salvation by Christ through faith, which properly is the Gospel, Luk. 4. 18. Matth. 11. 5. Rom. 1. 16, 17. Act. 15. 7. Gal. 1. 6. & 3. 8. Act. 10. 36. is called the Gospel of grace, Act. 20. 24. the word of reconciliation, 2 Cor. 5. 18. the Gospel of peace, Ephes. 6. 15. the Gospel of salvation, Ephes. 1. 13. the Gospel of glory, 1 Tim. 1. 11. the Gospel of the glory of Christ, that is the glorious Gospel of Christ, 2 Cor. 4. 4. the Gospel of the Kingdom, Matth. 4. 13. & 24. 13. This doctrine teacheth us, that our gracious God out of his mere grace having elected his children in Christ before all times, did in the fullness of time send down his Son to save us: and that the benefit of the Messias might be applied unto us, vouchsafeth unto us the Gospel of grace, by which according to the purpose of his grace given unto us in Christ before all secular times, he calleth us working in us the grace of faith: being endued with faith he imputeth unto us the righteousness 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, he entituleth us unto the kingdom of heaven. And that we may be fitted and prepared for his Kingdom into which no unholy thing may enter, Apoc. 21. 27. he hath promised to them that believe, that being redeemed, reconciled, justified, adopted, and so entitled to the kingdom of heaven, he will give them grace to worship him without fear in holiness and righteousness before him all the days 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 kingdom, being saved in hope: the other as the consequent and fruit of the former, whereby we being entitled to God's kingdom, 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 kingdom, 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 answer Bellarmine's arguments taken from the difference between the Law and the Gospel to prove the necessity of good works. 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 Gospel, that it signifieth either the doctrine which Christ and his Apostles taught, or the grace of the New Testament, which is the quickening Spirit, or the efficacy 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 soon as he hath propounded it, he confesseth, that the word Gospel in the Scripture doth never signify any other, but the Doctrine) he proveth, that in the Gospel is contained the Doctrine of good works, and divers Law •… , divers comminations and divers promises made upon condition of good works.
All which we do confess to be true as the word Gospel is taken in the larger sense. But as those promises and Doctrine of grace contained in the Books of the Old Testament, did not belong to the Law properly which is the covenant of works, but to the Gospel 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 Gospel, which is the covenant of grace and Law of Faith, but to the Law of works. For even as the Preachers of the Gospel at this day, do in their preaching intermingle many things appertaining to the Law either for the preparing of their auditors, who are not yet justified, by the terror of the Law; or for directing those that do believe, to lead their life according to the rule of the Law: Even so our Savior Christ, and his Apostles in their doctrine intermixed legal precepts, legal promises and threatenings, as the necessity of their auditors required. But upon all this being granted, what will he infer? he saith in the title of this Chapter (though in the Chapter it self he doth not express 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 eternal life, as of a reward, made to our obedience, is the principal ground, whereon the Papists build their Antichristian doctrine of the efficiency and merit of good works, I will endeavor to clear this point. We are therefore to understand, that eternal life is vouchsafed to the faithful in three respects. First, as the free gift of God without respect of any worthiness 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 wholly to be ascribed to the gracious 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, graciously accepting of us in his beloved without respect of any goodness in us; whom, when he foresaw fallen into the state of perdition, ex massa perdita humani generis did choose us in Christ, in him, and by him to be justified and saved. And as out of his undeserved love he did choose us; so by the same grace, whom he hath elected , he hath called; whom he hath called, he hath justified; whom he hath justified, he hath sanctified; and whom he hath called, justified, and sanctified, he hath glorified, according to the purpose of his grace given unto us in Christ before the world began. As therefore all the degrees of salvation are wholly to be ascribed to the grace, that is, the gracious favor of God in Christ, (for by his grace we were elected, called, justified, regenerated and sanctified) so also by his grace we are saved and not of works. For although eternal death be the wages deserved by sin: yet eternal life is 〈 in non-Latin alphabet 〉 the free gift of God, through Jesus 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 all the Nations of the Earth should be blessed.
§. VII. Now that this his purpose of grace might be put in execution, and this his gracious promise concerning •… he promised •… eed might be performed to the illustration of the glory, both of his mercy and also of his justice: God in the fullness of time, out of his infinite goodness and love to mankind, sent his own and his only begotten Son into the world, that he, taking our nature upon him, might not only in the state of humiliation by his sufferings redeem 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 kingdom, 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 with him in heavenly places, and by his coming from thence again might put us both in body and soul in possession o •… that heavenly inheritance, which he had purchased for us. And to the end, that the benefit of our blessed redeemer and Savior might be applied and communicated unto us, the •… ord according to the purpose of his grace give •… n unto us in Christ before all secular times, doth in his good time call those whom he hath elected, by mini •… tery of the Gospel ma •… e effectual by the gracious operation of his h •… lie Spirit working the grace of faith in us, whereby we 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 entitled to the Kingdom of heaven, and by our adoption made heirs thereof and coheirs with Christ; insomuch that being justified by faith, we have thereby, not only remission of sins, 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 truly believe, that we are saved, Ephes. 3. 5, 8. that we are passed from death to life, and that we now have eternal life, John. 5. 24. & 6. 47. 1 John. 5. 12, 13. And in this respect, eternal 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 he shall say unto us, Come ye blessed of my Father 〈 in non-Latin alphabet 〉 ▪ inherit the Kingdom 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 heirs of this kingdom, which is not to he attained unto by any purchase or merits of ours, but shall be 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 God's special grace do believe 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 entitled to this kingdom as heirs apparent thereof, that they are already said to be 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 unclean thing can come; h •… e hath in the covenant of grace freely, and out of his undeserved mercy promised the grace of sanctification by his holy Spirit, whereby we are enabled, according to the measure of grace received, to worship him in holiness and righteousness before him.
And to the end that we might be moved to perform the duties of sanctification, he doth not only in his word seconded and made effectual by his Spirit invite by exhortations and precepts to these duties; but also that he might encourage us thereunto, in his redoubled and multiplied mercies he hath promised not only the blessings of this life unto us, but also eternal life it self, as a gracious reward of our piety and obedience. Here therefore in admiration of God's bounty towards us we have just cause to exclaim with Augustine : O the great goodness 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 he might draw from us the duties of service which we do owe unto him. It was of God's free grace, that he elected any of us, that being elected he called us, that being called and endued with faith he justifieth and adoptet •… us, and thereby giveth us right to his kingdom; it was also of his free grace, that to them, whom he redeemeth and justifieth, he hath promised to bestow his graces upon them, whereby they are enabled to serve him in holiness and righteousness and are fitted for his own kingdom. But this is a multiplication of his grace upon us, that to encourage us to the Practice of Piety, whereby we are fitted for the kingdom of heaven, he doth promise to reward our good works with everlasting happiness, and in the end doth crown his own blessings with blessedness, which, though he be 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 bountiful reward of his own gifts, which as he freely promiseth, so in his good time he freely bestoweth, as his 〈 in non-Latin alphabet 〉 , that is free gift.
§. IX. To this purpose let us consider the Lord's dealing with Abraham, to whom the Lord at his first coming towards the Land of promise, made divers gracious promises, which afterwards he often repeated. But when upon that Commandment of trial to offer up his only son, Abraham had by God's special grace notably approved his faith and obedience; hereupon the Lord doth swear, that he will bestow upon him the things which before he had promised, as the reward of that his obedience, for so he saith, because thou hast done this thing, and again, because thou h •… st obeyed my voice. Can any man hereupon infer that Abraham by his obedience had deserved these promises which God long before had made unto him, and oftentimes repeated? Nothing less, so God in his eternal Counsel hath to the Elect designed eternal life, as his free gift by Christ, Christ by his merits hath purchased it to be our inheritance, God hath graciously promised to bestow freely this inheritance on them that believe in Christ: when as therefore God doth promise to reward our piety with eternal life, we may not think that by our piety it is deserved, which God long before had decreed and promised, and Christ our Savior had purchased for us. But though it be a reward, yet it is a most free, and undeserved reward.
§. X. When the Papists therefore object, that if eternal life be the reward of our obedience, then our obedience doth deserve it: I answer, first, thou canst deserve nothing at God's hand, by that which he hath freely given, and much less that, which he freely bestoweth on thee: Secondly, if thou shouldest do all that is required of thee, thou couldest deserve nothing thereby: for where is debt and duty, there is no merit, Luk. 17. 10. Thirdly, we do not all that is commanded but come short of our duty, and that which we do is imperfect, 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 be ascribed to God's undeserved mercy and not to our merit. Fourthly, Sanctification, and the duties thereof are not causes of Salvation, and therefore in serie causarum, in the chain 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 marks 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, as Bernard speaketh. Our Savior setting down the end of the ministry of the Gospel saith, that a man being thereby called, may by faith obtain remission of sins, and inheritance among them that are sanctified, Act. 26. 18. so also Act. 20. 32.
§. XI. And thus are we to expound many Testimonies of Scripture, as speaking of notes, which the Papists expound, as speaking of causes. Thus Rom. 8. 16, 17. The Spirit it self beareth witness with our Spirit, that we are the Children of God, and if Children, Heirs of God, and coheirs with Christ, who shall be glorified with Christ, if he hath given us grace not only to believe , but also to suffer with him and for him, he doth not say that our suffering doth make us sons and heirs of God who shall be glorified with him: but the Spirit beareth witness, that if we suffer with him, we are the sons and heirs of God, who shall be glorified with him. So 2 Tim. 2. 11, 12. If we suffer, we shall reign with him; if we patiently suffer, it is (not a cause, but) a sign that we shall reign with him, Rom. 8. 1. There is no condemnation to them that are in Christ Jesus. But how shall we know, who they are that shall be saved by Christ? that walk not after the flesh but after the Spirit: where walking after the Spirit, is not the cause of salvation, but a sign of their being in Christ, which is the cause. Christ is the foundation and cause of all our happiness; and faith is the only instrument whereby we receiving Christ are united unto him: all other graces and duties unto which happiness anywhere 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 happiness. Thus in the same chapter, Rom. 8. 13. If by the Spirit ye do mortify the deeds of the body, that is, of the flesh, as the vulgar Latin rendereth 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 sign and assurance unto him that he shall be saved, and so of the like: Ambrose , this is the sign of justification in a man, that by that which dwelleth in him he that is justified may appear to be the Son of God.
§. XII. As evidences, according to which the Lord will judge. For so it is often said, that God will judge men according to their works. Thus Matth. 25. 34, 35. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, for when I was hungry you gave me meat, &c. this rational particle for, though it be called causal, and the sentence, where it is used is called 〈 in non-Latin alphabet 〉 , the rendering of the cause, doth not imply a cause properly so called, but any argument or reason, as I have shown heretofore: as here it implieth an argument from the fruits, as signs and evidences of their bleessednesse in Christ by faith. The causes of this sentence of salvation are set down, verse. 34. First, because they are blessed of God, that is, justified. Secondly, because elected, for whom God in his eternal purpose hath provided this kingdom. Thirdly, in that it is called the inheritance purchased for them that truly believe in Christ, who as soon as they believe are by justification blessed, as being entitled or having right to this Heavenly inheritance: and this is implied in the Verbe 〈 in non-Latin alphabet 〉 , inherit, showing that they come to that kingdom by right of inheritance. Salvation therefore is given, as a free •… gift of God depending upon election and justification, and as an inheritance purchased by Christ for all true believers: 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 vain 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, do demou •… trate their faith by good works, and namely by the works of charity and mercy, they give good proof of their election, whereby this kingdom was prepared for them, and of their redemption by which Christ purchased this inheritance for them, and of their justification, whereby, they are entitled to this kingdom, and so are blessed of God. And therefore according to these fruits Christ pronounceth the sentence of salvation.
§. XIII. Wherefore to proceed in my answers to the afore said objection for by that which hath been said, it appeareth. Fifthly, that eternal life is not deserved by our obedience, because it is the free gift of God depending upon God's free election. Sixthly, because we come to it, as to an inheritance purchased by Christ's 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 mere bounty doth crown his own gifts. Ea enim est Dei bonitas saith learned Casaubon ut beneficia gratuito in suos collata, ali •… beneficiis coronet, atque hoc mercedem appellet. such is the goodness of God, that such benefits as he hath freely bestowed upon his children, he crowneth with other benefits, and this he calleth reward, nihil tamen, saith Calvin, quasi debitum solvens, sed mercedis titulum imponens suis beneficiis, not as rendering any debt, but imposing the name of reward on his own benefits.
§. XIV. Now let us examine the testimonies which Bellar. allegeth wherein upon condition of obedience eternal life is promised. The first is Matth. 5. 20. unless your righteousness exceed the righteousness of the Scribes and Pharisees ye shall not enter into the Kingdom of heaven: which words contain directly a threatening and not a promise, for he doth not say, if your righteousness do exceed the righteousness of the Scribes and Pharisees (which was but external and in outward show) ye shall enter into the Kingdom of heaven: but if it do not, which argueth that internal righteousness is necessary to salvation necessitate 〈◊〉 , as causa sine qua non, but doth not prove it to be so necessitate efficientiae. And so do other threatenings, 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 into life, keep the commandments. Where a rich man being a justitiray, as many of the Jews were, ( quia omnis spes sal •… tis apud Iudaeos in operibus erat non in fide ) taking it for granted, that by his works he must be saved, but not satisfied (as justitiaries never are, but ever remain doubtful and uncertain of their justification, as we see in the Papists) I say, not satisfied with all that obedience which he had performed from his youth up; but finding, that something still was lacking, he cometh to our Savior to know, what good works those were, by doing whereof he might be saved. Good Master, saith he, what good thing shall I do, that I may inherit eternal life. To him our Savior fitteth his answer, and first to confute his error, and to let him understand, that no man living, who is but a mere man, can be justified by inherent righteousness: he telleth him, that no man is good, that is purely and perfectly just: and therefore reproveth him, for that he, thinking our Savior to be but a mere man, as others were, did call him good. But in the second place, to answer his question, he telleth him, that if by his own works he did hope to be saved, he must do those works which God himself had commanded; and so referreth him to the Co •… mandements of the Law, of which God himself had said, do this and thou shall live, which is the legal promise, Levite. 18. 5. Rom. 10. 5. Gal. 3. 12. Thus our Savior fi •… teth according to the Law his answer to the disposition of the party, who was a justitiary. But ot •… erwise, when our Savior and his Apostles were a ked the like q •… estion, they made answer according to he doctrine of the Go •… pell. For our •… aviour being asked, John. 6. 28. what shall we do that we may do the works of God; answered verse. 29. This is the work of God, that which he esteemeth instead of all works, that ye belee •… e in him whom he hath sent: for he that believeth hath fulfilled the Law, Christ being the •… nd of the Law to everyone that believeth, Rom. 10. 4. And the Apostle Paul, being demanded of the Jailor, what must I do to be saved? answereth, believe on the Lord Jesus Christ, and thou shalt be saved, Act. 16. 30, 31.
§. XVI. In the third place he allegeth testimonies, out of the doctrine of the Apostles, viz. Rom. 8. 13, 17. 2 Tim. 2. 11, 12. I am. 2. 8. 2 Pet. 1. 11. 1 John. 1. 9. Apoc. 3 21. Answ. The place cited out of S. James is no promise, but a commendation: if you fulfill the royal law, ye do well. Of Rom. 8. 13, 17 and 2 Tim. 2. 11, 12. I spake before. But concerning them and all others that are or may be alleged, there is a distinction of conditions to be held: that either they import the cause of the thing promised, which is sal •… ation or happiness, or the proper marks and cognizances of such as shall be saved or are happy, which do not show propter quid 〈◊〉 sunt, vel servandi▪ sed qual •… s beats sunt, quales servandi. Christ our alone Savior is the only cause of salvation, and the only foundation of our happiness He is eternal life, and whosoever hath him hath life eternal. Faith is the only instrument, whereby we receive Christ: and therefore 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 therefore of receiving Christ by faith or of Christ received by faith betokeneth the cause: but all other co •… ditions, either of graces, or of works, do not signify the cause of salvation, but the proper marks and cognizances of those which shall be saved. And therefore prove, that the marks a •… e, or may be necessary by the necessity of pres •… nce, but not by necessity of efficiency.
§. XVII. And this also may se •… ve to answer his fou •… th and fifth arguments. His fourth is fetched from the Doctrine of the Prophets. Ezek. •… 8. 21 If the wicked shall turn from all his sins, that he hath committed, and shall keep all my statutes and do that which is lawful and right, he shall surely live. That is, if he shall turn from the wrong way into the right, and go on therein (as sin is an aberration, and the error of his way) he 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 turn from righteousness and to break the Commandments of God is a condition, upon which dependeth the commination of death, for if a righteous man turn from his righteousness and commit iniquity he shall surely die. Therefore, as the turning from righteousness unto sin is the cause of death: •… o the turning from sin to righteousness is the cause of life. I answer, that there is not par ratio. there is no equality be tweene the sin of the wicked, and the righteousness of the godly. Death is the due wages of sin, and sin is the meritorious cause of death. But eternal life is the free gift of God, and not merited by our righteousness. Sin is of infinite demerit, and so deserveth death eternal. But not the obedience of any man, but only of Christ, if it did merit at all, •… s, or can be of infinite merit to deserve eternal life. The sins of •… he wicked are purely and perfectly evil: but the righteousness of the re •… enerate is not purely and perfectly good. The sins of the wicked are their own works wholly proceeding from themselves, and to themselves the wages thereof is wholly and properly to be ascribed and imputed: the good works of the regenerate proceed from God's free grace: and therefore when they are rewarded, God crowneth his own graces in them, and not their merits.
That which he babbleth concerning promises absolute and conditional, as if we held all the promises of the Gospel to be absolute, is a shamlesse and senseless cavil. We are so far 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 conditional. But we distinguish of conditions, that some are from the cause, as where the condition of faith is interposed, and such conditions, we do hold to be necessary necessitate efficientiae: some from other arguments, and such are necessary only necessitate presentiae.
§. XVIII. His fifth argument is taken from the condition of faith, which we do not deny to be contained in the Evangelical promise. Now saith he by what words the Scripture requireth the condition of faith, by the same, or more clear, it teacheth the condition of fulfilling the Law to be required. Answ. The condition of fulfilling the Law is required nowhere but in legal promises; and is a condition by reason of the flesh impossible. But in all these promises which he citeth, excepting that Matth. 19. 17. not the condition of fulfilling the whole Law is required, but of some special duties, between 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. Ask 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 righteousness, though it may be a proper mark 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 defense of that difference, which we make according to the Scriptures, between the Law and the Gospel, in respect of justification.
§. XIX. His other argument to prove the necessity of good works (which we deny not) is taken from his true pretended differences betwixt the Law and the Gospel: whereof he setteth down two principal, and six secondary differences arising from the principal. All of 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 between the Law and the Gospel, as between a doctrine begun and perfected for as in respect of the mysteries to believed and the promises to be hoped for, the Gospel 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 Gospel 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 ceremonial and judicial Laws, which he impertinently mentioneth, he saith, that the Law and the Gospel have in a manner the same moral precepts, but with this difference, that in the Gospel some more heavy or weighty things are imposed upon Christians, tha •… were in the Law exacted of the Jews, as in the matter of polygamy and bills of divorce (which not withstanding by the moral Law were as much forbidbed to them, as now to us) Secondly, that Christ did perfect the moral Law, prescribing a more perfect righteousness, than the Law required. Thirdly, that to the precepts he 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, whereby as they confound justification and sanctification; so also the Law and the Gospel: saving that in the Gospel they say greater perfection is required of inherent righteousness to justification, than the Law prefcribeth: and so make it a Law of works as much or rather more, than the Law it self.
§. XX. This is confuted by the eight or last difference, wherein he truly saith that the Law of Mose; was most heavy and unportable: but the Gospel of Christ is an easy yoke, 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 we think of our Popish Rabbins that impose an heavier yoke, than the Law it self. For whereas Bellarmine saith, the Gospel is the easier, because of the grace of the new Testament accompanying it: yet the difference is to be understood in respect of the doctrine it self, and the letter, which if it req •… ire more perfect obedience, is in itself the heavier burden.
II. This difference, by confounding the Law and the Gospel, doth make void the covenant of grace, which God made with Abraham, and performed in Christ: which was concerning Justification by faith, which as it could not be disannulled by the Covenant of works: so much less was it repealed, but renewed and ratified in the Gospel. But if in the Gospel were taught justification by works and not by Christ's righteousness apperhended by faith, the Covenant of grace made with Abraham should in the Gospel be repealed, rather than renewed. For the covenant of works promiseth justification and life upon condition of perfect and perpetual obedience: the covenant of grace, upon condition of faith. And these two, in the Article of justification are 〈 in non-Latin alphabet 〉 incompatible. If therefore the Gospel do teach justification by works, it maketh void the covenant of grace, and thus the popish gospel overthroweth the Gospel of Christ.
Thirdly, This difference overthroweth a main 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 rigor of the Law, which standeth in an exaction of perfect righteousness 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 therefore 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 we offend all: or excluding them from justification and salvation, if they yield not perfect and perpetual obedience, which by reason of the flesh is impossible. From this curse Christ hath freed us in being made a curse for us, bearing the punishment due for our sins: and from this exaction of perfect righteousness to be performed by ourselves, he hath freed us in being made unto us of God righteousness, even Jehovah our righteousness, performing perfect obedience to the Law for us. But if the Gospel, which they call the new Law, require more perfect obedience, than the old Law unto justification and salvation: then do we continue in that miserable estate, neither doth our blessed and most perfect Savior avail us anything. Neither will this free us from this bondage, that with the new Law the grace of the New Testament, whereby we should be enabled to obey the Law is conferred. For first, it is conferred only 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, sin always abiding in them. So that still, if we must be justified by no righteousness but that which is inherent in us, we remain in that fearful bondage: seeing we have nothing, either to free us from the curse in respect of our former sins, or to entitle us to the kingdom of heaven; our best righteousness being imperfect, and stained with the flesh.
Fourthly, the righteousness 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 testify to be so perfect, as nothing can be added thereto. Neither did our Savior Christ perfect the Law by adding more perfection unto it, in respect either of the precepts, or the counsels, which the Papists conceive to have been added by Christ to the precepts. For as touching the precepts: he did but more perfectly explain them, freeing them from the depravations of the Scribes and Pharisees, who rested in the outward letter, as if the Law were not spiritual, nor did forbid anymore, but the gross sins, which in the 〈◊〉 of the Law are expressed. And as for the Counsels; they are also moral duties for omission whereof men may according to the sentence of the Law be condemned, as not to love our enemies, not to forbear swearing in ordinary talk, not to give a man's goods to the poor, and to follow Christ, when he is thereunto required. Mat. 19. 23. Mar. 10. 23. These things are so manifest, that Bellarmine in the end of the next Chapter doth confess them viz, that our Savior doth not say, except your righteousness exceed the righteousness 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 add 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 heavy in the new Law, are to be found in the old, as the loving of our enemies, the restraining of concupiscence, & such like. For proof whereof 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 pene 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 cometh alone, but the Gospel is accompanied with grace. Which is not a difference of the doctrine and letter of the Gospel 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 do believe: so sanctification to them, that are justified. Which as it proveth the concurrence of Good works 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 errors are to be avoided. First, in respect of the covenant of works. For though that covenant doth not promise, nor afford the grace of sanctification, whereby a man should be enabled to perform the covenant, which grace is promised in the covenant of grace, and given to them that believe; yet we 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 Gospel, are endued with grace. For the covenant of grace hath always been in force from the beginning: so that to the faithful, who believed 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 holiness, as have been in the time of the new, under the Gospel. So also the Law hath its use, even among those that live under the Gospel, insomuch that until men do believe, 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 we receive but the first fruits of the Spirit, as that we may expect to be justified by it, or saved for it.
§. XXII. From these two difference the rest, as he 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 Christ, to all Nations. The fourth, that the Law of Moses, for the most part contained shadows and figures of things to come: the Gospel 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 not to be changed by any succeeding Law.
These three differences of the Law do not agree to the Law Moral, which belongeth to all nations, which did not consist of shadows and figures, which was not to be changed, no not by addition, because it was, and is, a perfect, immutable, and perpetual rule of righteousness. The other three, viz. the sixth, seventh, and eight arise, as he saith, from the second. The sixth, that the Law of Moses had no power to justify, neither was it given, that it might justify; but that it might show the disease, and stir up men to seek the phycisian. But the Law of Christ, that is, the Gospel hath power to justify, and was given to that end. For as he allegeth out of Rom. 1. 16. it is the power of God to salvation to everyone that believeth, (he doth not say that worketh.) For therein is revealed the righteousness 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 works: but agreeth not to Bellarmine's new Law, which is a Law of works, as well as the old, containing the very same moral precepts with the moral Law; in the observation whereof not our justification but our sanctification consisteth, prescribing also the same righteousness viz Charity, which is the sum of the Law. The seventh, that the Law of Moses is a Law of fearefullnesse, and bondage: but the Gospel, the Law of love, and of liberty, which is true. For the obedience of men, who are under the Law, is forced by the terror and coaction of the Law working servile fear in them. But the obedience of men, who are under grace, that is of men justified, is voluntary and cheerful proceeding from faith, and from some measure of assurance of God's love and favor to them in Christ. Therefore this voluntary obedience is no cause, but a consequent of justification, not only before God, but also in the court of our own conscience; that is, not only of justification it self, but also of the assurance thereof in some measure. Of the eight, which confuteth the first, I have already spoken.
§. XXIII. So much of the first thing which Bellarmine undertook to demonstrate for the proof of the necessity of good works (which we hold as well, and urge as much as he.) Now followeth the second; which is to prove, that the justare not free from the observation of the Law of God. For he 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 self doth not belong unto us. Which is a most devilish slander. We profess, that we (so many as truly believe) are by Christ freed from the curse of the Law; from the rigor and exaction of the Law requiring perfect righteousness in us unto justification; from the terror and coaction of the Law; from the irritation of the Law, as I have shown in my treatise of Christian liberty; but not from the obedience of it. For freedom from obedience is the servitude of sin. But we being freed from sin become the servants of righteousness. And we do freely profess, that by how much we have received the greater favors from God in redeeming us, and bringing us into the liberty of his children, in freeing us from sin, and from the yoke of the Law: by so much the more are we bound to obedience; not to be justified, or saved by it, but to testify our thankfulness, and to glorify God, who hath been 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 be better informed in this point, I refer them to my treatise of Christian liberty, which I published many yea •… es ago.
CAP. V. That good Works are not necessary by necessity of Efficacie.
§. I.
A LL this while Bellarmine, as we have seen, hath wandered from the question; but now, he saith, he will come nearer unto it. For now he will prove the necessity of good works, not only by way of presence, but by w •… y of efficacy. But to what will he prove them necessary? to justification? no such matter. But yet that is the question, which he ought to prove if he will disprove justification by faith alone; that good works do concur to justification, as causes thereof. For though they were (as they are not) causes of Salvation: yet it is manifest, that they are consequents, and therefore no causes of justification. So that Bellarmine, though he be come nearer the question, yet he is not come home to it. But perhaps it will be said, that Bellarmine prevented this objection, when he first propounded this, as his fifth principal argument to prove, that faith doth not justify alone, because good works are necessary to Salvation. His argument may thus be frarned. If faith did justify alone, then it would save alone: but faith doth not save alone without good works, which are necessary to Salvation in those that are come to years. Therefore faith doth not justify alone without good works, which are so necessary to Salvation etiam hominibus justificatis, even to them that are justified, that without them faith alone doth not save. Answ. The proposition is denied; first, by Bellarmine himself: who teacheth, though falsely, that not all who are justified shall be saved; when notwithstanding the Apostle saith, •… hom the Lord hath justified, he also hath glorified. And further he holdeth, that they who are justified may utterly and finally lose their justification, though they lose not their faith: and farther, that they may also lose their faith (which as he absurdly teacheth, is lost by any act of infidelity) and consequently, both their justification and Salvation. Yea but saith Bellarmine, their justice cannot be lost, nor their Salvation, whiles they have faith, if they be justified by faith only. But Bellarmine himself saith (though falsely) that the faith of them, who are justified, may be lost, and with it their Salvation: and therefore by his doctrine a man be justified by faith, and yet not be saved by it. Secondly, it is denied by some of the Fathers, who, though they teach, that faith alone sufficeth to justification (as you have heard:) yet deny that it alone sufficeth to Salvation, because some other things, as namely good works are thereunto required. To the assumption, that saith alone doth not save: If such a faith be meant, as is alone, severed from Charity and void of works: I do confess, that it neither saveth, nor yet justifieth, I do not say, alone, but not at all. But if he speak of a true lively faith in Christ, which purifieth the heart and worketh by love, (of which only we speak) and understand it relatively, as we do: then I constantly affirm, that faith in Christ alone, that is, Christ alone received by faith, is the only meritorious cause of our Salvation: and that neither works, nor any other graces, are causes of salvation, unless he mean caussas sine quibus non, which are no causes.
§. II. But for the further proof of his consequences, Bellarmine saith, that we cannot deny them, because Luther teacheth, that a Christian man cannot lose his salvation, unless he will not believe; and that the L •… therans affirm, that salvation, as well as justification, is to be ascribed to faith alone. Answ. We can deny, what either Luther, or those that are called Lutherans do affirm without warrant of God's word: therefore this was but a slender proof. Howbeit, we do not deny that assertion of Luther, nor the like; which, though full of true comfort, yet are most maliciously calumniated by the Papists, as if he taught men not to care what sins they commit, so that they can say, they have faith. Whereas Luther delivereth speeches of that kind to comfort, the distressed consciences laboring under the burden of sin; assuring them, that although their sins be many and great, yet they ought not to despair, if they can find in their heart to believe in Christ. Which is most true. For though our sins be many, the mercies of God are more; though great, yet the merrits of Christ are greater. And though the Lutherans do say, that salvation as well as justification is to be ascribed to faith alone; yet that is no proof of Bellarmine's consequence, but a flat denial of his assumption, which it behooveth him to prove. Upon these things thus premised, Bellarmine inferreth, that all the testimonies, which afterwards (namely in his fourth Book) he was to allege out of Scriptures, and Fathers, to prove, that good works are so necessary to salvation, even to men that are justified, that without them faith alone doth not save them: do also prove, that faith alone doth not justify, which is the thing saith he, which we have undertaken to prove: which notwithstanding we do constantly deny, protesting against this inference of Bell •… mine, and affirming, that although good works be so necessary to salvation, as that that faith which is without them doth not save a man; yet that doth not hinder our assertion, that faith doth justify alone, because they do not concur to the act of justification at all, and much less as the causes thereof, for they follow justification, though ordinarily they go before salvation; and howsoever that faith, which is alone, severed from charity and destitute of good works doth neither justify, as I have shown heretofore, nor save: yet notwithstanding faith relatively understood, that is, Christ received by faith doth save alone.
§. III. But (to return to his fourth Book) though Bellarmine still do wander yet I must be content to follow him. To prove therefore that good works are necessary to salvation by necessity of efficiency, as causes thereof, he useth three kinds of proofs: testimonies of Scriptures, sentences of Fathers, and reason. Out of the Scriptures hoe produceth ten testimonies, besides some whole Epistles. The first testimony Heb. 10. 30. For patience is necessary for you, that doing the will of God ye may receive the promise. Here first, saith he, we have the term necessary, and that unto salvation, contrary to the Lutherans, who deny good works to be necessary to salvation; and again we have, that patience is necessary not only in respect of presence, but also of relation to salvation, that they may receive the promise. Answ. He hath not here the term Necessary, but in the vulgar translation: the phrase in the original is 〈 in non-Latin alphabet 〉 opus habetis, you have need of patience, which phrase is often used in the Scriptures to signify things useful or needful, without any show or color of signification implying the necessity of efficiency, as Matth. 6. 8. Your father knoweth whereof 〈 in non-Latin alphabet 〉 you have need, the Lord 〈 in non-Latin alphabet 〉 hath need of the Ass and her colt, Matth. 21. 3. Buy those things 〈 in non-Latin alphabet 〉 whereof we have need against the feast, John. 13. 29. &c. But we grant, that patience is a necessary virtue, and that also to salvation; yea, but It is necessary, saith he, with relation to salvation, for so he saith; that you may receive the promise. Ridiculous: for how can it be necessary to salvation without some relation to it? But every relation is not causal, or importing a cause, as in those examples which he allegeth. Meat is necessary, that we may be nourished, &c. But many times the relation is of other arguments, as of means and helps and such other things without which the thing desired cannot well be had: as the Ass and her colt were needful for Christ going to Jerusalem. Shooes or bootes are needful for him that travaileth. And such is the relation of the way to the journeys end. He therefore that would go to heaven, had need to go the way which leadeth to it, that is, the way of good works, which God hath prepared for us to walk in them. And that is the meaning of this place: ye have need of patience, as of a necessary fruit of faith, that having by faith run the race that is set before you, viz. Of patience, you may come to the end of your faith, which is the salvation of your souls.
§. IV. His second testimony 1 Tim. 2. 14, 15. The woman being deceived was in the transgression. But she shall be saved by bearing of children, if she continue in faith, and love and sanctification with sobriety. Where, saith he, perseverance not only in faith, but in faith, love, sanctification and sobriety is put as necessary to salvation, and as a certain condition without which the woman cannot be saved. Answ. All this we grant: but Conditio, sine qua non, is no cause, nor doth import any efficiency. If he would have taken hold of anything in this Text, as implying efficiency, he should rather have urged the phrase 〈 in non-Latin alphabet 〉 per filiorum generationem, by child-bearing, (as it is better translated than by bearing of children, to avoid ambiguity, because it is said in the words following, if they shall continue, which is not to be understood of the children, but of the woman, that is to say, the sex, which being a word collective, signifying a multitude, is per synthesin joined to a verb of the plural, as turbaruunt. As if childebearing were a cause, or had some relation of efficiency to salvation, which notwithstanding is so far from being in it self a cause of salvation, that it was inflicted upon that sex, as a curse. Howbeit to the faithful the nature of it, as of all other afflictions, which in themselves be evil, is changed and they sanctified to them, as the strait way (or as the word 〈 in non-Latin alphabet 〉 signifieth a way of affliction) by which they are to come to heaven. In such places therefore, though the preposition 〈 in non-Latin alphabet 〉 , which many times importeth a cause, be used: yet not the cause, but sometimes the way is signified, and sometimes the estate: The way, as Acts 14. 22. Paul and Barnabas confirming the souls of the Disciples, and exhorting them to continue in the faith, affirmed 〈 in non-Latin alphabet 〉 by or through many aflictions we must enter into the Kingdom of God. Not that afflictions, or the patient bearing of them is the cause of salvation, as the Papists would collect out of some other places: but that afflictions patiently borne are the way to it. The estate: as Rom. 4. 11. Abraham the father of all that believe 〈 in non-Latin alphabet 〉 being in uncircumcision. So in this place, as Beza hath well observed, where 〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉 . And him doth Bellarmine follow. This is to be noted, saith he, that per by the bearing of children is put for in. For it was not the Apostles meaning that procreation of children is a cause of salvation, but that a woman in the state of marriage or in the state of childebearing shall be saved, if she abide in the faith. &c.
§. V. His third Testimony Phil. 2. 12. With fear and trembling work your salvation. Surely, saith he, if good actions work salvation, they are necessary, not only by way of presence, but also of efficiency. Answ. Very true. But where doth the Apostle say, that good actions do work salvation? He exhorteth indeed the Philippians, that they should work, or rather work out their salvation, not that they are the Authors or Workers of it: for salvation and every degree thereof is the work of God. We are his workmanship, even in respect of our spiritual life: He hath made us and not we ourselves: He worketh all our works in us: we are not able to think a good thought, as of ourselves: but as it followeth in the next words, God worketh in us both to will and to do according to his good pleasure. And we are to observe, that this exhortation is directed to the Saints at Philippi, in whom God had begun this good work. As therefore God himself having begun this work, would as the Apostle saith, finish it, or bring it to perfection: so the Apostle exhorteth them, who had entered into the course of salvation, that they should go on in the same course cooperating with God, and accomplishing their sanctification in the fear of God, as the Apostle elsewhere speaketh.
§. VI. His fourth Testimony. 2 Cor. 7. 10. For the sorrow that is according to God, worketh penance unto salvation that is stable. Here also we see, saith he, the respect of efficiency. For sorrow worketh penance, penance worketh stable salvation. For sorrow doth truly work in a man penance, that is, detestation of sin, and a purpose to avoid sin. Therefore penance also it self d •… th truly work stable salvation, and is therefore necessary, not one •… in regard of presence, but as a cause. Answ. It is true, that godly sorrow, or the Spirit of God by it, worketh 〈 in non-Latin alphabet 〉 repentance never to be repented of, even repentance unto salvation. But it is not said, that either godly sorrow or repentance doth work salvation. But the Apostle saith, that godly sorrow worketh repentance, even such repentance as is a forerunner unto salvation; or as the faithful speak, Act. 11. 18. That God had given the Gentiles repentance unto life, and therefore such a repentance as was not to be repented of. For the Apostle seemeth to have relation unto his own words, verse 8. that he had repented, that he had made them sorry. But when he understood that their sorrow had brought forth in them repentance, he did not repent thereof. Repentance therefore which is unto salvation, is indeed a necessary and undoubted forerunner of salvation, and salvation a certaice consequent of repentance: necessary I say, because without it a sinner cannot be saved, Luke 13. 3. Undoubted, because to whom God hath given grace truly to repent, it is an infallible token, that such an one shall be saved, Acts 11. 18. but a cause of salvation it is not, neither can be, unless he mean Causa sine qua non.
§. VII. His fifth Testimony. 2 Cor. 4. 17. For that our tribulation, which presently is momentary and light worketh above measure exceedingly an eternal weight of glory in us. What could be spoken more plainly? If patience in tribulation doth work a weight of eternal glory, who can deny, but that there is some relation between patience and salvation? Unless perhaps to work salvation be not to work something, or that upon the working, there followeth no relation. Answ. If the Apostle had said, that patience in affliction doth work an eternal weight of glory, he might from thence have had some color, that patience hath a relation of efficiency to salvation, and yet but a color. But when the Apostle doth not once mention patience, how could he be so confident, as to ask, what could be spoken more plainly? The Apostle speaketh of affliction, both light and momentary, and saith, that it 〈 in non-Latin alphabet 〉 worketh unto us an eternal weight of glory. Here then we are to consider, in what sense affliction, which in it self is evil and miserable, should work glory and happiness; being light, should work that which is most ponderous; being momentary, should work that which is eternal, whether as a cause, properly and in it own nature causing or working: or as an occasion, which besides, or rather contrary to it own nature, which is evil, is to us sanctified of God to be a means and occasion of our so great good. And to this purpose let us consult with other places of holy Scripture: as Rom. 5. 3, 4. and I am. 1. 12. In the former place, the Apostle saith, we rejoice in afflictions, knowing that affliction 〈 in non-Latin alphabet 〉 worketh patience, and so Saint James 1. 3. Not that affliction in it self worketh patience, but rather the contrary, as appeareth in men unregenerate, whom it maketh to murmur, and sometimes to blaspheme God, which the Devil by experience well knew, when he moved God to •… fflict Job, Chap. 1. 11. & 2. 5. Do but touch all that he hath (saith he) and again, touch his bone and his flesh, and he will curse thee to thy face. But afflictions are said to work patience in the faithful, because the holy Ghost sanctifieth their afflictions to them, and exercising them thereby worketh in them patience: and what followeth? Patience worketh 〈 in non-Latin alphabet 〉 probation, that is, as I have formerly expounded, it maketh him that by affliction is tried, 〈 in non-Latin alphabet 〉 . Not that patience maketh him 〈 in non-Latin alphabet 〉 , but that by patient bearing of affliction he is found and known to be 〈 in non-Latin alphabet 〉 , that is a sound, approved, and upright Christian. For therefore God sendeth trials of all sorts, that those who are 〈 in non-Latin alphabet 〉 may be known. Now when men have been by patient bearing of afflictions found to be 〈 in non-Latin alphabet 〉 , they are crowned with eternal life, as Saint James saith, Chap. 1. 12. Blessed is the man who patiently beareth temptation, that is, affliction: for when he shall be found to be 〈 in non-Latin alphabet 〉 , he shall receive the Crown of life, which the Lord hath promised to them that love him. The meaning therefore of this place is, neither that affliction causeth patience, nor patience salvation: but that when the godly are afflicted, the holy Ghost by affliction, where with they are exercised, worketh patience in them, and patience worketh probation, because by patience, when they are tried, they are known to be sound and approved, and probation worketh hope of salvation. For when upon try all men are found to be approved, they shall receive the Crown of life, which God hath freely promised to give them. And it is to be observed, that the word 〈 in non-Latin alphabet 〉 , which is translated to work, is given not only to causes, but also to occasions. And therefore in such places 〈 in non-Latin alphabet 〉 doth signify, it occasioneth, as when it it said, Rom. 4. 15. the Law 〈 in non-Latin alphabet 〉 worketh anger.
§. VIII. His sixth Testimony. Rom. 8. 13. If by the Spirit ye mortify the deeds of the flesh, you shall live: whence he would prove, That the mortification of carnal conc •… piscence is necessary to salvation, as a condition and cause (and therefore hath relation to salvation) from the conditional particle If, and from the antithesis of the words going before, if you live according to the flesh, you shall die. Answ. The conditional particle used in conditional or connexive propositions always pretendeth a necessity of consequence; insomuch that the connection, if it be not necessary, is not absolutely true, but the necessity of efficiency it implieth none. And as for the necessity of consequence, that ariseth not only from causes, but from all other arguments. And whereas from the Antithesis he would prove, that as to live according to the flesh, causeth death: so to mortify the deeds of the flesh by the Spirit, causeth life: I answer, that in both the parts the connection or consequence is equally, that is, necessarily true: for if it were not necessary, it were not absolutely true, but it is absolutely true because of the authority of the Scriptures which are infallible; which is sufficient to make good the Antithesis. But hence it followeth not, that the condition of either part should be taken from the same arguments; seeing it may be taken from any other. This sufficeth for the Antithesis, that if by the Spiri •… ye mortify the deeds of the flesh, it is an evident argument, that you shall live: but if you live according to the flesh, it is an evident argument, that you shall die: therefore though the condition of the latter part be the cause of the consequent: yet it is not so in the former, for sin is the meritorious cause of damnation; but our obedience being a duty, and yet but imperfect, cannot merit salvation. A servant not doing his duty, but the contrary, is punished. A servant doing, or rather but endeavoring to do his duty, is rewarded. In these two the arguments are not the same. A servant that doth not his duty deserveth punishment, and his disobedience is the meritorious cause of his punishment. But by doing his duty, especially if it be done unperfectly (which is always our case) he doth not deserve reward, and therefore if he be rewarded, it is to be ascribed to his masters bounty, and not to his desert. Such an Antithesis the Apostle maketh between the reward of sin, and of godliness, Rom. 6. 23. Death is the due wages of sin, but eternal life (which is the reward of godliness) is the free gift of God. And further, as I said before, when I formerly answered this allegation: In this and many other such conditional speeches, the antecedent is not the cause, but a sign, token or presage of the consequent. If God have given you grace to mortify the deeds of the flesh, it is an evident token, that you shall live. If God hath adorned you with his grace, it is to be presumed, that he will crown his own grace with glory.
§. IX. And such is his seventh testimony, p as before I have shown, Rom. 8. 17, 18. The Spirit beareth witness with our spirits that we are the sons and heirs of God and coheirs with Christ, if we suffer with him, that we may also be glorified with him: where is no relation at all of efficiency, betwixt our sufferings and glory. But Bellarmine will prove it, first, by the conditional particle, (of which I spake in answer to the last argument) which doth not, as he saith, point out the cause, but the evidence by which the holy Ghost doth assure us, that we are the sons and heirs of God, and coheirs of Christ, who shall be glorified with him; namely, if we suffer with him. Secondly, from the reason which is added concerning the excess of glory to our sufferings which to my understanding doth plainly confute it. For if the sufferings of this life be not condign (as the Vulgar readeth it) to the glory that is to come; how should they merit it ex condigno, as they arrogantly speak? But the scope of the Apostle in this place, is to encourage the faithful to suffer for Christ; which he doth by two arguments: the one from the happy event, which is assurance of glorification, testified by the holy Spirit; who testifieth unto us, that if we have grace from God to suffer with Christ, that we are the sons and heirs of God and coheirs of Christ, who shall be glorified with him. Not that ou •… sufferings do make us the sons and heirs of God, &c. but that they are the signs and evidences by which the holy Ghost doth assure us, that we are so. The other from the disproportion between our sufferings from him, and the glory which we shall have with him. For the Apos •… le having weighed both, resolveth, for so he saith, 〈 in non-Latin alphabet 〉 , that all the sufferings of this life are not comparable to that glory, but of this place more hereafter.
§. X. His eighth testimony: Rom. 10. 10. with the heart we believe unto righteousness, and with the mouth confession is made unto salvation. We see here, saith he, that faith sufficeth not to salvation, because it is not true and entire in the heart, unless thereto be added external confession. And it seemeth that the Apostle alludeth to that speech of our Savior, Matth. 12. 32, 33. Him that confesseth me before men, will I confess before my Father: and him that denieth me before men, will I deny before my Father that is in heaven.
Answ. All this we confess, that besides faith, confession, and many other graces and duties are necessary to salvation, not as causes, but as causae sine quibus non, as I have often said, which are no causes.
§. XI. His ninth testimony: Matth. 25. 34, 35. Come ye blessed of my Father, possess the kingdom prepared for you before the beginning of the world. For I was hungry and you gave me to eat, &c. Surely, saith he, the reason, which is rendered, doth plainly show, that good works are aliquo modo some way causes of salvation, and that for them the kingdom of heaven is given. Answ. Of this place I have spoken before: when I shown that the causes of salvation were noted, verse. 34. Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world. And the reason, which is rendered, is taken from good works, not as the cause, for which salvation is given, but as the evidence according to which our Savior judgeth.
§. XII. His tenth testimony is out of the Epistle of Saint James, and it is twofold, the former I am. 1. 25. He that is not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed: the latter, I am. 2. 14. what will it profit my brethren, if a man say that he hath faith, and have not works, will faith save him? But how, saith he, out of the former, is a man blessed in his deed, if his deeds have no relation to happin •… sse, but affo •… diheir idle presence. Answ. We confess, that good works have relation to happiness as they are necessary unto it, as the way, as the causa sine qua non. Neither do I conceive how good works can be idle, where they are present, though they do not merit that which infinitely exceedeth their worth. And as touching the other place I am. 2. We confess also, that that faith which is in profession only, and is void of good works, doth not save a man, because it is an idle and dead faith. This therefore proveth good works to be necessary necessitate praesentiae but for necessity efficioncie there is no show, nor color.
§. XIII. After those several testimonies he appealeth to the whole Epistles of Peter, John, James, and Jude, whose chief intention was to prove, that to justified men good works are necessary to salvation, and that faith alone doth not suffice as some in these times out of the Epistles of Paul, not well understood, began to preach. I answer, that as the Apostles, whom he nameth, urge the necessity of good works, so do all true preachers of the Gospel at this day; yea Paul himself did urge it, as much as any of them, if not more. But the necessity of efficiency he may as soon prove out of our sermons, as out of the writings of the Apostles.
§. XIV. To the Scriptures he addeth the testimonies of the Fathers, who, as they censured for heretics those which denied works to be necessary unto salvation: so themselves taught, that they be necessary. To which both censure and doctrine of the Fathers, we do most willingly subscribe. And we should greatly wonder, how this great Master of Controversies, could be so idle, so impertinent, so frivolous a disputant; but that, as I said before, these his discourses, proving the necessity of good works, though they be impertinent to the main Question, because they prove not that which is in controversy betwixt us: yet are not impertinent to his purpose, which was to calumniate us, and to bear the world in hand, that we are such as deny the necessity of good works. But if the question were tried by voices of the Fathers, innumerable testimonies might be produced out of their writings; wherein they teach, that we are justified by faith and not by works; yea in direct terms affirming, that which is the question between us, that we are justified by faith alone. But that works are necessary, as causes, either to salvation, or (which is the question) to justification; not any one pregnant testimony out of the ancient Fathers, is, or as I suppose, can be produced. But to prove the necessity of good works by way of presence, I shall not need to recite the several testimonies, seeing I have my self delivered more to prove and to urge the necessity of good works, than can be gathered out of all these testimonies put together.
§. XV. In the third and last place, he bringeth a reason like to that which he framed. l. 1. cap. 14. that faith alone doth not justify. But doth he not dispute the same question here? did he not propound five principal arguments to prove, that faith doth not justify alone; the fifth and last whereof was from the necessity of good works; the handling whereof he put off to this place. Should he not then from the necessity of good works prove, that faith doth not justify alone. But instead of proving that, he endeavoreth to prove, that faith doth not save alone. Thus craftily he glydeth from one question to another for his own advantage: because he knew, that more is required to salvation, than was required to justification. For sanctification cometh betwixt justification and salvation. And although we are justified without works going before justification: yet we are not saved without works going before salvation; they being the way, which God hath prepared for them that are justified to walk in towards their glorification. I might therefore, according to the Laws of disputation, hold him to the question, or refuse to give him answer. But he is so far from proving, that faith doth not justify alone, that he is not able to prove, that it doth not save alone, disputing in that sense, according to which we do hold, that faith doth justify alone. Now, for the understanding of our sense and meaning certain distinctions heretofore propounded, must for avoiding of calumniations be here repeated. First, that we do not mean that faith is the only grace which doth sanctify, as the Papists will needs misunderstand us: but that to sanctification not only other graces do concur with faith, but good works also. And consequently, that besides faith, the said graces and good works be forerunners of our salvation. Secondly when we say, faith alone, we do not mean that faith which is alone, being a solitary, an idle, a counterfeit and dead faith severed from charity and other graces and destitute of goodworks; but we mean a true and lively •… aith which purifieth the heart and worketh by love, which cannot be severed from charity and other graces, as I have heretofore proved. And therefore we hold, that although in respect of the act of justifying or saving it alone: yet in respect of the being thereof, it never is, nor (if it be a true justifying and savingfaith) can be alone. Thirdly, when we do say, that faith alone justifieth and saveth, we speak with relation to the object, or relatively, meaning, that the object, which faith alone receiveth, doth justify and save us, when we say therefore, that we are justified or saved by faith alone, our meaning is, that we are justified only by the righteousness of Christ which is apprehended by faith alone, and not by our own righteousness: and that we are saved by the merits of Christ alone received by faith, and not by our own works or merits: and consequently, that Christ received by faith is the only meritorious cause of our salvation.
§. XVI. Now let us hear Bellarmine's dispute. Iffaith alone did save, and that works were not otherwise •… ecessary than in respect of presence as the fruits and signs of faith: then it would follow, that faith could save, though it wanted all manner of good works, and were joined with all manner of vices and sins: but the consequent is false: therefore saith he faith alone doth not save, and good works are necessary not only in regard of presence, but also of some efficiency. To the proposition I answer first, that it is senseless, and implieth a contradiction. For if good works must necessarily be present with saving faith (which he confesseth we do hold) how can it be supposed without implying a contradiction, that it can save, being not only destitute of all good works, but also accompanied with all manner of sin: this is sufficient to overthrow his whole dispute. Secondly, I deny the consequence of his proposition. For justifieing and saving faith, though it justify and save alone, yet it never is nor can be alone. Even as the eye in respect of his being, cannot (if it be a true living eye) be alone, severed from other parts of the body: yet in respect of the act of seeing, unto which no other part doth concur, it seeth alone. Even so faith, which is the spiritual eye of the soul, in respect of its being, cannot (if it be a true lively faith) be alone, severed from the other graces, which are with it fellow members of sanctification: but yet in respect of the Act of justifying and saving, unto which no other graces concur with it as any causes thereof, it justifieth and saveth alone; because it alone, and no other grace doth receive Christ unto justification and salvation. Thirdly, we do not say that the presence of good works is necessary to salvation only as they are the fruits and signs of faith: but also as necessary forerunners, as causa sine qua non, as the way to salvation; and as the evidence, according to which the sentence shall be pronounced. Which consideration disproveth the proof of his consequence: which is, that according to our doctrine good works are required to the act of saving only by accident, whose presence addeth nothing to the virtue of faith in justifying and saving, and so their absence detracteth nothing from it, and therefore being taken away, faith never the less saveth.
Answ. Things whose presence is necessary, cannot be said to be present by accident. For such may be present or absent; but that which is necessary cannot be otherwise, the thing being safe. But we hold the presence of works not to be contingent, but necessary; both in respect of salvation, as the way to it, and as Causa sine qua non; and of faith, as the inseparable fruits of it, without which it is said to be dead. For what will it profit a man, saith S t . James, if he shall say, that he hath faith, and hath not works, will that faith save him? For as the body without the Spirit is dead, so that faith, which is in profession only, and is without works is dead.
§. XVII. But this reason of his he doth illustrate by two unlike similitudes. For, saith he even as fire, because by its heat alone it heateth, if from the fire were taken away all other qualities, which are by accident joined with heat, it would still without doubt heat. And as a father, because by the only relation of paternity he hath reference to his son, if from him, who is a father, all other attributes were removed, as knowledgen, •… bility, power, health, beauty, and instead os them there should succeed ignorance, baseness, weakness, sickness, deformity; and among all these attributes paternity should remain: yet still that father should have relation to his son: Even so because a Christian apprehendeth salvation by faith alone, and unto it is referred by our adversaries; surely it followeth, that faith remaining, he may be saved, although he have no good works, and have many ill.
Answ. In the former similitude he compareth a Christian man to fire, faith to heat, and other graces and good works to such other qualities as in fire by accident concur with heat. In which similitude nothing is like. For neither doth a Christian man justify or save others by faith, as fire by his heat doth heat other things, neither is he justified or saved by his faith, as it is a quality inherent, but as it is the hand to receive Christ •… neither are other graces or duetyes of sanctification which we call good works, to be compared with, I know not what, accidental qualities concurring with heat; but to those inseparable qualities of fire, viz, light and drynes. For even in the fire that is inflamed, there do concur necessarily with heat dryness and light, neither were it a true fire without them: and yet the act of heating is to be ascribed to the heat of the fire properly, and not to the light or dryness of the element: so in a true Christian that is justified, there doth concur necessarily with faith, both other sanctifying graces answerable to the dryness of the fire, and also the light of a Christian conversation, without which he is not to be held a true Christian, or truly justified; and yet the act of justifying or saving is not to be ascribed, either to other graces, or to good works, but only to faith receiving Christ, or rather to Christ only received by faith. In the other similitude he compareth the reference which faith hath to salvation, unto that relation with is between father and son. But faith and salvation are no such relatives. Neither are the graces of the sanctification or good works to be compared to those accidental adjuncts attributed to a father, which may come and go, as being not necessary to the being of a father; but rather to those properties of the human nature, as reason, will, understanding, wit &c. For although a man cannot become a father without these: yet his being a father is not not to be ascribed to these.
§. XVIII. And whereas he would seem to take away the answer of his adversities, (who allege, that his supposition is impossible,) both because in his first book he had proved, that saith may truly and indeed be severed from charity and good works: and also because at least in conceit, it may be severed from them; which he saith is sufficient for the confirmation of an hypothetical pr •… position: neither can his adversaries deny it, who teach thah faith and works have that relation, which is between the cause and the effect: Hereunto I reply First, that I have formerly not only answered his arguments which he produced to this purpose; but also proved by unanswereable arguments that true justifying faith cannot be severed from charity and good works. Secondly, as I said even now, his supposition implieth a contradiction, and therefore is impossible. Impossible, I say, that works being supposed to be present necessitate presentiae, should in the same speech be truly supposed to be absent. Thirdly, If Bellarmine can conceive, that true justifying and saving faith may be without charity and good works, then he may also conceive, that that faith may save which is severed from charity, and destitute of good works.
His assumption I grant: for we teach, according to the Scriptures, that that faith, which is alone severed from charity and good works, doth justify or save, neither alone nor at all, and do ascribe less to such a faith, than the Papists themselves do. But his conclusion is faulty, as containing more than can be inferred upon the premisses: that good works are necessary not only in regard of presence, but also of some Efficiencie, which was not so much as mentioned in the antecedent of the proposition, which the conclusion should gainsay, and say no more. Thus much of the necessity of good works.
CHAP. VI. Of the verity of the justice of works, and of the possibility of fulfilling the Law.
§. I.
N Ow Bellarmine will discourse of the truth of the justice of works, or of actual righteousness. And in this dispute he spendeth eight Chapters. But to what end? for, I fear, he wandreth still. He had in the first book propounded five principal arguments to prove that faith doth not justify alone. The Fifth and last was, that good works also do justify, and therefore not faith alone. This assertion he laboreth to prove by divers arguments. The first from the necessity of good works, which I have answered. The second from the verity of the justice of works, namely that the good works of the faithful and regenerate are truly good, which we do not deny, we say indeed, that the seeming good works of men unregenerate are not truly good: because an evil tree cannot bring forth good fruit. But the good works of the regenerate, being the works of grace, and the fruits of the Spirit, we acknowledge to be truly good. But will it hereupon follow, that therefore they are, or may be justified by works? Nothing less. He must prove that the works of the regenerate are not only truly good, but also purely and perfectly good, and not only that, but that they are also perpetually and universally good. For if they fail in any one particular (as in many things we, saith James the just, offend all) they cannot be justified by their obedience. For he that offend •… h in one is guilty of the breach of the whole Law: and is so far from being justified by his obedience, that by the sentence of the Law he is accursed: because he hath not continued in all the things which are written in the book of the Law to do them. unless therefore he can prove, that not only some, but all the works of the faithful are not only truly, but also purely and perfectly good (which is impossible to be proved) he cannot possibly conclude, that they are justified by them: will you then know, to what end serveth this discourse? The subtle Sophister, because he would seem to have the better end of the staff, chooseth rather to confute our pretended errors, than to defend his own.
§. II. But indeed this whole dispute is defensive: serving to answer a piece of one of our arguments against justification by inherent righteousness: because our obedience is neither total, nor perfect, nor perpetual. Not total, because we neither do nor can fulfill the whole Law of God. Not perfect, nor pure, because it is stained with the flesh. Not perpetual, because interrupted, either by omission of duetyes or commission of sins. To the two former Bellarmine answereth, (the third being unanswerable) and maintayneth the contrary assertions; setting down the state of the question thus: Whether men justified may by the help of God's grace so fulfill the Law of God, that their works are not only not to be called sins, but also deserve truly and properly to be called just. But this question cometh short of that which he ought to prove, in two respects. For first if the just, meaning all the just, are justified by their works, he must prove that not only some choice men may by the special help of God's grace fulfill the Law, but that all do; or else he must confess that they are not justified by their obedience. Neither is it sufficient, that their works be not sins or truly just, unless their works, not some, but all, be not only truly, but also purely good. But of this question so propounded by him, he saith that we (whom he calleth heretics) hold the negative; The Papists (who are no heretics) hold the affirmative; whose assertion he setteth down in three articles.
- First, that the Law of God to just men is absolutely possible, not indeed by the only strength of nature, but by the help of divine grace.
- Secondly, That the works of the righteous are simply, and absolutely just, and after their manner prefect.
- Thirdly, That a man is truly justified by works. Thus you see how, as it were by chance, he stumbleth upon the main question (where unto his whole dispute ought to be referred) bringing it in as a proof of the verity of the justice of good works; where •… by it selfought to be either proved or defended, otherwise all this discourse of the verity of good works is impertinent. These three he saith he will prove in order. And in all three I must have the patience to follow him.
§. III. And first of the possibility or impossibility of fulfilling the Law. Concerning which, what we do hold, may appear by these distinctions, for first, we do not hold, that it is absolutely impossible: for God, if it so please him, can enable man perfectly to fulfill the Law, as he did in our first creation, and as he will do at our full redemption. But in this estate, since the fall, to a man living in the flesh, it is not possible. And thus Augustine, if the question be whether God be able to make a man to live without sin, doth freely confess it, but if the question be, whether God ever enabled any man to be without sin, that he denieth. The second distinction is concerning the regenerate and the unregenerate. For unto the unregenerate being fallen in Adam, the Law through their own fault is impossible. But the regenerate may be said to keep the whole Law, and that in three respects. First, in regard of their faith: for he ithat truly believeth in Christ hath fulfilled the Law: for Christ is 〈 in non-Latin alphabet 〉 the end and complement of the Law to everyone that believeth, his obedience being imputed to them. Qui credit in Christum, saith Theodoret, scopum Legis adimplet: he that believeth in Christ fulfilleth the scope of the Law, and Photios, 〈 in non-Latin alphabet 〉 , the Apostle therefore saith, that he which believeth in Christ fulfilleth the law. Ambrose likewise on those words, not the hearers of the law, but the doers shall be justified: Hoc dicit, saith he, quia non hi justi sunt, qui audiunt legem, sed qui credunt in Christum, quem tex promisit, & hoc est facere legem. This he saith, because not they are j •… st who hear the Law, but they who believe in Christ, whom the law promised: and this is to perform the law: and again, Qui credit in Christum hic fecisse legem dicitur: whosoever believeth in Christ he is said to have performed the law. The like hath Sedulius, that faith standeth for the perfection of the whole law, in Rom. 10. 4. Secondly, in respect of our new obedience. Thirdly, in respect of God's acceptation, accepting of our sincere, though weak endeavor, and pardoning our defectivenesse therein; which being forgiven, our obedience is reputed, as if we had performed all. For as Augustine saith, Omnia ergo mandata facta deputantur, quando quicquid non fit, ignoscitur. All the Commandments are esteemed as done, when that which is not done, is pardoned. But the question is properly understood of our new obedience, in regard whereof another distinction is to be acknowledged, between the keeping or observing of the law, and the fulfilling of it; which the Papists feeme to confound. For all the faithful by their new obedience keep the law according to the measure of grace received; but none fulfill it. Their new obedience consisting In studio pretatis & justitia, in the study of piety and righteousness, whereby they are studious of good works. This study standeth in a syneere desire, an unfeigned purpose, an upright endeavor to walk in the obedience of all God's Commandments. And this study and practice of piety, though accompanied with manifold 〈◊〉 , yea, with many slips both of omission and commission, happening contrary to their general desire and purpose through human infirmity; the Lord (who in his children accepteth 〈1 page duplicate〉 〈1 page duplicate〉 of the will k for the deed) esteemeth so highly of, that those things which are done with an upright heart and sincere endeavor, are said in the Scriptures to be done with the whole soul, and with a perfect heart, which must be evangelically, and not legally understood: this perfection standing not in the perfect performance, but in the uprightness of the heart, striving towards perfection. Thus all the faithful keep the law, who have a sincere desire, purpose and endeavor to obey it; but none do or can fulfill it, unless they continue in all the things which are written in the Book of the law to do them. Which never any since the fall (Christ only excepted) were able to do: for the law is kept with the heart, Psal. 119. 34. 69. 129. but not fulfilled but by the whole man, I say, the whole man, performing the whole law, always.
§. IV. But that the law is possible to the faithful, Bellarmine endeavoreth to prove, by Scriptures, Fathers, and Reason. Out of the Scriptures he produceth three sorts of testimonies: the first of these, Which testify that the law is not only possible, but also easy: as first, Mat. 11. 30. For my yoke is easy, and my burden light. Secondly, 1 John. 5. 3. And his Commandments are not grievous. To the former I answer; that by the yoke and burden of Christ we are not to understand the yoke of the law exacting perfect obedience to be performed by us unto justification, or for default thereof subjecting us to the curse; for this was the chief yoke of bondage which neither we nor our fathers were able to bear, Act. 15. 10. From which our Savior hath made us free: but by the yoke and burden of Christ we are to understand his Law and Doctrine evangelical, which may be reduced to two Heads, the Law and Doctrine of faith, the Law and Doctrine of obedience, and that twofold, the obedience of his precepts, which is called our new obedience, and Obedientia crucis, which is the taking up and bearing our cross. The law of faith resp •… cteth our justification; the Doctrine of our new obedience, respecteth our sanctification; the obedience of the Cross is Christian patience or Tolerantia crucis. And these yokes or burdens Christ is it seemeth, would have men coming unto him to take upon them, by learning of him (which argueth, that by them Christ's Doctrine or Discipline is meant) that they might be eased from those yokes under which they labor, and those burdens under which they are wearied. And these are of two sorts, the guilt of sin which is a most heavy yoke or burden under which the guilty conscience laboreth: and the corruption of sin wherewith men being overladen are wearied. From the former men are freed in their justification by the law of faith, which is easy and light, Christ having taken our burden upon him. For even as the Israelites in the wilderness, when they were bitten by the fiery serpents, had no greater burden or task laid upon them than to lift up their eyes towards the Brasen Serpent, and were cured: Even so we, when we are stung by the old Serpent and labor under the guilt of sin, and desire to be eased or cured thereof: this charge our Savior layeth upon us, to lift up the eye of faith to him that was figured by the brazen Serpent, and we shall find rest unto our souls. From the second men are freed in their sanctification by Christ's Law or doctrine of obedience both active and passive. The active is our new obedience, whereof as of sanctification there are two parts: mortification, whereby we die to sin, and our vivification whereby we live to God, both which the Doctrine of Christ doth teach. Tit. 2. 11, 12. The grace of God which bringeth salvation hath appeared to all, teaching us, that we should renounce all ungodliness and worldly lusts (there is mortification) and that we should live soberly, and justly, and holily in this present world, there is our vivification. So Ephes. 4. 20, 21, 24. Those that have learned Christ have been taught to be put off the old man and to put on the new.
§. V. This yoke also is easy to the faithful, and this burden light. First, because the faithful being freed from the terror and coaction of the Law are enabled to obey God with willing minds, as not being under the Law, but under grace. Secondly, because as the Lord promised in the Covenant of grace, which is the doctrine of the Gospel, to give grace to the heirs of promise, whereby they are enabled to serve him, with upright hearts and with willing and constant minds: so doth he assist them with his grace making them both able and willing to worship him in holiness and righteousness.
Thirdly, because the new obedience required of us doth not consist in the perfect performance, which the Lord doth not expect from such weakness as is in the best of us, but in the sincere and upright desire, purpose, and endeavor to walk in obedience, according to the measure of grace received.
Fourthly, because our imperfect obedience is accepted of God in Christ, and the wants thereof pardoned by the intercession of Christ, who with the odors of his own sacrifice perfumeth the incense of our prayers and of other duties making them acceptable unto God. And this was figured by that ceremony of the golden plate as I have shown heretofore, which the high priest, who was a type of Christ, was to wear in the foresront of the Miter with this inscription, Holiness of the Lord, that is, of the Messias, who is JEHOVAH our righteousness, to the end that Christ figured by the high priest might bear the iniquity of the holy things, which the children of Israel should hallow in all their holy gifts, and it was always to be upon his forehead, that they may be accepted before the Lord.
Fifthly, because if through human frailty, the flesh prevailing against the Spirit, the faithful do at any time offend, as in many things we all do: we have an Advocate with the Father, Christ Jesus the righteous and he is the propitiation for our sins, 1 John. 2. 2. He sitting at the right hand of his Father maketh intercession for us, Rom. 8. 34. Heb. 9. 24.
§. VI. Against the fourth reason Bellarmine taketh exception. For whereas some of our Divines have taught, as he saith, that therefore it is called an easy yoke and light burden because of the remission of such offenses as the faithful commit, he pusheth at them with this Dilemma. That this remission or not imputation, either taketh away the obligation of the Law, so that the faithful •… hough they do offend do in •… urre no guilt: or else doth not take away this obligation, but that the faithful contract the guilt which afterward is remitted. If the former, then, saith he, it ceaseth to be a Law. For it is no Law which doth not bind. If the latter, then it is a hard y •… ache and a heavy burden which cannot be borne. To the former I answer, that remission is of guilt contracted, and therefore it is absurdly surmised, that there should be remission where was no guilt. To the latter: that according to the Law of faith the guilt contracted is remitted to the faithful returning unto God, confessing their sin, and craving pardon in the name and mediation of Christ. Which proveth the Law of works to be an hard yoke and heavy burden: but the Law of faith to be easy and light. For by the Law of works the guilt is contracted, and by the Law of faith it is remitted.
§. VII. But the obedience of the Cross also serveth to free us from the Corruption of sin. For he that hath suffered in the flesh ceaseth from sin. And therefore David pronounced the man blessed whom the Lord chasteneth and teacheth out of his Law. For 〈 in non-Latin alphabet 〉 quae nocent doc •… nt. We learn obedience by that which we suffer. David therefore professeth that it was good for him that he had been afflicted, that he might learn the statutes of the Lord and confesseth that before he was afflicted he went astray: but now, saith he, I have kept thy word. This also is a yoke; which Jeremiah saith it is good for a man to bear, even in, or from his youth Lam. 3. 27. For to the Godly it is made an easy yoke, and light burden. First, In comparison of that superexcellent eternal weight of glory wherewith the Lord doth recompense our momentary and light afflictions, which are no way comparable to the glory which shall be revealed.
Secondly, because affliction worketh patience, and patience probation, and probation hope, and hope of eternal glory makethus to swallow all the difficulties of this life, and with patience and comfort to bear afflictions, yea to rejoice and to triumph in them, Rom. 5. 3. & 8. 37. Looking unto JESUS the author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Wherefore Saint James and Saint Peter in their Epistles, do teach it to be a matter of joy to the faithful when they are afflicted.
Thirdly, because the nature of afflictions to the faithful is changed, being not evil, not punishments to them, but rather blessings, as being either fatherly chastisements, or trials for their good: which proceeding from God's love are so moderated by his mercy that they do not exceed their strength, 1 Cor. 10. 13. and are through God's providence made to work for their good, Rom. 8. 28. and profit, that they may be partakers of his holiness, Heb. 12. 10. Affliction therefore to the faithful is 〈 in non-Latin alphabet 〉 , a commodious or easy yoke.
Fourthly, because Christ by his Spirit doth minister such comfort to the faithful in their afflictions, that as their sufferings increase, so their consolation aboundeth by Christ, 2 Cor. 1. 4, 5.
§. VIII. So much of his first Testimony. In the second place, 1 John. 5. 3. The Holy Ghost setteth down two notes, whereby we may know that we love God. For this, saith he, is the Love of God: first, that we keep his commandments: for this in other places also is made the proper note of his Love, viz. to keep his Commandments, Exod. 20. 6. John 14. 15. the second, that his Commandments are not grievous, for nihil difficile amanti. Nothing is difficult to him that loveth. And so Augustine answereth the Pelagian urging this place, quis nesciat—non esse grave quod diligendo fit, non timendo. So that if we truly love God, we will out of love, and not out of servile fear and constraint, yield willing obedience to the Commandments of God. So that this is the meaning, to him that loveth God, the Commandments of God are not grievous, but he delighteth in them according to the inner Man, yielding voluntary and cheerful obedience thereto, not in perfection, but according to the measure of grace received. For when the Love of God is shed abroad in our hearts by the Spirit of God assuring us in some measure of God's love towards us, then are our hearts enlarged to love God again: and being enlarged we do not only walk, but run also in the way of God's commandments, that is, willingly and cheerfully according to the measure of our faith and love, we obey them. But though the faithful do willingly obey God's commandments so according to their ability, yet they cannot perfectly fulfill them.
§. IX. His second sort of testimonies is of such as teach that the Law is kept by them that Love.
Of this sort he citeth three testimonies, the first, concerning the Love of God, John. 14. 23. If a man love me, he will keep my word. The other 2. concerning the love of our neighbor, Rom. 13. 8. he that loveth his neighbor hath fulfilled the Law, Gal. 5. 14. all the Law is fulfilled in one word, thou shalt love thy neighbor as thyself. From hence he argueth thus: They that are able to love God and their neighbor, are also able to fulfill the Law: the faithful are able to love God and their neighbor, therefore they are able to fulfill the Law. The proposition he proveth by these three testimonies of Scripture. The assumption, thus. If we cannot love God and our neighbor then can we not be the disciples or friends of Christ, but it is absurd to say, that none can be the disciples or friends of Christ: therefore we are able to love God and our neighbor. The proposition of this prosyllogisme he proveth out of, John. 15. 35. Hereby shall all men know that you are my disciples, if you have love one to another, and John. 15. 14. you shall be my friends if you do the things that I command you. Now the thing which he did command was, that they should love one another. To this long discourse a short answer may suffice: we do confess, that all they who love God and their neighbor do keep God's commandments according to the measure of their love: but we deny, that any can fulfill the Law of God, who have not a full and perfect love, and that to the perfection of love, such as the Law requireth, none can attain in this life. For our knowledge is but in part, therefore our love: our regeneration is but in part (we being but partly spiritual and partly carnal,) and therefore our love. The Law is impossible, by reason of the flesh, therefore whiles the flesh remaineth in us, the Law is not possible unto us.
§. X. Bellarmine confesseth that our charity in this life is imperfect because it may be increased, and because it shall be greater in our country. Notwithstanding he holdeth, that it is so perfect as may suffice for the fulfilling of the Law. But David saith, that the Law of God is perfect, and so perfect as nothing may be added thereto, and therefore requireth perfect righteousness not only in respect of the parts but also of the degrees unto which nothing can be added. For if anything can be added to it, then something is wanting, which is required to perfection: and what is wanting is a fault. Peccatum est, saith Augustine, cum vel non est charitas qu •… esse debet, vel minor est quàm debet. It is a sin, either when there is not Charity which ought to be, or when it is less than it ought to be. And no doubt but it is less than it ought to be, when it is not so great as the Law requireth, and it is not so great as the Law requireth, whiles it may be increased. For as Augustine saith, quamdi •… augeri potest (charitas) profecto illud quod minus est quam debet ex vitio est. Whiles Charity may be increased, assuredly that which is less than it ought to be, is faulty, or vicious. By reason of which vice: there is not a righteous man upon earth, that doth good and sinneth not. By reason of which vice no man living shall be justified before God. By reason of which vice if we shall say that we have no sin, we deceive ourselves, and the truth is not in us. And for which though we be never so good proficience we must of necessity say, forgive us our debts, &c.
§. XI. Secondly, he replieth: that the Law which prescribeth love, requireth no more but that we should love with our whole heart. But that this not only may be done, but also should be done in the New Testament, the Scripture doth witness, Deu •… . 30. 6. Answ. The Phrase of loving with the whole heart being legally understood according to the perfection prescribed in the Law, doth signify as it soundeth, neither can be performed by any mortal man, though regenerate, because he is partly flesh and partly Spirit. Neither can more, than the Law requireth in this behalf, be performed in our Country. For as August. saith, in the life to come, our love shall be not only above that which here we have, but also far above that which we either ask or think. Notwithstanding it can be no more than (what the Law requireth) with all our heart, with all our soul and with all our mind. For there doth not remain in us anything which may be added ad totum to that which is all; for if anything remain which might be added, then it is not totum all. But the phrase is many times Evangelically understood, as in the place quoted, to signify not absolute or legal perfection, but the integrity and uprightness of the heart, which is the Evangelical perfection, as I have shown elsewhere , and shall again ere long declare.
§. XII. Thirdly, he replieth, that the Scriptures teach, that men may be perfect in this life. And to this purpose alle •… geth, Gen. 6. 9. & 17. 1. Matth. 5. 48. & 19. 17. Phil. 3. 15. 1 John •… 2. 5. The use of the word in these and some other places is to be distinguished. For in the most of them it is not opposed to imperfection (and so many places are impertinently alleged) but either to hypocrisy, and so it signifieth up. right and sincere, as Gen. 6. 9. & 17. 1. Or to partiality when we are good to some but not to others, as Matth. 5. 48. Be you perfect as your heavenly Father is perfect, doing good to men of all sorts, both good and bad, both friends and foes: or to infancy and childhood, and so it signifieth adultus a grown man, and so it is used, 1 Cor. 14. 20. Heb. 5. 14. and so in the place cited, Phil. 3. 15. Where the Apostle acknowledging that he had not attained to perfection but still laboring to be a good proficient, exhorteth so many as are perfect to be of the same mind with him, that is to strive towards perfection, as having not yet attained to i •… . In 1 John 2. 5. the phrase is varied. In him that keepeth God's word the love of God is perfected, that is perfectly known, hereby we know that we are in him. And so is the word used, I am. 2. 22. 2 Cor. 12. 9. There remaineth only the answer of Christ to the justitiary, Matth. 19. 17. If thou wilt be perfect &c. Which as I have shown before our Savior fitteth to the disposition of that justitiary whom having a great conceit of himself, that he had kept all the commandments of God from his youth, he thought good to discover and unmaske by a commandment of trial. If thou wilt, saith he, be perfect, that is, If thou wilt approve thyself to be a perfect observer of the Law, as thou pretendest, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me. For if thou refusest so to do, thou shalt bewray thyself to be a mere worldling, preferring the love of the world before the love of God, and desiring to retain thy earthly wealth, rather than to obtain the heavenly treasure.
§. XIII. His third sort of testimonies is of such as do testify, that some have kept the Commandments of God, and namely those of loving with the whole heart; and of not coveting. And to to this purpose he allegeth the examples of David, of Josiah, of Asa and his people, of Joshua, and others whom he doth but name, of Zacharias and Elizabeth, of the Apostles, and namely of Paul, and in conclusion of Hezekiah and of Abraham. Answ. All these were sincere and upright keepers and observers of the Law: but none of them were perfect and perpetual fulfillers of it; none of them w •… re w •… thout sin.
David was a man according to God's own heart, in respect of his uprightness and integrity, 1 King. 3. 6. and for that, and not for any absolute perfection he is commended in the places alleged, Psal. 119. 10. 1 King. 14. 8. Act. 13. 22. 1 King. 15. 5. And yet for all this David was a sinner, and in many of his Psalms bewaileth his manifold sins, desiring the Lord not to enter into judgment with him, for if he should, neither he nor any other could be just in his sight; placing his justification in the remission of his sins, and in God's acceptation of him imputing unto him righteousness without works.
Josiah, also was a godly and upright king, but yet not without fault; in that he harkened not unto the Words of Necho from the mouth of God, but presumptuously fought against him, 2 Chron. 35. 22.
Of the people under Asa, no more can be gathered, but that with upright hearts and willing minds they entered into a covenant to seek the Lord in sincerity and truth. Of Asa himself, the Scripture indeed doth testify, that his heart was perfect, that is, upright, before the Lord all his days. Notwithstanding in the same place it is said, that the high places were not taken away: and in the next Chapter three sins of his are recorded: that he had relied on the King of Syria and not on the Lord: that being reproved therefore by the Prophet Hanani, he committed the Prophet to prison: that in his sickness he sought not to the Lord but to the Physicians.
That which is said of 〈◊〉 doth not concern the observation of the Moral Law, but those political precepts, which the Lord had given to Moses, and Moses to Joshua •… h, concerning the utter destruction of the Canaanites, whom the Lord had delivered into his hands.
Of Zacharias and Elizabeth it is said, first, that they were just before God, that is, upright: and secondly, that they walked in all the commandments and ordinances of the Lord blameless, which latter they might do, and yet be far from that perfection which the Law requireth. For Paul professeth of himself, that even before his conversion he was, touching the righteousness, which is in the Law blameless, Phil. 3. 6. They were blameless before men, but not faultles before God. For Zacharias did use to sacrifice for his own sins, as well as for others, as Augustine saith in his answer to this argument alleged by the Pelagians. And who knoweth not, that for the sin of incredulity he was both deaf and dumb for a time.
As touching the Apostles before the resurrection of Christ; though our Savior call them his friends, and giveth them this testimony that they had kept his word: yet who can be ignorant how far they were at that time from perfection, and with how great imperfections they kept his word.
But it is strange, that he should allege the example of S. Paul. Rom. 7. as one that had kept the Commandment forbidding concupiscence: when in that chapter he doth not only confess, that by that Commandment he was convicted to be a sinner, in that he had concupiscence: but also that that habitual concupiscence might appear exceedingly sinful, it did take occasion by the Law to work in him all manner of actual concupiscence.
§. XIV. But Bellarmine's conceit is, that concupiscence in the Apostle was no sin, because he did not consent to it. Whereto I answer, first, that as he was carnal he did consent unto it, but not as he was spiritual, for so he saith: I delight in the Law of God after the inward man; but I see another Law in my members warring against the Law of my mind, and bringing me into captivity to the Law of sin which is in my members. Whereupon he crieth out, v. 24. O wretched man that I am, who shall deliver me from the body of this death? meaning thereby the flesh, or the body of sin. Secondly, though the Apostle had not consented to concupiscence, yet both the habitual concupiscence itself remainning in him after his regeneration, and the actual concupiscences going before co •… sent▪ arising from thence, were sins. The habitual is often called by the Apostle a sin, and is noted to be the sinning sin, which taking occasion by the Law to send forth evil concupiscences (namely which the Law forbiddeth) was exceedingly sinful. As for those 〈 in non-Latin alphabet 〉 or first motions of sin in the thought or affections going before consent, and arising from our own concupiscence: they are those very sins which are directly forbidden in the tenth Commandment, for those which are joined with consent, are forbidden in the former Commandments. Neither could Paul, who had been trained up in the Law, be ignorant of that which the very heathen knew by the light of nature, that evil concupiscence, accompanied with consent, was a sin. But that which is forbidden in the tenth commandment, the Apostle had not known to be a sin, except the Law had said, thou shalt not lust, or thou shalt not have any evil concupiscence.
Hence Bellarmine concludeth, that because the Law hath been kept by many, it is possible. Neither do we deny it to be kept by the faithful, in respect of their upright walking in all the Commandments of God, but we deny it to be perfectly fulfilled by them. Their new obedience which they perform with upright hearts and willing minds, hath the title of perfection given unto it, and is a perfection begun in respect of the parts (for even an infant that is formed in the womb is perfect in respect of his parts) and is accepted of God in Christ, the Lord not imputing to the faithful their imperfections. And it is a good saying of Augustine O •… nia ergo mandata facta deputantur, quando quicquid non fit ignoscitur. All the Commandments are esteemed as done, when that wh •… ch is not done is pardoned.
§ XV. But this answer, concerning perfection of obedience begun, and the imperfections remitted, will not serve the turn, saith B •… llarmine. For he cannot absolutely be said to fulfill the Law, that sinneth in ke •… ping it. But the Scripture saith of the Fathers, that not only, th •… y did absolutely keep the Law, but also that they kept it with their whole he •… t, and with a perfect heart. Yea •… zechias profess •… th that he had walked before the Lord in truth and with a perfect heart. And if Hezekiah walked before God with a perf •… ct heart, who will deny it to Abraham, to whom it was said, walk before me and be perfect. Answ. We do read, that the faithful did keep the Law, but we never read, that they did ab •… olutely fulfill it, but that all of them had their imperfections, and their sins. And although many o •… them abounded with good works, yet their justification consisted in the remission of their sins, and God's acceptation of them in Christ, imputing righteousness unto them without works.
And where as it is said, that they obeyed God with their whole heart and with a perfect heart, this is to be understood of an entire or upright heart. The hebrew words Tham, Thom, T •… min, and Shalem, which signif •… e perfect or perfection, are synonyma or words of the same sense with •… ashar, Iosher, and Emeth, that is, upright, uprightness and truth, or sincerity, and are signified by the phrase of walking with God, or be fore God, and a •… e the same with the Greek words 〈 in non-Latin alphabet 〉 , all of them opposed, not to imperfection, but to hypocrisy. For Thom, Tham, and Thamin consider these places Psal. 35. 21. where Thom and Iosher are used as synonima, the latter being the exposition of the former. Let perfection and 〈◊〉 preserve me. Josh. 24. 14. Where Thamin and Em •… th are used promiscuously, serve the Lord in perfection and in truth. Psal. 37. 37. where Tham and Iashar are put for the same; observe the perfect man, and behold the upright, for the end of that man is peace. So Job is commended to have been Ish Th •… Vejashar a perfect and upright man. The word Shalem, which in the same speech of Hezekiah, 2 King. 20. 3. is by the 72. translated 〈 in non-Latin alphabet 〉 , perfect is by them re •… dred Isaiah 38. 3. 〈 in non-Latin alphabet 〉 a true heart: as an upright heart is called Heb. 10. 22.
§. XVI. The phrase of performing duties with the whole heart Deut. 26. 16 as to seek God with all the heart, Deut. 4. 29. Psal. 119. •… , 10. to keep his Commandments with all the heart and with all •… he soul, 2 King. 23. 3. Psal. 119. 34, 69. to turn unto the Lord with all the heart, Io •… l. 2. 12. importeth nothing else (where it is not legally understood) but an entire or upright heart, that is, not an heart and an heart, (as hypocrites use to speak, Psal. 12. 2.) 1 Chron. 12. 33. the phrase not with an heart and an heart, is expounded verse. 38. to be a perfect or upright heart. Thus to serve the Lord in truth, is to serve him with the whole heart, 1 Sam. 12. 24. and to praise God with the whole heart, Psal. 9. 1. & 111. 1. is to pray •… e him with uprightness of heart, Psal. 119. 7.
Thus to walk with God, or before God, is to be perfect or upright Gen. 17. 1. and to be perfect or upright is to walk with God, or before him, for to walk with God is for a man to behave himself as in his p •… esence▪ and to walk before God is to behave a man's self in his sight, that is uprightly. Thus Hen •… ch, Gen. 5. 22. 24. No •… h, Gen. 6. 9. Abraham and Is •… ack, Gen. 48. 15. David, and others, are said to have walked before God. Of David it is said, that he walked before God in truth and righteousness and uprightness of heart, 1 Kin. 3. 6, of Hezekiah, 2 King. 20. 3. that he walked before God in truth with a perfect, that is an upright heart. For you are not so to understand it, as if Hezekiah had no imperfections. For when the Lord left him a little unto himself, that he might try him, and know, that is, make known unto him what was in his heart; he rendered not again according to the benefits done to him, but h •… s heart was lifted up with pride, 2 Chron. 32. 24, 25, 31.
From this example of Hezekiah, as it were, from the less, Bellarmine inferreth. If Hezekiah walked before God with a perfect heart, who will deny it to Abraham, to whom it was said, walk before me and be perf •… ct.
Answ. I doubt not, but Abraham did walk before God▪ that is to say, was perfect or upright. For so much the Scriptures testify of him, Gen. 24. 40. & 26. 5. & 48. 15. and that he was the friend of God, 2 Chr •… . 20. 7. Isaiah. 41. 8. I am. 2. 23. But Bellarmine's proof is very slender; that Abraham was such, because he was required so to be. For so the whole people of Israel (which for the uprightness required in them, was called Iesh •… run, Deut. 32. 15. & 33. 5, 26.) are exhorted, Deut. 18. 13. thou shalt be perfect, that is, upright with the Lord thy God. Ios. 24. 14. serve him in perfection and in truth. 1 Sam. 12. 24. In truth with all your heart. And thus it appeareth, that the terms of perfect heart and whole heart in the places before mentioned, do not import any legal perfection, but uprightness and integrity of hear •… : which though it be but a perfection inchoated, or begun, being only a perfection in respect of the par •… s, and not of the degrees, towards which notwithstanding it aspireth▪ yet nevertheless it is the Evangelical, the Christian, and the best perf •… ction, which we can attain unto this life.
§. XVII. These were his proofs out of the Scriptures. Now he will pr •… ve out of the Fathers, that the Law of God is not impossible, he sho •… ld say, (for so he propounded the state of the question) absolutely pos •… ble.
But •… he Fathers may be distinguished into two ranks. For either they we •… such, as wrote before Pelagius spread his error, or after. Those wh •… h wrote before, did as Augustine saith, write more carelessly of thee things: insomuch that 〈◊〉 would seem to father his errors up •… them. Those who wrote after he had broached his heresies, as na •… ely Jerome in his latter days, and Augustine, had the like controvere, though not altogether the same with Pelagius, that we have with the •… apists. For both do hold the same assertion, that the Law is possibl •… both do use the like arguments, and both do abuse the same Test •… onies of Scripture to confirm their error.
§. XVIII. There are, I confess, two seeming differences between the P •… agians and the Papists. The one, that the P •… lagians held, that a man •… y strength of nature might fulfill the Commandments of God, which •… e Papists deny. The other, that a man might so fulfill the Law of God, as that he might live without si •… , which the Papists also deny. But if it 〈◊〉 considered, that the Pelagia •… s did call the power of nature God's grac •… and did acknowledge, that the direction and instruction, which men ha •… e by the Word and Law of God was to be ascribed to God's grace; a •… d that the gr •… ce of God doth help men more easily to obey the Law o •… God: i •… will appear, that there is no such great differenc •… in the fo •… er respect, as is pretend •… d.
Again, the 〈◊〉 between the Pelagians and Papists is not in respect of 〈◊〉 or impossibility, but in respect of greater or less difficulty. For the Papists do •… not a •… knowledge, that men by nat •… re are dead in sin, •… d utterly deprived of the Spiritual life: but that they are sick and weak, and •… yed with the bands of sin, so that they cannot fulfill the Law of God, unless they 〈◊〉 •… olpen and loosed by grace: but being holpen by grace, then the fulfilling of the Commandments is easy to them. The Pelagians likewise confess, that by the grace of God, which they call bonum naturae, or the power or possibility of nature, they were enabled; by the grace of God vouchsafed in his Word and Law, guided and directed; by the justifying grace of God freed from the bond of their sins; and by the Sanctifying grace of God holpen with more ease to fulfill the Commandments of God. So that the Papists, although they do not with the Pelagians deny original sin, or the necessity of saving grace: yet they do extenuate the original corruption, and so magnify the strength of nature, that they differ not much from them. For whereas original corruption is both a privation of the habit of original righteousness, and also an evil and wicked disposition and proneness to all manner o •… sin, infecting all the parts and faculties of the soul: they make the •… rivation to be of the act only and not of the habit or power; as if it were not a mere impotency to that which is spiritually good, but a dfficulty: the evil disposition, either they altogether deny, saying that •… iginall sin is only carentia justitiae debit ae in esse the want of original •… ighteousnesse; or else they so extenuate it, that they make it to be lese than any venial sin, and in the regenerate no sin at all. But Au •… ustine doth truly teach against both Pelagians and Papists, that man by •… nne lost both bonum possibilitatis, and also possibilitatem non peccandi: as I vill hereafter show.
And as touching the other difference •… though the Papists hold, •… at a man cannot be altogether without sin for any long time, though •… h for some short time (in which short time, if he shall say he hath no sine, he shall make Saint Io •… n, and not himself a liar, 1 John. 1. 8.) yet •… ey say, they may be without all si •… nes, excepting those which they do •… all venial: which they do so extenuate, that indeed they make the •… no sins, as being no anomies or transgressions of the Law come •… tted against the Law, or repugnant to Charity, but only besides the •… awe; such as may well stand together with perfect inherent righteo •… esse. For they say, he only is a righteous man in whom there is no si •… e, and yet that there is no man so righteous, as that he liveth without •… ese venial sins. But if they be 〈◊〉 and not contrary to the Lw, then they are neither commanded nor forbidden, and so no sins •… t all, but 〈 in non-Latin alphabet 〉 , things indifferent.
§. XIX. But let us examine his testimonies, two wh •… reof are scarce worth the examining; the one out of Orig •… n, the oth •… r out of Cyril; and yet both of them so little to his purpo •… , as the •… seem to make against him, rather than for him. Orig •… compareth •… to women such men, as say they are not able to observe certain p •… epts of Christ; which the Papists do not call precepts, but Counells, and therefore belong not at all, as they teach, but to those who would be thought to live in a state of perfection. Besides which notorio •… s hypocrites, all in the Church of Rome are by this testimony to be •… ompared to women; who not only say they cannot, but also think •… hey need not to observe them as to sell all that a man hath and give it to the poor (which indeed is neither a commandemen •… , nor counsel given by Christ unto all, but a precept of trial to that one wealthy justitiary) to him that striketh thee on the one cheek turn to him the other also; bless him that curseth thee, pray for him that persecuteth thee, and such like; which are indeed precepts given to all the faithful, and not counsels directed only to such, as are, or would seem to be perfect.
Cyril. saith he, affirmeth that the precept itself, thou shalt not lust, which is noted to be most diffic •… lt, may through grace be fulfilled. Answ. That place of Cyril, as it is translated into Latin, is in a manner without sense: neither can anything be soundly inferred from it. He •… seemeth to say, that Christ restoring man's nature to his original perfection (which is but begun in this life) said▪ To them of old it was said, thou shalt not commit adultery, but I say unto you, thou shalt not lust; quamvis res sit, ut •… pinor, ad qu •… m pertingi nequeat, though it be a thing, as I suppose, which cannot be attained unto (namely in this life) yet to this perfection Christ hath reformed or restored us, viz. inchoative in this life, and perfectly in the life to come.
§. XX. The rest of the testimonies are of •… woe sorts: for either they deny the commandments of God to be impossible, as B •… sil. orat. in illud, attend tibi, Deut. 15. 9. Hier •… e. •… dvers. Pelag. lib. 3. & in Matth. 5. 〈◊〉 . de Natura & gratia, Cap 43. &c. or else they affirm, that they are possible, if men would, as C •… ncil. Ar •… sican. 2. Can. ult. Hill •… ru in Psalm. 118. Chrys •… stom. in Matth •… om. 39. & in Hebr. homil. 16. &c.
Answ. To preserve these fathers from contradicting themselves, certain distinctions are to be admitted. For the same men, who de •… y the law to be impossible, do con •… esse that God commandeth some things which we cannot do, a •… d that never any since the fall of Adam did, or could fulfill the whole law of God; and that there is no man that liveth without sin. Their meaning therefore is, that although no man can fulfill the law, yet it is not impossible. The first distinction is that, which I mentione •… before, b •… twixt the perfect fulfilling, and the upright keeping of God's commandments, for although they cannot in this life be fulfilled in th •… t p •… rfection, which the law requireth: yet they may, and usually are kept of the faithful in sincerity and upright •… esse, which the Lord in the covenant of grace acceptech. The second is conser •… ing impossibility. For when it is said, that the law is impossible to be fulfilled p •… ctly; it is either understood simply & per se, as the fathers understood it, as it is impossible, saith Basil, for the eye of a man to see his own back; or conditionally and per accidens in respect of man's condition or estate. For the law was possible to man in his integrity, when he was in the earth by Paradise before his fall; and shall be possible again, when he shall be fully renewed in the heavenly Paradise. But to man being fallen into the state of disobedience, the fulfilling of the law is impossible by accident. For 〈 in non-Latin alphabet 〉 the fleshly disposition of our corrupt nature, is not subject to the law of God, neither can it be. The third distinction is in respect of the persons, for men are either 〈 in non-Latin alphabet 〉 unregenerate; or 〈 in non-Latin alphabet 〉 regenerate. The regenerate man by the grace of God is both willing and able to keep the law, according to the measure of grace received. The unregenerate man is not able to keep the law, because he will not; the very frame of his will being enmity against God. Rom. 8. 7. Gen. 6. 5. & 8. 21. And here it is to be observed, that those fathers, which had to do with the Pelagians, who held that men by strength of nature were able to fulfill the Law of God, or else the Lord commandiug them unpossible things should be unjust, neither should the fault be in men who cannot obey, but in God who enjoineth impossible things: did grant unto them, that God did not command impossibilityes: yet they did hold (which the Papists also confess) that no man without grace could perform them. For indeed to an unregenerate man, who is dead in sin, it is as unpossi •… le to fulfill the w •… ole law of God which is spiritual; as it is for a dead man to perf •… rme the actions of the natural life. For as I said before out of Augustine man by his sin hath lost not only bonum possibilitatis, so that •… ee can do no good; but also possibilitatem non peccandi, so that he cannot but sin, though he sin most freely. For this is the freedom of a man not regenerate, quâ potest peccare, & non potest non peccare, 〈◊〉 dam nabiliur, saith the Master of the sentences, whereby he is able to sin, and can do no other but sin, and that damnably.
§. XXI. And further to those testimonies which affirm that men may fulfill the commandments if they will: I answer that nothing can be inferred from thence u •… less it be proved, that men at all times are willing to fulfill them. For if they be not willing they are not able, and much less do they actually perform them. Thus therefore they must argue.
To them that are always willing to keep the commandments, the Law is not impossible.
But all men are always willing to keep the Commandments:
Therefore to no man is the Law impossible.
The proposition is not generally true in respect of the regenerate themselves: unto whom to will is oftentimes present, when how to perform that which is good, they find not R •… m. 7. 18. For the good that they would they do not, and the evil which they would not, that they do v. 19.
But the assumption is manifestly false, and the contrary is generally true. No man is always willing &c. And therefore from those Testimonyes wherein the condition of the will is interposed, nothing can be concluded for the absolute possibility of fulfilling the Law, but rather against it. For those who are not at all times so willing as they ought to be to fulfill the Law, they cannot always fulfill it. But no man is at all times so willing as he ought to be to fulfill the Law. Augustine averreth N •… minem esse qui tantum velit 〈◊〉 res exigit. therefore no man is able always to fulfill it. For although perhaps he could, if he would, (which as even now I said is not generally true of the regenerate themselves:) yet whiles he will not, he cannot. For the will of obeying is the chief part of obedience. The meaning therefore of those Fathers is, that the impossibility of the Law is not to be ascribed to the Law, as if it were not possible, but to the will of man who will not obey it.
§ XXII. Now that the Fathers, who deny the Law to be impossible do not mean, that it is absolutely possible to be perfectly fulfilled, appeareth by these reasons. First, because they yielded so far to the objection of the Pelagians, as not to deny it to be possible to the unregenerate, as I noted before. Secondly, because they held, that all men are sinners, and that no man in this mortal life can live without sin, and consequently, without transgressing the Law. Now it is manifest, that he who transgresseth th •… Law doth not fulfill it. But when we thus argue Bellarmine saith we confound two questions, which ought not to be confounded: whether the Commandments may be kept, and whether a man may live without sin▪ which questions are so different, that to the former •… gustine always answered affirmatively, to which purpose •… ee citeth. D •… peccat. merit. & remiss. lib. 2. cap. 3. & 6. De N •… tur. & gratia. c. 69. De gratia & lib. arbitr. c. 16. in Psal. 56. And to the latter, negatively, to which purpose he quoteth Lib. de Natur. & gratia. cap. 34. De spiritu & litera cap. ult. contr. 2. Epistolas Pelag. c. 14. Epist. 89. & 95. and the whole book de perfection justiti •… .
A •… sw. This say I, is a plain evidence, that Augustine, when he saith (which we also say) that a man may keep the Commandments, meaneth not the perfect fulfilling of the Law. For if the question be propounded concerning the perfect fulfilling of the Law, it is the same in effect with the other. For he that perfectly fulfilleth the Law doth undoubtedly live without •… nne: and he that doth not live without sin, doth not perfectly fulfill the Law. Wherefore the affirmation of the one question understood of perfect fulfilling, and the Negation of the other, doth imply a contradiction.
Thirdly, Because the fathers explain their meaning, when they say that the Law is possible, and that a man may keep the commandments, not in respect of the perfect fulfilling: but partly, in respect of the since •… e study and upright endeavor to perform: and partly in respect of God's mercy in Christ, pardoning what is wanting in their obedience. So saith Augustine, hîc studium pracepta servandi gratia Dei tribuit, qu •… si quid etiam in eis pr •… ceptis minus serv •… tur, ignoscit. Here the grace of God bestoweth the study of keeping the precepts: which also, if anything in those precepts be not kept, it pardoneth & which I cited before, all the commandments are reputed to be done when whatsoever is not done, is pardoned: And elsewhere he saith, that our righteous •… esse in this life doth consist rather in remission of sins, than in perfection of virtues. For as touching perfection, he saith, V •… rtutem quae nu •… est in homine justo, perfectam hactenus nominare, ut ad ejus perfectionem pertineat, etiam ipsius imperfectionis & in veritate agnitio, & in humilitate confessio▪ that the virtue, which now is in a just man, is •… o far forth called perfect, that to the perfection thereof appertaineth, both the acknowledgment of the imperfection there of in truth, and the conf •… ssion of it in humilily.
§. XXIII. But he •… e Bellarmine holdeth a strange para •… ox. That although a man cannot live without sin, yet he may perfectly fulfill the Law of God. The absurdity whereof he hopeth to salve with the distinction of sins into venial and mortal; because venial sins, without which none are in this life, do not hinder the fulfilling of the Law. But this distinction will not serve his turn, unless he can prove that venial sins are no sins. For if they be sins, they are transgressions of the Law. And if they be transg •… essions of the Law, as undoubtedly th •… y are, or else they be no sins; then he that cannot live wit •… out them, cannot live without transgression of the Law; and he th •… t cannot live without transgression of the Law, cannot perfectly fulfill it. I will not enter into the full discussing of this question at this time, because it is another controversy; only for the clearing of the point in hand, I do avouch according to the S •… riptures, that the wages of sin or stipend, Rom. 6. 23. the 〈 in non-Latin alphabet 〉 the just recompense of reward Heb. 2. 2. is death, and that the least sin, according to the sentence of the Law, if it be a sin, maketh a man subj •… ct to the curse of God Gal. 3. 10. And that as every sin deserveth death and therefore in itself is mortal: so every sin is punish •… d with death, either with the death of the party who hath no part in Christ, to whom all sins are mortal: or with the death of Christ, as the sins of those who are his members; to whom their sins, which in their own nature are mortal, become venial, as being already punished in Christ, and the justice of God satisfied for them by the satisfaction given by Christ: whose blood doth cleanse us from all our sins, both great and small, none being so small, but that it is of sufficient weight to press down the sinner to hell, being of infinite guilt, committed against infinite justice, deserving infinite punishment, for which the justice of God cannot be satisfied, but by a propitiation of infinite value. Thus therefore I reason. That sin •… which is punished with the death of Christ is in it self mortal; all and every, even •… he least, sin of the faithful is punished with the death of Christ: therefore all and every, even the least sin of the faithful is in it self mortal.
But Bellarmine hath a conceit, that venial sins are not simply si •… nes, nor against the Law, but besides it. I answer. First, that which is besides the Law is an aberration from it, and a declination from it •… ither to the right hand, or to the left, and that is 〈 in non-Latin alphabet 〉 ▪ and is absolutely forbidden. Secondly, to do that which is besides the Law, is not to do that, which is commanded, but he that doth not the thing commanded, that doth not all, that doth not continue in doing all is subject to the curse. Thirdly, Whatsoever is not agreeable or conformable to the Law is 〈 in non-Latin alphabet 〉 , that is a sin. But that which is besides the Law is not conformable unto it; therefore it is a sin, and a transgression of the Law, which whosoever committeth, he doth not fulfill the Law.
Fourthly, Things forbidden in the Law are against the Law. Those, which they call venial sins, are forbidden in the Law. For either they are forbidden, or commanded, or neither forbidden, nor commanded. If they be commanded, then are they duetyes and not sinners: if neither commanded, nor forbidden, then are they 〈 in non-Latin alphabet 〉 things indifferent; it remaineth therefore that they are forbidden.
§. XXIV. Now because the proof of this point, that the fulfilling of the Law is not possible unto us, is a matter of great consequence; for thereby the popish doctrine of justification by inherent righteousness in general, and by works in particular is evidently confuted; I will to those arguments heretofore used, add the testimonies of antiquity, in requital of Bellarmine's allegations out of the Fathers.
First, Therefore Justin Martyr saith, that never any man did accurately perform all the things that are commanded. 〈 in non-Latin alphabet 〉 .
Secondly, Eusebius Caesariensis demonstrates that things required in 〈 in non-Latin alphabet 〉 to all men impossible.
Thirdly, Ambrose. Tanta mandata sunt, ut impossible sit servari ea, so great things are commanded, that it is impossible they should be kept, whence Peter in the Acts of the Apostles saith, why do you impose a yoke upon the brethren, which neither our fathers, nor we were able to bear.
Fourthly, Chrysostom: what did the Law intend? to make a man just, but it was not able, 〈 in non-Latin alphabet 〉 for no man did fulfill it.
- 2. No man could be justified by the Law, unless he fulfilled all 〈 in non-Latin alphabet 〉 But this was not possible to any man, therefore that righteousness itself is quashit.
- 3. That the Apostle by Testimony cited out of Deut. proveth 〈 in non-Latin alphabet 〉 that no man hath fulfilled the Law.
Jerome and Augustine in this point deliver the same things against the Pelagians, which we do against the Papists.
Fifthly, Quoniam a. saith Jerome, nemo potest implere legem, that no man can fulfill the Law, and do all things that are commanded, the Apostle testifieth also elsewhere. For that which was impossible of the Law, in that it was weak through the flesh Rom. 8. 3. &c.
- 2. This is the only perfection of men if they know themselves to be imperfect. And you, saith he, when you have done all, say, we are unprofitable servants, we have done what was our duty to do. If he be unprofitable who hath done all, what is to be said of him who was not able to fulfill?
- 3. And again, thou sayest the Commandments of God are easy, & tamen nullum proferre potes qui universa compleverit, and yet canst bring forth none that hath fulfilled them all.
- 4. God, saith the Pelagian, hath given possible Commandments and who denieth this? but how this sentence is to be understood the vessel of election most plainly teacheth, that which was impossible of the Law, in that it was weak through the flesh, & c▪ that is, that the Law is not simply impossible, but by reason of the flesh, that which was possible before the fall, is since the fall impossible, by reason of man's corruption.
- 5. When the Pelagians said, that although no man be without sin, yet he might be without sin; what kind of arguing saith he, is this, posse esse quod nunquam fuerit, that that may be which never was: posse fieri quod nullum fecisse testeris, that that may be done which yourself testify never any man did, and to attribute that I know not to whom, which you can never prove to have been in the Patriarchs, or Prophets, or Apostles.
- 6. That which our Savior Christ saith, if thou wilt be perfect, is said to him, who could not, yea, would not, and therefore could not.
- 7. Then are we just, when we confess ourselves to be sinners; and our righteousness consisteth not of our own merit, but of God's mercy.
- 8. If we do not that which we would, but work that which we would not, how say ye, that a man may be without sin, if he will? Behold the Apostle and all believers are not able to accomplish what they would.
- 9. Having cited many testimonies, to prove, that no man is justified by the works of the Law, all these, saith he, I run through ut ostendam a nullo legem esse im •… letam, that I might show that the Law is fulfilled of none; meaning by the Law all the Commandments which are contained in the Law.
- 10. If you can show the man, who hath fulfilled all, then may you show a man, who needeth not God's mercy.
- 11. The Law is made weak, quoniam nemo potest i •… plere eam, nisi Dominus, because none but our Lord can fulfill it.
VI. Augustine saith, that to that immortal life appertaineth that precept; thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy might: but to this life let not sin reign in your mortal bodies to obey the lusts thereof, to that life, thou shalt not lust: to this, thou shalt not go after thy lusts.
- 2. God doth so work righteousness in his Saints laboring under the temptation of this life, that notwithstanding there remaineth, both what he may largely add to them when they ask, and also what he may mercifully forgive, when they confess.
- 3. In the same chapter, he had said, that the two Commandments of loving God with all our heart, and our neighbors as ourselves, we shall fulfill, when we shall see face to face. But, saith he, the same is now commanded us, ut admoneremur quid fide exposcere, quo spem praemittere; ut oblivis •… endo quaeretro sunt, in quae anteri •… ra nos extendere debeamus, that we might be admonished, what by faith to desire, whether to send before our hope, unto what things which are before we should preasse forward, forgetting what is behind.
- 4. That the virtue which now is in a just man is so far to be called perfect, that to the perfection thereof there belongeth the acknowledgment of its imperfection in verity and the confession thereof in humility; for then this petite justice is according to its small measure infirmely perfect, when it understandeth what is wanting to it self. And therefore the Apostle saith, both that he is imperfect, and that he is perfect: imperfect, considering how much he wanted unto justice, the fullness whereof he did as yet hunger after and thirst, perfect, both because he is not asha •… ed to confess his imperfections, and goeth forward well that he may attain unto it.
- 5. Surely, he that is renewed from day today (which is the cause of the most regenerate) is not yet wholly renewed, and how much he is not yet renewed, so much he is in his old estate, &c.
- 6. It is the fullness of virtue, which the Law saith, thou shalt not covet, hoc, modo impleri non potest, this now cannot be fulfilled.
- 7. So long as love may and ought to be increased (as in this life always it may and ought) certainly, that which is less than it ought to be is faulty, by reason of which faultiness there is not a just man upon the earth, that doth good and sinneth not. By reason of which faultiness no man living shall be justified in God's sight, &c.
VII. Sedulius upon those words, for Christ is the end of the Law &c, that is, saith he, perfectionem legis habet qui credit in Christ •… , he hath the perfection of the Law who believeth in Christ. For seeing no man was justified by the Law, quia nemo imple •… at legem, because none did fulfill the Law, &c.
VIII. Oecumenius, for this cause they, who adhere to the Law are accursed, 〈 in non-Latin alphabet 〉 , because they are not able to fulfill the Law.
IX. Bernard, neither was the Law-giver ignorant, that the weight of the Commandment did exceed the strength of men, but he judged it profitable, that by this means they might be admonished of their insufficiency, and that they might know unto what end or perfection of righteousness they ought, according to their ability, strive, wherefor mandando impossibilia by commanding things impossible, he made not men transgressors, but humble, &c.
2. Therefore he hath straightly comanded his Commandments to be kept, that seeing our imperfection to be defective, & non posse implere quod d •… bet, that it cannot fulfill what it ought, we might flee to mercy.
X. Thomas Aquinas on those words Gal. 3. 10. For it is written, Cursed, &c. he proveth, saith he, his purpose, viz. that no man can be justified by the works of the Law, quia nullus potest servare legem because no man can keep the Law in that manner that the Law prescribeth, Deut. 27. because everyone is accursed, who doth not continue in all things which ar •… written in the book of the Law to do them, that is, who doth not fulfill the whole Law. Sed implere totam legem est impossible, but to fulfill the whole Law it is impossible.
XI. Cardinal C •… sanus Nemo vunquam adimplevit legem never any man fulfilled the Law which consisteth in love, but Christ only, who came not to break the Law but to fulfill it.
Against all these the sacred Council of Trent denounceth Anathema.
CAP. VII. Bellarmine's six reasons to prove that the Law of God is absolutely possible, answered and refuted.
§. I.
N OW I come to Bellarmine's Reasons, which are in number six. The first, A man may do more than is commanded; therefore much more he is able to fulfill the Commandment. The antecedent he proveth by three testimonies. The first of Christ, Matth. 19. Who after he had said, if thou wilt enter into life, keep the Commandments, and the party had answered, all these I have kept from my youth; he saith unto him again, if thou wilt be perfect, go and sell all that thou hast, &c. The second of Chrysostom, who saith, that many exceed the Commandments. The third of Augustine, who saith, no great burden is imposed upon Virgins: greater love hath imposed a greater weight. As if they should say, what dost thou command? that we should not be adultresses? Is this that, which thou commandest? In love to thee we do more than thou commandest.
I answer by distinction. For when he saith a man may do more than is commanded; that more may be understood either extensive, to things not commanded at all; or inte •… sive, in respect of things commanded, but done in greater perfection, than is commanded. And thus he meaneth either some special Commandment, or the whole Law. If he mean the whole Law, I deny the antecedent. For I have proved that no mortal man is able to fulfill the whole Law, and much less to do more. The Law of God is a perfect rule of righteousness, unto which nothing can or ought to be added. And to him that goeth about to add to God's Law God will add his judgments because he addeth nothing but will-worship and sin. And to such it will be said, Who required these things at your hands? Neither is that obedience to God, which God hath not required. And this is the case of all the religious Orders among the Papists, who profess greater perfection, than God hath required: the several Religions being so many by-ways misleading them from that way, which leadeth to heaven. And this overthroweth all their superarrogant works of supererogation. For there can be no works of supererogation over and above the Law, unless first the whole Law be fulfilled, and then more be added thereunto. Neither of which can be done. If he mean either things not commanded, or the duties of any one special Commandment, then I deny the consequence. For as touching things not commanded; it is manifest, that they who are addicted to will-worship, do many things not commanded, who notwithstanding neglect the things commanded, making the Commandments of God of none effect through their traditions. And this is the condition of all popish Votarles, who though they should fully observe the rules of their several Orders, yet would be very far from fulfilling the whole Law of God. If he mean some special Commandment, as by his proofs it seemeth he doth, then also I deny the consequence. For though •… man should do more than is required in some special Commandment; yet he would be defective in respect of others: and he that faileth in any, is guilty of all.
§. II. But I suppose it would be hard for any Papist to show, that in respect of any necessary moral duty more can be laudably performed, than is by duty required. For whatsoever can be done, it is either commanded of God, or forbidden, or neither commanded nor forbidden. If it be forbidden, it is evil, and not to be done. If it be commanded, it cannot be done in greater perfection, than God in his Law doth require it to be done. If it be neither commanded nor forbidden, then it is in it own nature indi •… erent; and therefore in respect of our Christian liberty free, either to be done, or to be left undone. But because our liberty is not a loose licentiousness, but a true liberty, bounded with the Laws of piety and charity; therefore we are so to use or forbear the use of these things, as that therein we do not offend against either piety or charity. If therefore we shall use these things as means or helps to perform the duties either of piety or charity, or refuse them as impediments to either, having either in the using or refusing respect to the glory of God, to the good of ourselves or of our brethren: we shall do more than is commanded in respect of the particular thing it self, which is simply neither commanded nor forbidden▪ but not more in respect of the general laws of piety and charity▪ which as they command us to love God with all our souls, and our neighbor as ourselves, and forbid the contrary vices: so they command all the means and helps which may be used for the p •… formance of these 〈1 page duplicate〉 〈1 page duplicate〉 duties of piety and charity, and forbid both all impediments of the duties commanded, and also all provocations to the evils forbidden. Now in these things which are neither simply commanded nor forbidden, counsels have place, either for the using or refusing of them, as shall be most for God's glory, the benefit of our brethren, and our own spiritual good: which counsels as it is a virtue to obey, so to disobey them is a sin: and consequently the observer of them doth no more than he ought to do. And therefore the Papists whiles they enjoin the observation of the counsels only to them who would seem to live in a state of perfection, they teach all others to sin by disobeying them, as not being tied to the observation of them. As for example, not to swear in ordinary communication, not to revenge, nor to resist evil, to bless them that curse us, to pray for them that persecute us, and many such like, among which they reckon the eight beatitudes, Matth. 5. 3. &c. In which a good part of the power of Religion consisteth. So that to swear ordinarily in common talk, to seek private revenge and such like are no sins with the Papists.
§. III. But let us come to his proofs. The first whereof is, Mat. 19. 21. If thou wilt be perfect, Go and sell all that thou hast, &c. upon which place they ground their counsel of voluntary poverty. But it is evident by that which before I have said, that this was not a precept or counsel given to all, that would aspire towards perfection (which is the duty and property of all true Christians) but a precept of trial directed in special to that rich Iustitiary, to discover unto him his own imperfection •… . Or if it had been but a counsel, according to the popish co •… ruction, given to one that had already fulfilled all the Comma •… ements (which no man can be said to have fulfilled until he •… ave fulfilled his course) then had it been no sin for him not to obey this counsel, nor any hindrance to his salvation. For having fulfilled all the Commandments, as the Papists conceive of him, he might enter into life, though he did not this, which here he is advised unto. But he sinned in disobeying this precept of trial; which if he had obeyed, he had done no more than in duty he was bound to do, having received a special Commandment to that purpose. Neither had he fulfilled those Commandments, which he saith he had kept from his youth, otherwise than according to the interpretation of the Scribes and Pharisees; and consequently according to their righteousness, which whosoever doth not exceed shall not enter into the kingdom of heaven, and much less had he fulfilled all the Commandments of God. For by disobeying this Commandment of Christ, he plainly bewrayed himself to be a transgressor of the first and last Commandments: yea, that he did not truly affect and prize his own salvation, but being a mere worldling preferred the love of his pelf to the love of God, and desired rather to enjoy his worldly wealth for a short time, than to obtain and forever to enjoy the heavenly treasures, which Christ promised him, if he would follow Him. And for this his sin in disobeying Christ his entrance into heaven was hindered. Insomuch that of him, and all such as he was, our Savior giveth this censure, that it is easier for a Camel to go through the eye of a needle, than for a rich man (that setteth his heart upon riches, as this man did) to enter into the kingdom of God.
§. IV. As for their counsel and vow of voluntary poverty: though I will not insist thereupon, it being another controversy: yet thus much briefly will I say. First, that it hath no ground in the Scriptures; and therefore being obtruded as a matter of Religion, it is mere will-worship, which is neither acceptable to God, nor available to themselves. Secondly, as it is practiced among the Papists it is nothing worth, being done neither out of the love of God, nor of their neighbor: but out of a Pharisaical conceit▪ by their works of supererogation to make God their debtor. For as the Apostle saith, If I should bestow all my goods to •… eed the poor, and have not charity, it would profit me nothing. 1 Cor. 13. 3. Thirdly, it is repugnant to the Scriptures and namely to the eight, the fifth and second Commandment. In the eight Commandment (as I could show) there is required a moderate desire of temporal blessings, avoiding the contrary extremes of cove •… ing too much, or of affecting voluntary poverty. And accordingly we are to frame our prayers and our practice. Our prayer, as our Savior hath taught us to beg of God 〈 in non-Latin alphabet 〉 that is, that portion of temporal blessings, which God in his wisdom doth know to be expedient for us, that is, as Agur prayeth, Prov. 30, 8. Give me neither poverty (or beggary as the Latin rendereth it) nor riches; feed me with food convenient for me. Where Lechem ch •… qqi is the very same with 〈 in non-Latin alphabet 〉 . Our practice, not to live idly upon the sweat of other men's brows, as Friars mendicants and other lusty beggars do; but every man's duty is, to work with his hands the thing that is good, that is, to earn his living by the lawful works of his lawful calling, not only that he may eat his own bread, which our Savior teacheth us to beg of God, and the Apostle, to labor for, that we may eat our own bread, 2 Thes. 3. 12. And the Psalmist promiseth as a blessing to him that feareth God, Psal. 128. 2. For thou shalt eat the labor of thine own hands: but also that he may have to give to others, Ephes. 4. 28. Therefore the Apostle, Act. 20. 34, 35. exhorteth the faithful, by laboring in their lawful callings, to support the impotent, and to remember the words of our Lord Jesus, for though the Papists esteem them to live in a state of perfection who live in voluntary beggary; yet our Savior was wont to say, it is a more blessed thing to give than to receive. And therefore a more blessed estate it is to be able to give, than to live upon the alms of others.
The fifth Commandment teacheth us to honor our private and our public parents in the Church and common wealth, and the common mother of us all, that is, our Country: all which we are to honor with our service and with our goods as occasion is offered, and need requireth; and not to behave ourselves, as if we were borne for ourselves alone, neglecting others whom we ought to honor. And therefore by this their counsel the Papists teach men (especially when they take young men or women into their Cloisters against the liking of their parents) to break the Commandment of God as the Pharisees did. Neither can they truly say, that they help others with their devotion, for their devotions▪ are superstitious and Idolatrous: or if they were good, they needed not to go into a Cloister to perform them, which might and ought to be afforded in a lawful calling.
The second Commandment under that one kind, of making to our selves images, forbiddeth will-worship and all devised means of God's worship according to the doctrine and inventions of men: as all the religions of those manifold orders among the Papists, are will-worship and superstition. And under that one kind of worshipping of Images or of God by them he condemneth all false and counterfeit worship, and namely hypocrisy, but the seeming poverty of popish votaries is hypocritical. For under the profession of voluntary poverty they live in all ease and abundance. For although the several Monks and Friars profess that they have nothing in their own proper possession, yet they are rich in the common possessions of their Monastaries, which being many times very large are employed for the maintenance of them. So that a carnal man who maketh no conscience of living incontinently in single life, and maketh account that he was borne for himself alone, hath reason to choose this monastical life above all others, as most likely to give contentment to his idle and c •… rnall disposition. Now then to obtrude this vowed poverty, which as it hath no ground in the scriptures, so it is repugnant thereunto in so many respects, as a matter not only of religion, but also of satisfaction both for themselves and others, of merit, of perfection, of supererogation, is a thing to be detested as most wicked and Antichristian.
§. V. As for his other testimonies: it is plain, that Chrysostom and Augustine speak but of that one Commandment which forbiddeth adultery. But though a man were able to do more than that one Commandment requireth: yet it would not follow, that he were therefore able to do more than the whole Law requireth. But indeed in respect of that one Commandment more cannot be done lawfully, than that Commandment prescribeth: or if more should be done, it would not be done in obedience to that Commandment. Indeed if you respect only the outward letter of that commandment, as the Fathers did, it being a prohibition of the external act of adultery: it cannot be denied, but that all, who are not adulterers, have fulfilled that Commandment. But if these two things be considered: first, that the Law is spiritual, and therefore forbiddeth not only the outward act of adultery, but all uncleannenesse whatsoever in though •… ght, in word, and indeed, insomuch that he who looketh on a woman to •… ust after her, hath broken this Commandment: and secondly, that this Commandment, as all the rest, hath two parts, the negative forbidding all uncleannenesse, the affirmative, commanding all chastity both outward, and also inward, which is the purity or cleannenesse of the soul from all the lusts of the flesh: it must be granted, that nothing can be added to the perfection of chastity, which this Commandment prescribeth: Yea, but the chastity in single life is more than is commanded. For the Law forbiddeth women to be adulteresses: but they that follow this cou •… sell, v •… w perpetual virginity, which is more, as Saint Augustine saith. It is more than the letter of the negative forbidding only the outward act of adultery, doth require; but not more than the affirmative, being spiritually understood, doth prescribe. Which is to observe chastity in that condition wherein we live, whether it be in single life or in marriage. Indeed nowhere is it simply either commanded or forbidden to live, either in single life, or in wedlock, it being in its own nature a thing indifferent. But chastity in both is absolutely required. For there is a chastity of wedlock, as well as of single life: though the Papists most wickedly oppose wedlock to chastity. Chastity, I say, is simply commanded to all, as an especial ornament of the soul, from whence it hath its name, being the purity and cleanness of the soul from all unlawful lusts. But single life or marriage, are not simply either commanded or forbidden, but to certain persons. For to them who have not the gift of continency, which all have not, neither are all capable of (for so much is signified in the Verbe, 〈 in non-Latin alphabet 〉 , Matth. 19. 11.) but only they to whom it is given, to them marriage is commanded, as an holy ordinance of God, and as an holy remedy against lust: and to them being not able to contain, continuance in single life is forbidden. For the avoiding of fornication and all uncleanness, every man that hath not the gift of continency, is commanded to have his wife: and every woman, that hath not the gift of continency, is commanded to have her husband. Of them who have the gift of continency, some are not fit for procreation, but are impotent from their mothers womb, Math. 19. 12. to these marriage is forbidden. Others are not unfit for procreation, and to those whiles they have the gift of continency, which in very few who are fit for procreation is perpetual, they are neither commanded to marry, nor to live single, but as they find it to be expedient for them. And that estate, which they find most expedient for the glory of God, and their own good, they are to choose. And if they make choice of single life in love to God (whom they cannot love sufficiently.) and to their own souls u •… to which they ought not to be wanting, making themselves •… unuches for the Kingdom of God, Matth. 19. 12. they in their choice do •… no more than they ought to do: they being bound by the Law to that perfection of chastity, which no man in this life can attain unto. For besides the external, there are two degres of inward chastity: the one is a purity and cleanness of the soul, not on •… lie from all passions, but also motions of lust, which are called 〈 in non-Latin alphabet 〉 and this is pure and perfect chastity, which we cannot attain unto whiles we are infected with original or habitual concupiscence, the other is called continency, which is a virtue restraining and repressing the concupiscences of the flesh, which war against our souls maintaining a continual warfare against them. To this, those who have the gift of continency in some measure attain; but notwithstanding come far short of that purity, which the Law of God requireth.
§. VI. As for the vowed chastity among the Papists: it is so far from being a state of perfection, or supererogation, as that it is, for the most part, a sinful state, and that in three respects. First, in respect of making the vow. For it is sin to vow that, which a man doth not know to be lawful, or not in his own power, then doth he sin with an high hand, not only resolving, but also vowing to sin, and to continue therein. Secondly, in respect of the performing the vow, when the thing vowed, viz. continency in single life, doth appear not to be in their power, and yet to perform their vow of single life, live in incontinency and uncleanness. Many times it falleth out, that a man at the first doth not know the thing vowed to be either not lawful, or not in his power: yet because he doth not know it to be lawful and in his power, he sinneth by rash vowing: but when afterwards it doth appear to be, either unlawful, or not in his power, he is not bound to keep that vow, which rashly he made, but he is bound to break it: for by performing it he addeth sin to sin, and many times a greater sin to a less, that is to the rashness of his vow, the incontinency of his life. And this is perpetual among the Popish votaries, who never dissolve their vow, though the performance of it be never so wicked. Thirdly, because the vowed single life among the Papists being for the most part so filthy and abominable, that all the world crieth shame upon them for their filthiness: yet by them is obtruded unto God, as a matter not only of religion, and satisfaction, but also of merit, of perfection, and supererogation.