A Treatise of Justification

CAP. IIII. Testimonies of Fathers disproving merits, and first those which Bellarmine hath sought to answer, and then others.

§. I.

T O the former testimonies and proofs, I will adjoin the testimonies of Fathers and other writers. And first those, which Bellarmine hath endeavored to answer, of which Hilary is the first. Spes in misericordia Dei in s •… culum, & in seculum seculi est. Non enim illa ipsa justitiae opera sufficient ad perfect •… beatitudinis meritum, nisi misericordia Dei, etiam in hac justi •… ae voluntate, h •… manarum demutationum & motuum vitia non reputet: hinc illud Prophetae dictum est, melior est misericordia tua super vitam—In tantum misericordia Dei muneratur, ut miserans justitia voluntatem aeternitatis quoque suae justum quemque tribuat esse participem. His intendment is, that the hope of salvation is to be placed in God's mercy, which is better than our righteous life. For the works of righteousness without God's mercy in forgiving of sins will not suffice to obtain the reward of blessedness, which the mercy of God, pitying our will of righteousness, bestoweth on the just. But Bell •… mine maketh him speak what pleaseth him, for to omit, that for sufficient, he readeth Sufficerent, Hilary, saith he, doth teach, that with our goodworkes are mingled certain sins, which though they make not a man unjust, as being light •… nd veni •… ll, yet they need pardon and mercy, because nothing that is defiled can enter into the kingdom of heaven. Bellar •… ines meaning is, that at the day of judgment, the faithful shall need God's mercy for the pardoning of venial sins, as heretofore •… ee hath taught. But there is no such matter in Hilary, neither is it t •… ue, as I have shown before •… , that at the day of •… udgement the faithful shall need remission of venial, or any other sins: neither doth Hilary say, that the sins which are forgiven by the mercy of God are light, and such as the Papists call venial. Neither is it true, that there be any sins, which do not make them sinners in whom they are; seeing Bellarmine here confesseth that men are so defiled by them, that they being not remitted, exclude them from heaven: neither doth he say with good merits are mingled sin •… es, neither doth he call those works which are mingled with sins good merits, for that implieth a contradiction; but he saith, they do not suffice to merit or obtain the reward of blessedness, and therefore indeed denieth the works of righteousness to merit eternal life.

§. II. The second is Basil: Mane •… sempitern •… requies illos, qui in hac vitalegitime certaverunt non ob eorum merita factorum, sed de munificentissimi Dei gratia in quem sperârunt, which is a pregnant testimony. But Bellarm▪ taking advantage at the Printers fault in the old Edition of Basil, leaving out the word 〈 in non-Latin alphabet 〉 , which since hath been supplied; answereththat Chemnitz did not rightly translate the words of Basil, for in the Greek neither the words Non ob eorum merita, are found, nor the word Grati •… . The words are these, 〈 in non-Latin alphabet 〉 . There is propounded an eve •… lasting •… est, to them who lawfully strive in this life, not rendered according to the debt or due of works, but according (to the grace) of the most bountiful God, in whom they have trusted: where the word 〈 in non-Latin alphabet 〉 ▪ if it were not expressed, is of necessity to be understood, and the rather, because he seemeth by allusion to invert the words of the Apostle, Rom. 4 4. 〈 in non-Latin alphabet 〉 . For with Bellarmine, instead of 〈 in non-Latin alphabet 〉 to repeat 〈 in non-Latin alphabet 〉 , as if he had said, according to the duty or debt of the most bountiful God, or great giver, it is absurd, gift and debt being contrary. And also by 〈 in non-Latin alphabet 〉 debt or du •… ty, to understand, as he doth, measure which becometh the bounty of God, that is much greater than is due to the works, is no less absurd. For neither doth 〈 in non-Latin alphabet 〉 siignifie measure, neither is the word 〈 in non-Latin alphabet 〉 repeated in the latter clause, which signifieth rendered, but 〈 in non-Latin alphabet 〉 that is, exhibited, which Bellarmine leaveth out. Neither doth he say 〈 in non-Latin alphabet 〉 , as Bellarmine absurdly understandeth him to speak; for there is no debt or duty of God. Neither would it hinder our cause if the word rendered were repeated in the latter clause, for what is promised, is to be rendered. But in plain terms, Basil saith, that eternal rest to them that live well is not rendered 〈 in non-Latin alphabet 〉 , according to the merit of their works, but 〈 in non-Latin alphabet 〉 according to the grace of the munifi •… nt God, exhibited.

But his second Evasion is more gross, that Basil speaketh of the reward as rendered, not according to the merit of works which men have done by their own strength, but such as are done by grace.

Repl▪ Basil plainly speaketh of those who fought a good fight in this life and have trusted in God, and saith, that the eternal rest is laid up for them, and that it is rendied not according to the merit of works, but given according to the g •… ace of God the great Giver. Neither doth he speak of natural or g •… acelesse men, of whom he never dreamed, that the eternal rest is p •… epared for them; but of godly men, such as David was, whose woe •… ds, Return unto thy rest, O my soul, were the occasion of this speech. Besides, if the rew •… rd be rendered as Bellarmine saith, Supra condignum▪ how is it merited •… x condign •… ? Or if it be mer •… ted ex condigno; how is it supra condignum?

§. III. The third is Saint Augustine's, out of whom h •… reciteth only three places, as •… ited by us, the firl •… . 〈◊〉 sunt, 〈◊〉 Dei sunt. The sins are thine, the merits are God's. Supplicium tibi debetur, & cum premium v •… nerit, •… ua dona cor •… abit, non meri •… a 〈◊〉 . Punishment is due to thee. And when the reward shall come, he will crown his own gifts, not thy merits.

2. Pro nihilo salvos facies illos: nihil invenies unde salves, & multum invenis vnde damns, thou wilt save them for nothing, thou findest nothing for which to save, and thou findest much, for which to condemn.

3. Maluit dicere gratia Dei vita •… terna, ut intelligeremus, non pro meritis nostr is Deum nos ad aeternam vitam, sed pro sua miseratione perducere, he chose rather to say, that life eternal is the grace of God; that we might understand, that not for our merits, but for his own mercy he doth bring us unto eternal life. Which are most plain and pregnant testimonies. Bellarmine answereth in gross: wheresoever Augustine condemneth merits, he speaketh of such merits, as be in us, from ourselves, that is to say, without the grace of God. And to this purpose he quoteth August. Epist. 105. ad Sixtum in two places, and his Book de gratia & lib. arbitr. c. 6. 7. 8.

Reply, Augustine by merits understandeth good works: which he considereth either as going before grace, wrought by the strength of our own free will, which against the Pelagians he denieth t •… merit either grace or glory; or he speaketh of them as proceeding from grace, which he acknowledgeth to be rewarded with eternal life. But these, though he call them merits, because they are to be rewarded: yet everywhere he saith, that the reward is given to them not as to our merits deserving it, but as to the free gifts of God. And therefore that the reward it self is called gratia both because it is freely given, and because those works to which it is given, are wholly to be ascribed to God's grace: and consequently, that the Lord, when he rewardeth our works with eternal life, doth not reward them, as our merits, but as his own gifts Than which what can be spoken more effectually against the merits of condignity? For if our good works be not our own, as from ourselves, how can •… hey merit of him whose gifts they are. If they were our own and from ourselves, and were also perfect (as they are not) then perhaps it might be said, that when God rewardeth them, he rewardeth our merits: but not being from ourselves, but merely by his gift, when he rewardeth them he doth not reward our merits, but crown his own gifts. It is plain therefore, that whereas August. considereth good works two ways, either as our merits, or as God's gifts; he both constantly denieth eternal life to be rendered unto them, as to our merits, and also affirmeth, that it is given to them freely, as to the free gifts of God. And this is proved out of those very places which Bellarmine allegeth, in the first place he saith: Cùm Deu •… coronat merita nostra, nihil aliud coronat quam muner a s •… a. When God doth crown our merits (so he calleth good works) he crowneth nothing else, but his own gifts, and in another place. Ergo coronat te, quia dona sua coronat, non merita t •… a, and again in the same epistle he saith, that howsowever eternal life is rendered to our good works, which he therefore calleth merits: yet because these good works or merits unto which it is rendered are not from ourselves, but from grace: it self therefore is called grace, non ob aliud, nisi quia gratis datur, for no other cause, but because it is freely given: nor for that it is not given to merits or good works, but because they themselves are given, to which it is given. And again, that eternal life is the reward of true righteousness; to which righteousness, if it were from ourselves, and were to be found in us, the reward should be due as the stipend thereof: but being not from ourselves, but from the grace of God: therefore to us eternal life is grace as being the free reward of grace; to which, as it is freely promised, so it is freely given. And the like is to be said of the other places, some whereof I have before alleged as being pregnant to our purpose. Wherein as in innumerable other places, Augustine doth not speak of the works of natural men, but of the works of the faithful and regenerate proceeding from grace, to which, not as to merits, but as to the free gifts of God eternal life is freely given. And it is apparent that he speaketh of the faithful, who are in the state of salvation, even then, when they are to be saved ut intelligeremus non pro meritis nostris Deum nos ad eternam vitam; sed pro sua miseratione perducere.

And again cum pr aemium venerit, sua dona coronabit, non merita tua. And again pro nihilo salvos facies illos, nihil invenis unde salves, & multum invenis unde damns.

To these three I will out of very many places, which might be alleged out of Augustine▪ against the condign merit of our works, add a few more.

4. For writing on those words, Psal. 142 Propter nomen tuum Domine vivificabis me in justitia tua, spoken in the future tense of a faithful and regenerate man, viz. the Author of that Psalm, in •… ua justitia, saith he, non in mea, non quia eg •… merui, sed quia tu miser eris: nam si meum ostenderem meritum, nihil abs te mererer nisi supplicium. In thy righteousness, not in mine, not because I have merited; but because thou hast mercy. For if I should show my merit, I should deserve of thee nothing but punishment.

5. Again writing on those words of the 62. Psalm, Melior est misericordia tua super vi •… as, he saith, multa sunt vit •… humana: sed Deus unicam vitam 〈◊〉 , & no •… illam dat nob •… q •… asi propter merita nostr •… , sed propter misericordiam suam.

6. Si vellet pro meritis ager •… , non inveniret nisi quos damnaret.

7. Promisit enim b •… minibus divinitatem, mortalibus immortalitatem, peccatorib •… s 〈◊〉 , abjectis glorificationem quicquid promisit indignis 〈◊〉 , •… t non quasi operib •… s merces promitteretur, sed gratia à nomine s •… o gratis 〈◊〉 : quta & hoc ip sum, quod juste vivit, in quantum •… mo potest juste viv •… re, non meriti •… ani, sed beneficii est divini.

8. Me •… it is suis ni •… il tribunt (just •… ) non tribuerat •… tum nisi misericordia 〈◊〉 (O De •… s. )

9. No •… pro merito quidem accipies vitam ater •… am, sed tantum pro gratia.

10. Debita redditur poena damnato, indebita gratia liberato: ut nec ill se indig •… quer atur, nec dignum se iste glorietur. —

Si autem gratia, utique nullis meritis reddita, sed gratuita bonitate donata.

12. And again, Gratia evacuatur, si non gratis donatur, sed meritis redditur.

§. IV. In the fourth place he citeth for us Prosper, by the halves, or not so much: for in the beginning of that Chapter which Bellarmine •… citeth, he speaketh of those, who having lived in wickedness are converted a little before their end; and saith this happeneth ut indubitanter agnoscas gratuita esse Dei munera: & •… icut nulla sunt tam detestanda faeinora, quae possunt gratiae arcere donum: ita nulla posse tam praeclara opera existere, quibus hoc quod gratis tribuitur, per retributi •… nis judicium debeatur. Therefore no debt due to us from God, no merit in us: afterwards he saith, that those who were sent into the vineyard at the eleventh hour, did represent those who are called in the end of their life, and that the Lord did make them, who came at the eleventh hour equal with those who wrought all day, non l •… bori pretium solvens, sed divitias bonitatis suae in e •… s, quos sine operibus elegit, •… ffundens; ut etiam hi qui in multo labor sudarunt, nil amplius quàm novissmi acceperun •… , intelligant, donum se gratiae, non operum accepisse mercedem: not paying an hi •… e to the labor, but pouring forth the riches of his bounty on them, whom he chose without works: that they also who took great pains, and received no more than the last, should understand, that they received a gift of grace, and not the wages of their work. By the day-penny the equality of eternal life is signified as Prosper teacheth as Bellarmine himself confesseth. And therefore it is not rendered as an hire or wages to men's labors, for then the reward should have been proportionable to the labor, but as a gift of grace, which the Lord bestoweth according to his good pleasure, Matth. 20. 15.

He •… e Bellarmine's thread-bare answer, that Prosper denieth eternal life to be the wages of such works or merits as go before grace, but granteth it to be wages of those which proceed from grace, is not worth the refuting: for the works to which the day-penney was given, were the works of the laborers, which they performed after their calling. Unto which notwithstanding it was given not as the price or hire of the labor, but as a gift of grace: for if the reward was not the deserved wages of their works, but the free gift of their Lord, then their works were not merits of their reward. But that Prosper did not deny true merits which proceed from grace, Bellarmine saith, it is plain by the same place, where he saith, Bona merita sequi in homine post adeptam gratiam, non autem praecedere: I answer If he had said so, his meaning had been the same with that which he learned of Augustine, that good works do not go before, but follow grace. But indeed there is no such saying of Prosper in that place.

§. V. The fifth is Gregory the great: On those words of Job: Si habuer •… quippiam justum, non 〈◊〉 , sed meum judicem depre •… abor, (which it self is an excellent testimony, against merits,) commenteth thus, Velut si apertius fatea •… ur dicens, & si ad •… pus virtutis excr •… 'vero, ad vitam non ex meritis, sed ex venia convalesco: as if he should more plainly confess and say, though I grow up to the work of virtue, yet to life I am enabled, not by merits, but by pardon. To this, Bellarmine giveth the same answer which he did to A •… gustine and Prosper, which is that one and the same bush whereby he se •… keth to stop all gapps, that he speaketh of such merits as we have from ourselves, which neither are, nor can be any. But to this place this answer cannot be applied, seeing Gregory speaketh those words in the person of Job, whose works proceeded from grace, he being the most gracious man that was then upon the earth.

The same Gregory writing on the seventh Penitentiall Psalm, speaketh to this effect. If that felicity of Saints be mercy, and is not acquired by merits, which he had noted before out of the Psalm, what then shall become of that which is written, and thou rendrest to every man according to his works? if it be rendered according to works, how shall it be esteemed mercy? But it is one thing saith he, to render according to works, another to render for the works themselves. For in that it is said according to works, the quality of works is meant, that whose works shall appear to be good, his reward may be glorious. For to that blessed life wherein we live with God and by God, no labor may be matched, no works compared: especially, seeing the Apostle saith, The passions of this time are not condign to the future glory. Where he teacheth these three things. First, that eternal life is not gotten by merits, no not of Saints. Secondly, That it is not given for our works as the meritorious cause, though according to our works. Thirdly, that our works are not worthy of it, and therefore cannot condign •… y merit it.

§. VI. The sixth and last is Bernard, out of whom he citeth, as objected by us, four Testimonies. The first, de annunciat. serm. 1. where is an excellent passage against merits, out of which Bellarmine citeth for us one only sentence. But I will recite the whole place. Now as touching life eternal, we know, that the passions of this time are not condign to the future glory, though one man should sustain them all. Neither are the merits of men such, that eternal life should be due to them by right, or that God should do some injury, if he did not give it. For to omit, that all our merits are God's gifts, and so for them man is more a debtor to God, than God to man: what are all merits to so great glory? Finally, who is better than the Prophet—who held it necessary to say unto God, Enter not into judgment with thy servant O Lord: and a little after: when he had commended special faith (whi •… h the Papists cannot abide) he •… aith, ipse peccata condonat, ipse donat merita, & pramia nihilominus ispe redonat, he forgiveth our sins, he giveth us merits or good works, and he nevertheless giveth us the rewards.

In which words are contained six good arguments against merit of condignity.

The first, If the passions of this life (even martyrdom it self) are not condign or worthy to the future glory though one did bear them all, then much less, are our actions or good works: But the passions of this time, though one man should sustain them all, are not condign or worthy to the future glory: therefore much less are our good works worthy of that glory.

Secondly, Condigne merits are such that eternal life is due unto them by right, insomuch as God should seem to do wrong if he did not bestow it, as the Papists most presumptuously teach: But our good works are not such, as Bernard here plainly testifieth, therefore our good works are not condign merits of eternal life.

Thirdly, Those things which be the gifts of God, do not merit of God, yea they are so far from meriting at the hands of God, that they make men, who have them, debtors to God, and not God to them. But our good works, which some call merits, are all of them the gifts of God.

Fourthly, Between merits of condignity and the reward there is an equal proportion: But what are all our good works, which they call merits, to so great glory?

Fifthly, They who have condign merits, may boldly appear before the judgment of God, and challenge their due reward: but the holiest man that liveth ought to say with David, enter not into judgment with thy servant O Lord, for no man living shall be justified in thy sight, if thou enter into judgment with him.

Sixthly, If God doth give unto us both our good works or merits and also the reward, then our good works do not condignly merit everlasting life: but the antecedent is true, therefore the consequent.

Of these six Bellarmine citeth only the second, and that only he answereth, viz. that Bernard teacheth, that eternal life is not due to merits by right absolutely, because they presuppose both the grace and the promise of God; but grace and promise being presupposed, eternal life is due by right, which he would prove out of 2 Tim. 4. 7. and Heb. 6. Reply, Bernard speaketh with presupposall, both of God's grace and promise; and teacheth that good works, though proceeding from grace, though having the promise of reward; yet to them eternal life is not due by right, neither do they merit it condignly, as is proved by the six reasons, whereof Bellarmine answereth never a one. For in th •… first reason he speaketh of the sufferings, according to the Apostles meaning, of the sons and heirs of God, which they suffer for or with Christ; having this promise that if they suffer with Christ they shall be glorified with him: yet these, though one man should sustain them all, are not condign to the future glory.

As for the second which he would seem to answer, instead of explaining it, he plainly contradicteth it, saying that our merits are such as eternal life is due to them by right.

In the third argument Bernard doth not only presuppose, that the good works or merits, where of he speaketh, do proceed from grace; but from thence proveth, that because they are God's gifts, they cannot merit of God; but the more a man hath of them, the more he is indebted to God.

In the fourth he showeth, that between all our works, though never so much proceeding from grace, and the future glory which is promised to them, there is no proportion.

In the fifth he speaketh of them that are most godly, who have both grace and promise of glory, that they are so far from condign merit, that if God should enter into judgment with them, none of them could be justified in his sight.

In the sixth he setteth down the degrees of grace freely bestowed upon us: that he doth condonare peccata, donare merita, & redonare praemia. Of his grace he forgiveth our sins, of his grace he giveth us good works, which he calleth merits: of his grace redoubled upon us he graciously giveth the reward, which he hath freely promised, as for his proofs out of 2 Tim. 4. & Heb. 6. I shall answer in their due place. Unto this Testimony Bellarmine might have added another out of the same Sermon. It is necessary first of all to believe that thou canst not have remission of sins but by the indulgence of God: then, that thou canst have no good work, unless he also give it: lastly, that by no good works thou canst merit, that is, obtain eternal life, unless it also be freely given thee: nisi gratis detur & illa.

§. VII. The other three places are these. First, Totum hominis meritum est, si totam spem suam ponat in eo, qui totum hominem salvum facit. Secondly, Proinde meritum meum, miseratio Domini. Thirdly, Fateor, non sum dignus ego I confess I am not worthy, neither can I by mine own merits obtain the Kingdom of heaven. But my Lord possessing it by a double right, the inheritance of his Father, and the merit of his passion, contenting him self with the one, he giveth me the other.

To these three together Bellarmine frameth two mis-shapen answers. First, that Bernard's meaning was, that our merits are not of ourselves, but from God's mercy, and that he would prove out of his 68. Sermon on the Canticles: Merita habere cures, habita data noveris. And therefore, say I, his meaning was, that our good works do not merit: For being his free gifts, they make us indebted to God, as he teacheth, and not him to us. But indeed Bernard doth not speak of our works or merits, either as from us, or as in us, but of the mercy of God in pardoning our sins for the merit of his Son. And therefore whiles God aboundeth with mercies in Christ, he saith he cannot want merits. For man's justice is God's indulgence, and therefore blessed is the man, to whom the Lord imputeth not sin: O solus vere beatus, cuinon imputavit Dominus peecatum—omnes enim peccaverunt—sufficit mihi ad omnem justitiam solum habere propitium cui soli peccavi. Omne quod mihi ipse non imputare decreverit, sic est quasi non fuerit. N •… npeccare, Dei justitia est, hominis justitia, indulgentia Dei.

His second answer is conjectural, that perhaps Bernard out of humility (and perhaps not) was ignorant of his merits, and out of the uncertainty of his own grace did not trust in his merits, but in the mercy of God alone.

Reply, He knew that he had no merits, but God's mercies in Christ, because he was not ignorant that he had many sins, which notwithstanding, he was confident in the mercies of God and merits of Christ. Neither was he so uncertain of such inherent righteousness in himself, as whereby he might hope to be justified and saved, as he was certain of the contrary.

As for his allegation out of the 68. serm▪ in Cantic. It is evident, th •… Bernard by merits understandeth nothing but good works, and not merits properly so called, as appeareth by that before alleged ex serm. 1. de annunciat: and out of the same. 68. serm in cantic. Non est quod jam quaeras quibus meritis speremus bona, presertim cum andias apud Prophetam, Non propter vos, sed propter me ego faciam dicit Dominus, which is no less than to deny merits, and in one of the places by Bellarmine cited Meum proinde meritum miseratio Domini. Non plane sum meriti inops, quandiu ill miserationum non fuerit: quod si misericordiae Dei multae, mult •… s nihilominus •… ego in meritis sum. But that famous Testimony of his, I may not omit, though I have mentioned it before, in the end of his book, Degratia & l. arbitr. where he distinguishing the gifts of God into merita, and praemia, and therefore speaking of merits as proceeding from grace; he saith, those things which we call our merits, that is to say good works, spei quaedam sunt seminaria, charitatis incentiva, occulta praedestinationis indicia, suturae faelicitatis pr •… sagia, vi •… regni, non caus •… regnandi, they are certain seminaries of hope, motives of Charity, tokens of secret predistination, presages of future felicity, the way of the kingdom, not the cause of reigning: and therefore no meritorious cause of salvation.

§. VIII. And these were all the Testimonies, which Bellarmine taketh notice of, as alleged by us out of the Fathers. But I have not so done with them. For as in the question of justification by faith alone I produced a multitude of Testimonies, to prove •… the consent of the ancient Church with us: So in this place, that good works are not truly meritorious of eternal life, I do prove not only by all those Testimonies (for if we be not justified by them, we are not saved for them) but also by a new supply of Testimonies, which by divers learned men have been collected, but chiefly by our most learned Primate, whereof I will recite so many, as his adversary hath meddled with, that I may briefly, and as it were in transcursu, vindicate them from his cavils. Of these the first is

Origen: I can hardly persuade myself, that there can be any work which may of duty or debt require the remuneration of God: Seeing even that, that we are able to do, to think, or to speak, we do it by his gift and bounty: What debt then shall there be of his, whose grace hath gone before? from whence I reason thus: To no gifts of his, God is a debtor, or oweth reward, as due:

All our good works are his gifts, therefore to none of our good works is God a debtor, or oweth reward, as due. Wherof the reason being, because they are the gifts of God, proceeding from his grace, which precedeth our good works, he is proved to be ridiculum caput, who answereth, that Origen speaketh of such works, as are done by the sole power of man's free will without grace.

§. IX. Hilary, writing upon the parable of the Workemen, Matth. 20. having said, that the Gentiles, who upon the preaching of the Gospel were to be saved by the justification of faith, were meant by those, who being called at the eleventh hour, were the first that in the evening received the gift of the wages appointed for the labor of the whole day: he addeth these words. Merces quidem ex dono nulla est, quia debetur ex opere, sed gratuitam Deus omnibus ex fidei justification donavit. Wages indeed by gift there is none, because by the work it is due: but to all by the justification of faith God hath given the same free. Whence I argue: No wages is of free gift. Why? because it is due to the work.

Mat. Yea, but Hilary elsewhere saith, that the kingdom of God is the wages of such as live well. Answ. It is merces indeed non debita sed gratuita; not wages, but a free reward. For so in this very place he calleth it first, donum mercedis the gift of reward, secondly, gratuitum, free, thirdly, in the words next following gratuitam mercedem, a free reward; and lastly he saith, that the gift of grace doth give the reward of the Law well and blamelessely kept, to them that believe by faith, being of the last made the first, that is, saved. For the first which were made last, who murmured at this free reward, were of the many that were called, but not of the few which are chosen. Absurd therefore is his answer, who saith, that Hillarie saith no more, but that faith and justification by faith is the free gift of God, but that there is not a word to signify that heaven is not the wages of good works which notwithstanding is the thing to be concluded from hence. So that according to this wife exposition, by the wages, which according to the parable is in the evening given to the laborers, is faith, or justification by faith, meant, and not eternal life which is the end of our faith and the reward of all our labors; which according to the judgment of all Writers, even Bellarmine himself is signified by the day-penny given to them who of the last were made first: For the day-penny was both the mercenary wages contracted for by those who were first; and the free reward, which the bounty of the Master of the vineyard bestowed freely on the last, who were made first, that is, saved.

§. X. Ambrose, after he had said, Hîc quidem luctamur, sed alibi coronamur, Here we wrestle but elsewhere we are crowned: lest he should seem to arrogate unto himself, as if by his wrestling he deserved the crown, addeth by way of prevention: I spake not of myself alone, but of all men in general. Nam unde mihi tantum meriti, cui indulgentia pro corona est? for whence should I have so great merit, to whom indulgence is for a crown? Hence I reason thus: to whom God's indulgence or mercy in pardoning their sins is their crown, they cannot plead their merits: But to Ambrose and to all good men indulgence is their crown: therefore they cannot plead their merits. Wherefore this was not more humbly, than truly spoken of Ambrose. And elsewhere : which of us can subsist without mercy? quid possumus dignum praemiis facere coelestibus, what can we do worthy the heavenly rewards?—by what merit of man is it granted: that this corruptible flesh should put on incorruption?—the sufferings of this time are unworthy to the glory that is to come. Therefore the form of heavenly decrees doth proceed with men, not according to our merits, but according to God's mercy. To this a frivolous answer is given, that Ambrose speaketh of merits, as contradistinguished from God's mercy: when Ambrose speaketh of himself and of all the faithful who are endued with grace, who notwithstanding are not able to do or suffer anything worthy of the future glory.

§. XI. Basil on those words, Psalm. 33. 18. the eye of the Lord is upon them that hope in his mercy, he saith, that he doth hope in his mercy, who not trusting in his own good deeds, nor looking to be justified by works, hath the hope of salvation only in the mercies of God.

To this an impudent answer is given, that they are said to hope in God's mercy, who hope that their good works, proceeding from the grace of God, are by his mercy made meritorious of eternal life. For which they have have no ground either in Scriptures or Fathers, praeter impudentiam asseverandi. And surely, if this had been Basils meaning, he should have set down the description of a proud justitiarie, rather than of an humble Christian, such as he intended to describe. For speaking of those words, who hope in his mercy, he saith, 〈 in non-Latin alphabet 〉 &c. the Psalmist setteth forth the humility of them that serve the Lord: how do they hope on his mercies? for he that doth not trust to his own good deeds, nor expecteth to be justified by works, but hath his only hope of salvation in the mercies of God: but he that trusteth, that by the grace of God, his works, are made meritorious, he doth with the Pharisee trust in his works, as proceeding from grace. For the Pharisee, though he acknowledged his righteousness to come from God, and therefore thanketh him for it, yet he is noted to have trusted in himself. The mercy of God, in which the faithful hope, is his mercy in forgiving their sins, not in making their good works meritorious: as appeareth by the words immediately following: for saith Basil, when he shall call that saying to mind, Behold the Lord and his reward to render to every man according to his work, and shall consider his own evil deeds, he is indeed afraid of punishment, and through fear subjecteth himself to those things which are threatened: but that he may not be swallowed up of sorrow 〈 in non-Latin alphabet 〉 , he conceiveth good hope looking to the mercies of God and his love to mankind, 〈 in non-Latin alphabet 〉 , and the hope which he conceiveth is this, that his soul shall be delivered from death. But though they cannot answer this place, yet they will clavum clavo petere, and requite us with another out of Basil, which shall be answer •… d in his due place.

In the mean time I add two other Testimonies out of Basil, for writing on those words of the Psalm, And redeem us for thy mercies sake. See, saith he, how he concludeth his speech. After a thousand virtues, whence doth he pray to be saved? By God's mercy and bounty.

3. And again, in Psal. 23. 5. where David having described the just and upright man who shall be saved, saith, this man shall receive the blessing from God, and mercy from God his Savior. Here saith Basil he showeth the fruit of good deeds, and very fitly did he conjoin blessing and mercy. For the rewards, which men do think of, are granted to men only for God's bounty sake. For all the righteousnesses of men, do not equal so much as the gifts already granted, much less those which are to come, which do exceed the thought of man.

§. XII. Jerome, Pro nihilo salvos facies eos; haud dublum, quin 〈◊〉 , qui •… on pr •… prio merit •… , sed Dei salvantur clementia, for nothing thou shalt save them, no doubt he meaneth the just, who are not saved by their own merit, but by the mercy of God.

2. Again, Animadverte, quod beatam se dicat (Maria Mater Domini) non 〈◊〉 merito atque virtute, sed Dei in se habitantis clementia. Observe, that the blessed Virgin calleth her self blessed, not by her own merit or virtue, but by the clemency of God dwelling in her.

3. And again, Tunc justi sumus, then we are just when we confess ourselves to be sinners: and our righteousness consisteth not in our own merit, but in the mercy of God.

4. God resisteth the proud and giveth grace to the humble, but where is grace, it is not the retribution of works, but the largesse of the giver; that the saying of the Apostle may be fulfilled, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.

5. Writing on those words, Isaiah. 64. 8. thou art our Father, he saith, Si nostra consideremus merita desperandum est, si tuam autem clementiam, &c. If we consider our merits, we must despair, but if thy clemency, who doest scourge every son whom thou receivest, we dare pour forth our prayers.

6. When the day of judgment or of death shall come, all hands will be dissolved—because no work shall be found worthy God's justice, and in his sight shall no man living be j •… stified, (namely, if he enter into judgment with him) whereupon the Prophet saith in the Ps •… lme, If thou Lord observe iniquities, who shall abide?

To these two that thread-bare answer is given, that they speak of human works not assisted by grace: when it is plain, that the former words are spoken in the person of God's children, whose good works are always assisted by grace: the latter of all men, even of the best, whose works, though proceeding from grace, are stained with the flesh, and therefore not worthy of God's justice.

§. XIII. The same answer is given to the testimonies of Maca •… ius and Marcus the Eremits; which cannot be so eluded. Macarius speaking of the dignity of Christians, for whom God hath prepared a kingdom, writeth thus, As touching the gift therefore which they shall inherit, a man might well say, that if any one should •… ven from the creation of Adam to the consummation of the world, fight against Satan, and should suffer afflictions 〈 in non-Latin alphabet 〉 , he should do no great matter in respect of the glory which he shall inherit.

Marcus among his twenty two sentences concerning those who think to be justified by works, which in the first •… entence he calleth, 〈 in non-Latin alphabet 〉 hath divers against merits, whereof I will cite a few.

Our Lord, saith he, when he would show, that the keeping of the whole Law is 〈 in non-Latin alphabet 〉 debita, to be performed as a debt, and that the adoption of sons is given by his blood; he saith, when you shall have done all things that are commanded you, say, we are unprofitable servants, we have done what was our duty to do: 〈 in non-Latin alphabet 〉 Therefore the kingdom of heaven is not wages or a mercenary reward of works, but the Grace or free Gift of the Lord prepared for his faithful servants.

The servant doth no require liberty 〈 in non-Latin alphabet 〉 , as a de •… erved reward—but receiveth it 〈 in non-Latin alphabet 〉 as given by grace.

Some not doing the Commandments think they believe well. Others doing them, look to receive the kingdom 〈 in non-Latin alphabet 〉 , as due wages, 〈 in non-Latin alphabet 〉 . both sorts miss the heavenly Canaan.

From Lord's no reward is due to servants 〈 in non-Latin alphabet 〉 , neither do they obtain liberty, unless they serve well.

If Christ died for us according to the Scriptures, and we live not to ourselves, but to him that died for us and rose again; surely 〈 in non-Latin alphabet 〉 we are bound as debtors to serve him u •… till death: how then shall we esteem the adoption or inheritance of sons 〈 in non-Latin alphabet 〉 due unto us?

§. XIV. Out of Chrysostom many pregnant testimonies are alleged, first, In Coloss. homil. 2. Why doth he call it 〈 in non-Latin alphabet 〉 , lot or inheritance by lot? 〈 in non-Latin alphabet 〉 , &c. he showeth that no man by his own good works, doth obtain the kingdom—for no man showeth forth such a conversation, that he should be worthy of the kindgdome, but this is alto •… ether of the gift of God, wherefore he saith, when you shall have done all, say, we are unprofitable servants, for what things we ought to do we have done. The same hath The •… philact.

To this you may add that which I cited before out of his Treatise De compunctione ad St •… lochium, and that which he writeth in Psal. 4. & 5. and in his sermon De prim •… homine praelato •… mni creature •… . In which it is said, though we should die ten thousand deaths and should show forth all virtue, though we should perform ten thousand good works yet we cannot perform anything worthy of those honors bestowed upon us, worthy of that heavenly kingdom, or correspondent unto it, but it is of his m •… rcie, of his love, of his grace, that we are saved, than which nothing can be spoken more plain against the merit of •… ondignity.

To all which a senseless answer is given, that heaven is the free gift of God, and yet is purchased by our merits, which implieth a contradiction within it self, and is expressly repugnant to the Scriptures, Rom▪ 4. 4. & 11. 6. And the reason which is given to prove it, doth overthrow it; because the good works which they call merits, are the free gifts of God, and therefore cannot merit of God, as I have shown before.

§. XV. To that which is alleged out of the life of Saint Anth •… ny, and out of Augustine, in Psal. 36. Conc. 2. in both which places is notably expressed the infinite disproportion between that we can do or suffer (which the Papists call merits) and the heavenly reward, which evidently overthroweth the Popish doctrine of meri •… s, as I have heretofore proved; it is answered, that notwithstanding all this disproportion, eternal life is given, and justly given as the reward thereof. But the question is not whether God doth justly give the reward which he hath freely promised, but whether we do merit and deserve it. This answer therefore is frivolous.

Out of Augustine I have before produced manifold and manifest testimonies: but yet because the Papists allege out of him two Assertions, which to them seem contrary to that we hold; to wit, that God is our debtor in respect of eternal life, and that in justice he doth render it unto us; I will br •… efly clear them. For first Augustine everywhere professeth, that God is not a debtor unto us in respect of out desert, but in regard of his gracious promise, which proveth not our merit, but the contrary. For what he freely promised without respect of our worthiness or desert, that he also promised to give freely. And therefore eternal life, when it is given according to his promise, it is given freely and without our desert. God is a debtor only in respect of his promise, a debtor unto himself, as I have said before, in respect of his truth and fidelity; it being impossible, that he should lie or deny himself, but not a debtor to us in respect of our desert or dignity. •… or whatsoever he hath promised us, he hath promised it to them that are unworthy, as was alleag •… d before •… out of Augustine in Psal. 109. that it should not be promised as a wages or a mercenary reward, but being Grace might according to the name be graciously given.

Again, it is just with God, that he should render to the faithful eternal life, not because they deserve it, but because he hath promised it: for what he hath promised he is faithful and just to perform. But he hath promised without respect of our desert to give it freely, therefore it is just, that he should freely give it to us, and without our desert.

XI. §. XVI. Theodoret, The salvation of men dependeth on God's mercy alone: for we do not attain unto it, as wages: but it is the gift of God's goodness, wherefore the Lord saith, Propter me salvabo, I will save for mine own sake, &c.

To this the answer is shameless: that this place maketh not for our purpose. And why? For by salvation is not meant eternal life, but of our first vocation, whereof there is no show. As though Theodoret did contend that we do not attain to our first vocation (by which we are as it were called into the vineyard) as wages. And again, he speaketh of the Church, that is, of them that are already called, and no doubt, but that by the same grace, by which we are elected, called, justified, we are also saved: but that was free and undeserved, and therefore so is this.

Again, The crowns surpass the fights, the rewards are not to be compared with the labo •… rs. For the labor is small but great gain is hoped for, and therefore he called those things which are expected, not wages, but glory, Rom. 8. 18. and in Rom. 6. 23. Hîc non dicit mercedem, sed gratiam, here he doth not say wages but grace.

It is answered, that although the reward do much surpass the pains, yet it is a just reward. No doubt. But why just? Not because it is equal as it ought to be, if it be rendered to merit of condignity; but because it is promised, and accordingly given of God the righteeous Judge.

Prospers testimony which Bellarmine (to whom his Disciple doth refer us) sought to obscure, was before cleared to be most pregnant against the merit of good works: unto which we may add that on Psal. 102. upon these words, who crowneth with mercy; that we may understand, saith he, that by the same mercy the crowns of good works which he calleth merits are given, by which were given the merits of the crowns, that is, freely and without merit or desert.

§. XVII. And this was the doctrine of the primitive Church for the first five hundred years, and was continued in the next five hundred, and in the third also, as is plentifully proved by multitude of testimonies, in the said learned work of our most learned Primate, unto which, because his adversary giveth no answer, I will refer the Chri stian reader, citing only a few of the latter times, as it were, for a taste. Venerable Bede, Et hoc, non ex meritis, sed sola gratia. And thus that the godly man shall be well rewarded, is not by merits, but by grace only.

Haymo: vita aeterna nulli per debitum redditur, sed per gratuitam misericordiam datur Eternal life is rendered to none by debt or duty, but is given by free mercy.

Rupertus, the greatness or eternity of heavenly glory is a matter not of merit but of grace.

Photios In Rom. 6. 23. he did not say that eternal life is 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 the wages of good works, but a free gift.

Oecumen. in Coloss. 1. 12. 〈 in non-Latin alphabet 〉 &c. well did he call it 〈 in non-Latin alphabet 〉 , as being a certain inheritance and gift, for the sufferings of this present time are not worthy, &c. Rom. 8. 18. On which place also he saith, the Apostle showeth, that we neither can suffer, nor confer anything worthy the remuneration that shall be there.

I conclude with Anselmus, Si homo mille annis serviret Deo etiam ferventissime, non mereretur ex condigno dimidiam diem esse in regno coelorum. If a man should serve God a thousand years and that most fervently he should not condignly merit to be half a day in the Kingdom of heaven.

CHAP. V. Bellarmine's dispute, first, concerning the name merit. Secondly, concerning the thing, which he endeavoreth to prove out of the Scriptures.

§. I.

N Ow we are come to Bellarmine's dispute concerning merits. Wherein he discourseth first of the name, and afterwards of the thing it self. As touching the name he endeavoreth to prove, that it is grounded on the Scriptures. And to this purpose he allegeth in the first place, Eccl. 16. 14. which he according to the vulgar Latin translation, readeth thus; omnis mis •… ricordia faciet locum unicuique secundum meritum operum suorum, all mercy shall make place for everyone according to the merit of his works. So that his first proof is nothing but a corrupt translation of a testimony cited out of an Apocryphal Book. The words in the original are these 〈 in non-Latin alphabet 〉 , make way for every work of mercy: 〈 in non-Latin alphabet 〉 , for every man shall find according to his woe •… kes, that is, saith Bellarmine, according to the merit of his works.

Answ. But the phra •… e 〈 in non-Latin alphabet 〉 , which is often used in the Scripture, as when it is said God will judge every man, or he will render to everyone, according to their works, doth not import merit, that the name of merit should thereon be grounded; but the quality of men's works, whether good or evil, that is, he will graciously reward them that have done well; and he will severely punish those that have done evil: and so it is expounded, 2 Cor. 5. 10. according to that which he hath done, whether good or evil, so Rom. 2. 6, 7, 8. Matth. 16. 27. cum Matth. 25. 46. John. 5. 29. This truth is acknowledged by Gregory the great: it is one thing saith he to render secundum opera according to works, and another thing to render propter ipsa •… pera for the works themselves: for in that which is said, according to works, ipsa operum qualitas intelligitur, the quality it self of the works is understood, that whose works shall appear to be good, his retribution also shall be glorious, which words were spoken by Gregory in answer to an objection, which is the same with Bellarmine's in this place. If the felicity of Saints be mercy, and not acquired by merits (as you say) what shall become of that which is written, and thou shalt render to every man according to his works. If it be rendered according to works, how shall it be esteemed mercy? But, saith he, it is one thing to say according to works, whereby the quality only is noted, good or bad; another, for the works themselves, which noteth merit. But the Scripture nowhere saith that God doth reward the godly, pr •… pter opera sua, but thus it speaketh, To thee Lord, mercy for thou rewardest every man, that is, every good man according to his work, you see then, that the obje •… tion made against Gregory's assertion, or rather David's, is Bellarmine's; the answer, which Gregory maketh is ours.

Yea but Jerome, saith Bellarmine, who was most skillful in the three languages doth use to translate that which in the Hebrew and Greek, is according to works by the word merit, saying, according to the merit of their works.

Answ. If he did so, that would not prove the use of the name merit in the Scriptures; but indeed he doth •… ot so: for usually he rendereth secundum opera according to their works. Indeed Latin interpreters of latter times in the Church of Rome, being poisoned with the Popish doctrine of merits, are very forward as might be shown at large, to •… oist in the word merit into their translations where the original, which they translate, hath no such thing: an instance whereof I will hereafter give in the translator of Ignatius. The vulgar Latin is more sparing howsoever Gen. 4. 13. it rendereth the words of Cain's complaint thus, Major est iniquitas mea, quam •… t veniam merear: My sin is greater than I can merit, that is, according to the ordinary use among the Latins, obtain pardon: for it cannot without great absurdity be understood of merit properly. Howbeit the words are rather thus to be rendered, my punishment is greater than I am able to bear: which interpretation is proved by those reasons which Cain useth in that place, to aggravate, not his sin but his punishment. Besides that place the verb mereri is used but eight times in the Latin Bible, and always in sense the worse, viz. deserving punishment: and that is the proper sense: for sins are properly merits of punishment, and therefore to merit punishment is properly attributed to them. The Nowne merit is used but thrice, and that only in the Book of Ecclesiasticus, that is to say, besides this place in two others, where it signifieth, not merit of reward, but worth or dignity, as namely of the soul. chap. 10, 31. Of the men, chap. 38. 18. So that the name merit taken in the popish sense, for a good work deserving the reward of eternal life, hath no warrant at all not so much as in the Latin vulgar translation, and much less in the original Scriptures themselves.

§. II. His second testimony is Heb. 13. 16. to do good and to communicate forget not, talibus enim host •… is promeretur Deus, for with such hosts (say our Rhemists) God is promerited. The Greek word is 〈 in non-Latin alphabet 〉 , unaptly and barbarously translated promeretur, when as it properly signifieth is well pleased: and the meaning is, that such sacrifices are 〈 in non-Latin alphabet 〉 ; well pleasing or acceptable unto God. Oecumenius expoundeth it by the word 〈 in non-Latin alphabet 〉 is pleased. But not all •… hings that please God do merit of him. Servants must be 〈 in non-Latin alphabet 〉 well pleasing to their Masters, Tit. 2. 6▪ and do that which is pleasing in their sight, who notwithstanding cannot merit anything at their hands. So all our obedience in do •… ing that will of God which is 〈 in non-Latin alphabet 〉 acceptable, is pleasing to God, and we ourselves in so doing are 〈 in non-Latin alphabet 〉 acceptable to God: but when we have done all things that we can, we cannot merit so much as thanks, but must confess ourselves to be unprofitable servants, in doing but that which was our duty to do. Luk. 17. 10. Here therefore nothing but a barbarous translation is alleged to prove that, which is not in the original •… text. Bellarmine, though he cannot deny it to be barbarous, yet he saith it is a very fit translation: for most properly we say in Latin, that one man doth merit of another and oblige him to him to himself, wh •… doth anything whereby another is pleased or delighted. I answer, first, that who so doth merit of another doth also please him: but not whosoever doth that which is pleasing unto another, doth also merit of him as I said before of servants. Secondly, there is great disparity between God and man. One man may merit of another, or oblige or make him beholding unto him. It is therefore a strange conceit of Bellarmine, because one man may merit of another, by doing him a pleasure, that therefore a man may m •… rit of God▪ or oblige him unto him. By doing good we profit ourselves and others, but we cannot profit God: our goodness reacheth not to him, Psal. 16. 2. Can a man be profitable unto God? saith Eliphaz: is it any pleasure to the Almighty that thou art righteous, or is it gain to him that thou makest thy way perfect, Job. 22. 2, 3. and so Elihu, Job. 35. 7, 8. This translation therefore, as it is barbarous, so it is impious, in making God beholden unto us. Yea but saith Bellarmine, this word being joined with that of sacrifices. doth not only signify, that God is delighted with good works, but that his favor is procured, and he induced to reward them that do well. Answer. The Apostle doth not say 〈 in non-Latin alphabet 〉 God is made propitious, or as Bellarmine alleging out of Latin Chrysostom placatur, where the Greek is 〈 in non-Latin alphabet 〉 as in the text of the Apostle. For the sacrifice of Christ alone by it self is propitiatory; the sacrifices of the Law, only as they were types of it. As for the spiritual sacrifices, whereof the Apostle speaketh, they are not 〈 in non-Latin alphabet 〉 propitiatory, but only 〈 in non-Latin alphabet 〉 acceptable and well pleasing in Christ, as being perfumed with the odors of his sacrifice. This therefore was but a poor and indeed a base shift, which Bellarmine was put to, who finding no relief in the original text of the Scripture, is fain to flee unto corrupt translations, as he doth not only in these two places already alleged; but also in that allegation of Chrysostom, for placatur: and as afterwards we shall see in citing Ignatius and other Greek Fathers.

§. III. And this is all the footing that the name merit hath in the Scriptures. For though, Bellarmine add two other arguments: yet they belong not to the name but to the thing. So that here Bellarmine might have begun his third Chapter with this transition, sed ut ad rem ipsam veniamus, Having spoken of the name, let us come to the thing. For his other two arguments, the one from the word Dignity, the other, from the name reward used in the Scriptures, do not prove the use of the of the name merit in the holy Scriptures, but serve, in his conceit, to prove the thing; and are indeed two principal arguments which he bringeth to prove the merit of good works, which it shall suffice to answer in their due place. For I do not think them worthy of double pains. Only for the present, I answer, to the first, that where is speech of our dignity, it is to be ascribed to God's dignation, as Bernard well saith Digni nos sumus sedipsius dignatione, non dignitate nostra, we are worthy, but by his dignation, or deigning to accept of us as worthy, not by our own worthiness, secondly, the words dignus and digne sometimes do signify not the equality of worth, but that which is convenient meet or becoming as 〈 in non-Latin alphabet 〉

• 〈 in non-Latin alphabet 〉 Col. 1. 10.
• 〈 in non-Latin alphabet 〉 1 Thess. 2. 12. 3 John. 6.
• 〈 in non-Latin alphabet 〉 Eph. 4. 1.
• 〈 in non-Latin alphabet 〉 Phil. 1. 27.

To the second, thatthere are rewards free, liberal, and undeserved as well as those which be mercenary, and deserved and therefore the name of reward doth not always presuppose merit, or desert. To which purpose let the reader compare these parallel places, Mat. 5. 46. Luk. 6. 32. where the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are used in the self same sense. For if you love those that love you, what reward have you, quam mercedem habetis saith Matthew, quae vobis est gratia? saith Luke, what thanks have you? in the one is 〈 in non-Latin alphabet 〉 , in the other 〈 in non-Latin alphabet 〉 . Thus much of the name.

§. IV. For the thing Bellarmine bringeth three sorts of proofs: Authority of Scripture, Testimonies of Fathers, and reason. The authorityes of Scripture he reduceth to seven heads. The first is of those places wh •… re eternal life is called merces, reward. His reason is thus framed: If eternal life be the reward of good works, then good works do merit it: but the former is true, viz. that eternal life is the reward good works: therefore the latter, viz. that good works do merit eternal life.

Answ. The proposition he taketh for granted: all his proof in this place being that sine dubitatione without doubt it is true. But in his second Chapter he proved it by this, which goeth for a maxi •… e among them, that merces and meritum are relatives. But I answer by distinction. That merces reward is of two sorts. It is either debita due, as justly deserved, or grat •… ita as freely bestowed, and without desert: as Ambrose also distinguisheth. Alia est merces, saith he, liberalitatis & gratia, aliud virtutis stipendium, laboris rem •… neratio, which distinction is insiunated by the Apostle, Rom. 4. 4. for reward is either imputed 〈 in non-Latin alphabet 〉 , according to grace, as the inheritance of an adopted son: or rendered 〈 in non-Latin alphabet 〉 according to debt, or duty, as the hire or wages of an hired servant, or laborer, who is worthy of his hire. And is acknowledged by Bellarmine. For when the Apostle saith, to him that worketh, the reward is not imputed according to grace, but according to debt, satis aperite indicat, esse quandam mercedem, qua imputari possit secundum gratiam, non secundum debitum, he doth plainly enough show, that there is a certain reward, which may be imputed according to grace, not according to debt. Merces noftra saith Augustine, gratia vocatur. Si gratia est gratis datur. Our reward is called gratia, (so the Latin translateth 〈 in non-Latin alphabet 〉 ) if it be grace, it is freely given. And again, God hath sent a Physician, he hath sent a Savior, he hath sent him who should heal freely: that is but little, that he should heal freely, who should also give reward to them that are healed. Nothing can be added to this benevolence. Who is he that will say, let me heal thee, and I give thee a reward. Of this free reward we have examples and Testimonies in the holy Scriptures; as first, that which Bellarmine in the first place citeth very impertinently to prove the name merit, Gen, 15. 1. where the Lord saith to Abraham, I am thy shield and thy exceeding great reward. Psalm. 127. 3. heritage and reward used promiscuously. Children are an heritage from the Lord, and the fruit of the womb is his reward. And so merces and gratia, as was noted before out of Matth. 5. 46. and Luk. 6. 30. Such a reward is our inheritance in heaven, which is therefore called the reward of inheritance, Col. 3. 24. And this most plainly appeareth in the antithesis which the Apostle maketh between the reward of sin and the reward of piety. The wages of sin is death, but eternal life is 〈 in non-Latin alphabet 〉 , the free gift of GOD in JESUS CHRIST our LORD, Rom. 6. 23. But of this place we have spoken in our fourth Testimony, whereby it appeareth, that howsoever merces debita, that is wages, and meri •… um are relatives, yet merit, and the reward of eternal life: or any other free reward, are not relatives. Among men wages hath place, because the laborer deserveth it, and he that hireth him is benefited by the labor, and there is ordinarily a due proportion between the labor and the wages. But with God it is otherwise: we can deserve nothing of him, neither is he benefited by our labors, neither is there any proportion between our works and the reward of eternal life. The proposition therefore, though by him taken for granted, is by us to be denied.

§. V. The assumption, that eternal life is the reward of good works, we freely confess, so it be understood of a free reward; which, as it was graciously promised, so it is freely and undeservedly given. Bellarmine therefore should have proved, that eternal life is a mercenary, and on our part a deserved reward. But of all the places which he quoteth, both in the second and third Chapters, where the word mer •… es is used, not one doth prove eternal life to be a deserved reward, or imply the merit of condignity. As Genes. 15. 1. I am thy shield and thy exceeding great reward, 2 Chron. 15. 7. Your work shall be rewarded, Prov. 11. 18. To him that sow •… h righteousness there shall be a sure reward. For as Hos. 10. 12. He that soweth in righteousness, shall reap in mercy, Wisd. 5. 16. The righteous shall live forever, and their reward is with the Lord, Eccl. 18. 22. The reward of the Lord abideth forever, Isaiah. 40. 10. Behold the Lord will come, and his reward with▪ him, so Apo •… . 22. 12. Matth. 5. 12. great is your reward in heaven, 1 Cor. 3. 8. Everyone shall recive his own reward, according to his own labor.

§. VI. Only there may be question of that place, Matth. 20. 8. Call the laborers, and give them their wages, which Bellarmine •… citeth in the third Chapter, and afterwards urgeth, both in the same Chapter, and in the seventeenth, and also nineteenth. And for as much as this place is often alleged by the Papists to prove, that eternal life is the wages, or hire due to good woe •… kes, I will therefore show, first, that it maketh not for them: secondly, that it maketh against them. For the first: I affirm, that from parables nothing can be proved that is besides the scope of them. The scope of this parable is to show, that many who are first shall be last, and the last first, and that many are called but few chosen, as appeareth both by the last verse of the former Chapter, for proof whereof this parable is▪ propounded, for so he saith, verse. 1. For the kingdom of heaven, &c. And also by the sixteenth verse of the Chapter, which is the reddition of the parable. So the last shall be first, and the first last, for many be called but few are chosen. The first are they who were called early in the morning, and hired for a certain wages or hire, viz. for a penny by the day. But the first, in the sequel of the parable became the last. If therefore it be alleged, that to these eternal life was given for the hire of their labor; I say, it is not only besides, but also contrary to the scope of the parable, which was to show, that those who were first c •… lled, were of the many that are called, but not of the few that are chosen, and consequently, not of the few that are saved. The penny therefore that was promised by the householder, and received by these workmen, doth not signify eternal life as Saint Basel supposeth. For though they received the penny, yet because they were called but not chosen, they missed of eternal life. Thus therefore I argue: Eternal life was not received by these workmen; for they were called, and not chosen. The penny, which was promised, was received by these workmen, verse. 10, 11, 14. therefore the penny, which was promised, is not eternal life. And this may be gathered out of the parable it self. First, because these we •… e mere hirelings, who would not work, but for a certain hire, led only by reward, for the obtaining whereof they trusted in their own merits. Secondly, because after they had received their penny, they envied their fellow workmen, whom the Lord rewarded, not according to their merits, but according to his own bounty, to which they trusted and not to their own merit. Thirdly, because they murmured against the householder, as if he had not dealt with them according to their desert, who had wrought twelve hours, and had borne the burden and the heat of the day. Fourthly, because being sharply reproved by the Lord of the vineyard, they were sent away with indignation, saying to one of them, which was intended to all: take that which is thine, and be gone: but whither doth he bid them go? Basil gues •… eth, whither, they who be on the left hand, shall be commanded to go. And this may further be proved by conference with the like place, Luk. 13. 30. where our Savior having told the Jews, who were first called, that they should be excluded out of the kingdom of God, and the Gentiles from all parts of the world should be admitted, saith, and behold there are last which shall be first, meaning the Gentiles: and there are first, meaning the Jews, which shall be last, that is, excluded out of the number of them that shall be saved. For as elsewhere also he saith, Many are called Matth. 22. 14. (of which number was he that coming without his wedding garment was cast into utter darkness, verse. 13.) but few are chosen.

§. VII. For the second: that this parable maketh against them, I prove thus. If this reward, whatsoever it be, were rendered according to merit, and according to justice, as a just and deserved reward; then there would have been a due proportion observed between the labor and the reward: so that a greater reward should have been given to the greater labor, and a less to the less. But here the unequal labors, of 12, of 9, of 6, of 3, of one hour the same reward is given, viz. to everyone a penny, not according to the merit of the laborers, for then (dividing the penny into twelve parts) to them that were called at the third hour •… nine parts of a penny, to them that were called at the sixth hour half a penny, to them at the ninth hour the fourth part of a penny, to them at the eleventh hour but one twelfth part of a penny should have been given; but according to the good pleasure of the householder, who allegeth, he might do with his own what he plealeth, and therefore would give to him who wrought but one hour, and that in the cool of the day, as much as to him that wrought twelve, having bo •… ne the burden and the heat of the day. Whereupon Prosper, as you have heard, inferreth, that whereas God did make those who were called at the eleventh 〈◊〉 equal with the first, he did it to commend the excellency of h •… grace, not paying a price or hire to their labors, but pouring forth the riches of his bounty upon them whom he chose without works, that they also who took great pains and received no more than the last, might understand, that they received a gift of grace, and not wages of works. For as R •… dulphus Ardens speaking of these words verse. 13. diddest thou not agree with me for a penny; let no man, saith he, think that God is by covenant as it were bound (to us) to pay what he hath promised. For as God is free to promise, so also he is free to pay: especially, seeing as well the merits, as the rewards are his grace. For God in us doth crown nothing but his own grace; who, if he would deal strictly with us, there would no man living be justified in his sight. Whereupon the Apostle, who had labored more than they all, saith, I reckon, that the sufferings of this time are not condign to the future glory shall be revealed in us, ergo hac canventio nihil ali •… d est quàm voluntaria Dei promissto, therefore this agreement is nothing else but God's voluntary promise. Ferus also writing on these words saith, this parable doth teach us, that it is grace, and not debt, whatsoever is given unto us of God: and that where is no debt or duty, but all is given of grace, there no wrong is done.

And further, that you may see how little this parable maketh for merit-mongers: we may observe, that as divers of the Fathers understood by the first the Jews, at least the justitiaries among them, who, the Lord having made a covenant with them of works, that for their days labor he should give them a penny; expecting reward according to their merit, were of the first made last: so by the last the faithful among all nations, with whom the Lord hath made the covenant of grace, not promising to pay them according to the merit of their work, but to give them what to him should seem just according to the Covenant of grace, which promiseth the reward of keeping the whole Law to them that truly believe; who expecting reward, not according to their own merit, but according to the grace and good pleasure of God in whom they •… trusted, were of the last made the first. So far is this parable from proving, thatet ernall life is given to men according to the merit of their works, that it proveth, that the reward which is given, is freely given, and that those who seek •… o obtain eternal life by their own desert, do miss of it.

§. VIII. But here Bellarmine cavilleth with the answers of Melancthon and Calvin, who, as is it seemeth, understanding, as the most do, by the day-penny the equal reward of eternal life, do answer: First, that it may be called merces a reward, in regard of the promise (which it self is free) of that which is freely given, and therefore is a reward of grace, and not of merit: Secondly, because it is the reward of the inheritance, which, though given in God's purpose before all times to those whom he hath elected in Christ without respect of works: yet to draw us unto obedience, and to fit us for our inheritance, he hath promised it as a free reward of our faith and obedience: To the first Bellarmine replieth, that the reward is given to the works, which is the condition of the promise, and not to the promise it self. I rejoyne, that it is given to the works, according to the promise, that is, as a free reward.

To the second he saith, that eternal is more properly called reward, than inheritance, &c. I answer, primarily it is the inheritance intended before all time in Christ without respect of works, and in the fullness of time purchased by Christ, and so promised to all the faithful: and yet in a secondary respect, that we might be allured to obedience and to good works, by which we might be fitted for that heavenly inheritance, into which no unclean thing can enter, it is also promised as a gracious reward, freely given of God, not merited by us. Even as a father having adopted a son, thereby intending to him and indeed entitling him to his inheritance; should upon his obedience, either already performed, or to be performed, promise to make him his heir. In this case, who seeth not, that although the son come to his fathers patrimony, both as his inherita •… ce and as a reward, Yet the prime title is the right of inherit •… nce▪ the second is the title of free donation. But of merit (though the son behave himself never so well) no title at all. Neither is that the more honorable title, as Bellarmine here absurdly avoucheth, unless that we rre to think, that the mercenary title of an hired servant, is more honorable than the hereditary title of a son. For this is all the honor, which, by their doctrine, accrueth to the children of God, that they turn the adopted sons of God into mercenary servants, and the inheritance of sons into the wages of servants. But of this, heretofore.

§ IX. Others, perceiving that the equality of reward rendered to labors so unequal, as of twelve hours, and of one, cannot stand with justice, if rendered as in justice due: (for it is just, where the reward is of duty, that the greater labor should receive the greater reward: howbeit, as you heard out of Ferus, where all is of grace no wrong is done; for may I not do with mine what pleaseth me, saith the Master of the vineyard) have sought out another evasion. That they who were called at the eleventh hour, and so wrought but one hour, labored as much as the first, who labored all the day: which is not worth the confuting. For if in one hour they labored as much, as the other in twelve, then deserved they as great a reward at the least. Why then did their fellow laborers expect a greater reward? Why did they murmur at their Lord's unequal dealing? And why did not the Lord himself plead, that equal reward was to be given to equal labors •… Why did he plead his right to do with his own what he pleaseth •… but that he would have it understood, that the reward by him given, was not of duty, but of grace; not rendered as a debt out of duty, but given as a free reward out of his own bounty, and as Bellarmine himself saith, non ex justitia, sed ex liberalitate. This fiction therefore, never heard of before, was by Maldonado devised for a poor shift in a desperate cause.

§ X. Bellarmine's second argument is taken from those places, wherein it is taught that the heavenly reward is given to men according to the measure and proportion of their works and labor. His argument is thus to be framed.

The proposition he proveth, because if the reward be given according to the proportion of works, then there is regard had in giving that reward not only of the promise, or of the bounty of the rewarder, but also of the dignity of the works. The assumption he confirm •… th by divers texts of Scripture, as Psalm. 62. 12. thou shalt render to every man according to his works. Mat. 16. 27. The son of man shall come in the glory of his Father with his Angels, and then he shall render to everyone according to their works. Luk. 6. 38. with the same measure that you mete, it shall be measured to you again. Rom. 2. 6. who will render to every man according to his works. 1 Cor. 3. 8. every man shall receive his reward according to his own labor. Gal. 6. 7. what things a man shall s •… w, those also he shall reap. Apoc. 22. 12. Behold I come quickly, and my reward is with me, to render to every man according to his works.

§ XI. Before I apply mine answer to the parts of his Syllogism, I am to propound a twofold distinction concerning the reward of our inheritance. First, that it may be considered either as our inheritance, or as our reward. Secondly, that it may be considered in respect either of the substance of it, as it is eternal life, or of the degrees of glory therein. As it is our inheritance, as it is eternal life, it is one and the same equally given to all that a •… e saved, and not given unequally according to the proportion of our virtues or works. It is one and the same, first, in respect of the same meritorious cause, which is the merit of Christ. For as by his righteousness we are equally justified; so by his merits we are equally saved, equally made partakers of that inheritance, which by the same price of his m •… rits is equally purchased for all that truly believe. Secondly, it is one and the same objective, in respect of the same object, it being the vision or fruition of the same God, who is the chief good. Thirdly, in respect of continuance, in regard whereof it is called eternal life, which is one and the same to all, being the same everlasting inheritance, and the same •… ternall fruition of God and Fellowship, which we shall ever have with Christ, and by him with the whole Trinity. But however eternal life in respect of the substance be on •… and the same equally procured by the merit of Christ; yet it is not to be doubted, that there are divers degrees of glory, where with God doth crown the divers degrees of grace, which he hath bestowed on his children in this life. For although all that shall be saved shall have fullness of felicity, so much as they are capable of; yet some are more capable than others. Even as vessels of divers measures being put into the sea will all be f •… ll of liquor, according to their capacity; yet some will contain a greater quantity than others. So all the Saints, though all full of happiness, yet shall not all be endued with the same measure of glory, but according to their capacity. This is that which heretofore I alleged out of S. Ambrose, that god doth give to all that are saved, aequalem mercedem vit •… , non gloriae, equal reward of life, not of glory. These things thus premised, I answer; first, by denying his proposition. For although, according to the proportion both of habitual grace, and of actual obedience (which we call good works) the degrees of glory in the life to come shall be bestowed: yet these degrees are not thereby merited; but God doth graciously crown his greater graces, which he freely bestowed in this life, with a greater measure of glory in the life to come. Besides, Bellarmine •… and other Papists do teach, that God crowneth our good works supra condignum, therefore those crowns cannot be merited ex condigno. Secondly, I deny his assumption, averting that eternal life it self is not bestowed according to the proportion of our works, but as it is wholly merited by the obedience of Christ; so is it equally bestowed upon all the faithful, who are equally justified by the merits of Christ.

§ XII. But here Bellarmine cavilleth with two answers given, as he saith, by our Divines, the former, that divers rewards are given to good works both in this life and in the world to come, but not eternal life it self, against which he proveth, that good works are rewarded with eternal life, and that there are no rewards in the world to come, which do not belong to eternal life. Whereas no doubt the meaning of those, who gave that answer, was this, that there are divers degrees of rewards given both in this life, and in the world to come, as namely the divers degrees of glory, but there are not divers degrees of eternal life, that is one and the same to all that are saved. We do not deny but eternal life is the reward of good works, and therefore Bellarmine might have spared his pains in proving that, which we do not deny; but we deny it to be given in divers degrees, according to the proportion of men's works. The other answer, that et •… rnall life is to b •… given to good works, no otherwise b •… t as they are signs of faith; which also he solemnly disputeth against, utterly mistaking the matter. For first, we say, that God doth graciously reward the virtues and obedience of his own children, not as their merits, but as his graces. Secondly, we say indeed, that in the Gospel eternal life is promised to those that believe without respect of works, and damnation denounced •… gainst those that believe not: but because both faith and infidelity are inward and hidden, and many deceive themselves with an inward opinion, and an outward profession of faith: therefore the Lord at the last day will proceed in judgment, according to the evidence of men's works. So that the Lord pronounceth the sentence, according to works as the signs and evidence of faith, but rewardeth both faith and them, as his own gifts and graces. Howbeit more properly eternal life it self is rendered to the righteousness of faith, which is the righteousness and merits of Christ imputed to them that believe, by which the faithful are equally justified, and equally entitled to the kingdom of heaven; but the degrees of glory are given according to the degrees of our sanctification, that is, to the degrees both of the habits of faith and other graces, and of the acts and exercise thereof, which we call good works. All which, being God's own free gifts, he doth freely reward, crowning his greater graces, with greater glory.

§ XIII. As for the places of Scripture which testify that God will reward men according to their works: I answer, that secundum opera, according to works, doth not signify the proportion, but the quality of works as I have shown before out of Gregory: that is, as in some of the places it is expressed, good works are to be rewarded with glory, evil with punishment, Rom. 2. 6, 7, 8. 2 Cor. 5. 10. &c. And so is that, Gal. 6. 7. to be understood as the Apostle explaineth himself, verse. 8. that as every man doth sow, so he shall reap: viz. he that soweth to the flesh shall of the flesh reap corruption but he that soweth to the Spirit, shall of the Spirit reap everlasting life. The allegation out of Luk. 6. 38. is impertinent, as appeareth by his parallel, Mat. 7. 1, 2. Judge not, that you be not judge •… d: for with what judgment ye judge, ye shall be judged, and with what measure you mete, it shall be measured to you again. For first, it seemeth to speak of human judgment; that as we judge others, so we shall be judged of others, according to the law of like for like. Secondly, it speaketh of active judging in the worse sense, which is therefore forbidden; and the reason is from the like judging passive, as an evil, though just reward thereof: so far is it from speaking of the reward of eternal life. Or if the place should be generally understood of men's judging well or ill, and of their being judged according, either by God or man; nothing else can necessarily be gathered, but the like judgment in quality, that is, either good or bad. And the like is to be said of 1 Cor. 3. 8. where the Apostle doth not sp •… ache of the eternal reward, either of life or death, rendered to good or evil works, according to the proportion thereof: but of the blessing of increase, which God giveth to those that are planters or waterers in his garden, as a reward of their labors. By planters he understandeth himself and other Apostles, who were the planters of the Church: by waterers, Apollo and other Evangelists, and Preachers, who fed the Church with their doctrine. The reward of their labors (who are God's workmen, verse. 9. laboring for him, and not for themselves) is the blessing of increase which God giveth thereunto. Even as the harvest is the reward of the earing, not to be ascribed to the merit of earing, but to the blessing of God. And so it is here plainly said, though the Planter and the Waterer shall have their own rewards: yet their reward is not to be ascribed to the merit of their labor, but to the blessing of God. I have planted saith Paul, and Apoll •… hath watered, but God gave the increase. So then, neither he that planteth is anything, nor he that watereth, but God that giveth the increase: Or if the place should generally be understood o •… all works both good and bad, the meaning would be, that the reward would be answerable either good or bad. That of the Psalmist, Psal. 62. 12. To thee, Lord, mercy, for thou rendrest to every man according to his work, is not generally to be understood of the works of all men both good and bad; (for the bad works of the wicked he doth not reward in mercy, but judgment without mercy shall be executed upon them:) but of the good works of the godly only, which though they be good and acceptable to God in Christ, yet he rewardeth them not according to merit, but according to his mercy. The place Ap •… c. 22. 12. may be an exposition of the rest. For whereas in the rest it is said, that God will judge 〈 in non-Latin alphabet 〉 according to their d •… eds, here Christ saith, he will render to everyone, 〈 in non-Latin alphabet 〉 , as his work shall be, viz. good or bad. But here the Papists would seem to bring a reason à pari, that as the wicked are damned pr •… pter peccata, for their evil works, so the godly are saved propter opera bona, for their good works. And as •… vill works merit hell, so good works, pari ration, merit heaven. Answ. it is impar ratio: there is no equality in the comparison: For first, the Scripture plainly teacheth, that by and for their evil works men are condemned; and as plainly denieth, that by or for good works men are saved. Ephes. 2. 8, 9. Tit. 3. 5. Secondly, any one sin meriteth death, because it is a breach of the Law, yea, of the whole law, I am. 2. 10. but not any one good work can merit heaven, because it is not the fulfilling of the whole law: for there must be a concurrence of all duties. In so much that if a man should perform all the Commandments, and fail in one; the breach of that one maketh him guilty of all. Thirdly, evil works are purely and perfectly evil, and therefore absolutely deserve death: but the good works are not purely and perfectly good, as I have heretofore proved. therefore death is the due stipend of sin, but eternal life is the free gift of God. Fourthly, sin is absolutely meritorious of damnation; but so is not our obedience of Salvation. For though we could perform all the commandments by a total, perpetual, and perfect obedience, yet we must acknowledge ourselves unprofitable servants, and much less could we merit thereby, because we have done but our duty; and where is no more but duty, there can be no merit. Debitum non est meritum.

§ XIIII. His third argument is taken from those places which do so testify eternal life to be rendered to good works, that they place the very reason why eternal life is given in good works. The places be these, Matth. 25. 34, 35. Come, ye blessed of my Father, possess the kingdom prepared f •… r you from the beginning of the world: For I was hungry, and you gave me meat, &c. and in the same chapter, verse. 21. because thou hast been faithful in few things, &c. Apoc. 7. 14. These are they who came out of great tribulation, &c. therefore they are before the Throne of God. In which places the particles, enim, quia, ideo, for, because, therefore, are all causal. His reason standeth thus: To what things the causal particles are applied, they are causes of that to which they have relation; as namely of Salvation:

To the proposition I answer, that causal particles do not always, nor for the most part, signify causes so properly called. For that is a gross er •… our of the Papists, as I noted before. The word cause sometimes is used properly to signify that argument which hath relation only to its effect, by virtue whereof the effect hath its being, either as from the efficient, or as of the matter, or as by the form, or as for the end. Sometimes it is used generally to signify any argument or reason whatsoever, which is not the cause of the thing, or of the being of that whereof it is said to be a cause, but of the consequence or conclusion, and thus the rendering of any reason is called 〈 in non-Latin alphabet 〉 a rendering of the cause, though perhaps it be from the effect, or any other argument. And forasmuch as persons are discerned and known by their effects, (for as our Savior saith, By their fruits you shall know them) therefore it is usual in the Scriptures from the effect to argue and declare the cause: As thus: God is merciful, for he rewardeth the godly according to their works. God is just, for he rewardeth the wicked according to their sins. This man is elect, because he truly believeth and repenteth; this man truly believeth, because he is fruitful of good works. This is a good tree, for it bringeth forth good fruit. To the woman that was a sinner much was forgiven for she loved much. In those and infinite more examples the cause or reason which is rendered is from the effect. Therefore the proposition is false.

§. XV. Now let us consider the places of Scriptnre which he allegeth, and first Matth. 25. 35. for when I was hungry, &c. This reason, which is alleged, is not from the cause, as if good works were the meritorious cause of our inheriting the kingdom of heaven; but from the effect to prove the cause, which is expressed, Verse 34. as I have shown before: For, for what cause are men to be saved? First, because they are blessed of the Father, that is justified, and therefore entitled to this kingdom. Secondly, because they are elected, and therefore this kingdom was prepared for them from the beginning. Thirdly, because they ar •… the heirs of God, for whom our Savior purchased this inheritance, noted in the word 〈 in non-Latin alphabet 〉 i •… rit. But how shall it appear, who they are that are blessed and justified, for whom this kingdom is prepared, for whom this inheritance is purchased? By the fruits of justification, election, redemption, and namely by the works of mercy and chari •… y towards the poor members of Christ: according to which, as the evidence, our Savior Christ will judge. And thus his reaso •… standeth, those who are blessed of God, that is, justified; for whom this kingdom wa •… prepared, and this i •… heritance purchased, they are to inheri •… this kingdom.

But you are such, as appeareth by the fruits, for your exercising the works of charity and mercy towards my poor members and that for my sake, is a plain evidence of your election, justification and redemption and accordi •… g to this evidence I judge of you, come therefore, inherit the kingdom, &c. But to this allegation I have answered twice before.

The second place is out of the same Chapter, Verse 21. In which there is no causal particle e •… pressed in the original, neither is it any desert, but duty of the servant to be faithful, neither any debt or duty of his Lord, but his hou •… y and largesse in rewarding of his fidelity in few things, with making him ruler over many things.

The third place is Apoc. 7. 14. Thes •… 〈◊〉 •… hey who came out of great tribulation, &c. therefore they are 〈◊〉 the Throne of God: In alleging whereof Bellarmine leaveth out that which is most ma •… riall, that they had washed their robes, and made them white in the blood of the Lamb, 〈 in non-Latin alphabet 〉 therefore they are before the Throne of God, which showeth, that they stood before the Throne of God, not in their own merits, but in the merits of Christ, by which they were justified. That which is said of their tribulation doth not insinuate their desert, as though thereby they had deserved to be before the Throne of God, but the order of their afflictions going before their glorification, and the consecution of eternal life following thereupon; for as it is said of our Savior, Phil. 2. that he having humbled himself unto death the Lord did therefore exalt him, Verse 9. and Luke 24. 26. that he was first to suffer those things, and so to enter into his glory: so of the faithful it is likewise said, that through much tribulation they must enter into the kingdom of God, Act. 14. 22. And this is the answer which Calvin giveth to some of these places, that they signify ordinem consequentiae, magis quam causam. For whom God ha •… h appointed to salvation, for them he hath prepared the way of ob •… dience and patience, that therein they make walk towards their Country, which is •… even; good works therefore and afflictions, are not the cause of salvation, but the way to it.

§. XVI. But saith Bellarmine, Christ could not more plai •… ely have expressed, that good works are the caus •… s of salvation, than when he said; for when I was hungry you did, &c. especi •… lly seeing he •… seth the same form of fpeech against the wicked: for I was hungry, and you did not, &c. In which the cause of damnation is noted. I answer, that our Savior, if he had meant that good works are the meri •… orious cause of salvation, he was able to have expressed it in as plain terms as Bellarmine dothBut his intent in these reasons, which he giveth, was not to set down the causes of salvation or damnation, but the notes and marks of them who are to be saved or condemned, as the evidence, according to which he pronounceth sentence. Yea, but Bellarmine will prove, that the particles for and because are truly causal. By what reason? Forsooth by a circular augmentation, bec •… se good works are causes. And how did he prove good works to be causes? Because these particles are causal. To prove that works be causes, meaning meritorious causes, he allegeth three Texts of Scripture, 2 Cor. 4. 17. Gal. 6. 8. Phil. 2. 12. Two whereof I discussed before in their due place, where he endeavored to prove that good works a •… e necessary necessitate effici •… tiae, as causes of salvation, viz. 2 Cor. 4. 17. lib. 7. cap. 5. §. 7. and of this eighth book, cap. 2. §. 21. and Phil. 2. 12. lib. 7. cap. 5. §5.

That of Gal. 6. 8. he that soweth to the Spirit, shall of the Spirit reap life everlasting, maketh against him rath •… than for him. For as in the natural harvest the increase is not to be ascribed to the ploughing and sowing, but to the blessing of God: so much more in the spiritual.

§. XVII. But that these particles are not always truly and properly causal Calvin showeth by a notable instance. God had promised Abraham when he first called him out of Vr, that in him, that is, in his seed, all the nations of the earth should be blessed. This promise the Lord often renewed, as appeareth in his story, which again he confirmeth by oath, Gen. 22. 16. 18. When Abraham had upon trial in an excellent manner and measure approved both his faith and obedience unto God. By myself have I sworn, saith the Lord, that because thou hast done this thing, and hast not withheld thy son, thine only son—in thy seed shall all the nations of the earth be blessed, because •… thou hast obeyed my voice. Here both in the beginning of the oath and in the end the causal particle is used, shall we therefore say, that Abrah •… ms obedience did merit that all the nations of the earth, that is, Abraham himself and all the faithful in all nations should be blessed in the promised seed? God had long before made this gracious promise to Abraham, without respect of this or any other his works, and had this act of obedience never been, the promise of the promised seed in his posterity would have been performed, so that the grace and love of God was the only cause, why he promised to send his own Son, who should take on him the seed of Abraham, and not Abraham's obedience. All that can truly be said is, that upon this obedience God took occasion to renew his promise, and to confirm it by oath, for the further confirmation of Abraham's faith. So that his obedience was so far from being the cause of the thing promised, as it was but the occasion of renewing the promise. But Bellarmine in this example mentioneth only that inferior promise concerning the multiplication of Abraham's seed, and saith, that as God did promise it, so he would have him to merit it by his good works: even so the Lord having predestinated all the Elect unto Glory, yet his pleasure is, that they should attain unto it by their own merits. Which clean overthroweth the grace of election which which was without respect of works, and also of salvation. For if our election or salvation be of works or merits, then is it not of grace. And if this answer of Bellarmine be good, then may it in like manner be applied to that part of the Oath concerning the promised seed, namely, that Abraham by his obedience had merited, that in the promised seed the faithful of all nations should be blessed, which is no better than blasphemy. It is true that God hath elected us that we might be holy, and that by the sanctification of the Spirit we might be fitted for his kingdom, and receive the inheritance among those that are sanctified. And this holiness is so necessary a property and cognizance of them that shall be saved, as that without it no man shall see God, wherefore •… hough it be not the cause, as I have shown heretofore, yet it is the way to the Kingdom, and consequently causa sine qu •… non. And therefore that we may be stirred up to seek after holiness which is so necessary, the Lord in abundant mercy hath promised eternal life thereunto as the reward, whereby he doth superaboundantly recompense, all our service and obedience, and most graciously crown his own gifts and graces in us. Yea but, saith Bellarmine, God in like man •… er promised children to •… saack; yet his pleasure was that he should obtain them by the merit of prayer. Reply, that a man should merit by prayer, is as absurd, as to imagine, that a poor man, who hath nothing, doth by his begging merit alms. It is true, that when God promiseth good things unto us, as the end, we are to use those means, which God h •… th preordained (whereof prayer is a principal) and to walk in that way which leadeth to that end: but those means are no merits, nor that way no cause of obtaining that, which God, as he hath graciously promised, so he freely bestoweth.

§. XVIII. The fourth argument is from those testimonies where the reward is said to be rendered to good works out of justice, as 2 Thess. 1. 4. we glory in you in the Churches of God for your patience and fa •… th in all your persecutions and tribulations which you sustain for an example of the just judgment of God: and after, verse. 6. If yet it be just with God to repay tribulation to them that vex you, and to you that are vexed rest with us. 2 Tim. 4. 7, 8. I have fought a good sight, I have consummate my course, I have kept the faith. Concerning the rest, there is laid up for me a crown of justice, which our Lord will render to me at that day a just judge. Heb. 6. 10. God is not unjust, that he should forget your work. I am. 1. 12. Blessed is the man that suffereth temptation; for when he hath been proved he shall receive the Crown of life. Apoc. 2. 10. Be thou faithful until death, and I will give thee the Crown of life. Hereto also, saith he, belong those places; Pro. 19. 17. foeneratur Domino he lendeth, as it were upon usury, to the Lord, who hath pi •… y on the poor, 1 Cor. 9, 24. Know you not, th •… they which run in the race, all run indeed, but one receiveth the price? so run, that you may obtain, 2. Tim. 1. 12. I am sure, that he is able to keep my depositum unto that day. For he should do wrong, who should either not repay, that which was lent, or not pay the prize to him that overcometh, or not restore the depositum, that is, the thing which is committed to his trust: For all these include justice. His argument is thus to be framed:

The proposition he taketh for •… ranted; the assumption he proveth by all those testimonies, which he hath alleged.

§. XIX. But first I answer to his proposition, by distinguishing the word justice: which is taken either universally, comprehending all moral virtues, and so it is all one with God's goodness, both as he is good in himself, and as he is good to his creatures, comprising the bounty, and therein the love the grace and mercy of God, as well as that which more properly is called his justice. So that what good things is rendered accor •… ing to this justice, is not therefore merited.

More particularly justice is either in word or deed. God is just in his word, both in respect of his precepts which are just, as a just Lawgiver, and also in respect of his promises, in performance whereof he is faithful and just. For it is a just thing for any to stand to his promises, yea, as the Orator saith f •… ndamentum est justiti •… fides. Hence in the Scriptures faithful and just are sometimes joined as synonyma, 1 John. 1. 9 If we confess our sins, he is faithful and just to forgive us our sins. And in this sense God is said to be just, when he doth render unto us that which he hath promised. So in the places alleged, 2 Tim. 4. 7, 8. Heb. 6. 10. I am. 1. 12. He is just also in his works, Psal. 48. 10. & 145. 17. For God doth whatsoever he willeth, and whatsoever he willeth, that is just. This justice by Philosophers is distinguished into distributive and commutative, both observing equality; the former geometricall; the later arithmetical. But this distinction doth not agree to the justice of God in respect of the later branch, which consisteth in commutation, that is, in mutual giving and receiving. For God giveth all things to all, Act. 17. 25. but receiveth not anything from any. Rom. 11. 35▪ as I have said before, and therefore cannot be a debtor to any, but to himself in regard o •… his promise. Thus then the justice of God, which is in fact, may more fully be distinguished: that it is either disponens, or remunerans, disposing, either as a just, but most free and absolute Lord of all; or as he is the just God, the Creator, Governor, and Preserver of all things. Remunerating, as he is the just judge. As a most free and absolute Lord, he disposeth things according to his absolute will and pleasure. Who possessing all things by full and absolute right, may according to his pleasure dispose of them, doing with his own what he pleaseth, Rom. 9. 18, 21. Matth. 20. 15. As he is the just God, that is the Creator, Preserver and Governor of all, he disposeth of all things according to his goodness, Mat. 5. 45. 48. giving all good things to all, not universa singulis, but such as are agreeable and fitting to all, according to their several kind, nature, and quality. And from this justice the order of the whole Universe dependeth. This goodness os God sometimes in the Scripture is called his justice, Psal. 116. 5. and so translated by the 72. Gen. 19. 19. & 32. 10. Exod. 34. 7. Isaiah. 63. 7. and this justice is by the said 72. rendered mercy. Deut. 6. 25. & 24. 13. Psal. 24. 5. & 33. 5. & 103. 6. Isaiah. 1. 27. Dan. 4. 24. & 9. 16. And as he is God of all and just to all in giving to all those good things which belong to them: so is he after a more peculiar manner the God of the faithful, Gen. 17. 7. even the God of their righteousness, Psa. 4. 1. as their justifier and Savior, by the righteousness of God and our Savior Jesus Christ, by imputation whereof he is just in justifying us, Rom. 3. 25, 26. and in remitting our sins, Psal. 51. 14. 1 John. 1. 9. and accepting of us as righteous in Christ unto eternal life: and to this justice of Christ and not to ours, doth the Lord in justice, as a just Judge, render eternal life, being no less just than merciful in saving us. And in this justice of God as well as his mercy▪ are we to repose our affiance, both for our justification and salvation. For if we truly believe in Christ, we have in him satisfied God's justice, in him we have fulfilled the Law, and therefore remission of sins and eternal life is in justice due unto us, not for any merits of ours, but for the merits of Christ. There remaineth the remunerating or distributive justice of God, as a just Judge judging the world in righteousness, Psal. 9. 4, 8. and rendering to everyone according to the quality of their works Psal. 62. 12. Rom. 2. 6. Ier. 32. 19. For it is just with God to reward the righteousness of the righteous, and to punish the sins of the wicked, as in the place alleged, 2 Thess. 1. 5, 6. and Psal. 18. 20, 24. Mat. 10. 41, 42. 2 Tim. 4. 8. Exod. 34. 7. And this justice is distinguished according to the qua •… ity of the persons towards whom it is exercised: for towards the godly it is justitia liberans & beans, of which Psa. 31. 1. & 71. 2. deliver me in thy righteousness: and towards the wicked vindicans or puniens, Psal. 94. 1, 2. Exod. 34. 7. 〈◊〉 . 1. 2, 3.

The proposition therefore is not true, unless it be understood of commutative justice, which belongeth not to God. For the reward which God giveth to good works, if it be according to his universal justice; it is to be ascribed not to our merits, but to his goodness. If according to his justice in word; not to our merits, but to his fidelity. If according to his justice, as he is absolute Lord; not to our merits but to his good pleasure. If according to his justice, as he is Creator, &c. not to our merits but to his bounty. If according to his justice, as he is the God of our righteousness; not to our merits, but to the merits of Christ. If according to his remunerating justice; not to our merits, but to his liberality.

Answ. 2. God may be said in justice to render reward, either in respect of the worthiness or desert of the work, or in some other respect: If not in that respect, or if in any other respect, it argueth not merit. But not in that respect, for all our works are imperfect and stained with the flesh, and no way in worth comparable to the reward: but in other respects, as first in regard of his promise, which it is just with him to perform: secondly, in regard of Christ's merit applied to us.

§. XX. I come to the assumption, which understood of commutative justice, is not true: of others, it is to no purpose. Let us then examine his proofs: whereof not one doth prove the question. For as touching the first, viz. 2 Thes. 1. 6. we have said, that it is just in respect of God's remunerative justice, by which he rendereth to everyone according to the quality of their works, to recompense tribulation to the wicked, which persecute the Church: and to the godly who are troubled, rest with the Saints. The second, 2 Tim. 4. 7▪ 8. It is just with God, when the faithful have fought a good fight, have finished their course, have kept the faith, that he should render unto them the crown of righteousness, both according to his fidelity in performing his promise (for it is just, that the crown, which he hath promised to the faithful, he should give them having kept the faith: and also according to that righteousness, as he is the God of our righteousness, that is, the justifier and Savior of all that believe. For it is just, that the righteous judge should give to the Apostle, having kept the faith, that crown of righteousness, which God hath promised, and which Christ hath purchased, and which in respect of Christ his merit and righteousness imputed, is in justice due, not only to the Apostle, but to all the faithful, who are described by this note, that they love his coming. If it be demanded, why it is called the crown of righteousness, Bernard shall inform us. Est ergo quam Paulus expectat corona justi •… iae; sed justitiae Dei, non suae. It is therefore a crown of justice which Paul expecteth, but of God's justice, not his own. For it is just, that he should render what he oweth, and he oweth what he hath promised. And this is the justice, whereof the Apostle presumeth, the promise of God. The third, Heb. 6. 10. God having promised, that he would be mindful of his servants, he is not unfaithful to break his promise, nor unjust to forget them. But what is this to the purpose? or that which followeth, I am. 1. 12. that when a man is by bearing affliction found to be 〈 in non-Latin alphabet 〉 approved, he shall receive the crown of life, which God hath promised to all that love him: or that Apoc. 20. 10. where to him that is faithful unto death, the Lord promiseth to give, out of his gracious bounty, a crown of life.

As touching those places, which concern loan, the prize and the depositum; in all three it is presupposed in the very nature of the contracts, that a promise is made by the borrower, by the master of the game, by the depositary, that the thing borrowed is at the day of payment to be restored, the prize is to be given to him that winneth it, and the depositum is to be rendered when the depositor doth demand it: and therefore that it is just that the promise in everyone should be performed. And even so Paul in the last place, as Bernard hath well observed, Dei promissum suum appellate depositum, & quia credidit promittenti, fiden •… er promissum reap •… it; promissum quidem ex misericordia, sed jam ex justitia persolvendum: calleth God's promise or that which he promised, his depos •… um, and because he believed the promiser, he doth confidently call for the thing promised; promised indeed in mercy, but now in justice to be rendered.

§. XXI. His fifth argument is taken from those Testimonies wherein eternal life is promised to good works, as Ma •… th. 19. 17. If thou wilt enter into life, keep the Commandments, and verse. 29. Everyone that shall leave house or father, &c. he shall receive an hundred fold, and shall possess eternal life, 1. Tim. 4. 8. Godliness is profitable for all things, having the promise of this life, and of that which is to come, I am. 1. 12. he shall receive the crown of life, which God hath promised to them that love him. Now, saith he, a promise made with the condition of a work, doth not only make the thing promised a debt (for he that promised is bound to stand to his promises) but also causeth, that he who shall fulfill the work, may be said to have merited the thing promised, and may by right require it as his reward. His reason briefly is this: Eternal life is promised upon condition of good works: therefore good works are meritorious of eternal life.

I deny the consequence: though eternal life be promised upon condition of good works, yet good works are not the meritorious cause thereof.

First, The reasons of my denial are these: first, because eternal life, before we had a being, was freely intended to all of us that shall be saved, not according to our works, but according to God's own purpose and grace which was given us in Christ Jesus before all secular times, 2 Tim. 1. 9.

Secondly, Because Christ hath merited it for all the elect: and there is no other meritorious cause of salvation besides him.

Thirdly, Because in Christ it is freely promised to all the faithful, as their inheritance purchased by Christ, and therefore not to be obtained by their own merit.

Fourthly, As it was a reward freely promised, so it is freely given, as 〈 in non-Latin alphabet 〉 , as the free gift of God.

Fifthly, Because, as it self is the free gift of God, so the graces and good works to which it is promised as a reward, are the free gifts of God; of which the more we have, the more are we indebted to God: so far are we from meriting anything at the hands of God by them.

Sixthly, Because all our works are debita debts or duties, which we owe unto God: and therefore when we have done all, we must say, we are unprofitable servants.

Seventhly, Because there can be no merit of condignity, where is not an equal proportion between the work and the reward.

Eighthly, Because our best works are stained with the flesh.

Ninthly, Because God is our absolute Lord, and we are his bondservants: to whom we owe ourselves and whatsoever we can do: Neither are we able to render unto him so much as is due, and much less can we merit anything from him.

Tenthly, Because God to all his creatures giveth all good things, but receiveth nothing from any, and therefore cannot be made a debtor to any of his creatures.

Therefore though eternal life be promised to good works, yet it is not merited by them.

Yea but saith Bellarmine, the promise made with a condition of works doth make the thing promised due. Answ. First, where the condition is fully performed, there the thing promised is due. But we all fail in the fulfilling. And therefore if reward be given to such as come short of their duty, as all do, it must be acknowledged to be of God's grace, and not of our merit. Secondly, the thing promised is due not by merit but by promise, not in •… espect of the work done, which is a duty, and that not so perfectly performed, but that it needeth pardon, but only in respect of the promise: because he who hath promised hath bound himself to keep his promise. But God's promise was d •… gratuit •… non de debito, I say, his promise was freely to give eternal life, and so according to his promise he freely bestoweth it. Yea but, saith he, by performing the condition not only the thing promised becometh due; but he also that hath performed, may truly be said to have merited the reward promised. But this, say I, should have been proved, and not taken for granted, being denied by us, and disproved by all the ten arguments even now produced.

§. XXII. His sixth argument is taken from those places wherein mention is made of dignity or worthiness. For as before he had said in his second Chapter, to be worthy of reward, and to merit it is all one, according to that saying of our Savior, Luk. 10. 7. the laborer is worthy of his hire. The places are these, Wisd. 3. 5. God proved them and found them worthy of himself, 2 Thes. 1. 5. that you may be counted worthy of God's kingdom, for which also ye suffer, Luk. 20. 35. They that shall be accounted worthy of that world, and the resurrection from the dead. Apoc. 3. 4. they shall walk with me in whites because they are worthy. His reason may thus be framed: whosoever are worthy of eternal life they do merit or deserve it.

I answer by distinction. For there is difference between these two, to be worthy, and to be counted worthy, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , to be worthy by a man's own worth or merit, or by acceptation and grace or favor vouchsafed by another to be esteemed worthy: to be worthy in ourselves, or to be accepted as worthy in Christ. If the word be understood in the former sense, I deny the assumption: if in the latter, I deny the proposition. For to be worthy, or rather to be accounted worthy of eternal life by mercy and grace, not dignitate sua, sed dignatione divina, not in themselves, but in Christ, which is the case of all the faithful: and yet to merit and to deserve it by a man's own worth, implieth a contradiction.

Against the assumption I say, that none of the faithful, though fruitful of good works, is in himself, or by his own worth or merit worthy of eternal life. This hath been the confession of the faithful in all ages, as I partly noted before. Jacob confesseth, Gen. 32. 10. that he was less than the least of God's mercies, that is, unworthy of them, though but temporal; what would he have said of eternal? David professeth himself unworthy of those temporal honors which God had vouchsafed unto him, 2 Sam. 7. 18. 1 Chron. 29. 14. John the Baptist confesseth, that he was not worthy to carry Christ's shoes, Mat. 3. 11. or to loose the latchet of them, Luk. 3. 16. John 1. 27. The Centurion, whose faith is so highly commended, professeth himself not to be worthy, that Christ should come under his roof, Mat. 8. 8. The afflictions of this life, though one man did bear them all, are not worthy of the future glory, Roman. 8. 18. Add to these the confessions of the Fathers, though cited, many of them, before. Ambrose: Quid p •… ssumus dignum pramiis facere coelestibus.

H •… erome: Nullum opus dignum Dei justitia reperietur. Again, Rever a nihil posset 〈◊〉 condignum pati gl •… ria coelesti, etianisi talis esset illa, qualis modo est vita.

〈◊〉 : No man showeth forth such a conversation, as to be worthy of the Kingdom of Heaven. No though a man should die ten thousand deaths, and should perform all virtuous actions.

The Author of the work not finished upon Matthew, what do we in this world, worthy that we may deserve to be made partakers of our Lord in the heavenly Kingdom? Therefore the Apostle rightly saith, I reckon, that the sufferings of this time are not worthy of the future glory.

Augustine, Debita redditur poen •… damnato, indebita gratia liberato; •… t nec ill se indignum queratur, nec •… ignum se iste glorietur.

In Psal. 30. 17. ( Salvum me fac) non in mea justitia, n •… n in meis meritis, sed in tua miseric •… rdia: non quia ego sum dignus, sed quia tu misericors es. So in Psal. 41. 7. and 43. 26.

Quicquid promisit, indignis promisit, ut non quasi operibus merces pr •… mitteretur, sed gratia à nomine suo gratis daretur.

Eusebius Emissenus professeth, that we can neither suffer, nor do anything worthy of the heavenly good things.

Gregory the great: Illi beata vita in qu •… c •… m Deo & d •… Deo vivitur, n •… llus p •… test aequari l •… bor, nulla opera comparari, presertim cùm Apostolus dicat, non sunt condign •… passi •… nes, &c.

Ana •… tasius Sinaita: This is true humility to practice good things, and to esteem himself unclean, 〈 in non-Latin alphabet 〉 and unworthy of God, thinking to be saved by his goodness alone.

Oecumenius: He showeth, that we are not able either to suffer or to confer anything worthy of that remuneration which shall be there.

Anselm professeth, that a thousand years devout service of God doth not condignly merit the being in the Kingdom of Heaven half a day.

Bernard: Fateor non sum dignus ego, nec propriis possum meritis regnum obtinere coelorum. and elsewhere, Nihil sumus in cordibus nostris; forte in cord Dei potest aliud latere de nobis. Lege homo in cord tuo, lege intra teipsum de teipso testimonia veritatis; etiam hac communi luce judicabis te indignum.

Again, Nos sumus (sponsa Dei) sed in cord Dei. Nos sumus, sed ipsius dignatione, non dignitate nostra—quod etsi n •… s puerili animositate gratis servari nolumus, merito non salvamur. excludit miseriae dissimulatio miserationem: nec dignatio locum habet, ubi fuerit praesumptio dignitatis.

The faithful indeed are digni worthy, as it is said Apoc. 3. 4. Sap. 3. 5. but it is dignatione divina, non dignitate sua: worthy, not in themselves, but in God's acceptation in Christ: even as they are just, not in themselves, but in Christ, 2 Cor. 5. 21. Augustine, Propter nomen tuum, h. e. gratis; propter nomen tuum, non propter meritum meum, quiatu dignatus es facere, non quia ego dignus cui facias. And this is signified in the places alleged, Luk. 20. 35. 2 Thess. 1. 5. which speak not of being worthy, but of being accounted worthy in God's acceptation.

To the proposition I answer, that they who are worthy, not in themselves but in Christ, not in respect of their own dignity, but of God's dignation (which is the case of all the faithful) though they be accounted worthy of eternal life, yet they do not merit it themselves; but the merit of Christ is imputed unto them, which excludeth our merit. To that of Luk. 10. 7. and likewise 1 Tim. 5. 18. The workman is worthy of his hire; hath place among men, who can deserve and earn their wages one of another, so that the one be not the bond-servant of the other, but God's workmen, of whom those places speak, though they deserve •… •… heir hire of them among whom they labor; yet cannot, being not their own men, but the bondservants of God, deserve anything at his hands. Again, even among men the laborer is not worthy of his hire, who hath but begun and not perfected his work: but our obedience, our righteousness, our charity, whereby we serve God, is but inch •… ata, non perfecta justitia.

§ XXIII. His seventh argument is taken from those places where it is said, that God is a righteous judge, and no accepter of persons, as Rom. 2. 11. Gal. 2. 6. 1 Pet. 1. 17. Act. 10. 34. but acception of persons is a vice contrary to distributive justice, viz. when a judge giveth reward without merits, or a greater reward to less merits, or a less reward to greater merits. God therefore in the retribution of rewards considereth the merits of men, and according to the diversity of merits he assigneth the mansions of eternal life. This argument, if it shall conclude the question, must thus be framed: If God do render to men the rewards of eternal life, neither without their merits, nor greater rewards to less, nor less to greater merits; than God in the retribution of rewards considereth the merits of men; and consequently the good works of the faithful are meritorious of eternal life: but the antecedent is true, therefore the consequent. The assumption he proveth, because the contrary is repugnant to distributive justice. Thus therefore he proveth it. If God do render rewards to men without their merits, or greater rewards to less merits, or less rewards to greater merits, then is he an unjust judge, and an accepter of persons (which God forbid.)

Answ. I deny the assumption of the former syllogism, and the proposition of the second. The assumption was, that God doth not render to men rewards of eternal life without their merits, &c. For that God doth give the reward of eternal life to some, at the least, without their merits, it is evident in the elect infants, who having no merits of their own, are saved only by the merits of Christ. And the like is to be said of all other believers, for whom our Savior by his merits hath purchased everlasting life. Therefore that assumption is so far from being true, that the contrary thereof is always true, viz. that God doth give the reward of eternal life, as his free gift to all that are saved without any merit of theirs. Neither is there any other merit of eternal life but the merit of Christ, which is more than sufficient for all that believe.

The proposition of the prosyllogisme hath two branches in both the parts thereof, of both which I deny the consequence, for as touching the first, although God do render to men the reward of eternal life without their merits, yet he is not an unjust Judge. For though they have no merit of their own, yet they have the all-sufficient satisfaction, and the infinite merit of Christ, unto which eternal life is in justice due. For the second: Although the Lord should give greater rewards to less offices and graces, and less to greater, yet were he not unjust, nor an accepter of persons. For by the parable of the workmen, Mat. 20. We learn, that the Master of the vineyard, though he gave the day-penny to them that wrought but one hour, which was as much as he gave them that wrought twelve hours, yet was not unjust therein. For in that which is free, and merely of grace, there is no injustice nor acception of persons. Indeed where the wages or hire is to be rendered 〈 in non-Latin alphabet 〉 as deserved and earned by the workemens labors, it is to be distributed according to distributive justice. But where the reward is free and of grace, the rewarder may do with his own what pleaseth him: GOD especially, to whom, in all things whatsoever he doth, his will is the rule of justice.

§ XXIV. To these heretical premisses Bellarmine addeth a suitable corollary: wherein there is more malice than might. Therefore (saith he) Augustine saith well: If there be no merits how shall God judge this world: wherefore the heresy of our adversaries which taketh away merits, doth also take away the article of faith concerning the future judgem •… nt. Answ. Augustine by merits understandeth works which are to be rewarded, both the good works of the godly, proceeding from grace sanctifying and helping the Will, which he, though improperly, calleth their merits: and also the evil works of the wicked proceeding from their free will not freeed by grace, which also he calleth, and that properly, their merits. For whereas there were two sorts of men living in the Monastery of Adrumetium (whereof Valentinus was, to whom he writeth) who ran into contrary extremes: the one, so holding free-will that they denied grace; the other, so holding grace that they denied free-will; and which was worse, said, that at the day of judgment God is not to render to every man according to his works: Augustine writeth against both. Si non est Dei gratia, quomodo salvat mundum? et si non est liberum arbitrium quomodo judicat mundum. If God's grace be not; how doth he save the world? and if there be no free-will, how doth he judge the world? and afterwards in the place, which Bellarmine citeth, having denied against the Pelagians, that grace is given according to merits; he addeth these words, Non qui •… nullum est meritum, vel bonum piorum, vel malum impiorum, ali •… quin quomodo judicabit Deus mundum? not because there is no merit, either good of the godly, or bad of the wicked, otherwise how shall God judge the world? That is, if there be no works to be rewarded, neither good with bliss, nor bad with punishment, how shall God judge the world? But we acknowledge, that God will render to every man according to his works, rewarding the good works of the godly (which are improperly called merits, both themselves, and their reward being the free gifts of God) with eternal life, and the evil works of the wicked (which properly are called their merits) with everlasting death. So far are we, through God's grace, from denying that article of the future judgment, whereof the Pope and the Papists se •… me to make but a mockery; he granting, and they accepting, or defending his grant of indulgences and pardons for many thousands of years; whereby is presupposed, that the day of judgment may perhaps be so long deferred. For at the day of judgment, when all shall be adjudged to eternal, either life, or death, purgatory shall be at an end, as themselves teach; and together with Purgatory the use of pardons endeth.

CAP. VI. The Testimonies of the Fathers alleged by Bellarmine answered.

§. I.

N Ow I come to his allegation of the Fathers. But before I examine the particular testimonies, I am to admonish the Reader, that he have an eye to the point in question. For that the Latin Fathers do often use the terms of merit or meriting, we do acknowledge, but without any advantage to the Papist. For the Papist useth the words in the proper sense, for deserving and desert. But merits with the Fathers signify no more but good works, or at the most good works, which God will reward: that is, either simply good works, or with relation to reward. And the Verbe t •… merit, besides the general sense of obtaining, or finding favor, which is very frequent, they use it more particularly for doing works of grace which God will graciously reward. In which senses the use of the words, though unproper, were not to be misliked in the Fathers, were it not that the after-writers have taken occasion thereby to use the words properly, for deservnig, and desert, and that in justice for the works sake, as well in good works, as in bad. I mean, that good works do as truly and as properly deserve eternal life, as evil works deserve everlasting death, which was not the meaning of the Fathers; who meant not, that a man doth deserve those good things at the hands of God, which by them he is said to have merited. If therefore his allegation be of merits and meriting used by the Fathers in the former, that is, the unproper senses, as indeed they are, he shall prove nothing, but that the Fathers do not dissent from us. And if they serve not to prove, either that the works of grace in themselves do merit, that is, deserve eternal life, as the meritorious causes thereof: or that Christ hath by his merits made them meritorious, then do they not at all make fo •… the Papists against us. But I am confident, that they are not able to produce any one pregnant testimony of the ancient Fathers, affirming, either that our good works do truly and properly, that is condignly merit eternal life: or that Christ hath merited for our works that they might be meritorious of everlasting life.

§ II. He beginneth with the Greek Fathers, of whom he citeth eight. The first is, Ignatius: Sinite me ut bestiarum esca sim, per quam possim Deum promereri. Here Bellarmine for a poor shift is fain to make use of a corrupt Latin Translation, as it were a puddle, leaving the fountain and the purer streams. The original is, 〈 in non-Latin alphabet 〉 , suffer me that I may become the food of wild beasts, by whom I may obtain God. And so their own Vairlemius translateth, Sin •… e me ferarum escam fieri, per quas licebit Deum adipisci. But the same Latin Translatour doting, as it seemeth, upon his Helena of merit, more than once or twice in that Epistle, useth the word merear, that I may merit, where the Greek is 〈 in non-Latin alphabet 〉 , that I may find, enjoy, obtain, and in the first sentence of the Epistle twice, Deprecans Deum obtinui ut videre merear dignos vultus vestros sicut plurimum optabam promereri. The Greek is 〈 in non-Latin alphabet 〉 , which Vairlemius rendereth thus, Deprecatus Deum obtinui, ut viderem divinas vestras facies, quas plurimum expetebam. And in the third sentence, for 〈 in non-Latin alphabet 〉 Si modo gra •… iam consequar, the Latin Translatour, whom Bellarmine followeth, readeth, Si quidem per gra •… iam meruero. And in the next sentence, for 〈 in non-Latin alphabet 〉 De •… m asseq •… i, he readeth, Deum promereri. And in the next, where Ignatius saith, I shall not have the like opportunity 〈 in non-Latin alphabet 〉 Deum assequendi, of attaining to God, he read •… h, ut Deum promeruissem, five times in the five first sentences. I omit the rest. But how little Ignatius favored the proud and Antichristian conceit of merits, may appear by that which followeth in the same Epistle. Now being bound in him I lea ne to covet no woe •… ldly nor vain thing. By sea and land even from Syria to Rome I fight with beasts, being night and day bound to ten Leopards, which is a guard of Soldiers, who by benefits become worse. But I by their injuries am more instructed. Notwithstanding I am not hereby justified.

The second is Justin Martyr, Homines qui dignos se Dei voluntate & consilio operibus praestiterint, cum eo victuros esse meritis suis sumpsimus, ac regnatur os sicut ab o •… ni interitu perturbationeque sint liberi. Where Bellarmine again maketh use of a corrupt translation, the Greek Text is this; 〈 in non-Latin alphabet 〉 . Where, having said that God hath created all things for men, addeth: who, if by their works shall show themselves worthy his will (or to his will) we have received (or learned) that they are vouchsafed (or accounted worthy of) conversation with him, reigning together with him made incorruptible and impassible. Here instead of being vouchsafed or deemed worthy his (that is) God's conversation or fellowship, viz. in heaven, where they shall reign with him without corruption or passion, he absurdly readeth, they shall live and reign with him by their merits.

The third is Irenaeus, Let us think that crown precious, which is gotten by conflict or contending for it, and cometh not unto us of it own accord, that is, wi •… hout seeking. And by how much the more it cometh unto us by striving or contending for it, by so much it is the more precious.

Not that contention or conflict is the meritorious cause of eternal life, but the way to heaven, Luke 13. 24. Matth. 7. 14. Act. 14. 22. and the means to victory, to which God hath promised freely to give a crown of life, I am. 1. 12. Apoc 2. 7. 10. 17. Bellarmine's reference of his Reader to the forty fourth Chapter, is but to make him lose his labor.

The fourth is Origen, whom Bellarmine falsifieth, reading pro meritis, instead of pro operibus. I will recite the whole place. Nunc requiramus de justo judicio Dei, in quo reddet unicuique secundum opera sua. Et primo guidem excludantur haeretici, qui dicunt animarum nature as bonas vel malas: & audiant, non quia pro natura unicuique Deus sed pro operibus suis (pro meritis suis, saith Bellarmine) reddit. Secundo in loco aedificentur fideles, ne putent sibi hoc solum sufficere posse quod credant, sed sciant justum judicium Dei reddere secundum opera. Where if he will needs read pro meritis, in st •… ad of the Apostles words, on which Origen writeth, 〈 in non-Latin alphabet 〉 yet according to that Latin translation he expoundeth the words twice secundum opera, retaining the words of the Apostle.

The fifth is Basil, for as for Clemens Alexandrinus, and such other testimonies of the Fathers, as Bellarmi •… e doth but point at, I mean not to trouble myself with the search of them. For if they had said anything for him to better purpose than those which he doth cite; I presume he would have recited their words, being forced to such poor shifts, even in those whom he doth cite.

Out of Basil, he citeth two testimonies: the former, Homo exjustitiae operibus salvatur, which words, as Bellarmine citeth them, directly contradict the Doctrine of the holy Ghost, who saith, that a man is not saved by the works of righteousness, Tit. 3. 5. Ephes. 2. 8, 9. Yea, of Basil himself in other places, as in Psal. 114▪ and in Psal. 32. before cited. But indeed the words are these, 〈 in non-Latin alphabet 〉 . As though a man saved by his works of righteousness were far from bereaving the holy Ghost of his due glory, which censure let the Papists, who look to be saved by their works, apply to themselves. For if the words were, as he citeth them, they would further Erasmus his censure, that this part of that book is not Basils.

The other testimony is this, Omnes qui viam evangelicam incedimus mercatores sumus, per oper a mandatorum nobis possessionem coelestium comparantes. Here also Bellarmine's relief is in the translation, as shall appear by recital of the place. The kingdom of heaven, saith he, out of Matth. 13. 45. is like a Merchant man, 〈 in non-Latin alphabet 〉 . All we therefore who go the way of the Gospel are Merchants▪ gaining to ourselves the possession of heavenly (gifts or goods) by the traffic or negotiation of the Commandments. It behooveth us therefore to gather much and manifold heavenly riches, where, by heavenly things he doth not mean the heavenly joys or glory of heaven, but heavenly gifts and graces in this life, which in the words following he calleth heavenly wealth. Neither doth he speak of purchasing the real possession of heaven by the works of the Commandments, but of gaining spiritual and heavenly gifts, 〈 in non-Latin alphabet 〉 , by exercising the trade, or by the gain (for that is the 〈 in non-Latin alphabet 〉 . of Merchants and Trades •… men, Mat •… h. 25. 16. Act. 19. 25.) Of God's Commandments both Legal and Evangelical, which is a rich sto •… ke, for in the keeping of them there is great reward, and by employing the Talents which God hath committed unto us, that we should 〈 in non-Latin alphabet 〉 trade with them, Matth. 25. 16. and by trading with them gain unto ourselves a treasure of heavenly riches. For as our Savior saith, Matth. 25. 19. Habenti dabitur, & exuberabit: habenti, that is, to him tha •… employeth his gifts, and tradeth with them it shall be g •… ven and he shall abound. For those that excercise the trade of God's Commandments being rich in good works, they do, as the Apostle saith, treasu •… e up to themselves a good foundation, that is, assurance of eternal life, for so he saith, that they may lay hold on eternal life, viz. by the •… ssurance or Plerophory of faith and hope. For by being rich in good works men do make their calling and election sure, and so are saved in hope. But that we should purchase the real possession of the heavenly kingdom by the works of the Law, which Christ alone hath purchased for us, were little better than blasphemy, from which Saint Basil is sree. And that this, which I have delivered, was Basils meaning, appeareth by that which followeth. For after he had said, that we must gather heavenly wealth, he addeth, if we would not be ashamed at the showing 〈 in non-Latin alphabet 〉 of our negotiation, as those who had received the Talents; nor hear, t •… ou wicked and slothful servant, but having laid up our wares (which before he called heavenly riches) to endeavor to pass through this life safely and securely. And this further appeareth by the whole discourse. For having said before the words alleged, that to our navigation in this life; the gift of governing, as it were, of our ship is necessary, for we are all Merchants, &c. for saith he, in the next words after those which I alleged last, many who from their youth have gathered geat store (namely of that heavenly wealth) in the middle of their life for the want of the skill of governing, and not able to withstand the tempests of temptations have made shipwreck, which saith he, is a miserable spectacle, 〈 in non-Latin alphabet 〉 , &c. That he who hath prospered in the negotiation of the Commandments should become like a Merchant of great wealth, who glorying in the multitude of his wares, his ship also failing wi •… h a prosperous wind, and having passed the dreadful seas, at length suffering shipwreck at the very haven, is at once deprived of all.

The sixth is Chrysostom, If God be just, he will render both to the godly and to the wicked according to theirmerits. But if he will render both to the one and the other according to their merits, and in this life neither d •… e receive, neither the one the punishment of wickedness, nor the other the reward of virtue: it is manifest, that there remaineth another time, in which they shall have either of them a convenien •… reward. Here also the force of Bellarmine's argument is in the translation. For the words, which twice he translateth pro merit •… s, are 〈 in non-Latin alphabet 〉 according to their worthiness, which is of a larger extent than merit. Now men are said to be worthy either of eternal punishment, and that in and of themselves by their sins; or of eternal life, but not of or in themselves, but in Christ, and by grace, God accepting of them in Christ's worthiness, his merits being imputed to them without any merit of their own. And thus God will repay the wicked for their demerits, and reward the godly according to their worthiness, which standeth not in dignitate sua, but in dignatione divina, as I have said before. Howbeit, his meaning in this place by 〈 in non-Latin alphabet 〉 is all one, as I suppose, with 〈 in non-Latin alphabet 〉 , that is, according to the quality of their works; that is to say, rendering damnation to the wicked, and salvation to the godly. For so in the words going before, he saith, that the godly shall receive 〈 in non-Latin alphabet 〉 the rewards of their virtue, and the wicked 〈 in non-Latin alphabet 〉 and in the allegation it self he explaneth what he meaneth by 〈 in non-Latin alphabet 〉 , to wit, that the wicked shall receive 〈 in non-Latin alphabet 〉 the punishment of their wickedness, and the godly, 〈 in non-Latin alphabet 〉 the rewards of their virtue.

The seventh is Gregory Nazianzen: Crede resurrectionem, judicium, mercedem, adjustum Dei lancem exigendam. The words are 〈 in non-Latin alphabet 〉 . Besides these articles of the Christian faith, receive the resurrection, judgment, remuneration by God's just balance. What is that balance, but the righteous Will of God, which is the rule and standard of all justice, which will render to everyone according to their works, that is to say, to the wicked everlasting death, and to the godly eternal life. But merit of condignity was no point of his faith.

The eighth is Gregory Nissen: Denique pro suis quemque meritis ornatum cerno. Gregory in that place deciphereth the judgment to come. And having described the Judge, and them that are to be judged; I hear, saith he, the speech as of the Judge, and their answers: then followeth, 〈 in non-Latin alphabet 〉 which are the words which Bellarmine citeth, and import no more but this, that he distributed to everyone fitting rewards: which he doth particularize in the words following to them that have led a godly life, the fruition of the Kingdom; but to the inhumane and wicked, the punishment of fire, and that everlasting. And these were his Greek Fathers, whose learned judgments he hath not alleged, but for the most part, the popish conceits of their partial translators.

§. III. Of the Latins he citeth eleven Fathers. To whose test imonies, if it be remembered that they use not the word, meriting, for justly deserving, but either for obtaining and finding favor to obtain, or for doing that which God will accept and reward; or the word, merits, in the better sense, properly for such works as do truly and condignly merit or deserve; but only for good works, either simply, or with relation to a free reward, that is. for such good works as God will freely reward, it will not be hard to answer. Neither will the Papists, as I suppose, be ever able to allege any one pregnant testimony where the word is used in the Popish •… ense, for that which truly, properly, and condignly deserveth a reward to be rendered in justice for the works sake. Neither do we deny merits in the sense of the Fathers, but confess that the good works of the faithful are such, as God accepteth •… o reward them. And so Vega defineth merit; the name of merit, saith he is restrained to those works which God accepteth to some reward. And so Augustine useth the word, as Bellarmine confesseth, to signify any good act for which we receive any other thing.

But let us briefly examine •… the particulars. And first the testimony of Tertullian▪ which, as he allegeth, it is to me a riddle. Or •… o meri •… orum dispositorum nomine disponetur: merita autem cum corpori quo{que} ads •… ribantur, ordo quoque corpor •… m disponatur necesse est, ut possit esse meritorum: which I cannot assoil, though I should read with Pamelius, Ordo enim non all •… ud quam meritorum dispositor, unless we understand the word merits not actively for good works meriting or obtaining, but passively for the rewards obtained. For actively merits cannot be attributed to the body▪ which cannot produce any act of freewill, and therefore cannot according to the doctrine of the Papists, merit. But the rewards are attributed as well to the body as to the soul, and from thence he proveth the resurrection of the body, out of 1 Cor. 15. 23.

The second is Cyprtan, out of whom he citeth two testimonies. The former just •… tia opus est▪ ut promereri quis possit Deum, that a man may obtain God's favor there is need of justice: we must obey his precepts and monitions, ut accipiant me •… ita nostra mercedem, that our good works may receive the reward, which God hath promised. The other testimony is the last sentence of his Book de opere & Eleemosynis, containing an effectual exhortation to the works of charity from the reward that God hath promised, and will graciously bestow on those that are forward in these works. Nusquam Dominus meritis ad premium deerit, God will nowhere be wanting to our good works, to reward them. To them that overcome in peace, he will give a white crown for their actions, and to them that overcome in persecution, he will redouble a purple crown for their suffering. Where he saith no more, being rightly understood, than t •… e Preachers of the Gospel use to say upon the like occasion.

His allegation ou •… of H •… larie, Regnum Dei vitae nostrae stipendiis quaramus is a gross m •… aking of stipends for merits, which are contraries. For merits in his ow •… e conceit are men's works; stipends are the rewards, which God g •… veth to our works. And this absurdity is increased by our Ie •… uites translation set forth in capital Letters. Let us, saith he, endeavor to pu •… chase the Kingdom of heaven by the price of our good life, so that in his learning quaerere, is to endeavor to purchase, and stipen •… ia vitae nostrae is the price or merit of our good life. The words are spoken by way of exposition upon Matth. 6. 33. Where our Savior having dissuaded us from seeking inordinately the things of this life, directeth us what we are first to seek. But first seek the Kingdom of God and his righteousness, and all these things shall be added unto you, all these things, that is, stipendia vitae nostrae, the stipends of this life of ours which God hath promised to give to them that seek his Kingdom and his righteousness, as the petty rewards of our piety. For those things that he calleth stipends, must either be stipends by us given to God, or by us received from him. But the former is absurd, if not blasphemous, therefore by the stipends of this life we are to understand 〈 in non-Latin alphabet 〉 the things of this life, as food and apparel, &c, which God 〈 in non-Latin alphabet 〉 as it were by way of advantage or surplusage, addeth to these to whom he giveth his kingdom and righteousness, which they first sought: for so he saith 〈 in non-Latin alphabet 〉 . But if the kingdom of God which with these things is to be sought, were, by them to be purchased, then the righteousness of God by which we are justified and entitu •… ed to that kingdom, that is the righteousness of God and our Savior Jesus Christ, should also be purchased by God's temporal gifts, for so he saith, seek the kingdom of God, and his righteousness, and therefore it rather than they should be called stipendium or merces; which the Papists themselves deny, it being gratia only, a •… they confess, and not m •… rces.

As for those other words, which Bellarmine citeth, De nostro igitur est beata illa aeternitas promerenda, &c. I presume, that he himself would not subscribe unto them, as they sound, as if we attained to heaven by anything that is properly ours, and from ourselves. But Hi •… ari's meaning may be gathered from that which went before. For writing upon Matth. 7. 22. Many shall say to me in that day, Lord, Lord, have not we prophesied in thy Name, and in thy Name cast out Devils, &c. saith, that Christ condemneth the hypocrisy of counterfeit Preachers who, though they were vo •… d of sanctifying grace, yet because they prophesied and wrought wonders in his Name, did therefore promise to themselves the kingdom of heaven: quasi vero eorum aliquid proprium sit quae loq •… ntur aut faciun •… , as if any of those things, which they say or do were their own, they be •… ng but the instruments of God by whom he speaketh and worketh, for the good of others: and therefore both the word and the work is not thei •… s, but God's. But if we desi •… e to attain to that blessed eternity; pr •… standum aliquid est ex proprio, at bonum velimus malum omne vitemus, totoque affectu praeceptis caelesti •… us obtemperemus, we must do something of our own, that we will that which is good, and shun all evil, and with all our affection obey the heavenly precepts, which though they be not from ourselves, yet may be called ours, as being our works, and properly tending to our own good.

To the testimony of Ambrose, Nonne evidens est meritorum aut praemia •… t s •… pplicia post mortem manere? we readily subscribe, understanding by merits, according to the language of the Latin Fathers, works with relation to reward, whether good, or bad.

To the testimony of Jerome, Denarius quas •… indalgentia veri principis •… mnes per baptismum omittit de car •… ere. I am nostri laboris est, pro d •… versitate virtutum, diversa nobis praemi •… praeparare: I answer, that he di •… puting against Iovin •… an, who held equality of rewards in the life to come, using for his argument one and the same day-penny which was given to unequal labors, answereth, that unus denarius no •… est unum pr •… mium, one penny is not one and the same reward, sed un •… vita, ac una de gehenna libe ratio, but one life and one deliverance out of hell. But as at the granting of a Princes pardon men that are guilty of divers crimes are all released out of prison, and everyone according to his labor or his works, is in this or that state of life: Even so the penny, as it were the pardon of the true Prince by baptism releaseth all out of prison. Now it must be our l •… bour, according to the diversity of virtues, to prepare unto ourselves divers rewards. His meaning is that in the life to come, which as it is eternal, is one and the same to all, there are divers degrees of glory. Whereas therefore we have deliverance from hell and title to heaven by the true Princes pardon, it being purchased for all true believers by the merit of Christ, which in Baptism is equally applied to all the faithful: it must therefore be our endeavor, by laboring for a greater measure of grace, to prepare, as it were, for ourselves a greater measure of glory. For the Lord doth crown his own graces in us with glory, and the greater graces with greater glory. And although both the life it self and the degrees of glory therein, as to sit, some on Christ's right hand, and some on his left in his kingdom, are prepared by God, as it is said, Matth. 20. 23. and by our Savior, who therefore ascended into his fathers house, wherein are many mansions, that he might prepare or provide a place for each of us, John. 14. 2, 3. yet we may be said, after a sort to prepare for ourselves greater rewards when we labor to be endued with greater graces.

To the testimony of Paulinus; Tuarum tibi praemia se debere virt •… tum justus j •… dex agnoscet, I only answer this, because I have not the book: that although it be a harsh speech, that God should be said to be a debtor to any cr •… ature; yet as Augustine saith, he may be said to be a debtor, as he is a promiser, and because it is a just thing to keep promise, he may be said to owe the performance of that which he hath promised. But as his promise was, not de debito, but de gratuit •… : so what he freely promised, he freely giveth.

7. Out of Augustine he citeth three testimonies, two out of his Epistle to Sixtus: out of which Epistle I have before produced divers pregnant testimonies against merits so properlycalled. His first allegation is this: nullane sunt merita justor •… m? sunt plane: quia •… usti sunt: sed ut justi fierent merita non fuerunt. In which testimony there is nothing for the merit of condignity, but only the name of merit, which notwithstanding •… ignifieth nothing but the good works of the just; which God will reward. As if he had said, have the just no good works, which God will reward? They have, no doubt, because they are just. For, as Saint John saith, he th •… t worketh righteousness is righteous 1 I •… h. 3. 7. But as the former words do not prove the merit of condignity: so the later words plainly disprove merits of congruity, that they might become righteous saith he, they had no merits: for as in the same Epistle Augustine teacheth against bothsorts of merits. Sicut ab initio fidei misericordiam consequuti sumus, non quia fideles eramus, sed ut essemus; sic in fine quod e •… it in vita aeterna, coronabit nos, sicut scriptum est in miseratione & miseric •… rdia.

Secondly, as touching the other Augustine indeed saith, that as the Apostle calleth death the stipend of sin, so he might truly have called eternal life the stipend of righteousness. But yet he could not say that it was debitum stipendium. Because the Apostle by way of opposition saith; that death is the stipend, meaning the due and deserved stipend of sin, but eternal life is the free gift of God. Nay he saith the contrary, that it is not to be demanded tanquam debitum stipendium. And elsewhere, as we heard before; though the Apostle might have said, that eternal life is the stipend of righteousness; yet he would rather say, that it is the grace of God; that hereby we might understand, that God doth not bring us to eternal life by our merits, but by his mercy. And in the same hundred and fifth Epistle. The stipend of sin is death: and worthily it is called a stipend, because it is due, &c. Deinde ne justitia de humano se extolleret bono, sicut humanum meritum malum non dubitatur esse peccatum, non à contrario retulit dicens, stipendium justiti •… vita aeterna, sed gratia (inquit) Dei vita aeterna—tanquam diceret; audito, quod stipendium peccati est mors, quid te disponis extollere, & contrariam m •… rti vitam aeternam tanquam debitum stipendium flagitare? But of this point I have spoken more than sufficiently when I urged our fourth testimony out of Rom. 6. 23.

But the third testimony Bellarmine chiefly urgeth, Vita aeterna est t •… tum premium, cujus promissione gaudemus. Eternal life is the whole reward in the promise whereof we do rejoice: nor can this reward come before merits be had, neither may it be given to a man before he be worthy. For what more unjust than this, and what more just than God? We must not therefore demand the reward, before we merit to receive it.

Answ. Augustine, as himself testifieth, wrote this book when he was newly baptized, and as yet not accustomed or well versed in the Scriptures, and therefore if he should have written anything therein contrary to that, which I have heretofore proved out of him, it ought not to prejudge those manifold pregnant Testimonies by me cited before, which he wrought when he was of more mature judgment and of riper years. Notwithstanding out of this testimony such as it is, Bellarmine •… collecteth five conclusions against us. First, that a man (he meaneth •… o doubt a righteous man) hath the merits of eternal life; that is, as Bellarmine acknowledgeth Augustine to use the term, that he hath good works which God will reward with eternal life: and that we confess.

Secondly, that eternal life is one and all our reward. But Augustine doth not say un •… m, neither is it true. For temporal Blessings are also rewards , though but petty rewards in comparison of eternal life: neither doth he say simply totum, but t •… tum cujus promissione gaudemus. For, temporal benefits we are to use, but not to set our hearts upon them: but spiritual blessings are those wherein we are to rejoice: them we use; these, we are to enjoy: for those are utenda, but these are sruenda.

Thirdly, that the reward of eternal life is given in justice, that we should not say, that it is given of mere liberality. But Augustine everywhere else teacheth, that it is given of grace, and that it is called grace, non ob aliud, nisi quia gratis datur, for no other cause but because it is free •… lie given, and that it is not grace, si non sit omni modo gratuita. Neither doth it hinder it to be of God's free grace, that it is given in justice. For these two in the works of God, especially in the work of justification and salvation do meet together. Grace and mercy in respect of us, in that he doth justify and save us gratis by his grace: justice, not in respect of our merits, which in justice can merit nothing at the hands of God but punishment: but partly in re •… pect of Christ's merits, unto which eternal life is due; and partly in respect of his promise made in Christ to all that truly believe; which promise he is faithful and just to perform.

Fourthly, that the reward is not given before they be found worthy of it that shall have it, lest we should fay, there is no dignity in works. I answer, that our dignity standeth in God's dignation or acceptation in Christ: which dignity he vouchsafeth to all that truly believe in Christ. For to them Christ is the end and complement of the Law: insomuch, that whosoever believe in Christ, they are esteemed to have fulfilled the Law: We acknowledge the dignity of good works, as being the fruits of the Spirit, and as being good, profitable, and necessary: but no dignity of merit do we ascribe to them. And yet the faithful are not therefore unworthy, nor destitute of merits, so long as they are accepted in Christ, and made partakers of his merits by faith: Unto which faith Augustine useth to ascribe merit. For indeed faith is that work of. God, which he requireth instead of all our merits, because by it we are partakers of the merits of Christ: which whosoever hath is not without merits, nor unworthy of the Kingdom of Heaven.

Fifthly, that it is a most unjust thing to desire eternal life of God the most just judge, before we merit to receive it. Where, faith he, he plainly condemneth all Lutherans, who will not by their works merit eternal life, and yet by assurance of faith they presume it shall be given them. Answ. If by his word, petere, he mean desiring by prayer, I say we must desire it, before we be worthy of it in ourselves. But Augustine hath the word poscere, meaning, that no man ought to challenge or demand eternal life as his due, before he hath deserved to receive it: To which I answer, that none can deserve to receive it by their ow •… e merits, and that none but Pharisees will challenge it. But yet all that truly believe in Christ do in him deserve it, yea in him they have it: and he that will not believe this, he maketh God a liar, 1 John. 5. 10, 11. and therefore everyone that knoweth himself to believe, doth or ought to know, that he hath eternal life, 1 John 5. 13. He might have added a sixth collection, that nothing is more unjust, than that God should give rewards to men before they deserve them. But this showeth the unsoundness of this Testimony, not beseeming Augustine. For what God giveth, he freely giveth; and in that which is grat •… itum free, there is no unjustice. May not God do with his own what pleafeth him: and therefore no unjustice, when he gave the whole days wages to them that had wrought but an hour, and therefore to such as had not deserved it. And if it be unjust with God to give the reward of eternal life to them that have not in their own persons deserved it, what will he say of God's dealing with the elect infants, who dying in their infancy are crowned with eternal life. This Testimony therefore was but the assertion of an ungrounded Divine. And yet this Testimony alone with our Braggadochio is sufficient to put us all to silence.

Eighthly, His allegation of Prosper, justificatus homo, id est, ex impio pius factus, nullo praecedente bono merito accipit donum, quo medio acquir at & meritum, maketh wholly against the merit of congruity, which with the Pelagians the Papists do hold: but against us it hath nothing, except perhaps the word, merit, which is not against us in that sense, that he and Augustine use it, for a rewardable work, which before justification men have not, but with their justification they receive grace, from which what good works do proceed, are to be rewarded with eternal life.

Ninthly, the word merit being understood in that sense, as undoubtedly it is in all the Latin Fathers, we subscribe to the Testimony of Caelestinus Bishop of Rome, as making for us, rather than against us. For having said, Dei gratiâ omnia hominis merita praeveniri, that all the good works of men are prevented by God's grace: he addeth, Tant a est enim erga omnes homines bonitas Dei, ut nostra velit esse merita, quae sunt ipsius Dono, & pro his quae largitus est, aeterna premia sit donaturus, which notably setteth forth the unspeakable goodness of God to us, but not our desert towards him.

Tenthly, the like is to be said of his allegation out of Gregory, on those words of Job c. 3. 19. ( Parvus & magnus ibi sunt) quia in hac vita nobis est discretio operum, •… rit in illa proculdubio discretio dignitatum: ut quo hic alius alium merito superat, illic a •… ius alium retributione transcen •… at: where he using promiscuously the words opera and merita, by merita understandeth opera bona proceeding from grace, which he acknowledged to be the free gifts of God. Wherefore his meaning is no more but this; that on those to whom in this life God doth give greater grace, he bestoweth in the life to come greater glory.

Eleventhly, in the last place he allegeth Bernard, who in the whole controversy of justification, and in this question of merits, is wholly ours. Out of him he citeth two Testimonies. The former, Merita habere cures, habita data noveris: perniciosa paupertas, pen •… ria meritorum. Answ. Bernard useth ordinarily the word merit improperly, according to the use of the Latin Fathers, meaning thereby good works, and that either simply, or with relation to reward, that is to say, rewardable works: such works or merits, saith Bernard, we must be careful to have; and having them, we must acknowledge them to be God's gifts: the penur •… of them is pernicious poverty. The other, Omne quod feceris bonum malúmve, quod quidem non facere liberum sit, merito ad meritum deputatur. Answ. That is worthily accounted merit, that is a rewardable work, which is free for a man not to do. For what is not voluntary but forced, it deserveth not reward. But to speak of merits properly, as justly and condignly deserving a due and proportionable reward for the works sake, Bernard acknowledgeth no merits, but the mercies of God and the merits of Christ: denying our works to be our merits but God's gifts, nor to be merits properly, or meritorious causes of our salvation, as I have shown before.

And these were all the testimonies of the Fathers, which Bellarmine thought good to produce: which when the Reader hath compared with those which I formerly alleged, let him pronounce secundum allegata & probata, whether we, or the Papists, have the consent of Antiquity in this great question of merits.

§ IV. But to the testimonies of the Fathers Bellarmine adjoineth the authority of four Councils. The first whereof is the second Council held at Aurenge in France. Debetur merces bonis operibus, si fiant, sed gratia qui non debetur, praecedit •… t fiant. Reward is due to good works when they be wrought, but grace, which is not due, goeth before, that they may be wrought, which Canon as all the rest is collected out of the writings of Augustine, for the confutation of the Semi-pelagians, and is to be understood according to the constant and perpetual doctrine of Augustine, that reward is due to good works (not in respect of the dignity or worth of works, but) in regard of God's Promise. Now there is great difference between that which is due by desert, and that which is due by promise. For where a great reward is promised to a small work, the reward is due by promise, but not by desert. But much more when eternal life is promised to our works, betwixt which there is no proportion. Therefore though eternal life be a reward due in regard of promise, yet it is a free and undeserved reward, and is therefore called