CHAP. V. Bellarmines dispute, sirst, concerning the name merit. Secondly, concerning the thing, which he endevoureth to prove out of the Scriptures.

§. I.

NOw we are come to Bellarmines dispute concer∣ning* merits. Wherein he discourseth first of the name, and afterwards of the thing it selfe. As* touching the name hee endevoureth to prove, that it is grounded on the Scriptures. And to this purpose he alleageth in the first place, Eccl.* 16. 14. which he according to the vulgar Latine translation, readeth thus; omnis mis•…ricordia fa∣ciet locum unicuique secundum meritum operum suorum, all mercie shall make place for every one according to the merit of his workes. So that his first proofe is nothing but a corrupt translation of a testimony cited Page  602 out of an Apocryphall Booke. The words in the originall are these 〈 in non-Latin alphabet 〉, make way for every worke of mercie: 〈 in non-Latin alphabet 〉, for every man shall finde according to his wo•…kes, that is, saith Bellarmine, according to the merit of his workes.

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 every one, according to their workes, doth not import merit, that the name of merit should thereon be grounded; but the quality of mens workes, whether good or evill, that is, hee will graciously reward them that have done well; and he will severely punish those that have done evill: and so it is expounded, 2 Cor. 5. 10. according to that which hee hath done, whether good or evill, so Rom. 2. 6, 7, 8. Matth. 16. 27. cum Matth. 25. 46. Ioh. 5. 29. This truth is acknowledged by a Gregory the great: it is one thing saith hee to render secundum opera according to workes, and another thing to render propter ipsa •…pera for the workes themselves: for in that which is said, according to workes, ipsa operum qualitas intelligitur, the quality it selfe of the workes is understood, that whose workes shall appeare to bee good, his retribution also shall bee glorious, which words were spoken by Gregory in answer to an objecti∣on, which is the same with Bellarmines in this place. If the felicity of Saints be mercie, and not acquired by merits (as you say) what shall be∣come of that which is written, and thou shalt render to every man ac∣cording to his workes. If it be rendred according to workes, how shall it be esteemed mercie? But, saith he, it is one thing to say according to workes, whereby the quality onely is noted, good or bad; another, for the workes themselves, which noteth merit. But the Scripture no where saith that God doth reward the godly, pr•…pter opera sua, but thus it spea∣keth, To thee Lord, mercie for thou rewardest every man, that is, every good man according to his work, you see then, that the obje•…tion made against Gregories assertion, or rather Davids, is Bellarmines; the answer, which Gregory maketh is ours.

Yea but Hierome, saith Bellarmine, who was most skilfull in the three languages doth use to translate that which in the Hebrew and Greeke, is according to workes by the word merit, saying, according to the merit of their workes.

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 hee rendreth secundum opera according to their workes. Indeed Latine interpreters of latter times in the Church of Rome, being poisoned with the Popish doctrine of merits, are very forward as might be shewed at large, to •…oist in the word merit into their translations where the originall, which they translate, hath no such thing: an instance whereof I will hereafter give in the translatour of Ignatius. The vulgar Latine is more sparing howsoever Gen. 4. 13. it rendreth the words of Caines complaint thus, Major est iniquitas mea, quam •…t veniam merear: My sinne is grea∣ter than I can merit, that is, according to the ordinary use among the Latines, obtaine pardon: for it cannot without great absurdity bee un∣derstood Page  603 of merit properly. Howbeit the words are rather thus to bee rendred, my punishment is greater than I am able to beare: which in∣terpretation is proved by those reasons which Cain useth in that place, to aggravate, not his sinne but his punishment. Besides that place the verbe mereri is used but eight b times in the Latine Bible, and alwaies in sense the worse, viz. deserving punishment: and that is the proper sense: for sinnes are properly merits of punishment, and therefore to merit punishment is properly attributed to them. The Nowne merit is used but thrice, and that onely in the Booke 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 soule. chap. 10, 31. Of the men, chap. 38. 18. So that the name merit taken in the popish sense, for a good worke deserving the reward of eternall life, hath no warrant at all not so much as in the Latine vulgar translation, and much lesse in the originall Scriptures themselves.

§. II. His second testimony is Heb. 13. 16. to doe good and to com∣municate* forget not, talibus enim host•…is promeretur Deus, for with such hosts (say our Rhemists) God is promerited. The Greeke word is 〈 in non-Latin alphabet 〉, unaptly and barbarously translated promeretur, when as it pro∣perly signifieth is well pleased: and the meaning is, that such sacrifices are 〈 in non-Latin alphabet 〉; well pleasing or acceptable unto God. Oecumenius ex∣poundeth it by the word 〈 in non-Latin alphabet 〉 is pleased. But not all •…hings that please God doe merit of him. Servants must bee 〈 in non-Latin alphabet 〉 well pleasing to their Masters, Tit. 2. 6▪ and doe that which is pleasing in their sight, who not∣withstanding cannot merit any thing at their hands. So all our obedi∣ence in do•…ing that will of God which is 〈 in non-Latin alphabet 〉 acceptable, is pleasing to God, and wee our selves in so doing are 〈 in non-Latin alphabet 〉 acceptable to God: but when wee have done all things that wee can, wee cannot merit so much as thankes, but must confesse our selves to bee unprofitable servants, in doing but that which was our duety to doe. Luk. 17. 10. Here therefore nothing but a barbarous translation is alleaged to prove that, which is not in the originall •…text. Bellarmine, though hee cannot deny it to bee barbarous, yet he saith it is a very fit translation: for most properly we say in Latine, that one man doth merit of another and oblige him to him to himselfe, wh•… doth any thing whereby another is pleased or delighted. I answere, first, that who so doth merit of another doth also please him: but not who∣soever 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, be∣cause one man may merit of another, by doing him a pleasure, that ther∣fore a man may m•…rit of God▪ or oblige him unto him. By doing good we profit our selves and others, but we cannot profit God: our goodnes reacheth not to him, Psal. 16. 2. Can a man bee profitable unto God? saith Eliphaz: is it any pleasure to the Almighty that thou art righte∣ous, or is it gaine to him that thou makest thy way perfect, Iob. 22. 2, 3. and so Elihu, Iob. 35. 7, 8. This translation therefore, as it is barbarous, Page  604 so it is impious, in making God beholden unto us. Yea but saith Bellarmine, this word being joyned with that of sacrifices. doth not onely signifie, that God is delighted with good workes, but that his favour is procured, and hee induced to reward them that doe well. Answer. The Apostle doth not say 〈 in non-Latin alphabet 〉 God is made propiti∣ous, or as Bellarmine alleaging out of Latine Chrysostome placatur, where the Greeke is 〈 in non-Latin alphabet 〉 as in the text of the Apostle. For the sacrifice of Christ alone by it selfe is propitiatory; the sacrifices of the Law, onely as they were types of it. As for the spirituall sacrifices, whereof the Apostle speaketh, they are not 〈 in non-Latin alphabet 〉 propi∣tiatory, but onely 〈 in non-Latin alphabet 〉 acceptable and well pleasing in Christ, as being perfumed with the odours of his sacrifice. This therefore was but a poore and indeed a base shift, which Bellarmine was put to, who finding no releefe in the originall text of the Scripture, is faine to flee unto corrupt translations, as he doth not only in these two places alrea∣dy alleaged; but also in that allegation of Chrysostome, for placatur: and as afterwards wee shall see in citing Ignatius and other Greeke Fathers.

§. III. And this is all the footing that the name merit hath in the Scriptures. For though, Bellarmine adde 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, doe 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 principall arguments which he bringeth to prove the merit of good workes, which it shall suffice to an∣swere in their due place. For I doe not thinke them worthy of double* paines. Only for the present, I answer, to the first, that where is speech of our dignity, it is to bee ascribed to Gods dignation, as Bernard well saith d Digni nos sumus sedipsius dignatione, non dignitate nostra, wee are worthy, but by his dignation, or deigning to accept of us as worthy, not by our own worthines, secondly, the words dignus and dignè sometimes do signifie not the equality of worth, but that which is convenient meet or becomming as 〈 in non-Latin alphabet 〉

• 〈 in non-Latin alphabet 〉Col. 1. 10.
• 〈 in non-Latin alphabet 〉 1 Thess. 2. 12. 3 Ioh. 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 wel as those which be mercenary, and deserved and therfore the name of re∣ward doth not alwaies presuppose merit, or desert. To which purpose let the reader compare these paralell places, Mat. 5. 46. Luk. 6. 32. where the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are used in the selfe same sense. For if you love those that love you, what reward have you, quam mercedem habetis saith Mat∣thew, quae vobis est gratia? saith Luke, what thankes have you? in the one is 〈 in non-Latin alphabet 〉, in the other 〈 in non-Latin alphabet 〉. Thus much of the name.

Page  605§. IV. For the thing Bellarmine bringeth three sorts of proofes:* 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 eternall life is called merces, reward. His reason is thus framed: If eternall life be the reward of good workes, then good workes doe merit it: but the former is true, viz. that eternall life is the reward good workes: therefore the latter, viz. that good workes doe merit eternall life.

Answ. The proposition he taketh for granted: all his proofe 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 answere by distin∣ction. 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 hee, e 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 sonne: or rendred 〈 in non-Latin alphabet 〉 according to debt, or duty, as the hire or wages of an hired servant, or labourer, f who is worthy of his hire. And is acknowledged by g Bellarmine. For when the Apostle saith, to him that worketh, the reward is not imputed according to grace, but ac∣cording to debt, satis aperitè indicat, esse quandam mercedem, qua imputari possit secundum gratiam, non secundum debitum, he doth plainely enough shew, that there is a certaine reward, which may bee imputed accor∣ding to grace, not according to debt. Merces noftra saith h Augustine, gratia vocatur. Si gratia est gratis datur. Our reward is called gratia, (so the Latine translateth 〈 in non-Latin alphabet 〉) if it be grace, it is freely given. And againe, i God hath sent a Physitian, hee hath sent a Saviour, hee hath sent him who should heale freely: that is but little, that hee should heale 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 heale thee, and I give thee a reward. Of this free reward wee have examples and Testimonies in the holy Scriptures; as first, that which Bellarmine in the first place citeth k 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 wombe 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 re∣ward of inheritance, Col. 3. 24. And this most plainely appeareth in the antithesis which the Apostle maketh betweene the reward of sinne and the reward of piety. The wages of sinne is death, but eternall life is 〈 in non-Latin alphabet 〉, the free gift of GOD in IESVS CHRIST our LORD, Rom. 6. 23. But of this place we have spoken in our fourth Testimo∣nie, whereby it appeareth, that howsoever merces debita, that is wages, and meri•…um are relatives, yet merit, and the reward of eternall life: Page  606 or any other free reward, are not relatives. Among men wages hath place, because the labourer deserveth it, and he that hireth him is be∣nefited by the labour, and there is ordinarily a due proportion be∣tweene the labour and the wages. But with God it is otherwise: we can deserve nothing of him, neither is hee benefited by our labours, neither is there any proportion betweene our workes and the reward of eternall life. The proposition therefore, though by him taken for granted, is by us to be denyed.

§. V. The assumption, that eternall life is the reward of good* workes, wee freely confesse, so it bee understood of a free reward; which, as it was graciously promised, so it is freely and undeservedly given. Bellarmine therefore should have proved, that eternall 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 eternall life to bee 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 worke shall be rewarded, Prov. 11. 18. To him that sowe•…h righte∣ousnesse there shall bee a sure reward. For as Hos. 10. 12. Hee that soweth in righteousnesse, shall reape in mercie, Wisd. 5. 16. The righ∣teous shall live for ever, and their reward is with the Lord, Eccl. 18. 22. The reward of the Lord abideth for ever, Esai. 40. 10. Be∣hold 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. Every one shall recive his owne reward, according to his owne labour.

§. VI. Onely there may bee question of that place, Matth.* 20. 8. Call the labourers, and give them their wages, which Bellar∣min•… 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 alleaged by the Papists to prove, that eternall life is the wages, or hire due to good wo•…kes, I will therefore shew, first, that it maketh not for them: secondly, that it maketh* against them. For the first: I affirme, that from parables nothing can be proved that is besides the scope of them. The scope of this pa∣rable is to shew, 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 proofe whereof this parable is▪ propounded, for so he saith, vers. 1. For the kingdome of heaven, &c. And also by the sixteenth verse of the Chapter, which is the reddi∣tion of the parable. So the last shall be first, and the first last, for ma∣ny be called but few are chosen. The first are they who were called early in the morning, and hired for a certaine wages or hire, viz. for a penny by the day. But the first, in the sequele of the parable be∣came the last. If therefore it bee alleaged, that to these eternall life was given for the hire of their labour; I say, it is not onely besides, but also contrary to the scope of the parable, which was to shew, that those who were first c•…lled, were of the many that are called, but not Page  607 of the few that are chosen, and consequently, not of the few that are saved. The penny therefore that was promised by the housholder, and received by these workemen, doth not signifie eternall life as Saintl Basill supposeth. For though they received the penny, yet because they were called but not chosen, they missed of eternall life. Thus therefore I argue: Eternall life was not received by these worke∣men; for they were called, and not chosen. The penny, which was promised, was received by these workemen, vers. 10, 11, 14. therefore the penny, which was promised, is not eternall life. And this may be gathered out of the parable it selfe. First, because these we•…e meere hirelings, who would not worke, but for a certaine hire, led onely by reward, for the obtayning whereof they trusted in their owne merits. Secondly, because after they had received their penny, they envied their fellow workemen, whom the Lord rewarded, not according to their merits, but according to his owne bounty, to which they trusted and not to their owne merit. Thirdly, because they murmured against the housholder, as if he had not dealt with them according to their desert, who had wrought twelve houres, and had borne the burden and the heate of the day. Fourthly, because being sharpely reproved by the Lord of the vineyard, they were sent away with in∣dignation, saying to one of them, which was intended to all: take that which is thine, and bee gone: but whither doth hee bid them goe? Basil gues•…eth, whither, they who be on the left hand, shall be m com∣manded to goe. And this may further be proved by conference with the like place, Luk. 13. 30. where our Saviour having told the Iewes, who were first called, that they should bee excluded out of the king∣dome 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 Iewes, which shall be last, that is, excluded out of the number of them that shall bee saved. For as elsewhere also he saith, Many are called Matth. 22. 14. (of which number was hee that comming without his wedding garment was cast into utter darkenesse, vers. 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 rendred accor∣ding to merit, and according to justice, as a just and deserved reward; then there would have beene a due proportion observed betweene the labour and the reward: so that a greater reward should have been given to the greater labour, and a lesse to the lesse. But here the un∣equall labours, of 12, of 9, of 6, of 3, of one houre the same reward is given, viz. to every one a peny, not according to the merit of the la∣bourers, 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 houre halfe a penny, to them at the ninth houre the fourth part of a penny, to them at the eleventh houre but one twelfth part of a penny should have beene given; but according to the good pleasure of the housholder, who alleageth, he might doe Page  608 with his owne what hee plealeth, and therefore would give to him who wrought but one houre, and that in the coole of the day, as much as to him that wrought twelve, having bo•…ne the burden and the heate of the day. Whereupon n Prosper, as you have heard, infer∣reth, that whereas God did make those who were called at the ele∣venth 〈◊〉 equall with the first, he did it to commend the excellen∣cie of h•… grace, not paying a price or hire to their labours, but pow∣ring forth the riches of his bountie upon them whom he chose with∣out workes, that they also who tooke great paines and received no more than the last, might understand, that they received a gift of grace, and not wages of workes. For as R•…dulphus o Ardens speaking of these words vers. 13. diddest thou not agree with me for a penny; let no man, saith he, thinke 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 crowne nothing but his owne grace; who, if he would deale strictly with us, there would no man living bee justified in his sight. Whereupon the Apostle, who had laboured more than they all, saith, I reckon, that the sufferings of this time are not condigne to the future glory shall bee revealed in us, ergo hac canventio nihil ali•…d est quàm voluntaria Dei pro∣missto, therefore this agreement is nothing else but Gods voluntary promise. p 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: wee may observe, that as divers of the Fathers un∣derstood by the first the Iewes, at least the justitiaries among them, who, the Lord having made a covenant with them of workes, that for their dayes labour hee should give them a penny; expecting re∣ward according to their merit, were of the first made last: so by the last the faithfull among all nations, with whom the Lord hath made the covenant of grace, not promising to pay them according to the merit of their worke, but to q give them what to him should seeme just according to the Covenant of grace, which promiseth the reward of keeping the whole Law to them that truely beleeve; who expecting reward, not according to their owne merit, but according to the grace* and good pleasure of God in whom they •…trusted, were of the last made the first. So farre is this parable from proving, thatet ernall life is gi∣ven to men according to the merit of their workes, that it proveth, that the reward which is given, is freely given, and that those who seeke •…o obtayne eternall life by their owne desert, doe misse of it.

§. VIII. But here Bellarmine cavilleth with the answeres of* Melancthon and Calvin, who, as is it seemeth, understanding, as the most doe, by the day-pennie the equall reward of eternall life, doe answere: First, that it may be called merces a reward, in regard of the Page  609 promise (which it selfe 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, s which, though given in Gods purpose before all times to those whom hee hath elected in Christ without respect of workes: 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 replyeth, that the re∣ward is given to the workes, which is the condition of the promise, and not to the promise it selfe. I rejoyne, that it is given to the works, according to the promise, that is, as a free reward.

To the second hee saith, that eternall is more properly called re∣ward, than inheritance, &c. I answere, primarily it is the inheritance intended before all time in Christ without respect of workes, and in the fulnesse of time purchased by Christ, and so promised to all the faithfull: and yet in a secondary respect, that we might be allured to obedience and to good workes, by which we might be fitted for that heavenly inheritance, into which no uncleane 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 sonne, 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 heire. In this case, who seeeth not, that although the sonne come to his fathers patrimonie, 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 sonne behave himselfe never so well) no title at all. Neither is that the more ho∣nourable title, as Bellarmine here absurdly avoucheth, unlesse that we rre to thinke, that the mercenary title of an hired servant, is more honourable than the hereditary title of a sonne. For this is all the honour, which, by their doctrine, accrueth to the children of God, that they turne the adopted sonnes of God into mercenary servants, and the inheritance of sonnes into the wages of servants. But of this, heretofore.

§ IX. Others, perceiving that the equality of reward rendred to labours so unequall, as of twelve houres, and of one, cannot stand* with justice, if rendred as in justice due: (for it is just, where the re∣ward is of duety, that the greater labour 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 doe with mine what pleaseth mee,* saith the Master of the vineyard) have sought out another evasion. That they who were called at the eleventh houre, and so wrought but one houre, laboured as much as the first, who laboured all the day: which is not worth the confuting. For if in one houre they laboured as much, as the other in twelve, then deserved they as great a reward at the least. Why then did their fellow labourers expect a greater reward? Why did they murmure at their Lords unequall dealing? And why did not the Lord himselfe plead, that equall reward was Page  610 to bee given to equall labours •… Why did he plead his right to doe with his owne what he pleaseth •… but that he would have it under∣stood, that the reward by him given, was not of duety, but of grace; not rendred as a debt out of duety, but given as a free reward out of his owne bounty, and as Bellarmine himselfe saith, t non ex justitia, sed ex liberalitate. This fiction therefore, never heard of before, was by Maldonate u devised for a poore shift in a desperate cause.

§ X. Bellarmines second argument is taken from those places,* wherein it is taught that the heavenly reward is given to men ac∣cording to the measure and proportion of their workes and labour. His argument is thus to be framed.

The proposition he proveth, because if the reward be given according to the proportion of workes, then there is regard had in giving that reward not onely of the promise, or of the bounty of the rewarder, but also of the dig∣nity of the workes. The assumption he confirm•…th by divers texts of Scripture, as Psalm. 62. 12. thou shalt render to every man accor∣ding to his workes. Mat. 16. 27. The sonne of man shall come in the glory of his Father with his Angels, and then he shall render to every one according to their workes. Luk. 6. 38. with the same mea∣sure that you mete, it shall be measured to you againe. Rom. 2. 6. who will render to every man according to his workes. 1 Cor. 3. 8. every man shall receive his reward according to his owne labour. Gal. 6. 7. what things a man shall s•…w, those also he shall reape. Apoc. 22. 12. Behold I come quickly, and my reward is with me, to render to every man according to his workes.

§ XI. Before I apply mine answer to the parts of his Syllogisme,* I am to propound a twofold distinction concerning the reward of our inheritance. First, that it may bee considered either as our in∣heritance, or as our reward. Secondly, that it may be considered in respect either of the substance of it, as it is eternall life, or of the degrees of glory therein. As it is our inheritance, as it is eternall 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 workes. It is one and the same, first, in respect of the same merito∣rious cause, which is the merit of Christ. For as by his righteousnesse we are equally justified; so by his merits we are equally saved, equal∣ly made partakers of that inheritance, which by the same price of his m•…rits is equally purchased for all that truely beleeve. Second∣ly, it is one and the same objectivè, in respect of the same object, it being the vision or fruition of the same God, who is the chiefe good. Thirdly, in respect of continuance, in regard whereof it is called eternall life, which is one and the same to all, being the same everlasting inheritance, and the same •…ternall fruition of Page  611 God and Fellowship, which we shall ever have with Christ, and by him with the whole Trinity. But however eternall life in respect of the substance be on•… and the same equally procured by the me∣rit of Christ; yet it is not to be doubted, that there are divers de∣grees of glory, where with God doth crowne the divers degrees of grace, which he hath bestowed on his children in this life. For al∣though all that shall bee saved shall have fulnesse 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 containe a greater quantity than others. So all the Saints, though all full of happinesse, yet shall not all bee endued with the same measure of glory, but according to their capacity. This is that which heretofore I alleaged out of * S. Ambrose, that god doth give to all that are saved, aequalem mercedem vit•…, non gloriae, equall re∣ward of life, not of glory. These things thus premised, I answere; first, by denying his proposition. For although, according to the proportion both of habituall grace, and of actuall obedience (which we call good workes) the degrees of glory in the life to come shall bee bestowed: yet these degrees are not thereby merited; but God doth graciously crowne his greater graces, which hee freely bestowed in this life, with a greater measure of glory in the life to come. Besides, Bellarmin•… and other Papists doe teach, that God crowneth our good workes supra condignum, therefore those crownes cannot be merited ex condigno. Secondly, I deny his as∣sumption, averting that eternall life it selfe is not bestowed accor∣ding to the proportion of our workes, but as it is wholly merited by the obedience of Christ; so is it equally bestowed upon all the faithfull, who are equally justified by the merits of Christ.

§ XII. But here Bellarmine cavilleth with two answeres given,* as he saith, by our Divines, the former, that divers rewards are gi∣ven to good workes both in this life and in the world to come, but not eternall life it selfe, against which he proveth, that good workes are rewarded with eternall life, and that there are no re∣wards in the world to come, which doe not belong to eternall life. Whereas no doubt the meaning of those, who gave that an∣swere, 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 eternall life, that is one and the same to all that are saved. We doe not deny but eternall life is the reward of good workes, and therefore Bellarmine might have spared his paynes in proving that, which we doe not deny; but we deny it to be given in divers degrees, according to the proportion of mens workes. The other answere, that et•…rnall life is to b•… given to good workes, no otherwise b•…t as they are signes of faith; which also hee solemnely disputeth against, utterly mistaking the matter. For first, wee say, that God doth graciously reward the virtues and Page  612 obedience of his owne children, not as their merits, but as his gra∣ces. Secondly, we say indeed, that in the Gospell eternall life is pro∣mised to those that beleeve without respect of workes, and damnati∣on denounced •…gainst those that beleeve 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: there∣fore the Lord at the last day will proceed in judgement, according to the evidence of mens workes. So that the Lord pronounceth the sentence, according to workes as the signes and evidence of faith, but rewardeth both faith and them, as his owne gifts and graces. Howbeit more properly eternall life it selfe is rendred to the righte∣ousnesse of faith, which is the righteousnesse and merits of Christ imputed to them that beleeve, by which the faithfull are equally justified, and equally entituled to the kingdome of heaven; but the degrees of glory are given according to the degrees of our sancti∣fication, that is, to the degrees both of the habits of faith and other graces, and of the acts and exercise thereof, which wee call good workes. All which, being Gods owne free gifts, hee doth freely re∣ward, crowning his greater graces, with greater glory.

§ XIII. As for the places of Scripture which testifie that God will reward men according to their workes: I answere, that se∣cundum* opera, according to workes, doth not signifie the proportion, but the quality of workes as I have shewed before out of Gregorie:* that is, as in some of the places it is expressed, good workes are to* * be rewarded with glory, evill 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 himselfe, vers. 8. that as every man doth sowe, so he shall reape: viz. he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the Spirit, shall of the Spirit reape* everlasting life. The allegation out of Luk. 6. 38. is impertinent, as appeareth by his paralell, Mat. 7. 1, 2. Iudge not, that you be not jud∣g•…d: for with what judgement ye judge, ye shall be judged, and with what measure you mete, it shall be measured to you againe. For first, it seemeth to speake of humane judgement; that as wee judge others, so we shall be judged of others, according to the x 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, y as an evill, though just reward thereof: so farre is it from speaking of the reward of eternall life. Or if the place should be generally understood of mens judging well or ill, and of their being judged ac∣cording, either by God or man; nothing else can necessarily be ga∣thered, but the like judgement 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•…ake of the eternall reward, either of life or death, rendred to good or evill workes, 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 labours. By planters Page  613 he understandeth himselfe and other Apostles, who were the plan∣ters of the Church: by waterers, Apollo and other Evangelists, and Preachers, who fed the Church with their doctrine. The reward of their labours (who are Gods workemen, vers. 9. labouring 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 asscribed to the merit of earing, but to the blessing of God. And so it is here plainely said, though the Planter and the Waterer shall have their owne rewards: yet their reward is not to bee asscribed to the merit of their labour, 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 any thing, nor he that watereth, but God that giveth the increase: Or if the place should generally be un∣derstood o•… all workes 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, mercie, for thou rendrest to every man according to his worke, is not generally to be understood of the workes of all men both good and bad; (for the bad works of the wicked hee doth not reward in mercie, but judgement with∣out mercie shall bee executed upon them:) but of the good workes of the godly onely, which though they bee good and acceptable to* God in Christ, yet he rewardeth them not according to merit, but according to his mercie. The place Ap•…c. 22. 12. may be an exposi∣tion 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 every one, 〈 in non-Latin alphabet 〉, as his worke shall be, viz. good or bad. But here the Papists would seeme to bring a reason à pari, that as the wicked are damned pr•…pter peccata, for their evill workes, so the godly are saved propter opera bona, for their good workes. And as •…vill workes merit hell, so good workes, pari ratione, merit heaven. Answ. it is impar ratio: there is no equality in the comparison: For first, the Scripture plainely teacheth, that by and for their evill works men are condemned; and as plainely denieth, that by or for good workes men are saved. Ephes. 2. 8, 9. Tit. 3. 5. Secondly, any one sinne meriteth death, because it is a breach of the Law, yea, of the whole law, Iam. 2. 10. but not any one good worke can merit heaven, because it is not the fulfilling of the whole law: for there must be a concur∣rence of all duties. In so much that if a man should performe all the Commandements, and faile in one; the breach of that one maketh him guilty of all. Thirdly, evill workes are z purely and perfectly evill, and therefore absolutely deserve death: but the good workes are not purely and perfectly good, as I have heretofore prooved. therefore death is the due stipend of sinne, but eternall life is the free gift of God. Fourthly, sinne is absolutely meritorious of damnati∣on; but so is not our obedience of Salvation. For though we could performe all the commandements by a totall, perpetuall, and perfect obedience, yet wee must acknowledge our selves unprofitable ser∣vants, Page  614 and much lesse could we merit thereby, because we have done but our duety; and where is no more but duety, there can bee no me∣rit. Debitum non est meritum.

§ XIIII. His third argument is taken from those places which do so testifie eternall life to be rendred to good workes, that they place the very reason why eternall life is given in good workes. The places bee these, Matth. 25. 34, 35. Come, ye blessed of my Father, possesse the kingdome prepared f•…r you from the beginning of the world: For I was hungry, and you gave mee meat, &c. and in the same chapter, vers. 21. because thou hast beene faithfull 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, ther∣fore, are all causall. His reason standeth thus: To what things the causall particles are applied, they are causes of that to which they have relation; as namely of Salvation:

To the proposition I answere, that causall particles doe not alwaies, nor for the most part, signifie causes so properly called. For that is a grosse er•…our of the Papists, as I noted before. The word cause some∣times is used properly to signifie that argument which hath relation onely 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 forme, or as for the end. Sometimes it is used generally to signifie any argument or reason whatsoever, which is not the cause of the thing, or of the being of that whereof it is said to bee a cause, but of the consequence or conclusion, and thus the rendring of any reason is called 〈 in non-Latin alphabet 〉 a rendring of the cause, though perhaps it bee from the effect, or any other argument. And forasmuch as persons are discerned and knowne by their effects, (for as our Saviour saith, By their fruits you shall know them) therefore it is usuall in the Scriptures from the effect to argue and declare the cause: As thus: God is mercifull, for hee rewardeth the godly accor∣ding to their workes. God is just, for hee rewardeth the wicked accor∣ding to their sinnes. This man is elect, because he truely beleeveth and repenteth; this man truely beleeveth, because hee is fruitfull of good workes. This is a good tree, for it bringeth forth good fruite. To the woman that was a sinner a much was forgiven for shee loved much. In those and infinite more examples the cause or reason which is rendred is from the effect. Therefore the proposition is false.

§. XV. Now let us consider the places of Scriptnre which hee al∣leageth, and first Matth. 25. 35. for when I was hungry, &c. This reason, which is alleaged, is not from the cause, as if good workes were the meritorious cause of our inheriting the kingdome of heaven; but from the effect to prove the cause, which is expressed, Verse 34. as I have shewed b before: For, for what cause are men to be saved? First, because they are blessed of the Father, that is justified, and therefore entituled to this kingdome. Secondly, because they are elected, and Page  615 therefore this kingdome was prepared for them from the beginning. Thirdly, because they ar•… the heires of God, for whom our Saviour purchased this inheritance, noted in the word 〈 in non-Latin alphabet 〉 i•…rit. But how shall it appeare, who they are that are blessed and justified, for whom this kingdome is prepared, for whom this inheritance is purcha∣sed? By the fruits of justification, election, redemption, and namely by the workes of mercy and chari•…y towards the poore members of Christ: according to which, as the evidence, our Saviour Christ will judge. And thus his reaso•… standeth, those who are blessed of God, that is, justified; for whom this kingdome wa•… prepared, and this i•…heritance purchased, they are to inheri•… this kingdome.

But you are such, as appeareth by the fruits, for your excercising the workes of charity and mercy towards my poore members and that for my sake, is a plaine evidence of your election, justification and redemp∣tion and accordi•…g to this evidence I judge of you, come therefore, inherit the kingdome, &c. But to this allegation I have answered twice c before.

The second place is out of the same d Chapter, Verse 21. In which there is no causall particle e•…pressed in the originall, neither is it any desert, but duety of the servant to be faithfull, neither any debt or due∣ty of his Lord, but his hou•…y and largesse in rewarding of his fide∣lity 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 al∣leaging 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 Lambe, 〈 in non-Latin alphabet 〉 therefore they are before the Throne of God, which sheweth, that they stood before the Throne of God, not in their owne 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 bee before the Throne of God, but the order of their afflictions going before their glorification, and the consecution of eternall life following thereupon; for as it is said of our Saviour, Phil. 2. that hee having humbled himselfe unto death the Lord did therefore exalt him, Verse 9. and Luke 24. 26. that hee was first to suffer those things, and so to enter into his glory: so of the faithfull it is likewise said, that through much tribulation they must enter into the kingdome of God, Act. 14. 22. And this is the answere which Calvin e giveth to some of these places, that they signifie ordinem consequentiae, magis quam causam. For whom God ha•…h appointed to sal∣vation, for them he hath prepared the way of f ob•…dience and g patience, that therein they make walke towards their Countrey, which is •…ea∣ven; good workes therefore and afflictions, are not the cause of salva∣tion, but the way to it.*

§. XVI. But saith Bellarmine, Christ could not more plai•…ely have ex∣pressed, that good workes are the caus•…s of salvation, than when hee said; for when I was hungry you did, &c. especi•…lly seeing hee •…seth the same forme of Page  616 fpeech against the wicked: for I was hungry, and you did not, &c. In which the cause of damnation is noted. I answere, that our Saviour, if hee had meant that good workes are the meri•…orious cause of salvation, hee was able to have expressed it in as plaine termes as Bellarmine doth∣But his intent in these reasons, which hee giveth, was not to set downe the causes of salvation or damnation, but the notes and markes of them who are to bee saved or condemned, as the evidence, according to which hee pronounceth sentence. Yea, but Bellarmine will prove, that the particles for and because are truely causall. By what reason? For∣sooth by a circular augmentation, bec•…se good workes are causes. And how did hee prove good workes to be causes? Because these particles are causall. To prove that workes be causes, meaning meritorious causes, he alleageth 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 endevou∣red to prove that good workes a•…e necessary necessitate effici•…tiae, as cau∣ses of salvation, viz. 2 Cor. 4. 17. lib. 7. cap. 5. §. 7. and of this eighth booke, 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 reape life everlasting, maketh against him rath•… than for him. For as in the naturall harvest the increase is not to be ascribed to the ploughing and sowing, but to the blessing of God: so much more in the spirituall.

§. XVII. But that these particles are not alwaies truely and pro∣perly* causall Calvin sheweth by a notable instance. God had promised Abraham when hee 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 againe hee confir∣meth by oath, Gen. 22. 16. 18. When Abraham had upon tryall in an excellent manner and measure approved both his faith and obedience unto God. By my selfe have I sworne, saith the Lord, that because thou hast done this thing, and hast not withheld thy sonne, thine onely sonne—in thy seed shall all the nations of the earth be blessed, becaus•… thou hast obeyed my voice. Here both in the beginning of the oath and in the end the causall particle is used, shall wee therefore say, that Abra∣h•…ms obedience did merit that all the nations of the earth, that is, Abra∣ham himselfe and all the faithfull in all nations should bee blessed in the promised seed? God had long before made this gracious promise to Abraham, without respect of this or any other his workes, and had this act of obedience never beene, the promise of the promised seed in his posterity would have beene performed, so that the grace and love of God was the onely cause, why hee promised to send his owne Sonne, who should take on him the seed of Abraham, and not Abrahams obe∣dience. All that can truely bee said is, that upon this obedience God tooke occasion to renew his promise, and to confirme it by oath, for the further confirmation of Abrahams faith. So that his obedience was so farre from being the cause of the thing promised, as it was but the oc∣casion of renewing the promise. But Bellarmine in this example menti∣oneth onely that inferiour promise concerning the multiplication of Page  617 Abrahams seed, and saith, that as God did promise it, so he would have him to merit it by his good workes: even so the Lord having predestinated all the Elect unto Glory, yet his pleasure is, that they should attaine unto it by their owne merits. Which cleane overthroweth the grace of election which which was without respect of workes, and also of salvation. For if our election or salvation be of workes or merits, then is it not of grace. And if this answere of Bellarmine be good, then may it in like manner bee ap∣plyed h to that part of the Oath concerning the promised seed, namely, that Abraham by his obedience had merited, that in the promised seede the faithfull of all nations should bee blessed, which is no better than blasphemy. It is true that God hath elected us that wee might bee i ho∣ly, and that by the k sanctification of the Spirit we might bee fitted for his kingdome, and receive the l inheritance among those that are san∣ctified. And this holinesse is so necessary a property and cognizance of them that shall bee saved, as that without it no man m shall see God, wherefore •…hough it bee not the cause, as I have shewed heretofore, yet it is the way to the Kingdome, and consequently causa sine qu•… non. And therefore that wee may bee stirred up to seeke after holinesse which is so necessary, the Lord in aboundant mercie hath promised eternall life thereunto as the reward, whereby hee doth superaboundantly recom∣pence, all our service and obedience, and most graciously crowne his owne gifts and graces in us. Yea but, saith Bellarmine, God in like man∣•…er promised children to •…saack; yet his pleasure was that hee should obtaine them by the merit of prayer. Reply, that a man should merit by pray∣er, is as absurd, as to imagine, that a poore man, who hath nothing, doth by his begging merit almes. It is true, that when God promiseth good things unto us, as the end, wee are to use those meanes, which God h•…th preordained (whereof prayer is a principall) and to walke in that way which leadeth to that end: but those meanes are no merits, nor that way no cause of obtaining that, which God, as hee hath graciously pro∣mised, so hee freely bestoweth.

§. XVIII. The fourth argument is from those testimonies where* the reward is said to bee rendred to good workes 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 sustaine for an example of the just judgement of God: and after, vers. 6. If yet it bee just with God to repay tribulation to them that vexe 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 crowne of justice, which our Lord will render to me at that day a just judge. Heb. 6. 10. God is not unjust, that hee should forget your worke. Iam. 1. 12. Blessed is the man that suffereth tentation; for when he hath beene proved he shall receive the Crowne of life. Apoc. 2. 10. Bee thou faithfull untill death, and I will give thee the Crowne of life. Hereto also, saith hee, belong those places; Pro. 19. 17. foeneratur Domino he lendeth, as it were upon usu∣ry, to the Lord, who hath pi•…y on the poore, 1 Cor. 9, 24. Know you not, th•… they which runne in the race, all runne indeed, but one receiveth the price? so Page  618 runne, that you may obtaine, 2. Tim. 1. 12. I am sure, that he is able to keepe my depositum unto that day. For he should doe wrong, who should either not repay, that which was lent, or not pay the prize to him that overcommeth, 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 hee proveth by all those testimonies, which he hath alleaged.

§. XIX. But first I answere to his proposition, by distinguishing* the word justice: which is taken either universally,a comprehending all morall virtues, and so it is all one with Gods goodnesse, both as hee is good in himselfe, and as hee is good to his creatures, comprising the bounty, and therein the love the grace and mercie of God, as well as that which more properly is called his justice. So that what good things is rendred accor•…ing to this justice, is not therfore 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,b as a just Law∣giver, and also in respect of his promises, in performance whereof hee isc faithfull andd just. For it is a just thing for any to stand to his promi∣ses, yea, as the Oratour saithe f•…ndamentum est justiti•… fides. Hence in the Scriptures faithfull and just are sometimes joyned as synonyma, 1 Ioh. 1. 9 If wee confesse our sinnes, he is faithfull and just to forgive us our sinnes. And in this sense God is said to be just, when hee doth render unto us that which he hath promised. So in the places alleaged, 2 Tim. 4. 7, 8. Heb. 6. 10. Iam. 1. 12. Hee is just also in his workes, Psal. 48. 10. & 145. 17. For God doth whatsoever he willeth,f and whatsoever he willeth, that is just. This justice by Philosophers is distinguished into distribu∣tive and commutative, both observing equality; the former geometri∣call; the later arithmeticall. But this distinction doth not agree to the justice of God in respect of the later branch, which consisteth in com∣mutation, that is, in mutuall giving and receiving. For God giveth all things to all, Act. 17. 25. but receiveth not any thing from any. Rom. 11. 35▪ as I have said before, and therefore cannot be a debtour to any, but to himselfe 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 Creatour, Governour, and Preserver of all things. Remunerating, as he is the just judge. As a most free and absolute Lord, hee disposeth things according to his absolute will and pleasure. Who possessingg all things by full and absolute right, may according to his pleasure dispose of them, doing with his owne what he pleaseth, Rom. 9. 18, 21. Matth. 20. 15. As hee is the just God, that is the Creatour, Preserver and Governour of all, hee disposeth of all things according to his goodnesse, Mat. 5. 45. 48. giving all good things Page  619 to all, not universa singulis, but such as are agreeable and fitting to all, according to their severall kind, nature, and quality. And from this ju∣stice the order of the whole Vniverse dependeth. This goodnesse 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. Esai. 63. 7. and this justice is by the said 72. rendred mercie. Deut. 6. 25. & 24. 13. Psal. 24. 5. & 33. 5. & 103. 6. Esai. 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 be∣long to them: so is he after a more peculiar manner the God of the faithfull, Gen. 17. 7. even the God of their righteousnesse, Psa. 4. 1. as their justifier and Saviour, by the righteousnesse of Godh and our Saviour Iesus Christ, by imputation whereof he is just in justifying us, Rom. 3. 25, 26. and in remitting our sinnes, Psal. 51. 14. 1 Ioh. 1. 9. and accepting of us as righteous in Christ unto eternall life: and to this justice of Christ and not to ours, doth the Lord in justice, as a just Iudge, render eternall life, being no lesse just than mercifull in saving us. And in this justice of God as well as his mercie▪ are wee to repose our affiance, both for our justification and salvation. For if wee truely beleeve in Christ, we have in him satisfied Gods justice, in him we have fulfilled the Law, and therefore remission of sinnes and eternall life is in justice due unto us, not for any merits of ours, but for the merits of Christ. There re∣maineth the remunerating or distributive justice of God, as a just Iudge judging the world in righteousnesse, Psal. 9. 4, 8. and rendring to every one 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 righteousnesse of the righte∣ous, and to punish the sinnes of the wicked, as in the place alleaged, 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 righteous∣nesse: and towards the wicked vindicans or puniens, Psal. 94. 1, 2. Exod. 34. 7. 〈◊〉. 1. 2, 3.

The proposition therefore is not true, unlesse it bee understood of commutative justice, which belongeth not to God. For the reward which God giveth to good workes, if it bee according to his universall justice; it is to bee ascribed not to our merits, but to his goodnesse. 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 hee is the God of our righteousnesse; 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 bee said in justice to render reward, either in respect of the worthinesse or desert of the worke, or in some other re∣spect: If not in that respect, or if in any other respect, it argueth not merit. But not in that respect, for all our workes are unperfect and Page  620 stayned with the flesh, and no way in worth comparable to the re∣ward: but in other respects, as first in regard of his promise, which it is just with him to performe: secondly, in regard of Christs merit applyed to us.

§. XX. I come to the assumption, which understood of commu∣tative* justice, is not true: of others, it is to no purpose. Let us then examine his proofes: 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 re∣spect* of Gods remunerative justice, by which hee rendreth to every one according to the quality of their workes, to recompense tribula∣tion 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 faithfull have fought a good fight, have finished their course, have kept the faith, that he should render unto them the crowne of righteousnesse, both according to his fidelity in performing his promise (for it is just, that the crowne, which hee hath promised to the faithfull, hee should give them having kept the faith: and also according to that righteousnesse, as he is the God of our righteousnesse, that is, the justifier and Saviour of all that be∣leeve. For it is just, that the righteous judge should give to the Apo∣stle, having kept the faith, that crowne of righteousnesse, which God hath promised, and which Christ hath purchased, and which in re∣spect of Christ his merit and righteousnesse imputed, is in justice due, not onely to the Apostle, but to all the faithfull, who are described by this note, that they love his comming. If it bee demanded, why it is called the crowne of righteousnesse, i Bernard shall informe us. Est ergo quam Paulus expectat corona justi•…iae; sed justitiae Dei, non suae. It is therefore a crowne of justice which Paul expecteth, but of Gods ju∣stice, not his owne. For it is just, that he should render what he oweth, and he oweth what he hath promised. And this is the justice, where∣of the Apostle presumeth, the promise of God. The third, Heb. 6. 10.* God having promised, that he would be k mindefull of his servants, he is not unfaithfull to breake his promise, nor unjust to forget them. But what is this to the purpose? or that which followeth, Iam. 1. 12.* that when a man is by bearing affliction found to be 〈 in non-Latin alphabet 〉 approved, he shall receive the crowne of life, which God hath promised to all that love him: or that Apoc. 20. 10. where to him that is faithfull un∣to* death, the Lord promiseth to give, out of his gracious bounty, a crowne of life.

As touching those places, which concerne loane, 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 borowed is at the day of payment to be restored, the prize is to bee given to him that winneth it, and the depositum is to be rendred when the depositor doth demand it: and therefore that it is just that the promise in every one should be performed. And even so l Paul in the last place, as m Bernard hath Page  621 well observed, Dei promissum suum appellat depositum, & quia credidit promittenti, fiden•…er promissum repe•…it; promissum quidem ex misericordia, sed jam ex justitia persolvendum: calleth Gods promise or that which he promised, his depos•…um, and because he beleeved the promiser, he doth confidently call for the thing promised; promised indeed in mercie, but now in justice to be rendred.

§. XXI. His fifth argument is taken from those Testimonies* wherein eternall life is promised to good workes, as Ma•…th. 19. 17. If thou wilt enter into life, keepe the Commandements, and vers. 29. Every one that shall leave house or father, &c. hee shall receive an hundred fold, and shall possesse eternall life, 1. Tim. 4. 8. Godlinesse is profitable for all things, having the promise of this life, and of that which is to come, Iam. 1. 12. he shall receive the crowne of life, which God hath promised to them that love him. Now, saith hee, a promise made with the condition of a worke, doth not onely make the thing promised a debt (for he that promised is bound to stand to his promises) but also causeth, that hee who shall fulfill the worke, may be said to have merited the thing pro∣mised, and may by right require it as his reward. His reason briefly is this: Eternall life is promised upon condition of good workes: there∣fore good workes are meritorious of eternall life.

I deny the consequence: though eternall life bee promised upon condition of good workes, yet good workes are not the meritorious cause thereof.

First, The reasons of my deniall are these: first, because eternall life, before we had a being, was freely intended to all of us that shall be saved, not according to our workes, but according to Gods owne purpose and grace which was given us in Christ Iesus before all secu∣lar 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 faithfull, as their inheritance purchased by Christ, and therefore not to bee ob∣tayned by their owne 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 selfe is the free gift of God, so the graces and good workes 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 sarre are wee from meriting any thing at the hands of God by them.

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

Seventhly, Because there can bee no merit of condignity, where is not an equall proportion betweene the worke and the reward.

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

Ninthly, Because God is our absolute Lord, and wee are his bond∣servants: Page  622 to whom we owe our selves and whatsoever wee can doe: Neither are we able to render unto him so much as is due, and much lesse can we merit any thing from him.

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

Therefore though eternall life bee promised to good workes, yet it is not merited by them.

Yea but saith Bellarmine, the promise made with a condition of workes doth make the thing promised due. Answ. First, where the condition is fully performed, there the thing promised is due. But wee all faile in the fulfilling. And therefore if reward bee given to such as come short of their duety, as all doe, it must be acknowledged to bee of Gods grace, and not of our merit. Secondly, the thing promised is due not by merit but by promise, not in •…espect of the worke done, which is a dutie, and that not so perfectly performed, but that it needeth pardon, but onely in respect of the promise: be∣cause hee who hath promised hath bound himselfe to keepe his pro∣mise. But Gods promise was d•… gratuit•… non de debito, I say, his pro∣mise was freely to give eternall life, and so according to his promise he freely bestoweth it. Yea but, saith he, by performing the conditi∣on not onely the thing promised becommeth due; but he also that hath performed, may truely be said to have merited the reward pro∣mised. But this, say I, should have beene proved, and not taken for granted, being denyed by us, and disproved by all the tenne argu∣ments even now produced.

§. XXII. His sixth argument is taken from those places wherein* mention is made of dignity or worthinesse. For as before hee had said in his second Chapter, to be worthy of reward, and to merit it is all one, according to that saying of our Saviour, Luk. 10. 7. the labou∣rer is worthy of his hire. The places are these, Wisd. 3. 5. God pro∣ved them and found them worthy of himselfe, 2 Thes. 1. 5. that you may be counted worthie of Gods kingdome, for which allso ye suf∣fer, Luk. 20. 35. They that shall be accounted worthy of that world, and the resurrection from the dead. Apoc. 3. 4. they shall walke with me in whites because they are worthy. His reason may thus bee fra∣med: whosoever are worthy of eternall life they doe merit or de∣serve it.

I answere by distinction. For there is difference betweene 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 mans owne worth or merit, or by acceptation and grace or favour vouchsafed by another to be esteemed worthy: to be worthy in our selves, 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 Page  623 to bee accounted worthy of eternall life by mercie and grace, not dignitate sua, sed dignatione divina, not in themselves, but in Christ, which is the case of all the faithfull: and yet to merit and to deserve it by a mans owne worth, implyeth a contradiction.

Against the assumption I say, that none of the faithfull, though fruitfull of good workes, is in himselfe, or by his owne worth or merit worthy of eternall life. This hath beene the confession of the faithfull in all ages, as I partly noted before. Iacob confesseth, Gen. 32. 10. that hee was lesse than the least of Gods mercies, that is, un∣worthy of them, though but temporall; what would he have said of eternall? David professeth himselfe unworthy of those temporall honours which God had vouchsafed unto him, 2 Sam. 7. 18. 1 Chron. 29. 14. Iohn the Baptist confesseth, that hee was not worthy to carry Christs shoes, Mat. 3. 11. or to loose the latchet of them, Luk. 3. 16. Iohn 1. 27. The Centurion, whose faith is so highly commended, professeth himselfe not to bee worthy, that Christ should come un∣der his roofe, Mat. 8. 8. The afflictions of this life, though one man did beare them all, are not worthy of the future glory, Roman. 8. 18. Adde to these the confessions of the Fathers, though cited, many of them, before.p Ambrose: Quid p•…ssumus dignum pramiis facere coele∣stibus.

q H•…erome: Nullum opus dignum Dei justitia reperietur. Againe,r Re∣ver a nihil posset 〈◊〉 condignum pati gl•…ria coelesti, etianisi talis esset illa, qualis modò est vita.

s 〈◊〉: No man sheweth forth such a conversation, as to be worthy of the Kingdome of Heaven. Not though a man should die ten thousand deaths, and should performe all virtuous actions.

The Author of the worke not finished uponu Matthew, what doe we in this world, worthy that wee may deserve to bee made parta∣kers of our Lord in the heavenly Kingdome? Therefore the Apo∣stle rightly saith, I reckon, that the sufferings of this time are not wor∣thy of the future glory.

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

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

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

Eusebiusz Emissenus professeth, that wee can neither suffer, nor doe any thing worthy of the heavenly good things.

Gregoriea 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 di∣cat, non sunt condign•… passi•…nes, &c.

Ana•…tasiusb Sinaita: This is true humility to practise good things, and to esteeme himselfe uncleane, 〈 in non-Latin alphabet 〉 and unworthy of God, thinking to bee saved by his goodnesse alone.

Page  624c Oecumenius: He sheweth, that we are not able either to suffer or to conferre any thing worthy of that remuneration which shall bee there.

d Anselme professeth, that a thousand yeeres devout service of God doth not condignely merit the being in the Kingdome of Heaven halfe a day.

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

Againe, g Nos sumus (sponsa Dei) sed in corde Dei. Nos sumus, sed ip∣sius dignatione, non dignitate nostra—quod etsi n•…s puerili animositate gratis servari nolumus, meritò non salvamur. excludit miseriae dissimulatio miserationem: nec dignatio locum habet, ubi fuerit praesumptio dignitatis.

The faithfull 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 Gods acceptation in Christ: even as they are just, not in them∣selves, but in Christ, 2 Cor. 5. 21. Augustine, h 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 alleaged, Luk. 20. 35. 2 Thess. 1. 5. which speake not of being worthy, but of being accompted worthy in Gods acceptation.

To the proposition I answere, that they who are worthy, not in themselves but in Christ, not in respect of their owne dignity, but of Gods dignation (which is the case of all the faithfull) though they be accompted worthy of eternall life, yet they doe not merit it them∣selves; but the merit of Christ is imputed unto them, which exclu∣deth 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 de∣serve and earne their wages one of another, so that the one bee not the bond-servant of the other, but Gods workemen, of whom those places speake, though they deserv•… •…heir hire of them among whom they labour; yet cannot, being not their owne men, but the bond∣servants of God, deserve any thing at his hands. Againe, even among men the labourer is not worthy of his hire, who hath but begun and not perfected his worke: but our obedience, our righteousnesse, 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 lesse merits, or a lesse 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 man∣sions of eternall life. This argument, if it shall conclude the question, must thus bee framed: If God doe render to men the rewards of Page  625 eternall life, neither without their merits, nor greater rewards to lesse, nor lesse to greater merits; than God in the retribution of re∣wards considereth the merits of men; and consequently the good workes of the faithfull are meritorious of eternall life: but the an∣tecedent is true, therefore the consequent. The assumption hee pro∣veth, because the contrary is repugnant to distributive justice. Thus therefore he proveth it. If God doe render rewards to men without their merits, or greater rewards to lesse merits, or lesse 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 syllogisme, and the proposition of the second. The assumption was, that God doth not render to men rewards of eternall life without their merits, &c. For that God doth give the reward of eternall life to some, at the least, without their merits, it is evident in the elect infants, who ha∣ving no merits of their owne, are saved only by the merits of Christ. And the like is to be said of all other beleevers, for whom our Savi∣our by his merits hath purchased everlasting life. Therefore that as∣sumption is so farre from being true, that the contrary thereof is al∣waies true, viz. that God doth give the reward of eternall life, as his free gift to all that are saved without any merit of theirs. Nei∣ther is there any other merit of eternall life but the merit of Christ, which is more than sufficient for all that beleeve.

The proposition of the prosyllogisme hath two branches in both the parts thereof, of both which I deny the consequence, for as tou∣ching the first, although God doe render to men the reward of eter∣nall life without their merits, yet hee is not an unjust Iudge. For though they have no merit of their owne, yet they have the all-suffi∣cient satisfaction, and the infinite merit of Christ, unto which eter∣nall life is in justice due. For the second: Although the Lord should give greater rewards to lesse offices and graces, and lesse to greater, yet were hee not unjust, nor an accepter of persons. For by the pa∣rable of the workmen, Mat. 20. Wee learne, that the Master of the vineyard, though he gave the day-penny to them that wrought but one houre, which was as much as he gave them that wrought twelve houres, yet was not unjust therin. For in that which is free, and meere∣ly of grace, there is no injustice nor acception of persons. Indeed where the wages or hire is to bee rendred 〈 in non-Latin alphabet 〉 as deserved and earned by the workemens labours, it is to bee distributed according to distributive justice. But where the reward is free and of grace, the rewarder may doe with his owne what i pleaseth him: GOD especially, to whom, in all things whatsoever hee doth, his will is the rule of justice.

Page  626§ XXIV. To these hereticall premisses Bellarmine addeth a su∣table* corollary: wherein there is more malice than might. There∣fore (saith hee) Augustine saith well: If there bee no merits how shall God judge this world: wherefore the heresie of our adversaries which taketh away merits, doth also take away the article of faith concerning the future judge∣m•…nt. Answ. Augustine by merits understandeth workes which are to bee rewarded, both the good workes of the godly, proceeding from grace sanctifying and helping the Will, which he, though un∣properly, calleth their merits: and also the evill workes of the wicked proceeding from their free will not freeed by grace, which also hee calleth, and that properly, their merits. For whereas there were two sorts of men living in the Monastery of k Adrumetium (whereof Valentinus was, to whom hee writeth) who ran into contra∣ry 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 judgement God is not to render to eve∣ry man according to his works: Augustine writeth against both. Si non est Dei gratia, quomodo salvat mundum? et si non est liberum arbitri∣um quomodo judicat mundum. If Gods grace bee not; how doth he save the world? and if there bee no free-will, how doth hee judge the world? and afterwards in the place, which Bellarmine citeth, ha∣ving denyed against the Pelagians, that grace is given according to merits; hee addeth these words, Non qui•… nullum est meritum, vel bo∣num piorum, vel malum impiorum, ali•…quin quomodo judicabit Deus mun∣dum? 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 bee no workes to bee rewarded, neither good with blisse, nor bad with punishment, how shall God judge the world? But wee acknowledge, that God will render to every man according to his workes, rewarding the good workes of the godly (which are unpro∣perly called merits, both themselves, and their reward being the free gifts of God) with eternall life, and the evill workes of the wicked (which properly are called their merits) with everlasting death. So farre are wee, through Gods grace, from denying that article of the future judgement, whereof the Pope and the Papists se•…me to make but a mockery; hee granting, and they accepting, or defending his grant of indulgences and pardons for many thousands of yeeres; whereby is presupposed, that the day of judgement may perhaps bee so long differred. For at the day of judgement, when all shall bee adjudged to eternall, either life, or death, purgatory shall bee at an end, as themselves teach; and together with Purgatory the use of pardons endeth.