Scripture mistaken the ground of Protestants and common plea of all new reformers against the ancient Catholicke religion of England : many texts quite mistaken by Nouelists are lay'd open and redressed in this treatis[e] by Iohn Spenser.

THE FOVRTH CONTROVERSIE Of the merit of Good workes.

The Doctrine of the Roman Church deliuered by the Council of Trent in this Point. Sessione 6.

THe Couneil of Trent hauing deliuered (as appeares in the former Controuersie) that noe worke truly pleasing to God (which only we vnderstand by good workes esteemed by vs meritorious) can possibly be done eyther by the force of nature, or of the law, without the inspiration of the holy Ghost; nor that any good motion of the will, assisted, by such Inspirations, can merit the grace of our first Iustification, the Council supposes that none can produce any good worke truly meritorious of heauenly blessings, but such as are allready iustified, and in state of grace: and soe deliuers the insuing doctrine. Sessione 6. c. 16.

Bene operantibus vsque in finem, & in Deo sperantibus, proponenda est vita aeterna, &

tanquam gratia filiis per Christum Iesum mi∣sericorditer promissa, & tanquam merces ex ipsius Dei promissione, bonis ipsorum operi∣bus ac meritis fideliter reddenda.

Eternall life is to be propounded to those who doe well, and hope in God, both as a grace mercifully promised through IESVS Christ to childeren, and as a reward faith∣fully to be rendered through the promesse of God, to theyr good workes and merits.

And yet the Council giues an other ground of Christian merits. Ibidem c. 26.

Si quis dixerit, iustos non debere pro bonis operibus, quae in Deo fuerint facta, expectare & sperare aeternam retributionem à Deo per eius misericordiam, & IESV Christi meritum ••i bene agendo, & diuina mandata custodien∣do, vsque in finem perseuerauerint; anathe∣me sit.

If any one shall say, that iust men are not to expect and hope for an eternall recom∣pence for theyr good workes, which were done in God, through the mercy of God, and the merits of Christ, if they perseuer, to the ende in doing well, and keeping Gods, commandements; let him be accursed.

And the full reason of this doctrine is gi∣••en, Sess. 6. c. 16.

Cùm enim ille ipse Christus IESVS tanquam caput in membra, & tanquam vitis in palmi∣tes,

in ipsos iustificatos iugiter virtutem influat; quae virtus bona eorum opera semper antece∣dit, & comitatur, & subsequitur, & sine quā nullo pacto Deo grata, & meritoria esse pos∣sunt: nihil ipsis iustificatis ampliùs deesse cre∣dendum est, quo minùs plenè illis operibus, quae in Deo sunt facta, diuinae legi pro huius vitae statu satisfecisse, & vitam aeternam suo etiam tempore, si tamen in gratiâ discesserint, consequendam, verè promeruisse censeantur.

For seeing Christ himselfe, infuses vertu continually into persones allready iustified, as the head into the parts, and the vine into the branches, wich vertu always precedes and ac∣companies, and follows theyr good workes, and without which they could not by any meanes be gratefull to God, and meritorious; it is to be beleeued that nothing else is wanting to them, but that by those workes, which are done in God, they may be thought to haue satisfied the diuine law, proportionably to the condition of this present life, and truly to haue merited eternall life, which is here af••er to be rendered to them, if not withstanding they dy in the state of grace.

And to shew, that this doctrine, hinders not the humility of a Christian, the Council, giues this admonition.

Absit tamen vt Christianus homo in seipso vel confidat, vel glorietur, & non in Domino:

cuius tanta est erga homines bonitas, vt eorum velit esse merita, quae sunt ipsius dona.

Farre be it notwithstanding that a Chri∣stian should eyther confide, or glory in him∣selfe, and not in our Lord: whose goodnesse to men is soe greate, that he wills that those which are his gifrs, should be our merits.

And lastly to shew what it is, which iust men▪ merit by theyr good workes, the Coun∣cil deliuers this doctrine. can. 32.

Si quis dixerit — ipsum iustificatum bonis operibus, quae ab eo pcr Dei gratiam, & IESV Christi meritum, cuius viuum membrum est, fiunt, non verè mereri augmentum gratiae, vi∣tam aeternam, & ipsius vitae aeternae, si tamen in gratiâ discesserit, consecutionem, & gloriae augmentum; anathema sit.

If any one shall say — that a iust persone, merits not truly by his good workes, which are done by the grace of God and merit of Christ, increace of grace, eternall life; and the attayning eternall life, if he depart hence in state of grace, and the increace of gloey; let him be accursed.

From these definitions of the Council, is cleare, 1. that none saue persons allready iusti∣fied can haue these meritorious workes. 2. That they must all be done by force and vertu of the gtace of Christ. 3. To make euen such workes which proceed from grace com∣pleatly,

and truly meritorious is required the free and mercifull promesse of God, wheron all merit is grounded. 4. That this Promesse of God, to reward such workes, and the accep∣tation of those workes to be merits, are grounded in the sole merits of Christ most sacred passion. 5. That the things which are merited through such promises, and merits of Christ, are increace of internall grace, eternall life, the obteyning of eternall life, and the in∣crease of glory in heauen. amongst which seeing the Council puts not actuall grace, that is the inlightning of our vnderstanding by heauenly thoughts, and the inflaming of our will by pious affections, it giues free liber for all Christians to beleeue, that noe iust persone, can by his good workes or merits, deserue to haue such actuall graces, but that they all pro∣ceed from the free grace, and mercy of God, bestowed liberally vppon euery just persone, for the sole merits of Christ, and not dew to any whatsoeuer of his good workes. 6. Hence the Council affirmes that all our me∣rits are the true gifts of God, coming from his free grace, and that soe we are neyther to con∣fide, nor glory in our selues, but only in God. 7. Hence clearly follows, that this doctrine of merits, cannot possibly be any way injurious to our Sauiours passion, seeing it is grounded, both according to the grace where by such

meritorious workes are produced, and the free promesse of God to accept of them, as meritorious, and to render a reward to them, for the sole passion of our dearest Sauiour, the vertu whereof is applied to vs by the merito∣rious force of such workes. as it also is by the impetratory force of prayres, the first dero∣gating noe more from the power of his me∣rits, then the second of his praires.

That which is here sayd, of the impretato∣ry, and meritorious, is to be extended to the satisfactory vertu of good workes. For so the Council of Trent, speakes of them. Sessione 14. cap. 8. neque verò ita nostra est satisfactio haec, quam pro peccatis nostris exoluimus, vt non sit per Christum IESVM: nam qui ex nobis tanquam ex nobis nihil possumus; eo coope∣rante qui nos confortat omnia possumus, ita vt non habeat homo vnde glorietur, sed om∣nis gloriatio nostra in Christo est, in quo vi∣uimus, in quo meremur, in quo satisfacimus, facientes fructus dignos poenitentiae, qui ex illo vim habent, ab illo offeruntur Patri, & per illum acceptantur à Patre.

Neythcr is this satisfaction soe ours which wee pay for our sinnes, that it is not through IESVS Christ. For wee who of our selues, as of our selues, can doe nothing, he cooperating who comforts vs we can doe all things, soe that man hath nothing where of to glory, but

all our glory is in Christ, in vvhom vve liue, in vvhom vve merit, in vvhom vve satisfie, bringing forth worthy fruits of penance, vvhich haue force from him, are offered by him to the father, and are accepted by the Father through him.

To these Athorities of the Council of Trent in declaration of the Romane doctrine, I thought fit to adde one clause of the 39 arti∣cles, which fauours much the merit of Good workes.

Arti. 12. Of Goodvvorkes.

Al be it that good workes, which are the fruits of faith, cannot put away sins, and in∣dure the seuerity of Gods iudgement, yet are they pleasing and acceptable to God in Christ.

If pleasing and acceptable to God in Christ, then noe way sinfull, but truly and absolutly good and iust, for noe sin, whether out of Christ or in Christ can be pleasing, and ac∣ceptable to God, for then God should not be a hater, but a louer of sin, and Christ should not take away sinnes, but make them pleas∣ing, and acceptable to God, which is a flat blasphemy. If truly and absolutely without sin, and iust, then hauing in holy Scripture the promises of God annext to them, to reward them, and that we must receiue Gods pro∣mises in such vvise, as they be generally set forth to vs in holy Scripture, as saith article 17. sub finem, it is

most manifest, that all the good workes of iust and righteous persones, shall be rewarded in Christ, and soe be truly meritorious in Christ: hauing such a supernaturall goodnesse. cōformable to that heauenly reward in them. which is all that is taught, in this point, by the Church of Rome.

The Protestant Position. That the good workes of the Rege∣rate are not such, as can deserue heauen.

This is prouued by Scripture mistaken.

The first Proofe.

* 1.1For I reckon that the sufferings of this present time are not vvorthy to be compared with the glory which shal be reuealed vnto vs.

The first mistake. Nothing against merits in this text.

NO more is a graine of mustard seed worthy to be compared to that high and spread stalke, & those multitudes of in∣crease which it beares; and yet it produces them: as also do the small sufferings of thi

world that fayre tree of life, and glory in heauen, as witnesseth S. Paul 2. Cor. 4. v. 17. For our light affliction which is but for a moment, worketh for vs a farre more exceeding, and eternall weight of glory.

The second Proof.

So likewise yee,* 1.2 when you haue done all those things which are commanded you, say; we are vnprofitable seruants: we haue done that which was but our duty to doe.

The Second mistake. These words missapplied against merits.

What is there here which denyes the de∣seruing heauen by the good works of the re∣generate? is it because we haue only done our duty? and why then deserues a seruant his wages, by doing his duty, and nothing else? is it because we are vnprofitable seruants? and who can bring any profit to God who is vn∣capable of profit? Hence is only proued that Allmighty God is no way beholden to vs, but we to him for all our good works: and there∣fore we are all to humble our selues before him; and to acknowledge that all our merits are his gifts, and the reward bestowed on them, grounded in his free promesse, and ac∣ceptation of them, for the merits of Christ.

The third Proof.

VVe are not saued by workes, least any one should boast. if righteousnesse come by the law, then Christ is dead in vaine.

The Third mistake. The word workes misunderstood.

The answer to Rom. 3. v. 28. &c. is here to be applyed: for he speaketh manifestly of the works of sinners before rheir first iustifica∣tion, as appeares v. 11.12.13.14. and of works done by force of the law only; which he distinguisheth from the good works of the regenerate, v. 10. For we are his workemanship, created in Christ Iesus vnto good workes, which God hath before ordayned that we should walke in them.

The fourth Proofe.

* 1.3For the wages of sinne is death: but the gift of God is eternall life through Iesus Christ our Lord. if a full gift, then no merit.

The fourth mistake. The word wages, and gift missapplied.

The true mearing of this text must be drawn from the greeke word here vsed,

where that which the English hath wages, is in greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, opsonia, which properly signifies the base and ignoble stipend which was wont to be giuen to common souldiers, as their ordinary pay: and therefore it is fitly. Vsed to expresse the wages of sinne, which is death. That which in English here is called a gift, is in greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, charisma, which signifyes a donatiue, or noble an pretious re∣ward; which was vsed anciētly to be bestowed vppon such as had caried themselues fa∣mously and valiently (where by they de∣serued it) for some seruice of war, aboue their ordinary pay: and therefore was fit to be ap∣plyed to signify that high reward which shal be obtayned in heauen by such as shall haue perseuered in good workes till death.

Which could not bee signifyed by the other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by reason of the basen∣esse and lownesse of it: so that both these words doe properly signify a recompense: the one a high and noble one, and yet proceeding from the worthy and liberall disposition of the Prince, and so happily exceeding the precise worth of the seruice, as alsoe Allmighty God doth in rewarding our works, qui remu∣nerat vltra condignum, who rewards beyond the condignity and worth of the merit, as our Di∣uines teach; and the other an ordinary low

stipend due to common souldiers who haue noe particular worth in them. Soe that the true meaning of this text, according to the proper signification of the words in the ori∣ginal is this the base recompence and hirelings wages of sin̄ is death, but the high, noble and rich reward of God is eternall life, and thus the text makes nothing against the merit of good workes, but rather, makes playnly for them. Further if wee take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a pure free gift wee may answer with S. Austin, and the Council of Trent now cited that because the good works & merits them∣selues are the free gifts of God, so also the glory of heauen which is deserued by them, is called truly a gift; as if one should giue any one a tree the fruit which it beare also may be called his gift who gaue the tree. More ouer, seing (as we haue learned from the Council of Trent aboue cited) that the prima∣ry title, and right which all Gods childeren haue to eternall life, is that of inheritaene; which is a free gift of God, before all merit of heauen, eternal life may be properly called the gift of God, as being absolutly decreed to be bestowed vppon them as his childeren, before they had any merits, to deserue it, sup∣posing that they dy in state of grace.

The Catholicke Position.

That the works of the regenerate are such as can deserue heauen.

I haue fought a good fight,* 1.4 I haue finished my course, I haue kept the faith. Hence forth there is layd vp forme a crowne of righterusnesse (iustitiae, of iustice, sayth the Greeke and Latin) vvhich the Lord the righteous (iustus, the iust) Iudge shall giue me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reddet, shall restore vnto me, at the last day, (the greeke at that day) and not to me only, but vnto them also vvho loue his coming. By a crovvn of iustice, he meanes a true reward, or prize, got by labour, as appeares,* 1.5 knovv ye not that those vvhich runne in a race, runne all, but one receiueth the prize, so run, that yee may obteyne and euery man that striueth for the mastery, is temperate in all things: novv they doe it to obtaine a corruptible crown, but vve an incorruptible:* 1.6 for our light affliction vvhich is but for a moment, vvorketh for vs a farre more exceeding and eternall vveight of glory.

If our afflictions worke a crowne of eter∣nall glory then they are a true cause of it which cannot be but by merit. Gal. 6. v. 8. For vvhat things a man shall sovv, those also shall hee reape for hee that sovveth to his flesh (latin in his flesh) from his flesh also shall reape corruption: but hee that soweth in the spirit shall reape life euerlasting. So

that life euerlasting is a proper fruit of a spi∣rituall and godly life, and so such a life, is the true cause of saluation. Reuel. 3. v. 4. Speaking of the elect. saith: They shall vvalke vv••ith me in vvhyte garments, because they are worthy. Therefore the true seruants of God, haue something in this world which makes them worthy of eternall life: and that is theyr innocent and vnspotted liues, as the Euangelist declares in the next precedent words, but thou hast some in Sardis who haue not defiled their garment. R. 3. v. 8. Behold I haue giuen thee a dore open which noman can shut, because thou hast some smal vertue, and hast kept my word, and hast not denyed my name. where the vertuous life, and good works of that per∣son, are affirmed to be the cause, why eternall happinesse was to be bestowed vppon him. Hebr. 6.9. for God is not vnrighteous, to forget your worke, and labour of loue, which yee haue shewed towards his name, in that yee haue ministred to the Saints and doe minister, and v. 12. That yee be not flothfull but foll∣owers of them, who through faith, and pa∣tience inherit the promisses. where it is said, both that it belongs to the iustice of God to remember our good workes, and that not only by faith, but by patience allso (and the same is of all other vertues) wee inherit the promises, as Abraham did, v. 13.14. Reuel. 3. v. 10. Because thou hast kept the word of my pa∣tience,

I will preserue the from the hower of tempta∣tion which is to come through the whole world to tempt the inhabitants vppon earth. where the de∣sert of good workes is most clearly deliuered.

The Protestant argument against merit of Good workes.

The blessed saints were euer ready to acknowledge theyr vnworthynesse with humility.

Mistake. This tutches not the merit of good workes.

THey are humble and euer will be, and must be according to our doctrine both because they are neuer fully certain, that they haue any one worke that is truly pleasing to God, and if they were fully certain, they must attribute all the glory to him, seeing it is only his grace which workes all good in them. And all theyr merits, are his gifts, as S. Augustin says, and rewarded through the free accepta∣tion of them for the merits of Christ accord∣ing to the Concill of Trent sess. 25. c. 16. But if by this title be vnderstood, that noe iust man hath any workes truly good, and pleasing to God, through the working of Gods grace in them (as the mistaken proofes seeme to in∣sinuate) it will be a false humility, because it

stands vppon a false ground, and soe no hu∣mility of Saints.

This Protestant argument is proued by Scripture mistaken.

The first proofe.

* 1.7O Lord righteousnesse belongs vnto thee, and vnto vs confusion of face. saith Daniel.

The first mistake. The Persons here mentioned vvere not Saints.

These words were spoken by great sinners. Therefore Daniel ascribes confusion of face to the Izraelites of his tyme, because from the highest to the lowest they, and theyr Prede∣cessours had greeuously sinned against the law of God. As appeares through the whole prayer of Daniel in that chapter, and he puts his own sinnes to the rest, v. 20. as hauing transgressed with the rest. But how proues this that neyther he nor any other Saint had done any good workes?

The second proofe.

* 1.8And Dauid. If thou Lord shouldest be extreame to marke vvhat is done amisse. O Lord vvho may abide it.

The second mistake

This text proues that all Saints haue some sinnes, but not that they haue no merits.

How proues this that noe Saint can haue any good wotkes, or merits, for they doe many things a misse, yet through the grace of Christ they may doe some things aright?

The third proofe.

Speake not thou in thy hart saing for my righte∣ousnesse,* 1.9 the Lord hath brought me in to possesse the Land, but for the wickednesse of this nation, the Lord doth driue them out from before thee, was the counsell of Moyses to the Israelites.

The third mistake. This tutches sinners but not Saints.

The reason of this counsel was because the Israelites had greeuously offended god in the wildernesse as appeares, v. 7.8.9. &c.

where Moyses reekons vp the haynous Ido∣latrie, and other great sinnes which they committed.

Notes

• * 1.1

  Rom. 8. v. 18.
• * 1.2

  Luke 17. v. 10.
• * 1.3

  Rom. 6. v. 23.
• * 1.4

  2. Tim. 4▪ v. 7.8.
• * 1.5

  1. Cor. 9. v. 24.25.
• * 1.6

  2. Cor. 4. v. 17.
• * 1.7

  Dan. 9.7.
• * 1.8

  Ps. 103.3.
• * 1.9

  Deut. 9. v. 2.