Rhemes against Rome: or, The remoouing of the gagg of the new Gospell, and rightly placing it in the mouthes of the Romists, by the Rhemists in their English translation of the Scriptures. Which counter-gagg is heere fitted by the industrious hand of Richard Bernard ...

XXVIII. Proposition. That good workes doe merit, and are the cause of our saluation:

Confuted by their owne Bible.

I. IT concludeth all, euen the best that euer were, vnder sinne, 1. Ioh. 1. 8, 10. If we say, we haue no sinne, wee deceiue our selues. Iohn includes himselfe. Rom. 3. 23. All haue sinned, Esai. 53. 6. All we like sheepe haue gone astray: on him is the iniquitie of vs all. 1. King. 8. 46. There is no man that sinneth not. Iam. 3. 2. In many things we offend all. Iames includes him∣selfe, and all to whom he wrote this generall Epistle. Pro. 20. 9. Who can say, My heart is cleane, I am pure from sinne? None

but Iesus Christ onely, and he alone, Hebr. 4. 15. 1. Ioh. 3. 5. 1. Pet. 2. 22. 2. Cor. 5. 21. Therefore where sinne is, there is a staine of all our actions; and so cannot bee meritorious, or cause of saluation.

Secondly, it teacheth vs, that we are like a dead man in sinnes, Ephes. 2. 1, 5. Col. 2. 13. so as our wils are not to doe good, till God make vs willing, as in the next Proposition, I shall fully shew. Now where mans owne will is wanting, till by another it be made willing, his workes cannot merit. For a meritorious worke must come of mans free-will.

Thirdly, it teacheth that all our goodnesse without vs and within vs, is of Gods grace; By the grace of God, I am that I am, saith the Apostle, 1. Cor. 15. 10. It is of his goodnesse, Rom. 11. 22. of his benignitie and kindnesse, Tit. 3. 4. and of his good will, Phil. 2. 13. 2. Tim. 1. 12. that we are conuerted. Now, if all that which we doe, either doing good workes, or suffering for his name, 1. Chron. 29. 12, 14, 16. Phil. 2. 29. be of God, and that of his meere grace, mercy, benignitie, and good will; how can man doe a good worke to merit at Gods hands? For a worke that merits, must be our owne; but what haue we that we haue not receiued, 1. Cor. 4. 7? Who hath first giuen to him, then re∣tribution shall be made of him, Rom. 11. 35? In the meane space we doe giue to God onely of his owne, 1. Cor. 29. 12, 14, 16. Deut. 8. 18. And profit we him any thing thereby? He is not the better by vs, Psal. 16. 2. What hee willeth vs to doe, is not for his good, but for our owne, that hee in mercy might doe vs good, Deut. 5. 29.

Fourthly, it teacheth vs, that though we in state of grace, be thus furnished of God, and hereby made willing and able to doe that which is good and well-pleasing, through Christ, in his sight: yet are we not in this life able perfectly to fulfill the Law of God: Adam once could; in heauen hereafter we may, but here it is not possible. For in Eccl. 7. 21. it is said, There is no iust man in the earth that doth good, and sinneth not. All the ex∣amples of the godly witnesse the truth hereof, and euery mans owne experience, and euery mans owne conscience, if it bee not dead, or seared. For the obedience required, is not onely exter∣nall,

but spirituall and internall also, and this absolutely in all perfection to be performed, to all the commandements gene∣rally, to euery commandement particularly, & to euery branch of euery of them, at all times, without the least omission. But this obedience is impossible to be performed of any in this life; for that there is both flesh and Spirit in euery man, which two are such aduersaries one to another, so as the best men cannot do the things which they would, Galat. 5. 17. This inability, through this corruption, Saint Paul found and confessed to be euen in himselfe, Rom. 7. 15, 19. Therefore all our obedience be∣ing imperfect, our workes cannot bee meritorious, and cause of saluation. Merit requireth perfection, and admits not imper∣fection; for cursed is euery one that keepeth not the words of the Law, and fulfilleth them not in workes, Deut. 27. 26. So far is man from meriting, as a malediction is due, if hee doe not obey the commandements, Deut. 11. 28.

V. It teacheth vs, that therefore through this our defect, good workes are secluded from being the meritorious cause of our saluation, 2. Tim. 1. 9. Ephes. 2. 8, 9. By grace you are saued through faith; not of workes, that no man glory, Rom. 4. 2. If Abraham was iustified by workes, hee had to glory, but not with God. None are cleane before him, Iob 25. 4, 5, 6. & 9. 2, 3. Rom. 3. 28. & 9. 16. Wee account a man to be iustified by faith, without the workes of the Law. It is not of the willer, nor of the runner, but of God that sheweth mercy. Psal. 48. 8, 9. Hee shall not* 1.1 giue vnto God his reconciliation, and the price of the Redemption of his owne soule. Therefore good workes, though they euer ac∣companie those that are saued, and iustified in Christ, as fruits of a liuely faith, yet are not the cause of saluation, nor doe iu∣stifie vs before God.

VI. It teacheth, that God therefore, to make vs accepted, gaue vs his Sonne to become all in all for vs.

First, hee was made vnder the Law, to redeeme vs from vn∣der it, Gal. 4. 4, 5. Secondly, hee was made a curse for vs, to re∣deeme vs from the curse, Gal. 3. 43. Thirdly, he was wounded for our iniquities, and broken for our sinnes, Esai. 53. 5. by whose stripes we are healed, 2. Pet. 2. 24. Fourthly, hee himselfe

bare our sinnes in his bodie vpon the tree, 1. Pet. 2. 24. making Purgatorie for sinnes, Heb. 1. 3. and so for vs was made sinne, that we might be made the iustice of God in him, 2. Cor. 5. 21. and so liue to iustice, 1. Pet. 2. 24. Fiftly, hereby hee is become our Wisedome, Iustice, Sanctification and Redemption, 1. Cor. 1. 30. that we may glory in him, verse 31. for in him the righte∣ousnesse of God through faith is ours, Rom. 10. 3. and 3. 22. and so there can be to vs no condemnation being in Christ. There∣fore hee is our merit and cause of saluation, and not our owne workes.

VII. It teacheth, that the Apostle hereupon maketh mans blessednesse to consist, not in his owne merits and workes, but in reputing iustice without workes, and in forgiuing, and not imputing sinne, Rom. 4. 6, 7, 8. which forgiuing is our keeping of the Law. For as Saint Austin in retract. lib. 1. cap. 19. saith, All the commandements are holden to be kept, when that which is not kept is forgiuen. And againe, All our righteousnesse (saith he) stands rather in the remission of our sinnes, then in any perfecti∣on of iustice, De ciu. Dei, lib. 19. cap. 27. Therefore if mans obe∣dience and keeping be in forgiuenesse, and his blessednesse stand therein without workes, how is it possible to imagine, workes to be the meritorious cause of our saluation?

VIII. It teacheth that, for all the graces in vs, and for all our obedience to him, God onely promiseth to be mercifull, as in Deut. 7. 9. Thou shalt know that the Lord thy God, hee is a strong and a faithfull God, keeping his Couenant and mercy to them that loue him, and to them that keepe his precepts. So in Exo. 20. 6. Doing mercy to them that loue him and keepe his pre∣cepts. Here both for the inward loue of God, and outward obe∣dience, is onely promised mercy. Now where mercy needeth, there can be no merit, Rom. 11. 6.

IX. It teacheth, that the godly 1. acknowledge in all hu∣militie their sinnes, Psal. 51. 3, 4. Esdr. 9. 6. Dan. 9. 1. Secondly, they vilifie themselues, Iob 9. 2, 3, 30, 31. and 42. 6. 1. Cor. 4. 4. and also those things which seeme to be of worth in them. We, saith the Prophet, are become as one vncleane, and all our iu∣stices as the cloth of a menstruous woman, Esa. 64. 6. Thirdly,

they confesse, that if God be strict in iustice, none can bee able* 1.2 to indure, Psal. 129. 3. If thou shalt obserue iniquities, O Lord, Lord, who shall sustaine it? Fourthly, hereupon they craue that God would not enter into iudgement with them, for that so no flesh should bee iustified in his sight, Psal. 142. 2. Fiftly, they* 1.3 therefore appeale from his iustice, to his mercy, calling and cry∣ing for it, as in Psal. 129. 3. With thee there is propitiation: and* 1.4 saying also in Psal. 50. 1. Haue mercy on me, O God, according to thy great mercy, giuing a reason, Dan. 9. 18. For not in our iustifications doe wee prostrate prayers before thy face, but in thy many commiserations. And therefore saith Dauid, Psal.* 1.5 118. 76. Let thy mercy be done to comfort mee. Hee seeketh comfort in mercy, and not in merit. Did these holy people of God dreame of merit, and of the worth of their workes, as the proud condemned Pharise did, Luk. 18? or rather did they not as the poore Publican did, who cryed, Lord, haue mercy on me a sinner? and therefore went away more iustified then the o∣ther? The godly know, if that they should iustifie themselues, their owne mouthes would condemne them, Iob 9. 20. And all are by Christ, Matth. 6. taught in Prayer, to fly to God for mer∣cie, and to begge forgiuenesse, and not to plead merit.

X. It teacheth, that all whatsoeuer God did to Israel his people, all was of his mercy, Psal. 135. The possession of the* 1.6 Land of Canaan was not merited by Gods people, Deut. 9. 5. For, saith God, Not because of thy iustices, and equitie of thy heart doest thou enter in to possesse thy lands: I doe it not for your sake, be it knowne vnto you, saith the Lord, but for my holy name. So in Ezech. 36. 22, 32. Now, if the type of heauen could not bee me∣rited by either inward grace, or outward workes, may we think that heauen may be merited, when Saint Paul tels vs, that it is the gift of God, Rom. 6. 23? Gift is free, and not purchased.

XI. It teacheth, that the passions of this time are not con∣digne to the glory to come, Rom. 8. 18. If persecution and suf∣fering Martyrdome cannot merit condignely the glory in hea∣uen: What may wee thinke of other workes whatsoeuer? For neither our goods, nor goodnesses, is any thing vnto God, Psal. 16. 2.

XII. It teacheth, that no man can merit of God, by doing that which he ought to doe; but rather, when wee haue done all things that are commanded, to iudge our selues vnprofitable seruants, Luk. 17. 10. But whatsoeuer we doe in obedience to God, the same we ought to doe, and that with all our minde, heart, soule, and strength, Matth. 22. and therefore cannot me∣rit by dutie, no more then a man can merit by paying his debts. This it is, which made Saint Paul to say that he had nothing to glory of, when he did but his duty, 1. Cor. 9. 16.

Lastly, it is altogether needlesse to conceit of merit. For what would we merit? Is it pardon of sinne? or fauour of God? or life euerlasting, life and heauen it selfe? Then these need not bee merited.

For first, Christ hath by his bloud cleansed vs of all our sinnes, 1. Ioh. 1. 7. God through him hath pardoned all offen∣ces, Col. 2. 13. Ephes. 1. 7. Act. 13. 38. and so are wee healed, 1. Pet. 2. 24.

Secondly, Christ hath reconciled vs to God, Rom. 5. 10, 11. and so haue we peace with him through Christ, Rom. 5. 1.

Thirdly, Christ hath gotten vs full assurance of Heauen, by the surest way that may be: for it is ours both by purchase, Heb. 9. 12. by donation, Ioh. 10. 28. and also by inheritance, Rom. 8. 17. Gal. 4. 7. and 3. 29. So as our obedience, and seruice, and works are done, not to merit eternall life, but rather to ex∣presse our thankefulnesse for those things which he hath done for vs.

It is with vs, as with a man once very rich and wealthy vnder* 1.7 a great Landlord, whose Tenant 1. hath runne himselfe out of all, and turned Bankerupt: 2. is become infinitely in debt, and not able to pay: 3. is at last cast into prison, there to lye and dye for any meanes possible, either by himselfe, or any of his friends to set him free. Now, the sonne of this his great Landlord is so exceeding full of compassion and loue, that of meere pitty, without any suite or desert of the partie impri∣soned: First, goeth and payeth all the debt to the vtmost far∣thing, satisfying all to the full, & so freeth him of his imprison∣ment. Secondly, then he purchaseth again his Lands, and redee∣meth

them for the poore Tenants vse and benefit, as before, and maketh them sure to him againe by word and writing, sealed and deliuered before witnesses. Thirdly, he furnisheth him with moneyes to set him on worke, and to manage this his estate as long as hee liueth: So as he becommeth hereby rich. Now, what is this man to doe with these his moneys, and with honest in∣crease thereof? Is he to pay his debts therewith? They bee paid already. Is he to purchase his Lands againe, & to redeeme them therewith? They are purchased to his hand. What is hee then to doe? By the Law of gratitude, hee is onely to expresse his thankefulnesse, by shewing himselfe obliged to him in all ser∣uiceable duties for euer, to loue him vnfeinedly, feare to offend him at any time, and to be euer ready at his command; and not, like a proud arrogant dotard, to endeuour with this his friends moneys to make needlesse payments, & purchases, as if he scor∣ned to be beholding to such a friend, as had done already all these things for him. This tenant is Adam and his posteri∣tie,* 1.8 who lost Paradise, and all his right of heauen and earth, and by his sinnes to God became infinitely indebted, and so is cast into the kingdome of darknesse vnrecouerably, in re∣spect of any power of any naturall man to redeeme him. But Christ Iesus he comes, by his death payes his debts, & by his o∣bedience purchaseth him the right of heauen and earth againe. This he assureth him of by his word, writing the couenant in his heart: then giueth he him his Spirit, the seale of that inheritance, and so thereupon the comfort of conscience to be witnes there∣to. Then doth he bestow vpon him manifold gifts and graces to adorne his profession, to glorifie Christ, and to allure other to his seruice, to stop the mouthes of wicked blasphemers, to inable him the better to doe Christs seruice, and to shew him∣selfe thankful, & not to striue vaine-gloriously to make himselfe copurchaser with Christ, and that not with any thing of his owne, but with Christs owne gifts and graces. These former ends we Protestants onely ayme at, and doe rest with our Lord and Sauiours purchase most thankefully. This latter the proud Pharisaicall Papists striue vnto, as if Christs paiment and pur∣chase

were insufficient without their helpe, and yet without Christs bounty, are beggerly wretches. This their pride, ingra∣titude, and derogation from Christs goodnesse towards them, doe deserue damnation.

Contraried by Antiquitie.

Austin lib. de gra. & lib. arbit. cap. 9. God bringeth vs to e∣ternall life, not for our merits, but for his owne mercy.

Origen. ad Rom. lib. 4. cap. 4. I hardly beleeue, that there is any worke, that may require the reward of debt. Because this is lately handled out of the Fathers, he that desires any more, let him reade Bishop Vshers last booke, touching merits, who citeth Saint Austin, Ambrose, Origen, Hillary, Basil, Chryso∣stome, Theodoret, Cyril of Alexandria, Prosper, Ennodius, Ful∣gentius, Eusebius, Emissen, Agapetus, Bernard, and diuers o∣thers moe. Reade also Doctor White his last Book against Fisher, of this Controuersie, pag. 510.

Gainsaid by themselues.

In the Canon of the Masse, the Priest makes his prayer thus: Receiue vs into the fellowship of thy Saints, not weighing our merits, but granting vs pardon by Iesus Christ our Lord. Here is renouncing merit, and appealing to mercy through Christ.

Saint Gregory on Psal. 7. poenit. It is one thing for God to re∣ward men according to their workes, and another for the workes themselues: and hee alledgeth the Apostles saying, The suffering of this life is not worthy of the glory of the life to come.

Our Aduersaries grant, that the children which goe to hea∣uen, goe thither without merit, by the vertue of the free Adop∣tion by Iesus Christ. Now, the meanes of saluation in Christ is one, and not diuers, in respect of the persons saued, for one sort to be saued without, and another by merits: as if Christ were not alike sufficient for both; or that there were any other

ground of saluation, then the free election of grace, Ephes. 1. 4, 5. Rom. 11. 5, 6. Act. 13. 48.

See the forenamed D. White against the merit of condigni∣tie, citing Gregory Arimine, Durand, Marsilius, Waldensis, Bur∣gensis,* 1.9 Eckius, with others. Also his Brother D. Whites way of the true Church, producing some of these, and withall, ci∣ting Ferus, Bellarmine, Stella his prayer on Luke, chap. 7. and Anselmes prayer taught the people; renouncing and plainely denying their owne merits, and resting on Christs merits, and his blessed death and Passion onely.

Scriptures obiected answered.

Matth. 16. 27. Hee shall reward euery man according to his workes. Matth. 5. 12. Great is your reward in Heauen. So Matth. 10. 42. Rom. 2. 6. 1. Cor. 3. 8. Reuel. 22. 12. Ierem. 31. 16.

Answ. 1. There is, Rom. 4. 4. a reward of mercy and grace, which we acknowledge, and not of desert and merit: for a re∣ward may be of bounty aboue any due to the partie, but so cannot merit. Ambrose Epist. lib. 1. There is one kinde of re∣ward of liberalitie and grace; and another the wages of vertues and recompence of labours.

Secondly, the reward here being vnderstood of eternall life, must needs be of mercy; for eternall life, saith the Apostle, is the gift of God, Rom. 6. 23. and not mans purchase. A gift is free, and cannot be merited by workes: for to him that works, the reward is reckoned not of grace, but of debt, Rom. 4. 4. Hea∣uen then being Gods gift, cannot bee due for workes, to make God become indebted to man.

Thirdly, the Rewarder here is God. Now, he rewards two wayes, either in meere iustice, or in iustice and mercy both. In meere iustice so rewardeth he the wicked, iustly deseruing dam∣nation. In iustice and mercy both: so beleeuers in Christ. In iustice first, in respect of Christs meriting reward for his: se∣condly, for that God is iust in his promise, and hauing promised a reward in his iustice, he will performe it. In mercy yet this is to

vs: first, in respect of our selues, deseruing no such reward: then, in respect of the mouing cause, which is his owne good pleasure, to make such a promise, and to accept vs in Christ, and so to reward vs.

Fourthly, the reward here is promised to the persons, He will reward euery man, and not the worke: for the person makes the worke accepted, as Abel did his offering, and not the worke the* 1.10 person with God.

Fifthly, it is not here said, for his workes, as noting any cause of mans reward, but according to his workes, shewing the quali∣tie of the works, as they may excell one another, and how our workes should be the measure, according to which God would mete and proportion out the heauenly rewards. For as men here excell in vertues, so shall they in glory; and therefore of such as suffer for Christ, hee saith, Great is your reward, Matth. 5.

Sixtly, if workes were rewarded, yet is it in mercy, and not for the merit of them: for are they not imperfect, as before is proued? Againe, are they not his owne, fruits of his owne Spi∣rit? and can wee merit to giue to God his owne? Moreouer, what equalitie is there betweene heauen, the reward, and the worke wrought? None at all. And therefore the reward is in mercy, and not in merit.

2. Cor. 5. 10. Wee must all appeare before the Iudgement Seat of Christ, that euery one may receiue the things done in his bodie, according to that he hath done, whether it be good or bad.

Answ. 1. Here is intended onely, that in generall there shall be a retribution of reward and punishment. And therefore the diuers meane of procuring both these is not specified: but a phrase vsed, which may extend to both, according to that he hath done, in either kinde. Otherwise for the one, namely, for doing badly, might truely, & properly haue bin said, For the merit, or demerit of euill workes, punishment is due. But because it could not be said so of the other, therefore the word according is vsed. And so the scope of the place reacheth onely to shew, that there shall be a manifestation of our workes, and retribution for them. But if we will needs particularize here of the manner

of rewarding good workes, then wee say, that the Iudge here, Iesus Christ, comes not to reward his, according to their merit, with heauen: for it is said, that hee giueth to them eternall life, Ioh. 10. 28. By his bloud himselfe obtained it for them, Heb. 9. 12. They doe not then merit that which is gift: and therefore he proceeds not here according to any merit in them.

1. Cor. 4. 5. Then shall euery man haue praise of God.

Answ. 1. Here is no merit spoken of.

Secondly, the person is praised, and not his workes: and this God doth of his goodnesse, for our faithfulnesse, Matth. 25. 21, 23. but not for the worthinesse of the worke done.

Thirdly, Saint Paul, verse 4. the very next verse before saith, Though I know nothing by my selfe, yet am I not thereby iustified. He conceited therefore no merit.

Fourthly, the praise here intended specially, is in regard of sinceritie of teaching, whereby Saint Paul implyeth, that other false and proud teachers were not so praise-worthy, as some of the Corinthians thought, being seduced by them.

1. Cor. 9. 17, 18. I haue a reward, verse 25.

They striue to obtaine an incorruptible Crowne.

Answ. 1. This reward is of mercy, and not of merit: for the incorruptible Crowne, that is, Heauen, is obtai∣ned by Christ, and is his gift to vs: therefore not obtained by merit.

Secondly, our obtaining by striuing, is the obtaining of the assurance of the Crowne in our selues, and not the obtaining of the Crowne it selfe through the worthinesse of the striuing: seeing we are commanded to striue, Luk. 13. 24. Now, that which is done of duty, cannot merit.

Thirdly, the Apostle first, in verse 16. telleth vs, that in do∣ing his dutie, he hath nothing to glory of: Then in verse 17. he applyeth the reward, not to the worke wrought, but to his willingnesse in working: yet he implyeth, that there may be an vnwillingnesse: and doth hee not acknowledge, Rom. 7. 18. that where a will is, yet there may want abilitie to per∣forme?

Lastly, in verse 18. hee plainely expresses what hee meaneth there by reward; not heauen, but in preaching, to make the Gospell of Christ without charge.

Hebr. 11. 26. He had respect to the recompence of reward.

Answ. 1. The blundering Friers, wheresoeuer they finde in Scripture, reward, presently cry out that they haue found merit. How oft haue we told thē out of the ancient Fathers, nay, out of ciuil experience, that reward & merit be not alwaies Relatiues? that there is a reward of grace as well as of due debt, Rom. 4. 4?

Secondly, who knowes not, but that euen here men requite labours without desert?

Thirdly, Moses had respect to the recompence vpon Gods promise made, and not vpon the merit of his owne doing: for hee makes not his owne act, the procurer of the recompence, but the certainty of the recompence, the setter of him forward to the worke.

Psal. 18. 20. The Lord rewarded mee according to my righte∣ousnesse, &c.

Answ. 1. Dauid speaketh in his life time of that which God had done for him in deliuering him from Saul, and from his enemies, which dealt most vniustly with him: here therefore first Dauids righteousnesse is his righteousnesse towards men, which God mercifully looked vpon, and not any righteous∣nesse of his before God: for this Dauid disclaimed, Psal. 130. 3. and 143. 2. Secondly, the reward here is not heauen, but Dauids deliuerance, and Gods fauourable protection of him in his troubles.

Reuel. 3. 4. For they are worthy.

Answ. 1. This is spoken of the persons, and not of their workes.

Secondly, the word worthy, is here indeterminately set downe, and doth not shew how they are worthy. Therefore before it bee determined, it must bee proued by other Scrip∣tures, how they became worthy: else merit cannot hence bee concluded.

Thirdly, men by the Gospell are worthy, not of themselues, but through Christ, who is their righteousnesse before God,

1. Cor. 1. 30. Worthy they were, because Christ was pleased to count them worthy, as 2. Thes. 1. 5.

Fourthly, this may be vnderstood comparatiuely, in respect of others in Sardis, who had defiled themselues, &c.* 1.11

Col. 2. 24. Knowing that ye shall receiue the reward of the inhe∣ritance; for yee serue the Lord Christ.

Answ. 1. Here the Apostle speakes of seruants, how in do∣ing faithfully their seruice to men, they serue Christ himselfe. Now, for seruants to serue their Master faithfully, is a duty com∣manded by God, Ephes. 6. 5, 6. But imposed duties done, can∣not merit, Luk. 17. 10. 1. Cor. 9. 16.

Secondly, the word for expresseth not the cause of the reward: but the signe and true token to our selues of obtaining it. It no∣teth the qualitie and condition of such as may looke for eternall life; as also the way and order, which they that come thereto, doe obserue here in this life, and not the cause thereof.

Gen. 15. I am thy great reward.

This is spoken of God himselfe. Can he himselfe be merited of vs? Can man by any worke bring God himselfe to bee the very due debt? I tremble to thinke so. Let any Pharise thus challenge God: I dare not.

1. Tim. 4. 8. Godlinesse hath promise of the life that now is, and of that which is to come.

Answ. 1. That which is of promise, commeth freely, and is not merited. God promised Christ. Did we merit him? Christ promised his holy Spirit. Was it merited?

Secondly, all promises of God made to his people, are made in Christ. In him all the promises of God are yea, and Amen; they haue their ground and performance in him, and for his sake, to vs. This very word cutteth the sinewes of Merit, and sheweth that we claime of God fidelitie in performing his pro∣mise, but not the paiment of a deserued debt.

2. Tim. 4. 8. The Crowne of righteousnesse, which the Lord that righteous Iudge shall giue me at that day.

Answ. 1. Before is shewed how eternall life, which is this Crowne of righteousnesse, is giuen vs freely by Christ.

Secondly, it is called the Crowne of righteousnesse, be∣cause

he glorifieth thus those whom hee iustifieth, Rom. 8. 30.

Thirdly, Saint Paul disclaimed iustification by his owne righteousnesse, 1. Cor. 4. 4. & 9. 16. and taught saluation to bee by grace, and not by workes, Ephes. 2. Here therefore hee speakes not of merit: for so should hee be contrarie to him∣selfe.

Fourthly, Saint Paul speaketh in verse 7. of nothing done by him, but that which by dutie hee was bound to doe. Was hee not bound to fight a good fight, to finish his course, and to keepe the faith? Then could hee not merit by his dutie, as be∣fore is proued.

Fifthly, the Lord is said to bee righteous in rewarding, not in respect either of vs, or of our worke, but in respect of his promise to reward, which he is iust to performe: for by our workes we make him not debter; but he makes himselfe so of his meere goodnesse by promising, for hee is not vniust to for∣get our works, Heb. 6. 10. for his owne promise sake: for hee is iust in his sayings, Rom. 3. 4. Where note also, that the truth of God, verse 7. is called the righteousnesse of God, verse 5. and he is said to be iust, as well in forgiuing, 1. Ioh. 1. 9. as in pu∣nishing: and a mercifull righteousnesse there is in God, euen his faithfulnesse towards his people, in performance of his Word, which is opposed to the iustice of God, by which hee rewards men according to their deserts, Psal. 143. 1, 21. Consider this well, and thou shalt neuer swell with merit.

2. Thes. 1. 5. That yee may bee counted worthy of the Kingdome of God, for which resuffer.

Answ. 1. Touching the word worthy: see before the answer to Reu. 3. 4.

Secondly, here it is not said, that they are worthy, or might be worthy, but, that they may be counted worthy. Now, to be so, and to be counted so, doe much differ. For they bee counted so, that in themselues are not so, but in another, as wee all bee through Christ. So Saint Paul prayeth to God for this, as a mercy from him, towards them, that hee would count them worthy. Now, God doth count none worthy but in Christ, in whom onely hee is pleased, Matth. 3. 17. Therefore the Thessa∣lonians

were not worthy by any thing in themselues. Thirdly, their sufferings made them not worthy of eternall life: for the Apostle had taught the contrary, Rom. 8. 18.

Notes

• * 1.1

  In ours, Psal. 49. 8, 9.
• * 1.2

  In ours, Psal. 130. 3.
• * 1.3

  In ours, Psal. 143. 2.
• * 1.4

  Psal. 130. 3. Psal. 51. 1.
• * 1.5

  Psal. 119.
• * 1.6

  Psal 136.
• * 1.7

  Simile.
• * 1.8

  Application.
• * 1.9

  Digres. 3 5. Sec. 15.
• * 1.10

  Gen. 4. Heb. 11.
• * 1.11

  Digni, non ex dignitate, sed dignatione.