by the liberality of another, enjoys the use and profit of an estate, usurp to himself also the title of proprietor, does he not by such ingratitude deserve to lose the possession which he had? So also if a slave, manumitted by his master, conceal his mean condition as a freed-man, and boast that he was free by birth, does he not deserve to be reduced to his former servitude? For this is the legitimate way of enjoying a benefit, if we neither arrogate more than is given us, nor defraud our benefactor of his due praise; but, on the contrary, conduct ourselves in such a manner, that what he has conferred on us may appear, as it were, to continue with himself. If this moderation ought to be observed towards men, let every one examine and consider what is due to God. IV. I know that the sophists abuse some texts in order to prove that the term merit is found in the Scriptures with reference to God. They cite a passage from Ecclesiasticus: "Mercy shall make place for every man according to the merit of his works." (p) And from the Epistle to the Hebrews: "To do good, and to communicate, forget not; for with such sacrifices men merit of God." (q) My right to reject the authority of Ecclesiasticus I at present relinquish; but I deny that they faithfully cite the words of the writer of Ecclesiasticus, whoever he might be; for in the Greek copy it is as follows: Παση ελεημοσυνη ποιήσει τόπον· ἕκαστος γαρ κατα τα έργα αυτού εύρησει. "He shall make place for every mercy; and every man shall find according to his works." And that this is the genuine. reading, which is corrupted in the Latin version, appears both from the complexion of the words themselves and from the preceding context. In the passage quoted from the Epistle to the Hebrews, there is no reason why they should endeavour to insnare us by a single word, when the apostle's words in the Greek imply nothing more than that "with such sacrifices God is well pleased." This alone ought to be abundantly sufficient to repress and subdue the insolence of our pride, that we transgress not the scriptural rule by ascribing any dignity to human works. Moreover, the doctrine of the Scripture is, that our good works are perpetually defiled with many blemishes, which might justly offend God and incense him against us; so far are they from being able to conciliate his favour, or to excite his beneficence towards us; yet that, because in his great mercy he does not examine them according to the rigour of his justice, he accepts them as though they were immaculately pure, and therefore rewards them, though void of all merit, with infinite blessings both in this life and in that which is to come. For I cannot admit the distinction laid down by some, who are other (P) Ecclus. xvi. 14. (9) Heb. xiii. 16. wise men of learning and piety, that good works merit the graces which are conferred on us in this life, and that eternal salvation is the reward of faith alone; because the Lord almost always places the reward of labours and the crown of victory in heaven. Besides, to ascribe the accumulation of graces upon graces, given us by the Lord, to the merit of works, in such a manner as to detract it from grace, is contrary to the doctrine of the Scripture. For though Christ says, that "to every one that hath shall be given," and that "the good and faithful servant, who hath been faithful over a few things, shall be made ruler over many things," (r) yet he likewise shows in another place, that the improvements of believers are the gifts of his gratuitous kindness. "Ho, every one that thirsteth," says he, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price." (s) Whatever, therefore, is now conferred on believers to promote their salvation as well as their future blessedness, flows exclusively from the beneficence of God; nevertheless he declares, that both in the latter and in the former, he has respect to our works, because, to demonstrate the magnitude of his love to us, he dignifies with such honour, not only ourselves, but even the gifts which he has bestowed on us. แ V. If these points had been handled and digested in proper order in former ages, there would never have arisen so many debates and dissensions. Paul says, that in erecting the superstructure of Christian doctrine, it is necessary to retain that foundation which he had laid among the Corinthians, other than which no man can lay, which is Jesus Christ. (t) What kind of a foundation have we in Christ? Has he begun our salvation, that we may complete it ourselves? and has he merely opened a way for us to proceed in by our own powers? By no means; but, as the apostle before stated, when we acknowledge him, he is "made unto us righteousness." (u) No man, therefore, is properly founded on Christ, but he who has complete righteousness in him; since the apostle says, that he was sent, not to assist us in the attainment of righteousness, but to be himself our righteousness; that is to say, that we were chosen in him from eternity, before the formation of the world, not on account of any merit of ours, but according to the purpose of the Divine will; (w) that by the death of Christ we are redeemed from the sentence of death, and liberated from perdition; (2) that in him we are adopted as sons and heirs by the heavenly Father, (y) to whom we have been reconciled by (r) Matt. xxv. 21, 29. (s) Isaiah lv. 1. (u) 1 Cor. i. 30. (20) Ephes. i. 3-5. VOL. II. 4 (t) 1 Cor. iii. 10, 11. (x) Col. i. 14, 20, 21. (y) John i. 12. his blood; that being committed to his protection, we are not in the least danger of perishing; (z) that being thus ingrafted into him, we are already, as it were, partakers of eternal life, and entered by hope into the kingdom of God; and moreover, that having obtained such a participation of him, however foolish we may be in ourselves, he is our wisdom before God; that however impure we are, he is our purity; that though we are weak and exposed to Satan, yet that power is ours which is given to him in heaven and in earth, (a) by which he defeats Satan for us, and breaks the gates of hell; that though we still carry about with us a body of death, yet he is our life; in short, that all that is his belongs to us, and that we have every thing in him, but nothing in ourselves. On this foundation, I say, it is necessary for us to build, if we wish to "grow unto a holy temple in the Lord." (b) VI. But the world has long been taught a different lesson; for I know not what good works of morality have been invented to render men acceptable to God, before they are ingrafted into Christ. As though the Scripture were false in asserting, that "he that hath not the Son of God, hath not life." (c) If they are destitute of life, how could they generate any cause of life? As though there were no truth in the declaration, that "whatsoever is not of faith, is sin!" (d) as though an evil tree could produce good fruits! But what room have these most pestilent sophists left to Christ for the exertion of his power? They say that he has merited for us the first grace; that is, the opportunity of meriting; and that now it is our part not to miss the offered opportunity. What extreme impudence and impiety! Who would have expected that any persons professing the name of Christ, would presume thus to rob him of his power, and almost to trample him under their feet? It is every where testified of him, that all who believe in him are justified: (e) these men tell us, that the only benefit received from him is, that a way is opened for all men to justify themselves. But I wish that they had experienced what is contained in these passages: "He that hath the Son, hath life;"(ƒ) "he that believeth is passed from death unto life; "(g) "justified by his grace," that we might "be made heirs of eternal life;" (h) that believers have Christ abiding in them, by whom they are united to God; (i) that they are partakers of his life, and sit with him "in heavenly places; " (k) that they are translated into the kingdom of God, and have obtained salvation; (7) and innumerable places of similar import. For they (z) John x. 28, 29. (a) Matt. xxviii. 18. (d) Rom. xiv. 23. (e) Acts xiii. 39. (f) 1 John v. 12. (g) John v. 24. (h) Rom. iii. 24. do not signify that by faith in Christ we merely gain the ability to attain righteousness or effect our salvation, but that both are bestowed on us. Therefore, as soon as we are ingrafted into Christ by faith, we are already become sons of God, heirs of heaven, partakers of righteousness, possessors of life, and (the better to refute their falsehoods) we have attained, not the opportunity of meriting, but all the merits of Christ; for they are all communicated to us. VII. Thus the Sorbonic schools, those sources of all kinds of errors, have deprived us of justification by faith, which is the substance of all piety. They grant, indeed, in words, that a man is justified by faith formed; but this they afterwards. explain to be, because faith renders good works effectual to justification; so that their mention of faith has almost the appearance of mockery, since it could not be passed over in silence, while the Scripture is so full of it, without exposing them to great censure. And not content with this, they rob God of part of the praise of good works, and transfer it to man. Perceiving that good works avail but little to the exaltation of man, and that they cannot properly be denominated merits if they be considered as the effects of Divine grace, they derive them from the power of free-will; which is like extracting oil from a stone. They contend, that though grace be the principal cause of them, yet that this is not to the exclusion of freewill, from which all merit originates. And this is maintained not only by the latter sophists, but likewise by their master, Lombard, whom, when compared with them, we may pronounce to be sound and sober. Truly wonderful was their blindness, with Augustine so frequently in their mouths, not to see how solicitously he endeavoured to prevent men from arrogating the least degree of glory on account of good works. Before, when we discussed the question of free-will, we cited from him some testimonies to this purpose; and similar ones frequently recur in his writings; as when he forbids us ever to boast of our merits, since even they are the gifts of God; and when he says, "that all our merit proceeds from grace alone; that it is not obtained by our sufficiency, but is produced entirely by grace," &c. That Lombard was blind to the light of Scripture, in which he appears not to have been so well versed, need not excite so much surprise. Yet nothing could be wished for more explicit, in opposition to him and his disciples, than this passage of the apostle; who, having interdicted Christians from all boasting, subjoins as a reason why boasting is unlawful, that "we are his (God's) workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (m) Since (m) Ephes. ii. 10. nothing good, then, can proceed from us but as we are regenerated, and our regeneration is, without exception, entirely of God, we have no right to arrogate to ourselves the smallest particle of our good works. Lastly, while they assiduously inculcate good works, they at the same time instruct the consciences of men in such a manner, that they can never dare to be confident that God is propitious and favourable to their works. But, on the contrary, our doctrine, without any mention of merit, animates the minds of believers with peculiar consolation, while we teach them that their works are pleasing to God, and that their persons are undoubtedly accepted by him. And we likewise require, that no man attempt or undertake any work without faith; that is, unless he can previously determine, with a certain confidence of mind, that it will be pleasing to God. VIII. Wherefore let us not suffer ourselves to be seduced even a hair's breadth from the only foundation, on which, when it is laid, wise architects erect a firm and regular superstructure. For if there be a necessity for doctrine and exhortation, they apprize us, that "for this purpose the Son of God was manifested, that he might destroy the works of the devil; whosoever is born of God doth not commit sin:" (n) "the time past of our life may suffice us to have wrought the will of the Gentiles; " (o) the elect of God are vessels of mercy selected to honour, and therefore ought to be cleansed from all impurity. (p) But every thing is said at once, when it is shown that Christ chooses such for his disciples as will deny themselves, take up their cross, and follow him. (q) He who has denied himself, has laid the axe to the root of all evils, that he may no longer seek those things which are his own; he who has taken up his cross, has prepared himself for all patience and gentleness. But the example of Christ comprehends not only these, but all other duties of piety and holiness. He was obedient to his Father, even to death; he was entirely occupied in performing the works of God; he aspired with his whole soul to promote the glory of his Father; he laid down his life for his brethren; he both acted and prayed for the benefit of his enemies. But if there be need of consolation, these passages will afford it in a wonderful degree: "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." (r) "If we be dead with him, (n) 1 John iii. 8, 9. (0) 1 Peter iv. 3. (9) Luke ix. 23. (p) 2 Tim. ii. 20. Rom. ix. 23. (r) 2 Cor. iv. 8-10. |