As touching the second Argument, it is a fallacy (a non causa, pro causa, as we call it) if our Virtues were of sufficient efficacy to merit the Grace of God, there would be some ground for that which they infer. Now our Works being such as have always need of Mercy, and never satisfy the Law of God, nor bring Peace to the Conscience, nor support us under the stroke of Death, or the weight of Judgment. How evidently doth it hence appear, what we should answer to this Argument? Good Works are pleasing to God; I grant their assumption. But first the person must please God, and be reconciled 1to him, that so his works may please and be acceptable; for the person being once reconciled, the works from thence derive their dignity. I acknowledge therefore that works of Piety are pleasing to God, but yet only as they are performed by persons reconciled and justified. But if the manner, how they that do good works, are reconciled, be enquired ⟨p. 387⟩into, they do not obtain Reconciliation by works, but before all merits of 2works; for works go not before him that is to be justified, as a cause thereof, but always as an effect follow him that is justified. As fruits, if they be good, they receive their goodness from the Tree, whence they grow, but they are not the cause why the Tree is good. So in like manner we grant with Augustine, that the righteous have great merits. But it comes not from their merits, but from another cause, that they are righteous. So Jacob was 3beloved of God, before he had done either good or evil. What did David before he was anointed King, to deserve so great a dignity? The same may be said of Abraham, of whom we read in sacred Records, how great things were promised to him, when first he was called away from his Fathers house: But the Scripture gives us no account of any merits of his, as 4if thereby he had Right unto so great preferments. What shall I say of Adam? did he not first lose Paradise, before he received the promise of recovery? And God had respect unto the Sacrifice of Abel. What is your Opinion concerning this? Did the worth of his Oblation procure him this favour? Or shall we say there was some other thing that made his person acceptable to God, before he had any regard to his Sacrifice?
As touching the second Argument, it is a fallacy (a non causa, pro causa, as we call it) if our Vertues were of sufficient efficacy to merit the Grace of God, there would be some ground for that which they infer. Now our Works being such as have always need of Mercy, and never satisfie the Law of God, nor bring Peace to the Conscience, nor support us under the stroke of Death, or the weight of Iudgment. How evidently doth it hence appear, what we should answer to this Argument? Good Works are pleasing to God; I grant their assumption. But first the person must please God, and be reconciled 1to him, that so his works may please and be acceptable; for the person being once reconciled, the works from thence derive their dignity. I acknowledge therefore that works of Piety are pleasing to God, but yet only as they are performed by persons reconciled and justified. But if the manner, how they that do good works, are reconciled, be enquired ⟨p. 387⟩into, they do not obtain Reconciliation by works, but before all merits of 2works; for works go not before him that is to be justified, as a cause thereof, but always as an effect follow him that is justified. As fruits, if they be good, they receive their goodness from the Tree, whence they grow, but they are not the cause why the Tree is good. So in like manner we grant with Augustine, that the righteous have great merits. But it comes not from their merits, but from another caufe, that they are righteous. So Iacob was 3beloved of God, before he had done either good or evil. What did David before he was anointed King, to deserve so great a dignity? The same may be said of Abraham, of whom we read in sacred Records, how great things were promised to him, when first he was called away from his Fathers house: But the Scripture gives us no account of any merits of his, as 4if thereby he had Right unto so great preferments. What shall I say of Adam? did he not first lose Paradise, before he received the promise of recovery? And God had respect unto the Sacrifice of Abel. What is your Opinion concerning this? Did the worth of his Oblation procure him this favour? Or shall we say there was some other thing that made his person acceptable to God, before he had any regard to his Sacrifice?
- 1Works please for the sake of the perfon being first reconciled.
- 2Aug. de fide. & operibus.
- 3Jacob. David.Iacob. David.
- 4Abraham. Adam. Abel.
