Chapter 3 of 16

8Every man shall receive according. A most plain text for proof that men by their labours, and by the diversities thereof, shall be diversly rewarded in heaven: and therefore that by their works proceeding of grace, they do deserve or merit heaven, and the more or less joy in the same. (Good works meritorious, and the rewards in heaven are different according to the same.) for though the holy Scripture commonly use not this word merit, yet in places innumerable of the old and new Testament, the very true sense of merit is contained, and so often as the word, Merces, and the like be used, they be ever understood as correlatives or correspondents unto it. for if the joy of heaven be retribution, repayment, hire, wage, for works (as in infinite places of holy Scripture,) then the works can be none other but the value, desert, price, worth, and merit of the same. And in deed this word, reward, which in our English tongue may signify a voluntary or bountiful gift, doth not so well express the nature of the Latin word, or the Greek, (Merces. μισθὸν.) which are rather the very stipend that the hired workman or journeyman covenanteth to have of him for his duty, whose work he doth, and is a thing equally and justly answering to the time and weight of his travails and works (in which sense the Scripture saith, Dignus est operarius mercede sua, the workman is worthy of his hire) (1 Tim. 5, 18.) rather than a free gift. though, because faithful men must acknowledge that their merits be the gifts and graces of God, they rather use the word reward. though in deed it be all one, as you may see by divers places of holy write. as, My merces (reward) is with me to render to every one according to his works, (Apoc. 22, 12.) And, Our Lord will render unto me according to my justice. Psal. 17. And the very word it self merit (equivalent to the Greek) is used thus, Merces shall make a place to every one according to the merit of works, Eccli. 16, 15. (κατὰ τὰ ἔργα.) (Mat. 16, 27. Ro. 22, 12.) And, If you do your justice before men, you shall not have reward in heaven, Mat. 6, 1. Where you see that the reward of heaven is recompense of justice. And the evasion of the Heretics is frivolous and evidently false, as the former and like words do convince. for they say, heaven is our Mens or reward, not because it is due to our works, but to the promise of God: where the words be plain, According to every man's works or labours. upon which works, and for which works conditionally, the promise of heaven was made.Euery man shal receiue according. A most plaine text for proofe that men by their labours, and by the diuersities therof, shal be diuersly revvarded in heauen : and therfore that by their vvorkes proceeding of grace, they do deserue or merite heauen, and the more or lesse ioy in the same. for though the holy Scripture commonly vse not this vvord merite, yet in places innumerable of the old and nevv Testament, the very true sense of merite is conteined, and so often as the vvord, Merces, and the like be vsed, they be euer vnderstood as correlatiues or correspondents vnto it. for if the ioy of heauen be retribution, repaiment, hire, vvage, for vvorkes (as in infinite places of holy Scripture,) then the vvorkes can be none other but the value, desert, price, vvorth, and merite of the same. And in deede this vvord, revvard, vvhich in our English tongue may signifie a voluntary or bountiful gift, doth not so vvel expresse the nature of the Latin vvord, or the Greeke, vvhich are rather the very stipend that the hired vvorkeman or iourniman couenanteth to haue of him for his dutie, vvhose vvorke he doth, and is a thing equally and iustly answering to the time and vveight of his trauels and vvorkes (in vvhich sense the Scripture saith, Dignus est operarius mercede sua, the vvorkeman is vvorthie of his hire) rather then a free gift. though, because faithful men must acknovvledge that their merites be the gifts and graces of God, they rather vse the vvord revvard. though in deede it be al one, as you may see by diuers places of holy vvrite. as, My merces (revvard) is vvith me to render to euery one according to his vvorkes, And, Our Lord vvil render vnto me according to my iustice. Psal. 17. And the very vvord it self merite (equiualent to the Greeke) is vsed thus, Merces shal make a place to euery one according to the merite of vvorkes, Eccli. 16, 15. And, If you doe your iustice before men, you shal not haue revvard in heauen, Mat. 6, 1. Vvhere you see that the revvard of heauen is recompence of iustice. And the euasion of the Heretikes is friuolous and euidently false, as the former and like vvordes do conuince. for they say, heauen is our Mens or revvard, not because it is due to our vvorkes, but to the promes of God : vvhere the vvordes be plaine, According to euery mans vvorkes or labours. vpon vvhich vvorkes, and for vvhich vvorkes conditionally, the promes of heauen vvas made.

12Upon this foundation. The foundation is Christ, and faith in him working by charity. (Building of gold, or stubble.) The upper building may be either pure and perfect matter of gold, silver, and precious stone, which (according to the most authentical and probable exposition) be good works of charity and all Christian justice done by God's grace: or else, wood, hay, stubble, which signify the manifold acts of man's infirmity and his venial sins. which more or less mixed and meddled with the better matter aforesaid, require more or less punishments or purgation at the day of our death. At which day, if by penance or other means in the Church, the said venial sins be before hand cleansed, there shall need no purging at all, but they shall straight receive the reward due to them.Vpon this foundation. The foundation is Christ, and faith in him vvorking by charitie. The vpper building may be either pure and perfect matter of gold, siluer, and precious stone, vvhich (according to the most authentical and probable exposition) be good vvorkes of charitie and al Christian iustice done by Gods grace : or els, vvood, hay, stubble, vvhich signifie the manifold actes of mans infirmitie and his venial sinnes. vvhich more or lesse mixed and medled vvith the better matter aforesaid, require more or lesse punishments or purgation at the day of our death. At vvhich day, if by penance or other meanes in the Church, the said venial sinnes be before hand cleansed, there shal neede no purging at al, but they shal straight receiue the revvard due to them.

13Shall be manifest. Whether our life and works be pure and need no cleansing, now in this world is hard to judge: but the day of our Lord, which is at our death, will make it plain in what terms every man's life is towards God. (Our works shall be manifested by fire.) for then Purgatory fire shall reveal and prove it. for whosoever hath any impure matter of venial sins or such other debts, to God's justice payable and purgable, must into that fire, and after due payment and cleansing, be saved through the same. Where the works of the perfect men and such as died with all debts paid, cleansed, or forgiven, are quitted from the fire, and never incur damage, pain, or loss thereby. The places of fathers expounding this for Purgatory, be very many most evident, which are cited in the last Annotation following.Shal be manifest. Vvhether our life and vvorkes be pure and neede no cleansing, novv in this vvorld is hard to iudge : but the day of our Lord, vvhich is at our death, vvil make it plaine in vvhat termes euery mans life is tovvards God. for then Purgatorie fire shal reueale and proue it. for vvhosoeuer hath any impure matter of venial sinnes or such other dettes, to Gods iustice paiable and purgable, must into that fire, and after due paiment and cleansing, be saued through the same. Vvhere the vvorkes of the perfect men and such as died vvith al dettes paied, cleansed, or forgiuen, are quitted from the fire, and neuer incurre damage, paine, or losse therby. The places of fathers expounding this for Purgatorie, be very many most euident, vvhich are cited in the last Annotation folovving.

13The day of our Lord shall declare. That this purgation rather signifieth the place of God's justice after our death, then any affliction in this life, the Apostles precise specifying of fire declareth, and of revealing and notifying the difference of men's works by the same: (What is signified by, the day of our Lord.) which is not done evidently ever in this life: and namely the word, day of our Lord, which commonly and properly signifieth in Scripture and namely in this Apostle (1 Cor. 5, 5. 2 Cor. 1, 11. Philip. 1, 10. 6. 1 Thess. 5, 8.) either the particular, or the general judgement: and therefore that the trial spoken of, is not properly nor literally meant any affliction or adversity of this life, as Calvin also confesseth, (Calvin.) coining a foolish new construction of his own. Where you may note also in that man's Commentary, that this word, dies Domini, was so prejudicial against him and all other expositions of the trial to be made in this world, that he would gladly have (Domini) out, reading thus, the day shall declare, leaving out (of our Lord). Where understand, that Dies (as in the Greek) and the day (as in this place, with the Greek article only) is all one with Dies ille, or Dies Domini.The day of our Lord shal declare. That this purgation rather signifieth the place of Gods iustice after our death, then any affliction in this life, the Apostles precise specifying of fire declareth, and of reuealing and notifying the difference of mens vvorkes by the same : vvhich is not done euidently euer in this life : and namely the vvord, day of our Lord, vvhich commonly and properly signifieth in Scripture and namely in this Apostle either the particular, or the general iudgement : and therfore that the trial spoken of, is not properly nor litterally meant any affliction or aduersitie of this life, as Caluin also confesseth, coyning a foolish nevv construction of his ovvne. Vvhere you may note also in that mans Commentarie, that this vvord, dies Domini, vvas so preiudicial against him and al other expositions of the trial to be made in this vvorld, that he vvould gladly haue (Domini) out, reading thus, the day shal declare, leauing out (of our Lord). Vvhere vnderstand, that Dies (as in the Greeke) and the day (as in this place, vvith the greeke article only) is al one vvith Dies ille, or Dies Domini.

15As by fire. S. Augustine upon these words of the Psalm 37. Lord rebuke me not in thine indignation, nor amend me in thy wrath. For it (shall come to pass) (saith he) that some be amended in the wrath of God, and be rebuked in his indignation. And not all perhaps that are rebuked, shall be amended, but yet some there shall be saved by amending. (Two fires after this life: one eternal, the other temporal, that is, the purging or amending fire.) It shall be (I say) some amended, not as by fire, but some there shall be that shall be rebuked, and not amended, to whom he shall say, Go ye into everlasting fire. Fearing therefore this very grievous pains, he desireth that he may neither be rebuked in indignation by eternal fire, nor amended in his wrath, that is to say, that he be not made the amending fire, being far from which shall be saved, yet so as by fire. Wherefore? but because there they build upon the foundation, wood, hay, stubble: for if they did build gold, silver, and precious stones, they should be secure from both fires: not only from that eternal which shall torment the impious eternally: but also from that which shall amend them that shall be saved by fire. (Purgatory fire passeth all the pains of this life.) And ye know how great evils the wicked have suffered, and may suffer: yet they have suffered such as the good also might suffer. for what hath any malefactor suffered by the laws, that a Martyr hath not suffered in the confession of Christ? These evils therefore that are here, be much more easy, and yet be how much, not so as that which God commandeth, that they may not suffer this life, that greater pains? Thus far. St. Augustine. See St. Ambr. upon this place 1 Cor. 3. & Ser. 20 in Psal. 118. Hier. li. 2. c. 13 adv. Jovinianum. Greg. li. 4. Dialog. c. 39. & in Psal. 3. Poenit. in principio. Origen. ho. 6 in c. 15. Exod. and ho. 14 in c. 24. Levit.As by fire. S. Augustine vpon these vvordes of the Psalme 37. Lord rebuke me not in thine indignation, nor amend me in thy vvrath. For it (shal come to passe) (saith he) that some be amended in the vvrath of God, and be rebuked in his indignation. And not al perhaps that are rebuked, shal be amended, but yet some there shal be saued by amending. It shal be (I say) some amended, not as by fire, but some there shal be that shalbe rebuked, and not amended, to vvhom he shal say, Goe ye into euerlasting fire. Fearing therfore this very greuous paines, he desireth that he may neither be rebuked in indignation by eternal fire, nor amended in his vvrath, that is to say, that he be not made the amending fire, being far from vvhich shal be saued, yet so as by fire. Vvherfore? but because there they build vpon the foundation, vvood, hay, stubble : for if they did build gold, siluer, and precious stones, they shuld be secure from both fires : not onely from that eternal vvhich shal torment the impious eternally : but also from that vvhich shal amend them that shalbe saued by fire. And ye knovv hovv great euils the vvicked haue suffered, and may suffer : yet they haue suffered such as the good also might suffer. for vvhat hath any malefactor suffered by the lavves, that a Martyr hath not suffered in the confession of Christ? These euils therfore that are here, be much more easie, and yet be hovv much, not so as that vvhich God commaundeth, that they may not suffer this life, that greater paines? Thus far. S. Augustine. See S. Ambr. vpon this place 1 Cor. 3. & Ser. 20 in Psal. 118. Hiero. li. 2. c. 13 adu. Iouinianum. Greg. li. 4. Dialog. c. 39. & in Psal. 3. Pœnit. in principio. Origen. ho. 6 in c. 15. Exod. and ho. 14 in c. 24. Leuit.