Second, something is always lacking in good works.
Second, something is always lacking in good works.
§ 86. (II) Something is always lacking in good works. Therefore we never fulfill the Law, much less provide works of supererogation. The antecedent is proved from the fact that Paul says, “My mind serves the Law of God, but my flesh serves the law of sin” (Rom. 7[:25]). Job says (9[:28]) that he “feared all his works.” Isaiah calls all our righteousnesses “a menstrual rag” (Isa. 64[:6]). David (Ps. [143:2]) cries out: “Enter not into judgment with Your servant, for no man living is righteous before You.”
Bellarmine counters in general:
If we could by no means keep the Law, John would be lying when he says, “His Commandments are not burdensome” (1 John 5[:3]); and the Lord would be lying when He says (Matt. 19[:17]), “If you wish to enter into eternal life, keep the Commandments.” He would not have been teaching that young man but would have been deluding him, as if He had said, “If you wish to fly up into heaven, make yourself oars of wings and fly through the air.” In fact, it would follow that man does not sin, for he does not sin who does not do what he cannot do. And God would be more cruel and unjust than a tyrant. In fact, He would be asking for a tribute which no one could pay, and He would be asking this from His friends. Furthermore, all the fathers say that it is wicked to assert that God has commanded anything that is impossible.
We respond. Seek the explanation of the passage in 1 John 5 in the earlier treatise On the Moral Law [Commonplace XV] (§ 190). We have discussed the Matthew 19 passage earlier in § 23, and we shall discuss it in greater detail a little later [§§ 97–98]. We have examined the comparison of God with a demanding tyrant in the treatise On the Moral Law [Commonplace XV] (§ 196). In what sense the fathers deny that God has commanded anything impossible we explained in the same treatise (§ 194).
Bellarmine counters to this individual passage specifically: (1) “Paul in Romans 7 is speaking about the involuntary stirrings of sin, and these are not sins but punishments.”
We respond. We have discussed this in the commonplace On Actual Sins [Commonplace XIII] (§§ 36[–78]).
(2) “Job was afraid of his works because he was afraid that he might mix something imperfect in them. But those fear properly who see that it is possible to avoid evil by fearing.” (3) “Isaiah is speaking in the person of very serious sinners, who defile their good works with the additive of mortal crimes.” (4) “David intends only this: that no one can be justified if he is compared with God, for by such a comparison with Him every righteousness of men and angels appears to be unrighteousness.”
We respond. We have examined all these counterarguments in the treatise On the Moral Law [Commonplace XV] (§ 182).