yet is it made ours by imputation For as his righteousnesse is made ours so are his merits depending theron but his righteousnes is made ours by imputation as I haue shewed Hence ariseth an other point namely that as Christs righteousnes is made ours really by imputation to make vs righteous so we by the merit of his righteousnes imputed to vs doe merit and deserue life euerlasting And this is our doctrine In a word the Papist maintaineth the merits of his owne workes but we renounce them all and rest onely on the merit of Christ. And that our doctrine is truth and theirs falshoode I will make manifest by sundrie reasons and then answer their arguments to the contrarie Our reasons The first shall be taken from the properties and conditions that must be in a worke meritorious and they are fowre I. A man must doe it of himselfe and by himselfe for if it be done by another the merite doth not properly belong to the doer II. A man must doe it of his owne freewill and pleasure not of due debt for when we doe that which we are bound to doe we doe no more but our dutie III. The worke must be done to the profit of an other who thereupon must be bound to repay the like IV. The reward and the worke must be in proportion equall for if the reward be more then the worke it is not a reward of desert but a gift of good will Hence followes a notable conclusion That Christs manhoode considered a part from his godhead cannot merit at Gods hand though it be more excellent euery way then all both men and angels For being thus considered it doth nothing of it selfe but by grace receiued from the godhead though it also be without measure Secondly Christs manhoode is a creature and in that regarde bound to doe whatsoeuer it doth Thirdly Christ as man cannot giue any thing to god but that which he receiued from God therfore cannot the manhoode properly by it selfe merit but onely as it is personally vnited vnto the godhead of the Sonne And if this be so then much lesse can any meere man or any angel merit yea it is a madnes to thinke that either our actions or persons should be capable of any merit whereby we might attaine to life eternall Reason II. Exod. 20 8. And SHEVV MERCIE vpon thousands in them that loue me and keepe my commandements Hence I reason thus where reward is giuen vpon mercie there is no merit but rewarde is giuen of mercie to them that fulfill the law therefore no merit What can we any way deserue when our full recompence must be of mercie And this appeares further by Adam if he had stood to this day he could not by his continuall and perfect obedience haue procured a further increase of fauour at Gods hand but should onely haue continued that happie estate in which he was first created Reason III. Scripture directly condemneth merite of workes Rom. 6. 23. The vvages of sinne is death but THE GIFT OF GOD IS eternall life through Iesus Christ our Lord. The proportion of the argument required that S. Paul should haue said The reward of good workes is eternall life if life euerlasting could be deserued which cannot because it is a free gift Againe Tit. 3. 5. We are saued not by vvorkes of righteousnes which vve haue done but according to his mercie he saued vs. And Ephes. 2. v. 8 10. By grace you are saued through faith and that not of your selues it is the gift of God not of works which God hath prepared that we should walke in them If any workes be crowned it is certen that the sufferings of Martyrs shall be rewarded now of them Paul saith Rom. 8. 18. The sufferings of this life are NOT VVORTHY of the glorie to come Where then is the value dignitie of other works To this purpose ` Ambr. saith The iust man though he be tormented in the brasen bull is still iust because he iustifieth God and saith he suffereth LESSE THEN HIS SINNES DESERVE Reason IV. Whosoeuer will merit must fulfill the whole law but none can keepe the whole law For if we say we haue no sinne we deceiue our selues 1. Ioh. 1. And he that sinnes against one commandement is guiltie of the whole law And what can he merit that is guiltie of the breach of the whole law Reason V. We are taught to pray on this manner Giue vs this day our daily bread Wherein we acknowledge euery morsel of bread to be the meere gift of God without desert and therefore must we much more acknowledge life eternall to be euery way the gift of God It must needes therefore be a satanicall insolencie for any man to imagine that he can by his workes merit eternall life who cannot merit bread Reason VI. Consent of the auncient Church Bernard Those which we call our merits are the way to the kingdome and not THE CAVSE OF RAIGNING August Manuali cap. 22. All my hope is in the death of my Lord. His death is my merit my MERIT IS THE PASSION OF THE LORD I shall not be voide of merits so long as Gods mercies are not wanting Basil. on psal 114. Eternall rest is reserued for them which haue striuen lavvfully in this life not FOR THE MERITS of their doings but vpon the grace of the most bountifull God in which they trusted August on ps 120. He crowneth thee because he crowneth his owne gifts not thy merits And psal 142. Lord thou wilt quicken me in thy iustice not in mine not because I haue deserued it but because thou hast compassion Obiections of Papists Obiect I. In sundrie places of Scripture promise of reward is made to them that beleeue and doe good workes therefore our works doe merit for a reward and merit be relatiues Ans. Reward is twofold of debt and of mercie Life euerlasting is not a reward of debt but of mercie giuen of the good will of God without any thing done of man Secondly the kingdome of heauen is properly an inheritance giuen of a father to a child and therefore it is called a reward not properly but by a figure or by resemblance For as a workeman hauing ended his labour receiueth his wages so after men haue lead their liues finished their course in keeping faith and good conscience as dutifull children God giueth them eternall life And herupon it is tearmed a reward Thirdly if I should graunt that life euerlasting is a deserued reward it is not for our works but for Christs merit imputed to vs causing vs thereby to merit and thus the relation stands directly betweene the Reward and Christs Merit applied vnto vs. Obiect II. Christ by his death merited that our works should merit life euerlasting Answ. That is false all we finde in Scripture is that Christ by his merit procured pardon of sinne imputation of righteousnes and life euerlasting and it is no where saide in the word of
God that Christ did merit that our workes should merit it is a dotage of their owne deuising He died not for our good workes to make them able to satisfie Gods anger but for our sinnes that they might be pardoned Thus much saith the Scripture no more And in that Christ did sufficiently merit life eternall for vs by his owne death it is a sufficient proofe that he neuer intended to giue vs power of meriting the same vnles we suppose that at some time he giues more then is needefull Againe Christ in the office of mediation as he is a King Priest and Prophet admitteth no deputie or fellow For he is a most perfect Mediatour doing all things by himselfe without the helpe of any And the ministers that dispence the word are not his deputies but reasonable and voluntarie instruments which he vseth But if men by workes can merit increase of grace and happines for themselues then hath Christ partners in the worke of redemption men doing that by him which he doth of himselfe in procuring their saluation Nay if this might stand that Christ did merit that our works should merit then Christ should merit that our stained righteousnes beeing for this cause not capable of merit should neuertheles merit I call it stained because we are partly flesh and partly spirit and therfore in our selues deseruing the curse of the law though we be regenerate Againe for one good worke we doe we haue many euil the offence whereof defaceth the merit of our best deedes and makes them too light in the balance of the law Obiect III. Our workes merit by bargaine or couenant because God hath promised to reward them Ans. The word of God sets downe two couenants one legal the other euangelicall In the legall couenant life euerlasting is promised to workes for that is the condition of the lawe doe these things and thou shalt liue But on this manner can no man merit life euerlasting because none is able to doe all that the lawe requires whether we respect the manner or the measure of obedience In the euangelicall couenant the promises that are made are not made to any worke or vertue in man but to the worker not for any merit of his owne person or worke but for the person and merite of Christ. For example it is a promise of the Gospell Be faithfull vnto death and I vvill giue thee the crowne of life Revelat. 2. 10. Here the promise is not made to the vertue of fidelitie but to the faithfull person whose fidelitie is but a token that he is in Christ for the merit of whose obediēce god promiseth the crowne of life and therefore Christ saith further I come quicklie and will giue to euery man according to his workes marke he saith not to the worke or for the worke but to the worker according to his workes And thus the bōd of al other promises of the Gospel in which god willingly bindes himselfe to reward our workes doe not directly concerne vs but haue respect to the person and obedience of Christ for whose sake alone God bindes himselfe as debter vnto vs and giues the recompence or reward according to the measure of our faith testified by our workes And therefore it cannot be truely gathered that workes doe merit by any promise or covenant passed on Gods part to man Some may say if workes merit not why are they mentioned in the promises I answere not because they merit but because they are tokens that the doer of the worke is is in Christ for whose merite the promise shall be accomplished Obiect VI. Good works are perfect and without fault for they are the workes of the holy ghost who cannot sinne therefore they merite Ans. If workes did proceed onely and immediatly from the holy ghost there could not be any fault in them but our works come from the holy ghost in and by the will and vnderstanding of man by this meanes they are tainted with sinne as water in the fountaine is both cleare and sweete yet the streames there of passing through the filthy channell are defiled thereby Againe they reason thus That which we are bound to doe hath no fault in it but we are bound to doe good workes therefore they are perfect Ans. The proposition must be expounded that which we are bound to doe in it selfe according to the intention of the commander hath no fault or that which we are bound to doe according as we are bound to doe it hath no fault yet in regard of the intention of the doer or in regard of our manner of doing it may be faultie Obiect V. Christ saith Revel 3. 4. that the faithfull in the Church of Sardis shall walk with him in white for they are worthy therfore beleeuers merit Ans. Euery beleeuer is worthy to walke with Christ yet not worthy in himselfe but in Christ to whome he is vnited and made bone of his bone flesh of his flesh And by reason of this coniunction `it is that men are said to be worthy ' because they are inriched with Christs merits and righteousnes Obiect VII 2. Tim. 4. 8. Euerlasting life is tearmed a crowne and a crowne of righteousnes to be giuen of a iust iudge therefore man for his part by his workes deserues the same Ans. Euerlasting life is called a crowne onely in resemblance For as he which runneth a race must continue and runne to the ende and then be crowned euen so must we continue to walke in good works vnto the end and then receiue eternall life And it is called a crowne of righteousnes not because it belongs to any man by due and desert but because God hath bound himselfe by a promise to giue it in performing whereof he is tearmed iust and by vertue of this promise it is obtained and no otherwise These are the principall obiections by which we may iudge what the rest are And thus we see what is the truth namely that merit is necessarie to saluation yet neither merite of mans worke or person but the merit of Christ imputed to vs whereby we beeing in him do procure and deserue the fauour of God and life eternall The sixt point Of satisfaction Our consent Conclus I. First we acknowledge and hold Ciuill or Politike satisfaction that is a recompence for iniuries and damages offered any way to our neighbours This Zacheus practised when at his conuersion he restored foure-fold things gotten by forged cauillation Againe by ciuill satisfaction I vnderstand the imposition of fines mulcts and penalties vpon offenders and the inflicting of death vpon malefactours For all these are satisfactions to the lawe and societies of men when they are wronged All these we maintaine as necessarie for neither Church nor common wealth can well be without them considering they are notable meanes to vphold ciuill peace and otherwhiles they are fruites of true faith as the satisfuction of Zacheus was Conclus II. We acknowledge canonicall or Ecclesiasticall
8. Secondly God in making promise of saluation respects not mens worthinesse For he chose vs to life euerlasting when we were not he redeemed vs from death beeing enemies and intitles vs to the promise of saluation if vve acknovvledge our selues to be sinners Matth. 9. If vve labour and trauaile vnder the burden of them Matth. 11. If we hunger and thirst after grace Ioh. 7. 37. And these things we may certenly and sensibly perceiue in our selues and when wee finde them in vs though our vnworthines be exceeding great it should not hinder our assurance For God makes manifest his power in our weaknes 2. Cor. 12. and he will not breake the bruised reede nor quench the smoking flaxe Isa. 42. Thirdly if a man loue God for his mercies sake and haue a true hope of saluation by Christ he is in Christ and hath fellowship with him and he that is in Christ hath all his vnworthines wants laid on Christ and they are couered and pardoned in his death and in respect of our selues thus cōsidered AS VVE ARE IN CHRIST we haue no cause to wauer but to be certen of our saluatiō that in regard of our selues The fourth point touching the iustification of a sinner That we may see how farre we are to agree with them and where to differ first I will set downe the doctrine on both parts secondly the maine differences wherein we are to stande against them euen to death Our doctrine touching the iustification of a sinner I propound in fowre rules Rule I. That iustification is an action of God whereby he absolueth a sinner and accepteth him to life euerlasting for the righteousnes and merit of Christ. Rule II. That iustification stands in two things first in the remission of sinnes by the merit of Christ his death secondly in the imputation of Christ his righteousnes which is an other action of God whereby he accounteth and esteemeth that righteousnes which is in Christ as the righteousnes of that sinner which beleeueth in him By Christ his righteousnes we are to vnderstand two things first his sufferings specially in his death and passion secondly his obedience in fulfilling the law both which goe togither for Christ in suffering obeied obeying suffered And the very shedding of his blood to which our saluation is ascribed must not onely be considered as it is passiue that is a suffering but also as it is actiue that is an obedience in which he shewed his exceeding loue both to his father and vs and thus fulfilled the law for vs. This point if some had well thought on they would not haue placed all iustification in remission of sinnes as they doe Rule III. That iustification is from Gods meere mercie and grace procured onely by the merit of Christ. Rule IV. That man is iustified by faith alone because faith is that alone instrument created in the heart by the holy ghost wherby a sinner laieth holde of Christ his righteousnes and applieth the same vnto himselfe There is neither hope nor loue nor any other grace of God within man that can doe this but faith alone The doctrine of the Romane Church touching the iustification of a sinner is on this manner I. They holde that before iustification there goes a preparation thereunto which is an action wrought partly by the holy Ghost and partly by the power of naturall freewill whereby a man disposeth himselfe to his owne future iustification In the preparation they consider the ground of iustification and things proceeding from it The ground is faith which they define to be a generall knowledge whereby wee vnderstande and beleeue that the doctrine of the word of God is true Things proceeding from this faith are these a sight of our sinnes a feare of hell hope of saluation loue of God repentance and such like all which when men haue attained they are then fully disposed as they say to their iustification This preparation being made then comes iustification it selfe which is an action of God whereby he maketh a man righteous It hath two parts the first and the second The first is when a sinner of an euill man is made a good man And to effect this two things are required first the pardon of sinne which is one part of the first iustification secondly the infusion of inward righteousnes whereby the heart is purged and sanctified and this habite of righteousnes stands specially in hope and charitie After the first iustification followeth the second which is when a man of a good or iust man is made better and more iust this say they may proceed from works of grace because he which is righteous by the first iustification can bring forth good works by the merit wherof he is able to make himselfe more iust and righteous and yet they graunt that the first iustification commeth onely of Gods mercie by the merit of Christ. 1. Our consent and difference Now let vs come to the points of difference betweene vs and them touching iustification The first maine difference is in the matter thereof which shall be seene by the answer both of Protestant and Papist to this one question What is the very thing that causeth a man to stand righteous before God and to be accepted to life euerlasting we answer Nothing but the righteousnesse of Christ which consisteth partly in his sufferings and partly in his actiue obedience in fulfilling the rigour of the law And heare let vs consider how neare the Papists come to this answer and wherein they dissent Consent I. They graunt that in Iustificatiō sinne is pardoned by the merits of Christ that none can be iustified without remission of sinnes and that is well II. They graunt that the righteousnesse whereby a man is made righteous before God commeth from Christ from Christ alone III. The most learned among them say that Christ his satisfaction and the merit of his death is imputed to euery sinner that doth beleeue for his satisfaction before God and hitherto we agree The very point of difference is this we hould that the satisfaction made by Christ in his death and obedience to the lawe is imputed to vs and becomes our righteousnes They say it is our satisfaction and not our righteousnes whereby we stand righteous before God because it is inherent in the person of Christ as in a subiect Now the answere of the Papist to the former question is on this manner The thing saith he that maketh vs righteous before God and causeth vs to be accepted to life euerlasting is remission of sinnes and the habite of inward righteousnes or charitie with the fruits therof We condescend and graunt that the habite of righteousnes which we call sanctification is an excellent gift of God and hath his reward of God and is the matter of our iustification before men because it serueth to declare vs to be reconciled to God and to be iustified yet we denie it to be the
as God Therfore neither Saint nor Angel is to be honoured so much as with the bowing of the knee if it carrie but the least signification of diuine or religious honour Reason IV. The iudgement of the auncient Church August We honour the Saints with charitie and not BY SERVITVDE neither doe vve erect Churches to them And Let it NOT BE RELIGION for vs to vvorship deade men And They are to be honoured for immitation and not to be adored for religion Epiphan Neither Tecla nor any Saint is to be ADORED for that auncient ERROVR may not ouerrule vs that vve should leaue the liuing God and adore things made by him Againe Let Marie be in honour let the Father Sonne and holy Ghost be adored let NONE ADORE MARIE I meane neither vvoman nor man Againe Marie is beautifull and holy and honoured yet NOT TO ADORATION Whē Iulian obiected to the Christians that they worshipped their Martyrs as God Cyril graunts the memorie and honour of them but denies their adoration and of inuocation he makes no mention at all Ambrose on Rom. 1. Is any SO MADDE that he vvill giue to the Earle the honour of the King yet these men doe not thinke them selues guiltie who giue the honour of Gods name to a creature and leauing the Lord ADORE THEIR FELLOVV SERVANTS as though there vvere any thing more reserued for God Obiections of Papists I. Gen. 48. 16. Let the angel that kept me blesse thy children Here say they it is a praier made to angels Ans. By the angel is meant Christ who is called the angel of the couenant Malac. 3. 1. and the angel that guided Israel in the wildernes 1. Cor. 10. 9. compared with Exod. 23. 20. Obiect II. Exod. 23. 13. Moses praieth that God would respect his people for Abrahams sake and for Isaac and Israel his seruants which were not then liuing Ans. Moses praieth God to be mercifull to the people not for the intercession of Abraham Isaac and Iacob but for his couenants sake which he had made with them Psal. 123. 10 11. Againe by popish doctrine the fathers departed knewe not the estate of men vpon earth neither did they pray for thē because then they were not in heauen but in Limbo patrum III. Obiect One liuing man makes intercession to God for another therefore much more doe the Saints in glorie that are filled with loue pray to God for vs and we pray to them no otherwise then we desire liuing men to pray for vs. Ans. The reason is naught for we haue a commandement one liuing man to pray for another and to desire others to pray for vs but there is no warrant in the word of God for vs to desire the praiers of men departed Secondly there is great difference betweene these two To request our friend either by word of mouth or by letter to pray for vs and by Inuocation to request them that are absent from vs and departed this life to pray for vs for this is indeede a worshippe in which is giuen vnto them a power to heare and helpe all that call vpon them at what place or time soeuer yea though they be not present in the place in which they are worshipped and consequently the seeing of the heart presence in all places an infinite power to helpe all that pray vnto them which things agree to no creature but God alone Thirdly when one liuing man requests an other to pray for him he onely makes him his companion and fellowe member in his prayer made in the name of one mediatour Christ but when men inuocate Saints in heauen they beeing then absent they make them more then fellowe members euen mediatours between Christ and them The XU. point Of intercession of saints Our consent Our consent with them I will set downe in two conclusions Conclus I. The saints departed pray vnto God by giuing thankes vnto him for their owne redemption and for the redemption of the whole Church of God vpon earth Rev. 5. 8. The foure beasts and the foure and twentie Elders fell dovvne before the lambe 9. and they song a new song Thou art worthie to take the booke and to open the seales thereof because thou wast killed and hast redeemed vs to God 13. And all the creatures which are in heauen heard I saying Praise and honour and glorie and povver be vnto him that sitteth vpon the throne and vnto the Lambe for euermore II. Conclus The Saints departed pray generally for the state of the whole Church Rev. 6. 9. And I savv vnder the Altar the soules of them that were killed for the vvord of God THEY CRIED 10. How lōg Lord holy and true dost thou not iudge and auenge our blood on them that dvvell on the earth whereby we see they desire a finall deliuerance of the Church and a destruction of the enemies thereof that they themselues with all the people of God might be aduanced to fulnesse of glorie in bodie and soule Yea the dumbe creatures Rom. 8. 23. are said to grone and sigh waiting for the adoption euen the redemption of our bodies much more then do the Saints in heauen desire the same And thus farre we consent The dissent or difference They holde and teach that the Saints in heauen as the virgin Marie Peter Paul c. doe make intercession to God for particalar men according to their seuerall wants and that hauing receiued particular mens praiers they present them vnto God But this doctrine we flatly renounce vpō these grounds and reasons I. Isai 63. 16. The church saith to God doubtles thou art our father though ABRAHAM BE IGNORANT of vs and Israel KNOVVE VS NOT. Now if Abraham knewe not his posteritie neither Marie nor Peter nor any other of the Saints departed knowe vs and our estate and consequently they cannot make any particular intercession for vs. If they say that Abraham Iacob were thē in Limho which they will haue to be a part of hell what ioye could Lazarus haue in Abrahams bosome Luc. 16. 25. and with what comfort could Iacob say on his death bed O Lord I haue waited for thy saluation Gen. 46. 18. II. Reason 2. King 22. 20. Huldah the prophetesse telleth Iosias he must be gathered to his fathers and put in his graue in peace that his eyes may not see all the euill which God would bring on this place Therefore the Saints departed see not the state of the Church on earth much lesse doe they knowe the thoughts and prayers of men This conclusion Augustine confirmeth at large III. Reason No creature Saint or angell can be a mediatour for vs to God sauing Christ alone who is indeede the onely Aduocate of his church For in a true and sufficient Mediatour there must be three properties First of all the worde of God must reueale and propound him vnto the Church that we may in conscience be assured that praying to him and to god in his name
distinctly knowne Though Christ coÌ„mended the faith of his disciples for such a faith against which the gates of hell should not preuaile yet was it vnexpressed or wrapped vp in regard of sundrie points of religion for first of all Peter that made confession of Christ in the name of the rest was at that time ignorant of the particular means wherby his redemption should be wrought For after this he went about to disswade his master from the suffering of death at Hierusalem whereupon Christ sharply rebuked him saying Come behinde me Sathan thou art an offence vnto me Againe they were all ignorant of Christs resurrection till certaine women who first sawe him after he was risen againe had told them and they by experience in the person of Christ had learned the truth Thirdly they were ignorant of the ascension for they dreamed of an earthly kingdome at the very time when he was about to ascende saying Wilt thou at this time restore the kingdome to Israel Act. 1. 6. And after Christs ascension Peter knew nothing of the breaking downe of the partition wall betweene the Iewes and Gentiles till God had better schooled him in a vision Acts 10. 14. And no doubt we haue ordinary examples of this Implicit faith in sundry persons among vs. For some there be which are dull and hard both for vnderstanding and memorie and thereupon make no such proceedings in knowledge as many others doe and yet for good affection and conscience in their doings so far as they know they come not short of any hauing withall a continuall care to increase in knowledge and to walke in obedience according to that which they know And such persons though they be ignorant in many things yet haue they a meaning of true faith and that which is wanting in knowledge is supplied in affection and in some respects they are to be preferred before many that haue the glibbe tongue and the braine swimming with knowledge To this purpose Melancthon said well We must acknowledge the great mercie of God vvho puts a difference betvveene sinnes of ignorance and such as are done vvittingly and forgiues manifold ignorances to them that know but the foundation and be teachable as may be seene by the Apostles in whome there was much want of vnderstanding before the resurrection of Christ. But as hath bin saide he requires that we be teachable and he will not haue vs to be hardned in our sluggishnes and dulnes As it is said psal 1. he meditateth in his law day and night The second kinde of implicite faith is in regard of Apprehension when as a man can not say distinctly and certenly I beleeue the pardon of my sinnes but I doe vnfainedly desire to beleeue the pardon of them all and I desire to repent This case befalls many of Gods children when they are touched in conscience for their sinnes But where men are displeased with themselues for their offences and doe withall constantly from the heart desire to beleeue and to be reconciled to God there is faith and many other graces of God infolded as in the little and tender budde is infolded the leafe the blossome and the fruit For though a desire to repent and to beleeue be not faith and repentance in nature yet in Gods acceptation it is God accepting the will for the deede Isai 42. v. 3. Christ will not quench the smoking flaxe which as yet by reason of weakenesse giues neither light nor heate Christ saith Math. 6. 6. Blessed are they that HVNGER AND THIRST after righteousnes for they shall be satisfied where by persons hungring and thirsting are meant al such as feele with grief their owne want of righteousnes and withall desire to be iustified and sanctified Rom. 8. 26. God heares regards the very grones and sighes of his seruants yea though they be vnspeakeable by reason they are oftentimes little weake confused yet God hath respect vnto theÌ„ because they are the worke of his owne spirit Thus wheÌ„ we see that in a touched heart desiring to beleue there is an infolded faith And this is the faith which many of the true seruants of God haue and our saluation standes not so much in our apprehending of Christ as in Christs comprehending of vs and therefore Paul saith Philip 3. 12. he followeth namely after perfection if that he might comprehend that for vvhose sake he is comprehended of Christ. Now if any shall say that without a liuely faith in Christ none can be saued I answer that God accepts the desire to beleeue for liuely faith in the time of temptation and in the time of our first conuersion as I haue saide Put case a man that neuer yet repented falls into some grieuous sicknes and then beginnes to be touched in conscience for his sinnes and to be truly humbled hereupon he is exhorted to beleeue his owne reconciliation with God in Christ the pardon of his owne sinnes And as he is exhorted so he endeauoureth according to the measure of grace receiued to beleue yet after much striâ—ing he cannot resolue himselfe that he doth distinctly and certenly beleeue the pardon of his owne sinnes onely this he can say that he doth heartily desire to beleeue this he wisheth aboue all things in the world and he esteemes all things as dung for Christ thus he dies I demand now what shall we say of him surely we may say nothing but that he died the child of God and is vndoubtedly saued For howsoeuer it were an happy thing if men could come to that fulnesse of faith which was in AbrahaÌ„ and many seruants of God yet certen it is that God in sundrie cases accepts of this desire to beleeue for ttue faith indeede And looke as it is in nature so is it in grace in nature some die when they are children some in olde age and some in full strength and yet all die men so againe some die babes in Christ some of more perfect faith and yet the weakest hauing the seeds of grace is the child of God faith in his infancie is faith Al this while it must be remeÌ„bred I say not there is a true faith without all apprehension but without a Distinct appreheÌ„sion for some space of time for this very desire by faith to apprehend Christ his merits is a kind of apprehension And thus we see the kindes of implicite or infolded faith This doctrine is to be learned for two causes first of all it serues to rectifie the consciences of weake ones that they be not deceiued touching their estare For if we thinke that no faith can saue but a full perswasion such as the faith of Abraham was many truly bearing the name of Christ must be put out of the role of the children of God We are therefore to knowe that there is a growth in grace as in nature there be differences degrees of true faith and the least of them al is this Infolded faith This
it In the second conclusion touching saluation by Christ alone there is a manifest deceit because they craftely include and couch their own works vnder the name of Christ. For say they workes done by men regenerate are not their owne but Christs in them and as they are the workes of Christ they saue no otherwise But we for our partes looke to be saued onely by such workes as Christ himselfe did in his owne person and not by any worke at all done by him in vs. For all workes done are in the matter of iustification saluation opposed to the grace of Christ Rom. 11. 6. Election is of grace not of workes if it be of workes it is no more of grace Againe whereas they teach that we are â—aued by the workes of Christ which he worketh in vs and maketh vs to worke it is flatte against the word For Paul saith We are not saued by such works as God hath ordained that men regenerate should walke in Eph. 2. 10. And he saith further that he counted ALL THINGS euen after his conuersion losse vnto him that he might be founde in Christ not hauing his ovvne righteousnesse which is of the lawe Phil. 3. 8. Again Heb. 1. 3. Christ washed away our sinnes by himselfe which last wordes exclude the merit of all workes done by Christ within man Thus indeede the Papists ouerturne all that which in word they seeme to holde touching their iustification and saluation We confesse with them that good workes in vs are the workes of Christ yet are they not Christs alone but ours also in that they proceed from Christ by the minde and will of man as water from the fountaine by the channell And looke as the chanel defiled defiles the water that is without defilement in the fountaine euen so the minde and will of man defiled by the remnants of sinne defile the workes which as they come from Christ are vndefiled Hence it is that the workes of grace which we doe by Christ or Christ in vs are defectiue and must be seuered from Christ in the act of iustification or saluation The third conclusion is touching the imputation of Christs obedience which some of the most learned among them acknowledge and the difference betweene vs stands on this manner They hold that Christs obedience is imputed onely to make satisfaction for sinne and not to iustifie vs before God We hold beleeue that the obedieÌ„ce of Christ is imputed to vs euen for our righteousnes before God Paul saith 1. Cor. 1. 30. Christ is made vnto vs of God vvisedome RIGHTEOVSNES SANCTIFICATION and redemption Hence I reason thus If Christ be both our sanctification and our righteousnes then he is not onely vnto vs inherent righteousnes but also righteousnes imputed But he is not onely our sanctification which the Papists themselues expound of inherent or habituall righteousnes but also our righteousnes for thus by Paul are they distinguished Therefore he is vnto vs both inherent and imputed righteousnes And very reason teacheth thus much For in the end of the worlde at the barre of Gods iudgement we must bring some kinde of righteousnesse for our iustification that may stande in the rigour of the lawe according to which wee are to be iudged But our inherent righteousnesse is imperfect and stained with manifold defects and shall be as long as we liue in this world as experience tells vs and consequently it is not sutable to the iustice of the law and if we goe out of our selues we shall finde no righteousnesse seruing for our turnes either in men or Angels that may or can procure our absolution before God and acceptation to life euerlasting Wee must therefore haue recourse to the person of Christ and his obedience imputed vnto vs must serue not onely to be a satisfaction to God for all our sinnes but also for our perfect iustification in that God is content to accept of it for our righteousnesse as if it were inherent in vs or performed by vs. Touching the fourth conclusion they hold it the safest and surest course to put their trust and confidence in the mercie of God alone for their saluation yet they condescend that men may also put there confidence in the merit of their owne works and in the merits also of other men so it be in sobrietie But this doctrine quite marres the conclusion because by teaching that men are to put confidence in the creature they ouerturue all confidence in the Creatour For in the very first commandement we are taught to make choise of the true God for our God which thing we do wheÌ„ we giue to God our hearts and we giue our hearts to God when we put our whole confidence in him for the saluation of our soules Nowe then to put confidence in men or in workes is to make them our Gods The true and ancient forme of making confession was on this manner I beleeue in God the Father In Iesus Christ and In the holy Ghost without mentioÌ„ making of any confidence in works or creatures the ancieÌ„t Church neuer knew any such confession or confidence Cyprian saith He beleeueth not in god who putteth not affiance concerning his saluation in God alone And indeede the Papists them-selues when death comes forsake the confidence of their merits and flie to the meere mercie of God in Christ. And for a confirmation of this I alleadge the testimonie of one Vlinbergius of Colen who writeth thus There was a booke found in the vestrie of a certain parish of Colen writteÌ„ in the Dutch tongue in the yeare of our Lord 1475. which the Priests vsed in visiting of the sicke And in it these questions be found Dost thou beleeue that thâ—u canst not be saued but by the death of Christ The sicke person ansvvered Yea. Then it is said vnto him Goe too then while breath remaines in thee put thy confidence in this DEATH ALONE haue affiance in nothing else commit thy selfe vvholly to this death with it alone couer thy selfe dive thy selfe in euery part into this death in euery part pearse thy selfe with it infold thy selfe in this death And if the Lord wil iudge thee say Lord I put the death of our Lord Iesus Christ betweene me and thy iudgement and BY NO OTHER MEANES I contend with thee And if he shall say vnto thee that thou art a sinner say Lord the death of my Lord Iesus Christ I put betweene thee and my sinnes If he shall say vnto thee that thou hast deserued damnation say Lord I oppose the death of our Lord Iesus Christ betweene thee and my euill merits and I OFFER HIS MERIT FOR THE MERIT VVHICH I SHOVLD HAVE AND HAVE NOT. If he shall say that he is angrie vvith thee say Lord I oppose the death of our Lord Iesus Christ betvveene me and thine anger Here we see what Papists doe haue done in the time of death And that which they hold and practise
difference We dissent not froÌ„ the Church of Rome in the doctrine of repentance it selfe but in the damnable abuses thereof which are of two sorts generall and speciall Generall are these which coÌ„cerne repentance wholly coÌ„sidered they are these The first is that they place the beginning of repentance partly in themselues and partly in the holy Ghost or in the power of their naturall freewill being helped by the holy ghost whereas Paul indeede ascribes this worke wholly vnto God 2. Tim. 2. 15. Proouing if God at any time will giue them repentance And men that are not weake but dead in trespasses and sinnes can not do any thing that may further their conuersion though they be helped neuer so no more then dead men in their graues can rise from thence The second abuse is that they take pennance or rather repentance for that publike discipline and order of correction that was vsed against notorious offenders in the open congregation For the scripture sets downe but one repentance and that common to all men without exception and to be practised in euery part of our liues for the necessaâ—ie mortification of sinne whereas open ecclesiasticall correction pertained not to all and euery man within the compasse of the Church but to them alone that gaue any open offence The third abuse is that they make repentance to be not onely a vertue but also a sacrament whereas for the space of a thousand yeares after Christ and vpward it was not reckned among the sacraments yea it seemes that Lumbard was one of the first that called it a sacrament and the schoole-men after him disputed of the matter and forme of this sacrament not able any of them certenly to define what should be the outward element The fourth abuse is touching the effect and efficacie of repeÌ„tance for they make it a meritorious cause of remission of sinnes and of life euerlasting flat against the word of God Paul saith notably Rom. 4. 24. We are iustified freely by his grace through the redemptioÌ„ which is in Christ Iesus whome God hath sent to be a reconciliation by faith in his blood In these words these formes of speach redemption in Christ reconciliation in his blood by faith freely by grace must be obserued and considered for they shewe plainely that no part of satifaction or redemption is wrought in vs or by vs but out of vs only in the person of Christ. And therefore we esteeme of repentance only as a fruit of faith the effect or efficacie of it is to testifie remission of our sinnes and our reconciliation before God It will be said that remission of sinnes and life enerlasting are promised to repentance Ans. It is not to the worke of repentaÌ„ce but to the person which repenteth and that not for his owne merits or worke of repentance but for the merits of Christ which he applyeth to himselfe by faith And thus are we to vnderstand the promises of the gospel in which workes are mentioned presupposing alwaies in them the reconciliation of the person with God to whome the promise is made Thus we see wherefore we dissent from the Romane Church touching the doctrine of repentance Speciall abuses doe concerne Contrition Confession and Satisfaction The first abuse concerning contrition is that they teach it must be sufficient and perfect They vse now to helpe the matter by a distinction saying that the sorrowe in contrition must be in the highest degree in respect of value and estimation and not in respect of intention Yet the opinion of Adrian was otherwise that in true repentance a man should be grieued according to all his indeauour And the Romane Catechisme saith as much that the sorrowe conceiued of our sinnes must be so great that NONE CAN BE CONCEIVED TO BE GREATER that we must be contrite in the same manner we loue God and that is vvith all our heart and strength in a most VEHEMENT SORROVVE and that the hatred of sinne must be not onely the greatest but also MOST VEHEMENT and perfect so as it may exclude all sloth and slacknes Indeed afterward it followes that true contrition may be effectuall though it be imperfect but how can this stand if they will not onely commend but also prescribe and auouch that contrition must be most perfect and vehememt We therefore onely teach that God requires not so much the measure as the trueth of any grace and that it is a degree of vnfained contrition to be grieued because we cannot be grieued for our sinnes as we should The second abuse is that they ascribe to their contrition the merit of congruitie But this cannot stand with the all-sufficient merite of Christ. And an auncient Conncell saith God inspires into vs first of all the faith and loue of himselfe NO MERITS GOINâ— BFORE that we may faithfully require the sacrament of baptisme after baptisme doe the things that please him And we for our parts hold that God requires contrition at our haÌ„ds not to merit remission of sinnes but that we may acknowledge our owne vnworthines be huÌ„bled in the sight of God distrust all our owne merits further that we may make the more account of the benefits of Christ whereby we are receiued into the fauour of God lastly that we might more carefully auoide all sinnes in time to come whereby so many paines terrors of conscieÌ„ce are procured And we acknowledge no coÌ„trition at all to be meritorious saue that of Christ whereby he was broken for our iniquities The third abuse is that they make imperfect contrition or attrition arising of the feare of hell to be good and profitable and to it they applie the saying of the Prophet The feare of God is the beginning of vvisdome But seruile feare of it selfe is the fruite of the lawe which is the ministerie of death and condemnation and consequently it is the way to eternall destruction if God leue men to themselues and if it turne to the good of any it is onely by accident because God in mercie makes it to be an occasion going before of grace to be giueÌ„ otherwise remorse of conscience for sinne is no beginning of repentance or the restrainment of any sinne but rather is that properly the beginning of vnspeakable horrours of conscience and euerlasting death vnlesse God shew mercie And yet this feare of punishment if it be tempered and delaied with other graces gifts of God in holy men it is not vnprofitable in whoÌ„ there is not onely a sorrow for punishment but also and that much more for the offence And such a kinde of feare or sorrow is commanded Malac. 1. 6. If I be a father where is my feare if I be a Lord where is my feare And Chrysostome saith that the feare of hell in the heart of a iust man is a strong man armed against theeues and robbers to driue them from the house And Ambr. saith that Martyrs in the