The Truth and Certainty of the Protestant Faith, Section 9 – Section 12
SECT. IX.
Qu. IS not the Doctrine of Merit, for which the Romiſh Church ſo much contend, agreeable to the Scripture, and ſuch as we may ſecurely reſt upon; That men by their own Righteouſneſs, and the merit of works may be ſaved? Anſ. It is clear, we muſt go to Heaven by Merit, though not our own; yea, upon the exacteſt terms of Juſtice, it is due to him, who hath paid the price to the utmoſt value, that none of his purchaſe be loſt; but to us it is only of Grace: Nor can ſuch Works be meritorious, where, 1. We owe all, and do nothing which is not a debt upon us, being Not our own, but bought with a price, 1 Cor. 6: 17. 2. Where no equality, proportion, or ſuitableneſſe can be betwixt the Work and the Reward; as is clear, 2 Cor. 4: 17. Rom. 3: 28. 3. Which at the beſt have ſome ſpot, and ſtain cleaving thereto, and come ſo ſhort to anſwer what the Law requires, Iſa. 64: 4. But we are all as an unclean thing, and all our righteouſneſs as filthy rags. 4. It is moſt directly contrary to the Scripture, Rom. 11: 6. If by grace, it is no more of works, otherwiſe grace is no more grace, Rom. 4: 4. N…w to him that worketh is the reward not reckoned of grace, but of debt; but to him who worketh not, but believeth in him who juſtifieth the ungodly, his faith is counted for righteouſneſs; and chap. 3: 28. Wherefore we conclude, that we are juſtified by faith, without the deeds of the Law. Qu. Yet, may not ſome in an unconverted ſtate deſerve a conferring of Grace upon them, by putting themſelves forth to the utmoſt for their own converſion, which the Romiſh Church calleth the Merit of congruity? Anſ. From the Scripture it is clear, that before renewing Grace, all are the Children of wrath, who of themſelves, cannot frame their thoughts to that which is good, nor have an active concurrence for ſuch a change, 2 Cor. 3: 5. And that the alone cauſe, which maketh one to differ from another, is that, Rom. 9: verſ. 15. I will have mercy, on whom I will have mercy. Therefore no plea for Merit, by any improvement of mens natural abilities. Qu. But do not the works of the Regenerate, which follow Juſtification, deſerve eternal life, not from the Imputation of Christ's righteouſneſs, but from their own intrinſick worth, and proportionableneſs to the Reward, which is called the Merit of condignity? Anſ. This were to ſubvert the whole contrivance of the Goſpel, which is a judicial transferring our ſin, as a debt on Chriſt the Surety; and of his Righteouſneſſe and Merit, to be imputed to us, for our Juſtification, without any reſpect to works, and layeth down the very ſame way of life, which was in the Covenant of Works; as is clear, 2 Cor. 5: 21. Qu. Is not Heaven held forth is a Reward; ſo as our works do merit by bargain; and covenant? Mat. 20: 12. Anſ. No reward of debt can be found there, as that which is in ſtrick Juſtice due, but to ſhew, it is only of Grace, and no proportion betwixt that which is given, and their working, We ſee theſe who came in at the laſt hour, had the ſame meaſure with them who had wro…ght all the day, Math. 20: 9. Nor can any Merit be in that claim, and reckoning: the greateſt labourer muſt ſtill ſay, when he hath done all that he can, That he is but an unprofitable ſervant, Luke 17: 10. Qu. Is it not promiſed, Rev. 3: 4. That ſome ſhall walk with Chreſt in white, becauſe they are worthy? Anſ. There it is clear, the Lord doth account them ſo, whom he hath accepted in his Son, and for whoſe ſake alone it is, 1 Cor. 4: 7. For who makes thee to differ from another? and what haſt thou, which thou haſt not received? then if tho… dideſt receive it, why doſt thou glory, as if thou hadst not received? Qu. Is there no neceſſity of works here, even in order to ſalvation? Anſ. We know, 1. This is the way, in which God hath commanded us to walk, for our attaining Salvation. 2. Though they be not cauſes of our Juſtification, yet they are neceſſarily required in the ſubject, and perſon juſtified, as the inſeparable fruits of juſtifying Faith, by which, it is made evident to others, Jam. 2: 16. 3. They are of ſingular uſe, for a Chriſtians comfort and aſſurance. 4. They bring much honour to God, Joh. 15: 8. But it is ſure, nothing can be more clear, than the Doctrine of the reformed Church is, in aſſerting this.
SECT. X.
Qu. IF there be no humane Satisfaction and Merit, what ſafe adventuring can be on the overmeriting of ſome for others; and that Treaſure, in the Church of Romes hand, from the works of Superrogation, whereon their Abſolutions and Indulgences depend? Anſ. So horrid an Impoſture may let us ſee, what it is to be given up unto ſtrong deluſion: When it is ſo clear, 1. That the wiſe Virgins could ſpare no oyl out of their lamps to others, Matt. 25: 9. 2. That Every one muſt prove his own work, and bear his own burthen, Gal. 6: 6. 3. If we credit the fulneſſe of Chriſts Satisfaction, and its Infinite value, as the Scripture holds it forth, Heb. 10: 14. Who by one offering hath perfected for ever, thoſe who are ſanctified; and Heb. 7: 25. That he is able to ſave to the utmoſt; then no uſe can be alledged, for this ſupply of humane Satisfaction. 4. Let men but exerciſe Reaſon, and conſider, how this poſſibly can be known, that ſuch an overplus of Merit is ſure, or more than they need themſelves; and where any Rule can be found, which the Scripture never ſhewed, how to apply the ſame, or in whoſe hand this truſt is to be put. Qu. Is not the Satisfaction of Chriſt only for the guilt of mortal ſins, and to free us from eternal puniſhment, but not of temporal? therefore we ſee a filling up of what is behind of the Sufferings of Chriſt for his body, which is the Church, Col. 1: 24. Anſ. 1. It is clear, that Jeſus Chriſt made a perfect reconciliation for ſin, Dan. 9: 24. John. 1: 29. And no mite left for us to pay, by him, who anſwered the full price. 2. What the Apoſtle there ſhews, none can aver, was of Chriſts expiatory ſufferings; but to ſhew that as his ſufferings were the price of our Redemption; ſo were they a ſeal and witneſs to the truth, Joh. 18: 37: In which reſpect the Saints alſo have their ſhare, in all following ages, to fill up the ſufferings of Chriſt, in his body which is the Church, as a teſtimony to the Truth, which the great Witneſs himſelf did ſeal, and confirm with his Blood, who before Pontius Pilate gave a good Confeſſion. Qu. Yet may not this warrant ſuch plenary Indulgences, and Abſolutions of the Romiſh Church, and a power to apply the Merit of others, which is ſo expreſs? Joh. 20: 23. Whoſe ſoever ſins ye remit, ſhall be remitted? Anſ. It is a ſad commentary, deſtroying the Text, which here hath reſpect to Church-Cenſures, and is to ſhew what Authority, the Miniſters of Chriſt are cloathed with, and impowered by their Maſters commiſſion, to declare ſinners bound, or looſed from their ſins, according to the validity of that declarative ſentence, thus enſured, as they follow that rule for the ſame, in the exerciſe of Church Diſcipline; but not the leaſt ground is here, for ſuch plenary Indulgences they pretend, or to abſolve and relieve Souls out of Purgatory.
SECT. XI.
Qu. IS there not clear ground for the Doctrine of Purgatory, whereon a great ſtreſs of many of the Romiſh principles viſibly lyes, that though there be an acquittance from eternal death, for the truely penitent, yet is there a place after this life, where they muſt for a time be tormented, and ſuffer theſe pains of Purgatory, to expiate venial ſins, which their Prayers and Pennances here could not do? Anſ. The Scripture hath revealed no ſuch thing: but thence it is clear; 1. That ſin, by the Blood of Chriſt only can be expiated, and is his alone work, who hath purged our ſin himſelf, Heb. 1: 3. 2. That forgiveneſs from the Lord to thoſe who repent, is with no reſerve of venial ſins, or a temporal puniſhment for ſuch to ſatisfie juſtice, Ezeck. 18: 22. All his tranſgreſſions, which hath committed, ſhall not be mentioned, Heb. 8: 12. I will be merciful to their unrighteouſneſſe, and their ſins, and iniquities, I will remember no more. 3. From the Scripture, we can know only a two fold ſtate of men, after this life, Joh. 3: 36. And two wayes that accordingly lead thereto, Matth. 7: 14. Strait is the way that leadeth unto life, and the way to deſtruction broad. The Apoſtle ſheweth that no middle place is betwixt the Saints being vncloathed, and cloathed upon, 2 Cor. 5: 1, 2. 5. The unconverted Theif found no Purgatory by the way, who had no Pennances, nor Church Indulgences, to lead him by the ſame, if the Infinite Merits of Chriſt were not ſufficient for all: In a word, this doth manifeſtly charge God with Injuſtice, as exacting double ſatisfaction for ſin, one from Chriſt, the other from the ſinner. Qu. But doth not the Apoſtle ſhew, there is a being ſaved, yet ſo as by fire? 1 Cor. 3: 15. Anſ. Nothing can be more plain, if any read that Scripture, than that there is a figurative expreſſion, and the ſame with, verſe 13. The fire ſhall try every mans work; Which none can expound to be Purgatory: but that not without temporal loſs, ſo as to have their work burned, theſe ſhall eſcape. Qu. Are not ſome venial ſins, which a temporal puniſhment may be ſufficient to expiat, and therefore ſuch paines do follow ſin here, as might evince a Purgatory after this? Anſ. It is ſure, 1. That the wages of ſin is death, Rom: 6: 23. And no difference there is ſhewed betwixt venial and mortal. 2. If a full acquittance from the guilt, and puniſhment of ſin be by Jeſus Chriſt, and that he hath payed the whole price, no Satisfaction to Juſtice can be of uſe for temporal puniſhment. 3. It is clear, the moſt ſharp chaſtiſements of the Saints in this life are for healing, and no effect of Vindictive Juſtice, nor can give the laſt ground to plead for humane Satisfaction, or ſuch a thing as Purgatory after this life.
SECT. XII.
Qu. BUt is there no Scripture warrant, for the Romiſh Maſs, as a real, external, Sacrifice propitiatory, for the living and the dead; and that wherein the body of Chriſt is really offered up? Anſ. It is clear, 1. That not the leaſt footſtep of a Sacrifice, or of Chriſts offering his Body and Blood, was in the firſt inſtitution of the Euchariſt: nor in theſe Offices given to the Church, of Apoſtles, Paſtors, Teachers, &c. Rom. 12: 6, 7, 8. 1 Cor. 12: 28. is there mention of any ſuch, as a ſacrificer of Chriſts Body. 2. No external Sacrifice can be now under the New Teſtament, theſe under the Law being only typical of that, which was accompliſhed in Jeſus Chriſt, who offered himſelf but once, Heb. 7: 27. And by this one offering hath perfected for ever them that are ſanctified, Heb. 10: 18. So as this denies the perfection of Chriſt's Offering, and his everlaſting Prieſthood. 3. No ſacrifice can be propitiatory, which is without blood; ſince without that There is no remiſsion, Heb 9: 22. 4. It is clear, in a true Sacrifice, the thing ſacrificed muſt be deſtroyed in the act of ſacrificing, which none dare ſay of the bleſſed Body of Chriſt; nor can it be conceived, how a repetition of the Offering up of Chriſt ſhould really be, and not of his Sufferings alſo. Qu. Can it be denyed, but ſome Offerings are even under the New Teſtament unto God? Anſ. We know, in the Lords Supper there are Offerings of praiſe and love, with a ſolemn commemoration of Chriſt death, but no external Sacrifice there, or the leaſt ſhadow of ground from the Scripture for it. Qu. Did not Mel…hizedeck offer Bread and Wine, who was the Prieſt of the moſt High God? Gen. 14: 18. Anſ. His bringing it forth to Abraham is there ſhewed, but nothing to ſhew his Offering of it, or what could give ground for the Idolatrous ſervice of the Maſs, though on this they lay its greateſt weight. Qu. Are there not Prieſts now in times of the Goſpel, as under the Law? Anſ. We know One only eternal High Prieſt, who is ſuch as can have no ſucceſſour: and it is clear, Heb. 7: 26. that the Prieſt, and Offerer, under the New Teſtament, ſhould be holy, undefiled, and ſeparate from ſinners, which I judge they dare not own: But what do they mean thereby, ſince it muſt either be to repeat over again Chriſts Sacrifice, which is impoſſible, and blaſphemous, or to preſent what was then done by him, which is a Sacrament and no Sacrifice? yea even in this, are they manifeſtly divided, to give an account, wherein the action of ſacrificing conſiſts, whether in the words of conſecration, This is my Body; or in putting it on the altar. Qu. Yet may not ſome be preſent there with a ſafe Conſcience, when no evil is intended? Anſ. We ought not, from theſe grounds: 1. The ſcandal, and offend…ng of our Brother, which is not to be judged from our intention, but from what is manifeſt to others, in our doing ſuch a thing. 2. The hardening of Papiſts in their way, this being a ſpecial ſymbol of their profeſſion, whereby they are diſcerned. 3. It were an obvious diſſimulation before God, and with the adverſary, in that profeſſed communicating with them in an external part of worſhip.