Canterburys Doom, Branch 1 · Evidence 2 · Section 76
76. Paſſages deleted concerning good works, their end; and againſt the Merit of Works, and Works of Supererogation.
IN Maſter Ward's Comentary on Matthevv, p. 200. this is purged out: Queſt. Hovv many ends are there in the performance of good vvorks?
Anſw. Foure; namely, firſt, to pleaſe God; ſecondly, to glorifie God; and thirdly to make our ovvne calling and election ſure; and fourthly, to confirme, ſtrengthen and build up others: Novv the morall vvorks of the naturall man fall ſhort in all theſe but onelyonly the laſt, for ſometimes his Neighbour reaps benefit thereby.
Ibidem printed book, fol. 156. written copy fol. 68. 69. Why may we not aſcribe ſome Merit unto our works?
Anſw. Becauſe that were to derogate from God and his good will, who ſo graciouſly invites us to come and buy grace of him without mony ormony-worth, Iſa. 55. 1. and therefore we muſt not expect not exact the reward of glory, as a due debt unto NOTE.us from God for our works, as Saint Elzearous did, &c. Will not this hinder and diſcourage men from working, to remember that all their works merit nothing at Gods hand at all? Anſ. It is ſo far from hindering, that it furthers; ſo farre from diſcouraging, that it encourages; ſo farre from leſſening, that it encreaſes; and ſo farre from extinguiſhing that it enflames our deſires and endeavours to be rich in good works.
Ibidem written copy fol. 105. We deſerve nothing at the hands of God but only by the obedience of the Commandements, i. e. if there be any merit, it is in the obedience of the Law: if Adam had merited, it had been by obeying that which was commanded, not that which was required; for when by ſuch things we deſire to pleaſe God, he will ſay, who hath required theſe things at your hands, Iſa. 1. 12. and therefore little hope can the Papiſts have to merit Heaven by their monaſticall Vowes, whether generall or particular.
Ibidem written copy fol. 108. It is injurious unto Chriſt, to deſire God to accept of NOTE.the overplus of our brothers merits for us: Here we may obſerve the true Myſtery of Iniquity, and the impious impudency of the Popiſh Writers, and all who herein ſubſcribe unto them; who, firſt, hold that the merit of Chriſt is not ſufficient to ſave us, becauſe it is not ours, and we ought to have an inherent righteouſneſſe of our owne beſides that imputative righteouſneſſe of his, or otherwiſe we can never be ſaved: And ſecondly, that the merits of a meere man can ſave us although we be wicked, and have no ioherent righteouſneſſe in us at all; thus blaſphemouſly arrogating more to the falſe and faigned overplus of ſinfull men, then to the whole ſufferings and perfect merits of that Lamb without ſpot.
Ibidem written copy fol. 300. Object. For the merit of works: Anſw. Firſt, the Queſtion between us and the Papiſts is, demeritis ſecundum eſſe, but this concluſion is inferred de Meritis ſecundum dici, and therefore proves nothing againſt us: Anſw. 2. Secondly, he who can perfectly fulfill whatſoever is commanded in the Law, may be ſaid to merit the reward promiſed: but this none are able to doe, as hath been formerly in divers places proved: Anſw. 3. Thirdly, the promiſe of the Goſpell is not, doe this and live; but beleeve and thou ſhalt be ſaved: and therefore the reward is not merited by works, but given of grace and mercy? Anſw. 4. Fourthly, theſe accidentall promiſes, wherein life is promiſed to works, doe not give a tight unto the Kingdome of Heaven for the merit of works, but the profeſſion of life everlaſting through grace in Chriſt: And therefore works are not antecedent, cauſall and meritorious cauſes of this life, but in reſpect of our right thereunto, they are frequent conditions, and in regard of our poſſeſſion thereof, they are preparations thereunto.