A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.

The V. point: Of merits.

By merit, we vnderstand any thing or any work, whereby Gods fauour & life euerlasting is procured: and that for the dignitie and excellencie of the worke or thing done: or, a good worke done, binding him that receiueth it to repay the like.

Our Consent.

Touching merits, we consent in two conclusions with them. The first cō∣clusion, that merits are so farre forth necessarie, that without them there can be no saluation.

The second, that Christ our Mediatour and Redeemer, is the roote and fountaine of all merit.

The dissent or difference.

The popish Church placeth merits within man, making two sorts thereof: the merit of the person, and the merit of the worke. The merit of the person, is a dignitie in the person, whereby it is worthie of life euerlasting. And this (as they say) is to be found in Infants dying after baptisme, who though they want good workes, yet are they not void of this kind of merit, for which they ••eceiue the kingdome of heauen. The merit of the worke, is a dignitie or ex∣cellencie

in the worke, whereby it is made fitte and inabled to deserue life e∣uerlasting for the doer. And works (as they teach) are meritorious two waies: first, by couenant, because God hath made a promise of reward vnto them: secondly, by their own dignitie; for Christ hath merited that our works might merit. And this is the substance of their doctrine. From it we dissent in these points.

I. We renounce all personall merits, that is, all merits within the person of any meere man. II. And we renounce all merit of workes, that is, all merit of any worke done by any meere man whatsoeuer. And the true merit whereby we looke to attaine the fauour of God, and life euerlasting, is to bee found in the person of Christ alone: who is the storehouse of all our merits: whose pre∣rogatiue it is, to be the person alone in whome God is well pleased. Gods fa∣uour is of infinit dignitie, and no creature is able to doe a worke that may counteruaile the fauour of God, saue Christ alone: who by reason of the dig∣nitie of his person, beeing not a meere man but God-man, or Man-god, hee can doe such workes as are of endles dignitie euery way answerable to the fauour of God: and therefore sufficient to merit the same for vs. And though a merit or meritorious work agree only to the person of Christ, yet is it made ours by imputation. For as his righteousnes is made ours, so are his merits de∣pending thereon: but his righteousnes is made ours by imputation, as I haue shewed. Hence ariseth another point, namely that as Christs righteousnes is made ours really by imputation to make vs righteous: so wee by the merit of his righteousnesse 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 renouuce them all, and rest only on the merit of Christ. And that our doctrine is trueth, and theirs falshood, I will make manifest by sun∣drie reasons; and then answer their arguments to the contrarie.

Our reasons.

The first shall bee taken from the properties and conditions that must bee in a worke meritorious, and they are foure. I. A man must doe it of himselfe, and by himselfe: for if it be done by another, the merit doeth not properly be∣long to the doer. II. A man must doe it of his owne freewill and pleasure, not of due debt: for when wee doe that which wee are bound to doe, wee doe no more but our dutie. III. The worke must bee done to the profit of another, who thereupon must be bound to repay the like. IV. The reward and the work must be in proportion equall, for if the reward be more then the work, it is not a reward of desert, but a gift of good will. Hence followes a notable conclusion: That Christs manhood considered a part from his Godhead, cannot me∣rit at Gods hand•• though it be more excellent euery way then all both men and an∣gels. For beeing thus considered, it doth nothing of it selfe, but by grace recei∣ued from the godhead: though it also be without measure. Secondly Christs manhood is a creature, and in that regard bound to doe whatsoeuer it doth. Thirdly, Christ as man cannot giue any thing to God, but that which hee re∣ceiued from God: therfore cānot the manhood properly by it selfe merit, but onely as it is personally vnited vnto the godhead of the Sonne. And if this bee so, then much lesse can any meere man, or any angell 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. ••. And shew mercie vpon thousands in them that loue me, and keepe my commandements. Hence I reason thus: where reward is gi∣uen vpon mercie, there is no merit: but reward 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 obedi∣ence, 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 merit of workes. Rom. 6.23: The wages 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 works is eternall life, if life euerlasting could be de∣serued, which cannot; because it is a free gift. Againe, Tit. 3.5. We are saued not by workes of righteousnes which we haue done, but according to his mercie he saued vs. And Eph. 2.8, 10. By grace you are faued through faith, and that not of your selues, it is the gift of God: not of workes which God hath prepared that we should walke in them. If any works be crowned, it is certen that the sufferings of Mar∣tyrs shall be rewarded: now of them Paul saith, Rom. 8.18. The sufferings of this life are not worthie of the glorie to come. Where then is the value and dignitie of other works? To this purpose Ambr. saith, The iust man though he be tormen∣ted in the brasen bull is still iust, because he iustifieth God, and saith he suffereth lesse then his sinnes deserue.

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 morsell 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 satani∣call insolencie for any man to imagine, that he can by his workes merit eternal life, who can not merit bread.

Reason VI. Consent of the auncient Church. a Bernard, Those which we call our merits, are the way to the kingdome, and not the cause of raigning. August. Manuali chap. 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 void of merits, so long as Gods mercies are not wanting. Basil on Psal. 114. Eternall rest is reserued for them, which haue striuen lawfully 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 Psal. 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 deser∣ued 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 workes doe merit: for a re∣ward and merit be relatiues. Answ. Reward is two-fold: 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 and finished their course in keeping faith & good conscience, as dutiful children, God giueth them eternall life. And hereupon 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 there∣by to merit: and thus the relation stands directly betweene the Reward and Christs Merit applied vnto vs.

Ob. II. Christ by his death merited that our works should merit life euer∣lasting. Ans. That is false: all we finde in Scripture is, that Christ by his merit procured pardon of sinne, imputation of righteousnes, & life euerlasting: & 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 deuifing. He died not for our good works to make them able to satisfie Gods anger; but for our sinnes that they might be pardoned. Thus much saith the Scripture, and no more. And in that Christ did sufficiently merit life eternall for vs, by his own death: it is a suffici∣ent proofe that he neuer intended to giue vs power of meriting the same: vn∣les we suppose that at some time he giues more then is needfull. Again, Christ in the office of mediation as he is a king, Priest, and prophet, admitteth no de∣putie or fellow. For he is a most perfect Mediatour, doing all things by him∣selfe, 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 works can merit increase of grace & happines for themselues, then hath Christ partners in the work of redēption: men doing that by him, which he doth of himselfe, in procuring their saluatiō. Nay, if this might stād, that Christ did merit, that our workes should merit, then Christ should merit that our stained righteousnes being for this cause not capable of merit, should neuertheles merit. I cal it stained; because we are partly flesh & partly spirit: & therfore in our selues deseruing the curse of the law, though we be regenerate. Again, for one good work we do, we haue many euil, the offēce wherof defa∣ceth the merit of our best deeds, & maks thē too light in the balāce of the law.

Obiect. III. Our works merit by bargaine or couenant, because God hath promised to reward them. Ans. The word of God sets downe two couenants: one legall, the other euangelical. In the legall couenant life euerlasting is pro∣mised to workes, for that is the condition of the law; doe these things & thou shalt liue. But on this manner can no man merit life euerlasting, because none is able to doe all that the law 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 merit of Christ. For example, it is a promise of the Gospell, Be faithfull vnto

death, and I will giue thee the crowne of life. Reuelat. 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 obedience God pro∣miseth the crowne of life: and therefore Christ saith further, I come quickly 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 bond of all other promises of the Gospel, in which God willingly binds him∣selfe 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 him∣selfe as debter vnto vs, and giues the recompence or reward, according to the measure of our faith testified by our works. And therefore it cannot be truly gathered, that workes do merit by any promise or couenant, passed on Gods part to man. Some may say, if workes merit not why are they mentioned in the promises? I answer, not because they merit, but because they are tokens that the doer of the worke is in Christ, for whose merit the promise shall be accomplished.

Obiect. IV. Good workes are perfect and without fault, for they are the workes of the holy Ghost, who cannot sinne: therefore they merit. Ans. If workes did proceede 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: and by this meanes they are tainted with sinne; as water in the fountaine is both cleare and sweete, yet the streames thereof passing through the filthie 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, Reuel. 3.4. that the faithfull in the Church of Sardis shall walke with him in white, for they are worthie: therefore beleeuers merit. Ans. Euery beleeuer is worthie to walke with Christ; yet not worthie in him∣selfe, 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 worthie, because they are inriched with Christs merits and righteousnes.

Obiect. VI. 2. Tim. 4.8. Euerlasting life is tearmed a crowne, and a crowne of righteousnes to be giuen of a iust iudge: therfore man for his part by his works deserues the same. Ans. Euerlasting life is called a crowne onely in resemblāce. For as he which runneth a race, must continue and runne to the end, and then be crowned; euen so must we continue to walke in good workes vnto the ende, 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 nei∣ther

merit of mans worke, or person, but the merit of Christ imputed to vs, whereby we beeing in him doe procure and deserue the fauour of God and life eternall.

Notes

• a

  De inter∣pellatione David. 4. vel. ps. 72.