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everlasting life. And these be called the trade of Scriptare, wherein men be tanght works and fruits of rigliteonsness.

first to leave sins, or to return by works “ Other works there be, which be not of penance into God; and that then they so perfect as these, and yet they be done shall receive remission of sins and justifi. by the Grace of God in Faith and good cation. And although such works of penaffection of heart towards God; as those ance be required in us towards the attainbe, which men, that have been in deadly ing of remission of sins and justification ; sin, and by Grace turn to God, đo work, yet the same justification and remission of and bring forth, upon respect and remorse sins is the free gift of God, and conferred that they have for their offences done unto us gratis, that is to say, of the grace against God. And these may be called of God; whereby we doing such things, properly the works of penance. As for and having such motions and works of example: When a sinner, hearing or re penance, be prepared, and made more membering the Law of Godt, is moved by apt, to receive further grace of remission Grace to be contrite and sorry for bis of- of our sins and justification. fences; and, beginnetli to lament his estate, And it is not inconvenient that such and to fall to prayer and other good deeds, things should through grace be done by ng seeking to avoid the indignation of God, first, and yet it should be sait, that we and to be reconciled to his favour: these receive the said gitt freely. For Christ Works, come of Grace; but yet this man saith, in the Revelation of St. John, * Qui is, not to be accounted a justified man, but sitit, veniat; et qui-rult, accipiat aquam he is yet io. seeking Remission of his sins vita gratis ; He that is thirsty, let him and lis Justification, which the anguish come; and he that will, let Itim tako tlie of his own conscience telleth him that he water of life freely. Where he afiirmeth yet wanteth;; but he is in a good way; and this gift of God io be freely given and by these means doth enter into Justifica- conferred : and yet tliere is some labour tion; and if he do proceed, and with hearty before; as, to have a will and desire to devotion seek for further Grace, he shall come;, which coming cannot be without be assured of Remission of his sins, and-at- arising by faith and penance, and proceedtajn his Justification,, ayd so be mode able. ing in the same, and so to take tlie water and meet to walk, in re .very pnre service of life, that is to say, justification tliroogla of God with a cleah conscience, and to our Saviour Christ; which once received bring forth the foresand Works of: right; in Baptism, or after Baptism being: reteousness in Christ, which ihe:capuqt do- covered by penance, although man daily afore he be justified..

.do offend and fall into divers venial sing “ And that șnch vorkes of. pemaicenians by reason of liis infirmity and weakness, we bave spoken of, be reqnired to ille ai- . and therefore bath need of continmal and taining of Remissson of sins and Justifica- daily repentance, yet as long as he contion, it is very evidevt and plain by Scrip 'senteth not to deadly sin, he loseth not the Inre; as when onr Saviour Christ saith", state of his justification, but remaineth

Be penitent and believe the Gospel; that still the child of God; and being in that is to say, first be coptrite, and knowledge state, hath power by God's Grace dwelling your sins; and then receive the glad ti- in him to do such works, as by acceptation dings of Remission of your sins, And St. of God through Christ be connted works Joko Baptist preached penance, and mude of righteousness, and do serve for the prea way unto Christ; and taught men which servation and encrease of his further juscame unto him what they should do to tification, and be appointed by God's 'niost coine onto Christ, and to have Remission gracions promise to bave everlastinge reof sins by him, as it is written in the third ward in heaven. Which both inward and chapter of Luke; and specially that they outward works be vot only tlie declaring which be once christened, and after ward of onr faith and confidence in God, and of fall from the Grace of God by mortal sin; the grace which we have received ; but cannot recover their Justification without also a contiñal exercise, nourishment, penance, it is plain by the saying of Peter preservation, encrease, and perfection of unto Simon Magus, where he saith t, Do ihe same. For if we should not, after penance for this thy wickedness, and pray that we have professed Christ, apply our God if peradventure this thonght of the will to work well, according to our said heart may be forgiven unto thee.

profession; then should we fall from the “ And, truly, this way and form of dac grace of God, and the estate of righteoustrine is to be observed, which is the very ness, which we were once set in, and he

« * St. Mark 1."

« + Acts vii."

* * Apoc. xxii,"

come again the servants of sin. And as trine of human merit; and teaches, St. Peter saith, * We should be in worse that there are initial good works in case, than we were before we received the man prior to justification. P. 42 knowledge of Christ." P. 38. " And to ascribe this dignity unto good him rightly, (which, from the con.

and 187. These, if we understand works, it is no derogation to the grace of God. Forasmuch as it is to be confessed, fused manner in which this part of that all good works

come of the grace of his critique is drawn up, it is posGod. And our merits, as St. Augustin sible that we may not), are the saith, be but the gifts of God. And so charges on which he principally re. we may not glory nor look back on our lies, and they will serve him quite as own worthiness or dignity, which is naught, well whenever he shall think proper as of onrselves; but of the only accepta- to attack the Homilies, and the tion of God's mercy. And, therefore, we must, as St. Paul saith, t Extend ourselves

Book of Common Prayer. We canto that which is afore us, to the reward of not spare time to follow him step by the hearenly calling which is in Chrisi: step; but we suppose that he would and still proceed in good works, knowing not object to subscribe to the deourselves to be evermore greater debtors claration of Mr. Scott, Refutation to God for his grace. And when we

of Calvinism, p. xi. “ that good have done all which we be bidden to do,

works follow after justification, and the Scripture teacheth us to say that we be f unprofitable servants; because that are the only scriptural evidence of a whatsoever we have done, it is but our living and justifying faith, and are, duty ; bor have we done nothing, but that for various purposes, indispensably we have received of his gift to do; and necessary, and highly useful, but in that to our profit, and not to his.” P. 44.

no degree conducive to our justifi" And unto these works ought we most

cation, or to our continuance in a diligently, with all labour and care, to ap: ply our will for these effects and

ends; timi justificd state.”. . These sentiments is to say, the glory of God, the profit of are quite consistent with the undisoor neighbour, and our own merit; that gyisest Calvinism of their author, we may shew qurselves thankful servants but they aro diametrically opposed to our Saviour Jesus Christ, and to be the to the tenets of the Church, very people of God; and that he may be The Thirteenth Article declares, glorified in us; that his Church may be that works done before the grace edified by our example; that we may avoid falling into temptation and sin; that of Christ, &c. are not pleasant to

God, nor deserve grace of congruity. we may escape the scourge of God; that the grace of God, and the gifts thereof

, The Twelfth Article had previously may encrease and be made perfect in us; said that good works which follow that we may make our election stable and after justification, though they cansure, that we may attain everlasting life, not put away sins, or endure the sebeing found fruitful in the day of judg. verity of God's judgment, yet are ment, where every mau shall receive according to his works." P. 46.

pleasing and acceptable to God.

The Fourteenth Article adds, that These extracts, with the excep- works of supererogation cannot be tion of the two last, have been

taught without arrogancy and impublished, with some curtailments, piety, because when we have done in that Number of the Christian all we are unprofitable servants. Observer, which is already familiar The reader cannot fail to observe to our readers. (See Christian the strong coincidence between these Observer, p. 41 and 42.). And passages, and the extracts that have upon this evidence the reviewer ac- been given from the Necessary Ert cuses and convicts the Necessary dition ; first, we are told, that" moErudition of two capital heresies in ral acts done by the power of 'reathe article of Good Works. He tels

son and natural will of nian, withus that it contains the Popish doc- out faith in Christ, albeit of their

owo kiud they be good, and by the «* 2. Pet. ii." " + Philipp. iii.” law and light of nature man is * St. Luke xvii."

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tanght to do them, yet they bc not bringing forth the fruit of good meritorious, nor available, to the works, may of thee be plenteously attaining of everlasting life." This rewarded." Twenty-fifth Sunday afevidently tallies with the Thirteenth ter Trinity. Article. Next good works done in There is nothing in these Collects charity and unfeigned faith, though at variance with the Articles, for they be of themselves unworthy, they ascribe all these works to the unperfect, and unsufficient, yet the Grace of God's Holy Spirit, and merciful goodness of God accepteth they represent them as made availthem as an observation and fulfilling able through the merits of Christ. of his law, and they be the very ser But there is likewise nothing at vavice of God, and be meritorious to- riance with the Necessary Erudition ; wards the attaining of everlasting life. for they speak of heavenly promises Here we have, in other words, the obtained by faithful service, and of doctrine of the Twelfth Article. actions and things that are profitAnd, lastly, the very text concern able to our salvation, and of a ing unprofitable servants, which is plenteous reward for the fruits of turned in the Fourteenth Article good works. The Homilies do not against works of supererogation, is hold an opposite language. employedin the Necessary Erudition After having defined ihe lively (in a paragraph which the Observer and Christian faith, and shewn that has passed over without potice) to it is at no time without good works, prove that " whatever we have done, the Homily on Faith concludes thus, it is but our duty ?" and to teach us " If you feel and perceive such a not to glory nor look back on our.. faith in you rejoice in it, and be diown worthiness or dignity? And it..ligent to maintain it, and keep it it should be objected that these.. still in you ; let it be daily increaspassages are not syngøymous,. bę:: ing, and more and more by well cause the Articles do pot:callögven: working, and so shall you be sure good works done ip.charity and that you shall please God by this faith meritorious, :ot:available to faith. And at the length, as others eternal life, let us enquire whiether have done before, so sball you, the Book of Common Prayer and the when his will is, come to him and Homilies do not fully authorise us receive the end and final reward of to put this interpretation upon the your faith ; as St. Peter nameth it ; terms, pleasing and acceptable to the salvation of your souls." The God.

first part of the Homily on Good It is unnecessary to go regularly Works declares and proves, that through the Book' of 'Common without faith can no good work be Prayer; we hardly can open it with- dope, accepted, and pleasing unto out finding passages in point. That God” "Éven as the picture graven we running the way of thy com. or painted is but a dead representa mandments may obtain'thy gracious tion of the thing itself, and is withpromises ?" Collect for the Eleventh out life or any manner of moving, Sunday after Trinity. 9 That we may so be the works of all unfaithful so faithfully serve thee in this life, that persons before God. They do apve fail uut finally to obtain thy hea- pear to be lively works, and indeed venly promises.” Thirteenth Sunday they be but dead, not availing to after Trinity:. . And that we may everlasting life. They be but shaobtain that which thou dost promise, dows and shews of lively and good make us to love that which thou things, and not lively and good dost command.” Fourteenth Sun. things themselves.." Heathens are day. “ Lead us into all things pro- described as being sometimes full of fitable to our salvation." Sixteenth pity and compassion, and given to Sunday: " That they plentcously justice, “and yet for all that they

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have no fruit of their works because nounces all right to reward, still the the ehief work Iacketh.” And “ as Church of England admits what she men that be very men indeed, first finds in the Scripture; and teaches have life, and after be nourished, so her disciples as the Necessary Erumust our faith in Christ go before, dition bad taught before, that even and afterward be nourished with our imperfect works are considered good works.” “ Here you have the as perfect for Christ's sake, and as mind of St. Chrysostom, whereby such are accepted and rewarded. you may perceive that neither faith The Confession of Augsburg is most is without works, having opportunity decidedly of the same opinion; as thereto, nor works can avail to ever the following extracts, in addition lasting life without faith." Thus we to those which appeared in our last are taught, that where faith is not, Number, will at once suffice to shew. Forks cannot be entitled to any re « Quanquam igitur bæc nova obeward; and it would not be too dientia procul abest a perfectione much to infer from these expres- legis, tamen est justitia et meretur sions, that where faith is, the re- præmia, ideo quia personæ reconciwards above mentioned would follow liatæ est. Atque ita de operibus from good works. But we are not judicandum est, quæ quidem amleft to draw the inference. The se- plissimis laudibus ornanda sunt, cond part of the Homily expressly quod sint necessaria, quod sint culundertakes to shew, “ What man tus Dei, et sacrificià spiritnalia, et ner of works they be which spring mereantur præmia." Todd. p. 159. out of true faith, and lead to ever Let it be remembered, that these lasting life. And after a very short præmia, are subsequently described enquiry we come to the following as “ tum in hâc vita, tum post conclusion, “ that this is to be hanc vitam, in vita æterna,” p. 164; taken for a most true lesson taught and nothing further need be said by Christ's own mouth, that the upon the subject. works of the moral commandments We proceed, therefore, to the last of God be the very true works of heresy of the Necessary Erudition, faith which lead to everlasting life." namely, the doctrine of initial good And the conclusion, exhorting us works previous and conducive to in the most forcible terms, to read justificatiou. The real Popish docand hear God's word, and apply trine has nothing to do with justifiourselves with all endeavour to fol- cation, but asserts, in the very

words low the same, subjoins the following in which it is quoted and renounced statement of the effect of such con. in thel hirteenthArticle, that“works duct. “And travelling continually done before the grace of Christ, or during this life thus in keeping the the inspiration of his Spirit, make commandments of God (wherein men meet to receive grace, or as standeth the pure, principal, and the school-authors say, deserve right honour of God, and which grace of congruity." Now if the wrought in faith God hath ordained Necessary Erudition can be proved to be the right trade and pathway to to teach this doctrine, the controheaven), you shall not fail as Christ versy, we admit is at an end; if, on hath promised to come to that bles- the other hand, it teaches a doctrine sed and everlastiog life, where you exactly opposite, the dispute is shall live in glory and joy with God equally decided, though in favour for ever: to whom be praise, ho- of a different party. In the one pour, and empire for ever and ever." case, Mr. Todd, and those who

It is needless to quote more pas- think with him, have ignorantly, or sages upon this part of the subject. intentionally, mistaken a Popish for Far as she is from setting up any a Protestant document; in the other, claim of merit, distinctly as she re. Mr. Todd's critics have quarrelled

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with and rejected a reformed and we wish that the accusers would do scriptural doctrine, because it is us the favour of confronting' it with irreconcileable with the system of the following passages in the HomiCalvin. Now under the title of lies, and in the Coufession of AugsFree-will, the Erudition has already burg. The Homily on Faith instructs distinctly said (thougli the assertioù us again and again not to look for was never adverted to by the critic) pardon and acceptance except upon that “if Free-will be not prevented, the condition of repentance. or bolpen, it can neither do nor will proves that no man who leads an 'any thing good or Godly," and the evil life cau have the Christian faith, very first paragraph of the article by the following argument: “ How on Good Works, declares, that by can a man have the true faith, this those works, we mean not of such sure trust and confidence in God, moral acts as be done by the power that by the merits of Christ bis sins of reason and natural will of man, be forgiven, and he reconciled to without faith in Christ.” The charge the favour of God, and to be a parof Popery, therefore, or of Pela- taker of the kingdom of beaven by gianism, has not the slightest found- Christ, wlien he liveth ungodly, and ation. The real crime of the Eru- denieth Christ by his deeds? Surely dition is that it contradicts that doc- no such ungodly man can have his trine which has been fairly avowed faith and trust in God; for as they by Mr. Scott, which is tacitly as- know Christ to be the only Saviour sumed by the Christian Observer, of the world, so they know also that and which is equally at variance wicked men shall not enjoy the king. with the Scripture, and the Church; dom of God." Todd, p. 64. Furviz. that “good works are by no ther on, p. 06, this faith is again means conducive to our continuance described as teaching us, in a justified state.”

although we, through iyfirmity, or The works of which the Erudition temptation of our ghostly enemy, speaks as initial or preparatory to do fall from him by sin, yet if we justification, being thus in every return again unto him by true recase wrought through the grace, pentance, that he will forgive and and with the assistance of God, it forget our offences for his Son's is also to be observed, that they are sake.” Here repentance is specially always considered as subsequent to noted as a condition of forgiveness the first justification. " St. John to such as have fallen through inBaptist preached penance, and made firmity or temptation. The same a way unto Christ, and taught men thing is repeated at p. 71. which came unto him what they wbose only merits, oblations, and should do to come unto Christ, and sufferings, we do trust that our ofto bave remission of sin by him, as fences be continually washed aud it is written in the third chapter of purged, whensoever we repenting Luke; and specially tbat they which truly do return to him with our be once christened, and afterwards whole heart, steadfastly determining fall from the grace of God by mor with ourselves through bis grace to tal sin, cannot recover their justifi- obey and serve him in keeping his cation without peyaạce, as is plain commandments, and never to turn from the saying of Peter unto Simon back again to sin." And a passage Magus, where he saith, · Do pe in the Homily on Salvation, which nance for this thy wickedness, and was quoted in our last number, expray God, if peradventure this horts us to trust in God's mercy and thought of thy heart may be for- Christ's sacrifice, and to believe given thee."

Todd, p. 41. It is that we may“ obtain thereby God's on this passage that the charge of grace and remission, as well of our l'opery niore particularly rests; and original sin in baptism, as of all ac

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