Catholic Theology Plain Pure Peaceable — Richard Baxter

Catholic Theology Plain Pure Peaceable · Richard Baxter

CHAP. II.

Lib.

II. You ſhould teach men to believe that all our own Righteouſneſs is as filthy rags, abominable to God, and to be caſt away with our ſins: And that we are neither to truſt to, nor to look at any thing in our ſelves, for juſtification, or acceptance with God, or to procure eternal life: But that Chriſt hath both ſatisfied for our ſins, and fulfilled the Law of Innocency for us. God imputed our ſins to him, and he was by Imputation the greateſt ſinner in all the world; the greateſt murderer, thief, fornicator, perjured perſon, rebell and ungodly man: For the ſins of all the Elect did meet upon him, and were his: Therefore he was forſaken of God, and ſuffered the ſame Hell that we deſerved. And God imputeth all his ſatisfaction and righteouſneſs ſo to us, as that in Gods account all the Elect (or at leaſt All believers) did ſatisfie and fulfill all the Law in and by Chriſt: For he was our ſurety; and our Legal Perſon, though not our Natural perſon. So that what Chriſt was we were, and what Chriſt did we did, and what Chriſt ſuffered we ſuffered, in Gods … count or imputation: And ſo we are as righteous as Chriſt himſelf, becauſe all Chriſts righteouſneſs is ours. And we have no other, nor need no other Righteouſneſs, at leaſt in order to our Juſtification: This Righteouſneſs of Chriſt is it by which we are Juſtified by the Law of works, which ſaith, [Obey perfectly, or Do this and Live;] For we Did all that is required in and by Chriſt: In this Righteouſneſs only God accep…th us: We have Right to it from eternity by Gods Decree of Election: and our Conſciences perceive our right upon our Believing; And to ſet men on Doing themſelves for Life, when they ſhould only Do from Life, is to deceive them and undo them.

If theſe words did offer me any Light which we had not before received, I ſhould gladly learn, and give you thanks. But if ſuch talk as this, be all that muſt ſhow you to …e wiſer than your neighbours, and … rant you to rail at them as Legal Preacher…, and ſuch as … … on by works, my ſoul muſt pitty you, and all ſuch poor ſinners … … bled or ſeduced by you. But becauſe this Head contain… many particular doctrines, I pray you let us ſpeak to them in order.

I. And firſt about our own Righteouſneſs. And ſeeing I am the Lea…er, I muſt crave your anſwer as fi…ted to my own doubts. And Queſt. 1. Do you know how many times the words Juſt, Righteous and Righteouſneſs are uſed in the Bible?

Lib.

No; I have not taken ſuch an account as to tell you.

Let us ſee the Concordance. Here you find it about ſix hundred and twelve times uſed, beſides the words [Juſtifie, Juſtifying and Juſtification.] Queſt. 2. Shew me how many of theſe ſix hundred Texts do not ſpeak of ſuch Inherent or Performed perſonal Righteouſneſs, as is diſtinct from ſuch as you deſcribe in your ſenſe of Imputation.

Try whether one of twenty or forty or an hundred have ſuch a ſence.

Lib.

Not if ſuch falſe teachers as you muſt be the expoſitor of them.

Let us try ſome of them, and be you the expoſitor. 1 Joh. …. 29. every one which doth Righteouſneſs is born of God. 1 Joh. 3. 7, 10. he That perſonal Righteouſneſs is neceſſary.that doth Righteouſneſs is righteous. Whoſoever doth not righteouſneſs is not of God.

Lib.

You chooſe out thoſe texts which countenance your own ends.

My queſtion is but, Whether Gods word talk of any Righteouſneſs, which conſiſteth in any thing that is in or of our ſelves:

Lib.

Yes: that cannot be denyed: But not in order to our Juſtification.

Of the uſe we muſt ſpeak …non. Queſt. 3. I next ask you then W… ther all theſe texts be not True? and whether we may not ſpeak …

Lib.

Yes: We queſtion not the Truth, but the meaning of the …

Queſt. 4. Is this Righteouſneſs a… ſuch (in that … have it) abominable to God▪ Doth not God command it▪ and require… to obey his Laws ſincerely? And doth he hate the obedience of his … Is not Holineſs his Nature and Image in us: And doth he hate his Image and the Divine Nature? Is it not the mark of a Malignant to be a Hater of Holineſs? yea of the Devil himſelf? And can you think that God … Hater of Holineſs? What I he that hath ſaid, Be holy, for I am …, and Without Holineſs none ſhall ſee God▪

Lib.

If you were not an unholy deociver; you would not intimate by ſuch queſtions, as if I took God to be a Hater of Holineſs.

Is it not Holineſs which the Scripture and we mean by Inherent Righteouſneſs?

Lib.

But God hateth it not as Holineſs, but as mixt with ſin.

Do you Believe, and Love God ſincerely, and Love the Godly, or not?

Lib.

Better than ſuch as you do, or elſe wo to me.

And doth God Hate all your Faith and Love becauſe it is mixt with ſin? If he do, What difference between it and wickedneſs? or between you and a wicked man? God can but hate what they do: and doth he ſo by all that you do alſo? Why then may not your Neighbours imitate God, and hate all that you do? why may they not then deride and perſecute you, for that which is hateful to God? For ſhame never more blame then your ſcorners or perſecutors.

Lib.

I do not ſay that God hateth my Faith, Love, Humility and patience as ſuch, but as mixt with ſin. Therefore properly it is ſin that God hateth, and not my Faith and Love it ſelf.

And is all come to this? What mean you then to rail at us that ſay the ſame? We all ſay that God hateth our ſin, and the faulty imperfection of our holineſs and obedience? and what ſay you more?

Lib.

But you ſay not that God hateth your Righteouſneſs for the ſin that cleaveth to it, though not for it ſelf; as we do. Your Goodneſs is like an Apple faln into the dirt or poyſoned; and you are for wiping it, and keeping it: but God and wiſe men abhor it for the filth, and caſt it away.

Then it ſeems you caſt away all Love to God and man, all faith, all honeſty and obedience, chaſtity and temperance, becauſe ſin cleaveth to it.

Lib.

By caſting it away, I do not mean, giving over to Love God and obey him, and turning wickedly to the contrary: but I mean that I count it dung in order to my Juſtification.

I perceive by Teaching me, you are but Learning to ſpeak your ſelf. I further ask you, Doth not God Love the Faith, Love, Obedience and Holineſs of his ſervants, notwithſtanding all their faults and imperfections? Joh. 16. 27. The Father himſelf loveth you, becauſe you have Loved me and believed, &c. 2 Cor. 9. 7. God loveth a cheerful giver. Pſal. 11. 7. The righteous Lord Loveth righteouſneſs; with many the like paſſages. Doth he not Love his Image?

Lib.

That is, becauſe we are in Chriſt; and our perſons and graces and duties are accepted all in him, being perfumed with his righteouſneſs, and all our ſins and imperfections pardoned and covered thereby: And as our Graces are the works of the holy Ghoſt, and not primarily as ours.

Are you come ſo far already? All this is held not only by us, but by the Papiſts alſo. You confeſs then that for the merits of Chriſts Righteouſneſs, our ſins are pardoned, and not only our perſons, but our faith, Love and obedience, accepted and loved though culpably imperfect and mixt with ſin. And ſo all your noiſe is come to nothing, and you ſay as we.

II. But having found that we muſt have Inherent Righteouſneſs, let us Of Reward and Wor… thineſs or Merit.next conſider What uſe we may make of it, and how far it may and muſt be valued and truſted to. And Queſt. 1. Tell me whether God hath made any promiſe of a Reward to it, or not? Turn to the word [Reward] in your Concordance, if you remember not the Texts, and ſee.

Lib.

Your Legal principles and ſpirits makes the Scripture a ſnare and a ſtumbling block to you, as Chriſt himſelf is? When God talketh of Reward metaphorically, you take it properly, as if we could merit any thing of God.

I only ask you, Whether God hath promiſed us a Reward?

Lib.

Yes: But it is a Reward properly to Chriſt, by whoſe grace we live, and not to our ſelves.

When Chriſt ſaith, [Great is your Reward in Heaven: and your father ſhall reward you openly,] Matth. 5. 12. & 6. 4, 6. and [you ſhall not loſe your reward;] and Heb. 11. 26. [he had an eye to the recompence of reward;] and Heb. 11. 6. [God is a Rewarder of them that diligently ſeek him, &c.] is the meaning, [Great is Chriſts Reward in Heaven, and God will reward Chriſt openly, and is a Rewarder of Chriſt only as diligently ſeeking him? &c.]

Lib.

You would make me ridiculous. I mean that it is for Chriſts Merits or Righteouſneſs which he did himſelf, and not for any thing in us or done by us, that we are rewarded.

Say you ſo? Doth diligent ſeeking him, Heb. 11. 6. and praying and giving alms in ſecret, Matth. 6. 1, 2, 3, 4. and ſuffering for Chriſt, Matth. 5. 11, 12. and feeding, viſiting, &c. Chriſt in his members, Matth. 25. &c. mean only that which Chriſt did, and not we? Is it Chriſts prayers, and almes, and charity and ſufferings that the text meaneth? Look over many ſuch texts and judge.

Lib.

Still you would make my words contemptible. It is our duties that are rewarded, but it is not for themſelves or any worth that is in them, but for the merits of Chriſt only.

If God have no reſpect to anything in our duties in his reward, tell me, 1. Why are they ſaid ſo oft to Pleaſe him? and we are commanded to do thoſe things that Pleaſe him? and 1 Joh. he heareth us becauſe we do thoſe things that Pleaſe him. 2. And why then doth he not as well, for Chriſts merits or Righteouſneſs, reward our ſinning, our folly and vanity, our idleneſs, our dreams, or all our natural indifferent actions, as our Love, and holineſs? 3. And why do you and all men regard or reward a loving thankful obedient child, more than one that will ſcorn you and ſpit in your face? And why do all Princes and Rulers make any difference between the righteous and the wicked, a rogue and an honeſt man? And why do Churches ſo ſtrictly try the Godlineſs of their members? Why do you make any difference in your Communion? What meaneth Church diſcipline? And why are you your ſelves ſo deſirous to be eſteemed Godly perſons, and differenced from others, if God himſelf do make no difference? And how is the righteous more excellent than his neighbour? and called Gods jewels and the apple of his eye, his peculiar people, a holy Nation, and his treaſure? And why is it made the mark of a faithful man, Pſal. 15. 4. that a vile perſon is contemned in his eyes, but he honoureth them that fear the Lord, if there be nothing in holineſs and obedience any more than in ſin, for God to reward?

Lib.

You delight to make me ſeem fooliſh, by your Cavilling! You might eaſily underſtand that I did not mean that good works are no more Rewardable than Idleneſs or Evil: But that they are not rewarded for their proper worthineſs, as being faulty and ſo unjuſtifiable with God; but it is for the merits of the Righteouſneſs of Chriſt, imputed to believers.

When you underſtand what you ſhould ſay, you will ſpeak intelligibly: But be not angry that your confuſion is laid open to you. About Merit and Imputation we muſt ſpeak diſtinctly afterwards. That no works of ours are Rewardable till their faultineſs is pardoned, nor Rewardable according to the Law of Innocency, nor upon any terms but thoſe of the Covenant of Grace, which freely giveth ſalvation to penitent believing accepters, which free gift, and acceptance of our duties, is purchaſed by the meritorious righteouſneſs of Chriſt; all this we hold as faſt as you do. We dream not of any acceſs to God but by a Mediator, nor of any acceptance of our ſelves or our duties, works or righteouſneſs, but on the account of Chriſts merits and interceſſion, by which the ſins of our beſt works are pardoned, and life eternal freely given to obedient believers. Of the worthineſs of our works we muſt ſpeak more anon.

Lib.

I ſmell whereabout you are: You make us hear the Pope that is in your belly: You mean as the Papiſts, that Chriſt hath merited that your works ſhall be meritorious.

Hath not Chriſt Merited that our holy Love and obedience be Rewarded?

Lib.

Yes: but what's that to Merit?

Hath he not by his Merit made them Rewardable?

Lib.

Yes, or elſe how can they be Rewarded?

Do you not know that by Merit the Papiſts themſelves profeſs that they mean nothing but Rewardableneſs? At leaſt do we Proteſtants mean anything elſe by it?

Lib.

What the Papiſts or you mean, you beſt know your ſelves; but I know what you ſay: And you both talk like the ignorant enemies of Grace.

Do you include the Janſeniſts who ſay that all Chriſts Grace now is nothing but his irreſtible efficient operation of Holy Love in the ſoul: and that God moveth us to it neceſſarily or inſuperably? and that he now giveth no Grace meerly ſufficient, which is not effectual? or meerly effectual to make us Able, but alſo to make us Act? and that now he leaveth nothing to our Free-will in Chriſts gracious operations, but giveth in act all the Will and all the merit that men have? and that Fear and obedience of a Law written, is our own Legal Righteouſneſs, (though it reſpect the new Law;) but Chriſts Righteouſneſs which he giveth us as diſtinct from our Legal Righteouſneſs, is only his Spirit, or Love put into the heart?

Lib.

I do not believe that any Papiſt is ſo much for free grace.

But if you deny it, and the book be opened, and it found there written, is it nothing to you to be found in falſhood?

Lib.

But I ſay not as Janſenius, that it is the Law written in us, but Chriſts Righteouſneſs imputed to us, which is our Righteouſneſs.

Did you not even now confeſs an Inherent Righteouſneſs?

Lib.

Yes; but not to our Juſtification.

Of that more anon: By Juſtification, they mean Making us holy.

Lib.

But Janſenius is not a common Papiſt: why tell you me of him?

My buſineſs here is not to juſtifie the Papiſts; but to underſtand your mind: I do not think you know what the Papiſts hold in it.

Lib.

I am not aſhamed to be a ſtranger to their Books: But I will bring one when you will, that ſhall open the abomination of their doctrine of merit; Till then it's you to whom I ſpeak.

Content: we will make another dayes work of that. Tell me then whether it be Names or Things that you make ſo much ado about?

Lib.

Both: we like not ill names: and worſe falſe doctrine.

What are the Names that diſpleaſe you? Is Reward or Rewardableneſs one?

Lib.

No: if you will underſtand them well: For they are Scripture words.

Is worthineſs one of them?

Lib.

Yes; if you will ſay that we are worthy of the Reward or of ſalvation.

Do you not know that the Scripture uſually ſo ſpeaketh? Rev. 3. 4. They ſhall walk with me in white; for they are worthy: 2 Theſ. 1. 5, 11. Worthy of the Kingdom of God: 1 Theſ. 2. 12. Walk worthy of God: Luke 20. 35. That are accounted worthy to obtain that world—21. 36. That you may be counted worthy to ſcape all theſe things, and to ſtand, &c. Matth. 10. 11. Enquire who in it is worthy—13. If the houſe be worthy, let your peace remain. If it be not worthy, let your peace return—37. He that loveth Father or Mother more than me, is not worthy of me. Matth. 22. 8. They which were bidden were not worthy. Acts 13. 46. Ye judge your ſelves unworthy of everlaſting life—Is not this Scripture?

Lib.

By [Worthy] the Text meaneth not merit, but fitneſs to receive.

Our queſtion is not now of the Meaning, but the Name you know.

Lib.

I am not againſt the Scripture names, if well underſtood.

Merit is a name I perceive that you are againſt. And we make ſo ſmall a matter of words, that you ſhall chooſe any other name of the ſame ſignification, and we will forbear this, rather than offend you: But yet tell me, Q. 1. What if the words foreign and foreign were tranſlated Deſerving and Merit, would it not be as true a tranſlation as Worthy and Worthineſs, when it is the very ſame thing that is meant? Nay, when Merit of Condignity is the higheſt kind, which the Papiſts themſelves mention and are reproved for, do you not hereby imply that Condignity is a bigger word than bare Merit?

Queſt. 2. And I ask you, Whether all the antient Teachers of the Churches ſince the Apoſtles, whoſe Writings are come down to us, do not familiarly apply theſe names foreign and Meritum to believers? And if you perſwade men that all theſe Teachers and Churches were Papiſts, you will perſwade moſt that believe you to be Papiſts too. But ſuch is the ſucceſs of over-doing!

Queſt. 3. And I would know, Whether in common ſpeech, Reward and Merit or Deſert be not Relatives, as Maſter and Servant, Husband and Wife are? Is there any Reward which is not Meriti Praemium, the Reward of Merit? What mean you your ſelf elſe by the word Reward?

Lib.

I mean Gods free Gift without reſpect to merit or deſert.

Doth not the uſage of the World diſtinguiſh between a meer Gift and a Reward? What if you give money to the next man you meet without reſpect to any thing in him, will you call it a Reward? Review all the Scripture Texts that ſpeak of a Reward, and ſee whether they have no relation to any foregoing act in man. God gave Chriſt himſelf to the lapſed world: Was this Gift of Chriſt a Reward? God gave ſome Prophets, ſome Apoſtles, &c. and giveth the Goſpel to Infidel Nations: Is this Gift a Reward? or ever ſo called? Your humane nature is Gods Gift: but is it a Reward? Nay, will you ſay, that the firſt Grace is a Reward; which is ſaid to be Pelagianiſm?

Lib.

Well: but Rewards are Gods ſecond Gifts as they follow the former, without reſpect to Worthineſs or Merit.

That cannot be neither: If God firſt Give the world a Saviour, and then give them the Covenant of Grace and Pardon through him, is this a Reward? If Chriſt firſt heal the ſick man, and then cauſe him to walk, or if Peter and John firſt heal the lame man, and then cauſe him joyfully to leap, &c. is the ſecond a Reward? If an Infidels Life be firſt preſerved, and then the Goſpel given him, is this a Reward?

Lib.

No: but a Reward ſuppoſeth only our Fitneſs to receive a free gift, which is called our worthineſs, and not our Merit.

Do you mean our Natural fitneſs or our Moral? A man is Naturally fit for his food, when he is hungry: Will you ſay therefore that his food is his Reward for being hungry?

Lib.

Well; Let it be then his Moral, or rather his Spiritual fitneſs.

Your explications are but darkning: Spiritual is either Natural or Moral as well as corporal. The ſoul as a Spirit is in its nature fit to underſtand common things here in the body; Is this underſtanding its Reward for being a Spirit? But Heaven is a Reward.

Lib.

Well: Call it a Moral fitneſs if you will: but what is that to Merit?

It is ſo much to it, as to tell the world that ſuch as you, do revile others for holding the ſame which you are forced to profeſs your ſelf, and wrangle about meer words, and know it not. For by [Merit] is meant nothing elſe but [A moral aptitude for Reward] or that Rewardableneſs which conſiſteth in Moral Good or Evil, as freely done and had, and ſo acceptable to God as our Governour.

But tell me next what word will you chooſe to ſerve inſtead of Merit, that we may agree in it?

Lib.

I know not what words to uſe that pleaſe you, when we are not agreed about the thing ſignified: I hold not any Reward in proper ſenſe, but only free gift, and therefore how can I tell you what word to uſe inſtead of merit? I think the word Reward is uſed but figuratively.

Chriſt ſaith, [Matth. 6. 4, 6. Your Father which ſeeth in ſecret ſhall Reward you openly: Col. 3. 24. Ye ſhall receive the reward of the inheritance: Heb. 10. 35. Caſt not away your confidence which hath great recompence of reward: Heb. 11. 26. He had reſpect to the recompence of reward: v. 6. He that cometh to God muſt believe that God is, and that he is the rewarder of them that diligently ſeek him: Mat. 16. 27. He ſhall reward every man according to his works.] I ask you again, What is meant here by Rewarding?

Lib.

I tell you again, the meaning is, that as men ſhew their liking of a thing that pleaſeth them, by a proper Reward, ſo God ſheweth his liking of our duty by a free gift of ſome greater good, which therefore after the manner of men he calleth a Reward.

If it be a Metaphor, I ask you but the Meaning and Reaſon of the name. If it be becauſe it followeth our duty, then every gift that followeth our duty, is a reward, without any further reſpect to that duty, but the order of time: but that you denyed before; Elſe Chriſts Incarnation, and the Apoſtles, and the Goſpel, and all that ever followeth our duty, ſhould be a Reward. But if you mean, that it is called a Reward, as it is a ſign of Gods approbation of our duty only, then if God ſhould tell men that he Approveth of their duty, it would be a reward, though he immediately annihilate them, or ſhould never do them any good: which I think you will not ſay. If you ſay, that all three muſt concurr, viz. that it be 1. A Benefit or Gift, 2. Following duty, 3. Signifying an Approbation of it, you come almoſt up to all that is aſſerted by them that you quarrell with: If God ſhould by ſome benefit to one man ſignifie that he approved the duty of another, or of a thouſand more, and ſhould annihilate them all; this were no reward to them. Therefore when you have talkt all that you can deviſe to ſay, you muſt ſay, that there is ſome Fitneſs in the duty for that approbation and benefit, and that the Relation of the Gift to that Fitneſs, is it that denominateth it a Reward: And that though there be no Cauſe in man of any Acts of God ex parte agentis, yet are there Cauſes in man of our Reception and of the effects, ex parte recipientis; And ſo that mans Rewardable duties are his Moral aptitude, cauſe or condition, why he rather than one that doth otherwiſe receiveth that Gift, which is called the Reward.

But we are gone from our queſtion de nomine, and have already diſpatched alſo that de re: Have you any more to ſay of any Matter beſides words (in which you confeſs we ſpeak as the Scripture doth) in which we differ?

Lib.

Seeing you like not my explications, tell me fully what you hold your ſelves, and then I ſhall better know whether we differ in ſenſe or words only.

It's great pity for the Churches ſake, but you would have underſtood that firſt, before you reviled us as Legal, and not have ſpoken evil of what you underſtand not. But it's better now, than not at all. Our judgement is as followeth:

I. That God hath three Eſſential Attributes, which he expreſſeth and glorifieth in his works; His Vital Power or Activity, his Wiſdom, and his Will or Love: That all theſe are and operate conunctly; but yet each appeareth in eminency in its ſpecial effects: That Gods Power eminently appeareth in the Being and Motion of things; and his Wiſdom eminently in the ORDER of things; and his LOVE in the Goodneſs and Perfection of things: That accordingly he is, 1. The firſt Efficient, 2. The chief Dirigent, 3. The ultimate Final Cauſe of all.

II. That as to man, he is Related to us, 1. As our Creator, the Cauſe of our Being, Nature and natural Motion, as the Fountain of Nature: where Power is moſt Eminent. 2. As our Governour, and the God of ORDER, and the Dirigent Cauſe; where (all Attributes concurr, but) Wiſdom is moſt Eminent: 3. As our moſt Bounteous Benefactor, and moſt Amiable Good and End, where Goodneſs or Love is moſt eminent.

III. That accordingly God is the Author of Nature, Grace and Glory; and ſince the fall, of Natura, Medela, Sanitas, of our Nature, our ORDER and Gracious Government, and of our Holineſs and Happineſs; and ſo is our Creator, Redeemer and Sanctifier.

IV. That neither Man, Angel or any Creature can poſſibly have any good, but by Gods gift, any more than they can make themſelves or a World: And this Gift muſt needs be free, ſeeing the Creature hath nothing that is good, but what it hath of God, and nothing to give him that can add to him, or but what is abſolutely his own.

V. God is to us 1. Our OWNER, 2. Our RULER, 3. Our BENEFACTOR antecedently. And no man can Merit of God as he is an Owner or a meer Benefactor; for ſo he freely diſpoſeth as he pleaſeth of his own: But only of God as a Ruler, as is after opened.

VI. Therefore it is blaſphemy to hold that man or Angel can Merit of God in point of proper Commutative Juſtice, which giveth in exchange one thing for another, to the benefit of the receiver: For as is ſaid, God cannot Receive any addition to his perfection, nor have we any thing but his own to give him. Luke 17. 10. we are thus unprofitable ſervants as to a Proprietor in point of Commutation; though the unprofitable ſervant be da…ned, Mat…h. 25. 30. in another ſenſe; that is, who improveth not his Maſters ſtock to the benefit of himſelf and others, and the pleaſing of his Ruler.

VII. Mans Duty therefore meriteth only in point of Governing diſtributive Juſtice: And not every way neither in reſpect of that; For Governing Juſtice is diſtinguiſhed according to the Law that governeth us: which is either 1. The Law of Innocency, or 2. The Law of Grace: And no man ſince the fall can Merit of God according to the Juſtice of the Law of Innocency, which exacteth perſonal perfection.

VIII. The Law of Grace is in its firſt notion, a free gift of Chriſt, Pardon and Right to Life Eternal by Adoption, to all that will Accept it believingly as it is offered, that is, according to the nature of the Gift. And this Gift or Conditional promiſe and pardon no man can merit: For Chriſts perfect Righteouſneſs and Sacrifice hath already merited it for us; and ſo hath left us no ſuch work to do: Nor is there the leaſt place for any humane Merit or Rewardableneſs from God, but on ſuppoſition of 1. Chriſts Merits and Meritorious Righteouſneſs, 2. And of this free gift or Act of Oblivion and Life, already made to us without our deſert.

IX. But yet this is not a meer Gift, but alſo a true Law: God is ſtill our God and Governour, and Chriſt is Lord of all, Rom. 14. 9. He that is a King and Ruler hath his Laws and Judgement: That which is a Gift in the firſt reſpect, hath 1. Its condition, 2. Many commanded duties, and ſo is a Law of Grace in other reſpects. And it is only in reſpect to this Law of Grace that man is Rewardable, or can Merit.

X. The Gift is from God as Benefactor, conſidered as Good and in it ſelf. But it is from God as Sapiential Rector quoad ordin…m conferendi, as to the Order and Reaſon why one man rather than another receiveth it. So that we Merit not of God as Benefactor nor as Rector by the Law of Innocency or Works; nor yet as to the Value or Goodneſs of the Benefit, which is a free Gift: But only of God as Rector by the Law of Grace, which regulateth the Reception of his free gifts, merited by the perfect Righteouſneſs of Chriſt, and ſo only as to the Order and Reaſon why one more than another receiveth that free gift.

As if a Father hath many Sons, One living obediently, Others playing the prodigals, and upon his freely-offered pardon and grace one receiveth it thankfully, and the other refuſeth it ſcornfully: Here both the obedient and the penitent ſon, have all upon free gift, as to Commutative Juſtice; but on various terms: And yet both merit in point of paternal Governing Juſtice; but very differently: One meriteth of ſtrict Fatherly Juſtice; The other only of a forgiving Father, quite on other terms: And it is a Comparative Merit, by which he is fitter for pardon than the Sons that deſpiſe it, and ſpit in the Fathers face.

XI. God as a Benefactor and a Governour, giveth ſome benefits Antecedently to any duty of man: And theſe are never a Reward to us, (but of Chriſt perhaps, in ſome inſtances.) As Legiſlation, ſo the benefits of it, and that attend it, are before Reward and Judgement. But other benefits are given by God both as Benefactor and Legiſlator, upon condition of ſome duty of ours in the Antecedent gift, and ſo in the Judicial ſentence and execution that duty is rendered as the reaſon of our actual Right to them: And theſe are a Reward.

XII. Our firſt Grace is no Reward, nor merited, becauſe it antecedeth all conditional duty of ours.

XIII. Our firſt Reception of Right to Chriſt, Pardon and Life, being given on the condition of penitent Acceptance in faith, may be called a Reward, becauſe they are conſequent gifts on condition: But becauſe the condition is ſo ſlender a thing as the thankful Acceptance of a free gift, Divines agree not of the fitneſs of the name [Reward and Merit] while they wholly agree about the thing. But our after-mercies and final Glory, being promiſed on the condition of ſuch a faith as worketh by Love, obedience and improvement of Gods mercies in good works, and patience, perſeverance and conqueſt of the Fleſh, the World and the Devil; therefore they have more unanimouſly agreed not only de re, but that the names of Reward and Rewardableneſs or Merit and Worthineſs are here fit; but uſed only in the fore explained ſenſe.

XIV. And though the Scripture ofteſt uſe the word foreign which moſt properly ſignifieth wages, which ſounds as more than praemium a Reward, yet we wholly grant you that this is figuratively uſed, and that no man deſerveth wages or any thing commutatively of God: But every Scripture Metaphor hath its reaſon; And the reaſon of this is evident. Though God cannot be Profited, he can be Pleaſed. And his Will or Pleaſure is the End of all his Government and Works: And he is Pleaſed moſt in that which doth the World, the Church and our ſelves the moſt good, for in that he is moſt glorified: Now he ſo maketh his Laws and Promiſes, as if our own and other mens good were his, and his Reward for our Pleaſing by Order, Juſtice and Goodneſs, he calleth wages metaphorically, being inſtead of profiting him.

XV. By all which it is moſt obvious that we are not at all the leſs, but the more beholden to God, for the Merit or Rewardableneſs of our actions: For as all the Benefit is free Gift, ſo it is of his Grace that we do any thing that is good, and that he accepteth it as Rewardable: And if it be any honour to a man to be good rather than bad, and the Righteous be more excellent than his neighbour, it is an addition of mercy, that God will honour thoſe that honour him, and commandeth others ſo to do, Pſal. 15. 4.

XVI. And now the caſe is very plain, both that Reward and Rewardableneſs (called Merit) there is, and why it is and muſt be ſo.

1. How can God be a Governour, and have a Law, and be a Judge, and Righteous in all this, if faith and godlineſs be not Rewardable? It is the ſecond Article in our faith, and next believing that There is a God, that He is the Rewarder of them that diligently ſeek him, Heb. 11. 6. And when you would extirpate all faith and godlineſs on pretence of crying down Merit, you may ſee what over-doing tends to.

2. The very nature of all Gods Laws and Promiſes evidently inferr a Reward: Without it there were no ſuch thing as Faith, Hope, Deſire, Joy, Content, forſaking all: Pſal. 19. 11. In keeping them there is great reward. 58. 11. Verily there is a Reward for the righteous.—

3. There is notoriouſly a Reward even in this life, Matth. 19. 29. Who would change the profit and pleaſure of a holy life here, for that of the unholy?

4. Reward and Rewardableneſs are found in the very Law of Nature it ſelf: In that we are made for God as our end, and it is God himſelf who is our Reward: And holineſs hath a natural tendency to happineſs, yea, is the beginning of it it ſelf: And as God is ſaid in Nature to make ſin puniſhable, in that he hath ſo formed Nature, that ſin ſhall bring ſuffering in and with it (as poyſon brings pain and death); ſo in Nature he hath made our duty and holineſs Rewardable, in forming man ſo, that health, peace and happineſs ſhall be in and after it. Prov. 9. 12. If thou be wiſe, thou art wiſe for thy ſelf.

5. The Light of Nature teacheth Parents, Maſters, Princes and all Governours to take Goodneſs to be Rewardable, and Crimes to be puniſhable: And nothing is more univerſally approved by the common notices of humane nature than Juſtice, or abhorred than Injuſtice. Nature ſaith as 2 Sam. 23. 31. He that ruleth over men muſt be juſt: And as Iſa. 10. 1. Wo to them that decree unrighteous decrees: And as Prov. 17. 13. Whoſo rewardeth evil for good, evil ſhall not depart from his houſe: Conſcience will rebuke him that rewardeth evil to him that deſerved it not, Pſal. 7. 4. The better any man is, the more he is for Juſtice, and abhorreth the unjuſt, (and Alexander Severus, and Antonine, and ſuch Juſt Princes and Judges, are honoured by all Subjects and Hiſtorians.) And as all Power is of God, and Rulers are but his Officers, (Rom. 13. 4, 5, 6.) ſo their Righteous Government is but the inferiour part of Gods own Government, (as the King governeth by his Judges and Juſtices): And therefore it is God that Rewardeth and Puniſheth by them. And indeed by the ſame reaſon that men deny a Reward to duty (the faultineſs being pardoned through Chriſt) they would inferr, that there is no Puniſhment for ſin: But God ſaith, Iſa. 3. 10, 11. Say to the Righteous It ſhall be well with him, and ſay to the wicked It ſhall be ill with him. He will plentifully reward the proud doers, Pſal. 31. 23. Yea, they reward evil to themſelves, Iſa. 3. 9.

6. Holineſs is Gods Image, and the product of the Holy Ghoſt; and the Devil and Malignants labour to diſhonour it: And contrarily God honoureth it, and by his Rewards will honour it openly before the world, Matth. 6. 4, 6. And Chriſt will come in glory to be glorified in his Saints, and admired in all them that believe, even becauſe they have believed, 2 Theſſ. 1. 6, 7, 8, 9, 10, 11.

7. God will Govern man according to mans nature and capacity; elſe what need of Scripture, Miniſtry, &c. And man is naturally a Lover of himſelf, and God will make him know that he hath no need of him, but it is himſelf that ſhall be the gainer if he obey, and the loſer if he ſin: even to Cain after his firſt ſin God ſaith, If thou do well, ſhalt thou not be accepted? but if thou do evil, ſin lyeth at the door. Man is an Intellectual and free agent: and therefore God will ſet before him life and death, good and evil, Deut. 30. 15. and whether they will hear or not hear, he will ſend his word, Ezek. 2. 5. and they ſhall be told of ſuch Motives as ſhould ſuffice to prevail with men of reaſon.

8. Man hath many and great Temptations to overcome; And as they work morally toward his deceit and ruine, ſo God will ſuitably give him ſuch Moral motives as are fitteſt to move him to reſiſt them: And therefore he will offer man ſo full and ſure and glorious a Reward, as is fit to diſgrace all the offers of the Devil, and will make men know that his Rewards are ſuch, as no pleaſure or profit of ſin ſhould ſtand in any competition with. Yea, he himſelf who is God Allſufficient will be our exceeding great Reward, Gen. 15. 1. No wonder if Moſes (like other believers) deſpiſed the honours of Pharaoh's Court, and choſe rather to ſuffer affliction with the people of God than to enjoy the pleaſures of ſin for a ſeaſon, becauſe he had reſpect to the recompence of reward, Heb. 11. 25, 26. And Paul went towards death rejoycing in theſe hopes, that having fought a good fight, and finiſhed his courſe, henceforth a Crown of Righteouſneſs was laid up for him by God the Righteous Judge, 2 Tim. 4. 8. who is not unrighteous to forget his ſervants work and labour of Love. And all believers are therefore ſtedfaſt and unmoveable, alwayes abounding in the work of the Lord, as knowing that their labour is not in vain in the Lord, 1 Cor. 15. 58. And they work out their ſalvation with fear and trembling, laying up a treaſure in Heaven, Matth. 6. 20. and laying up a good foundation for the time to come, and preſſing forward for the prize, Phil. 3. 8, 9. and laying hold upon eternal life.

Lib.

All this leadeth us to our own works, and ſets up the Law, and taketh down Chriſt and his righteouſneſs, and is meer Popery, for humane Merits.

If this be Gods Word, and Chriſts own Law and Doctrine, then you inferr that Chriſt taketh down himſelf, and his own righteouſneſs, and ſets up man and humane merits. But give me leave to tell you, that if you deny [the Reward of Evangelical duty, and the Rewardableneſs or Worthineſs (or Merit) of ſuch duty, as it is but our Merit or Worthineſs of the free Gift of Chriſt and Life, given by Paternal Love and Juſtice, to believing Penitent accepters, according to the tenour of the Covenant of Grace,] 1. You do contradict ſo much of the moſt expreſs Texts of Scripture, as alloweth us to ſuſpect that really you believe not the Scripture to be true, or that it is not it, but your own contradicting fancy, that is the meaſure of your belief; and you may on ſuch terms hold the vileſt abſurdities, even what you liſt, as in deſpight of Scripture, while you pretend that it is for you.

2. You will deny the honour of Gods Image on man, and the work of the Holy Ghoſt, and the deſign of Chriſt, who came to deſtroy the works of the Devil, and ſave his people from their ſins, and purifie to himſelf a peculiar people zealous of good works.

3. You will diſgrace the Church of God, which Chriſt waſheth and ſanctifieth, and render it too like to the unſanctified world.

4. You will leave man no ground for true aſſurance of Juſtification or Salvation, while the difference between the worthy and unworthy is taken away.

5. You will harden the wicked in their falſe preſumptuous hopes, and teach them to ſay, We are but unworthy, and ſo are all.

6. You will deſtroy the comfort of well doing, by denying the reward, and making it ſeem to be in vain.

7. Hereby you will take down all holy diligence in our Chriſtian race and warfare, while you deny the prize, and recompence of reward, Heb. 11. 26. We run for an incorruptible Crown, 1 Cor. 9. 25. Phil. 3. 14.

8. You will ſtrengthen all Temptations, while you take down that which ſhould be ſet againſt them. See Luke 12. 4. Heb. 4. 1. & 12. 28, 29. Matth. 6. 1, 2, 3, 4, 5, 6, 19, 20, &c. Matth. 5. 10, 11, 12.

9. You will diſgrace the Word and Miniſtry and all Means, if after all we are never the more accepted.

10. In a word, you deny Gods Government, in denying his Governing Juſtice and Judgements, and that is to deny God to be our God: Yea, you deny all Religion, all the Kingdom of Chriſt, all Law, all Judgement, all Retribution, Heaven and Hell, all the true difference between Good and Evil, Holineſs and Sin, all Praiſe and Diſpraiſe, while you deny the Reward and Rewardableneſs of holy obedience by the Paternal Government of the Law of Grace: and that glory, honour and peace is to every one that doth good, both Jew and Gentile, Rom. 2. 7, 10.

Lib.

You would perſwade us that holineſs is good for nothing, if it be not Rewardable; as if you knew of no other uſe of it; ſo ignorant are natural men of the things of God which are ſpiritually diſ…erned: I will tell you that which your carnal mind cannot underſtand; 1. Holineſs, Faith, Love, Obedience, &c. are Gods free Gifts, excellent in themſelves without a Reward: 2. They are Fruits of the Spirit, and marks and ſigns of our future felicity, though they deſerve it not. 3. I told you that they are Rewards to Chriſt, and Gifts to us.

1. That they are Gods Gifts we doubt not: But are not Faith, Love and Obedience alſo the Acts of man by that Grace which is the gift of God?

Lib.

Yes, they are mans acts; but it is God that worketh them in us.

And tell me if you can, 1. Why God cannot Reward thoſe acts which are done by his own Grace? Cannot God make the Promiſe of a Reward to be a fit Moral Means for his Spirit to work by? Nay, doth not the ſcope of the Scripture tell you that he doth ſo?

2. Is there ever the leſs worthineſs in it, becauſe God cauſeth it? Tell me without ſhifting, Is an honeſt man no more worthy of a Princes favour than a Thief? If you are no more worthy of liberty, and protection, and life, than Atheiſts and Rebels, why do you call men Perſecutors for uſing you as if you were ſuch? Why call you men Malignants for hating, deriding and oppoſing godly men, if they deſerve no better than the worſt?

Lib.

They deſerve better from men, but not from God.

Do you deny Rulers to be Gods Officers, and that they are to make this difference by his appointment, and therefore it is done by God? 3. But without ſhifting tell me, Doth not every good action or inclination deſerve praiſe from God and man? Doth it not deſerve to be accounted and called juſt as it is?

Lib.

All our Righteouſneſſes are as menſtruous rags: and what praiſe then do they deſerve? Can that deſerve praiſe, which deſerveth Hell?

1. Come on then, let Conſcience be a while unmuzzled: Why do you ſo much praiſe thoſe of your own Church or Opinion? Why praiſe you ſo much the Miniſters and people that are of your way? Why do you make a difference between them and ſuch as are againſt you? 2. Why do you ſo aggravate the ſin of thoſe that vilifie, deride and perſecute you? Why call you the Saints, the precious ones on earth, Gods treaſure and peculiar people? 3. Why were you lately ſo angry with the Eccleſiaſtical Politician, the Debate-maker, and other ſuch Books, which vilifie men whom you and I have better thoughts of, if they deſerve no more praiſe than the vileſt men? 4. Why were you ſo angry lately when you heard of one that reproached you? and ſo pleaſed with one that proclaimed your wiſdom and goodneſs, and took your part? 5. And if good actions deſerve not praiſe from God himſelf, why doth he praiſe them ſo greatly in his Word? Why will he ſay before all the world, Well done good and faithful ſervant? &c. 1. Dare you call God Ignorant Legaliſt? or charge him with miſtakes? 2. Doth not every thing and perſon deſerve to be thought and called juſt as it is? Elſe lying or ſilence muſt be the virtue, and Truth the Vice. 3. Is there no more good in a Saint than in a Devil? If there be, doth it not deſerve to be called juſt as it is? 4. May not he who deſerveth Hell by the Law of Works or Innocency, be yet Morally fit for, that is, Worthy of Heaven, according to the Law of Grace, which pardoneth his ſins, and freely giveth him Chriſt and Life? 5. Doth not God praiſe his Servants more than the Devil or wicked men do? And will you not pleaſe the Devil and Malignants, to tell them the contrary? And is it not the mark of a juſt man, that a vile perſon is contemned in his eyes, but he honoureth them that fear the Lord, Pſal. 15. 4. Doth not God himſelf praiſe Abel, Enoch, Noah, Abraham, Moſes, Joſhua, David, Job, &c. Wrangle not againſt the unreſiſtible Light. Our light muſt ſo ſhine before men, that they may ſee our good works, and glorifie our heavenly Father, Matth. 5. 16. Chriſt will come at laſt to be glorified in his Saints, and admired in all them that do believe, becauſe the Goſpel was believed by them, 2 Theſſ. 1. 10, 11. No man hath ſeen God at any time in his Eſſence; duplicate page duplicate page but we ſee him here in a glaſs; and that is, in his Works and Image; in which it is that his glory ſhineth: And to ſay that Gods Works and holy Image are not worthy (or Morally fit) to be praiſed, is to deny God his praiſe and glory on earth: He that deſpiſeth you, deſpiſeth me (ſaith Chriſt) and conſequently him that ſent me, Luke 10. 10.

Lib.

Faith, Love, Holineſs, Obedience, Patience are worthy that God ſhould be praiſed for them, but not Man: for they are worthy as Gods works, but not as ours.

1. They are none of our works as the chief agents, but only ſecond cauſes under God: And are not ſecond cauſes to be praiſed in their places and degree? Will you not praiſe Sun and Moon and Stars, and all Gods works, that he may be praiſed for them? Do you not praiſe a good Servant, a good Horſe or Dog, a good Houſe or Land? yea, and your Friend or Teacher? Do you not praiſe your own party, when you ſay that they are wiſer and better than others?

2. Believe and regard the Word of God. Do none of theſe Texts following ſpeak of Praiſe as due to men, in ſubordination to God? Deut. 26. 18, 19. The Lord hath avouched thee this day to be his peculiar people, and to make thee high above all Nations, in Praiſe, and in Name, and in Honour, and that thou maiſt be an holy people to the Lord thy God. Prov. 27. 21. As is the fining pot for Silver, and the furnace for Gold, ſo is a man to his praiſe. Iſa. 62. 7. Give him no reſt till he make Jeruſalem a praiſe in the earth. Zeph. 3. 19, 20. I will get them praiſe in every land, &c. I will make you a name and a praiſe among all people of the earth. Rom. 2. 29. Whoſe praiſe is not of men, but of God. John▪ 12. 43. They loved the praiſe of men more than the praiſe of God. 1 Cor. 4. 5. Then ſhall every man have praiſe of God. 2 Cor. 8. 18. The brother whoſe praiſe is in the Goſpel, &c. Phil. 4. 8. If there be any praiſe, think of theſe things. 1 Pet. 2. 14. Governours are ſent by him for the praiſe of them that do well. See Prov. 27. 2. & 28. 4. & 31. 30, 31. 1 Cor. 11. 2. Prov. 29. 23. Honour ſhall uphold the humble in ſpirit. & 21. 21. He findeth life, righteouſneſs and honour. Pſal. 149. 4. This honour have all his Saints. Prov. 3. 16. & 4. 8. & 8. 18. & 15. 33. & 20. 3. & 22. 4. Eccleſ. 10. 1. John 5. 44. Rom. 2. 7, 10. They that by well doing, ſeek for glory, and honour, and immortality, eternal life: Glory, honour and peace to every man that worketh good. & 9. 21. & 12. 10. & 13. 7. 1 Tim. 5. 17. The Elders that rule well are accounted worthy of double honour. & 1 Tim. 6. 1. 1 Sam. 2. 30. Them that honour me, I will honour. Pſal. 91. 15. John 12. 26. If any man ſerve me, him will my Father honour. 1 Pet. 2. 17. Prov. 13. 18. Do you believe and regard no one of all theſe words of God?

Lib.

I grant that God will praiſe the good, but not becauſe we are worthy of it.

1. Have I told you that he himſelf calleth his ſervants worthy? and will you contradict Gods Word? 2. Dare you yet deny any thing to be worthy to be called what it indeed is? Is not a Chriſtian worthy to be called a Chriſtian? and a ſober man to be called a ſober man, and an honeſt man to be called an honeſt man? Muſt humility make us lyars? Tell me, Are you worthy your ſelf to be accounted and called an Infidel, a Heathen, an Apoſtate, a Heretick, a wicked ungodly man, that never repented, nor did good?

Lib.

That were to lye or ſlander, to call one what he is not.

Are you not worthy then to be called contrarily, that is, what you are?

Lib.

…ought ſo to be called, but not for my worthineſs.

Muſt God and man account you ſuch as you are not fit or worthy to be accounted? And will you go on to accuſe and contradict Gods Word? Your fancy hath got ſome harſh conceit of the ſenſe of the word [Worthy] and that cometh ſtill into your mind, as if it meant a worthineſs which ſuppoſed not that all that we have is of mercy and grace: when the Scripture meaneth no ſuch worthineſs, but ſuch as is that of a loving, dutiful, thankful Child, of the inheritance; A moral fitneſs.

Lib.

Well, ſuppoſe that our actions and we are worthy of Praiſe, that is, to be called as they are; yet they are worthy alſo of diſpraiſe, that is, to be accounted as menſtruous rags, defiled with ſin, and deſerving Hell; and is not this a pittiful praiſe?

Did you ever hear us deny any of this? Why talk you of that which we are all agreed in? But 1. It is not holineſs, but the faulty imperfections of it, and the ſin that is contrary to it, which deſerveth Hell. 2. And the faults of ſincere believers deſerve not Hell according to the Law of Grace, by which we are to be judged, ſo as to be lyable to it, but only ſo as to be accounted condemnable, had we not been pardoned.

Lib.

But if our faith and holineſs deſerve ſome praiſe, what's that to the deſerving of ſalvation? or being worthy of Heaven?

All theſe words your obſtinacy hath put me to uſe, to convince you that Faith and Holineſs is worthy of any thing at all, and that the word [Worthy] which God himſelf uſeth of them, is not abuſed by God, nor falſe. But what it is that God will account the righteous worthy of, the Scripture muſt determine; where I have ſhewed you before that the words are plain. They are counted worthy of God, 1 Theſſ. 2. 12. and of his Kingdom, 2 Theſſ. 1. 5. Worthy to obtain that world, and the reſurrection, Luke 20. 35. They ſhall walk with Chriſt in white, for they are worthy.

Lib.

Still I grant it in the Scripture ſenſe, but not in yours.

To end this tedious talk with one that ſeemeth loth to underſtand, ſay Yea or Nay to theſe two queſtions. 1. Do you allow of the uſe of the word [Worthy]?

Lib.

Yes: becauſe it is in Scripture.

2. Do you deny it to be true in the ſenſe I have opened, that is, that we have that worthineſs which is nothing but a Moral aptitude for that promiſed Reward, which as to the worth of it is but Gods free gift, merited for us by Chriſt, and is only a Fathers Reward as to the ordering of it as our Governour, even a Reward of grateful Children.

Lib.

No: I cannot deny this ſenſe to be ſound.

Then you grant both Name and Thing: And are not you aſhamed then to have ſo long traduced and reviled ſuch as hold and ſay but that which you are forced to juſtifie? and to make poor ſouls believe that works are cryed up, and Chriſt is injured, and mens ſalvation hazarded by it, when yet you confeſs that all is true, in word and ſenſe.

Lib.

But when the Papiſts abuſe ſuch phraſes to error, though the Scripture uſe them, we muſt do it ſparingly and with caution.

1. But is that a good reaſon for you to revile thoſe that uſe them in the Scripture ſenſe? 2. And if you will forſake Scripture words as oft as men miſuſe them, it will be in the power of any Hereticks to drive you from all Scripture phraſe, by abuſing all. 3. And how can you more effectually promote Popery, than by forſaking Scripture language, and leaving it to their poſſeſſion and uſe? Will not men think then, that the Scripture ſenſe is liker to be with them, than with you? Were it not better for you to hold to the Word of God, and only detect and diſclaim mens ill expoſitions of it?

Catholic Theology Plain Pure Peaceable, Conference 11 · Chapter 2

p. 223CHAP. II.

CHAP. II.