Notes Upon Texts of Scripture and Popish Errors, Part 6
Of the Merits of Good Works, and Works of Supererrogation.
CHAP. XXII.
That the Good Works of Juſtified Perſons are truly and properly Meritorious, and fully worthy of Eternal Life. Council of Trent, Seſſ. 6. chap. 16. Can. 32.
THeſe Good Works are ſaid by them indeed to be done by the Grace of God, and Merit of Chriſt. But then it is the good Works themſelves that are truly meritorious of Eternal Life. And the Grace of God, and Merit of Chriſt, have only a remote or mediate Influence towards the procuring Eternal Life, viz. by giving us Grace to enable us to act. And that being done, the Acts or Works themſelves, which juſtified Perſons perform, do truly and properly deſerve Eternal Life.
Contrary to Rom. 6. 23. The Gift of God is Eternal Life through Jeſus Chriſt our Lord. He ſaid, The Wages of Sin is Death; Sin deſerves Death. But he doth not ſay, by way of oppoſition, the Wages of Righteouſneſs is Eternal Life, but the Gift of God is eternal Life. To teach us, that Eternal Life is a free Gift to us, and not merited by the Righteouſneſs and good Works of any. For free Gift and Merit cannot ſtand together.
So, Luke 12. 32. Fear not, little Flock, it is your Father's good Pleaſure to give you a Kingdom. The Kingdom of Heaven is repreſented as a Gift, and that as flowing from the Father's good Pleaſure, and therefore not from their merit.
So again, John 10. 28. My Sheep hear my Voice, and follow me, and I give unto them Eternal Life. This is given to Men upon their hearing and following of Chriſt; It is not their following of him doth deſerve it.
Epheſ. 2. 8, 9. By Grace are ye ſaved, through Faith; and that not of your ſelves, it is the Gift of God. Both Faith, and Salvation it ſelf, which is the End of Faith, is all of Grace and Gift, not of Works, leſt any Man ſhould boaſt.
So, Tit. 3. 4, 5. After that the kindneſs and love of God our Saviour toward Man appeared, not by Works of Righteouſneſs, which we have done, but according to his Mercy he ſaved us, by the waſhing of Regeneration, and renewing of the Holy Ghoſt, that being juſtified by his Grace, we ſhould be made Heirs according to the Hope of Eternal Life. Regeneration is of Grace, and Juſtification is of Grace, and free; and we have the hope of Eternal Life, as Heirs, partaking of the Adoption, which is free, and not as Mercenaries, by Work and Merit. And the whole of our Salvation, from firſt to laſt, is of meer Mercy.
Thus, Exod. 20. 6. Shewing Mercy to thouſands of them that love me and keep my Commandments. Thoſe that love God, and render the moſt obedience to the Commands of God, have yet need of his Mercy; they can claim nothing by debt, in a way of ſtrict Juſtice.
It is allowed by our Adverſaries, that Men by their good Works cannot merit Remiſſion of Sin. And they who cannot deſerve to be forgiven, how ſhould they deſerve to have an infinite Reward beſtowed upon them? But whence ſhould both one and the other come then, but from Grace? And if by Grace, then it is no more Works; otherwiſe Grace is no more Grace. But if it be of Works, then it is no more Grace; otherwiſe Work is no more Work, Rom. 11. 6, 7. For to him that worketh is the Reward not reckoned of Grace, but of Debt; Rom. 4. 4. So that 'tis alſo a Contradiction to ſay, that he giveth us Grace to Merit, for Grace excludes Merit. Where there is Merit, there can be no Grace; and where there is Grace, there can be no Merit. And if there cannot be Merit to obtain Remiſſion, but that is of Grace, how ſhould there be Merit to obtain Glorification.
To have a Righteouſneſs, or Works truly Meritorious, this Righteouſneſs and theſe Works then muſt be perfect at leaſt, and without defect. For how ſhould an imperfect Righteouſneſs merit? But this cannot be ſaid of the Righteouſneſs or good Works of any Juſtified Perſon whatſoever. For, Jam. 3. 2. In many things we offend all. Job 9. 3. If he will contend with him, he cannot anſwer him one of a thouſand. And, verſ. 21. If I juſtify my ſelf, mine own Mouth ſhall condemn me. If I ſay I am perfect, it ſhall alſo prove me perverſe.
That a Juſtified Perſon may merit eternal Life by his good Works, his good Works ought to be perfect, and he ought certainly to have no other but good Works; for where there is Sin, there is need of Pardon. And 'tis ſtrange that he ſhould have need of Pardon for ſome, and yet can merit a glorious Immortality by others? But now it is plain, that every juſtified Perſon doth ſin often.
Again, to have good Works properly meritorious, there muſt be a proportion between the Work and the Reward; that the good Work may be a ſufficient price or value for the Recompence. But now what proportion can there be, between an Imperfect Righteouſneſs and Eternal Glory? Rom. 8. 18. I reckon, ſays the Apoſtle, that the ſufferings of this preſent Time are not worthy to be compared with the Glory that ſhall be revealed in us. 2 Cor. 4. 17, 18. For our light-affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory. There is no compariſon between the Sufferings of the moſt glorious Martyrs, and the tranſcendently glorious Reward in Heaven. Then there is no equality of worthineſs of one to the other. And if the Sufferings of the moſt glorious Martyrs have not a Dignity and Worth in them, equal to the Glory to come, what ſhall we ſay of all other good Works?
Nay, though our Works were perfect, as perfect as a Creatures can be, yet there would be no proportion between our Work and Eternal Life, that is ſo unſpeakably great. Therefore Adam in Innocency could not merit properly ſuch a glorious Reward, as is now promiſed us in the Goſpel. For there is no proportional dignity in the Work of any Creature ſuitable to ſo great a Glory. The moſt that can be ſaid is, That he did not deſerve Pain or Puniſhment; or that he did deſerve ſome conſideration for the right uſe of this Free-will that was put into his Power; but not that he deſerved ſo great, and long, and glorious a Reward, as is promiſed us. And how can any Juſtified Perſon now deſerve it, whoſe Righteouſneſs is ſo ſtained and defective? The moſt that can be here ſaid alſo, is, that it is congruous that good Men, who labour againſt ſo many Difficulties in mortifying their Luſts, and to pleaſe God, ſhould not be treated in the ſame manner with other Men; but it cannot be ſaid, that they deſerve ſo great a Reward, as a bleſſed and glorious Immortality.
Again; be our Works never ſo perfect, yet they could not merit Eternal Life, becauſe we do but that which as Creatures we are bound to do, though there were no Reward propoſed. Luke 17. 10. When you have done all thoſe things that are commanded you, ſay, We are unprofitable Servants; we have done that which was our Duty to do. And we can bring no advantage to God by it, by which he ſhould be bound to repay it. For, Job 22. 2. Can a Man be profitable unto God? Or is it Gain to him, that thou makeſt thy Ways perfect? So, Job 35. 7. If thou be Righteous, what giveſt thou him? or what receiveth he of thine hand? Thy Wickedneſs may hurt a Man, as thou art, and thy Righteouſneſs may profit the Son of Man. Job was very ſenſible of this, and therefore what little cauſe there was of boaſting in, or relying upon the Merits of his Righteouſneſs, though it had been never ſo perfect. Job 9. 15. Whom, though I were Righteous, yet would I not anſwer him, ſays he, ſpeaking of God, but I would make ſupplication to my Judg. So, Pſal. 16. 2. My Goodneſs extendeth not to thee.
And after all, whatſoever good Work any Juſtified Perſon doth, he doth all by a Power received from God himſelf; and how can he merit from God by that which he himſelf has given? For, Job …1. 11. Who hath prevented me, that I ſhould repay him? Epheſ. 2. 10. We are his Workmanſhip, created in Chriſt Jeſus unto good Works. Phil. 2. 13. For it is God which worketh in you, both to will and to do of his good pleaſure. And, 1 Cor. 4. 7. What haſt thou that thou haſt not received? And if thou haſt received it, why boaſteſt thou, as if thou hadſt received it not? Rom. 11. 35. Who hath firſt given unto him, and it ſhall be recompenſed, unto him?
When there is a Promiſe of a Reward annex'd indeed to any performance, upon condition of it, then upon the performance of the Condition, tho it be never ſo ſmall, and by whatſoever power it be performed, the Reward is due, tho it be never ſo great. But it is due by Promiſe only, the Promiſer of meer Grace engaging himſelf to it, and not from the dignity of the Work. And in this ſenſe Eternal Life may be ſaid to be due to them that keeps Covenant with God; And therefore 'tis ſometimes called a Reward; and God will at laſt proceed with Men according to their Works, according to the Order aſſigned, and Condition prefix'd in the Covenant of Grace. But ſtill the Reward promiſed is of Grace to us, being only founded upon a free and gracious Promiſe, by which God hath obliged himſelf to give it; but is not by virtue of a juſt and proportionable dignity in the Work it ſelf. But this will not ſerve the turn of our Adverſaries, who aſſert that Works are properly meritorious; which muſt be underſtood in themſelves, and not by virtue of the Promiſe. For pardon of Sin is promiſed to Repentance; and yet none will ſay, that Repentance meriteth Pardon. Tho it be as much ſaid, 1 Jo…. 1. 9. That if we confeſs our Sins, God is faithful and juſt to forgive us our Sins. As, 2 Theſſ. 1. 6. That it is a righteous thing with God, to recompence Tribulation to them that trouble you; and to you who are troubled, reſt with us. Or as, 2 Tim. 4. 8. Henceforth there is laid up for me a-Crown of Righteouſneſs, which God the Righteous Judg ſhall give me at that day, and to all them that love his appearing. Beſides, if nothing elſe had been meant, then that our good Works obtain Eternal Life by virtue of the Promiſe, there had been no occaſion to have had an Anathema pronounced againſt thoſe that denied it, when that was never denied by any Body.
CHAP. XXIII.
That Men may not only be perfect in this Life, but that they may alſo do Works of greater perfection, than what are required in the Precept of the Goſpel-Law, which they call Works of Supererrogation, and ſo may have ſuperabounding Merits, more than what themſelves need, and which may be profitable to others. Catech. Rom. par. 2. de Sacr. par. §. 77. Rhemiſt. Annot. on Luk. 11. 35. 2▪ Cor. 2. 10.
BUT if there be no Perfection for Man here to attain, but what is contained in the Precept of the Law, which is the Rule of all Perfection to us, then there is nothing that Man can do, that ſhall be a Perfection beyond or above the Law. And the former will appear by theſe following Texts.
Mat. 22. 37, 38. Thou ſhalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind. And thou ſhalt love thy Neighbour as thy ſelf. Here God requires the whole Intire Man, with all his Faculties. And whatſoever in due Circumſtances can be an expreſſion of this Love to God or Men, is here required. So that one cannot do that Work, which, all Circumſtances being weighed, is not required and commanded in the Law.
Mic. 6. 8. He hath ſhewed thee, O Man, what is Good; and what doth the Lord require of thee, but to do juſtly, to love Mercy, and to walk humbly with thy God? What is Good, and what doth the Lord require of thee, are taken for the ſame. By which the Prophet intimates, that that only is good and acceptable to God, which God requires. And whatſoever God requires, is contained in theſe Generals, ſo that there can be no good or acceptable Work but what is reducible to them.
Mat. 5. 48. Be ye perfect, ſays our Saviour, as your Father which is in Heaven is perfect. The Perfection of God himſelf, as far as it is imitable by us, is propoſed as the model of that Perfection which is required of us. And unleſs there be ſome Perfection then, which there is not the Idea of in God, what other Perfection is there for us to practiſe or attain, but what is required?
Rom. 12. 2. All that the Apoſtle requires of Chriſtians, is, To Prove what is that good, and acceptable, and perfect Will of God, under the Goſpel, in order to the doing of it. Where he reduceth all that he deſires, that Chriſtians ſhould be informed in the underſtanding and practice of the Will of God. This Will of God is perfect, and the Rule of Perfection. And 'tis a conformity to this Will of God, which is only good and acceptable to him.
Col. 1. 9, 10. The Apoſtle prays, that Chriſtians may be filled with the Knowledg of his Will, in all Wiſdom and ſpiritual Vnderſtanding; that ye might walk worthy of the Lord unto all pleaſing, being fruitful in every good Work. It is the Will of God, is the Rule of every good Work, and of whatſoever is pleaſing to him. And therefore 'tis the utmoſt that a Chriſtian can deſire to know or do. And this it is his duty to do: ſo that there can be no good Work, that is pleaſing to God but what it is his duty to do.
Chap. 4. 12. Again; That ye may ſtand perfect and compleat in all the Will of God. If a Man can do all the Will of God, he will be perfect and compleat. And this every Man ought to labour after. So that there is no perfection or compleatneſs but what is contained in the compaſs of Man's Duty required. For there is no Perfection, but what is regulated by the Will of God, which is the Rule of Man's Duty.
Luke 17. 10. When ye ſhall have done all theſe things that are commanded you, ſay, We are unprofitable Servants, we have done that which is our Duty to do. The ſcope of our Saviour is to ſhow, that we cannot at any time boaſt, that we have done more than our Duty, or what as Servants we were obliged to. For whatſoever we do, being ſuch, it is a Debt to our Maſter. Being bought with a Price, we ought to do whatſoever we may glorify God in, both with our Souls and our Bodies, 1 Cor. 6. ult.
Phil. 4. 8. Finally, Brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report: if there be any vertue, if there be any praiſe, think on theſe things. What good Work or Action can there be, which is not contained in this Command of the Apoſtle?
There are ſome things indeed, which in themſelves, nakedly conſidered, are indifferent, and do not come under any Command. Such are Marriage, and ſingle Life, &c. But then the obſervation of them nakedly in themſelves, is indifferent too, and not a Perfection. But in certain Times, for certain Ends, when the glory of God, the State of the Church, the Edification of our Brethren, or our own Neceſſity require it, that which is indifferent in it ſelf, nakedly conſidered, and under no Command, as it is clothed with theſe Circumſtances, then becomes neceſſary, and a down-right Duty, as far as it can be conceived conducible to thoſe Ends. And this is the State of things mentioned by the Apoſtle, 1 Cor. 7. And the miſtake in this Matter ariſeth from not diſtinguiſhing between an univerſal Law, that obligeth all, and that which obligeth only ſome Perſons in ſome Circumſtances. Both theſe are Laws, the violation of which is Sin; whereas the latter have been miſunderſtood for meer Counſels. Now then if a Man can do no good Work, but if it be good, it is his Duty to do, by one Command or other, then he can have no proper merit at all; and much leſs can he merit for others, by doing his own Duty.
And it is ſtrange to conſider indeed, that a Man who is not abſolutely perfect according to the Law, ſhould yet be able to do above the perfection of the Law. And that that is the Caſe is plain, whatſoever is pretended to the contrary. For, 1 King. 8. 46. There is no Man that ſinneth not. Prov. 20. 9. Who can ſay, My Heart is clean, I am pure from Sin? Pſal. 19. 13. Who can underſtand his Errors. Pſal. 130. 2. If thou, Lord, ſhouldst mark Iniquities, who ſhall ſtand? Therefore, Pſal. 143. 3. Enter not into Judgment with thy Servant, O Lord; for in thy ſight ſhall no Man living be juſtified. Job 9. 2. I know it is ſo of a truth. For how ſhould Men be juſt with God? If he will contend with him, he cannot anſwer him one of a thouſand. Job 15. 14. For what is Man that he ſhould be clean; or he that is born of a Woman, that he ſhould be righteous? Iſa. 64. 6. For we are all as an unclean Thing, and our Righteouſneſs as filthy Rags. 1 Joh. 1. 8. If we ſay that we have no Sin, we deceive our ſelves. Jam. 3. 4. For in many things we offend all; none excepted.