A26883:4472
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who,…Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who,…
Richard Baxter's Catholic theology plain, pure, peaceable, for pacification of the dogmatical word-warriors who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,Richard Baxter's Catholick theologie plain, pure, peaceable, for pacification of the dogmatical word-warriours who, 1. by contending about things unrevealed or not understood, 2. and by taking verbal differences for real,
London: printed by Robert White for Nevill Simmons, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
R. Quest. 8. Do not you know that it is the common usage of the word, in Civil and Ecclesiastical Writers, to take Meritum and Praemium so far for Relatives, as that omne Praemium est meriti praemium; though omne meritum be not Praemii meritum. Reward and Rewardableness are thus meant as related. It's true that Meritum is sometime taken less properly for any Dueness; •s a man is said to Merit his Fathers Legacy, that is, hath right to it: sometimes it is taken for any Moral Congruity: sometimes in malam partem for Commerit of punishment: and sometimes for a fault it self. As Calvin noteth on the word. But still every Reward is formally related to Merit or Rewardableness.
R. Quest. 8. Do not you know that it is the common usage of the word, in Civil and Ecclesiastical Writers, to take Meritum and Praemium so far for Relatives, as that omne Praemium est meriti praemium; though omne meritum be not Praemii meritum. Reward and Rewardableness are thus meant as related. It's true that Meritum is sometime taken less properly for any Dueness; •s a man is said to Merit his Fathers Legacie, that is, hath right to it: sometimes it is taken for any Moral Congruity: sometimes in malam partem for Commerit of punishment: and sometimes for a fault it self. As Calvin noteth on the word. But still every Reward is formally related to Merit or Rewardableness.
L. But (not only our late Lectures against Popery, but) many Protestants say, that It is not Merit, unless there be an Equality of it in worth to the Reward; And therefore their Arguments against Merit are (as there). 1. The Reward is merely of Mercy and Grace: therefore not of Merit. 2. It is Gods Gift: therefore not deserved. 3. It is by Inheritance. 4. We owe all to God; and therefore cannot Merit. 5. Our works are imperfect. 6. We need pardon. 7. Our works are not equal in Goodness and Value to eternal life. 8. We cannot recompense God for what we have. 9. We cannot profit God. 10. Grace and debt are opposite. 11. We may not Trust our works (faith or love) therefore they merit not. So that the question is but of such a Merit as by equal worth maketh the Reward due in point of Justice.