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,…

R. All these reasons sufficiently confute Merit in point of Commutative Justice: But they go upon a mere mistake, as if this were the state of the controversy between us and the Roman Church, or they took Merit in any such sense; unless it be some rare ignorant fellow (such as Romaeus seemeth by some words, and some few others): But do you grant that you differ but de nomine and not de re with those that take not Merit in any such sense, but mean as you do de re ipsa?

R. All these reasons sufficiently confute Merit in point of Commutative Justice: But they go upon a meer mistake, as if this were the state of the controversie between us and the Roman Church, or they took Merit in any such sense; unless it be some rare ignorant fellow (such as Romaeus seemeth by some words, and some few others): But do you grant that you differ but de nomine and not de re with those that take not Merit in any such sense, but mean as you do de re ipsa?

L. That I must needs grant.

R. Before we proceed then, let me briefly and plainly open the case. 1. God standeth related to Man, 1. As the Owner of us and all things: 2. As our Rector by Laws: 3. As our Benefactor. 2. To Merit, 1. Of a Proprietor or Owner, must be giving him somewhat to his gain or pleasure, for the worth of which he is bound by Commutative Justice, to requite us. 2. To Merit of a Ruler is to do that which he is bound to Reward in Distributive Justice, to perform his Rewarding promises, or at least for the Ends of Government. 3. To merit of a mere Benefactor is no more than not to be uncapable of his Gift, which is improperly called Merit. 3. All our controversy is about the second: God as our Governor ruleth us 1. At first by the Law of Innocency, 2. By the Law of Grace; and that 1. As delivered to the World in Adam and Noah, 2. Or to the Jews with the addition of the Mosaical Law of Works, 3. Or as delivered in the Gospel by Christ and his Spirit. 4. To dream of that Merit from God as a proprietor in point of Commutative Justice which our Arguments militate against, is tantum non madness: and is not the Doctrine of the Church of Rome (that I know of.) 5. To assert our Meriting of God as Rector by the Law of Innocency is dotage. And I know none that hold that we do so (by our selves, though some hold that we do so per alium.) 6. Nor do any but Jews that I know of assert Merit after the Jewish Law of Works. 7. But they that hold that Christ hath Merited and freely Given a Conditional pardon and right to life to all mankind, even on condition of a penitent believing acceptance of the free gift, and this by a Law of Grace, which we must now be Ruled and Judged by, do hold that this Law hath its Reward, and mans acts accordingly their worth or Merit. 8. This Merit in point of Distributive Justice, is to be conceived of and defined according to the Regiment which it respecteth, which is Gods Paternal Government of freely Redeemed sinners, by a Law of Grace freely pardoning and saving them if they will believe and accept the gift. So that it is only Meriting under a Law made by a Governing Owner and Benefactor,