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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A26974 Of justification four disputations clearing and amicably defending the truth against the unnecessary oppositions of divers learned and reverend brethren / by Richard Baxter ... Baxter, Richard, 1615-1691. 1658 (1658) Wing B1328; ESTC R13779 325,158 450

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know not they are not Scripture words nor my words For still I say All Good works are of Debt to God from man Argument 1. Ex natura rei There are many Moral Acts that make not the Reward from men to be of Debt and not of Grace Much less will such Works make the Reward from God to be of Debt and not of Grace The Consequence is grounded on these two or three Reasons 1. God is infinitely above us and therefore less capable of being obliged by our works then man 3. God is our absolute Proprietary and we are wholly his and therefore we can give him nothing but his own 3. God is our Supreme Rector and we are bound to a perfect fulfilling of his Law and we are sinners that have broak that Law and deserve eternal death therefore we are less capable of obliging him by our works as our Debtor then of obliging men and indeed uncapable 4. Gods Reward is Eternal Glory and mans is but some transitory thing therefore we are less capable of making God our Debtor for Justification and Salvation then man for a trifle This proves the Consequence Now the Antecedent I prove by Instances 1. If a man be ready to drown in the water and you offer to help him out if he will lay hold of your hand this act of his is Actus humanus vel moralis and yet makes not the deliverance to be of Debt and not of Grace 2. If a man be in prison for Debt and you ransom him and offer him deliverance on condition he will but consent to come forth on the account of your Ransom this moral Action makes not his Deliverance to be of Debt and not of Grace 3. If a man be condemned for Treason and upon Ransom made you procure and offer him a pardon on condition he will take it or if you say If you will give me thanks for it or take it thankfully or If also you confess your Treason or If also you crave pardon of the Prince or If also you confess me your benefactor or If also you will profess your purpose to take up rebellions arms no more or If also you will openly profess the Princes Soveraignty and renounce the Leaders of the Rebells whom you have followed Vpon any one or on all these conditions you shall have a free and full pardon without any cost or suffering of your own Do you think that any of these do make the pardon to be of Debt and not of Grace 4. If you give a man a Lordship on condition he take it as a free Gift from you and pay you yearly a grain of sand or do some act of homage as to say I thank you which hath in it no consideration of value but only of acknowledgment of dependance doth this make your Gift to be not of Grace 5. If you give a beggar a piece of gold on condition he will take it and put off his hat and say I thank you I will not believe that any of these Acts do make the Reward to be not of Grace But if you bid them Go and do me so many daies work for it importing somewhat profitable or valuable for yourself then the case is altered Argument 2. Those works which a man cannot be justified without make not the Reward to be of debt and not of Grace But there are some works that a man cannot be justified without Jam. 2.24 Matthew 12.37 what ever they be some they are Argument 3. Those works which a man cannot be saved without make not the Reward to be of Debt and not of Grace But there are some works that we cannot be saved without Therefore there are some works that make not the Reward of Debt and not of Grace The Major is proved by the express exclusion of works in this sense from salvation both as begun and as consummate 2 Tim. 1.9 who hath saved us and called us with an holy calling not according to our works but his own purpose and grace c. Ephes 2.8 9. For by Grace ye are saved through faith and not of your selves it is the gift of God not of works lest any man should boast Tit. 3.5 6 7. Not by works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and the renewing of the Holy Ghost that being justified by his Grace we should be made Heirs according to the hope of eternal life Rom. 6.23 For the wages of sin is death but the Gift of God is eternal life through Jesus Christ our Lord Act. 4.12 Neither is there salvation in any other Mat. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you c. whence Expositors conclude against works The Minor may be proved by an hundred texts Mat. 25.35 For I was hungry c. Rev. 22.12 and 2.23 Mark 13.34 Rev. 20.13 Jam. 2 14. 1 Pet. 1.17 He will judge every man according to his works c. Argument 4. Those works which Grace commandeth and causeth the Godly to perform do not make the Reward to be not of Grace but of debt But there are some such works Ergo c. The Major is evident What Saint dare say that he hath a work that makes not the Reward of Grace especially when it is a work of Grace The Minor is as true as Scripture is true 2 Cor. 9.8 Col. 1.10 2 Thess 2.17 2 Tim. 2.21 Tit. 3.1 Heb. 13.21 Mat. 5.16 Heb. 10.24 1 Pet. 2.12 Tit. 2.14 and 3.8 14. Ephes 2.10 c. Dare any say that God hath not commanded good works or yet that he hath commanded us in the Gospel so to work that the Reward may not be of grace but debt Will any say that the Saints do no good works or else that they do such good works as make the Reward to be not of Grace but of debt I hope not Argument 5. Repentance is a moral Act Repentance maketh not the Reward to be of debt and not of grace therefore there are some works that make not the Reward to be not of grace but of Debt The same I say of Faith it self and other Acts. But perhaps some one else will object that though its true that there be such works yet they have no Interest in the business of our Justification and therefore Paul doth hence exclude them Answer First It sufficed to my last purpose to prove that there are works which will not bear his description and therefore are not they that he means Secondly But that those other works have some Interest in the business of our Justification I have proved in the beginning Repentance hath the promise of Pardon so hath faith c. But I 'le not unseasonably here digress to this but refer you to what is said before and after and elsewhere more at large Argu. 6. In ver 5. the opposite term he that worketh not doth not signifie him that performeth no moral act