z 1 Ioh. 5.6 7. Truth it selfe and who * Vult Deum non esse Deum qui vult eum aut impotentem aut injustum esse aut insipientem Bern. de Temp. 58. can no more cease to be true or to be just than he can cease to be God Reason 2 Againe is not God as prone thinke wee and as ready unto Mercy as unto wrath to doe good as to a Esa 45.7 Mala ultoria non peccatoriae poenae non culpae supplicia non delicta Tertull in Marc. l. 2. 3. Mala non peccata sed supplicia August epist 120. c. 19. Iustitiae non malitiae mala quae quia justitiae sunt nec mala sed bona sunt Tertull. ibid. Malum quippe malo non malè redditur Et ei cui redditur malum est quia supplicium est ei à quo redditur bonum est quia rectè factum ejus est August ad epist Pelag. lib. 2. c. 17. doe evill to blesse as to curse to fulfill his promises as to execute his threatnings and his menaces to cause to prosper as to punish Yes undoubtedly and if we may say so b Exod. 34 6 7. Psal 30.5 86.15 103.8 145.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Epitaph Patr. Est piger ad poenas Deus est ad praemia velox Ovid. Pont. lib. 1. el. 3. much more But Gods threatnings against the wicked shall undoubtedly take effect God hath even c Deut. 29.19 20. 32.40 41 42. by a solemne Oath bound himselfe thereunto and that d Psal 68.21 Mat. 25.46 they shall finde to their endlesse woe one day unfailable that now either deny it or make doubt of it And much more then shall his free promises bee made good all to the godly The rather since that e Heb. 6.17 18. Iurat nobis per quem Juramus nec potest ab eo quisquam falli quo invocato non licet impune mentiri Athalar apud Cassiod var. l. 8. ep 3. he hath bound himselfe by Oath as well to the fulfilling of the one as to the effecting and executing of the other Vse 1 Now this consideration may first serve to cleere many places of Scripture where Gods children seeme to require God even f Psal 143.1 11. in justice to heare and helpe them and doe for them and deliver them And where God is said to bee g 1 Ioh. 1.9 just either in remitting of mens sinnes or h Heb. 6.10 2 Thess 1.6 2 Tim. 4.8 in rewarding of their workes Which places i Bellar. de Iustif l. 1. c. 21. l. 5. cap. 3 16. Rhemens in Heb. 6. 2 Thess 1. alii Popish Writers are wont to abuse and produce for the justification of their pernicious Positions concerning mans merit and the worth of mens workes As if in those places Gods Children pleaded unto God their owne merits in regard whereof God in justice might not deny them their suits they requiring nothing but what by their owne righteous actions they had even in justice deserved at Gods hands Or as if Gods justice it selfe so tied him to the rewarding of their workes in regard of the very worth and dignitie of them that God could not without some taint of injustice doe otherwise But k Apertum est qua ratione justitiam Domini petebat qui dicit Ne intres in judicium c. Nam si justitia judicium significasset hoc petere non poterat quod pavebat Cassiodor in Psal 142. Et causa reddita est quare noluerit ad judicium venire cum Domino ut non sola potestatis reverentia sed ipsa etiam videatur justitiae regula formidata ib. that the justice or righteousnesse that the Saints and Servants of God speake of in those places neither is nor respecteth simply the justice or righteousnesse of their persons in regard whereof and for the worth of which God in justice were engaged to doe for them what they require of him is hereby apparant in that in some of those very places where they require or plead this justice l Psal 143.2 8. Non contendit judicio nec praetendit justitiam recusat judicium Postulat misericordiam facilius sibi veniam impetrare posse quam justitiam vendicare confidens Bern. epist 42. Qui subjungit Sola profectò quae non solet gloriari non novit praesumere contendere non consuevit gratiam inventura est in oculis pietatis humilitas they sue yet for mercy and renounce their owne righteousnesse and refuse to be tried by the precise Rule of Gods justice But what justice or righteousnesse will some say then is it I answer It is sometime m Psal 4.1 2. Deus juste mi vel Deus justitiae mea i. causae justae meae ut Iun. Piscat Sic Psal 119.121 the justice of their cause when being falsely accused and wrongfully charged by their malicious Adversaries with such crimes as they never either committed or imagined they dare n Psal 7.3 4 8. appeale even to Gods justice and offer themselves to be tried thereby for their innocency therein Sometime it is Gods Iustice and Righteousnesse that is his Truth or his Faithfulnesse which the Psalmist therefore o Psal 143.1 joyneth together it is p Veritatem justitiam pro eodem accipit Hugo in Psal 142. ex cassiod Lombard ib. Hugh the Cardinals observation as one and the same For q Bellar. ipse ex illis verbis Neh. 9.8 Et implesti verba tua quâ—niam justus es de Iustif l. 5. c. 16. Truth or Faithfulnesse is as before was said a branch and a limme of Iustice or Righteousnesse That which even our Adversaries themselves also confesse and acknowledge expounding some such places so also themselves r 1 Iohn 1.9 If we confesse our sinnes saith Saint Iohn God is faithfull and just to forgive us our sinnes and to cleanse us how but by Å¿ Ibid. vers 7. Apoc. 1.5 Christs blood from all iniquity Here t Verba illa Iustus Fidelis referuntur ad promissionem divinam Bellar. de Poenit. l. 3. c. 6. those words just and faithfull saith Bellarmine are referred to Gods Promise u Ideò enim Deus fidelis justus dicitur quia peccata confitentibus remittit quia stat promissis nec fidem fallit Bellar. ibid. For therefore saith he is God said to be faithfull and just because hee standeth to his word and breaketh not his Faith Though therein x Loquitur de remissione venialium quae justo Dei judicio redditur bonis meritis justorum Idem de Iustif l. 1. c. 21. he crosseth himselfe againe elsewhere and he addeth wretchedly yea impiously in the same place that a Promissio de remittendis peccatis eis qui confitentur Deo non videtur ulla extare in divinis literis Bellar. ubi sup there seemeth to be no promise at
culpa Bellar. de poenit l 4. c. 1. some of their Doctors teach that men by their owne workes make satisfaction to God for the fault or offence it selfe Others o Docet Ruaâ—d Tapper insignis Theologus in explic art 6. Lovan posse hominem satusacere Deo pro culpa poena aeterna per actus quosdam c. Bellarm. ibid. that they satisfie both for the fault or offence and for the punishment also yea even the eternall paines thereunto due Others againe whom he giveth his voyce with p Nos Concil Trid. Sess 6. c. 14 Sess 14. c. 13. sequentes Per opera poenalia verè ac propriè Domino satisfieri pro reatu poenae qui post culpam dumissam remanet expiandus Idem ibid. l. 4 c. 7. not for the fault it selfe indeed but for the guilt of such penalties as remaine due for the same after that the fault is forgiven q Id est pro poena sensus ut Cajetan rectè de Contrit q. 4. quam in Gehenna pati debuisset peccator remota solum aeternitate Ib. c. 1. that is saith he for the paines that a sinner should in Hell else have suffered the eternity of them onely taken away that which he tearmeth out of some r Prov. 16.6 Dan. 4.24 places of Scripture both Å¿ Nam redimendi verbum neutrobique reperitur mis-translated and t Vise Iun. in utrumque Et Baium infra mis-expounded u Bellar. ibid l. 4. c. 8. a redeeming or buying out of mens sinnes and maintaineth x Idem ibid. l. 2. c. 12. l. 4. c. 8. remission of sinnes to bee by such redemption purchased and procured Againe that a Apertissimè agnoscit satisfactionem condignam esse debere eam proportionem cum peccato exigere ut verè per eam offensio compensetur de Poenit. l. 4. c. 9. men by their workes make such condigne satisfaction for some sinnes b Vt injuria Deo facta compensetur divinae justitiae satisfiat Ibid. that thereby the offence and wrong done to God is truly recompenced and his justice fully satisfied and that c Accedente gratia verè possumus aliquo modo exoperibus propriis Deo indebitis ad aequal tatem ac per hoc justè ex condigno satisfacere Ib. cap. 7. through Gods grace they doe in some sort by workes of their owne which they owe not to God truly or equally and therefore justly also and condignly satisfie for that d Quia quatenus à spiritu procedunt habent quandam infinitatem ac per hoc aequalitatem cum injuria qua Deum peccando afficiebamus ibid. such workes have a kinde of infinitenesse or infinite worth in them and consequently an equality with the wrong that they did God by their sinnes in sundry places he himselfe avoweth which what is it but to merit remission of sinnes For hath not he merited remission that hath made such satisfaction Yea the Objection being made that then e Vel sunt duae satisfactiones simul junctae una Christi altera nostra vel una tantum Si duae ergo bis punitur eadem culpa Si una tantum vel illa est Chrâ—sti tunc nos non satisfacimus vel nostra tunc excludâ—tur Christus aut verè dividemus cum Christo honorem nam ille solvet pro culpa nos propaena Bellar. de Purgat l. 1. c. 14. either there must bee two joynt satisfactions the one Christs and the other ours or but one onely and that either Christs and then wee doe not satisfie or ours and then Christs is excluded or else wee divide the honour betweene Christ and our selves that he pay for the fault and we for the punishment The Cardinall saith that hereunto three Answers are given For 1. some say f Quidam asserunt esse unam tantum illam Christi esse ac nos propriè non satisfacere sed solum facere aliquid cujus intuitu Deus applicat nobis Christi satisfactionem Ita Michael Baius de Indulg cap ult that there is one only satisfaction and that is Christs and that we to speake properly doe not satisfie at all but only doe somewhat in regard whereof God applieth Christs satisfaction to us And g Quod est dicere Nostra opera non esse nisi conditiones sine quibus non applicaretur nobis Christi satisfactio vel ad summum esse dispositiones so saith hee should our workes be nothing but conditions or dispositions at most without which Christs satisfaction should not be applied to us That which is indeed in effect the same that we say But h Quae sententia erronea mihi videtur Bellarm. ibid. this he holdeth to be erronious 2. Some say that i Alii dicunt quod sunt duae sed una ab altera dependent there are two satisfactions but the one depending upon the other the one Christs and the other ours k Nam etiamsi una sufficiat tamen ad majorem gloriam Dei cui satisfit majorem honorem hominis satisfacientis placuit Christo conjungere nostram for though the one were sufficient yet for greater honour to us God will have ours added to his And l Qui modus non videtur mihi improbabilis Bel. ibid. this he holdeth to be not improbable 3. Some say and m Tertius modus videtur probabiliâ—r quod una tantum sit actualis satisfactio ea sit nostra Bellar. ibid. that is the more probable and that therefore he goeth with that there is but one actuall satisfaction alone and that ours n Et tunc Christus excluditur And so Christ consequently is excluded and shut out at doores as in the Objection before was said Yea he saith moreover that as o Non erit absurdum si Sancti viri Reâ—emptores nostri esse dicantur cum aliquo modo passionibus suis delicta nostra possint redimere Bellarm. de Indulg l. 1. c. 4. the Saints may well bee tearmed our Redeemers because that by their sufferings they may redeeme or buy out our sinnes So p Homo sui ipsius Redemptor Salvator appellatur nec propterea ulla fit Christo injuria Idem de Purgat l. 1. c. 14. a man may well be said to be his owne Redeemer and Saviour and yet no wrong done therein to Christ when by his owne works q Condignè satisfacit Ibid. cap. 13. he maketh condigne satisfaction to God in this manner for his sinnes And now judge you whether Philip Melancthon lied or no when he said if at least he did so say that they will men to merit remission of their sinnes by their workes But let us heare further how not Melancthon but Bellarmine lieth himselfe where hee chargeth Melancthon with lying r Non id habet Catholica doctrina ut operibus illis quae fiunt sine fide
auxilio Dei gratuito mereri possint homines remissionem peccatorum Bellarm. in Iudic. de lib. Concord Mendac 8. We teach not saith he that by workes done without faith or Gods free helpe men may merit remission of sinnes Å¿ Huc accedit quod istis etiam operibus quae fiunt ex fide auxilio Dei hon tale tribuimus meritum ut ei respondeat ex justitia merces sed meritum solum impetrationis ut Augustinus loquitur quod Scholastici meritum de congruo non de condigno nominare solent Bellar. ibid. Nor doe we ascribe even unto those workes that are done of Faith and by Gods aid such a merit as that the reward doth of justice or right answer it that is the merit of condignitie but the merit of impetration onely as Augustine speaketh which the Schoolemen are wont to call not the merit of condignity but the merit of congruity t Neque in hoc ulla est inter Catholicos differentia ibid. Nor is there any dissent among Catholiques herein I might here take occasion to shew somwhat largely in what sense the u Ita Hieron iâ— Hosh 4.14 Grandis offensa postquam peccaveris iram Dei non mereri Ambr. in Luc. l. 10. c. 22. O aqua quae sacramentum Christi esse meruisti Collatio Carth. cognit 1. art 8. Proponant qui ista elicere meruerunt Ibid. cognit 3. art 16. Quis sâ—pplicavit quis legem meruit Quis judicium postulavit Et Sedul alius nescio quis Hieron nomine in Rom 4. Magna beatitudo est sine labore legis poenitentiae Domini gratiam sola fide promereri sicut siquis aliquam dignitatem gratis accipiat ancient Fathers as also x Pacem sub hac lege meruit ut captivos nostros redderet Ammian hist l. 17. Pacem quam ipse meruit ei quoque debere proficere Ibid. other Writers of those times do ordinarily use the word to Merit because our adversaries so much presse the use of that Phrase in theÌ„ as if it implied such Merit as they maintain to wit as y Augustinus explicat quomâ—do fides mereatur cum dicit eam impetrare remissionem peccatorum Bellar. de Iustif l. 1. c. 21. Sed Bellarm. ipse ibid. l 5. c. 2. exponit illud Vulg. versionis Heb. 13.16 Talibus hostiis Deus promeretur iÌ„ ut Oecumenius placetur Deo Bellarmine himselfe with z Quodsi aliquis veterum vocabulo promerendi usus est non aliter intellexit quam consecutionem de facto Stapleton prompt Fer. 5. post Passion Dominic Videatur Vega infra others of his owne side also acknowledgeth for to atchieve or obtaine ought on any tearmes whatsoever be it of free favour or of due debt and desert which is the Merit of Impetration that he saith Augustine speaketh of and a Multum interest inter meritum impetrationem Bel de Bon oper in particul l. 1. c. 9. differeth much from Merit or Desert strictly and properly so tearmed as Bellarmine himselfe also granteth Since that by their owne confession b Impetramus etiam quae non meremur Tho. sum par prima secundae q. 114. a. 9. A man may impetrate and not deserve and a man may deserve and not impetrate Anonymus Author contra Bellii Ruinam Papismi Meritum enim inuititur justitiae non â—otest Deus homini negare quod meruit c. Sed impetrare est liberalitatis divinae si det est gratiae si non dei non potest argui injustitiae Adrian quod lib. q. 8. it is one thing to impetrate or obtaine and another to merit that is to deserve And therefore in such sense as they use the word Merit c Veniam Arbitione precante meruerunt Ammian hist l. 15. Quia Dei filium Iudaea contemosit Gentilit â—s promeruit Greg. in 1 Reg. 2. Maria sola mater Domini fieri meruit Eusebii Emiss nomine in Dominic 4. Advent Parere meruit eum quâ—m constat nullum habuâ—sse peccatum Aug. de Nat. Grat. c. 36. Ipsum Deum hominem factâ—m coâ—cipere parere non hâ—manis meritis sed concepti nascentisque ex ea summi Dei dignatione promeruit Fulgent de Grat. Incarn c. 7 Letiores interim quod virgas evaserint quà m quod meruerint principatum Bernardus De pueris ad praelaturam promotis Epist 42. Itaque ingenuè Vega de Iustificat lib. 8. cap. 8. agnoscit usurpari apud Patres nomen Meriti ubi nulla est ratio Meriti neque de congruo neque de condigno a man may bee said sometime to merit that is obtaine and impetrate what he deserveth not and againe d Miles Gallicanis sudoribus nec donativum meruit nec stipendium Ammian histor l. 17. not to merit that is obtaine and impetrate what yet hee hath well deserved As also in this sense e Solent meritum appellare quemlibet actum bonum ratione cujus aliquid aliud accipimus ut ex Augustino perspicue patet Bellar. de Grat. lib. Arb. l. 1. c 14. they are wont Bellarmine himselfe also acknowledging it to call all good workes Merits for which we receive ought though the reward be as f Mercedem quandam esse dicimus quae magis debetur ex gratia quam ex justitia sive quae imputetur sec gratiam non sec debitum Idem de Iustific l. 1. c. 21. he granteth also that it may be not of desert right or due debt but of favour and grace onely Wherein Bernard singularly well expounding their meaning and his owne too where he useth those and the like tearmes g Si propriè appellentur ea quae dicimus merita nostra spei quaedam sunt seminaria charitatis incentiva occultae praedestinationis indicta futurae glorificationis praesagia via regni non causa regnandi Bernard de Grat. lib. arb If we speake properly saith he those things that we use to call Merits are certaine seeds of Hope sparkes of Love signes of our hidden Predestination presages of our future glorification the way to the Crowne not the cause of our Crowning I might also insist on that which Bellarmine hath else-where that h Quod nos dicimus mereri Graeci dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarm. de Iustific l. 5. c. 2. to merit as they speake is no more than that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifieth not i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. dignum esse Idem ibid. imò dignari ut Cicer. de orat l. 3. to be worthy as he saith contrarie to all use and authoritie but k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. Thucyd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. Sopho. l. to be vouchsafed reputed or esteemed as worthy as also l Non ait ut digni sitis sed ut digni habeamini Cajetan in 2 Thoss 1.5 Cajetan
onely And that k Ita Scot. in 1. Sent. d. 17. qu. 2. quem alii quoque ex veteribus scholasticis sequuntur thus onely the Ancient Schoolemen held l Non defunt qui censent esse meritoria ex condigno ratione operis etiamsi nulla extaret divina conventio Ita Cajetan in Thom. p. prima secundae q. 114. a. 1. Dominic à Soto de Nat. Grat. cap. 7. Others that they merit it condignly in regard of the worke it selfe and the worth of it albeit that God with man had made no such agreement at all m Nobis media sententia probabilior videtur esse scil meritoria ex condigno ratione pacti operis simul Bellar. ibid. He himselfe thinketh best to goe the middle way as he saith the Councell of Trent doth to wit that they merit it condignely in regard both of the agreement and the worke joyntly together And that wee may not mistake his meaning herein he telleth us further that hee doth n Non quod sine pacto acceptatione non habeat opus bonum proportionem ad vitam aeternam ex operis dignitate Ibid. not thus determine as if he held that such workes did not in regard of the dignity and worth of them well deserve life eternall albeit no such agreement were but merit it in regard of Gods gracious acceptance onely o Detrabitur de gloria Christi si merita nostra sint ita imperfecta ut non sint meritoria ex condigno nisi ratione acceptationis Dei Ibid. for it were a disgrace to God if his grace in us should be so poore and imperfect as to merit no otherwise as the Lovaine Professors also too base and beggerly for us p Absit ut justi vitam aeternam expectent sicut pauperes eleemosynam multo namque gloriosius est ipsos quasi victores triumphaetores eam possidere tanquam palmam suu sudoribus debitam Ruard Tapper explic art Lâ—van tom 2. c. 9. to crave it and have it as an almes and that they therefore deserve it because q Ita ut in bono opere sit quaedam proportio aequalitas ad praemium vitae aeternae Ibid. there is a kinde of proportion and equalitie yea not r Satis est proportionalis aequalitas Ibid. c. 18. a proportionable onely but Å¿ Modus futuri judicii erit sec justitiam commutativam quoniam Deus non solum constituet proportionalem aequalitatem inter merita praemia sed etiam absolutam aequalitatem inter opera mercedes Ibid. cap. 14. an absolute equality for so he saith in expresse tearmes elsewhere betweene the worke and the wages And that is properly merit of condignity indeed t Vbi opus est per se aequale mercedi Ibid. l. 1. c. 21. verè par mercedi Ibid. l. 5. c. 17. when the worke is equall of it selfe to the wages which merit of condignitie he saith therefore is u Meritum verè propriè Bellar. de poenit l. 4. c. 8. truly and properly x Simpliciter absolutè tale Idem de justific l. 5. c. 18. simply and absolutely so tearmed y Meritum ex justitia sec debitum Ibid. l. 1. c. 21. Ex justo Dei judicio Ibid. l. 5. c. 16. Merit in Iustice or of right and due debt which a Meritum ex gratia magis quam justitia meritum imperfectum Ibid l. 1. c 21. Meritum impetrationis tantum Ibid. in Indic de lib. concord sup that other of congruitie is not And such workes therefore say our Rhemists are b Rhemens in 2 Tim. 4.8 truly and properly meritorious and full worthy of everlasting life so that Heaven is the due and just stipend or recompence which God by his justice oweth to persons so working and that c Iidem in Hebr. 6.10 so farre forth that he should be unjust if hee should not render Heaven for the same Albeit d Damnatum Parisiis an Dom. 1354. Fr. Guidonis enunciatum hoc Quod homo meretur vitam aeternam de condigno quod si non daretur ei fieret injuria quod Deus faceret sibi injuriam In Bibliothec. Patr. tom 4. edit 2. that assertion was by the Divines of Paris almost 300. yeers since condemned as false and hereticall and by Durandus saith Bellarmine himselfe e Temerarium blasphemum esse dicere Deum fore injustum si meritis hominum justorum non reddat mercedem c. Ex Durando Bellarm. de Iustific l. 5. c. 16. Vide Durandum in 2. Sent. d. 27. q. 2. Nam quod Bellarm. promissam addit de suo est it is censured and that not unjustly not as bold onely but as blasphemous But why is Gods agreement needfull then or why doth Bellarmine require that also Hee telleth you himselfe not for any defect or want of worth in the worke but f Requiritur pactum conventio nisi enim id praecesserit non potest ex justitia commutativa neque ex distributiva etiam opus alterum obligare quantumvis eximium sit aequale mercedi Idem de Iustific l. 5. c. 14. because that without some such agreement no reward or wages can of right be claimed for any worke albeit of it selfe otherwise it be never so worthy Lastly hee telleth us that g Non desunt gravissimi Autores qui sentiant Omne opus bonum hominis justi habitu charitatis praediti vitae aeternae meritorium esse Ibid. c. 15. there want not very grave Authors who thinke that every good worke of a just man endued with Charitie meriteth or deserveth life eternall h Probabilius videtur ad meritum exigi ut opus bonum vel tunc cum fit actu imperetur à charitate atque in Deum ut finem ultimum referatur vel certè nascatur ab actu imperato à charitate atque in Deum ante relato quod est virtute non actu in Deum referri Ibid. Which he thus farre forth also subscribeth unto if this condition be added that not onely the partie doing it be endued with Charitie but the very worke it selfe also doe actually or virtually at least proceed from Charitie and be done for Gods sake So that not only the whole course and tenour of a godly mans life uprightly and religiously led being laid altogether in one lumpe but every particular such action of it considered alone by it selfe should by this their doctrine deserve no lesse than Heaven at Gods hands And then belike so oft as they have done any good worke meerly for Gods sake so oft have they deserved an Heaven at least of him It were absurd and senslesse for a sorry beggar to imagine that I may use Bellarmines owne comparison that by weeding though a whole day in the Kings garden at White-hall hee had in regard of the worth of the worke done by him deserved
an hundred Iacobusses because his Majestie had promised for his dayes worke to give him such wages i Si opus aliquod sit multo inferius mercede ex conventione promissa ut si Dominus vineae conduceret operariors non denarium diurnum sed centum nummos aureos pro mercede promitteret non esset meritumex condigno ratione operis Bellar. de Iustific l. 5. c. 17. Bellarmine himselfe will not deny it But it were much more absurd for such an one to imagine that for every weed that in that his dayes worke he had pulled up were it done out of never so much love to his Soveraigne he had deserved I say not an Earledome or a Dukedome but a Crowne at least or a Kingdome And yet is there farre greater disproportion here betweene the worke that we doe and the reward that we expect than could there be between the worke and the wages Since that k Finiti ad infinitum nulla est proportio itaque rectè Fulgent ad Monim lib. 1. Tantum ibi gratia divinae retributions exubâ—rat ut incomparabiliter atque ineffabiliter omne meritum quamvis bonae ex Deo datae humanae voluntatis operationis excedat betweene finite and infinite there is no proportion at all And therefore saith our Country-man Thomas of Walden though no friend to Wickliffe for he wrote professedly against him l Quid dignum facimus ut participes coelestibus fieri inveniamur c. Thom. Wald. citante Vega de merit q. 4. What can we doe that should be worthy of heavenly things which the Apostle saith that m Rom. 8.18 The sufferings of this life are not worthy of n Reputo igitur saniorem Theologum fideliorem Catholicum Script sanctis magis concordem qui tale Meritum simpliciter abnegat Idem ibid. I account him therefore the sounder Divine the better Catholike and the Protestants belike then are the better Catholikes herein and one that agreeth more with Gods Word that simply and utterly denieth such Merit o Totis licet animae corporis laboribus desudemus totis licet obedientiae viribus exerceamur nihil tamen condignum merito pro coelestibus bonis compensare offerre valebimus Eus Emiss nomine hom 3. ad Monach. And though a man saith an uncertaine Author but alleaged commonly by them as Eusebius Emissenus should with all the strength of body and minde exercise himselfe to the utmost in obedience to God all his life long yet could he bring out nothing that by way of condigne merit could countervaile Heavens happinesse For considering the extent and continuance of it p Quanto labore digna est requies quae non habet finem Si verum vis computare verum judicare aeterna requies aeterno labore rectè emitur Sed noli timere in sericors est Deus Aug. in Psal 93. if we cast our reckonings up aright saith Augustine it should bee eternall travell at least that should purchase eternall rest And considering the dignity and excellency of it q Si homo mille annis serviret Deo etiam ferventissime non meretur ex condigno dimidiam diem esse in regno caelorum Anselm de Mensur câ—uc c. 2. Though a man saith Anselme should serve God in most fervent manner for a thousand yeers together yet should hee not thereby condignly merit to bee but halfe a day in Heaven And r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Matth. hom 79. though the godly have done a whole million of good deeds saith Chrysostome yet that such a Crowne such an Heaven and so great Honour should for so small pidling matters in comparison thereof be conferred on them it is of Gods free Grace and as he there also implieth not of due debt or of their desâ—rt For Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. It is of justice saith hee that the other are punished it is of grace that these are crowned that is there is t Non tibi reddit debitam â—oenam sed donat indebitam gratiam Aug. in Psal 31. deserved paine as Augustine speaketh repaid the one Grace undeserved freely bestowed on the other Anselme it seemeth thought he could not in an hundred nay in a thousand yeeres doe that that they are able to doe in lesse than an houre Hee thought and taught that a man could not in a thousand yeers by all that ever he did or could doe merit halfe a dayes abode in Heaven and they thinke and teach if they thinke at least as they teach that a man may in much lesse than halfe a daies space doe that that shall merit more than a thousand thousand yeers even an eternall abode in Heaven Chrysostome thought a man could not with a million of good works doe that that they thinke they can doe with any one alone For so many thousands of them saith he cannot in justice deserve the Kingdome of Heaven Any one alone say they of those that wee doe can doe it Iacob deemed himselfe unable with all that hee had done or could doe to require those favours even in his Temporall estate that God had conferred upon him These men hold that they can by some one good deed of theirs alone not requite God onely for what they have already received of him for u Facilius minus est reddere aequivalens ejus quod quis accepit ab aliâ— quameum constituere debitorem quia ad constituendum eum debitorem requiritur quod plus reddat quam acceperit ut sic ratione plurium alius efficiatur debitor Durand in 2. Sent d. 27. q. 2. that must be done first x Etsi proximo forte videatur quis reddere plus quam debeat Deo tamea nemo unquam reddit quod debet Bernard de Divers 36. Et hinc Thom. Bradward de Caus Dei lib. 1. cap. 39. Nullus potest reddere plenarie debitum quod accepit à Deo quare nec quicquam mereri ab eo ex pure debito condigno which no man indeed can doe ere they can merit ought at his hands but engage him also to doe further deservedly for them even to the conferring of life eternall and celestiall glory on them Thus we have seene both what they hold howsoever they seeme sometime ashamed of it and therefore one while deny what another while they affirme As also how contrary their presumptuous conceits and positions in this kinde are to the humble confessions and acknowledgements of Gods sincere Servants as well recorded in the Word as reported else-where yea a Vide supra ex Bellarm. de Iustific lib. 5. cap. 7. related alleaged and taken notice of by themselves Vse 4 But to leave them to their b Superbiae species est qua quu credit habere pro meritis suis bona quae à Deo habet Gul. Perald sum tom 2. tract 6. part 3. c. 2. proud and Pharisaicall fancies and returne
for else right were no right If it be of mercy then it is not of right or due debt for then mercy were no mercy Since a Si dantur hominibus bona pro meritis eorum quae gratia Dei erit Sicut si paterfamilias solvat operario operationem quam ipse meruit in hoc nullam gratiam ei facit Guil. Perald sum tom 2. tract 6. part 3. cap. 2. it is no point of mercy to give a man his due nor needeth hee crave or sue for mercy that demandeth but his due and requireth consequently but his owne As merit therefore leaveth no place for mercie b Non est quo gratia intret ubi jam meritum occupavit Bernard in Cant. 67. there is no entrance for grace saith Bernard where merit is once got in So mercy likewise leaveth no place for merit the rather since that also as well Primasius observeth a man doth no more than his due when he hath done all and can claime nothing as due therefore for what hee doth of due debt For c Cum justificat impium divina miseratio locum meriti non potest habere praesumptio Debitor enim est antequam pareat praeceptis nisi paruerit damnatus est Si autem fecerit non habet gloriam quia inutilis servus est qui nihil amplius operatur Primas in Rom. 4. Hieron nomine ibid. he is a debtor saith hee and d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.12 the Apostle before him and standeth bound to doe what he doth before he doe it and is justly and deservedly damned if be doe it not and when he hath done all he can he hath nothing to glory of because hee hath done nothing but what he stood bound to doe It being most true that e 59. Bern. in Ser. de quadrupl deb demonstrat pluribus de causis in solidum omnia opera nostra bona esse debit◠Deo ita ut possit omnia exigere etiamsi praemium nullum dare velit Bellarm de Iustific lib. 5. cap. 13. Saint Bernard saith Bellarmine sheweth in a Sermon of his that for sundry respects the good workes that wee doe are all due to God and God might therefore well require them of us though he rendred us no reward for them and therefore cannot wee challenge any reward at Gods hand for them And f Quid ergò de nobis sentiendum qui non omnia servamus qui multorum rei sumus Non inutiles tantum sed minus quam inutiles nos esse Cajetan in Luc. 17. how much lesse then can any man by way of condigne merit or due debt claime ought at Gods hand when g Nemo Deo totum reddit quod debet Bernard de Divers Serm. 34. Nullus potest dicere quod debebam feci nisi qui exemptus est à dicendo Dimitte nobis debita nostra Cajet in Luc. 17. no man doth any thing neere so much as he ought h Vide Bernard in Psal 90. ser 9. sup Sed Ambr. in Psal 118. p. 20. Nemo sibi arroget nemo de meritu glorietur sed misericordiam invenire speremus omnes per Dominum Iesum De illo veniam de illo indulgentiam postulabo Let who will therefore trust to merit i Sic Luk. 18.13 Publicanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Sel. ser Tota humilitate ad misericordiam recurramus quae Sola potest servare animas nostras Bern. in Cant. 14. let us fly to let us rely upon mercy For k Quid faciat justus misericors Dominus altera gloriante in lege applaudente justitiam sibi nec indigente misericordia sed despiciente ipsam qua indiget altera è regione propria cognoscente delicta confitente indignitatem renuente judicium flagitante misericordiam Quid inquam faciat judex cui judicare misereri aequè familiare utrumque Quid possit sanè convenientius quam ut pro suo quaeque accipiat voto judicium illa ista misericordiam Illi judicium quaerunt habeant nos autem super misericordia bonoremus Deum Est judicium ut qui contemnit Dei misericordem justitiam suam volunt statuere quae non justificat sed accusat eidem suae justitiae relinquantur opprimendi magis quam justificandi Bern. in Cant. 41. as it is a point of mercy with God to vouchsafe mercy to such as submissely and sincerely sue for it seeke to it and rely wholly upon it So it shall bee just with him to turne them off to their owne merits and to deale with them as they deserve that renouncing his mercy rely on their owne merits and offer themselves to be judged by his Iustice alone And l Psal 130.3 4. 143.2 3. Inest quippe Deo misericordia judicanti judicium miseranti Nam quisquis velut nimium justus judicium sine misericordia quasi securus expectat iram justissimam provocat August epist 29. Itaque Vae etiam laudabili vitae hominum si remota misericordia discutias eam Idem Confess l. 9. cap. 13. Si enim remota tunc pietate discutitur in illo examine etiam justi vita succumbet Greg. Moral l. 9. c. 11. in a wofull estate are all those that come so to be judged That renouncing expresly as well Christs merit as Gods mercy they doe so in precise tearmes I doe them no wrong m Si non pro meritis operum sed in gratiam fidei justitiae Christi misericorditer imputatae vita aeterna daretur non justitiâ Iudicis sed misericordia Patris vel liberalitate Principis opus esset Bellarm. Apolog. adv Sereniss Reg. Britan. c. 7. Assumat Pontificius quivis videbis statim quid sequatur Nihil opus scil alterutrâ expect and looke for a reward of their workes not from the mercy of a father nor from the free bounty and liberalitie of a Prince they are Bellarmines owne words but from the justice of a Iudge n Merces ob Christi meritum non datur Suarez in 3. Thom. Disp. 41. §. 3. not for Christs merit for life eternall say they is not given for Christs merit p In retributione bonorum ad Christi meritum non aspicitur Quod operibus bonis vita reddatur aeterna id non Christi meritis ascribendum est Mich. Baius de merit oper lib. 1. cap. 9. nor is it to be ascribed thereunto but for the worth of their owne workes Yea let us the rather abhorre this pestiferous Doctrine which so strongly savoureth of the q Matth. 16.60 Luk. 18.11 12. Pharisaicall leven For that as r Omnia Deo tribuit c. quod cum facere oportet qui novit gratus esse ut par est in bonorum confessione gratias agere Faber de Paulo in Ephes 1. the acknowledgement of Gods mercy here was the ground of Iacobs thankfulnesse so ſ Nimius sui suspectus ingratos
Sea from whence they have their first rising r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. epist 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem de Bapt. That may bee a good meanes to secure the rest to you whereas the with-holding of it as ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem de pace 3. Facit idem quod illi qui inscriptum è portu exportant clanculum ne solvant portorium Lucil. Satyr l. 27. the Merchants non-payment of the Kings custome may prove the utter losse of all Let him I say that gave all t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem pro Pauper receive a part againe from you of that that is u 1 Chron. 29.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. De suo poscit non de tuo Omnia enim quae habes ab illo habes August in Psalm 102. Homo non suum reddit Dominus suum recipit Salv. ad Eccles lib. 1. his owne by x Matth. 25.35 the releefe of his poore members by the support and maintenance of his Ministers it is that in effect that z Genes 28.22 Iacob so solemnly vowed to shew his thankfulnesse in Not that hee needed it a Act. 17.25 Ipsa suis pollens opibus nihil indiga nostri Manil. who needeth nothing himselfe no more than b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Basil Et ad Basil epist 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sea doth the Rivers that runne into it but that your thankfull mindes thereby may bee testified and hee incited to bee the more beneficiall to you c Malac. 3.10 who desireth any good occasion of doing you good Returne him part said I Nay d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. pro Pauper dedicate all to him as you have received all from him by e Ad illius gloriam omnia referas illuc unde flumina exeunt revertantur Petr. Bles in Canon Episc imploying all to his Glory f Quicquid feceris propter Deum facias ad locum unde exeunt gratia revertantur ut iterum fluant Bernard de Temp. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. pro Pauper using all after his Will g Rom. 11.36 For of him and through him and therefore unto him are all things and to him be glory for ever Amen y Malach. 3.8 10. THE IVDGEMENT OF A great Schoole-man concerning the Merit of mans workes contrarie to that which the Church of Rome now holdeth Durandus in Sentent lib. 2. dist 27. quaest 2. MErit of condignitie strictly and properly taken is such a voluntarie action for which in justice or of right a reward is due to one so that if it be not rendered he that should render it doth wrong and is simply and properly unjust And such merit of condignitie is found among men but is not in man towards God That which hereby appeareth because that which is rendered rather out of the liberalitie of the giver than out of any debt due to the worke commeth not within the compasse of Merit of condignitie strictly and properly taken But whatsoever we receive from God be it grace or glory or good temporall or spirituall whatsoever good worke done for the same goe before in us we receive rather and more principally from Gods liberality than rendered as due for the desert of the worke And therefore nothing at all commeth within compasse of Merit of condignitie so taken The Major appeareth by the definition of Merit of condignitie before assigned The Minor is thus proved because it is an easier and a lesse matter to make a full recompence for that that one hath received from another than to make him a debtor For to make him a debtor it is necessary that one returne him more than he hath received from him that so in regard of that overplus the other may become his debtor But no man can fully recompence God according to that which the a Aristot Ethic. lib. 8. cap. 14. Philosopher saith That God and our Parents can never bee sufficiently recompenced Therefore much lesse is it possible that by any worke of ours God should become debtor to us so that he should be unjust if he paid us not somewhat for it that were due unto us for the same The reason hereof is because what we are and what we have be it good actions or good dispositions or the use of them c. it is all in us of Gods liberality both freely bestowing it on us and freely preserving it in us And because by a free gift no man is bound to give more but the receiver rather is thereby bound to the giver Therefore by good dispositions or good actions or the good use of either bestowed on us by God God is not bound in any bond of justice to give us ought else so that if he should not give it he should be unjust but wee are rather thereby bound to God And to thinke or say the contrary is bold and blasphemous And if God therefore to a man dying in grace should deny glory he should doe therein no wrong nor should he be unjust if he should withdraw glory from one that already hath it And if any should complaine hereof God might say unto him as it is in the Gospell b Matth. 20.15 May I not doe as I will with mine owne And the party that should suffer it ought to say as Job did c Iob 1.21 The Lord hath given and the Lord hath taken he hath done as he pleased blessed bee his Name For since that every good thing is of Gods free gift God is not bound thereby because hee hath given some thing to give other some also so that hee should bee unjust if he gave them not And if any thing bee bestowed on us or returned to us for our good workes it is rather and more principally out of Gods liberality that giveth it than out of any debt that is due to our workes If any shall say that albeit God become not a debtor by any worke of ours yet hee becommeth a debtor by his owne promise d Iam. 1.12 expressed in Scripture It is of no force for two causes The first is because Gods promise in Scripture implieth no such obligation but importeth onely a liberall disposition in God The second is because that which is rendred is not rendred for the due desert of the worke but for the promise precedent It is not I say rendered for the condigne merit of the worke but onely or principally for the promise And so it is not such debt as we now speake of That it appeareth that Merit of condignitie strictly and properly taken to wit for a voluntary action for which a reward is of justice due to the doer so that if it bee not paid hee that should pay it doth wrong and is simply and properly unjust is not in Man towards God yea that it is altogether impossible for any such to