Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	good_a	merit_n	merit_v	6,691	5	10.7705	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80756	The royal prerogative vindicated in the converted recusant convinced by Scripture, reasons, fathers, and councils, that the oath of abjuration (compared with those of allegiance, and supremacy) containeth nothing, but what may be lawfully taken by every pious Christian, and loyal subject; and that the known doctrine, and discipline of the Church of England, in opposition to Popery on the one hand, and all sects, and schisms on the other, is the safest way to peace and loyalty here, and salvation hereafter. To which is annexed The King's supremacy in all causes, ecclesiastical, and civil, asserted in a sermon preached at the assises at Monmouth before Sir Robert Hide, one of his Majestie's judges, March 30. 1661. / By John Cragge, M.A.	Cragge, John, M.A.	1661 (1661)	Wing C6790; Wing C6786; Thomason E2261_1; Thomason E2261_2; ESTC R210148	173,676	266

splendour of both these Metals they may deceive the simple which errour saith he is now crept in amongst us that be Christians Athanasius saith (p) Athanasius Adversus Gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The invention of Images is of evil and not of good and the thing that hath an evil beginning can never be judged good in any thing as being in all respects and altogether evil St. Cyprian saith (q) Ad defunctorum vultus per imagines det●nendos expressa sunt simulachra indè posteris facta sunt sacra quae primitùs fuerunt assumpta solatia Cyprian De Idolorum vanitate Images were first drawn thereby to keep the countenance of the dead in remembrance upon occasion thereof things grew at length unto holiness which at the first were taken onely for solace (r) Concil Nic. 2. Artic 6. Gregory the Bishop of Neocaesarea saith Gentilitas inventrix caput est imaginum Heathenism was the first deviser and head of Images (s) Euseb lib. 7. cap. 17. Eusebius speaking of the Images of Christ Peter and Paul saith that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by observation of an Heathenish Custom for with such Images they honoured them whom they thought worthy of honour Saint Augustin saith (t) Augustin Contra Adamant Simulant se favere simulachris quod propterea faciunt ut miserrimae vesanae suae sectae etiam Paganorum concilient benevolentiam They would seem to favour Images which thing they do to the intent to make the Heathens to think the better of their most miserable and lewd sect For according to (u) Verentur nè Religio vana sit si nihil videant quod adorent Lactan. lib. 2. cap. 2. Lactantius They are afraid their Religion should be in vain if they see nothing that they may worship Hence if you have nothing further to object I conclude That which is contrary to Scriptures (x) Nè facias adversus legem similitudinem aliquam nisi ibi Deus jusserit tu imitare Mosen Tertul De Idololatria Fathers and all venerable Antiquity had its ground from Paganism and condemned Hereticks and is plain Idolatry ought to be renounced Idem Deus lege vetuit similitudinem fieri extraordinario praecepto Serpentis similitudinem edixit Tertul. suprá and abjured But such is worshipping of the consecrated Hoast Crucifixes Images Therefore it ought to be renounced and abjured Gent. I have spent my whole stock of Objections concerning this and I am ready to entertain your Discourse touching the next Article The Sixth Article And I also believe That Salvation cannot be merited by Works Gent. THis is contrary to the Canon of the Council of Trent wherein it is defined (a) Si quis dixerit Hominis justificati bona opera ità esse dona Dei. ut non sint etiam bona ipsius justificati merita aut ipsum justifica●um bonis operibus quae ab eo per Dei gratiam Jesu Christi meritum cujus membrum vivum est fiunt non verè mereri augmentum Gratiae vitam aeternam et ipsius vitae eternae si tamen in gratia decesserit consecutionem atque etiam gloriae augmentum Anathema sit Concil Trident. Sess 6. Can. 32. If any shall say that the good works of the justified man are so the gifts of God that they be not also the good merits of him that is justified or that the justified man by his good works which he doeth by the grace of God and merit of Christ Jesus whose lively member he is doth not truly merit the increase of grace eternal life and the consecution of the same eternal life if he shall depart hence in Grace and also the augment of glory let him be accursed And this is consonant to the antient Fathers in whose writings no Term is more frequent then that of Merit Minist Though it clash with the Definition of your Novel Trident Conventicle yet it is agreeable not onely to the eleventh Article of our English Confession and the Homily of Justification but to Scripture and all reverend Antiquity And albeit the Word Merit be sometimes used by the Antients yet never with approbation in your sence for the name of Merit is taken in two Notions First Properly strictly and univocally Rom. iv 4. Deut. vii 10. Secondly Improperly largely and aequivocally Eccles xvi 15. The first is termed by Scholemen Merit of Condignity The latter Merit of Impetration or Cengruity If you maintain Merit according to the first acceptation then out of all question the Doctrine of Merit is not Catholick for St. Hierome saith (b) Nee aff●rmare licet 〈◊〉 nostra ex aequo Dei gratiae et misericoratae re●●●nd●re alioqui perper●m dixisse● Paulus Rom. xii Non sunt condignae passiones Hieron supra Ephes 2. It is not lawful to affirm our Merits equally to answer the grace and mercy of God for then Paul had spoken amiss saying Rom. viii 18. I account the sufferings Martyrdoms of this present time not to be worthy of the glory to be revealed And St. Basil avoucheth That (c) Manet requies sempi 〈…〉 ●lio● qui hac vita le 〈…〉 certaverunt non ●●●●uam de●i●●●● operibus 〈◊〉 sed ob munifi 〈…〉 Dei gratiam in 〈◊〉 speraverunt exhibi 〈…〉 Basil supr Psalm c●i● Eternal rest abides for them that have lawfully striven not as merit or due debt to be rendered to their works but for the grace of the most bountiful God in whom they have trusted If it be onely Merit of congruity and meetness you maintain we acknowledge it sometimes the Language of the Fathers but they meant no more by Mereri to merit but Impetrare to obtain or impetrate seeing they apply it to wicked and graceless men as St. Augustine saith 〈◊〉 et alia vitae 〈…〉 ●●●oe●●um accipere 〈…〉 non per●● 〈…〉 reg●u● Dei Au 〈…〉 Dei 〈…〉 24. d These and the gifts of this life certain worshippers of Devils have merited to receive who pertain not to the Kingdom of God This acceptation is so far from being advantageous that it countermines your design Gent. But our Authours tells us that you extenuate the value of the price of our Redemption not making it sufficient to give inward sanctity and purity to mens souls nor to raise the good works of God's Children to a due proportion with their reward Minist No Christian Church ever prized the oblation and Merits of Christ more highly and religiously than we Hebr. x. 14. Ephes v. 2. Acts iv 12. John i. 29. and we firmly believe the (e) Mirabilis Passio tua Domine Jesu quae pastiones omnium nostrum propulsavit propitiata est omnibus iniquitatibus nostris nulli unquam pesti nostrae invenitur inefficax Bernard 4. Heb. Pentecost inestimable price and virtue thereof for man's redemption sanctification justification and glorification 1 Cor. i. 30. and in particular we believe expresly and contrary to

our Adversarie's accusation that the same is (f) Itse Christus est os nostrum per quod Patri loquimur oculus noster per quem Patrem videmus dextra nostra per quam Patri offerimus omnia haebemus in Christo si vulnera curare desideras Medicus est si febribus aest●as fons est si gravaris iniqua sententia justitia est si indiges auxilio virtus est si mortem times vita est si teneb a f●gis lux est si coelum desideras via est si alimentum quaeris cibus est Ambros lib. d. Isai cap. 8. all-sufficient to justifie a sinner in the sight of God and to give true and inherent Sanctity and purity to mens Souls and actions First in this life sanctity and purity secundum statum viae according to the condition of man's wayfaring state Secondly in the life to come sanctity and purity of perfect righteousness without errour of sin And we believe that the Sacrifice of Christ upon the Cross effecteth all this both by way of merit and influence Rom. vi 1 5. John xv 1. yet for all this it doth not raise our works to that sublime pitch as condignely to merit salvation at the hands of God as Pontificians say God were unjust if he did not condignely reward our works which even your own Durand condemneth as temerarium blasphemum a rash and blasphemous Assertion Gent. Bellarmine (g) Bellarm. De Justifie lib. 4. cap. 1. saith that ye hold good works reipsa simpliciter mortalia peccata in deed and simply to be mortal sins bona non nisi nomine secundum quid to be vertuous onely by extrinsecal denomination Minist That Bellarmine unjustly calumniates us may appear from the twelfth Article of our English Confession wherein it is said That Good works are the fruits of Faith and follow Justification are acceptable unto God and accepted in Christ With which agrees (h) Melancth Corp. Doctr. Tit. De bouis operibus pag. 20. Melancthon and (i) Beza Quaesi Respons in Opusc Tom. 2. pag. 676. Rucer alu in Colloquio Ratisbonensi pag. 313. Beza who profess in their Treatise of this question That Although the works of Regenerate persons are not so perfect and good as that they are able to merit Eternal life yet they are truly good because they proceed from the Holy Ghost who purifieth the heart by faith and because God is glorified by them and we our selves receive excellent fruit by them For first we believe that (k) Apologia Ecclesiae Anglicanae testatur Bona opera necessaria esse Christiano ad salutem Rainold Apolog. Thes pag. 263. Good works are necessary to salvation and that all men that will be saved must carefully apply themselves to the practise and exercise thereof which is St. Augustine's golden Aphorism (l) Augustin De Spiritu litera cap. 14. Praecepta Legis tam sunt salutaria facienti ut nisi quis ea fecerit vitam habere non posset Divine precepts are so necessary that none can have salvation but he which observes them Tit. iii. 8. Joh. xv 2 8. Hebr. xii 14. Apoc. xxii 8. Secondly God rewards good works of his bounty and grace with benefits spiritual and temporal Gen. xxii 16. Luke vi 35. yet so as Marsilius saith (m) Talis est obligatio Creaturae ad Deum quod quantò plus solvit tanto plus tenetur Marsil 2. q. 18. Art 14. The more debt he payeth unto God the more he is indebted Thirdly In giving the reward he considereth the minde and quality of the doer the integrity measure and quality of the work 2 Cor. ix 6. Fourthly The reward is certain and infallible yea more certain saith St. (n) Non ita fidere debemus his quae in manibus habemus videmus ut promissionibus Dei Chrysost Genes Hom. 55. Chrysostome then any temporal benefit which man presently enjoys in the World Gen. xxii 16. Fifthly There is in all good works a dignity not of desert or aequiparance either in respect of God of whom we can deserve nothing or in respect of the reward but onely of grace divine similitude goodness and honour Phil. iv 8. So Pererius (o) Praeter debita gratitudinis quae nemo satis exsolvere Deo potest ea quoqu debita quae divino prae cepto persolvere tenemur nemo perfectè persolvit Perer in Genes vi p. 5 Dis 5. n. 148. Besides the debt of gratitude which none can sufficiently pay to God no man also can perfectly pay those debts we are bound to discharge by divine precept Sixthly The reward of good works is called a Crown of Righteousness 2 Tim. iv 8. because it is bestowed on them which exercise Righteousness and in regard of their righteousness but merit of condignity and righteousness are divers things as appeareth in Angels and Infants which have righteousness and are crowned with glory and yet they do not merit as is declared in the Council of Colen (p) Apposita est nobis corona justitiae Dei quia justū est ut reddat quod r●s●piscentibus promisit non quidem ex debito sed ex gratia Enchirid. Concil Colon. A Crown of the righteousness of God is laid up for us it being just he should give that which he promised to penitents but not of debt but of grace Seventhly The antient Fathers maintained no merit of condignity but by merit as is formerly glanced they understood impetration by any means sometimes without a man's privacy or knowlege as Saint Ambrose saith of St. John (q) Ambros Serm. 53. Tantam gratiam nascendo meruit He merited so much grace in or at his Birth Eightly (r) Hujus vitae justitia non consistit in perfectione virtutum sed remissione peccatorum August De Civitate Dei lib. 19. cap. 27. The prime part of man's righteousness consists not as Saint Augustine saith of perfection of virtues but remission of sins Thus you see we cut the chanel even between Scylla and Charybdis giveing good works their guerdon or due Encomium but not merit of salvation which is Christ's peculiar Gent. Catholicks themselves hold that no work is meritorious with God of its own nature but to make the same meritorious many graces are required and those most divine and excellent Minist Your (s) Rhem. Annotat. in Hebr. vi n. 4. Divines of Rhemes so far extenuate Christ's merits and advance man's that they affirm good works are meritorious and without any qualification the very cause of Salvation so far that God should be unjust if he rendred not Heaven for the same And Bellarmine adventures to say That (t) Non est temerarium nec blasphemum sed pium sanctum dicere Deum fore injustum si non servaret promissa Bellarm. De Justificat lib. 5. cap. 16. It is neither rash nor blasphemons but pious and holy to assert that God were not just if he kept

thou wouldest save me not as having confidence in mine own merits but presuming to obtain of thy mercies alone which I hope not for mine own merits And for your grace of (e) Deus hoc in mercedem imputat non quòd justis nobis debeat sed quod misericors est pius Chrysost in 2. Cor. Homil. 23. merciful Indulgence whereby it is said God exacts not what he might by the Titles of Justice Religion and Gratitude it dismantles and sets on fire all your former Fabrick as appeareth by this Dilemma If God exacteth according to his due then upon your own ground there is no merit If he do not in rigour exact then this Indulgence for Christ's sake taketh away all plea of merit from us and casteth it upon Christ alone But what are the remainders of your graces Gent. The sixth concurrent grace to make works meritorious is God's free promise to reward them according to their desert The seventh which crowns all is the grace of Perseverance to the end Minist First the promise of God whereby he obligeth himself to confer a benefit to his people upon their obedience inferreth not desert or merit on their part It is your own Durand's Aphorism (f) Promissio divina in Scripturis sanctis non sonac in aliquam obligationem sed insinuat meram dispositionem liberalitatis divinae quia quod redditur non ex debito praecedentis operis sed ex promissione praecedente non quidem redditur ex merito operis de condigno sed solum vel principaliter ex promisso Durand 2. Dist 27. q. 2. n. 15. That which is given nor from debt of a precedent work but of a precedent promise is not given for the merit of the work condignly but onely or principally by promise God promised to bestow the Land of Canaan upon the Israelites and bound himself by Oath Exod. xiii 5. yet he gave this good Land to them not for their own merits but of his free bounty Deut. vii 7 8. And it is (g) Talis dignitas in actu nihil est nisi acceptatio passiva voluntatis divina Leuchet Quodlib 17. Art 2. untrue that God hath obliged himself by promise to reward the good works of his Children according to their deserts for he rewardeth them according to his own bounty but not according to their desert yea he rewardeth above desert as Gregory Arimine (h) Gregor Arimin 1. Dist 17. q. 1. Art 2. saith and in part contrary to desert Psal ciii 10. Which Gregory the last of good Popes and first of bad confesses (i) Gregor Papa Moral lib. 9. cap. 27. Si semota misericordia discutimur opus nostrum poena dignum est quod remunerari praemiis postulamus If we should be judged without mercy our works deserve punishment which we beg to be recompensed with rewards And as for the grace of Perseverance as it is a necessary condition of glory Apocal. ii 20. so it is of grace and not of merit Rom vi 23. Jer. xxxii 4. 1 Cor. i. 8. Psal i. 6. So that your seven graces specified are seven Engines to demolish your Babel of merit for the Chaldean builders were not more divided then these Romish Architects (k) Dionys Cistert 3. Dist 1. q. 2. Art 3. Marsil 2. q. 18. Art 3. 4. Some of them simply and absolutely deny merit Secondly Some say (l) Bona opera per se spectata non habere condignitatem rationem meriti sed totam rationem meriti habere petitam ex promissione pacto Deo affirmant Scotus Gregorius Arimin Gabriel Orcham Alphonsus Castro Vega c. Hi Doctores revera denegant meritum operum totam vim merendi ascribunt operibus Christi Vasques sup 1. 2. Disp 214. cap. 1. Good works are meritorious onely by reason of the promise and acceptation of God and these also in effect deny it Thirdly Others as Cajetan Soto and Petigianis affirm they merit condignely by the very nature and dignity of the work secluding divine promise Fourthly Others as (m) Bellar. De Justif lib. 5. cap. 14. Bellarmine Suarez and Medina affirm that Merit of works is founded partly upon the dignity of the work and partly upon the promise of God Fifthly Some of them hold that God rewardeth according to the rule of Commutative justice others say according to Distributive and others according to both Gent. It seems to me a wonder that they are so divided but prodigious that any denies merit of salvation seeing the Council of Trent is so definitive Minist It is neither a wonder nor prodigie but a just judgement seeing it is contrary to Scripture Fathers and your most renowned Scholemen Gent. If it be contrary to all these I shall willingly abjure it if you first make me clear demonstration of it and that in order first that Merit of salvation by works is contrary to Scriptures Minist I shall refuse no pains for your soul 's good The first place of holy Scripture wherewith I affront your Tenet is Rom. vi 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The gift of God is eternal life in Jesus Christ our Lord the gift not merit so Arias Montanus truly languages the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by donation a free gift not as the Rhemists to extenuate it by gratia grace which is also sufficient for one purpose Now upon these words that we may not be our own Interpreters Theodoret descants thus (n) Hic non dicit mercedem sed gratiam est enim Dei donum vita aeterna si quis enim summam et absolutam justitiam praestiterit temporalibus laboribus aeterna in aequilibrio non respondent Theod. in cap. vi ad Rom. The Apostle saith not here reward but grace for eternal life is the gift of God for although one could perform the highest and absolutest justice yet eternal joys being weighed with temporal labours are nothing answerable St. Chrysostome thus (o) Non eundem servat oppositorum ordinem non enim dicit Merces benefactorum vestrorum vita aeterna sed Donum Dei vita aeterna ut ostenderet quòd non propriis viribus liberati sint neque debitum aut merces aut laborum sit retributio sed omnia illa ex divino munere gratuitò acceperint Chrysost in Rom. vi The Apostle observeth not the same order of opposites for he saith not Eternal life is the reward of your good works but Eternal life is the gift of God that he might shew that they are not delivered by their own strength or virtues and that it is not a debt or wages or a retribution of labours but that they have received all those things freely of the gift of God Origen thus (p) Origen in cap. vi ad Rom. It was not a thing worthily beseeming God to give stipends to his Soldiers as a due debt or wage but to bestow on them a gift of free grace which is eternal life in

should communicate or else be thrust out of the Church They enjoyn and practise the celebration of Private Masses onely by the Priests while the people are Spectatours In private Masses saith (t) In Missis privatis sufficit si unus sit praesens scilicet Minister qui populi totius vicem gerit Aquinas part 3. Quaest 83. Art 5. Aqninas it is sufficient if there be one present that is the Minister that representeth the whole people Saint Augustine (u) August De side operibus with all the Primitive Fathers interpret those words 1. Cor. iii. 13. The fire shall trie every man's work of what sort it is of the Fire of Tribulation Bellarmine (x) Bellarmin De Purgat lib. 1. cap. 5. rejects that and with his Romane Complices interprets it of Purgatory Saint Augustine saith Christ spake these words This is my Body when he gave a sign of his body Romists say It is Christ's very body Anathematizing all that deny Transubstantiation Saint Augustine saith with Scripture Sine fide etiam quae videntur bona opera in peccatum vertuntur The works which are done without Faith though they seem good are turned into sin Maldonate (y) Non sequendum illam opinionem quam Tridentinum Concilium nuper merito damnavit Omnia infidelium opera esse peccata Maldonat Comment in Matth. vii 18. with the Council of Trent saith They are not sins Saint Augustine (z) Augustin De meritis Eccles lib. 1. cap. 34. saith I know certain worshippers of Tombs and Pictures whom the Church condemneth this the present Church of Rome approveth whose Mouth Bellarmine is saying (a) Bellarmin De Imag. cap. 6. This Book was witten in the begining of Augustin 's first conversion to the Catholick faith And as Rome is apostated from the Apostolick and Primitive Veritie so even from of the ancient Doctrine of their former Bishops Gregory the First who lived six hundred years after the Nativitie saith (b) Greg. Moral lib. 19. cap. 13. Art 6. We do not amiss if we produce a testimony out of the Books of Maccabees which though they are not Canonical yet are they set forth for the edification and instruction of the Church The Council of Trent saith (c) Concil Trident. Sess 6. If any shall refuse the Books of Maccabees for Canonical Scripture let him be accursed Gregory saith (d) Gregor in Ezek. lib. 1. Hom. 9. In hoc volumine omnia quae erudiunt cuncta quae aedificant scripta continentur whatsoever serveth for edification and instruction is contained in the Volumes of the Scriptures Romists say e Scripturae sine Traditionibus nec fuerunt simpliciter necessariae nec sufficientes Bellarmin De verbo Domini script Et f Concil Trident. Sess 4. Decret 1. Scripture without Traditions are neither simply necessarie nor sufficient Gregory saith (g) Gregor in sex Psal poen●●ent Christ giveth unto his Members the most holy Mysteries of his quickening Body and Bloody making a plain difference between the body of Christ offered on the Cross and the Mysterie of that body offered in the Sacrament The Church of Rome saith (h) Concil Trident. Sess 13. cap. 1. In the Sacrament of the Eucharist after Consecration our Lord Jesus Christ true God and man is truly really and substantially contained under the form of sensible things that the Jesuit Holcot (i) Holcot in 4. Sentent Quaest 3. professeth If there had been a thousand Hosts in a thousand places at that very time when Christ hung upon the Cross then had Christ been crucified in a thousand places Gregory saith (k) Gregor in lib. Capitulari capit 7. apud Cassand Liturg. 33. pag. 83. Sacerdos Missam solus ne celebret Let not the Priest alone celebrate Mass The Trident Conventicle saith (l) Concil Trident. Can. 8. Sess 22. If any affirm that Private Masses in which the Priest alone doth sacramentally communicate are unlawfull and therefore ought to be abrogated let him be accursed Gregory faith (m) Gregor in xxviii 1. Job lib. 18. cap. 32. There are some that glory that they are saved by their own strength and brag that they are redeemed by their own precedent merits but herein they contradict themselves for whilest they affirm that they are innocent and yet redeemed they frustrate the name of redemption in themselves The Roman Proselytes say (n) Rhem. Annot. ●● Hebr. vi 10. Good works are meritorious and the very cause of Salvation so far that God should be unjust if he rendered not heaven for the same Gregory saith (o) Gregor lib. 7. Epist 109. to Serenus Bishop of Massilia Your Brotherhood seeing certain Worshippers of Images broke the Images and cast them out of the Church the Zeal which you had that nothing made with hands should be worshipped we praise The Church of Rome saith (p) Concil Trident. Sess 15. We teach That the Images of Christ the Virgin Mother of God and other Saints are chiefly in Churches to be had and retained and that due Honour and Worship is to be given to them Gregory saith (q) Gregor lib. 6. Epist. 30. Mauritio August lib. 6. Epist 24. Ego confidenter dico c. I confidently say whosoever calls himself or desires to be called the Universal Bishop in the Pride of his heart is the fore-runner of Anti-Christ Romane Extravagants say (r) Subesse Romano Pontifici omni humanae creaturae definimus omnino esse de necessitate salutis Bonifac. viii in Extrag We define that every humane Creature upon necessity of Salvation must be subject to the Romane Bishop I could bring you more of the same Bran as of their depraving of Scriptures Fathers Councils their Indices Expurgatorii and forged Authours if you will have the Patience to hear Gent. No This is sufficient and more then I could have believed but that the Authours you produce are so pregnant I beseech you proceed to the Second Position that The Church of Rome is manifestly corrupted in Manners Minist Your own Friends and Followers testifie that your Church hath been for many Ages notoriously defiled with the Enormity of Vices Gerson saith (s) Gerson Tomo 4. Epistol Brugis script pag. 71. in general Terms that from the crown of the head to the sole of the foot the ulcerous matter of enormous sin hath defiled and deformed the whole body and state of Christianitie living under your profession In the Council of Basil (t) Concil Basil respons Synodal pag. 139. Surius it was affirmed that all Ecclesiastical and Christian Discipline was in a manner extinguished in every place In the Lateran Council that Oppression Rapine Adulterie Incest and all pestilent Vice did confound all Sacred and Profane things and that (u) Ita in fanctā Naviculam impetum facere ut penè scelerum fluctibus illa latus dederit propè mersa pessundata sit Oratio Aegidii Concil Lateran sub Julio ii

Jesus Christ our Lord. St. Ambrose thus (q) Ambros in cap. vi ad Rom. Sequentes peccatum acquirent mortem ita sequentes gratiam Dei id est fidem Christi quae condonat peccata habebunt vitam aeternam As they that follow sin gain death so they that follow the grace of Christ that is the faith of Christ which forgiveth sins shall have eternal life Theophylact thus (r) Gratiam autem non mercedem dixit à Deo futuram perindè ac si inquiat Non enim laborum accipitis praemia sed per gratiam fiunt haec omnia in Christo Jesu qui haec operatur factitat Theophyl in cap. vi ad Roman St. Paul said Grace not Wages was to come from God as if he should say for ye receive not reward of labours but all these things are done by grace in Jesus Christ who worketh and doeth them By these Testimonies of the holy Fathers it is evident That eternal life is not purchased by desert of man That eternal life is not a due debt a deserved wages or retribution of man's labours but proceedeth wholly of the free mercy and grace of God That man's works weighed in the balance with the joys of Heaven are nothing at all answerable to them Gent. This Text and the Fathers gloss thereupon is as clear as if writ with the Sun-beams produce if you please another Minist Observe then Rom. viii 18. I recken that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passions or sufferings of this present time are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not worthy to be compared with the glory that shall be revealed in us That which is not worthy to be compared with glory doth not condignely merit but the very passions martyrdoms of this present time are not worthy to be compared with glory Therefore they do not condignely merit Theodoret doth lively express this verity in this golden Apophthegme (s) Superant certamina coronae non comparantur cum laboribus remunerationes labor enim parvus est sed magnum lucrum speratur et propterea non Mercedem sed Gloriam vocant ea quae expectantur Theodoret. in cap. viii ad Roman The Crown outstrips the conflict the labours are not comparable to the rewards for the labour is small but the gain hoped for is great and therefore the things expected are not called Reward but Glory And St. Chrysostome (t) Chrysost imperfect in Matth. Homil. 55. What have we wrought in this World to merit communion with God in his Celestial Kingdom and therefore the Apostle speaketh justly I do not think the passions of this life condignely worthy of future glory Anselme hath these words (u) Si quis pateretur omnes poenarum acerbitates quae tempore praesentis vitae susferri possunt non essent omnes illae passiones dignum meritum ad consecutionem futurae gloriae quae ablato omni velamine revelabitur in nobis Anselm in viii cap. ad Roman If one should suffer all kinds of torment which can be endured in this life yet would not all those afflictions or torments or passions be a sufficient and condigne merit to attain the future glory which when every vail is taken out of the way shall be revealed in us And if any reply Though not sufferings something else may merit salvation condignely your own Durand rejoyns that (x) Inter opera meritoria maximè videntur esse meritoriae Sanctorum passiones et tamen illae non sunt meritoriae de condigno Durand 2. D. 27. q 2. n. 3. Amongst all meritorious works the passions of Saints seem to be most meritorious and yet they are not meritorious condignely Gent. Produce onely another Divine Testimony that in the mouth of two or three witnesses it may be confirmed Minist Ponder well that place Tit. iii. 5. by the Rhemists themselves translated thus Not by the works of justice which we have done but according to his mercy he hath saved us by the laver of regeneration and renovation of the Holy Ghost whence we may frame this Argument They which are not saved of works of justice which they have done but according to God's mercy are not saved by merit of works But we are not saved by works of justice which we have done but according to God's mercy Therefore we are not saved by merit of works Anselme upon the place approves this conclusion to be naturally grounded upon the Premises Then saith (y) Tunc salvos nos fecit qui nostris meritis eramus perditione digni non enim ex operibus justitiae quae fecerimus nos processit haec salus quia nulla opera justitiae seceramus unde salutem meruissemus sed ipse secundùm misericordiam suam salvos nos fecit non secundum merita nostra nobis hanc salutem dedit Anselm in Tit. cap. ●ii ● he did he save us who by our own merits deserved perdition for this salvation came not from the works of justice which we have done because we had done the works of justice by which we should merit salvation but he according to his mercy saved us and not according to our merits gave he us this salvation You may have the Testimony of (z) Dionys Carthus in Tit. iii. Dionysius Carthusianus and others upon this Text besides Gent. No this is sufficient proceed to your second reason drawn from the authority of Holy Fathers Minist I 'le begin with Origen who saith Ego vix mihi persuadeo ullum opus esse posse quod ex debito remunerationem deposcat I do scarcely believe that there can be any work that may of duty require reward and again (a) Dicite vos servos in●tiles nam etst omnia fecerimus quae praecepta sum non tamen bonum aliquid fecimus nec enim si bona essent ●essemus mutilos omne autem bonum nostrum non propriè sed abusivò bonum dicitur Origeno in Matt. Tract 8. We are unprofitable servants for admit we have done all things that were commanded yet we have done no good thing for if our doings were good indeed then were we not unprofitable but any good deed of ours is called good not rightly and duly but by abuse of speech St. Augustine saith Si Deus vellet pro meritis agere non inveniret nisi quod damnaret If God would deal with us according to that we have deserved he should finde nothing but that which he might condemn Saint Ambrose saith (b) Caro contra spiritum contra carnem spiritus concupiscit nec invenitur in ullo hominum tanta concordia ut legi mentis lex quae est membris insita non repugnet propter quod ex omnium sanctorum persona accipitur quod Johannes Apostolus ait Si dixerimus quoniam peccatum non habemus nos ipsos seducimus vetitas in nobis non est Ambros lib. 10. Epist 84. Tom. 3. The flesh covereth against the spirit and the spirit against the

Intercession of Friends Sighs and Tears of Priests be the Authority of the Pope let him in God's name use it still And as in the Calling so in the Subscription of the Council you may further see his Authority Because saith Leo (g) Leo Epist. 56. to the Emperour I must by all means obey your Sacred and Religious Will I have set down my Consent in writing to those Constitutions Here you see it is plain Councils were called by Princes at the Pope's Petition and subscribed at their Command Therefore when Ruffinus (h) Doce quis eum jusserit Imperator convocari●è Hieron in Apologia contra Ruffinum alledged the Canon of a Council against Saint Hierom his Answer was Shew what Emperour commanded this Council to be called I will shut up this Point with Socrates his words who giving a reason why in his Church-Story he made so often mention of Emperours saith (i) Propterea quòd ex illo tempore quo Constantini esse ceperunt negotia Ecclesiae ex eorum nutu pondere visa sunt atque adeò maxima Concilia de eorum sententia convocata faerunt adhuc convocantu● Socrat. lib. 5. in Prooemio Since Emperours became like Constantine Fathers of the Church the Causes of the Church have depended upon their ill and therefore the greatest Councils have been and yet are called by their Authority The third work of Supremacy is Promulgatio Legum Promulgation of Church-Laws and Edicts expedient for Ecclesiastical Government And this was performed by Kings and Emperours not Pope's as Church-Stories are pregnant Proofs Constantine made many Laws concerning Confessours and Martyrs Christians and Heathens Eusebius (k) Euseb De vita Constantini lib. 2. cap. 20 21 24 44. mentioneth two Laws one that abolished Idolatry Images Sacrifices and Divinations another concerning building and enlarging of Churches at the Emperour's Charge Theodosius made a Law against the Arrians occasioned thus Amphilochius Bishop of Iconium having been a long Suitour in vain used this Stratagem saluting the Emperour slighted his Son Arcadius newly Created Caesar which the Father interpreting as a Contempt of his Son grew angry till Amphilochius discovering himself said (l) Theodoret. lib. 5. cap. 5. Art thou offended Emperour that I reverence not thy Son And thinkest thou that God is not offended with the Arrians that blaspheme his Son The Emperour overcome with these words Legem scribit made a Law against the Assemblies of the Arrians I will not enter particulars but refer you to the Titles (m) De summa Trinitate side Catholica De sacro sanctis Ecclesiis De Episcopis Clericis De Haereticis c. of the Civil Law which were promulgated by Justinian Theodosius Valentinian Honorius Arcadius and other Godly and Religious Emperours There is a Collection of Ecclesiastical Laws made by Charls the Emperour Lodovick and Lotharius gathered by (n) Ansegmus Anno 827. Ansegmus Of Charls his Laws there be an hundred sixtie eight of the Laws of Lewis and Lotharius an hundred fiftie seven In the Preface the Emperour Charls professeth (o) Quapropter nostros missos ad vos direximus qui ex nostri nominis authoritate una vobiscum corrigerent quae corrigenda essent that he hath directed his Commissioners here you see Princes Commissioners and Visitours are antient that shall joyn with others to redress those things which need Reformation according to his Canonical Constitutions in his name and by virtue of hi● authoritie Gregory the First (o) Gregor Epist Bishop of Rome wrote a submissive Letter to Mauritius the Emperour and another to Theodorus his Physician to intreat the revocation of a Law invented by Julian and that in a very humble Stile (p) Vtrolique ergo quod debui exolvi qui Imperatori obedientiā praebui● pro Deo quod sensi non tacui Gregor Epist 61. lib. 2. Ego quidem jussioni vestrae subjectus I your Servant and subject to your command have sent this Law to many parts of the World and now I write my opinion to your Majestie in both I have done my duty I have performed mine obedience to the Emperour and I have not concealed what I thought fit for God's cause And Saint Augustine saith (q) Hoc jubent Imperatores quod Christus jubet quia cùm bonum jubent nemo jubet nisi per eos Christus August Epist 166. of this power of Laws When Emperours command that which is good it is Christ and no man else that commandeth by them The fourth work of Supremacie is receiving of Appeals giving Decisions Restitutions and Deprivations and other punishments of Bishops for Causes Ecclesiastical which in Primitive Times fell to the judicature of Princes not Popes for when Donatus (r) Vide Optatum libr. 1. August Epist 162 166. had procured Cecilianus to be condemned by seventy African Bishops and had set up another Bishop in his See of Carthage he appealed to Constantine the Emperour and desired him to assigne him Judges Constantine by Commission extant in Eusebius (s) Eusebius lib. 1. cap. 5. delegated and authorised Meltiades Bishop of Rome to hear the cause who gave Sentence for Cecilianus upon a second Appeal (t) Euseb lib. 10. cap. 5. Constantine made a second Delegacy to Chrestus Bishop of Syracuse who likewise gave Sentence with Cecilianus upon the third Appeal Constantine appointed Elianus a Civil Magistrate to examine Felix who acquitted Felix also Then the Emperour called both Parties before him and gave final Sentence for Cecilianus and made a severe Law against the Donatists In which Passage I pray you observe First that Meltiades not as supreme Judg of all Controversies but as delegated by Constantine did judg of Cecilianus his Cause and Saint Augustine (u) August Epist. 162. defended him from usurpation upon the seventie African Bishops because the Emperour not Saint Peter appointed it Next the Bishop of Syracuse did judg the same Cause after Meltiades without any wrong to the See of Rome no man in that Age found fault with it And Thirdly It is apparent that Constantine was superiour to Meltiades and both made him his Delegate and Judge of his Sentence and Judgement which Saint Augustine (x) Vltimum Judicium ultra quod Causa pertransire non potest Augustin contra Parmenian lib. 1. cap. 6. calleth the last Judgement beyond which the Cause could not pass (y) Socrates lib. 5. cap. 10. Theodosius calling a Council of all Opinions where Nactarius and Agilius made the Confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Consubstantiality Demophilus delivered up the Arrian Faith Eunomius the Eunomian Faith Eleusius the Macedonian Faith Then the Emperour alone separated from all Company saith (z) Tum solus separatus precatur Deum Socrates suprá Socrates made his Prayers to God to direct him in the Truth and then he read the several Faiths and condemned and rent all the rest that rent and divided

not his promise that is of rewarding merits And whereas you pretend Romists hold not works simply meritorious of themselves but in complexion with many exquisite Graces it implies a contradiction for that which is of merit is not of grace but of debt and divine grace doth not elevate virtuous actions by adding unto them a force of meriting but onely by making them susceptible of a free and liberal reward and by placing them in the state and order of causes impetrant or dispositive conditions This Andradius clears saying (u) Paulus cùm demonstrare statuisset Abraham side fuisse justificatum non ex operibus hac una potissimism id ratione efficit Ei qui operatur me ce non imputatue secundum gratiam sed secundum debitum ergò si justitia Abrahae esset operum illius merces sa●è debitum potus quam gratia dici debuisser An●●●● Orthod Explic. lib. 6. pag. 518. Paul when he would demonstrate Abraham to have been justified by Faith and not by works effected that principally by that one reason To him that worketh reward is not imputed according to grace but according to debt therefore if Abraham's righteousness was of works his wages ought rather to be called a debt then grace But what are those divine graces that are required to make works meritorious Gent. They are seven whereof the first is Divine preordination by which Man and his actions are ordained by God to a supernatural end otherwise not seisable Minist By Divine preordination virtuous Actions have reference not of desert but of disposition and instrumental tendency to beatitude or the last supernatural end as Saint Bernard saith (x) Si propriè appellentur ea quae dicimus nostra merita spei quaedam sunt seminaria charitatis incentiva occultae praedestinationis indicia futurae felicitatis praesagia via regni non causa regnandi Bern. De lib. Arbitr If we do not nickname those things that are called our Merits they are certain Seminaries of hope incentives of Charity discoveries of hidden predestination presages of future Felicity the way to the heavenly Kingdom but not the meritorious cause of reigning But what are your other Graces Gent. The second is the grace of Redemption by Christ whereby God giveth us the inestimable Treasure of his Son's merits The Third is the grace of Adoption in Baptism whereby we have God for our Father Christ for our head the Holy Ghost for our Paraclete who works in us making our works meritorious Minist The grace of Redemption purchaseth for us the influence and inestimable efficacy of Christ's merits both for pardon of Sins and the new Creature but that Christ's merits makes man's actions meritorious and that his (y) Satisfactio est redditio ejus quod debetur secundum justitiam Johannes de Coloma Quaest Magistrat q. 363. satisfaction enableth man to satisfie God's justice is as unsavory an Inference as if one should say Christ hath redeemed us by his passion and he communicates to us the grace of Redemption Therefore he makes us Redeemers The grace of Adoption it is true in Baptism makes the regenerate partakers in a sence of the divine nature and communicates divine rays from the distinct Persons in the Trinity yet makes not the works of man so qualified condignely meritorious for the divine persons work according to a certain degree and measure of grace and not according to the fulness of power or as an elicitive cause Alioquin saith Vasques sequeretur nostra opera esse infiniti valoris Otherwise it would follow that our works were of infinite value (z) Cum opera nostra non alia ratione tribuantur Christo tanquam capiti mystico nisi quia ab eo accipimus gratiam justitiam auxilia omnia nequaquam autem sicut eliciente illa fit ut minimè accipiunt dignitatem neque dignitatis incrementum à Christo sed solùm à persona ipsa eliciente suam dignitatem justitiae sanctitatis alioqum sequeretur nostra opera esse infiniti valoris Vasques 1. 1. Dis 214. cap. 7. seeing our works upon no other account are attributed unto Christ the mystical head but that we receive grace of him righteousness and all aids but in no wise as the cause elicitive it falls out that they cannot receive their dignitie nor encrease of dignity of Christ but onely of the person that acts them according to the dignity of his righteousness and sanctity from whom as Bonaventure (a) Bonaventur 3. Dist 20. q. 4. evidenceth vitium humanae originis nunquam separatur a carne peccati the fleshly stain traduciary from original sin can never be separated And our Adversaries that pretend to so much acuteness might know that the Persons in the Trinity in effecting our adoption concur not as simply (b) Pro exclusione virturis mediae in eodem genere causarum secundarum in hac significatione sola causa proxima est immediata Keckerm System Log. pag. 148. immediate but remote not as total but partial not as univocal but aequivocal not as natural but voluntary causes dispensing graces according to the necessity of the receiver and the wisdom and good pleasure of the donour But it is neither necessary for men nor stands with the good pleasure of God to receive power of meriting properly seeing it is most honourable for God to bestow life eternal freely Non est volentis nec currentis sed operantis Dei Gent. The fourth grace requisite to make works meritorious is prevenient and adjuvant whereby our actions are sublimed to a supernatural pitch above humane capacity The fifth is the grace of merciful Indulgence whereby God exacts not of us in rigour what he might by the title of Religion the title of Justice the title of Gratitude but is content that we make use of our good works for the gaining of glory Minist It is granted that the will of Man by preventing adjuvant and subsequent graces produceth works supernaturalin their kinde yet so as it is principium vulneratum wounded with sin and soyled with many imperfections We know but in part Rom. vii 18 19. Gal. v. 17. Heb. xii 1. Whence Tertullian professeth that (c) In optimis nonnihil est pessimi solus enim Deus sine peccato Tertul. De Anima cap. 23. In the best men there is something of that which is worst for onely God is without sin Hereupon it is consequent that regenerate men cannot challenge a reward by merit of debt because they offend in many things James iii. 2. according to Gregorie's (d) Magni viri licèt jam magna vitae charitate luceant aliquas tamen peccati nebulas velut quasdam noctis reliquias trahunt Non de meis meritis confidens ut me salvum facias supplico sed de sola misericordia tua praesumens impetrare quod non de meritis meis spero Gregor in 1 Psal poenitent Litany I supplicate saith he that

flesh neither can there be found in any man such concord that the Law which is ingrafted in the members fighteth not against the law of the minde and for that cause St John 's words are taken as spoken in the person of all Saints If we say we have no sin we decieve our selves and there is no truth in us St Chrysostom is consonant to St. Ambrose and St. Augustine these are his words (c) Chrysost De compunct cordis lib. 2. Tom 5. col 592. Etsi millies moriamur etsi omnes virtutes animi expleamus nihil dignum gerimus ad ea quae ipsi percepimus a Deo Though we dy a thousand times and though we accomplish all virtues of the minde yet do we nothing worthy of those things which we receive of God As also St. Basil (d) Basil De humilitate Haec est nostra integra perfecta gloriatio in Deo quando propriae justitiae nos inopes agnoscimus sola autem fide in Christum justificari This is our full and perfect rejoycing in God when we acknowledg that we are void of any of our own righteousness and are justified by faith onely in Christ. St. Hierom saith (e) Hierom in Epist. ad Ephes cap. 11. In Christ we have boldness and liberty to come unto God and trust and affiance by the faith of him not through our righteousness but through him in whom our sins are forgiven Theophylact saith (f) Servavit nos in aeternum non ex operibus quae fecimus hoc est neque fecimus opera justitiae neque per haec conservati sumus sed universam salutem ●onitas ipsius atque clementia operata est Theophylact in iii. cap. Titi. He hath saved us eternally not of the works which we have done that is neither have we done the works of justice neither are we saved by them but his goodness and his clemency hath wrought our salvation wholly Saint Bernard which saw not all things saw this (g) Bernard Serm. in Annunc p. 160. Tom. 1. Touching saith he eternal life we know that the sufferings of this time are not worthy of the Glory to come no not if one man could sustain all for the merits of men are not such that for them eternal life is due by right or that God should do some injury if he gave it not it derogates from grace whatsoever thou ascribes to merit I will have no merit that excludeth grace meritum meum miserationes Domini my merit is the mercies of God Gent. These are more then sufficient let me hear what you can say to your third reason taken from the testimony of your best approved Catholicks and renowned Scholemen clear this and I for my part shall confess we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned Minist I will begin with your Angelical Doctour Aquinas who saith (h) Manifestum est quòd inter Deum hominem est maxima inaequalitas in infinitum enim distant totum quod est hominis bonum est à Deo unde non potest hominis à Deo esse justitia secundùm absolutam aequalitatem sed secundùm proportionē quandam c. ideò meritum hominis apud Deum esse non potest Aquin. 1. 2. Quaes 114. Art 1. That it is manifest that between God and man there is exceeding great inequality as which do differ in infinite all the good that man hath is of God wherefore man's Justice received of God cannot be according to absolute equality but after a certain proportion to wit as much as either worketh according to his condition now man hath the measure and condition of his virtue from God and therefore man's merit cannot be with God c. Velosillot saith that (i) Velosillot Advert in 8. Tom. August Quaesit 13. Scotus also negat meritum de condigno tenet quod ultra gratiam tale opus acceptatur ad gloriam Scotus denies merit of condignity and that the work of the faithful is accepted even beyond grace to glory Brulifer saith (k) Brulifer 2. Dist 27 q. 6. No man in this life admit he were pure and perfect can merit heavenly glory condignely Waldensis charges it with the Pelagian Heresie to affirm that God according to the measure of meritorious works shall reward a man so meriting and reputes him the more (l) R●puto saniorem Theolog●● fideliorem Catholicum Scripturis sanctis magis concordem qui tale moritum simpliciter abnegat cum modificatione Apostoli Scripturarum con●●dit quia simpliciter quis non meretur regnum coelorum sed ex gratia Dei aut voluntate largitoris Waldens De Sacrament t. 1. c. 7. nu 5. sound Divine more faithful Catholick and more concording with holy Scriptures which simply abrenounceth such merit and with the modification of the Apostle and Scriptures yields that no man simply merits the Kingdom of Heaven but that it is of the grace of God or the will of the giver Durand a famous Schole-Doctour is of the same judgement saying that (m) Meritum de condigno invenitur inter homines sed non est hominis ad Deum quod patet qutae quod redditur potius ex liberalitate dantis quàm ex debito operts non cadit sub merito condigni strictè propriè accepto sequitur quod si quis dicat quod quamvis Deus non constituatur nobis debitor ex altquo opere nestro c. Durand in 2 Sent. dis 27. q. 2. in med Condign merit is found among men but it is not between God and man which hereby is clear because that which is rendred rather of the liberality of the giver then of the debt to the work falleth not under condign merit properly so called If any say that if God become not our debtor by reason of our work yet he is made our debtor by reason of his promise which the Scripture expresseth That answer is of no force for two reasons First Because God's promise in the Scriptures doth not sound to any obligation but insinuateth the meer disposition of God's liberality Secondly Because that which is given is not given for the debt arising of the work but of promise that went before not that it is rendred for the condign merit of the works but onely or principally for his promise sake Thus far he Dominicus Soto a zealous Monk and famous Popish Writer tells his Colleagues roundly that No man is able to make condign satisfaction for his sins nor by condign merit attain eternal life for thus he saith (n) Soto De Natura Gratia lib. 3. cap. 6. pag. 138. Perfect satisfaction is that whose price and value proceedeth wholly from the Debter without either preventing or intervening grace of the Creditour so as the voluntary reddition be of that which is equivalent and not otherwise due but so no man is able to perform Dionysius Carthusianus saith (o) Non ex operibus justitiae quae