Jacobs thankfulness to God, for Gods goodness to Jacob A meditation on Genesis 32.…Iacobs thankfulnesse to God, for Gods goodnesse to Iacob A meditation on Genesis 32.…
Jacobs thankfulness to God, for Gods goodness to Jacob A meditation on Genesis 32. 10. Wherein by the way also the popish doctrine of mans merit is discussed. By Thomas Gataker, B. of D. and pastor of Rotherhith.Iacobs thankfulnesse to God, for Gods goodnesse to Iacob A meditation on Genesis 32. 10. VVherein by the way also the popish doctrine of mans merite is discussed. By Thomas Gataker, B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1624London: printed by Iohn Haviland for Fulke Clifton, 1624
[8], 97, [5] p. · 24k words · STC 11662 · ESTC S102969
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
affirming that Ambrose so said, ithat he might not be thought presumptuously to put confidence in his course of life and carriage, though never so pure. So Augustine likewise himself to his Adversaries; kFor my ⟨p. 34⟩reputation among men, I have witnesses great store, that have known me, to testify for me: but in the sight of God my conscience alone can speak for me; which albeit I bear fearless against your false accusations, yet dare I not justify my self before the eyes of the Almighty, but expect rather a largess of mercy flowing from him, than a strict judicial trial. And Bernard of himself; lLet others plead their merits, and boast and brag that mthey ha•• […] and endured the heat and the burden of the day: but nit is good for me to cleave to God, and to put my trust in him. And when he was even at deaths door, writing to some of his friends; oPray ye my Saviour not to delay now my timely departure, but to keep and protect me in it. Be careful by your prayers to fence mine heel being bare of merits it self. pWhere S. Bernard, saith Bellarmine, howsoever out of the conscience of his good life he desired to have his death no longer delayed, yet was so far from trusting in his merits, that he made account he had none. And again, qwhen he was even now (as it were) at the last gasp; 9I confess, saith he, that I am not worthy of, nor can by mine own merits obtain the kingdom of heaven: But my Lord Jesus Christ, who holdeth it by a double right, the inheritance of his Father, and the merit of his passion, contenting himself with the one, bestoweth on me the other. This then hath been, by our Adversaries their own confession, the ordinary practice of Gods people, even the greatest, the godliest, the worthiest of them. And can we imagine
but that their Faith & their Doctrine then at other times was correspondent thereunto? No undoubtedly. Thus they did, and thus they died themselves: and thus taught they their people to do, and to die. Yea thus were our Ancestors here in England above five hundred years agone taught to prepare themselves for death, by Anselm Archbishop of Canterbury, who then lived. Among other Questions he willeth that this be demanded of the sick man that lieth a dying;
Doest thou believe and hope to be saved, or to come to life eternal, not by thine own merits, but by Christs?
affirming that Ambrose so said, ithat hee might not be thought presumptuously to put confidence in his course of life and carriage, though neuer so pure. So Augustine likewise himselfe to his Adversaries; kFor my ⟨p. 34⟩reputation among men, I haue witnesses great store, that haue knowne me, to testifie for mee: but in the sight of God my conscience alone can speake for me; which albeit I beare fearelesse against your false accusations, yet dare I not iustifie my selfe before the eyes of the Almightie, but expect rather a largesse of mercie flowing from him, than a strict iudiciall triall. And Bernard of himselfe; lLet others pleade their merits, and boast and brag that mthey ha••〈…〉 and endured the heat and the burden of the day: but nit is good for mee to cleave to God, and to put my trust in him. And when hee was euen at deaths doore, writing to some of his friends; oPray yee my Sauiour not to delay now my timely departure, but to keepe and protect mee in it. Be carefull by your prayers to fence mine heele being bare of merits it selfe. pWhere S. Bernard, saith Bellarmine, howsoeuer out of the conscience of his good life hee desired to haue his death no longer delaied, yet was so farre from trusting in his merits, that hee made account hee had none. And againe, qwhen hee was euen now (as it were) at the last gaspe; 9I confesse, saith hee, that I am not worthy of, nor can by mine owne merits obtaine the kingdome of heauen: But my Lord Iesus Christ, who holdeth it by a double right, the inheritance of his Father, and the merit of his passion, contenting himselfe with the one, bestoweth on me the other. This then hath beene, by our Adversaries their owne confession, the ordinarie practice of Gods people, even the greatest, the godliest, the worthiest of them. And can we imagine ⟨p. 35⟩but that their Faith & their Doctrine then at other times was correspondent thereunto? No undoubtedly. Thus they did, and thus they died themselues: and thus taught they their people to doe, and to die. Yea thus were our Ancestors here in England aboue fiue hundred yeeres agone taught to prepare themselves for death, by Anselme Archbishop of Canterburie, who then lived. Among other Questions hee willeth that this be demanded of the sicke man that lieth a dying; *Doest thou beleeve and hope to bee saved, or to come to life eternall, not by thine owne merits, but by Christs?
iNe crederetur praefidens de suis purgatissimis moribus praesumere, Possidon. in vit. Aug.
kAd existimatione hominum magna testium, qui me noverunt, suppetit copia: ad Dei verò cō spectum sola conscientia; quam contra vestras criminationes cum intrepidā geram, non me tamen sub oculis omnipotentis justificare audeo; magisque ab illo effluentē misericordiae largitatem, quam judicis summum examē expecto, Aug. contra Cres••n. l. 3. c. 80.Ad existimatione hominum magna testium, qui me noverunt, suppetit copia: ad Dei verò cō spectum sola conscientia; quam contra vestras criminationes cum intrepidā geram, non me tamen sub oculis omnipotentis justificare audeo; magisque ab illo effluentē misericordiae largitatem, quam judicis summum examē expecto, Aug. contra Cres••n. l. 3. c. 80.
lPraetendat alter meritum; sustinere see jactet pondus diei & •stus. Mihi ad••rere Deo bonū est, ponere in Domin• Deo spem meam. Bern. in Psal. 90. Serm. 9.Praetendat alter meritum; sustinere se jactet pondus diei & •stus. Mihi ad••rere Deo bonū est, ponere in Domin• Deo spem meam. Bern. in Psal. 90. Serm. 9.
pUbi B. Bern. ex conscientia bonae vitae •••at non differri diutius m•rtem. Et tamen adeò non […] meritis, […] existimar•• […] esse meri•••. B•llar. de Justific. l. 5. c 7.Vbi B. Bern. ex cōscientia bonae vitae •••at non differri diutius m•rtem. Et tamen adeò non 〈…〉 meritis, 〈…〉 existimar••〈…〉 esse meri•••. B•llar. de Iustific. l. 5. c 7.
qC•m extremum […] spiritū videretur, Gulielm. in vit. Ber. l. 1. c. 13.C•m extremum 〈…〉 spiritū videretur, Gulielm. in vit. Ber. l. 1. c. 13.
9F•t•or, non sum dignus ego, […] pos••m propri•• meritis regnum obtinere c•lor•m. Ca••rum Dominus meus dup••ri jure illud […], h•redi•ate P•tris & merit• passionis, a••er• ipse […], alterū mihi don••. •er. ib.F•t•or, non sum dignus ego, 〈…〉 pos••m propri•• meritis regnum obtinere c•lor•m. Ca••rum Dominus meus dup••ri jure illud 〈…〉, h•redi•ate P•tris & merit• passionis, a••er• ipse 〈…〉, alterū mihi don••. •er. ib.
*Credis & sper•• venire ad salutem aeternam non tuis meritis sed Christi? Dicat, Sic. Ansel. ut refertur in Tract. de Arte moriendi Impress. Bisuntij, Anno 1488.
To which Question he adviseth the sick man to say, yea. And then turning his speech to him by way of instruction and exhortation; sCover thy self, saith he, all over with Christs death, and wind up thy soul in it. And if God offer to judge thee, say thou; Lord, I set the death of my Lord Jesus Christ between me and thee, and thy judgement, and I will no otherwise contend with thee. If he say, thou deservest damnation; say thou; I set the death of my Lord Jesus Christ between thee and me and mine evil deserts: And I tender the merits of his most worthy passion in stead of the merit that I should have, but (alas) have not. This then was the Doctrine and practise of those Ancient Fathers; and this it was that our Ancestors & Forefathers were taught, contrary to that that the Church of Rome teacheth and maintaineth at this day. Yea this, that fire-brand of the Christian world, Pope Hildebrand ⟨p. 36⟩made profession of, when he writ on this wise (as Baronius reporteth of him) to the Abbot of Clugnie, *I find my self so depressed with the weight of mine own actions, that I have no hope of safety left, but in the mercy of Christ alone.
To which Question hee adviseth the sicke man to say, yea. And then turning his speech to him by way of instruction and exhortation; sCover thy selfe, saith he, all over with Christs death, and winde vp thy soule in it. And if God offer to iudge thee, say thou; Lord, I set the death of my Lord Iesus Christ betweene mee and thee, and thy judgement, and I will no otherwise contend with thee. If hee say, thou deservest damnation; say thou; I set the death of my Lord Iesus Christ betweene thee and mee and mine evill deserts: And I tender the merits of his most worthie passion in stead of the merit that I should have, but (alas) have not. This then was the Doctrine and practise of those Ancient Fathers; and this it was that our Ancestors & Forefathers were taught, contrary to that that the Church of Rome teacheth and maintaineth at this day. Yea this, that fire-brand of the Christian world, Pope Hildebrand ⟨p. 36⟩made profession of, when hee writ on this wise (as Baronius reporteth of him) to the Abbot of Clugnie, *I finde my selfe so depressed with the weight of mine owne actions, that I have no hope of safetie left, but in the mercy of Christ alone.
sIn sola Christi morte te totum contege: huic morti te involve. Et si Dominus Deus te voluerit judicare, dic, Domine, morsē Domini mei Jesu Christi objicio inter te et me & judiciū tuū; aliter tecum non cō tendo. Si dixerit, quod mereris damnationem, dic, Mortem D. mei I.C. objicio inter te & me et mala merita mea: ipsumque dignissi•• passionis meritū offero pro merito, quod ego habere debuissem, & (•eu) non habeo. Ibid.In sola Christi morte te totum contege: huic morti te involve. Et si Dominus Deus te voluerit judicare, dic, Domine, morsē Domini mei Iesu Christi objicio inter te et me & judiciū tuū; aliter tecum non cō tendo. Si dixerit, quod mereris damnationem, dic, Mortem D. mei I.C. objicio inter te & me et mala merita mea: ipsumque dignissi•• passionis meritū offero pro merito, quod ego habere debuissem, & (•eu) non habeo. Ibid.
*Ita me gravatum propriae actionis •od•re invenio, ut nulla romaneat spes saluti•, nisi de sola misericordia Christi, Greg. PP. 7. in epist. ad Hug. Clunia•. apud Baron. tom. 11. An. 1075. num. 7.
1. Is this the surest and safest course, why condemn they us then as Heretics for taking and teaching it? Why tcross they out of their own Writers such speeches as tend this way? Would they not have men go the safer way? It is their Canonists rule, and their Casuists common note, that uThe safest side, where any doubt may be, is to be held. And that much doubt may be, yea must needs be here, himself telleth us, when he teacheth; that xMans merits are ordinarily very uncertain; yea so uncertain, that without special revelation a man can have no assured certainty of them. So that our fault belike herein is only this then, that we are not so venturous, or fool-hardy rather, as they are.
1. Is this the surest and safest course, why condemne they us then as Heretikes for taking and teaching it? Why tcrosse they out of their owne Writers such speeches as tend this way? Would they not haue men goe the safer way? It is their Canonists rule, and their Casuists common note, that uThe safest side, where any doubt may be, is to be held. And that much doubt may be, yea must needs be here, himselfe telleth vs, when he teacheth; that xMans merits are ordinarily very uncertaine; yea so uncertaine, that without speciall revelation a man can haue no assured certaintie of them. So that our fault belike herein is onely this then, that wee are not so venturous, or foole-hardie rather, as they are.
tIndex Expurg. H•span. In libro qui inscribitur, Ordo baptizandi: Deleantur illa verba; Credis non▪ proprijs meritis, sed Domini Christi virtute & merito ad gloriam pervenire? Index Belg. ex Jac. Fabr. in Rom. 4. deal; Tu, si sapis, neque in fide, neque in operibus, sed in Deo confide. Et ex Comment. in Gal. 3. Qui confidit in operibus in seipso confidit, & •aculo nititur •rundineo. Et ex Comment. in Ephes. 1. Quid igitur laudabimu•? Nunquid nos, aut opera nostra, &c. Nequaquam.Index Expurg. H•span. In libro qui inscribitur, Ordo baptizandi: Deleantur illa verba; Credis non▪ proprijs meritis, sed Domini Christi virtute & merito ad gloriam pervenire? Index Belg. ex Iac. Fabr. in Rom. 4. dele; Tu, si sapis, neque in fide, neque in operibus, sed in Deo confide. Et ex Comment. in Gal. 3. Qui confidit in operibus in seipso confidit, & •aculo nititur •rundineo. Et ex Comment. in Ephes. 1. Quid igitur laudabimu•? Nūquid nos, aut opera nostra, &c. Nequaquam.
uIn dubijs & ambiguis via tutior eligenda est: Clemens 3. in Decretal. lib. 5. tit. 12. cap. 12. Gerson in Reg. Mor. Martin. Navarre. Enchirid. cap. 27. §. 284.In dubijs & ambiguis via tutior eligenda est: Clemens 3. in Decretal. lib. 5. tit. 12. cap. 12. Gerson in Reg. Mor. Martin. Navar. Enchirid. cap. 27. §. 284.
xNon possunt homines in hac vita habere certitudinem fidei de su• justitia, nisi ex speciali revelatione. Bellarmin. de Justificat. lib. 3. cap. 3. Nemo absque revelation certò scire potest, se habere vera merita. Ibid. cap. 5. Hoc scire impossibile est, nisi ads•• revelatio. Ibidem cap. 8.Non possunt homines in hac vita habere certitudinem fidei de su• justitia, nisi ex speciali revelatione. Bellarmin. de Iustificat. lib. 3. cap. 3. Nemo absque revelatione certò scire potest, se habere vera merita. Ibid. cap. 5. Hoc scire impossibile est, nisi ads•• revelatio. Ibidem cap. 8.
2. Is it a sure, yea the surest and safest course that can be, to trust in Gods mercy alone? Then is Gods mercy alone belike able to save a man ⟨p. 37⟩without merits. For in vain were it to trust in it alone, if it alone were not sufficient to save: according to that excellent saying of Bernard, speaking of those words of the Psalmist; yHe will save them because they trust in him. He zwill save them; saith he: Why so? For what merits of theirs? Mark what followeth: Because they trust in him: A sweet cause, but effectual and irrefragable. This is the righteousness indeed, not of the Law, but of Faith. aThis is mans whole merit, that he set his whole hope on him, who hath saved the whole man. And, bThis is mans true confidence, to fall from himself, and rest on his Lord, refreshed in nothing but his mercy only. And elsewhere; cNo man need ask for what merits of ours we expect good things at Gods hands. It is merit sufficient, to know, that no merit is sufficient. And again, dGods mercy is my merit. eThough I want merit, yet wanteth he no mercy. fNor can I want store of merit, so long as he hath store of mercy. Much merit have I, since that he hath so much mercy.
2. Is it a sure, yea the surest and safest course that can be, to trust in Gods mercie alone? Then is Gods mercie alone belike able to save a man ⟨p. 37⟩without merits. For in vaine were it to trust in it alone, if it alone were not sufficient to save: according to that excellent saying of Bernard, speaking of those words of the Psalmist; yHee will save them because they trust in him. Hee zwill save them; saith hee: Why so? For what merits of theirs? Marke what followeth: Because they trust in him: A sweet cause, but effectuall and irrefragable. This is the righteousnesse indeed, not of the Law, but of Faith. aThis is mans whole merit, that hee set his whole hope on him, who hath saved the whole man. And, bThis is mans true confidence, to fall from himselfe, and rest on his Lord, refreshed in nothing but his mercy onely. And elsewhere; cNo man need aske for what merits of ours wee expect good things at Gods hands. It is merit sufficient, to know, that no merit is sufficient. And againe, dGods mercy is my merit. eThough I want merit, yet wanteth hee no mercy. fNor can I want store of merit, so long as hee hath store of mercie. Much merit have I, since that hee hath so much mercy.
zSalvabi• eo•. quare? quibus mer•t•? Audi quod sequitur; Quia sper•ver•nti• eo. D•l•is causa; attamen •fficax; attamen irrefr••gab l•s. Nim•ū •ae• est j•stitia, sed quae ex •ide est, non ex lege, Bern. in Psalm. 90. Serm. 9. H•nc & A•gust. de verb. Ap. 7. M▪ s•r• re mei. Quare? Quia virtut•m habeo, qua te promerear? quia voluntatis arbi•rium gero, unde gr•tiam tuam meritum m•ū praecedat? Non: quoniam in te speravit anima mea. Psalm. 57.1.Salvabi• eo•. quare? quibus mer•t•? Audi quod sequitur; Quia sper•ver•nti• eo. Dlis causa; attamen fficax; attamen irrefrgab ls. Nimū ae est jstitia, sed quae ex ide est, non ex lege, Bern. in
3. But why should they trust thus in Gods mercy alone? or why may they not trust safely enough in their own merits also? For so his Assertion was, that in them men might trust to; and that there was ground good enough for them so for to do. gIn regard, saith he, of ⟨p. 38⟩the uncertainty of a mans own righteousness: hbecause a man may be mistaken in it, and imagine that he hath it, when he hath not. But certain or uncertain, how can mans merit be the ground of his salvation, if his salvation depend upon Gods mercy alone? Or how is Mans merit necessarily required unto salvation, if by Gods mercy alone he may be saved without it?
3. But why should they trust thus in Gods mercy alone? or why may they not trust safely enough in their owne merits also? For so his Assertion was, that in them men might trust to; and that there was ground good enough for them so for to doe. gIn regard, saith he, of ⟨p. 38⟩the uncertainty of a mans owne righteousnesse: hbecause a man may be mistaken in it, and imagine that he hath it, when he hath not. But certaine or uncertaine, how can mans merit be the ground of his salvation, if his salvation depend upon Gods mercy alone? Or how is Mans merit necessarily required unto salvation, if by Gods mercy alone he may be saved without it?
gPropter justitiae incertitudinem. Bellarm. ubi sup.
hQuia multi falluntur, dumb putant se habere quod non habent. Idem de Justific. l. 3. c. 8.Quia multi falluntur, dum putāt se habere quod non habent. Idem de Iustific. l. 3. c. 8.
4. iIn regard also, saith he, of the Jeopardy of vain-glory. In which clause he acknowledgeth that this their Doctrine of mans merit is a dangerous doctrine, (as Bernard also termeth kthe practise of it both foolish and perilous) and such as may soon puff up mens minds with vain-glory, yeal with pride and presumption, (he might well have said) the very bane of all true confidence, grace, goodness and godliness. And consequently as a most dreadful *rock threatening ship-wrack of salvation, to be most warily shunned and eschewed of all those that are jealous of miscarrying, and desirous of eternal well-doing.
4. iIn regard also, saith hee, of the Ieapordie of vaine-glorie. In which clause he acknowledgeth that this their Doctrine of mans merit is a dangerous doctrine, (as Bernard also tearmeth kthe practise of it both foolish and perillous) and such as may soone puffe vp mens minds with vaine-glorie, yeal with pride and presumption, (he might well haue said) the very bane of all true confidence, grace, goodnesse and godlinesse. And consequently as a most dreadfull *rocke threatning ship-wracke of salvation, to be most warily shunned and eschewed of all those that are jealous of miscarying, and desirous of eternall well-doing.
iPropter periculū inanis gloriae▪ Idem ubi sup.Propter periculū inanis gloriae▪ Idem ubi sup.
kStultum & periculosum est suis quenquam consider meritis, Bern. de Divers. 32. Periculosa habitatio eorum, qui in meritis suis sperant; periculosa quia ruinosa. Idem in Psal. 90. Serm. 1.Stultum & periculosum est suis quēquam confidere meritis, Bern. de Divers. 32. Periculosa habitatio eorum, qui in meritis suis sperāt; periculosa quia ruinosa. Idem in Psal. 90. Serm. 1.
lDiscamus de nostra o••inò industria, magis autem de nostris diffidere meritis, Bern. de Temp. 75. Nam si•i quidem ipsi fidere, non fidei, sed perfidiae est: nec confidentiae, sed diffidentiae magi• in semetips• hab••e fiduciā. •s v•rè fidelis •st, qui […] Id quod sola facit humilitas cordis, ut •on sibi •ideli• anima i••itatur, sed des•r•ns semet ipsam, & super dilectum innix• ascendat de deserto, Idem de Temp. 16.Discamus de nostra o••inò industria, magis autem de nostris diffidere meritis, Bern. de Temp. 75. Nam si•i quidem ipsi fidere, non fidei, sed perfidiae est: nec confidentiae, sed diffidentiae magi• in semetips• hab••e fiduciā. •s v•rè fidelis •st, qui 〈…〉 Id quod sola facit humilitas cordis, ut •on sibi •ideli• anima i••itatur, sed des•r•ns semet ipsam, & super dilectum innix• ascendat de deserto, Idem de Temp. 16.
I will add here but the Confession of one or two of their own Writers: †I am wholly of this mind (saith Cardinal Contarene) that it is a pious and a Christian-like saying, that we ought to rely, ⟨p. 39⟩as on a thing steadfast and able to support us, on Christs righteousness bestowed upon us, not on holiness or grace inherent in us. On this alone, as certain and steadfast ought we to rest. And †All the Ancients with general consent, saith Cassander, deliver, that confidence for remission of sins, and hope of pardon and life eternal, is to be placed in Gods mercy alone and Christs merits. To which purpose also he allegeth a place of Pope Gregory, to this effect; “We trust not in our own tears or deeds, but in our Advocates plea. And as for trust in ought else, saith Adrian of Utrecht, who was Bishop of Rome also afterward; †Our merits are but as a staff of reed, which if a man lean to or rely on, it knappeth asunder, and runneth through his hand that relieth on it. It is the surest course, saith Bellarmine; it is the only sure course, say we, to trust only in Gods mercy. So said the Ancients before us (as some of their own, you see confess) with us. And to teach men in stead of it to trust in their own merits, is to teach them *to exchange a rock for a reed. Nor can there be any safety at all in so doing; unless it be safe to rely on so deceitful and dangerous a stay as is sure to serve them all (by their own Adrians confession) that trust thereunto, as †Rabsake saith Egypt did, as “the Spartan said Athens would have done, if Greece should have relied on it.
I will adde here but the Confession of one or two of their owne Writers: †I am wholly of this minde (saith Cardinall Contarene) that it is a pious and a Christian-like saying, that we ought to relie, ⟨p. 39⟩as on a thing stedfast and able to support vs, on Christs righteousnesse bestowed vpon vs, not on holinesse or grace inherent in vs. On this alone, as certaine and stedfast ought wee to rest. And †All the Ancients with generall consent, saith Cassander, deliuer, that confidence for remission of sins, and hope of pardon and life eternall, is to bee placed in Gods mercy alone and Christs merits. To which purpose also he alledgeth a place of Pope Gregorie, to this effect; “We trust not in our owne teares or deeds, but in our Advocates plea. And as for trust in ought else, saith Adrian of Vtrech, who was Bishop of Rome also afterward; †Our merits are but as a staffe of reed, which if a man leane to or rely on, it knappeth asunder, and runneth thorow his hand that relieth on it. It is the surest course, saith Bellarmine; it is the only sure course, say wee, to trust onely in Gods mercie. So said the Ancients before vs (as some of their owne, you see confesse) with vs. And to teach men in stead of it to trust in their owne merits, is to teach them *to exchange a rocke for a reed. Nor can there be any safety at all in so doing; unlesse it bee safe to rely on so deceitfull and dangerous a stay as is sure to serue them all (by their owne Adrians confession) that trust thereunto, as †Rabsake saith Egypt did, as “the Spartan said Athens would haue done, if Greece should haue relied on it.
†Ego prorsus •xistim••i• & Christian• […], quod […], unquam restabili quae sustentatu•, justitia Christi nobi• […] & gratia […]. Co• taren. […] Justific.Ego prorsus •xistim••i• & Christian•〈…〉, quod 〈…〉, unquam restabili quae sustentatu•, justitia Christi nobi•〈…〉 & gratia 〈…〉. Co• taren. 〈…〉 Justific.
†Summo consensu veteres omnes trad•nt, fiduciam remissionis peccatorū etiā corum quae post regeneration•m admittuntur; & sp• veniae & vitae eternae, in sola Dei misericordia & merito Christiess• coll•candam, Cassa•d▪ Consult. art. 6.Summo consensu veteres omnes trad•nt, fiduciam remissionis peccatorū etiā corum quae post regeneration•m admittuntur; & sp• veniae & vitae eternae, in sola Dei misericordia & merito Christiess• coll•candam, Cassa•d▪ Consult. art. 6.
Thus then, sometime they seek to salve and qualify this their pestilent and poisonfull Doctrine, which at other times, as not half, but ⟨p. 40⟩wholly ashamed to own it, they do utterly deny and disclaim.
Thus then, sometime they seeke to salue and qualifie this their pestilent and poisonfull Doctrine, which at other times, as not halfe, but ⟨p. 40⟩wholly ashamed to owne it, they doe utterly deny and disclaime.
It is mPhilips Melanchthon's eighth Lie, saith Bellarmine, that our Teachers will men to merit remission of sins by their works. These words I find not at all in the place out of which they are alleged. Neither know I what Edition of that Confession he followeth. But suppose that Philip say so. Why, is it a Lie? Is it not true that they teach so? Yes doubtless. Bellarmine himself else-where confesseth, that nsome of their Doctors teach, that men by their own works make satisfaction to God for the fault or offence it self. Others, othat they satisfy both for the fault or offence, and for the punishment also, yea even the eternal pains thereunto due: Others again (whom he giveth his voice with) pnot for the fault it self indeed, but for the guilt of such penalties as remain due for the same, after that the fault is forgiven, qthat is, saith he, for the pains that a sinner should in hell else have suffered, the eternity of them only taken away: that which he termeth out of some rplaces of Scripture both smis-translated, and tmis-expounded, ua redeeming or buying out of mens sins; and maintaineth xremission of sins to be by such redemption purchased and procured.
It is mPhilips Melanchthons eighth Lie, saith Bellarmine, that our Teachers will men to merit remission of sinnes by their workes. These words I finde not at all in the place out of which they are alledged. Neither know I what Edition of that Confession hee followeth. But suppose that Philip say so. Why, is it a Lie? Is it not true that they teach soo? Yes doubtlesse. Bellarmine himselfe else-where confesseth, that nsome of their Doctors teach, that men by their owne workes make satisfaction to God for the fault or offence it selfe. Others, othat they satisfie both for the fault or offence, and for the punishment also, yea even the eternall paines thereunto due: Others againe (whom hee giveth his voyce with) pnot 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, qthat is, saith hee, for the paines that a sinner should in hell else haue suffered, the eternity of them onely taken away: that which hee tearmeth out of some rplaces of Scripture both smis-translated, and tmis-expounded, ua redeeming or buying out of mens sinnes; and maintaineth xremission of sinnes to bee by such redemption purchased and procured.
mOctavum Philippi Mendacium. In art. 20. Confess. Jubent Catholici Doctores mereri remissionem peccatorum operibus, Bellar. in Indic. de Libr. Concord.Octavum Philippi Mendacium. In art. 20. Confess. Iubēt Catholici Doctores mereri remissionem peccatorum operibus, Bellar. in Indic. de Libr. Concord.
nAndr. Vega l. 13. in Concil. Trident. c. 36. contendit, satis•ieri pro culpa. Bellar. de poenit. l. 4. c. 1.
oDocet Rua•d. Tapper. insignis Theologus in explic. art. 6. Lovan. posse hominem satisfacere Deo pro culpa & poena aeterna per actus quosdam, &c. Bellarm. ibid.
pNos Concil. Trid. Sess. 6. c. 14. & Sess. 14. c. 13. sequentes, Per opera poenalia verè ac propriè Domino satisfieri pro reatu poenae, qui post culpā dimissam remanet expiandus. Idem ibid. l. 4. c. 7.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 culpā dimissam remanet expiandus. Idem ibid. l. 4. c. 7.
qId est, pro poena sensus, ut Cajetan. rectè de Contrit. q. 4. quam in Gehenna pati debuisset peccator, remota solum aeternitate. Ib. c. 1.Id est, pro poena sensus, ut Cajetan. rectè de Cōtrit. q. 4. quam in Gehenna pati debuisset peccator, remota solum aeternitate. Ib. c. 1.
Again, that amen by their works make such ⟨p. 41⟩condigne satisfaction for some sins, bthat thereby the offence and wrong done to God is truly recompensed, and his justice fully satisfied; and that cthrough Gods grace they do in some sort by works of their own, which they owe not to God, truly or equally, and therefore justly also and condignly satisfy; for that dsuch works have a kind of infiniteness (or infinite worth) in them, and consequently an equality with the wrong, that they did God by their sins, in sundry places he himself avoweth: which what is it but to merit remission of sins? For hath not he merited remission that hath made such satisfaction?
Againe, that amen by their workes make such ⟨p. 41⟩condigne satisfaction for some sinnes, bthat thereby the offence and wrong done to God is truely recompenced, and his justice fully satisfied; and that cthrough Gods grace they doe in some sort by workes of their owne, which they owe not to God, truely or equally, and therefore justly also and condignely satisfie; for that dsuch workes have a kinde of infinitnesse (or infinit worth) in them, and consequently an equalitie with the wrong, that they did God by their sinnes, in sundry places hee himselfe avoweth: which what is it but to merit remission of sinnes? For hath not hee merited remission that hath made such satisfaction?
aApertissimè agnoscit satisfactionem condignā esse debere, & eam proportionem cum peccato exigere, ut verè per eam offensio compensetur, de Poenit. l. 4. c. 9.Apertissimè agnoscit satisfactionem condignā esse debere, & eam proportionem cum peccato exigere, ut verè per eam offensio compensetur, de Poenit. l. 4. c. 9.
bUt injuria Deo facta compensetur, & divinae justitiae sat•s•iat, Ibid.Vt injuria Deo facta compensetur, & divinae justitiae sat•s•iat, Ibid.
cAccedente gratia verè possumus aliquo modo ex operibus proprijs Deo indebitis, et ad aequalitatem, ac per hoc justè et ex condigno satisfacere, Ib. c. 7.
dQuia quatenus à spiritu procedunt, habent quandam infinitatem, ac per hoc aequalitatem cum injuria, qua Deum peccando afficiebamus, Ibid.Quia quatenus à spiritu procedūt, habent quandam infinitatem, ac per hoc aequalitatem cum injuria, qua Deum peccando afficiebamus, Ibid.
Yea the Objection being made, that then eeither there must be two joint satisfactions, the one Christs, and the other ours; or but one only; and that either Christs, and then we do not satisfy; or ours, and then Christs is excluded; or else we divide the honour between Christ and our selves, that he pay for the fault, and we for the punishment: The Cardinal saith, that hereunto three Answers are given.
Yea the Obiection being made, that then eeither there must be two joynt satisfactions, the one Christs, and the other ours; or but one only; and that either Christs, and then we 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.
eVel 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 Christi, & tunc nos non satisfacimus; vel nostra, & tunc excluditur Christus; aut verè di•idemus cum Christo honorē, nam ille s•lvet pro culpa, nos pro poena, Bellar. de Purgat. l. 1. c. 14.Vel sunt duae satisfactiones simul junctae, una Christi, altera nostra; vel una tātum. Si duae, ergo bis punitur eadem culpa. Si una tantum, vel illa est Christi, & tunc nos non satisfacimus; vel nostra, & tunc excluditur Christus; aut verè di•idemus cum Christo honorē, nam ille s•lvet pro culpa, nos pro poena, Bellar. de Purgat. l. 1. c. 14.
For 1. some say fthat there is one only satisfaction, and that is Christs: and that we, to speak properly, do not satisfy at all, but only do somewhat in regard whereof God applieth Christs satisfaction to us: And gso, saith he, should our works ⟨p. 42⟩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 hthis he holdeth to be erroneous.
For 1. some say fthat there is one only satisfaction, and that is Christs: and that we, to speak properly, doe not satisfie at all, but only doe somewhat in regard whereof God applieth Christs satisfaction to us: And gso, saith hee, should our workes ⟨p. 42⟩bee 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 hthis hee holdeth to be erronius.
fQuidam asserunt esse unam tantum, & illā 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.Quidam asserunt esse unam tantum, & illā 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.
gQuod est dicere, Nostra opera non esse nisi conditiones, sine quibus non applicaretur nobis Christi satisfactio, vel ad summum, esse dispositiones.
2. Some say, that ithere are two satisfactions, but the one depending upon the other; the one Christs, and the other ours: kfor though the one were sufficient; yet for greater honour to us, God will have ours added to his. And lthis he holdeth to be not improbable.
2. Some say, that ithere are two satisfactions, but the one depending vpon the other; the one Christs, and the other ours: kfor though the one were sufficient; yet for greater honour to us, God will have ours added to his. And lthis hee holdeth to be not improbable.
iAlij dicunt quod sunt duae, sed una ab altera dependens.
kNam etiansi una sufficiat, tamen ad majorem gloriam Dei, cui satis fit, & majorem honorem hominis satisfacientis, placuit Christo conjungere nostram.Nam etiāsi una sufficiat, tamen ad majorem gloriam Dei, cui satis fit, & majorem honorem hominis satisfacientis, placuit Christo conjungere nostram.
lQui modus non videtur mihi improbabilis, Bel. ibid.
3. Some say, and mthat is the more probable, (and that therefore he goeth with) that there is but one actual satisfaction alone, and that ours. nAnd so Christ consequently is excluded, & shut out at doors, as in the Objection before was said. Yea he saith moreover, that as othe Saints may well be termed our redeemers, because that by their sufferings they may redeem or buy out our sins: So pa man may well be said to be his own Redeemer and Saviour, and yet no wrong therein done to Christ, when by his own works qhe maketh condigne satisfaction to God in this manner for his sins.
3. Some say, and mthat is the more probable, (and that therefore hee goeth with) that there is but one actuall satisfaction alone, and that ours. nAnd so Christ consequently is excluded, & shut out at doores, as in the Obiection before was said. Yea hee saith moreover, that as othe Saints may well be tearmed our redeemers, because that by their sufferings they may redeeme or buy out our sinnes: So pa man may well be said to be his owne Redeemer and Saviour, and yet no wrong therein done to Christ, when by his owne works qhee maketh condigne satisfaction to God in this manner for his sinnes.
mTertius modus videtur probabilior; quod una tantū sit actualis satisfactio, et ea sit nostra, Bellar. ibid.Tertius modus videtur probabilior; quod una tantū sit actualis satisfactio, et ea sit nostra, Bellar. ibid.
nEt tunc Christus excluditur.
oNon erit absurdū si Sancti viri Redemptores nostri esse dicantur, cum aliquo modo passionibus suis delicta nostra possint redimere. Bellarm. de Indulg. l. 1. c. 4.Non erit absurdū si Sancti viri Redemptores nostri esse dicantur, cum aliquo modo passionibus suis delicta nostra possint redimere. Bellarm. de Indulg. l. 1. c. 4.
pHomo sui ipsius Redemptor & Salvator appellatur: nec propterea ulla fit Christo injuria. Idem de Purgat. lib. 1. cap. 14.
And now judge you, whether Philip Melanchthon lied or no, when he said (if at least he did so say) that they will men to merit remission of their sins by their works. But let us hear further how not Melanchthon, but Bellarmine lieth himself, where he chargeth Melanchthon ⟨p. 43⟩with lying. rWe teach not, saith he, that by works done without faith or Gods free help, men may merit remission of sins. sNor do we ascribe even unto those works 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 only, as. Augustine speaketh; which the Schoolmen are wont to call not the merit of condignitie, but the merit of congruity. tNor is there any dissent among Catholics herein.
And now judge you, whether Philip Melanchthon 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 vs heare further how not Melanchthon, but Bellarmine lieth himselfe, where hee chargeth Melancthon ⟨p. 43⟩with lying. rWee teach not, saith hee, that by workes done without faith or Gods free helpe, men may merit remission of sinnes. sNor doe wee 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 condignitie, but the merit of congruitie. tNor is there any dissent among Catholiques herein.
rNon id habet Catholica doctrina ut operibus illis, quae fiunt sine fide & auxilio Dei gratuito mereri possint homines remissionem peccatorum. Bellar. in Jndic. de lib. Cō cord. Mendac. 8.Non id habet Catholica doctrina ut operibus illis, quae fiunt sine fide & auxilio Dei gratuito mereri possint homines remissionem peccatorum. Bellar. in Jndic. de lib. Cō cord. Mendac. 8.
sHuc accedit, quod istis etiam operibus, quae fiunt ex fide et auxilio Dei, non tale tribuimus meritum, ut ei respondeat ex justitia merces; sed meritum solum impetrationis, ut Augustinus loquitur, quod Scholastici meritum de congruo, non de cō digno nominare solent. Bellar. ibid.Huc accedit, quod istis etiam operibus, quae fiunt ex fide et auxilio Dei, non tale tribuimus meritum, ut ei respōdeat ex justitia merces; sed meritum solum impetrationis, ut Augustinus loquitur, quod Scholastici meritum de congruo, non de cō digno nominare solent. Bellar. ibid.
tNeque in hoc ulla est inter Catholicos differentia, ibid.
Puritans
England
Rector of Rotherhithe; member of the Westminster Assembly.
. Serm. 9. H•nc & A•gust. de verb. Ap. 7. M▪ s•r• re mei. Quare? Quia virtut•m habeo, qua te promerear? quia voluntatis arbi•rium gero, unde gr•tiam tuam meritum m•ū praecedat? Nō: quoniam in te speravit anima mea.
aHoc totū est hominis meritum, si totam spem pona• in eo, qui totum hominem salvum fecit. Bern. Idem ibid. Serm. 15.Hoc totū est hominis meritum, si totam spem pona• in eo, qui totum hominem salvum fecit. Bern. Idem ibid. Serm. 15.
bHaec est vera hominis fiducia, à see de•icientis, & innitentis Domino suo; ut non nisi in sola Dei misericordia respiret. Idem de temp. 50.Haec est vera hominis fiducia, à se de•icientis, & innitētis Domino suo; ut non nisi in sola Dei misericordia respiret. Idem de temp. 50.
cNon est quod quaeras, quibus meritis sp•remus bona. Sufficit ad meritum scire, quod merita non sufficiant. Idem in Cant. 68.
dMeritum meum miseratio Domini. Ibid. ser. 61.
eEtsi mihi meritum deest, sed non illi miseratio. Ibid. ser. 14.
fNon sum plan• meriti in•ps, quamdi• ille miserationum non fuerit. Quodsi misericordiae Domini multae, multus nihilominus •go in meritis sum. Ibid. ser. 61.
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Non in fletibus & actibus nostris, sed in Advocati nostri allegation confidimus, Greg. in Ezech. hom. 1.Non in fletibus & actibus nostris, sed in Advocati nostri allegatione confidimus, Greg. in Ezech. hom. 1.
†Sunt merita nostra veluti baculus arundineus; cui dū quis innixus fuerit, confringitur, et perforat •anum innitentis, Adrian. de Traject. in 4. Sent.Sunt merita nostra veluti baculus arundineus; cui dū quis innixus fuerit, confringitur, et perforat •anum innitentis, Adrian. de Traject. in 4. Sent.
