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.
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.
I might here take occasion to show somewhat largely, in what sense the uAncient Fathers, as also xother Writers of those times do ordinarily use the word to Merit (because our Adversaries so much press the use of that Phrase in them, as if it implied such Merit as they maintain) to wit, as yBellarmine himself, with zothers of his own side also acknowledgeth, for to achieve or obtain ought on any terms whatsoever, be it of free favour, or of due debt and desert: which is the Merit of Impetration, that he saith Augustine speaketh ⟨p. 44⟩of; and adiffereth much from Merit or Desert strictly and properly so termed, as Bellarmine himself also granteth: Since that, by their own confession, bit is one thing to impetrate or obtain, and another to merit, that is, to deserve: And therefore in such sense as they use the word Merit, ca man may be said sometime to merit, that is, obtain and impetrate, what he deserveth not; and again, dnot to merit, that is, obtain and impetrate what yet he hath well deserved. As also in this sense ethey are wont (Bellarmine himself also acknowledging it) to call all good works merits, for which we receive ought, though the reward be, as fhe granteth also that it may be, not of desert, right, or due debt, but of favour and grace only. Wherein Bernard singularly well expounding their meaning, and his own too, where he useth those and the like terms; gIf we speak properly, ⟨p. 45⟩saith he, those things that we use to call merits, are certain seeds of Hope, sparks of Love, signs of our hidden predestination, presages of our future glorification; the way to the crown, not the cause of our crowning.
I might heere take occasion to shew somewhat largely, in what sense the uAncient Fathers, as also xother Writers of those times doe ordinarily use the word to Merit (because our Adversaries so much presse the use of that Phrase in them, as if it implied such Merit as they mantaine) to wit, as yBellarmine himselfe, with zothers of his owne side also acknowledgeth, for to atchieve or obtaine ought on any tearmes whatsoever, be it of free favour, or of due debt and desert: which is the Merit of Impetration, that hee saith Augustine speaketh ⟨p. 44⟩of; and adiffereth much from Merit or Desert strictly and properly so tearmed, as Bellarmine himselfe also granteth: Since that, by their owne confession, bit is one thing to impetrate or obtaine, and another to merit, that is, to deserve: And therefore in such sense as they vse the word Merit, ca man may be said sometime to merit, that is, obtaine and impetrate, what hee deserveth not; and againe, dnot to merit, that is, obtaine and impetrate what yet hee hath well deserved. As also in this sense ethey are wont (Bellarmine himselfe also acknowledging it) to call all good workes merits, for which we receiue ought, though the reward be, as fhe granteth also that it may be, not of desert, right, or due debt, but of favour and grace onely. Wherein Bernard singularly well expounding their meaning, and his owne too, where hee useth those and the like tearmes; gIf we speake properly, ⟨p. 45⟩
uIta Hieron. in Hosh. 4.14. Grandis offensa, postquā peccaveris, irā Dei non mereri. Christi esse meruisti. Collatio Carth. cognit. 1. art. 8. Proponant, qui ista elicere meruerunt. Ibid. cognit. 3. art. 16. Quis supplicavit, quis legem meruit? Quis judicium postulavit? Et Sedul. & alius nescio quis Hieron. nomine in Rom. 4. Magna beatitudo est sine labore legis & poenitentiae, Domini gratiam sola fide promereri; sicut siquis aliquam dignitatem gratis accipiat.Ita Hieron. in Hosh. 4.14. Grandis offensa, postquā peccaveris, irā Dei non mereri. Christi esse meruisti. Collatio Carth. cognit. 1. art. 8. Proponant, qui ista elicere meruerunt. Ibid. cognit. 3. art. 16. Quis supplicavit, quis legem meruit? Quis judicium postulavit? Et Sedul. & alius nescio quis Hieron. nomine in Rom. 4. Magna beatitudo est sine labore legis & poenitentiae, Domini gratiam sola fide promereri; sicut siquis aliquam dignitatem gratis accipiat.
xPacem sub hac lege meruit, ut captivos nostros redderet. Ammian. hist. lib. 17. Pacem quam ipse meruit, ei quoque debere proficere, Ibid.
yAugustinus explicat quomodo fides mereatur, cum dicit eam impetrare remissionem peccatorum. Bellar. de Justif. lib. 1. cap. 21. Sed & Bellarm. ipse ibid. l•b. 5. cap. 2. exponit illud Vulg. versionis Hebr. 13.16. Talibus hostijs Deus promeretur, i. ut Oecumenius, placetur Deo.Augustinus explicat quomodo fides mereatur, cum dicit eam impetrare remissionem peccatorum. Bellar. de Iustif. lib. 1. cap. 21. Sed & Bellarm. ipse ibid. l•b. 5. cap. 2. exponit illud Vulg. versionis Hebr. 13.16. Talibus hostijs Deus promeretur, i. ut Oecumenius, placetur Deo.
zQu•dsi aliquis veterum vocabulo promerendi usus est, non aliter intellexit, quam consecutionem de facto. Stapleton. prompt. Fer. 5. post Passion. Dominic. Videatur Vega infra.
aMultum interest inter meritum & impetrationem, Bel. de Bon. oper. in particul. l. 1. c 9.
I might also insist on that which Bellarmine hath else-where, that *to merit, as they speak, is no more than that which the Greeks call [Greek or Hebrew], which word signifieth not “to be worthy, as he saith, contrary to all use and authority, but †to be vouchsafed, reputed or esteemed as worthy, as also “Cajetan himself, therein following their own vulgar Latin, expoundeth it. And whereas that same their vulgar Translation hath it in bad and barbarous *Latin, and their Rhemists version in as bad or worse English, §with such hosts God is promerited. ¶The meaning of it is, saith Bellarmine ▪ that with such sacrifices God is delighted, or pacified, as Chrysostoms Commentary hath it, (though indeed in Chrysostoms Commentary, there no is such word, or any one word of exposition, but the same word it self only) or is pleased, (well-pleased, it is word for word in the Original) as Oecumenius expoundeth it. And *it signifieth, saith he, that God is delighted in good works, and is therewith conciliated, (that is, moved to befriend, as we say) and induced thereby to do good unto those that do well. Which is that that we mean, when we say that works are meritorious. Well it were indeed if they either meant or main-maintained no no more than is here said. Little ⟨p. 46⟩controversy would there then be between us and them.
I might also insist on that which Bellarmine hath else-where, that *to merit, as they speake, is no more than that which the Greekes call 〈non-Latin alphabet〉, which word signifieth not “to be worthie, as he saith, contrarie to all use and authoritie, but †to bee vouchsafed, reputed or esteemed as worthie, as also “Cajetan himselfe, therein following their owne vulgar Latin, expoūdeth it. And wheras that same their vulgar Translation hath it in bad and barbarous *Latin, and their Rhemists version in as bad or worse English, §with such hosts God is promerited. ¶The meaning of it is, saith Bellarmine ▪ that with such sacrifices God is delighted, or pacified, as Chrysostomes Commentarie hath it, (though indeed in Chrysostomes Cōmentarie, there no is such word, or any one word of exposition, but the same word it selfe onely) or is pleased, (well-pleased, it is word for word in the Originall) as Oecumenius expoundeth it. And *it signifieth, saith he, that God is delighted in good workes, and is therewith conciliated, (that is, moved to befriend, as wee say) and induced thereby to doe good unto those that doe well. Which is that that wee meane, when wee say that workes are meritorous. Well it were indeed if they either meant or main-maintained no no more than is here said. Little ⟨p. 46⟩controversie would there then be betweene us and them.
*Quod nos dicimus mereri, Graeci dicun• [Greek or Hebrew], Bellarm. de Justifi•. l. 5. c. 2.Quod nos dicimus mereri, Graeci dicun•〈non-Latin alphabet〉, Bellarm. de Iustifi•. l. 5. c. 2.
“[Greek or Hebrew]. i. dignum esse. Idē ibid.〈non-Latin alphabet〉. i. dignum esse. Idē ibid.
†[Greek or Hebrew], Schol. Thucyd. [Greek or Hebrew], Suid▪ [Greek or Hebrew] Schol. Sophocl.〈non-Latin alphabet〉, Schol. Thucyd. 〈non-Latin alphabet〉, Suid▪〈non-Latin alphabet〉 Schol. Sophocl.
“Non ait, ut digni sitis, s•d ut digni habeamini, Cajetan. in 2 Thess. 1.5.
¶Sensus est, tali•us hostijs delectatur, sive placatur D•us, ut hab•t cō mentarius Chrysostomi: vel t•libus hostijs pl•cetur Deo, ut exponit Oecumenius, Bellar. de Justific. l. 5. c. 2.
But to let these things pass, lest I be in this point over-long. Do all Catholics deny indeed even to works done of faith and grace all merit of condignitie? And is there no difference at all among them herein? Yea doth not Bellarmine himself maintain the *contrary? Or doth he not know that there is difference among them herein? and that the most of them (of later times especially) go the other way? Yes undoubtedly. But he dealeth herein, as he doth in the point of Adoration of Images. It is a hcommon tenet among them, that Images are to be worshipped with the self same worship that those are worshipped with, whose Images they are: and so consequently the Images of God and Christ with divine worship ▪ And Bellarmine himself, though a little qualifying it, both alloweth and defendeth it, ithat by accident, or improperly they may be and are so worshipped; to wit, either kas those Images are Gods or Christs Deputies, and so receive for God or Christ himself the worship due to either; or las men conceive God or Christ clad in that Image, as a King in his Robes, and so worship the Image in the same worship together with either. But yet, saith he, myou must not in any wise tell the people so in the Pulpit, that any Images are to be worshipped with divine worship; but the contrary rather, that they are nor to be worshipped. ⟨p. 47⟩And why so? Forsooth▪nbecause many good Catholics cannot endure to hear that Images should be adored: and again, oBecause it giveth Heretics occasion to speak more freely evil of them.
But to let these things passe, lest I be in this point over-long. Doe all Catholikes deny indeed even to workes done of faith and grace all merit of condignitie? And is there no difference at all among them herein? Yea doth not Bellarmine himselfe maintaine the *•ōtrary? Or doth hee not know that there is difference among them herein? and that the most of them (of later times especially) goe the other way? Yes undoubtedly. But hee dealeth herein, as hee doth in the point of Adoration of Images. It is a hcommon tenent among them, that Images are to be worshipped with the selfe same worship that those are worshipped with, whose Images they are: and so consequētly the Images of God and Christ with divine worship ▪ And Bellarmine himselfe, though a little qualifying it, both alloweth and defendeth it, ithat by accident, or improperly they may bee and are so worshiped; to wit, either kas those Images are Gods or Christs Deputies, and so receiue for God or Christ himselfe the worship due to either; or las men conceive God or Christ clad in that Image, as a King in his Roabes, and so worship the Image in the same worship together with either. But yet, saith hee, myou must not in any wise tell the people so in the Pulpit, that any Images are to bee worshipped with divine worship; but the contrarie rather, that they are nor to be worshipped. ⟨p. 47⟩And why so? Forsooth▪nbecause many good Catholikes cannot endure to heare that Images should be adored: and againe, oBecause it giveth Heretikes occasion to speake more freely evill of them.
*Imò, dignari, ut Cic. de Orat. l. 3.
hImagines coli eodem cultu cū Proto•ypo, sive quo coluntur, quorum sunt imagines; Christi & Dei latria: est opinio communi Theologorum sententia recepta. Sic Thom. Albert. Palud. Almain. Marsil Maiol. Capreol. Cajetan. & caeteri juniors. Azor. institut. l. 8. c 6. et Greg. de Valent. de Jdolatr. l. 2. c. 6.Imagines coli eodem cultu cū Proto•ypo, sive quo coluntur, quorum sunt imagines; Christi & Dei latria: est opinio cōmuni Theologorum sententia recepta. Sic Thom. Albert. Palud. Almain. Marsil Maiol. Capreol. Cajetan. & caeteri juniores. Azor. institut. l. 8. c 6. et Greg. de Valent. de Jdolatr. l. 2. c. 6.
iSi de reipsa agatur, admitti potest Imagines posse coli impropriè vel per accidens, eodem genere cultus, quo exemplar ipsum colitur, &c. Bellar. de cult Sanct. l. 2. c. 23.
kQuando imago accipitur pro ipso exemplary, cujus vicem gerit, Ibid.Quādo imago accipitur pro ipso exemplari, cujus vicem gerit, Ibid.
lCum exemplar cō sideramus quasi im• gine vestitum, &c. Ibid.Cum exemplar cō sideramꝰ quasi im• gine vestitum, &c. Ibid.
mQuantū ad modum loquendi, praesertim in concione ad populum, non est dicendum imagines ullas adora•i debere latria; s•d • contrari•, non deb•re sic ado•ari• Bellar•. ibid. cap. 22.Quantū ad modum loquendi, praesertim in concione ad populum, non est dicendum imagines ullas adora•i debere latria; s•d • contrari, non debre sic adoari Bellar. ibid. cap. 22.
And in like manner dealeth he in this matter of Merit. Because our Writers justly tax them for extreme arrogance therein: Bellarmine here flatly denieth it, and saith that none of them maintain it, and we do but belly them in charging them with it. And yet, to pass by what before was alleged out of him; and what he saith elsewhere again, that pthe remission of some sins is even in justice due to mans good Merits; Where professedly he handleth the Controversy concerning the merits of mans works, he concludeth the direct contrary to what here he avoweth, and condemneth what he averreth here, as no better than Heresy.
And in like manner dealeth hee in this matter of Merit. Because our Writers justly tax them for extreame arrogance therein: Bellarmine here flatly denieth it, and saith that none of them maintaine it, and wee doe but bely them in charging them with it. And yet, to passe by what before was alledged out of him; and what hee saith elsewhere againe, that pthe remission of some sinnes is even in justice due to mans good Merits; Where professedly he handleth the Controversie concerning the merits of mans workes, he concludeth the direct contrarie to what here he avoweth, and condemneth what hee averreth here, as no better than Heresie.
pRemissio veni•li•m justo Dei judicio redditur bonis meritis justorum. Bellarm. de Just. sic. l. 1. c. 21.Remissio veni•li•m justo Dei judicio redditur bonis meritis justorum. Bellarm. de Iust. sic. l. 1. c. 21.
The very Title of his Discourse is, qThat mens works done of charity do condignly merit or deserve Life eternal; and that, rnot only in regard of Gods Covenant, but in regard of the works themselves.
The very Title of his Discourse is, qThat mens workes done of charitie doe condignely merit or deserve Life eternall; and that, rnot onely in regard of Gods Covenant, but in regard of the works themselves.
qOpera justorum ex charitate facta esse meritoria vitae aeternae ex condigno. Bellar. de Justif. l. 5. c. 16.Opera justorum ex charitate facta esse meritoria vitae aeternae ex condigno. Bellar. de Iustif. l. 5. c. 16.
rNon solum ratione pacti, sed etiam ration• operū, Ibid. cap. 17.Non solum ratione pacti, sed etiam ration• operū, Ibid. cap. 17.
Puritans
England
Rector of Rotherhithe; member of the Westminster Assembly.
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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.
“[Greek or Hebrew] ▪ Plu. Apophth.〈non-Latin alphabet〉▪ Plu. Apophth.
saith hee, those things that wee use to call merits, are certaine seeds of Hope, sparkes of Love, signes of our hidden predestination, presages of our future glorification; the way to the crowne, not the cause of our crowning.
Jmpetramus etiam quae non meremur. Tho. sum par. 1a. 2ae. q. 114. a. 9. A man may impetrate, and not deserve: & a man may deserve and not impetrate, Anonymus Author con tra Bellij Ruinam Papismi. Meritum enim innititur justitiae; & non potest Deus homini negare quod meruit, &c. Sed impetrare est liberalitatis divinae: si det, est gratiae; si non det, non potest •rgui injustitiae. Adrian. quod lib. q 8.Jmpetramus etiam quae non meremur. Tho. sum par. 1a. 2ae. q. 114. a. 9. A man may impetrate, and not deserve: & a man may deserve and not impetrate, Anonymꝰ Author cō tra Bellij Ruinam Papismi. Meritum enim innititur justitiae; & non potest Deꝰ homini negare quod meruit, &c. Sed impetrare est liberalitatis divinae: si det, est gratiae; si non det, non potest •rgui injustitiae. Adrian. quod lib. q 8.
cVeniam Arbitione precante meruerunt. Ammian. hist. l. 15. Quia Dei filium Judea contempsit, Gentilitas promeruit. Greg. in 1 Reg. 2. Maria sola ma•er Domini fieri meruit. Eusebij Emiss. nomine in Dominic. 4. Advent. Pare•e meruit eum, quem constat nullum habtisse peccatum. August. de Nat. & Grat. cap. 36. Ipsum Deum homin•m factum & concipere & parere, non humanis meritis, sed concepti nascentisque ex ea summi Dei dignatione promeruit. Fulgent. de Grat. & Incarn. cap. 7. Laetiores interim quod virgas evaserint, quàm quod meruerint principatum, Bernardus De pueris ad praelaturam promotis, Epist. 42. Itaque ingenuè Vega de Justificat. lib. 8. cap. 8. agnoscit, usurpari apud Patres nomen Meriti, ubi nulla est ratio Meriti, neque de congruo, neque de condigno.Veniam Arbitione precante meruerunt. Ammian. hist. l. 15. Quia Dei filium Iudea contempsit, Gentilitas promeruit. Greg. in 1 Reg. 2. Maria sola ma•er Domini fieri meruit. Eusebij Emiss. nomine in Dominic. 4. Advent. Pare•e meruit eum, quem constat nullum habtisse peccatum. August. de Nat. & Grat. cap. 36. Ipsum Deum homin•m factum & concipere & parere, non humanis meritis, sed concepti nascentisque ex ea summi Dei dignatione promeruit. Fulgent. de Grat. & Incarn. cap. 7. Laetiores interim quod virgas evaserint, quàm quod meruerint principatum, Bernardus De pueris ad praelaturam promotis, Epist. 42. Itaque ingenuè Vega de Justificat. lib. 8. cap. 8. agnoscit, usurpari apud Patres nomen Meriti, ubi nulla est ratio Meriti, neque de congruo, neque de condigno.
dMiles Gallicanis sudoribus nec donatioum meruit, nec stipendium. Ammian. histor. lib. 17.
eSol•n• meritum appellare quemlibet actum bonum, ratione cujus aliquid aliud accipimus: ut ex Augustin• perspicu• patet, Bellarm. de Grat. & lib. Arb. lib. 1. cap. 14.
fMercedem quandam esse dicimus, quae magis debetur ex gratia, quam ex justitia; sive quae imputetur sec. gratiam, & non sec. debitum▪ Idem de Justific. lib. 1. cap. 21.Mercedem quandam esse dicimus, quae magis debetur ex gratia, quam ex justitia; sive quae imputetur sec. gratiam, & non sec. debitum▪ Idem de Iustific. lib. 1. cap. 21.
gSi propriè appellentur ea quae dicimus merita nostra, spei quaedam sunt seminaria, charitatis incentiva, occultae pr•destinationis indicia, futurae glorificationis praes•gia, via regni, non causa regnandi, Bern. de Grat. & lib. arb.
Sensus est, tali•us hostijs delectatur, sive placatur D•us, ut hab•t cō mentarius Chrysostomi: vel t•libus hostijs pl•cetur Deo, ut exponit Oecumenius, Bellar. de Iustific. l. 5. c. 2.
*Significat Deum delectari bonis, bisque concilia•i, & induci ad benefaciendum ijs qui ben• operantur, Ibid.Significat Deum delectari bonis, •isque concilia•i, & induci ad benefaciendum ijs qui ben• operantur, Ibid.
