An answer to a challenge madeAn ansvver to a challenge made
An answer to a challenge made by a Jesuit in Ireland Wherein the judgement of antiquity in the points questioned is truly delivered, and the novelty of the now romish doctrine plainly discovered. By James Usher Bishop of Meath.An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.
James Ussher 1581–1656Dublin: printed by the Society of Stationers and Eliot's Court Press, 1624Dublin: printed by the Societie of Stationers and Eliot's Court Press, 1624
[24], 527, [9] p. · 153k words · STC 24542 · ESTC S118933
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.
IN the last place we are told, that the Fathers of the unspotted Church of Rome did •each, Tha• man for ⟨p. 493⟩his meritorious works receiveth, through the assistance of Gods grace, the bliss of everlasting happiness. But our Challenger, I suppose, will hardly find one Father either of the spotted or unspotted Church of Rome, that ever spake so babishly herein, as he maketh them all to do. That man, by the assistance of Gods grace, may do meritorious works, we have read in divers Authors, and in divers meanings. But after these works done, that a man should receive through the assistance of Gods grace the bliss of everlasting happiness, is such a piece of gibberish, as I do not remember that before now I have ever met withal even in Babel it self. For with them that understand what they speak, assistance hath reference to the doing of the work, not to the receiving of the reward: and simply to say, that a man for his meritorious works (taking merit here as the Romanists in this question would have it taken) receiveth through Gods grace the bliss of everlasting happiness; is to speak flat contrarieties, and to conjoin those things, that cannot possibly be coupled together. For that conclusion of Bernard is most certain: aThere is no place for grace to enter, where merit hath taken possession. because it is grounded upon the Apostles determination, Rom. 11.6. If it be of grace, it is no more of works: or else were grace no more grace.
IN the last place we are told, that the Fathers of the unspotted Church of Rome did •each, Tha• man for
⟨p. 493⟩
his meritorious workes receiveth, through the assistance of Gods grace, the blisse of everlasting happinesse. But our Challenger, I suppose, will hardly finde one Father either of the spotted or unspotted Church of Rome, that ever spake so babishly herein, as he maketh them all to doe. That man, by the assistance of Gods grace, may doe meritorious workes, we have read in divers Authors, and in divers meanings. But after these workes done, that a man should receive through the assistance of Gods grace the blisse of everlasting happinesse, is such a peece of gibbrish, as I doe not remember that before now I have ever met withall even in Babel it selfe. For with them that understand what they speake, assistance hath reference to the doing of the worke, not to the receiving of the reward: and simply to say, that a man for his meritorious workes (taking merit here as the Romanists in this question would have it taken) receiveth through Gods grace the blisse of everlasting happinesse; is to speake flat contrarieties, and to conjoine those things, that cannot possibly be coupled together. For that conclusion of Bernard is most certaine:
There is no place for grace to enter, where merit hath taken possession. because it is grounded upon the Apostles determination, Rom. 11.6. If it be of grace, it is no more of workes: or else were grace no more grace.
aNon est in quo gratia intret, ubi jam meritum occupavit. Bernard. in Cantic. Ser. 67.
Neither do we therefore take away the reward, because we deny the merit of good works. We know, that in the keeping of Gods Commandments there is great reward; Psal. 19.11. and that unto him who soweth righteousness, there shall be a sure reward; Prov. 11.18. But the question is, whence he that soweth in this manner, must expect to reap so great and so sure a harvest? Whether from Gods justice; which he must do ⟨p. 494⟩if he stand as the Jesuits would have him do upon merit: or from his mercy; as a recompense freely bestowed out of Gods gracious bounty, and not in justice due for the worth of the work performed. Which question, we think, the Prophet Hosea hath sufficiently resolved; when he biddeth us sow to our selves in righteousness, and reap in MERCY, Hose. 10.12. Neither do we hereby any whit detract from the truth of that axiom, That God will give every man according to his works: for still the question remaineth the very same; whether God may not judge a man according to his works, when he sitteth upon the throne of grace, as well as when he sitteth upon the throne of justice? and we think here, that the Prophet David hath fully cleared the case, in that one sentence, Psal. 62.12. With thee, O Lord, is MERCY: for thou rewardest every one according to his work.
Neither doe we therefore take away the reward, because we deny the merit of good workes. Wee know, that in the keeping of Gods Commandements there is great reward; Psal. 19.11. and that unto him who soweth righteousnesse, there shall be a sure reward; Prov. 11.18. But the question is, whence he that soweth in this manner, must expect to reape so great and so sure a harvest? Whether from Gods justice; which he must doe ⟨p. 494⟩if hee stand as the Iesuites would have him doe upon merit: or from his mercie; as a recompence freely bestowed out of Gods gracious bountie, and not in justice due for the worth of the worke performed. Which question, we thinke, the Prophet Hosea hath sufficiently resolved; when he biddeth us sow to our selves in righteousnesse, and reape in MERCIE, Hose. 10.12. Neither doe we hereby any whit detract from the truth of that axiome, That God will give every man acccording to his works: for still the question remaineth the very same; whether God may not judge a man according to his workes, when he sitteth upon the throne of grace, as well as when he sitteth upon the throne of justice? and wee thinke here, that the Prophet David hath fully cleared the case, in that one sentence, Psal. 62.12. With thee, O Lord, is MERCY: for thou rewardest every one according to his worke.
Originally therefore, and in it self, we hold that this reward proceedeth merely from Gods free bounty and mercy: but accidentally, in regard that God hath tied himself by his word and promise to confer such a reward, we grant that it now proveth in a sort to be an act of justice. even as in forgiving of our sins (which in it self all men know to be an act of mercy) he is said to be faithful and just, 1 Joh. 1.9. namely, in regard of the faithful performance of his promise. For promise, we see, amongst honest men is counted a due debt. but the thing promised being free, and on our part altogether undeserved, if the promiser did not perform, and proved not to be so good as his word; he could not properly be said to do me wrong, but rather to wrong himself, by impairing his own credit. And therefore Aquinas himself confesseth, bthat God is not hereby simply ⟨p. 495⟩made a debtor to us, but to himself; in as much as it is requisite that his own ordinance should be fulfilled. Thus was Moses careful to put the children of Israel in mind touching the Land of Canaan (which was a type of our eternal habitation in Heaven) that it was a Land of promise, and not of merit: which God did give them to possess, not for their righteousness, or for their upright beart, but that he might perform the word which he sware unto their Fathers, Abraham, Izhak, and Jacob, (Deut. 9.5.) Whereupon the Levites say, in their prayer unto God, Nehem. 9.8. Thou madest a covenant with Abraham, to give unto his seed the Land of the Canaanites; and hast performed thy word, because thou art JUST. Now because the Lord had made a like promise of the Crown of life to them that love him: (Jam. 1.12.) therefore S. Paul doth not stick in like manner to attribute this also to Gods justice. Henceforth (saith he, 2 Tim. 4.8.) is laid up for me the crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. Upon which place, Bernard, in his book of Grace and Free-will, saith most sweetly. cThat therefore which Paul expecteth, is a crown of righteousness, but of Gods righteousness, not his own. For it is just that he should give what he oweth, and he oweth what he hath promised: and this is the righteousness of God, of which the Apostle presumeth, the promise of God.
Originally therefore, and in it selfe, we hold that this reward proceedeth meerely from Gods free bountie and mercie: but accidentally, in regard that God hath tied himselfe by his word and promise to conferre such a reward, we grant that it now proveth in a sort to be an act of justice. even as in forgiving of our sins (which in it selfe all men know to be an act of mercie) he is said to be faithfull and just, 1 Ioh. 1.9. namely, in regard of the faithfull performance of his promise. For promise, we see, amongst honest men is counted a due debt. but the thing promised being free, and on our part altogether undeserved, if the promiser did not performe, and proved not to be so good as his word; he could not properly be said to doe me wrong, but rather to wrong himself, by impairing his own credit. And therfore Aquinas himselfe confesseth, bthat God is not hereby simply ⟨p. 495⟩made a debter to us, but to himselfe; in as much as it is requisite that his owne ordinance should be fulfilled. Thus was Moses carefull to put the children of Israel in minde touching the Land of Canaan (which was a type of our eternall habitation in Heaven) that it was a Land of promise, and not of merit: which God did give them to possesse, not for their righteousnesse, or for their upright beart, but that he might performe the word which he sware unto their Fathers, Abraham, Izhak, and Iacob, (Deut. 9.5.) Whereupon the Levites say, in their praier unto God, Nehem. 9.8. Thou madest a covenant with Abraham, to give unto his seed the Land of the Canaanites; and hast performed thy word, because thou art IUST. Now because the Lord had made a like promise of the Crowne of life to them that love him: (Iam. 1.12.) therefore S. Paul doth not sticke in like manner to attribute this also to Gods justice. Henceforth (saith he, 2 Tim. 4.8.) is laid up for me the crowne of righteousnesse, which the Lord, the righteous Iudge, shall give me at that day: and not to me only, but unto all them also that love his appearing. Upon which place, Bernard, in his booke of Grace and Free-will, saith most sweetly. cThat therefore which Paul expecteth, is a crowne of righteousnesse, but of Gods righteousnesse, not his owne. For it is just that he should give what he oweth, and he oweth what he hath promised: and this is the rightusnesse of God, of which the Apostle presumeth, the promise of God.
bNon sequitur, quòd Deus efficiatur simplicitèr debitor nobis, sed sibi ipsi; in quantum debitum est, ut sua ordinatio impleatur. Thom. 1.2. Quaest. 14. art. 1. ad 3.
cEst ergo quā Paulus expectat, corona justitiae, sed justitiae Dei, non suae. Justum quippe est ut reddat quod debet; debet autem quod pollicitus est. Et haec est justitia Dei, de quâ praesumit Apostolus, promissio Dei. Bern. li. de Gratia, & libero arbitrio.Est ergo quā Paulus expectat, corona justitiae, sed justitiae Dei, non suae. Iustum quippe est ut reddat quod debet; debet autem quod pollicitus est. Et haec est justitia Dei, de quâ praesumit Apostolus, promissio Dei. Bern. li. de Gratia, & libero arbitrio.
But this will not content our Jesuits, unless we yield unto them; dthat we do as properly and truly merit rewards, when with the grace of God we do well, as we do merit punishments, when without grace we do evil. So saith Maldonat. that is to say, unless we maintain, ethat the good works of just persons do merit eternal ⟨p. 496⟩life condignly, not only by reason of Gods covenant and acceptation, but also by reason of the work it self: so that in a good work proceeding from grace, there may be a certain proportion and equality unto the reward of eternal life. So saith Cardinal Bellarmine. For the further opening whereof, Vasquez taketh upon him to prove in order these three distinct Propositions. First, fthat the good works of just persons are of themselves, without any covenant and acceptation, worthy of the reward of eternal life; and have an equal value of condignitie to the obtaining of eternal glory. Secondly, gThat no accession of dignity doth come to the works of the just by the merits or person of Christ; which the same should not have otherwise, if they had been done by the same grace bestowed liberally by God alone without Christ. Thirdly, hThat Gods promise is annexed indeed to the works of just men, yet it belongeth no way to the reason of the merit; but cometh rather to the works, which are already not worthy only, but also meritorious. Unto all which he addeth afterwards this Corollary. iSeeing the works of a just man do condignly merit eternal life, as an equal recompense and reward: ⟨p. 497⟩there is no need that any other condigne merit, such as is the merit of Christ, should come between, that eternal life might be rendered unto them. Yea the merit of every just man hath somewhat peculiar in respect of the just man himself, which the merit of Christ hath not: namely, to make the man himself just, and worthy of eternal life, that he may worthily obtain the same. But the merit of Christ, although it be most worthy to obtain glory of God for us, yet it hath not this efficacy and virtue, to make us formally just, and worthy of eternal life: but men by virtue derived from him, attain this effect in themselves. And so we never request of God by the merits of Christ, that the reward of eternal life may be given to our worthy and meritorious works:
But this will not content our Iesuites, unlesse wee yeeld unto them; dthat wee doe as properly and truly merit rewards, when with the grace of God we doe well, as we doe merit punishments, when without grace we do evill. So saith Maldonat. that is to say, unlesse we maintaine, ethat the good workes of just persons doe merit eternall ⟨p. 496⟩life condignely, not only by reason of Gods covenant and acceptation, but also by reason of the worke it selfe: so that in a good worke proceeding from grace, there may be a certaine proportion and equalitie unto the reward of eternall life. So saith Cardinall Bellarmine. For the further opening whereof, Vasquez taketh upon him to prove in order these three distinct Propositions. First, fthat the good workes of just persons are of themselves, without any covenant and acceptation, worthy of the reward of eternall life; and have an equall value of condignitie to the obtaining of eternall glorie. Secondly, gThat no accession of dignitie doth come to the workes of the just by the merits or person of Christ; which the same should not have otherwise, if they had beene done by the same grace bestowed liberally by God alone without Christ. Thirdly, hThat Gods promise is annexed indeed to the workes of just men, yet it belongeth no way to the reason of the merit; but commeth rather to the workes, which are alreadie not worthy only, but also meritorious. Unto all which hee addeth afterwards this Corollary. iSeeing the works of a just man doe condignely merit eternall life, as an equall recompence and reward: ⟨p. 497⟩there is no need that any other condigne merit, such as is the merit of Christ, should come betweene, that eternall life might be rendred unto them. Yea the merit of every just man hath somewhat peculiar in respect of the just man himselfe, which the merit of Christ hath not: namely, to make the man himselfe just, and worthie of eternall life, that hee may worthily obtaine the same. But the merit of Christ, although it be most worthie to obtaine glory of God for us, yet it hath not this efficacy and vertue, to make us formally just, and worthy of eternall life: but men by vertue derived from him, attaine this effect in themselves. And so we never request of God by the merits of Christ, that the reward of eternall life may be given to our worthy and meritorious workes:
dNos tam proprié ac veré cum gratiâ Dei bene agentes praemia mereri, quàm sine illâ malé agents supplicia meremur. Jo. Maldonat. in Ezech. 18.20.Nos tam proprié ac veré cum gratiâ Dei bene agentes praemia mereri, quàm sine illâ malé agentes supplicia meremur. Io. Maldonat. in Ezech. 18.20.
eOpera bona justorum meritoria esse vitae aeternae ex condigno, non solùm ratione pacti & acceptationis, sed etiam ratione operis; ita ut in opere bono ex gratiâ procedente, sit quaedam proportio & aequalitas ad praemium vitae aeternae. Bellar. de Justis. l. 5. c. 17.Opera bona justorum meritoria esse vitae aeternae ex condigno, non solùm ratione pacti & acceptationis, sed etiam ratione operis; ita ut in opere bono ex gratiâ procedente, sit quaedam proportio & aequalitas ad praemium vitae aeternae. Bellar. de Iustis. l. 5. c. 17.
fOpera bona justo•um ex seipsis, absque ullo pacto & acceptatione, digna esse remuneratione vitae aeternae; & aequalem valorem condignitatis habere ad consequendam aeternam gloriam. Gabr. Vasquez. Commentar. in 1am. 2 ae. qu. 114 disp. 214 ca. 5. •nit.
gOperibus justorum nullum dignitatis accrementum provenire ex meritis aut personâ Christi, quod aliâs eadem non haberent, si fierent ex eâdem gratiâ á solo Deo liberaliter sine Christo collatâ. Ibid. init. cap. 7.
hOperibus justorum accessisse quidem divinam promissionem: eam tamen nullo modo pertinere ad rationem meriti; sed potiùs advenire operibus, non tantùm jam dignis, sed etiam jam meritorijs. Ibid. init. cap. 8.
iCùm opera justi condigné mereantur vitam aeternam, tanquam aequalem mercedem, & praemium: non opus est interventu alterius meriti condigni, quale est meritum Christi, ut eis reddatur vita aeterna. quinimo aliquid habet peculiar meritum cujuscunque justi respectu ipsius hominis justi, quod non habet meritum Christi: nempe reddere ipsum hominem justum, & dignum aeternâ vitâ, ut eam digné consequatur. meritum autem Christi licè• dignissimum sit, quod obtine at á Deo gloriam pro nobis; tamen non habet hanc efficaciam & virtutem, ut reddat nos formaliter justos, & dignos aeternâ vitâ: sed per virtutem ab ipso derivatam hunc consequuntur effectum homines in seipsis. Et ita nunquam petimus á Deo per merita Christi, ut nostris dignis operibus & meritorijs reddatur merces aeternae vitae: sed ut per Christum detur nobis gratia, quâ possimus digné hanc mercedem promereri. Id. ibid. disput. 222. cap. 3. num. 30.31.
but that by Christ grace may be given unto us, whereby we may be enabled worthily to merit this reward. In a word: kOur merits (saith he) have this force in us, that they make us formally worthy of eternal life: the merits of Christ do not make us worthy formally; but Christ is worthy, in regard of them, to impetrate unto us whatsoever he requesteth for us.
but that by Christ grace may be given unto us, whereby we may be enabled worthily to merit this reward. In a word: kOur merits (saith hee) have this force in us, that they make us formally worthy of eternall life: the merits of Christ doe not make us worthy formally; but Christ is worthy, in regard of them, to impetrate unto us whatsoever he requesteth for us.
kMerita nostra in nobis hanc vim habent, ut reddant nos formaliter digno• v••â aeternâ: merita autem Christi non reddunt no• dignos formaliter; sed Christus dignus est, qui propter illa nobis impetret quicquid ipse pro nobis petierit. Ibid. num. 32.
Thus doth Vasquez the Jesuit discover unto us to the full the mystery of this iniquity: with whom (for the better information of the English Reader) we join our Rhemists, who deliver this as their Catholic doctrine. lthat all good works done by Gods grace after the first justification, be truly and properly meritorious, and fully worthy of everlasting life: and that thereupon heaven is the due and just stipend, crown, or recompense, which God by his justice oweth to the person so working by his grace. (For he rendereth or repayeth heaven, say they, as a just Judge, and not only as a merciful giver: and the crown which he payeth, is not only of mercy, or favour, or grace, but also of justice.) And again. mthat mans works ⟨p. 498⟩done by Christs grace, do condignly or worthily deserve eternal joy: so as nworks can be none other but the value, desert, price, worth, and merit of the same. Whereupon they put us in mind, othat the word, Reward, which in our English tongue may signify a voluntary or bountiful gift, doth not here so well express the nature of the Latin word, Merces, or the Greek [Greek or Hebrew]: which are rather the very stipend that the hired work-man or journey-man covenanteth to have of him whose work he-doth; and is a thing equally and justly answering to the time and weight of his travels and works, rather than a free gift.
Thus doth Vasquez the Iesuite discover unto us to the full the mysterie of this iniquitie: with whom (for the better information of the English Reader) wee joine our Rhemists, who deliver this as their Catholike doctrine. lthat all good workes done by Gods grace after the first justification, be truly and properly meritorious, and fully worthy of everlasting life: and that thereupon heaven is the due and just stipend, crowne, or recompence, which God by his justice oweth to the person so working by his grace. (For he rendreth or repayeth heaven, say they, as a just Iudge, and not only as a mercifull giver: and the crowne which he payeth, is not only of mercy, or favour, or grace, but also of justice.) And againe. mthat mans workes ⟨p. 498⟩done by Christs grace, doe condignely or worthily deserve eternall joy: so as nworks can be none other but the value, desert, price, worth, and merit of the same. Whereupon they put us in minde, othat the word, Reward, which in our English tongue may signifie a voluntarie or bountifull gift, doth not here so well expresse the nature of the Latine word, Merces, or the Greeke 〈non-Latin alphabet〉: which are rather the very stipend that the hired work-man or journey-man covenanteth to have of him whose worke he-doth; and is a thing equally and justly answering to the time and weight of his travels and workes, rather than a free gift.
This is that doctrine of merits, which from our very hearts we detest and abhor; as utterly repugnant to the truth of God, and the common sense of all true-hearted Christians. The lesson which our Saviour taught his disciples, is far different from this, Luk. 17.10. When ye have done all those things which are commanded you, say: We are unprofitable servants; we have done that which was our duty to do. And pif he be unprofitable (saith S. Hierome) who hath done all: what is to be said of him, who could not fulfil them? So likewise the Romans themselves might remember, that they were taught by S. Paul at the beginning: that there is no proportion of condignitie to be found betwixt not the actions only but the passions also of the Saints, and the reward that is reserved for us in the world to come. For I reckon, that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us: saith he, Rom. 8.18. and Bernard thereupon: qConcerning the life eternal we know, that the sufferings of this time are not worthy to be compared with the future glory; no, not if one man did sustain them all. For the merits of men are not such, that for ⟨p. 499⟩them eternal life should be due of right; or God should do any injury, if he did not give it. For, to let pass that all merits are Gods gifts, and in that respect a man is for them made a debtor to God, more than God to man: what are all merits in comparison of so great a glory? and S. Ambrose long before him: rAll those things which we suffer, are too little and unworthy, for the pains whereof there should be rendered unto us so great reward of good things to come, as shall be revealed in us, when being reformed according to the image of God we shall merit (or obtain) to see his glory face to face.
This is that doctrine of merits, which from our very hearts we detest and abhorre; as utterly repugnant to the truth of God, and the common sense of all true-hearted Christians. The lesson which our Saviour taught his disciples, is farre different from this, Luk. 17.10. When ye have done all those things which are commanded you, say: We are unprofitable servants; we have done that which was our dutie to doe. And pif he be unprofitable (saith S. Hierome) who hath done all: what is to be said of him, who could not fulfill them? So likewise the Romanes themselves might remember, that they were taught by S. Paul at the beginning: that there is no proportion of condignitie to be found betwixt not the actions only but the passions also of the Saints, and the reward that is reserved for us in the world to come. For I reckon, that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us: saith he, Rom. 8.18. and Bernard thereupon: qConcerning the life eternall we know, that the sufferings of this time are not worthy to be compared with the future glory; no, not if one man did sustaine them all. For the merits of men are not such, that for ⟨p. 499⟩them eternall life should be due of right; or God should doe any iniurie, if he did not give it. For, to let passe that all merits are Gods gifts, and in that respect a man is for them made a debter to God, more than God to man: what are all merits in comparison of so great a glory? and S. Ambrose long before him: rAll those things which we suffer, are too little and unworthy, fot the paines whereof there should be rendred unto us so great reward of good things to come, as shall be revealed in us, when being reformed according to the image of God we shall merit (or obtaine) to see his glory face to face.
pSi inutilis est, qui fecit omnia: quid de illo dicendum est, qui explere non potuit? Hieronym. ad Ctesiphont. contr. Pelag.Si inutilis est, qui fecit omnia: quid de illo dicendum est, qui explere non potuit? Hieronym. ad Ctesiphōt. contr. Pelag.
qDe aete•nâ vitâ scimus, quia non sunt condignae passiones hujus temporis ad futuram gloriam; nec, si unus omnes sustineat. Neque enim talia sunt •ominum merita, ut propter ea vita aeterna deberetur ex jure; aut Deus injuriam aliquam faceret, nisi eam donaret. Nam, ut taceam quòd merita omnia dona Deis sunt, & ita homo magis propter ipsa Deo debitor est, quàm Deus homini: quid sunt merita omnia ad tantam gloriam? Bernard. serm. 1. in Annuntiat. B. Mariae.
rOmnia quae patimur minora sunt & indigna quorum pro laboribus tanta rependaturfuturorum merces bonorum, quae revelabitur in nobis, cùm ad Dei imaginem reformati gloriam ejus facie ad faciem aspicere meruerimus. Ambros. •pist. 22.
Where for the better understanding of the meaning of the Fathers in this point, we may further observe, that merits in their writings do ordinarily signify nothing but works (as in the alleged place of Bernard:) and sto merit, simply to procure or to attain, without any relation at all to the dignity either of the person or the work; as in the last words of Ambrose is plainly to be seen. And therefore as Tacitus writes of Agricola, that tby his virtues he merited (that is to say, incurred) the anger of Caius Caesar: so S. Augustine saith, that he and his fellows for their good doings at the hands of the Donatists, uin stead of thanks merited (that is, incurred) the flames of hatred. On the other side the same Father affirmeth, that S. Paul xfor his persecutions and blasphemies merited (that is, found the grace) to be named a vessel of election; having reference to that in ⟨p. 500⟩1 Timoth. 1.13. Who was before a blasphemer, and a persecutor, and injurious; but I obtained mercy. where in stead of [Greek or Hebrew], which the vulgar Latin translateth Misericordiam consecutus sum; yS. Cyprian readeth, Misericordiam merui, I merited mercy. Whereunto we may add that saying which is found also among the works of S. Augustine: that zno sinner should despair of himself, seeing Paul hath merited pardon. and that of Gregory: aPaul when he went about to extinguish the name of our Redeemer upon earth, merited to hear his words from heaven. as also that other strain of his concerning the sin of Adam; which is sung in the Church of Rome at the blessing of the Taper: bO happy sin, that merited (that is, found the favour) to have such and so great a Redeemer. Howsoever therefore the ancient Doctors may seem unto those that are not well acquainted with their language, to speak of merits as the Romanists do: yet have they nothing common with them but the bare word; in the thing it self they differ as much from them every way, as our Church doth.
Where for the better understanding of the meaning of the Fathers in this point, we may further observe, that merits in their writings doe ordinarily signifie nothing but workes (as in the alleaged place of Bernard:) and sto merit, simply to procure or to attaine, without any relation at all to the dignitie either of the person or the worke; as in the last words of Ambrose is plainly to be seene. And therefore as Tacitus writes of Agricola, that tby his vertues he merited (that is to say, incurred) the anger of Caius Caesar: so S. Augustine saith, that he and his fellowes for their good doings at the hands of the Donatists, uin stead of thanks merited (that is, incurred) the flames of hatred. On the other side the same Father affirmeth, that S. Paul xfor his persecutions and blasphemies merited (that is, found the grace) to be named a vessell of election; having reference to that in ⟨p. 500⟩1 Timoth. 1.13. Who was before a blasphemer, and a persecuter, and injurious; but I obtained mercy. where in stead of 〈non-Latin alphabet〉, which the vulgar Latine translateth Misericordiam consecutus sum; yS. Cyprian readeth, Misericordiam merui, I merited mercy. Whereunto we may adde that saying which is found also among the workes of S. Augustine: that zno sinner should despaire of himselfe, seeing Paul hath merited pardon. and that of Gregory: aPaul when he went about to extinguish the name of our Redeemer upon earth, merited to heare his words from heaven. as also that other straine of his concerning the sin of Adam; which is sung in the Church of Rome at the blessing of the Taper: bO happy sinne, that merited (that is, found the favour) to have such and so great a Redeemer. Howsoever therefore the ancient Doctors may seeme unto those that are not well acquainted with their language, to speake of merits as the Romanists doe: yet have they nothing common with them but the bare word; in the thing it selfe they differ as much from them every way, as our Church doth.
sVerum quidem est, neque id me fugit, usurpari nonnunquam nomen meriti, ubi nulla est ratio meriti, neque ex congruo, neque de condigno. Andr. Vega defens. Concil. Tridentin. de Justificat. lib. 8. cap. 8. Si aliquis vocabulo promerendi usus est; aliter non intellexit, quàm consecutionem de facto. Stapleton. Promptuar. Catholic. fer. 5. post Dominic. Passion. Vocabulum merendi apud veteres Ecclesiasticos scriptores feré idem valet quod consequi, seu aptum idoneumque fieri ad consequendum. G•org. Cassand. Schol. in Hymnos Ecclesiastic. pag. 179. Oper. Vid. Cochlaeum in Discuss. confess. & Apolog. artic. 20.Verum quidem est, neque id me fugit, usurpari nonnunquam nomen meriti, ubi nulla est ratio meriti, neque ex congruo, neque de condigno. Andr. Vega defens. Concil. Tridentin. de Iustificat. lib. 8. cap. 8. Si aliquis vocabulo promerendi usus est; aliter non intellexit, quàm consecutionem de facto. Stapleton. Promptuar. Catholic. fer. 5. post Dominic. Passion. Vocabulum merendi apud veteres Ecclesiasticos scriptores feré idem valet quod consequi, seu aptum idoneumque fieri ad consequendum. G•org. Cassand. Schol. in Hymnos Ecclesiastic. pag. 179. Oper. Vid. Cochlaeum in Discuss. •onfess. & Apolog. artic. 20.
tIis virtutibus iram Caij Caesaris meritus. Tacit. in vit. Jul. Agricolae.Iis virtutibus iram Caij Caesaris meritus. Tacit. in vit. Iul. Agricolae.
cI can hardly be persuaded, saith Origen, that there can be any work, which may require the reward of God by way of debt: seeing this very thing it self, that we can do or think or speak any thing, we do it by his gift and largess. dWages indeed, saith Saint Hilary, there is none of gift, because it is due by work: but God hath given the same free to all men, by the justification of faith. eWhence should I have so great merit, seeing mercy is my Crown? saith S. ⟨p. 501⟩Ambrose. and again, fWhich of us can subsist, without the mercy of God? What can we do worthy of the heavenly rewards? Which of us doth so rise up in this body, that he doth elevate his mind, in such sort as he may continually adhere unto Christ? By what merit of man is it granted, that this corruptible flesh should put on incorruption, and this mortal should put on immortality? By what labours, or by what enduring of injuries, can we abate our sins? The sufferings of this time are unworthy for the glory that is to come. Therefore the form of heavenly decrees doth proceed with men, not according to our merits, but according to Gods mercy. S. Basil expounding those words of the Psalmist, Behold the eye of the Lord is upon them that fear him; upon them that hope in his mercy, (Psalm. 33.18.) saith, that he doth hope in his mercy, gwho not trusting in his own good deeds, nor looking to be justified by works, hath the hope of his salvation only in the mercies of God. and in his explication of those other words, Psalm. 116.7. Return unto thy rest, O my soul; for the Lord hath dealt bountifully with thee. hEverlasting rest (saith he) is laid up for them that strive lawfully in this life; not to be rendered according to the debt of works, but exhibited by the grace of the bountiful God to them that trust in him. iIf we consider our own merits, we must despair, saith S. Hierome. and, kWhen the day of judgement or death shall come, all hands will fail; because no work shall be ⟨p. 502⟩found worthy of the justice of God. Macarius the Egyptian Eremite in his 15. homily writeth thus. lTouching the gift which Christians shall inherit, this a man may rightly say; that if any one from the time wherein Adam was created unto the very end of the world, did fight against Satan, and undergo afflictions, he should do no great matter in respect of the glory that he shall inherit.
cI can hardly be perswaded, saith Origen, that there can be any worke, which may require the reward of God by way of debt: seeing this very thing it selfe, that we can doe or thinke or speake any thing, we doe it by his gift and largesse. dWages indeed, saith Saint Hilary, there is none of gift, because it is due by worke: but God hath given the same free to all men, by the justification of faith. eWhence should I have so great merit, seeing mercy is my Crowne? saith S. ⟨p. 501⟩Ambrose. and againe, fWhich of us can subsist, without the mercy of God? What can we doe worthy of the heavenly rewards? Which of us doth so rise up in this bodie, that he doth elevate his minde, in such sort as he may continually adhere unto Christ? By what merit of man is it granted, that this corruptible flesh should put on incorruption, and this mortall should put on immortality? By what labours, or by what enduring of injuries, can we abate our sinnes? The sufferings of this time are unworthy for the glory that is to come. Therefore the forme of heavenly decrees doth proceed with men, not according to our merits, but according to Gods mercy. S. Basil expounding those words of the Psalmist, Behold the eye of the Lord is upon them that feare him; upon them that hope in his mercy, (Psalm. 33.18.) saith, that he doth hope in his mercy, gwho not trusting in his owne good deeds, nor looking to be iustified by workes, hath the hope of his salvation only in the mercies of God. and in his explication of those other words, Psalm. 116.7. Returne unto thy rest, O my soule; for the Lord hath dealt bountifully with thee. hEverlasting rest (saith he) is laid up for them that strive lawfully in this life; not to be rendred according to the debt of workes, but exhibited by the grace of the bountifull God to them that trust in him. iIf we consider our owne merits, we must despaire, saith S. Hierome. and,
cVix mihi suadeo quòd possit ullum opus esse, quod ex debito remunerationem Dei deposcat: cùm etiam hoc ipsum, quòd agere aliquid possumus, vel cogitare, vel proloqui, ipsius dono & largitione faciamus. Origen. lib. 4. in •pist. ad Rom. cap. 4.
dMerces quidem ex dono nulla est, quia debetur ex opere: sed gratuitam Deus omnibus ex fidei justificatione donavit. Hilar. in Matth. Can. 20.
eUnde mihi tantum meriti, cui indulgentia pro coronâ est? Ambros. in Exhortat ad Virgines.
fQuis nostrûm fine divinâ potest miseratione subsistere? Quid possumus dignum praemijs facere coelestibus? Quis nostrûm ita assurgit in hoc corpore, ut animum suum clevet, quo jugiter adhaereat Christo? Quo tandem hominum merito defertur, ut haec corruptibilis caro induat incorruptionem, & mortale hoc indua• immortalitatē? Quibus laboribus, quibus injuriis possumus nostra levare peccata? Indignae sunt passiones hujus temporis ad superventuram gloriam. Non ergo secundùm merita nostra, sed secundùm misericordiam Dei, coelestium decretorum in homines forma procedit. Id. in Psal. 118. oct•nar. 20. Vid. eund. de bono mortis, cap. 11.Quis nostrûm fine divinâ potest miseratione subsistere? Quid possumus dignum praemijs facere coelestibus? Quis nostrûm ita assurgit in hoc corpore, ut animum suum clevet, quo jugiter adhaereat Christo? Quo tandem hominum merito defertur, ut haec corruptibilis caro induat incorruptionem, & mortale hoc indua• immortalitatē? Quibus laboribus, quibus injuriis possumus nostra levare peccata? Indignae sunt passiones hujus temporis ad superventuram gloriam. Non ergo secundùm merita nostra, sed secundùm misericordiam Dei, coelestium decretorum in homines forma procedit. Id. in Psal. 118. oct•nar. 20. Vid. eund. de bono mortis, cap. 11.
g[Greek or Hebrew]. Basil. in Psalm. •2.〈non-Latin alphabet〉. Basil. in Psalm. 2.
for he shall reign together with Christ world without end. His 37. homily is in the Paris edition of the works of mMarcus the Eremite set out as the Proem of his book of Paradise and the spiritual law. There Macarius exhorteth us, that nbelieving in almighty God, we should with a simple heart and void of scrupulosity come unto him who bestoweth the communion of the spirit according to faith, and not according to the proportion of the works of faith. Where Joannes Picus the Popish interpreter of Marcus, giveth us warning in his margin, that this clause is to be understood of a lively faith: but concealeth his own faithlessness in corrupting of the text, by turning the works of faith into the works of nature. for [Greek or Hebrew], is by his Latin translation (which is to be seen in oBibliothecâ Patrum) as much to say as, Non ex proportione operum naturae.
for he shall reigne together with Christ world without end. His 37. homily is in the Paris edition of the workes of mMarcus the Eremite set out as the Prooeme of his booke of Paradise and the spirituall law. There Macarius exhorteth us, that nbeleeving in almighty God, we should with a simple heart and void of scrupulositie come unto him who bestoweth the communion of the spirit according to faith, and not according to the proportion of the workes of faith. Where Ioannes Picus the Popish interpreter of Marcus, giveth us warning in his margent, that this clause is to be understood of a lively faith: but concealeth his owne faithlesnesse in corrupting of the text, by turning the workes of faith into the workes of nature. for 〈non-Latin alphabet〉, is by his Latine translation (which is to be seene in oBibliothecâ Patrum) as much to say as, Non ex proportione operum naturae.
mMarc. erenit. edit. Paris. an. 1563. Nam in Micropr•sbytico Prooemium illud non habetur: quippe quod Maca•i• constel. esse, non Marci.
n[Greek or Hebrew]. Macar. homil. 37.〈non-Latin alphabet〉. Macar. homil. 37.
oB•blioth•c. Patr. tom 4. pag. 935. B. edit. Colon.B•blioth•c. Patr. tom 4. pag. 935. B. •dit. Colon.
There is a treatise extant of the said Marcus; [Greek or Hebrew], touching those who think to be justified by their works: where he maketh two sorts of men, pthat miss both of them the kingdom of heaven. the one, such as do not keep the commandments, and yet imagine that they believe aright: the other, such as keeping the commandments, do expect the kingdom as a wages ⟨p. 503⟩due •nto them. For qthe Lord (saith he) willing to show, that all the commandments are of duty to be performed, and that the adoption of children is freely given to men by his blood, saith; When you have done a•l things that are commanded you, then say; We are unprofitable servants, and we have done that which was our duty to do. Therefore the kingdom of heaven is not the hire of works, but the grace of the Lord prepared for his faithful servants. This sentence is repeated in the very self same words, by rHesychius in his book of Sentences written to Thalassius. The like sayings also hath S. Chrysostom. sNo man showeth such a conversation of life, that he may be worthy of the kingdom; but this is wholly of the gift of God. Therefore he saith; When ye have done all, say, We are unprofitable servants; for what we ought to do, we have done. tAlthough we did die a thousand deaths, although we did perform all virtuous actions; yet should we come short by far of rendering any thing worthy of those honours which are conferred upon us by God. uAlthough we should do innumerable good deeds, it is of Gods pity and benignity that we are heard. although we should come unto the very top of virtue, it is of mercy that we are saved. xfor although we did innumerable works of mercy, yet would it be of the benignity of grace, that for such small and mean matters should be given so great a heaven and a kingdom, and such an honour: ywhereunto nothing we do can have equal ⟨p. 504⟩correspondence. zLet the merit of men be excellent, let him observe the rights of nature, let him be obedient to the commandments of the Laws; let him fulfil his faith, keep justice, exercise virtues, condemn vice, repel sins, show himself an example for others to imitate: if he have performed any thing, it is little; whatsoever he hath done is small: for all merit is short. Number Gods benefits, if thou canst: and then consider what thou dost merit.
There is a treatise extant of the said Marcus; 〈non-Latin alphabet〉, touching those who thinke to be justified by their workes: where he maketh two sorts of men, pthat misse both of them the kingdome of heaven. the one, such as doe not keepe the commandements, and yet imagine that they beleeve aright: the other, such as keeping the commandements, doe expect the kingdome as a wages ⟨p. 503⟩due •nto them. For qthe Lord (saith he) willing to shew, that all the comm•ndements are of dutie to be performed, and that the adoption of children is freely given to men by his bloud, saith; When you have done a•l things that are commanded you, then say; We are unprofitable servants, and we have done that which was our dutie to doe. Therefore the kingdome of heaven is not the hire of works, but the grace of the Lord prepared for his faithfull servants. This sentence is repeated in the very selfe same words, by rHesychius in his booke of Sentences written to Thalassius. The like sayings also hath S. Chrysostome. sNo man sheweth such a conversation of life, that he may be worthy of the kingdome; but this is wholly of the gift of God. Therefore he saith; When yee have done all, say, We are unprofitable servants; for what we ought to doe, we have done. tAlthough we did die a thousand deaths, although we did performe all vertuous actions; yet should we come short by farre of rendring any thing worthy of those honours which are conferred upon us by God. uAlthough we should doe innumerable good deeds, it is of Gods pitie and benignitie that we are heard. although we should come unto the very top of vertue, it is of mercy that we are saved. xfor although we did innumerable workes of mercy, yet would it be of the benignitie of grace, that for such small and meane matters should be given so great a heaven and a kingdome, and such an honour:
p[Greek or Hebrew]. Marc. Eromit. de his qui putant ex operib. justificari, cap. 17. & ex eo Anastasius Sinaita, vel Nicaenus, quaest. 1. pag. 16. edit. Ingolstad.〈non-Latin alphabet〉. Marc. Eromit. de his qui putant ex operib. justificari, cap. 17. & ex eo Anastasius Sinaita, vel Nicaenus, quaest. 1. pag. 16. edit. Ingolstad.
Weigh thine own deeds with the heavenly benefits, ponder thine own acts with the divine gifts: and thou wilt not judge thy self worthy of that which thou art, if thou understandest what thou dost merit. Whereunto we may add the exhortation made by S. Antony to his Monks in Egypt. aThe life of man is most short, being measured with the world to come: so that all our time is even nothing, in comparison of everlasting life. And every thing in this world is sold for that which it is worth, and one giveth equal in exchange of equal: but the promise of everlasting life is bought for a very little matter. Wherefore, my sons, let us not wax weary; nor think that we stay long, or perform some great thing: for the sufferings of this present time are not worthy to be compared with the glory which shall be revealed on us. Neither when we look upon the world, let us think that we have forsaken any great matters. For all this earth is but a very little thing, in comparison of the whole heaven. Therefore although we had been lords of the whole earth, and did forsake ⟨p. 505⟩the whole earth; that would be nothing worthy to be compared with the kingdom of heaven. For as if one would neglect one piece of brass, that he might gain a hundred pieces of gold: so he who is lord of the whole earth and forsaketh it, should but forgo a little, and receive a hundred fold.
Weigh thine owne deeds with the heavenly benefits, ponder thine owne acts with the divine gifts: and thou wilt not judge thy selfe worthy of that which thou art, if thou understandest what thou dost merit. Whereunto we may adde the exhortation made by S. Antony to his Monkes in Aegypt. aThe life of man is most short, being measured with the world to come: so that all our time is even nothing, in comparison of everlasting life. And every thing in this world is sold for that which it is worth, and one giveth equall in exchange of equall: but the promise of everlasting life is bought for a very little matter. Wherefore, my sonnes, let us not wax weary; nor thinke that we stay long, or performe some great thing: for the sufferings of this present time are not worthy to be compared with the glory which shall be revealed on us. Neither when we looke upon the world, let us thinke that we have forsaken any great matters. For all this earth is but a very little thing, in comparison of the whole heaven. Therefore although we had beene lords of the whole earth, and did forsake ⟨p. 505⟩the whole earth; that would be nothing worthy to be compared with the kingdome of heaven. For as if one would neglect one peece of brasse, that he might gaine a hundred peeces of gold: so he who is lord of the whole earth and forsaketh it, should but forgoe a little, and receive a hundred fold.
Such an other exhortation doth S. Augustine also make unto his hearers. bWhen thou dost consider (saith he) what thou art to receive; all the things that thou sufferest will be vile unto thee, neither wilt thou esteem them worthy for which thou shouldst receive it. Thou wilt wonder, that so much is given, for so small a labour. For indeed, brethren, for everlasting rest everlasting labour should be undergone: being to receive everlasting felicity, thou oughtest to sustain everlasting sufferings. But if thou shouldst sustain everlasting labour; when shouldst thou come to everlasting felicity? So it cometh to pass, that thy tribulation must of necessity be temporal; that it being finished, thou mayest come to infinite felicity. But yet, brethren, there might have been long tribulation for eternal felicity. that, for example, because our felicity shall have no end; our misery, and our labour, and our tribulations should be of long continuance. For admit they should continue a thousand year: weigh a thousand years with eternity. Why dost thou weigh that which is finite, be it never so great, with that which is infinite? Ten thousand years, ten hundred thousand, if we should say, and a thousand ⟨p. 506⟩thousand, which have an end, cannot be compared with eternity. This then thou hast, that God would have thy labour to be not only temporal, but short also. And therefore doth the same Father every where put us in mind, that God is become our debtor, not by our deservings, but by his own gracious promise. cMan (saith he) is faithful, when he believeth God promising: God is faithful, when he performeth that which he hath promised unto man. Let us hold him a most faithful debtor, because we have him a most merciful promiser. For we have not done him any pleasure, or lent any thing to him that we should hold him a debtor; seeing we have from himself whatsoever we do offer unto him, and it is from him whatsoever good we are. dWe have not given any thing therefore unto him; and yet we hold him a debtor. Whence a debtor? because he is a promiser. We say not unto God; Lord, pay that which thou hast received, but, pay that which thou hast promised. eBe thou secure therefore. Hold him as a debtor, because thou hast believed in him as a promiser. fGod is faithful, who hath made himself our debtor;
Such an other exhortation doth S. Augustine also make unto his hearers. bWhen thou dost consider (saith he) what thou art to receive; all the things that thou sufferest will be vile unto thee, neither wilt thou esteeme them worthy for which thou shouldst receive it. Thou wilt wonder, that so much is given, for so small a labour. For indeed, brethren, for everlasting rest everlasting labour should be undergone: being to receive everlasting felicitie, thou oughtest to sustaine everlasting sufferings. But if thou shouldst sustaine everlasting labour; when shouldst thou come to everlasting felicitie? So it commeth to passe, that thy tribulation must of necessitie be temporall; that it being finished, thou maist come to infinite felicitie. But yet, brethren, there might have beene long tribulation for eternall felicitie. that, for example, because our felicitie shall have no end; our misery, and our labour, and our tribulations should be of long continuance. For admit they should continue a thousand yeere: weigh a thousand yeeres with eternitie. Why dost thou weigh that which is finite, be it never so great, with that which is infinite? Ten thousand yeeres, ten hundred thousand, if we should say, and a thousand ⟨p. 506⟩thousand, which have an end, cannot be compared with eternitie. This then thou hast, that God would have thy labour to be not only temporall, but short also. And therefore doth the same Father every where put us in minde, that God is become our debtor, not by our deservings, but by his owne gratious promise. cMan (saith he) is faithfull, when he beleeveth God promising: God is faithfull, when he performeth that which he hath promised unto man. Let us hold him a most faithfull debtor, because we have him a most mercifull promiser. For we have not done him any pleasure, or leant any thing to him that we should hold him a debtor; seeing we have from himselfe whatsoever we doe offer unto him, and it is from him whatsoever good we are. dWe have not given any thing therefore unto him; and yet we hold him a debtor. Whence a debtor? because he is a promiser. We say not unto God; Lord, pay that which thou hast received, but, pay that which thou hast promised. eBe thou secure therefore. Hold him as a debtor, because thou hast beleeved in him as a promiser. fGod is faithfull, who hath made himselfe our debtor;
bCùm attenderis quid sic accepturus; omnia tibi erunt vilia quae pateris, nec digna aestimabis pro quibus illud accipias. Miraberis tantum dari pro tanto labour. Nam utique fratres, pro aeternâ requie labour aeternus subeundus erat. Aeternam felicitatem accepturus, aeternas passions sustinere deberes. Sed si aeternum sustineres laborem; quando venires ad aeternam felicitatem? Ita fit, ut necessariò temporalis sit tribulatio tua, quâ sinitâ venias ad felicitatem infinitam. Sed plané, fratres, posset esse longa tribulatio pro aeternâ felicitate. Verbi gratiâ, ut quoniam felicitas nostra finem non habebit; miseria nostra, & labor noster, & tribulationes nostrae diuturnae essent. Nam etsi mille annorum essent, appende mille annos contra aeternitatem. Quid appendis cum infinito quantumcunque finitum? decem millia annorum, decies centena millia, si dicendum est, & millia millium, quae finem habent, cum aeternitate comparari non possunt. Huc accedit, quia non solùm temporalem voluit laborem tuum Deus, sed etiam brevem. August. in Psal. 36. Conc. 2.Cùm attenderis quid sic accepturus; omnia tibi erunt vilia quae pateris, nec digna aestimabis pro quibus illud accipias. Miraberis tantum dari pro tanto labore. Nam utique fratres, pro aeternâ requie labor aeternus subeundus erat. Aeternam felicitatem accepturus, aeternas passiones sustinere deberes. Sed si aeternum sustineres laborem; quando venires ad aeternam felicitatem? Ita fit, ut necessariò temporalis sit tribulatio tua, quâ sinitâ venias ad felicitatem infinitam. Sed plané, fratres, posset esse longa tribulatio pro aeternâ felicitate. Verbi gratiâ, ut quoniam felicitas nostra finem non habebit; miseria nostra, & labor noster, & tribulationes nostrae diuturnae essent. Nam etsi mille annorum essent, appende mille annos contra aeternitatem. Quid appendis cum infinito quantumcunque finitum? decem millia annorum, decies centena millia, si dicendum est, & millia millium, quae finem habent, cum aeternitate comparari non possunt. Huc accedit, quia non solùm temporalem voluit laborem tuum Deus, sed etiam brevem. August. in Psal. 36. Conc. 2.
cFidelis homo est credens promittenti Deo; fidelis Deus est exhibens quod promisit homini. Teneamus fidelissimum debitorem, quia tenemus misericordissimum promissorem. Neque enim aliquid ei commodavimus, •ut mutuum commendavimus, ut teneamus eum debitorem: cùm ab illo habeamus quicquid illi offerimus, & ex illo sit quicquid boni sumus. Id. in Psal. 32. Conc. 1.
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Cùm opera justi condigné mereantur vitam aeternam, tanquam aequalem mercedem, & praemium: non opus est interventu alterius meriti condigni, quale est meritum Christi, ut eis reddatur vita aeterna. quinimo aliquid habet peculiare meritum cujuscunque justi respectu ipsius hominis justi, quod non habet meritum Christi: nempe reddere ipsum hominem justum, & dignum aeternâ vitâ, ut eam digné consequatur. meritum autem Christi licè• dignissimum sit, quod obtine at á Deo gloriam pro nobis; tamen non habet hanc efficaciam & virtutem, ut reddat nos formaliter justos, & dignos aeternâ vitâ: sed per virtutem ab ipso derivatam hunc consequuntur effectum homines in seipsis. Et ita nunquam petimus á Deo per merita Christi, ut nostris dignis operibus & meritorijs reddatur merces aeternae vitae: sed ut per Christum detur nobis gratia, quâ possimus digné hanc mercedem promereri. Id. ibid. disput. 222. cap. 3. num. 30.31.
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Quid quòd Paulus, cùm Redemptoris nomen in ter•â conaretur extinguere, ejus v•rba de coelo meruit audire? Greg. Moral. in Iob. lib. 9. cap. 17.
bO felix cu• pa, quae talem ac tantum meruit habere Redemptorem. Vid. Jodoc. Cl•cthovei lib. de duab. propositionib. Cer•i Pas•halis.O felix cu• pa, quae talem ac tantum meruit habere Redemptorem. Vid. Iodoc. Cl•cthovei lib. de duab. propositionib. Cer•i Pas•halis.
Touching the gift which Christians shall inherit, this a man may rightly say; that if any one from the time wherein Adam was created unto the very end of the world, did fight against Satan, and undergoe afflictions, he should doe no great matter in respect of the glory that he shall inherit.
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h[Greek or Hebrew]. Id. in Psalm. 114. & apud Anton. Meliss. part. 2. serm. 93.〈non-Latin alphabet〉. Id. in Psalm. 114. & apud Anton. Meliss. part. 2. serm. 93.
iSi nostra consideremus merita, desperandum est. Hieronym. lib. 17. in Isaiah. cap. 64.Si nostra consideremus merita, desperandum est. Hieronym. lib. 17. in Esai. cap. 64.
kCùm dies judicij vel dormitionis advenerit, omnes manus dissolventur, &c. quia nullum opus dignum Dei justitiâ reperietur. Id. lib. 6. in Isaiah. cap. 13.Cùm dies judicij vel dormitionis advenerit, omnes manus dissolventur, &c. quia nullum opus dignum Dei justitiâ reperietur. Id. lib. 6. in Esai. cap. 13.
l[Greek or Hebrew]. Macar. homil. 15.〈non-Latin alphabet〉. Macar. homil. 15.
Let the merit of men be excellent, let him observe the rights of nature, let him be obedient to the commandements of the Lawes; let him fulfill his faith, keepe justice, exercise vertues, condemne vice, repell sinnes, shew himselfe an example for others to imitate: if he have performed any thing, it is little; whatsoever he hath done is small: for all merit is short. Number Gods benefits, if thou canst: and then consider what thou dost merit.
〈non-Latin alphabet〉. Id. in Matth. Homil. 79. edit. Graec. vel 80. Latin.
y[Greek or Hebrew]. Id. in Psal 5.〈non-Latin alphabet〉. Id. in Psal 5.
zSit licèt excellens hominum meritum, sit naturae jura conservans, sit legum jussisobtemperans; impleat fidem, justitiam teneat, virtutes exerceat, damnet vitia, peccata repellat, semet exemplum imitantibus praebeat: si quid gesserit, parū est; quicquid fecerit, minus: omne enim meritum breve est. Numera beneficia, si potes; & tunc considera quid mereris. Cum beneficijs caelestibus tua facta perpende, con divinis muneribus actus proprios meditare: nec dignū te judicabis eo quod fueris, si intelligas quid mereris. Serm. de primo homine praelato omni creaturae; tom. 1. oper. Chrysost.Sit licèt excellens hominum meritum, sit naturae jura conservans, sit legum jussisobtemperans; impleat fidem, justitiam teneat, virtutes exerceat, damnet vitia, peccata repellat, semet exemplum imitantibus praebeat: si quid gesserit, parū est; quicquid fecerit, minus: omne enim meritum breve est. Numera beneficia, si potes; & tunc considera quid mereris. Cum beneficijs caelestibus tua facta perpēde, cū divinis muneribus actus proprios meditare: nec dignū te judicabis eo quod fueris, si intelligas quid mereris. Serm. de primo homine praelato omni creaturae; tom. 1. oper. Chrysost.
Ergo non ei al quid dedimus: & tenemus debitorem. Unde debitorem? Quia promissor est Non dicimus Deo; Domine redde quod accepisti, sed redde quod promisisti. Id. ibid. & in Psal. 83.
eSecu•us ergo esto. Tene debitorem, quia credidisti in promissorem. Id. in Psal. 83. circa finem.
fFidelis Deus qui se nostrum debitorē fecit: non aliquid á nobis accipiendo, sed tanta nobis promittendo, &c. Promisit enim hominibus divinitatem, mortalibus immortalitatem, peccatoribus justificationem, abjectis glorificationē. Quicquid promisit, indignis promisit; ut non quasi operibus merces promitteretur, sed gratia á nomine suo gratis daretur: quia & hoc ipsum quòd justé vivit, inquantū homo potest justé vivere, non merit• h•mani, sed beneficij est divini. Id. in Psal. 109. circa init:Fidelis Deus qui se nostrum debitorē fecit: non aliquid á nobis accipiendo, sed tanta nobis promittendo, &c. Promisit enim hominibus divinitatem, mortalibus immortalitatem, peccatoribus justificationem, abjectis glorificationē. Quicquid promisit, indignis promisit; ut non quasi operibus merces promitteretur, sed gratia á nomine suo gratis daretur: quia & hoc ipsum quòd justé vivit, inquantū homo potest justé vivere, non merit• h•mani, sed beneficij est divini. Id. in Psal. 109. circa init:
