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.
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.
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 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, kWhen the day of judgement or death shall come, all hands will faile; because no worke shall be ⟨p. 502⟩found worthy of the justice of God. Macarius the Aegyptian 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 undergoe afflictions, he should doe no great matter in respect of the glory that he shall inherit.
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.
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.
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.
not by receiving any thing from us, but by promising so great things to us. For to men hath he promised divinity, to those that are mortal immortality, to sinners justification, to abjects glorification. Whatsoever he promised, he promised to them that were unworthy; that it might not be promised as wa•es for works, but being grace, might according to the name be graciously and freely given: because that even this ⟨p. 507⟩very thing, that one doth live justly (so far as a man can live justly) is not a matter of mans merit, but of the gift of God. Therefore, gin those things which we have already, let us praise God as the giver: in those things which as yet we have not, let us hold him our debtor. For he is become our debtor, not by receiving any thing from us, but by promising what it pleased him. For it is one thing to say to a man, Thou art debtor to me, because I have given to thee: and another thing to say, Thou art debtor to me, because thou hast promised me. When thou sayest. Thou art debtor to me, because I have given to thee: a benefit hath proceeded from thee, though lent, not given. But when thou sayest, Thou art debtor to me, because thou hast promised me: thou gavest nothing to him, and yet requirest of him. For the goodness of him that hath promised, will give it, &c.
not by receiving any thing from us, but by promising so great things to us. For to men hath he promised divinitie, to those that are mortall immortalitie, to sinners justification, to abjects glorification. Whatsoever he promised, he promised to them that were unworthy; that it might not be promised as wa•es for workes, but being grace, might according to the name be graciously and freely given: because that even this ⟨p. 507⟩very thing, that one doth live justly (so farre as a man can live justly) is not a matter of mans merit, but of the gift of God. Therefore, gin those things which we have alreadie, let us praise God as the giver: in those things which as yet we have not, let us hold him our debtor. For hee is become our debtor, not by receiving any thing from us, but by promising what it pleased him. For it is one thing to say to a man, Thou art debtor to me, because I have given to thee: and another thing to say, Thou art debtor to mee, because thou hast promised me. When thou sayest. Thou art debtor to me, because I have given to thee: a benefit hath proceeded from thee, though lent, not given. But when thou sayest, Thou art debtor to me, because thou hast promised me: thou gavest nothing to him, and yet requirest of him. For the goodnesse of him that hath promised, will give it, &c.
gIn his quae jam habemus, laudemus Deum la•gitorem: in his quae nondum habemus, teneamus debitorem. Debitor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Aliter enim dicimus homini, Debes mihi quia dedi tibi: & aliter dicimus, Debes mihi quia promisisti mihi. Quā do dicis, Debes mihi quia dedi tibi; á te processit beneficium, sed mutuatum non donatum. Quando autem dicis, Debes mihi quia promisisti mihi; tu nihil dedisti, & tamen exigis. Bonitas enim ejus qui promisit dabit, &c. Id. de Verbis Apostoli, Serm. 16.In his quae jam habemus, laudemus Deum la•gitorem: in his quae nondum habemus, teneamus debitorem. Debitor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Aliter enim dicimus homini, Debes mihi quia dedi tibi: & aliter dicimus, Debes mihi quia promisisti mihi. Quā do dicis, Debes mihi quia dedi tibi; á te processit beneficium, sed mutuatum non donatum. Quando autem dicis, Debes mihi quia promisisti mihi; tu nihil dedisti, & tamen exigis. Bonitas enim ejus qui promisit dabit, &c. Id. de Verbis Apostoli, Serm. 16.
hThe salvation of men depends upon the sole mercy of God: saith Theodoret. for we do not obtain it as the reward and wages of our righteousness: but it is the gift of Gods goodness. iThe crowns do excel the fights, the rewards are not to be compared with the labours: for the labour is small, but great is the gain that is hoped for. And therefore the Apostle, Rom. 8.18. called those things that are looked for, not wages, but glory. and Rom. 6.23. knot wages, but grace. For although a man should perform the greatest and most absolute righteousness: things eternal do not answer temporal labours in equal poise. The same for this point is taught by S. Cyril of Alexandria: that lthe crown which we are to receive, doth much surpass the ⟨p. 508⟩pains which we take for it. And the Author of the book of the calling of the Gentiles (attributed unto Prosper) observeth out of the Parable, Matth. 20.9. that God bestoweth eternal life on those that are called at the end of their days, as well as upon them that had laboured longer: mnot as paying a price to their labour, but pouring out the riches of his goodness upon them whom he had chosen without works; that even they also who have sweat with much labour, and have received no more than the last, might understand, that they did receive a gift of grace, and not a due wages for their works.
hThe salvation of men depends upon the sole mercy of God: saith Theodoret. for we do not obtaine it as the reward and wages of our righteousnes: but it is the gift of Gods goodnesse. iThe crownes doe excell the fights, the rewards are not to be compared with the labours: for the labour is small, but great is the gaine that is hoped for. And therefore the Apostle, Rom. 8.18. called those things that are looked for, not wages, but glory. and Rom. 6.23. knot wages, but grace. For although a man should performe the greatest and most absolute righteousnesse: things eternall doe not answer temporall labours in equall poise. The same for this point is taught by S. Cyrill of Alexandria: that lthe crowne which we are to receive, doth much surpasse the ⟨p. 508⟩paines which we take for it. And the Author of the booke of the calling of the Gentiles (attributed unto Prosper) observeth out of the Parable, Matth. 20.9. that God bestoweth eternall life on those that are called at the end of their daies, as well as upon them that had laboured longer: mnot as paying a price to their labour, but powring out the riches of his goodnesse upon them whom he had chosen without works; that even they also who have sweat with much labour, and have received no more than the last, might understand, that they did receive a gift of grace, and not a due wages for their workes.
hHominum salus ex solâ Dei misericordiâ pendet. neque enim hanc adipiscimur praemium & mercedem justitiae: sed Dei bonitatis donum est. Theodoret. in Sophoni. cap. 3.
iSuperant certamina coronae, non comparantur cum laboribus remunerationes: labor enim parvus est, sed magnum lucrum speratur. Et p•opte•ea non mercedem sed gloriam vocavit ea quae expectantur. Id. in Roman. 8.18.
kHîc non dicit mercedeni, sed gratiam. Etsi quis enim summam & absolutam justitiam praestiterit: temporali•us laboribus aeterna in aequilibrio non respondent. Id. in Roman. 6. ult.
mNon labori pretiū solvens, sed divitias bonitatis suae in eos, quos sine operibus elegit, effundens: ut etiam hi• qui in multo labore sudârunt, nec amplius quàm novissimi acceperunt; intelligant donum se gratiae, non operum accepisse mercedem. Prosp. de Vocat. Gent. lib. 1. cap. 17.Non labori pretiū solvens, sed divitias bonitatis suae in eos, quos sine operibus elegit, effundens: ut etiam hi• qui in multo labore sudârunt, nec amplius quàm novissimi acceperunt; intelligant donum se gratiae, non operum accepisse mercedem. Prosp. de Vocat. Gent. lib. 1. cap. 17.
This was the doctrine taught in the Church for the first five hundred years after Christ: which we find maintained also in the next five hundred. nIf the King of heaven should regard my merit (saith Ennodius, Bishop of Pavia) either I should get little good, or great punishments; and judging of my self rightly, whither I could not come by merits, I would not tend in desire. But thanks be to him, who, that we may not be extolled, doth so cut off our offences, that he bringeth our hope unto better things. Our glorification, saith Fulgentius, ois not unjustly called Grace: not only because God doth bestow his own gifts upon his own gifts; but also because the grace of Gods reward doth so much there abound, as that it exceedeth incomparably and unspeakably all the merit of the will and work of man, though good, and given from God. For palthough we did sweat (saith he who beareth the name of Eusebius ⟨p. 509⟩Emissenus, or Gallicanus) with all the labours of our soul and body, although we were exercised with all the strength of obedience: yet shall not we be able to recompense and offer any thing worthy in merit for the heavenly good things. The offices of this present life cannot be compared with the joys of the life eternal. Although our members be wearied with watchings; although our faces wax pale with fastings: yet the sufferings of this time will not be worthy to be compared with the future glory which shall be revealed in us. Let us knock therefore, dearly beloved, as much as we can, because we cannot as much as we ought: the future bliss may be acquired, but estimated it cannot be.
This was the doctrine taught in the Church for the first five hundred yeeres after Christ: which wee finde maintained also in the next five hundred. nIf the King of heaven should regard my merit (saith Ennodius, Bishop of Pavîa) either I should get little good, or great punishments; and judging of my selfe rightly, whither I could not come by merits, I would not tend in desire. But thankes be to him, who, that we may not be extolled, doth so cut off our offences, that he bringeth our hope unto better things. Our glorification, saith Fulgentius, ois not unjustly called Grace: not only because God doth bestow his owne gifts upon his owne gifts; but also because the grace of Gods reward doth so much there abound, as that it exceedeth incomparably and unspeakably all the merit of the will and worke of man, though good, and given from God. For palthough we did sweat (saith he who beareth the name of Eusebius ⟨p. 509⟩Emissenus, or Gallicanus) with all the labours of our soule and bodie, although we were exercised with all the strength of obedience: yet shall not we be able to recompence and offer any thing worthie in merit for the heavenly good things. The offices of this present life cannot be compared with the joyes of the life eternall. Although our members be wearied with watchings; although our faces wax pale with fastings: yet the sufferings of this time will not be worthy to be compared with the future glory which shall bee revealed in us. Let us knocke therefore, dearely beloved, as much as we can, because we cannot as much as we ought: the future blisse may be acquired, but estimated it cannot be.
nMeritum meum regnator coelestis si attenderet, aut exigua bona adipisce•er, aut magna supplicia; & mei idoneus aestimator, quo meritis pervenire non poteram, voto non tenderē. Sed gratias illi, qui delicta nostra sic ne extollamur resecat, utspem ad laetiora (al. latiora) perducat. Enned. Ticinens. l. 2. ep. 10. ad Faust.Meritum meum regnator coelestis si attenderet, aut exigua bona adipisce•er, aut magna supplicia; & mei idoneus aestimator, quo meritis pervenire non poteram, voto non tenderē. Sed gratias illi, qui delicta nostra sic ne extollamur resecat, utspem ad laetiora (al. latiora) perducat. Enned. Ticinens. l. 2. ep. 10. ad Faust.
oGratia autem etiā ipsa ideo nō injustê dicitur, quia nō solùm donis suis Deus dona sua reddit: sed quia tantū etiā ibi gratia divinae retributionis exuberat, ut incomparabiliter atque ineffabiliter omne meritū, quamvis bonae & ex Deo datae, humanae voluntatis atque operationis excedat. Fulg. ad Monimum, l. 1. c. 10.Gratia autem etiā ipsa ideo nō injustê dicitur, quia nō solùm donis suis Deus dona sua reddit: sed quia tantū etiā ibi gratia divinae retributionis exuberat, ut incōparabiliter atque ineffabiliter omne meritū, quamvis bonae & ex Deo datae, humanae voluntatis atque operationis excedat. Fulg. ad Monimum, l. 1. c. 10.
pTotis licèt & animae & corporis laboribus desudemus, totis licèt obedientiae viribus exerceamur: nihil tamen condignum merito pro coelestibus bonis compensare & offerre valebimus. Non valent vitae praesentis obsequia aeternae vitae gaudijs comparari. Lassescant licèt membra vigilijs; pallescant licèt ora jejunijs: non erunt tamen condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis. Pulsemus ergò, charissimi, in quantum possumus; quia non possumus quantū debemus: futura beatitudo acquiri potest, aestimari non potest. Euseb. Emiss. vel. Gallican. ad Monachos, ser. 3Totis licèt & animae & corporis laboribus desudemus, totis licèt obedientiae viribus exerceamur: nihil tamen condignum merito pro coelestibus bonis compensare & offerre valebimus. Non valent vitae praesentis obsequia aeternae vitae gaudijs comparari. Lassescant licèt membra vigilijs; pallescant licèt ora jejunijs: non erunt tamen condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis. Pulsemus ergò, charissimi, in quantum possumus; quia non possumus quantū debemus: futura beatitudo acquiri potest, aestimari non potest. Euseb. Emiss. vel. Gallican. ad Monachos, ser. 3
qAlbeit thou hadst good deeds equal in number to the stars, (saith Agapetus the Deacon, to the Emperor Justinian) yet shalt thou never go beyond the goodness of God. For whatsoever any man shall bring unto God, he doth but offer unto him his own things, out of his own store. and as one cannot outstrip his own shadow in the Sun, (which preventeth him always, although he make never so much speed:) so neither can men by their good doings, outstrip the unmatchable bounty of God. rAll the righteousness of man, saith Gregory, is convicted to be unrighteousness, if it be strictly judged. It needeth therefore prayer after righteousness; that that which being sifted might fail, by the mere pity of the Judge might stand for good. Let him therefore say: Although I had any righteous thing, I would not answer, but I would make supplication to my Judge. (Job 9.15) as if he should more plainly confess, and say: Albeit I did grow up unto the work of virtue, I should be enabled unto life, not by merits, but by pardon. ⟨p. 510⟩But you will say, sIf this bliss of the Saints be mercy, and is not obtained by merits; how shall that stand which is written: And thou shalt render unto every one according to his works? If it be rendered according to works; how shall it be accounted mercy? But it is one thing to render according to works; and another thing to render for the works themselves. For when it is said, According to works; the quality it self of the work is understood: that whose works appear good, his reward way be glorious. For unto that blessed life, wherein we are to live with God, and by God, no labour can be equalled, no works compared: seeing the Apostle saith, The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. tBy the righteousness of works no man shall be saved, but only by the righteousness of faith: saith Bede. and therefore uno man should believe, that either his freedom of will, or his merits, are sufficient to bring him unto bliss; but understand, that he can be saved by the grace of God only. The same Author, writing upon those words of David, Psalm. 24.5 He shall receive a blessing from the Lord, and righteousness from the God of his salvation: expoundeth the blessing to be this;
qAlbeit thou hadst good deeds equall in number to the starres, (saith Agapetus the Deacon, to the Emperour Iustinian) yet shalt thou never goe beyond the goodnesse of God. For whatsoever any man shall bring unto God, he doth but offer unto him his owne things, out of his owne store. and as one cannot outstrip his own shadow in the Sunne, (which preventeth him alwaies, although he make never so much speed:) so neither can men by their good doings, outstrip the unmatchable bountie of God. rAll the righteousnesse of man, saith Gregory, is convicted to bee unrighteousnesse, if it be strictly judged. It needeth therefore prayer after righteousnesse; that that which being sifted might faile, by the meere pitie of the Iudge might stand for good. Let him therefore say: Although I had any righteous thing, I would not answer, but I would make supplication to my Iudge. (Iob 9.15) as if he should more plainly confesse, and say: Albeit I did grow up unto the worke of vertue, I should be enabled unto life, not by merits, but by pardon. ⟨p. 510⟩But you will say, sIf this blisse of the Saints be mercie, and is not obtained by merits; how shall that stand which is written: And thou shalt render unto every one according to his workes? If it be rendred according to workes; how shall it be accounted mercie? But it is one thing to render according to workes; and another thing to render for the works themselves. For when it is said, According to works; the qualitie it selfe of the worke is understood: that whose workes appeare good, his reward way be glorious. For unto that blessed life, wherein wee are to live with God, and by God, no labour can be equalled, no workes compared: seeing the Apostle saith, The sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. tBy the righteousnesse of works no man shall be saved, but only by the righteousnesse of faith: saith Bede. and therefore uno man should beleeve, that either his freedome of will, or his merits, are sufficient to bring him unto blisse; but understand, that he can be saved by the grace of God only. The same Author, writing upon those words of David, Psalm. 24.5
q[Greek or Hebrew]. Agap•t. Diacon. Paraenes. ad Justinian. sect. 43.〈non-Latin alphabet〉. Agap•t. Diacon. Paraenes. ad Iustinian. sect. 43.
rUt enim saepe diximus: Omnis humana justitia, injustitia esse cō vincitur, si districté judicetur. Prece ergo post justitiam indiget; ut quae succumbere discussa poterat, ex solâ judicis pietate convalescat. &c. Dicat ergo: Qui etiamsi habuero quippiam justum, non respondebo, sed meum judicem deprecabor. Velut, si apertiùs fateatur, dicens: Etsi ad opus virtutis excrevero, ad vitam non ex meritis, sed ex veniâ convalesco. Gregor. Moral. in Job. lib. 9. cap. 14.Ut enim saepe diximus: Omnis humana justitia, injustitia esse cō vincitur, si districté judicetur. Prece ergo post justitiam indiget; ut quae succumbere discussa poterat, ex solâ judicis pietate cōvalescat. &c. Dicat ergo: Qui etiamsi habuero quippiam justum, non respondebo, sed meum judicem deprecabor. Velut, si apertiùs fateatur, dicens: Etsi ad opus virtutis excrevero, ad vitam non ex meritis, sed ex veniâ convalesco. Gregor. Moral. in Iob. lib. 9. cap. 14.
sQuòd s•illa sanctorum felicitas misericordia est, & non meritis acquiritur: ubi erit quod scriptum est; Et tu reddes unicuique secundùm opera sua? Si secundùm opera redditur; quomodo misericordia a•stimabitur? Sed aliud est secundùm opera reddere, & aliud propter ipsa opera reddere. In eo enim quòd secundùm opera dicitur, ipsa operum qualitas intelligitur; ut cujus appa•uerint bona opera, ejus sit & retributio glo•iosa. Illi namque beatae vitae in quâ cum Deo, & de Deo vivitur, nullus potest aequari labor, nulla opera comparati: praesertim cùm. Apostolus dicat; Non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis. Id. in Psal. Penitent. 7. vers. 9.Quòd s•illa sanctorum felicitas misericordia est, & non meritis acquiritur: ubi erit quod scriptum est; Et tu reddes unicuique secundùm opera sua? Si secundùm opera redditur; quomodo misericordia a•stimabitur? Sed aliud est secundùm opera reddere, & aliud propter ipsa opera reddere. In eo enim quòd secundùm opera dicitur, ipsa operum qualitas intelligitur; ut cujus appauerint bona opera, ejus sit & retributio gloiosa. Illi namque beatae vitae in quâ cum Deo, & de Deo vivitur, nullus potest aequari labor, nulla opera comparati: praesertim cùm. Apostolus dicat; Non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis. Id. in
xthat for the present time he shall merit (or work) well, and for the future shall be rewarded well. and that, not by merits, but by grace only.
xthat for the present time he shall merit (or worke) well, and for the future shall be rewarded well. and that, not by merits, but by grace only.
xAccipiet benedictionem, id est, multiplicationem á Domino; hanc scilicèt; ut in praesenti been promereatur, & in futuro bene remuneretur. Et hoc non ex meritis, sed ex solâ gratiâ. Id. in Psalm. 23.Accipiet benedictionem, id est, multiplicationem á Domino; hanc scilicèt; ut in praesenti bene promereatur, & in futuro bene remuneretur. Et hoc non ex meritis, sed ex solâ gratiâ. Id. in Psalm. 23.
To the same purpose Elias Cretensis, the interpreter ⟨p. 511⟩of Gregory Nazianzen, writeth thus. *By mercy we ought to understand that reward, which God doth repay unto us. For we as servants do owe virtue, that the best things, and such as are grateful, we should pay and offer unto God as a certain debt: considering that we have nothing, which we have not received from him: and God on the other side, as our Lord and Master, hath pity on us, and doth bestow rather, than repay unto us. yThis therefore is true humility, (saith Anastasius Sinaita or Nicaenus) to do good works, but to account ones self unclean and unworthy of Gods favour, thinking to be saved by his goodness alone. For whatsoever good things we do; we answer not God for the very air alone which we do breathe. And when we have offered unto him all the things that we have, he doth not owe us any reward for all things are his: and none receiving the things that are his own, is bound to give a reward unto them that bring the same unto him. In the book set out by the authority of Charles the Great against Images; zthe Ark of the Covenant is said to signify our Lord and Saviour, in whom alone we have the Covenant of peace with the Father. Over which the Propitiatory is said to be placed: because above the Commandments either of the Law, or of the Gospel, which are founded in him, the mercy of the said Mediator taketh place; by which, not by the works of the Law which we have done, neither willing, nor running, but by his having mercy upon us, we ⟨p. 512⟩are saved. So Ambrosius Ansbertus, expounding that place, Rev. 19.7. Let us be glad and rejoice, and give glory to him; for the marriage of the Lamb is come, and his wife hath made her self ready. aIn this, saith he, do we give glory to him; when we do confess, that by no precedent merits of our good deeds, but by his mercy only, we have attained unto so great a dignity. And Rabanus in his Commentaries upon the Lament. of Jeremiah: bLest they should say, Our Fathers were accepted for their merit, and therefore they obtained such great things at the hand of the Lord; he adjoineth, that this was not given to their merits, but because it so pleased God, whose free gift is whatsoever he bestoweth. Haymo writing upon those words, Psalm. 132.10.
To the same purpose Elias Cretensis, the interpreter ⟨p. 511⟩of Gregory Nazianzen, writeth thus. *By mercy we ought to understand that reward, which God doth repay unto us. For wee as servants doe owe vertue, that the best things, and such as are gratefull, wee should pay and offer unto God as a certaine debt: considering that wee haue nothing, which we have not received from him: and God on the other side, as our Lord and Master, hath pitie on us, and doth bestow rather, than repay unto us. yThis therefore is true humilitie, (saith Anastasius Sinaita or Nicaenus) to doe good workes, but to account ones selfe uncleane and unworthy of Gods favour, thinking to be saved by his goodnesse alone. For whatsoever good things we doe; wee answer not God for the very aire alone which we doe breathe. And when we have offered unto him all the things that we have, he doth not owe us any reward for all things are his: and none receiving the things that are his owne, is bound to give a reward unto them that bring the same unto him. In the booke set out by the authoritie of Charles the Great against Images; zthe Arke of the Covenant is said to signifie our Lord and Saviour, in whom alone we have the Covenant of peace with the Father. Over which the Propitiatory is said to be placed: because aboue the Commandements either of the Law, or of the Gospell, which are founded in him, the mercy of the said Mediator taketh place; by which, not by the workes of the Law which we have done, neither willing, nor running, but by his having mercy upon us, we ⟨p. 512⟩are saved. So Ambrosius Ansbertus, expounding that place, Rev. 19.7. Let us be glad and rejoyce, and give glory to him; for the mariage of the Lambe is come, and his wife hath made her selfe readie. aIn this, saith he, doe we give glory to him; when we doe confesse, that by no precedent merits of our good deeds, but by his mercie only, we have attained unto so great a dignitie. And Rabanus in his Commentaries upon the Lament. of Ieremie: bLest they should say, Our Fathers were accepted for their merit, and therefore they obtained such great things at the hand of the Lord; he adjoyneth, that this was not given to their merits, but because it so pleased God, whose free gift is whatsoever he bestoweth. Haymo writing upon those words,
*Debemus per misericordiam intelligere mercedem illam, quam nobis Deus rependit. Nos enim tanquam servi, virtutèm debemus, ut optima quaeque Deo & grata tanquam debitum quoddam exsolvamus ac offeramus: quippe quum nihil habeamus, quod non ab ipso acceperimu•. Deus autem velut Dominus & herus noster miseretur, nobisque potiùs dona•, quàm rependit. Elijah in Nazianzeni Orat. habit. in elect. Eulalij.Debemus per misericordiam intelligere mercedem illam, quam nobis Deus rependit. Nos enim tanquam servi, virtutèm debemus, ut optima quaeque Deo & grata tanquam debitum quoddam exsolvamus ac offeramus: quippe quum nihil habeamus, quod non ab ipso acceperimu•. Deus autem velut Dominus & herus noster miseretur, nobisque potiùs dona•, quàm rependit. Elias in Nazianzeni Orat. habit. in elect. Eulalij.
y[Greek or Hebrew]. Anastas quaest. 135.〈non-Latin alphabet〉. Anastas quaest. 135.
zArca foederis secundùm quosdam Dominum & Salvatorem nostrum, in quo solo foedus pacis apud Patrem habemus, designat, &c. Cui propitiatorium superponitur, quia scilicèt legalibus sive evangelicis praeceptis, quae in eo fundata sunt, supereminet misericordia ejusdem mediatoris; per quam non ex operibus legis quae fe•imus nos, neque volentes, neque currentes, sed ejus miseratione salvamur. Opus Carolin. de Imaginib. lib. 1. cap. 15.•Arca foederis secundùm quosdam Dominum & Salvatorem nostrum, in quo solo foedus pacis apud Patrem habemus, designat, &c. Cui propitiatorium superponitur, quia scilicèt legalibus sive euangelicis praeceptis, quae in eo fundata sunt, supereminet misericordia ejusdem mediatoris; per quam non ex operibus legis quae fe•imus nos, neque volentes, neque currentes, sed ejus miseratione salvamur. Opus Carolin. de Imaginib. lib. 1. cap. 15.•
aIn eo autem damus illi gloriam, quo nullis praecedentibus bonorum actuum meritis, sed solâ nos ejus misericordiâ, ad tantam dignitatē pervenisse fateamur. A•bros. Ansbert. lib. 8. in Apocalypse. c. 19.
For thy servant Davids sake refuse not the face of thine Anointed, saith that, cFor thy servant Davids sake, is as much to say as, For the merit of Christ himself: and fro• thence collecteth this doctrine; that none ought to presume of his own merits, but expect all his salvation from the merits of Christ. So in another place: dWhen we perform our repentance, (saith he) let us know that we can give nothing that is worthy for the appeasing of God; but that only in the blood of that immaculate and singular Lamb we can be saved. And again, eEternal life is rendered to none by debt; but given by free mercy. fIt is of necessity that believers should be saved only by the faith of Christ: saith Smaragdus the Abbot. gBy grace, not by merits, are we saved of God: saith the Author of the ⟨p. 513⟩Commentaries upon S. Mark, falsely attributed to S. Hierome.
For thy servant Davids sake refuse not the face of thine Anointed, saith that, cFor thy servant Davids sake, is as much to say as, For the merit of Christ himselfe: and fro• thence collecteth this doctrine; that none ought to presume of his owne merits, but expect all his salvation from the merits of Christ. So in another place: dWhen we performe our repentance, (saith he) let us know that we can give nothing that is worthy for the a•peasing of God; but that only in the bloud of that immaculate and singular Lambe we can be saved. And againe, eEternall life is rendred to none by debt; but given by free mercie. fIt is of necessitie that beleevers should be saved only by the faith of Christ: saith Smaragdus the Abbot. gBy grace, not by merits, are we saved of God: saith the Author of the ⟨p. 513⟩Commentaries upon S. Marke, falsely attributed to S. Hierome.
cPropter David servum tuum, id est, propter meritū ipsius Christi. & hî• datur planè intelligi, nullum de meritis suis debere praesumere; sed omnem salvationem ex Christi meritis expectare. Haymo in Psal. 131.Propter David servum tuum, id est, propter meritū ipsius Christi. & hî• datur planè intelligi, nullum de meritis suis debere praesumere; sed omnem salvationem ex Christi meritis expectare. Haymo in Psal. 131.
dSed & nos agentes poenitentiam, sciamus nihil nos dignum dare posse ad placandum Deum; sed solummodo in sanguine imm•culati & singularis Ag•i nos posse salvari. Id. in Micheae cap. 6.
eVita aeterna nulli per debitum redditur; sed per gratuitam misericordiam datur. Id. Homil. in Dominic. Septuagesimae.
fNecesse est solâ fide Christi salvari credentes. Smaragd. in Galat. cap. 3.
gGratiâ, non meritis, salvati sumus à Deo. Comment•r. in Marc. cap. 14. inter [Greek or Hebrew] Hieronym.Gratiâ, non meritis, salvati sumus à Deo. Comment•r. in Marc. cap. 14. inter 〈non-Latin alphabet〉 Hieronym.
That this doctrine was by Gods great mercy preserved in the Church the next 500. years also, as well as in those middle times: appeareth most evidently by those Instructions and Consolations, which were prescribed to be used unto such as were ready to depart out of this life. hThis form of preparing men for their death, was commonly to be had in all Libraries, and particularly was found inserted among the Epistles of Anselm Archbishop of Canterbury; who was commonly accounted to be the Author of it. The substance thereof may be seen (for the copies vary, some being shorter, and some larger than others) in a Tractate written by a Cistercian Monk, of the Art of dying well (which I have in written hand, and have seen also printed in the year 1483. and 1504.) in the book called, Hortulus animae; in Cassanders Appendix to the book of John Fisher, Bishop of Rochester, de fiduciâ & misericordiâ Dei; (edit. Colon. An. 1556.) Caspar Ulenbergius his Motives; (caus. 14. pag. 462.463. edit. Colon. An. 1589.) in the Roman Sacerdotal (part. 1. tract. 5. cap. 13. fol. 116. edit. Venet. An. 1585.) in the book entitled, Sacra institutio Baptizandi juxta ritum Sanctae Romanae Ecclesiae, ex decreto Concilij Tridentini restituta, &c. printed at Paris, in the year 1575. and in a like book entitled Ordo Baptizandi, cum Modo visitandi, printed at Venice the same year. out of which the Spanish Inquisitors, as well in their New, as in their Old Expurgatory Index (the one set out by Cardinal Quiroga in the year 1584. the other by the Cardinal of Sandoval and Roxas, in the year 1612.) command ⟨p. 514⟩these interrogatories to be blotted out. iDost thou believe to come to glory, not by thine own merits, but by the virtue and merit of the passion of our Lord Jesus Christ? and, Dost thou believe, that our Lord Jesus Christ did die for our salvation: and that none can be saved by his own merits, or by any other means, but by the merit of his passion? Whereby we may observe how late it is, since our Romanists in this main and most substantial point (which is the very foundation of all our comfort) have most shamefully departed from the faith of their fore-fathers. In other copies of this same Instruction (which are followed by Cassander, Ulenbergius, and Cardinal Hosius himself) kthe last question propounded to the sick man is this.
That this doctrine was by Gods great mercie preserved in the Church the next 500. yeares also, as well as in those middle times: appeareth most evidently by those Instructions and Consolations, which were prescribed to be used unto such as were readie to depart out of this life. hThis forme of preparing men for their death, was commonly to be had in all Libraries, and particularly was found inserted among the Epistles of Anselme Archbishop of Canterbury; who was commonly accounted to bee the Author of it. The substance thereof may be seene (for the copies varie, some being shorter, and some larger than others) in a Tractate written by a Cistercian Monke, of the Art of dying well (which I have in written hand, and have seene also printed in the yeere 1483. and 1504.) in the booke called, Hortulus animae; in Cassanders Appendix to the booke of Iohn Fisher, Bishop of Rochester, de fiduciâ & misericordiâ Dei; (edit. Colon. An. 1556.) Caspar Vlenbergius his Motives; (caus. 14. pag. 462.463. edit. Colon. An. 1589.) in the Romane Sacerdotall (part. 1. tract. 5. cap. 13. fol. 116. edit. Venet. An. 1585.) in the booke intituled, Sacra institutio Baptizandi juxta ritum Sanctae Romanae Ecclesiae, ex decreto Concilij Tridentini restituta, &c. printed at Paris, in the yeere 1575. and in a like booke intituled Ordo Baptizandi, cum Modo visitandi, printed at Venice the same yeere. out of which the Spanish Inquisitors, as well in their New, as in their Old Expurgatory Index (the one set out by Cardinall Quiroga in the yeere 1584. the other by the Cardinall of Sandoval and Roxas, in the yeere 1612.) command ⟨p. 514⟩these interrogatories to be blotted out. iDost thou beleeve to come to glory, not by thine owne merits, but by the vertue and merit of the passion of our Lord Iesus Christ? and, Dost thou beleeve, that our Lord Iesus Christ did die for our salvation: and that none can be saved by his owne merits, or by any other meanes, but by the merit of his passion? Whereby we may observe how late it is, since our Romanists in this maine and most substantiall point (which is the very foundation of all our comfort) have most shamefully departed from the faith of their fore-fathers. In other copies of this same Instruction (which are followed by Cassander, Vlenbergius, and Cardinall Hosius himselfe) kthe last question propounded to the sicke man is this.
hFormula illa infirmos jam animam agents interrogandi, in Bibliothecis passim obvia; qu•e & separatim Anselmo Cantuariensi inscribitur, & operi Epistolarum inserta reperitur. Georg. Cassand. in Appendic. ad Opusc. Jo. Roffens. de fiduciâ & miseric•rd. â Dei.Formula illa infirmos jam animam agentes interrogandi, in Bibliothecis passim obvia; qu•e & separatim Anselmo Cantuariensi inscribitur, & operi Epistolarum inserta reperitur. Georg. Cassand. in Appendic. ad Opusc. Io. Roffens. de fiduciâ & miseric•rd. â Dei.
iSACERDOS. Credis non proprijs meritis, sed passionis Domini nostri Jesu Christi virtute & me•ito, ad gloriam pervenire? R•spond•at infirmus: Credo. SACERDOS. Credis, quòd Dominus noster Jesus Christus pro nostrâ Salute mortuus sit: & quòd ex proprijs meritis, vel alio modo nullus possit salvari, nisi in merito passionis ejus? Respondeat infirmus: Credo. Ordo baptizandi, & visitandi, edit. Venet. an. 1575. fol. 34. & Institut. Baptiz•ndi, edit. Paris. an. 1575. fol. 35. a. & Sacerdotal. Rom. edit. Venet. an. 1585. fol. 116. b.SACERDOS. Credis non proprijs meritis, sed passionis Domini nostri Iesu Christi virtute & me•ito, ad gloriam pervenire? R•spond•at infirmus: Credo. SACERDOS. Credis, quòd Dominus noster Iesus Christus pro nostrâ Salute mortuus sit: & quòd ex proprijs meritis, vel alio modo nullus possit salvari, nisi in merito passionis ejus? Respondeat infirmus: Credo. Ordo baptizandi, & visitandi, edit. Venet. an. 1575. fol. 34. & Institut. Baptiz•ndi, edit. Paris. an. 1575. fol. 35. a. & Sacerdotal. Rom. edit. Venet. an. 1585. fol. 116. b.
kSed & Anselmus Archiepiscopus Cantuari•nsis interrogations quasdam praescripsisse d•citur infi•mis in extremis constitutis: inter quas extrema est. Credis te non posse nisi per mortem Christi salvari? Respondet infirmus: Etiam. Tum illi dicitur. Age ergò, dumb superest in e anima, in hâc solâ morte fiduciam tuam constitue; in nullâ aliâ re fiduciam hub: huic morti te totum commit, hâc solâ te totum contege, totum immisce te in hâc morte, totum confige; in hâc morte te totum involve. Et si Dominus Deus voluerit te judicare, dic: Domine, mortem Domini nostri Jesu Christi objicio inter me & tuum judicium: aliter tecum non contendo. Et si tibi dixerit, quia peccator es, dic: Domine, mortem Domini Jesu Christi pono inter te & peccata mea. Si dixeit tibi, quòd meruisti damnationem, dic: Domine, motem Domini nostri Jesu Christi obtendo inter me, & mala merita mea; ipsiusque meritum offero pro meito, quod ego debuissem habere nec habeo. Si dixerit, quòd tibi st iratus, dic: Domine, mortem Domini nostri Jesu Christi oppono inter me & iram tuam. Hosius in Confessione Ptricoviens. cap. 73.
Dost thou believe that thou canst not be saved, but by the death of Christ? Whereunto when he hath made answer affirmatively: he is presently directed to make use thereof, in this manner. Go too therefore, as long as thy soul remaineth in thee, place thy whole confidence in this death only; have confidence in no other thing: commit thy self wholly to this death, with this alone cover thy self wholly, intermingle thy self wholly in this death, ⟨p. 515⟩fasten thy self wholly; wrap thy whole self in this death. And if the Lord God will judge thee, say: Lord, I oppose the death of our Lord Jesus Christ betwixt me and thy judgement: no otherwise do I contend with thee. And if he say unto thee, that thou art a sinner, say: Lord, I put the death of the Lord Jesus Christ betwixt thee and my sins. If he say unto thee, that thou hast deserved damnation, say: Lord, I set the death of our Lord Jesus Christ betwixt me and my bad merits; and I offer his merit in stead of the merit which I ought to have, but yet have not. If he say, that he is angry with thee, say: Lord, I interpose the death of our Lord Jesus Christ betwixt me and thine anger.
Dost thou beleeve that thou canst not be saved, but by the death of Christ? Whereunto when he hath made answer affirmatively: he is presently directed to make use thereof, in this manner. Goe too therefore, as long as thy soule remaineth in thee, place thy whole confidence in this death only; have confidence in no other thing: commit thy selfe wholly to this death, with this alone cover thy selfe wholly, intermingle thy selfe wholly in this death, ⟨p. 515⟩fasten thy selfe wholly; wrap thy whole selfe in this death. And if the Lord God will judge thee, say: Lord, I oppose the death of our Lord Iesus Christ betwixt mee and thy judgement: no otherwise doe I contend with thee. And if he say unto thee, that thou art a sinner, say: Lord, I put the death of the Lord Iesus Christ betwixt thee and my sinnes. If he say unto thee, that thou hast deserved damnation, say: Lord, I set the death of our Lord Iesus Christ betwixt me and my bad merits; and I offer his merit in stead of the merit which I ought to have, but yet have not. If he say, that he is angrie with thee, say: Lord, I interpose the death of our Lord Iesus Christ betwixt me and thine anger.
Add hereunto the following sentences of the Doctors of these latter ages. lWe cannot suffer or bring in any thing worthy of the reward that shall be: saith Oecumenius. So Petrus Blesensis Archdeacon of Bathe. mNo trouble can be endured in this vital death, which is able equally to answer the joys of heaven. and Anselm Archbishop of Canterbury more fully, before him. nIf a man should serve God a thousand years, and that most fervently; he should not deserve of condignitie to be half a day in the Kingdom of heaven. Radulphus Ardens, expounding those words of the Parable, Matth. 20.13. Didst not thou agree with me for a penny? oLet no man out of these words, saith he, think that God is, as it were, tied by agreement to pay that which he hath promised. For as God is free to promise, so is he free to pay: especially seeing ⟨p. 516⟩as well merits as rewards are his grace. For God doth crown nothing else in us but his own grace: who if he would deal strictly with us, no man living should be justified in his sight. Whereupon the Apostle, who laboured more than all, saith: I reckon that the sufferings of this time are not worthy to be compared with the glory which shall be revealed in us. Therefore this agreement is nothing else, but Gods voluntary promise. And pdo not wonder (saith he, in another Sermon) if I call the merits of the just graces. for as the Apostle witnesseth, we have nothing which we have not received from God, and that freely. But because by one grace we come unto another; they are called merits, but improperly. For as Augustine witnesseth: God crowneth only his own grace in us. So Rupertus Tuitiensis: qThe greatness or the eternity of the heavenly glory, is not a matter of merit, but of grace. The same doth rBernardus Morlanensis express in these rhythmical verses of his:
Urbs Zion inclyta, *patria condita littore tuto;
Te peto, te colo, te flagro, te volo, canto, saluto.
Nec meritis peto, nam meritis meto morte perire:
Nec reticens tego, quòd meritis ego filius irae.
Vita quidem mea, vita nimis rea, mortua vita:
Quippe reatibus exitialibus obruta, trita.
Spe tamen ambulo, praemia postulo speque fideque:
Illa perennia postulo praemia nocte dieque.
Adde hereunto the following sentences of the Doctors of these latter ages. lWe cannot suffer or bring in any thing worthy of the reward that shall be: saith Oecumenius. So Petrus Blesensis Archdeacon of Bathe. mNo trouble can be endured in this vitall death, which is able equally to answer the joyes of heaven. and Anselme Archbishop of Canterbury more fully, before him. nIf a man should serve God a thousand yeeres, and that most fervently; he should not deserve of condignitie to be halfe a day in the Kingdome of heaven. Radulphus Ardens, expounding those words of the Parable, Matth. 20.13. Didst not thou agree with me for a peny? oLet no man out of these words, saith he, thinke that God is, as it were, tied by agreement to pay that which he hath promised. For as God is free to promise, so is he free to pay: especially seeing ⟨p. 516⟩as well merits as rewards are his grace. For God doth crowne nothing else in us but his owne grace: who if hee would deale strictly with us, no man living should be justified in his sight. Whereupon the Apostle, who laboured more than all, saith: I reckon that the sufferings of this time are not worthy to be compared with the glory which shall be revealed in us. Therefore this agreement is nothing else, but Gods voluntary promise. And pdoe not wonder (saith he, in another Sermon) if I call the merits of the just graces. for as the Apostle witnesseth, we have nothing which we have not received from God, and that freely. But because by one grace we come unto another; they are called merits, but improperly. For as Augustine witnesseth: God crowneth only his owne grace in us. So Rupertus Tuitiensis: qThe greatnesse or the eternitie of the heavenly glorie, is not a matter of merit, but of grace. The same doth rBernardus Morlanensis expresse in these rhythmicall verses of his:
Vrbs Sion inclyta, *
l[Greek or Hebrew]. O•cum•n in Roman. 8. pag. 312.〈non-Latin alphabet〉. O•cum•n in Roman. 8. pag. 312.
mNihil molesté potest sustineri in hâc morte vitali, quod coelestibus gaud•js ex aequo respondere sufficiat. Petr. Blesens. in Job, cap. ult.Nihil molesté potest sustineri in hâc morte vitali, quod coelestibus gaud•js ex aequo respondere sufficiat. Petr. Blesens. in Iob, cap. ult.
nSi homo mille annis serviret Deo, etiam ferventissimé; non mereretur ex condigno, dimidiam diem esse in regno coelorum. Anselm. in lib. de Mensuratione Crucis.Si homo mille annis serviret Deo, etiam ferventissimé; non mereretur ex condigno, dimidiam diem esse in regno coelorum. Ans•lm. in lib. de Mensuratione Crucis.
oNemo, fratres, ex his verbis putet Deum quasi ex conventione astrictum esse ad reddendum promissum. Sicut enim Deus est liber ad promittendum, ita est liber ad reddendum: praesertim cùm tam merita quàm praemia sint gratia sua. Nihil enim aliud quàm gratiam suam coronat in nobis Deus: qui si vellet in nobis agere districté, non justificaretur in conspectu ejus omnis vivens. Unde Apostolus qui plus omnibus laboravit, dicit: Existimo quòd non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis. Ergo haec conventio nihil aliud est, quam voluntaria Dei promissio. Rad. Ardens. Dominic. in Septuagesima, Homil. 2.
pNe miremini, f•atres, si merita justorum gratias voco: teste enim Apostolo, nihil habemus quod non à Deo & gratis accepimus. Sed quoniam per unam gratiam pervenimus ad aliam, merita dicuntur & improprié. Teste enim Augustino, solam gratiam suam coronat in nobis Deus. Id. Dominic. 18 post Trinitat. Homil. 1.
qRes est non meriti, sed gratiae, magnitudo vel aetern•tas coelestis gloiae Rupert Tuit. in Johan. lib. 1. cap. 1.
But Bernard of Claraevalle above others delivereth this doctrine most sweetly. sIt is necessary (saith he) that first of all thou shouldest believe, that thou canst not ⟨p. 517⟩have remission of sins, but by the mercy of God: then, that thou canst not at all have any whit of a good work, unless he likewise give it thee: lastly, that by no works thou canst merit eternal life, unless that also be freely given unto thee. tOtherwise, if we will properly name those which we call our merits: they be certain seminaries of hope, incitements of love, signs of secret predestination, foretokens of future happiness, the way to the kingdom, not the cause of reigning. uDangerous is the dwelling of them that trust in their merits: dangerous, because ruinous. xFor this is the whole merit of man, if he put all his trust in him who saveth the whole man. yTherefore my merit is the mercy of the Lord. I am not poor in merit, so long as he is not poor in mercy: and if the mercies of the Lord be many, my merits also are many. With which that passage of the Manual, falsely fathered upon S. Augustine, doth accord so justly; that the one appeareth to be plainly borrowed from the other. zAll my hope is in the death of my Lord. His death is my merit, my refuge, my salvation, life and resurrection. My merit is the mercy of the Lord. I am not poor in merit, so long as that Lord of mercies shall not fail: and as long as his mercies are much, much am I in merits.
But Bernard of Claraevalle aboue others delivereth this doctrine most sweetly. sIt is necessary (saith hee) that first of all thou shouldest beleeve, that thou canst not ⟨p. 517⟩have remission of sinnes, but by the mercie of God: then, that thou canst not at all have any whit of a good worke, unlesse he likewise give it thee: lastly, that by no workes thou canst merit eternall life, unlesse that also be freely given unto thee. tOtherwise, if wee will properly name those which wee call our merits: they be certaine seminaries of hope, incitements of love, signes of secret predestination, foretokens of future happinesse, the way to the kingdome, not the cause of reigning. uDangerous is the dwelling of them that trust in their merits: dangerous, because ruinous. xFor this is the whole merit of man, if hee put all his trust in him who saveth the whole man. yTherefore my merit is the mercy of the Lord. I am not poore in merit, so long as he is not poore in mercie: and if the mercies of the Lord be many, my merits also are many. With which that passage of the Manuall, falsly fathered upon S. Augustine, doth accord so justly; that the one appeareth to be plainly borrowed from the other. zAll my hope is in the death of my Lord. His death is my merit, my refuge, my salvation, life and resurrection. My merit is the mercy of the Lord. I am not poore in merit, so long as that Lord of mercies shall not faile: and as long as his mercies are much, much am I in merits.
sNecesse est primò omnium credere, quòd remissionem peccatorum habere non possis, nisi per indulgentiam Dei: deinde quòd nihil p•orsus habere queas operis boni, nisi & hoc dederit ipse: postremò quòd aeternam vitam nullis potes operibus promereri, nisi gratis detur & illa. Bernard. S•rm. 1. in Annuntiat. B. Mariae.
tAlioquin si proprié appellentur ea quae dicimus nostra merita: spei quaedam sunt seminaria, charitatis incentiva, occultae praedestinationis indicia, futurae felicitaris praesagia, via regni, non caussa regnandi. Id. in fine libri de Gra•. & lib. Arb.Alioquin si proprié appellentur ea quae dicimus nostra merita: spei quaedam sunt seminaria, charitatis incentiva, occultae praedestinationis indicia, futurae felicitaris praesagia, via regni, nō caussa regnandi. Id. in fine libri de Gra•. & lib. Arb.
uPericulosa habitatio eorum qui in meritis suis sperant: periculosa, quia ruinosa. Id. in Psal. Qui habitat. Serm. 1.
xHoc enim totum hominis meritum, si totam spem suam ponat in eo qui totū hominem salvum facit. Ibid. Serm. 15.Hoc enim totum hominis meritum, si totam spem suam ponat in eo qui totū hominem salvum facit. Ibid. Serm. 15.
yMeum proinde meritum, miseratio Domini. Non planê sum meriti inops, quandiu ille miserationum non fuerit. Quòd si misericordiae Domini multae, multis nihilo minus ego in meritis sum. Id. in Cant. serm. 61.
zTota spes mea est in morte Domini mei. Mors ejus meritum meum, refugium meum, salus, vita & resurrectio mea. Meritum meum miseratio Domini. Non sum meriti inops, quamdiu ille miserationum Dominus non defuerit: & misericordiae Domini multae, multus ego sum in meritis. Manual. cap. 22. tom. 9. Operum Augustini.
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:
He shall receive a blessing from the Lord, and righteousnesse from the God of his salvation: expoundeth the blessing to be this;
tPer justitiam factorum nullus salvabitur, sed per solam justitiam fidei. Bed. in Psalm. 77.
uInstruit videlicèt, ut nemo vel libertatem arbitrij, vel merita sua sufficere sibi ad beatitudinem credat; sed solâ gratiâ Dei se salvari posse intelligat. Id. in Psalm. 31.
In eo autem damus illi gloriam, quo nullis praecedentibus bonorum actuum meritis, sed solâ nos ejus misericordiâ, ad tantam dignitatē pervenisse fateamur. A•bros. Ansbert. lib. 8. in Apocaly•s. c. 19.
bNe dicerent, Patres nostri suo merito placuerunt, ideò tanta sunt à Domino consecuti: intulit non meritis d• tum, sed quia ita sit Deo pl• citum; cujus est gratuitum omne quod praesta•. R•b•n. in Jerem. lib. 18. cap. 2.Ne dicerent, Patres nostri suo merito placuerunt, ideò tanta sunt à Domino consecuti: intulit non meritis d• tum, sed quia ita sit Deo pl• citum; cujus est gratuitum omne quod praesta•. R•b•n. in Ierem. lib. 18. cap. 2.
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Sed & Anselmus Archiepiscopus Cantuari•nsis inte•rogationes quasdam praescripsisse d•citur infi•mis in extremis constitutis: inter quas extrema est. Credis te non posse nisi per mortem Christi salvari? Respondet infirmus: Etiam. Tum illi dicitur. Age ergò, dum superest in •e anima, in hâc solâ morte fiduciam tuam constitue; in nullâ aliâ re fiduciam h•be: huic morti te totum committe, hâc solâ te totum contege, totum immisce te in hâc morte, totum confige; in hâc morte te totum involve. Et si Dominus Deus voluerit te judicare, dic: Domine, mortem Domini nostri Iesu Christi objicio inter me & tuum judicium: aliter tecum non contendo. Et si tibi dixerit, quia peccator es, dic: Domine, mortem Domini Iesu Christi pono inter te & peccata mea. Si dixe•it tibi, quòd meruisti damnationem, dic: Domine, mo•tem Domini nostri Iesu Christi obtendo inter me, & mala merita mea; ipsiusque meritum offero pro me•ito, quod ego debuissem habere nec habeo. Si dixerit, quòd tibi •st iratus, dic: Domine, mortem Domini nostri Iesu Christi oppono inter me & iram tuam. Hosius in Confessione P•tricoviens. cap. 73.
patria condita littore tuto;
Te peto, te colo, te flagro, te volo, canto, saluto.
Nec meritis peto, nam meritis meto morte perire:
Nec reticens tego, quòd meritis ego filius irae.
Vita quidem mea, vita nimis rea, mortua vita:
Quippe reatibus exitialibus obruta, trita.
Spe tamen ambulo, praemia postulo speque fideque:
Illa perennia postulo praemia nocte dieque.
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Res est non meriti, sed gratiae, magnitudo vel aetern•tas coelestis glo•iae R•pert Tuit. in Iohan. lib. 1. cap. 1.
rBernard. Cl• niacens. de Contemptu mundi, lib. 1.
