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.
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;
the 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.
In 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:
Lest 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, Psalm. 132.10.
*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.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.
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.
Neither are the testimonies of the Schoolmen wanting in this cause. For where aGod is affirmed to give ⟨p. 518⟩the kingdom of heaven for good merits or good works: some made here a difference betwixt pro bonis meritis and propter bona merita. The former, they said, did note, a sign, or a way, or some occasion: and in that sense they admitted the proposition. But according to the latter expression, they would not receive it; because propter did note an efficient cause. And yet for the salving of that also, the Cardinal of Cambraye, Petrus de Alliaco delivereth us this distinction: bThis word Propter is sometimes taken by way of consequence; and then it noteth the order of the following of one thing upon another: as when it is said, The reward is given for the merit. For nothing else is signified thereby, but that the reward is given after the merit, and not but after the merit. Sometimes again it is taken causally. And cforasmuch as a cause also is accounted that, upon the being whereof another thing doth follow: a thing may be said to be a cause two manner of ways. One way properly; when upon the presence of the being of the one, by the virtue thereof and out of the nature of the thing there followeth the being of the other: and thus is fire the cause of heat. Another way improperly; when upon the presence of the being of the one there followeth the being of the other, yet not by the virtue thereof nor out of the nature of the thing, but only out of the will of another: and so a meritorious •ot is said to be a cause in respect of the reward; as caussa sine quâ non also is said to be a cause, though it be none properly.
Neither are the testimonies of the Schoolemen wanting in this cause. For where aGod is affirmed to give ⟨p. 518⟩the kingdome of heaven for good merits or good works: some made here a difference betwixt pro bonis meritis and propter bona merita. The former, they said, did note, a signe, or a way, or some occasion: and in that sense they admitted the proposition. But according to the latter expression, they would not receive it; because propter did note an efficient cause. And yet for the salving of that also, the Cardinal of Cambraye, Petrus de Alliaco delivereth us this distinction: bThis word Propter is sometimes taken by way of consequence; and then it noteth the order of the following of one thing upon another: as when it is said, The reward is given for the merit. For nothing else is signified thereby, but that the reward is given after the merit, and not but after the merit. Sometimes againe it is taken causally. And cforasmuch as a cause also is accounted that, upon the being whereof another thing doth follow: a thing may be said to be a cause two manner of waies. One way properly; when upon the presence of the being of the one, by the vertue thereof and out of the nature of the thing there followeth the being of the other: and thus is fire the cause of heat. Another way improperly; when upon the presence of the being of the one there fo•loweth the being of the other, yet not by the vertue thereof nor out of the nature of the thing, but only out of the will of another: and so a meritorious •ot is said to be a cause in respect of the reward; as caussa sine quâ non also is said to be a cause, though it be none properly.
aNota quòd cùm dicitur, Deus pro bonis meritis dabit vitam aeternam; Pro, primo notat signum, vel viam; vel occasionem aliquam: sed si dicatur, Propter bona merita dabit vitam aeternam; Propter, notat caussam efficientem. Ideò non recipitur á quibusdam: sed hanc recipiunt, Pro bonis meritis, & consimiles earum; assignantes differentiam inter Pro, & Propter. Georg. Cassander, epist. 19. ad Jo. Molinaeum (Oper. pag. 1109.) ex libro MS. vetusti cujusdam Scholastici.Nota quòd cùm dicitur, Deus pro bonis meritis dabit vitam aeternam; Pro, primo notat signum, vel viam; vel occasionem aliquam: sed si dicatur, Propter bona merita dabit vitam aeternam; Propter, notat caussam efficientem. Ideò non recipitur á quibusdam: sed hanc recipiunt, Pro bonis meritis, & consimiles earum; assignantes differentiam inter Pro, & Propter. Georg. Cassander, epist. 19. ad Io. Molinaeum (Oper. pag. 1109.) ex libro MS. vetusti cujusdam Scholastici.
bHaec dictio Prop•er quandoque capitur consecutivé; & tunc denotat ordinem consecutionis unius •ei ad alia•: ut cúm dicitur, Praemium datur propter meritum. Nihil enim aliud signifa•atur, nisi quòd post meritum datur praemium, & non nisi post meritum: sicut aliâ, patebit in materiâ de merito. Quandoque verá capitur caussaliter. Pet. Cameracens. in 1. Sentent. dist. 1. quaest. 2. DD.
cQu•a enim caussa est illud ad cujus esse sequitur aliud; dupliciter potest al•quid dici Caussa. Uno modo proprié; quando ad praesentiam esse unius, virtute ejus & ex naturâ rei sequitur esse alterius: & sic ignis est caussa caloris. Alio modo improprié; quando ad praesentiam esse unius sequitur esse alterius, non tamen virtute ejus nec ex naturâ rei, sed ex solâ voluntate alterius: & sic actus meritorious dicitur caussa respectu praemij. Sic etiam caussa sine quâ non dicitur caussa. Ex quo sequitur, quód caussa sine quâ non, non debet absoluté & simpli•iter dici caussa: quia proprié non est caussa. Id. in 4 Sent•quaest. 1. •ctic. 1. D.Qu•a enim caussa est illud ad cujus esse sequitur aliud; dupliciter potest al•quid dici Caussa. Uno modo proprié; quando ad praesentiam esse unius, virtute ejus & ex naturâ rei sequitur esse alterius: & sic ignis est caussa caloris. Alio modo improprié; quando ad praesentiam esse unius sequitur esse alterius, non tamen virtute ejus nec ex naturâ rei, sed ex solâ voluntate alterius: & sic actus meritorius dicitur caussa respectu praemij. Sic etiam caussa sine quâ non dicitur caussa. Ex quo sequitur, quód caussa sine quâ non, non debet absoluté & simpliiter dici caussa: quia proprié non est caussa. Id. in 4 Sentquaest. 1. ctic. 1. D.
Among those famous Clerks that lived in the family ⟨p. 519⟩of Richard Angervill Bishop of Durham in the days of Edward the third; Thomas Bradwardin who was afterward Archbishop of Canterbury, Richard Fitzraufe afterward Archbishop of Armagh, and Robert Holeot the Dominican, were of special note. The first of these, in his Defence of the cause of God against the Pelagians of his time, disputeth this point at large: showing, dthat Merit is not the cause of everlasting reward; and that when the Scriptures and Doctors do affirm, that God will reward the good for their good merits (or works,) Propter did not signify the cause properly; but improperly, either the cause of knowing it, or the order, or the disposition of the subject thereunto. Richard of Armagh (whom my countrymen commonly do call S. Richard of Dundalke, because he was there borne and buried) intimateth this to be his mind; that the reward is here rendered, enot for the condignitie of the work, but for the promise and so for the justice of the rewarder: as heretofore we have heard out of Bernard. Holcot, though in words he maintain the merit of condignitie; yet he confesseth with the Master of the Sentences, that God is hereby made our debtor, ex. naturâ sui promissi, non ex naturâ nostri commissi, out of the nature of his own promise, not out of the nature of our doing: and that our works have this value in them, not naturally, as if there were so great goodness in the nature or substance of the merit that everlasting life should be due unto it, but legally, in regard of Gods ordinance and appointment. even fas a ⟨p. 520⟩little piece of copper, of it own nature or natural value, is not worth so much as a loaf of bread; but by the institution of the Prince is worth so much. And in this manner gwe may say (saith he) that our works are worthy of life everlasting by grace, and not by the substance of the act. For God hath ordained, that he that worketh well in grace should have life everlasting: and therefore by the law and grace of Christ our Prince we merit condignly everlasting life. Whereby we may see, how rightly it hath been observed by Vasquez; hthat divers of those whom he accounteth Catholics, do differ from us only in words, but agree in deed.
Among those famous Clearkes that lived in the familie ⟨p. 519⟩of Richard Angervill Bishop of Durham in the daies of Edward the third; Thomas Bradwardin who was afterward Archbishop of Canterbury, Richard Fitzraufe afterward Archbishop of Armagh, and Robert Holeot the Dominican, were of speciall note. The first of these, in his Defense of the cause of God against the Pelagians of his time, disputeth this point at large: shewing, dthat Merit is not the cause of everlasting reward; and that when the Scriptures and Doctors doe affirme, that God will reward the good for their good merits (or workes,) Propter did not signifie the cause properly; but improperly, either the cause of knowing it, or the order, or the disposition of the subject thereunto. Richard of Armagh (whom my countrymen commonly doe call S. Richard of Dundalke, because he was there borne and buried) intimateth this to be his minde; that the reward is here rendred, enot for the condignitie of the worke, but for the promise and so for the justice of the rewarder: as heretofore we have heard out of Bernard. Holcot, though in words he maintaine the merit of condignitie; yet he confesseth with the Master of the Sentences, that God is hereby made our debtor, ex. naturâ sui promissi, non ex naturâ nostri commissi, out of the nature of his owne promise, not out of the nature of our doing: and that our workes have this value in them, not naturally, as if there were so great goodnesse in the nature or substance of the merit that everlasting life should be due unto it, but legally, in regard of Gods ordinance and appointment. even fas a ⟨p. 520⟩little peece of copper, of it owne nature or naturall value, is not worth so much as a loafe of bread; but by the institution of the Prince is worth so much. And in this manner gwe may say (saith he) that our workes are worthy of life everlasting by grace, and not by the substance of the act. For God hath ordained, that he that worketh well in grace should have life everlasting: and therefore by the law and grace of Christ our Prince we merit condignely everlasting life. Whereby we may see, how rightly it hath beene observed by Vasquez; hthat divers of those whom he accounteth Catholickes, doe differ from us only in words, but agree in deed.
dIs in laudatissimâ illâ Summâ contra Pelagianos copiosé & erudité disputat, Meritum non esse caussam aeterni praemij: cumque Scriptura & Doctores confirment, Deum praemiaturum bonos propter merita sua bona; propter, non significare caussam proprié, sed improprié, vel caussam congnoscendi, vel ordinem, vel denique dispositionem subjecti. Georg. Cassand. epist. 19. ut suprá. Vid. ipsum Bradwardini opus, edit. Lond. an. 1618. á pag. 350. ad 353.
eNon propter condignitatem operis, sed propter promissionem & sic propter justitiam praemiantis. Armachan. in Quaest. Armenorum, lib. 12. cap. 21.
fSicut parva pecunia cupri, ex naturâ suâ sive naturali vigore; non valet tantum, sicut unus panis; sed ex institutione principis tantum valet. Rob. Holcot. in lib. Sapient. cap. 3. lect. 36.
gPossumus dicere, quòd opera nostra sunt condigna vitae aete•nae ex gratiâ, non ex substantiâ actus. Statuit enim Deus quòd bene operans in gratiâ habebit vitam aeternam. Et ergo per legem & gratiam principis nostri Christi meremur de condigno vitam aeternam. Ibid.
hContingere enim potest, ut si veram caussam & rationem meriti non assignemus; verbis solùm ab haereticis dissidentes reipsâ cum eis conveniamus, atque in eorum sententiam velimus nolimus, consentire cogamur: quod sané aliquibus Catholicis in hâc controversiâ accidisse, non obscuré inferiùs patebit. Gabr. Vasquez, in 1am. 2. ae. quaest. 114 disput. 214. cap. 1.
Of which number he nameth iWillielmus Parisiensis, kScotus, lOckam, mGregorius Ariminensis, nGabriel Biel with his oSupplement, the Canons of Culleyn in their pAntididagma and qEnchiridion, rJoh. Bunderius, sAlphonsus de Castro, and tAndreas Vega who was present at the handling of these matters in the last Tridentine Council.
Of which number he nameth iWillielmus Parisiensis, kScotus, lOckam, mGregorius Ariminensis, nGabriel Biel with his oSupplement, the Chanons of Culleyn in their pAntididagma and qEnchiridion, rIoh. Bunderius, sAlphonsus de Castro, and tAndreas Vega who was present at the handling of these matters in the last Tridentine Councell.
iGuilielm. Parisiens. tract. de Meritis.
kScotus in 1. Sont. dist. 17. quaest. 3. sect. Hîc potest dici. Id. in 4. distinct. 49. quaest. 6. Loquendo de strictâ justitiâ, Deus nulli nostrum propter quaecunque merita est debitor perfectionis reddendae, tam intensê; propter immoderatum excessum illius perfectionis ultra illa merita.
mGregor, in 1. Sent. distinct. 17. quaest. 1. artic. 2. in confirmationibus secundae conclusions & solution quarto argumenti contra eand.Gregor, in 1. Sent. distinct. 17. quaest. 1. artic. 2. in confirmationibus secundae conclusion•s & solutione quarto argumenti contra eand.
pAntididagm. Coloniens. cap. 12. de praemio & retribut. bonorum operum.
qEnchirid. addit. Concilio Coloniensi, tit. de Justific. sect. Et ut semel hunc articulum.Enchirid. addit. Concilio Coloniensi, tit. de Iustific. sect. Et ut semel hunc articulum.
All these, and sundry others beside them, hold that the dignity of the good works done by Gods children doth not proceed from the value of the works themselves, but only from the gracious promise and ⟨p. 521⟩acceptation of God. Yea Gregorius Ariminensis, uthat most able and careful defender of S. Augustine (as Vega stileth him) concludeth peremptorily, xthat no act of man, though issuing from never so great charity, meriteth of condignitie from God, either eternal life, or yet any other reward whether eternal or temporal. The same conclusion is by Durand the most resolute Doctor (as yGerson termeth him) thus confirmed: zThat which is conferred rather out of the liberality of the giver than out of the due of the work, doth not fall within the compass of the merit of condignitie, strictly and properly taken. But whatsoever we receive of God, whether it be grace or whether it be glory, whether temporal or spiritual good, whatsoever good work we have before done for it, yet we receive the same rather and more principally out of Gods liberality, than out of the due of the work. Therefore nothing at all falleth within the compass of the merit of condignitie, so taken. And athe cause hereof is, (saith he) because both that which we are and that which we have, whether they be good acts or good habits, or the use of them, is wholly in us by Gods liberality freely giving and preserving the same. Now because none is bound by his own free gift to give more, but the receiver rather is more bound to him that giveth: therefore by the good habits, and ⟨p. 522⟩by the good acts or uses which God hath given us, God is not bound to us by any debt of justice to give any thing more, so as if he did not give it he should be unjust; but we are rather bound to God. And to think or say the contrary, is rashness or blasphemy.
All these, and sundry others beside them, hold that the dignitie of the good workes done by Gods children doth not proceed from the value of the workes themselves, but only from the gratious promise and ⟨p. 521⟩acceptation of God. Yea Gregorius Ariminensis, uthat most able and carefull defender of S. Augustine (as Vega stileth him) concludeth peremptorily, xthat no act of man, though issuing from never so great charitie, meriteth of condignitie from God, either eternall life, or yet any other reward whether eternall or temporall. The same conclusion is by Durand the most resolate Doctor (as yGerson tearmeth him) thus confirmed: zThat which is conferred rather out of the liberalitie of the giver than out of the due of the worke, doth not fall within the compasse of the merit of condignitie, strictly and properly taken. But whatsoever we receive of God, whether it be grace or whether it be glory, whether temporall or spirituall good, whatsoever good worke we have before done for it, yet we receive the same rather and more principally out of Gods liberalitie, than out of the due of the worke. Therefore nothing at all falleth within the compasse of the merit of condignitie, so taken. And athe cause hereof is, (saith he) because both that which we are and that which we have, whether they be good acts or good habits, or the use of them, is wholly in us by Gods liberalitie freely giving and preserving the same. Now because none is bound by his owne free gift to give more, but the receiver rather is more bound to him that giveth: therefore by the good habits, and ⟨p. 522⟩by the good acts or uses which God hath given us, God is not bound to us by any debt of justice to give any thing more, so as if he did not give it he should be unjust; but we are rather bound to God. And to thinke or say the contrary, is rashnesse or blasphemie.
uValens ille Gregorius Ariminensis, maximus & studiosissimus Divi Augustini propugnator. Id. ibid. quaest. 6.
xEx hoc ulteriùs infero; quòd nedum vitae aeternae, sed nec alicujus alterius praemij aeterni vel temporalis, aliquis actus hominis ex quacunque charitate elicitus, est de condigno meritorius apud Deum. Gregor. in 1. dist. 17. quaest. 1. art. 2.
yDurandus utique resolutissimus. Jo. Gerson. epist. ad studentes Collegij Navarrae.
zQuod redditur potiùs ex liberalitate dantis quàm ex debito operis; non cadit sub merito de condigno stricté & proprie accepto, ut expositum est. Sed quicquid á Deo accipimus, sive sit gratia, sive sit gloria, sive bonum temporale vel spirituale, praecedente in nobis propter hoc quocunque bono opere; potiùs & principaliùs accipimus ex liberalitate Dei, quàm reddatur ex debito operis. Ergo nihil penitùs cadit sub merito de condigno sic accepto. Durand. in 2. distinct. 27. quaest. 2. sect. 12.
aCaussa autem hujus est, quia & illud quod sumus, & quod habemus, sive sunt boni actus, sive boni habitus seu usus; totum est in nobis ex liberalitate divinâ gratis dante & conservante. Et quia ex dono gratuito nullus obligatur ad dandum amplius, sed potiùs recipiens magis obligatur danti: ideò ex bonis habitibus, & ex bonis actibus sive usibus nobis á Deo datis, Deus non obligatur nobis ex aliquo debito justitiae ad aliquid amplius dandum, ita quòd si non dederit sit injustus; sed potiùs nos sumus Deo obligati. Et sentire, seu dicere oppositum, est temerarium seu blasphemum. Ibid. sect. 13.14.
Of the same judgement with Durand, was Jacobus de Everbaco, as Marsilius witnesseth, who delivereth his own opinion touching this matter in these three conclusions. I. bIf we consider our works in themselves, or as they proceed also from cooperating grace, they are not such works as deserve eternal life of condignitie. for proof whereof he bringeth in many reasons; and that of Durand's for one. cIf for the works wrought by grace and free-will although never so great, eternal life should be due unto any by condignitie: then God should do him injury, if he did not give eternal life unto him. and so God by those great good things which he had given, should be constrained in way of justice to add more great thereunto; which reason doth not comprehend. II. dSuch works as these may be said to merit eternal life of condignitie, by divine acceptation, originally proceeding from the merit of the passion of Christ. III. eWorks done by grace do merit eternal life by way of congruity; in respect of Gods liberal disposition, who hath so purposed to reward them. Afterwards he proveth out of the Apostle, Rom. 6.23. that feternal life is given out of Gods grace, not out of our righteousness, and that God in thus rewarding us, doth neither exercise commutative justice, gbecause in our good works we give nothing unto God, for ⟨p. 523⟩which by way of commutation the reward should be due unto us; nor yet distributive, hbecause no man by working well, in regard of himself and in regard of the state wherein he is, doth merit any thing of condignitie, but is bound to God rather by a greater obligation, because he hath received greater good things from him. And ithereupon at last concludeth, that God is just in rewarding, because by his just disposition he hath ordained by the grace of acceptation to crown the lesser merit with the greater reward; not by the justice of debt, but by the grace and disposition of the divine good pleasure.
Of the same judgement with Durand, was Iacobus de Everbaco, as Marsilius witnesseth, who delivereth his owne opinion touching this matter in these three conclusions. I. bIf we consider our workes in themselves, or as they proceed also from cooperating grace, they are not such workes as deserve eternall life of condignitie. for proofe whereof hee bringeth in many reasons; and that of Durands for one. cIf for the workes wrought by grace and free-will although never so great, eternall life should be due unto any by condignitie: then God should doe him injurie, if he did not give eternall life unto him. and so God by those great good things which he had given, should be constrained in way of justice to adde more great thereunto; which reason doth not comprehend. II. dSuch workes as these may be said to merit eternall life of condignitie, by divine acceptation, originally proceeding from the merit of the passion of Christ. III. eWorkes done by grace doe merit eternall life by way of congruitie; in respect of Gods liberall disposition, who hath so purposed to reward them. Afterwards he proveth out of the Apostle, Rom. 6.23. that feternall life is given out of Gods grace, not out of our righteousnesse, and that God in thus rewarding us, doth neither exercise commutative justice, gbecause in our good workes we give nothing unto God, for ⟨p. 523⟩which by way of commutation the reward should be due unto us; nor yet distributive, hbecause no man by working well, in regard of himselfe and in regard of the state wherein he is, doth merit any thing of condignitie, but is bound to God rather by a greater obligation, because he hath received greater good things from him. And ithereupon at last concludeth, that God is just in rewarding, because by his just disposition he hath ordained by the grace of acceptation to crowne the lesser merit with the greater reward; not by the justice of debt, but by the grace and disposition of the divine good pleasure.
bConsiderando opera nostra secundùm se, vel etiam prout sunt ex gratiâ cooperante; non sunt opera meritoria vitae aeternae de condigno. Ma•sil. de I•ghen, in 2. Sent. quaest. 18. art. 4.
cSi de condigno ex operibus gratiâ & libero arbitrio e•iam quantumlibet magnis operatis deberetur vita aeterna: tunc Deus illi injuriam faceret, si sibi vitam aeternam non tribueret. & sic Deus ex magnis datis bonis cogeretur sub justit•â addere ampliora: quod ratio non capit. Ibid.
dHujusmodi opera poss•nt dici vitae aeternae meritoria de condigno; •x acceptation divinâ originaliter procedente ex merito passionis Christi. Ibid.Hujusmodi opera poss•nt dici vitae aeternae meritoria de condigno; •x acceptatione divinâ originaliter procedente ex merito passionis Christi. Ibid.
eOpera facta ex gratiâ merentur vitam a•ternam de congruo ex liberali Dei dispositione, quâ disposuit ea sic praemiare. Ibid.
fNon ex nostrâ justitiâ sed ex Dei gratiâ datur vita aeterna: juxta illud ad Rom. 6. Gratia Dei vita aeterna. Ibid.
gCùm in operibus nostris bonis nihil Deo demus, pro quo per commutationem debeatur nobis praemium. Ibid.
hCùm nullus been operando se•undùm see & secundùm statum aliquid de condigno me•eatu•, s•d pot•ùs Deo majori obligatione astringitu•, q•ia majora bona recep•• Ibd.
But the sentence of the Chancellor and the Theological faculty of Paris in the year 1354. against one Guido an Austin Friar, that then defended the merit of condignitie, is not to be overpassed. For by their order, this form of recantation was prescribed unto him. kI said against a Bachelor of the order of the Friars Preachers in conference with him, that a man doth merit everlasting life of condignitie, that is to say, that in case it were not given, there should injury be done unto him. I wrote likewise, that God should do him injury: and approved it. This I revoke as FALSE, HERETICAL, and BLASPHEMOUS. Yet now the times are so changed, and men in them that our new Divines of Rhemes stick not to tell us, that it lis most clear to all not blinded in pride and contention, that good works be meritorious, and the very cause of salvation, so far that God should be unjust, if he rendered not heaven for the same. where to the judgement of the indifferent Reader I refer it, whether side in this case is more likely to have been ⟨p. 524⟩blinded in pride: (we who abase our selves before Gods footstool, and utterly disclaim all our own merits; or they who have so high a conceit of them, that they dare in this presumptuous manner to challenge God of injustice, if he should judge them to deserve a less reward than Heaven it self:) and whether that sentence of our Saviour Christ be not fulfilled in them, as well as in the proud and blind Pharisees their predecessors. mFor judgement I am come into this world, that they which see not might see, and that they which see might be made blind. And so leaving these blind leaders of the blind, who say they nsee (by that means making their sin to remain) and say they oare rich and increased with goods (not knowing that they are wretched, and miserable, and poor, and blind, and naked:) I proceed, and out of the fifteenth Century or Hundred of years after Christ produce other two witnesses of this truth. The one is Paulus Burgensis; who expounding those words of David, Psalm. 36.5. Thy mercy, O Lord, is in heaven, (or, reacheth unto the heavens) writeth thus: pNo man according to the common law can merit by condignitie the glory of heaven. whence the Apostle saith in the 8. to the Romans, that the sufferings of this time are not worthy to be compared with the future glory which shall be revealed in us.
But the sentence of the Chancellour and the Theologicall facultie of Paris in the yeere 1354. against one Guido an Austin Fryar, that then defended the merit of condignitie, is not to be overpassed. For by their order, this forme of recantation was prescribed unto him. kI said against a Bachelour of the order of the Fryars Preachers in conference with him, that a man doth merit everlasting life of condignitie, that is to say, that in case it were not given, there should injurie be done unto him. I wrote likewise, that God should doe him iniurie: and approved it. This I revoke as FALSE, HERETICALL, and BLASPHEMOVS. Yet now the times are so changed, and men in them that our new Divines of Rhemes stick not to tell us, that it lis most cleare to all not blinded in pride and contention, that good workes be meritorious, and the very cause of salvation, so far that God should be unjust, if he rendred not heaven for the same. where to the judgement of the indifferent Reader I referre it, whether side in this case is more likely to have beene ⟨p. 524⟩blinded in pride: (we who abase our selves before Gods footstoole, and utterly disclaime all our owne merits; or they who have so high a conceit of them, that they dare in this presumptuous manner to challenge God of injustice, if he should judge them to deserve a lesse reward than Heaven it selfe:) and whether that sentence of our Saviour Christ be not fulfilled in them, as well as in the proud and blinde Pharisees their predecessors. mFor judgement I am come into this world, that they which see not might see, and that they which see might be made blinde. And so leaving these blinde leaders of the blinde, who say they nsee (by that meanes making their sinne to remaine) and say they oare rich and increased with goods (not knowing that they are wretched, and miserable, and poore, and blinde, and naked:) I proceed, and out of the fifteenth Century or Hundred of yeeres after Christ produce other two witnesses of this truth. The one is Paulus Burgensis; who expounding those words of David, Psalm. 36.5. Thy mercy, O Lord, is in heaven, (or, reacheth unto the heavens) writeth thus: p
kDixi contra Bacchalarium Praedicatorum conferendo cum ipso; quòd homo meretur vitam aeternam de condigno; id est, quòd, si non daretur, o• si• ret injuria. Et scripsr quòd Deus faceret sibi injuriam: & hanc probavi. Istam revoco tanquam falsam, haereticam & blasphemam. Guide. Revocat. errorum fact. Paris. an. 1354. tom. 14. Bibliothec. Pa••. edit. Colon. pag. 347.Dixi contra Bacchalarium Praedicatorum conferendo cum ipso; quòd homo meretur vitam aeternam de condigno; id est, quòd, si non daretur, o• si• ret injuria. Et scripsr quòd Deus faceret sibi injuriam: & hanc probavi. Istam revoco tanquam falsam, haereticam & blasphemam. Guid. Revocat. errorum fact. Paris. an. 1354. tom. 14. Bibliothec. Pa••. edit. Colon. pag. 347.
pGloriam coelestem nullus de condigno secundùm legem communem meretur. unde Apostolus ad Rom. 8. Non sunt condignae passiones hujus seculi ad futuram gloriam, quae revelabitur in nobis. & sic manifestum est, quòd in coelo maximé relucet misericordia Dei in beatis. Paul. Burg•ns. addit. ad Lyran. in Psa. 35.
and so it is manifest that in heaven most of all the mercy of God shineth forth in the blessed. The other is Thomas Walden, who living in England the same time that the other did in Spain, professeth plainly his dislike of that saying; qthat a man by his merits is worthy of the kingdom of heaven, or this grace or that glory: howsoever certain Schoolmen, that ⟨p. 525⟩they might so speak, had invented the terms of Condignitie and Congruity. But rI repute him (saith he) the sounder Divine, the more faithful Catholic, and more consonant with the holy Scriptures, who doth simply deny such merit, and with the qualification of the Apostle and of the Scriptures confesseth, that simply no man meriteth the kingdom of heaven, but by the grace of God or will of the giver. sas all the former Saints, until the late Schoolmen, and the universal Church hath written.
and so it is manifest that in heaven most of all the mercy of God shineth forth in the blessed. The other is Thomas Walden, who living in England the same time that the other did in Spaine, professeth plainly his dislike of that saying; qthat a man by his merits is worthy of the kingdome of heaven, or this grace or that glory: howsoever certaine Schoolemen, that ⟨p. 525⟩they might so speake, had invented the tearmes of Condignitie and Congruitie. But rI repute him (saith he) the sounder Divine, the more faithfull Catholicke, and more consonant with the holy Scriptures, who doth simply denie such merit, and with the qualification of the Apostle and of the Scriptures confesseth, that simply no man meriteth the kingdome of heaven, but by the grace of God or will of the giver. sas all the former Saints, untill the late Schoolemen, and the universall Church hath written.
qQuòd homo ex meritis est dignus regno coelorum, aut hâc gratiâ vel illâ gloriâ. quamvis quidam Scholastici invenerunt ad hoc dicendum terminos de condigno & congruo. Waldens. tom. 3. de Sacramentalib. tit. 1. cap. 7.
rReputo igitur saniorem Theologum, fideliorem Catholicum, & Scripturis sanctis mag•s concordem; qui tale meritum simpliciter abnegat, & cum modificatione Apostoli & Scripturarum concedit quia simpliciter quis non meretur regnum coelorum, sed ex gratiâ Dei aut voluntate largitoris. Ibid.
sSicut omnes sancti priores usque ad recentes Scholasticos & communis scripsit Ecclesia. Ibid.
Out of which words of his you may further observe both the time when, and the persons by whom this innovation was made in these latter days of the Church: namely, that the late Schoolmen were they, that corrupted the ancient doctrine of the Church, and to that end devised their new terms of the merit of congruity and condignitie. I say, in these latter days: because if we look unto higher times, Walden himself in that same place doth affirm that it was a branch of the tPelagian heresy to hold, that according to the measure of meritorious works God will reward a man so meriting. Neither indeed can this proud generation of Merit-mongers be derived from a more proper stock, than from the old either Pelagians or Catharists. For as these do now adays maintain, that they do uwork by their own free-will, and thereby deserve their salvation: so was this wont to be a part of Pelagius his song; xNo man shall take away from me the power of free-will: lest if God be my helper in my works, the reward be not due to me, but to him that did work in me. And to yglory of their merits, was a special property noted in the ⟨p. 526⟩Catharists or ancient Puritans: who standing thus upon their own purity, zdo thereby declare (as Cassiodorus noteth) that they have no portion with the holy Church, which professeth that her sins are many. Nay, awhile these men call themselves Puritans, (saith Epiphanius) by this very ground they prove themselves to be impure. for whosoever pronounceth himself to be pure, doth therein absolutely condemn himself to be impure. For, as S. Hierome in this case disputeth against the Pelagians (and so against the Puritan and Pelagian Romanists) bthen are we righteous, when we confess our selves to be sinners; and our righteousness consisteth not in our own merits, but in Gods mercy. with whose resolution against them, we will now conclude this point against their new offspring; that cthe righteous are saved, not by their own merit, but by Gods clemency.
Out of which words of his you may further observe both the time when, and the persons by whom this innovation was made in these latter daies of the Church: namely, that the late Schoolemen were they, that corrupted the ancient doctrine of the Church, and to that end devised their new termes of the merit of congruitie and condignitie. I say, in these latter daies: because if we looke unto higher times, Walden himselfe in that same place doth affirme that it was a branch of the tPelagian heresie to hold, that according to the measure of meritorious workes God will reward a man so meriting. Neither indeed can this proud generation of Merit-mongers be derived from a more proper stocke, than from the old either Pelagians or Catharists. For as these doe now adaies maintaine, that they doe uworke by their owne free-will, and thereby deserve their salvation: so was this wont to be a part of Pelagius his song; xNo man shall take away from me the power of free-will: lest if God be my helper in my workes, the reward be not due to me, but to him that did worke in me. And to yglory of their merits, was a speciall property noted in the ⟨p. 526⟩Catharists or ancient Puritans: who standing thus upon their owne puritie, zdoe thereby declare (as Cassiodorus noteth) that they have no portion with the holy Church, which professeth that her sinnes are many. Nay, awhile these men call themselves Puritans, (saith Epiphanius) by this very ground they prove themselves to be impure. for whosoever pronounceth himselfe to be pure, doth therein absolutely condemne himselfe to be impure. For, as S. Hierome in this case disputeth against the Pelagians (and so against the Puritan and Pelagian Romanists) bthen are we righteous, when we confesse our selves to be sinners; and our righteousnesse consisteth not in our owne merits, but in Gods mercy. with whose resolution against them, we will now conclude this point against their new offspring; that c
tPelagiana est haeresis quòd Deus secundùm mensuram operum meritorioru• praemiabit hominem sic merentem. Ibid.
xMihi nullus auferre pottery liberi arbitrij potestatem: ne si in operibus meis Deus adjutor extiterit, non mihi debeatur merces, sed ei qui in me operatus. Pelag. apud Hieronym. in Dialog. advers. Pelag. lib. 1Mihi nullus auferre poteri• liberi arbitrij potestatem: ne si in operibus meis Deus adjutor extiterit, non mihi debeatur merces, sed ei qui in me operatus. Pelag. apud Hieronym. in Dialog. advers. Pelag. lib. 1
yGloriantes de suis m•ritis. Isidor. lib. 8. Origin. cap. 5. de Catharis.
zEt memoriâ reconde, quòd Ecclesia dic•t pro part membrorum, copiosa sua esse peccat: ut qui se praedicant esse mundos (si•ut Ca•h•ristae) intelligant se portionem cum sanctâ Ecclesiâ non h•bere. Cass. in Ps. •4Et memoriâ reconde, quòd Ecclesia dic•t pro parte membrorum, copiosa sua esse peccat: ut qui se praedicant esse mundos (si•ut Ca•h•ristae) intelligant se portionem cum sanctâ Ecclesiâ nō h•bere. Cass. in Ps. •4
a[Greek or Hebrew]. Epiph. haeres 59. pa•. 216, 2•7.
And thus have I gone over all the particular articles propounded by our Challenger: and performed therein more a great deal, than he required at my hands. That which he desired in the name of his fello•es, was; that we would allege but any one Text of Scripture, which condemneth any of the above written points. He hath now presented unto him not texts of Scripture only, but testimonies of the Fathers also, justifying our dissent from them not in one but in all those points, wherein he was so confident, that they of our side that had read the Fathers could well testify, that all antiquity did in judgement concur with the now Church of Rome. And if he look into every one of them more nearly; he may perhaps find, that we are not such strangers to the original and first breedings of these Romish errors, as he did imagine. It now remaineth on his part, that he make good what he hath undertaken: ⟨p. 527⟩namely, that for the confirmation of all the above mentioned points of his Religion, he produce both good and certain grounds out of the sacred Scriptures, and the general consent likewise of the Saints and Fathers of the Primitive Church. Wherein, as I advise him to spare his pains in labouring to prove those things, which he seeth me before hand readily to have yielded unto: so I wish him also not to forget his own motion, made in the percloase of his Challenge; that all may be done with Christian charity and sincerity, to the glory of God, and instruction of them that are astray.
And thus have I gone over all the particular articles propounded by our Challenger: and performed therein more a great deale, than he required at my hands. That which he desired in the name of his fello•es, was; that we would alleage but any one Text of Scripture, which condemneth any of the above written points. He hath now presented unto him not texts of Scripture only, but testimonies of the Fathers also, justifying our diss•nt from them not in one but in all those points, wherein he was so confident, that they of our side that had read the Fathers could well testifie, that all antiquitie did in judgement concurre with the now Church of Rome. And if he looke into every one of them more neerely; he may perhaps finde, that we are not such strangers to the originall and first breedings of these Romish errors, as he did imagine. It now remaineth on his part, that he make good what he hath undertaken: ⟨p. 527⟩namely, that for the confirmation of all the above mentioned points of his Religion, he produce both good and certaine grounds out of the sacred Scriptures, and the generall consent likewise of the Saints and Fathers of the Primitive Church. Wherein, as I advise him to spare his paines in labouring to prove those things, which he seeth me before hand readily to have yeelded unto: so I wish him also not to forget his owne motion, made in the percloase of his Challenge; that all may be done with Christian charity and sincerity, to the glory of God, and instruction of them that are astray.
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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.
*all. turris & edita.al. turris & edita.
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Cùm nullus bene operando se•undùm se & secundùm statum aliquid de condigno me•eatu•, s•d pot•ùs Deo majori obligatione astringitu•, q•ia majora bona recep•• Ib•d.
iEx quibus concluditur, quòd justus sic in remunerando: quia justâ dispositione suâ disposuit ex gratiâ a•ceptationis minus meritum majori praemio coronare; non justitiâ debiti, sed g•atiâ & dispositione beneplaciti d• vini. Ibid.
No man according to the common law can merit by condignitie the glory of heaven. whence the Apostle saith in the 8. to the Romans, that the sufferings of this time are not worthy to be compared with the future glory which shall be revealed in us.
the righteous are saved, not by their owne merit, but by Gods clemencie.
bTunc ergo justi sumus, quand• nos peccatores fatemu•: & justiti• nostra non ex proprio merito, se ex Dei consistit miseri•ord•â. Hieron. Dialog. adve•s. Pelag. lib. 1.
cP•o n•••lo (inquit) salvos faciet eos: hood dubium quin j•st•s, qui non prop•io meri•o, sed Dei salvantur cle•en••â Id. ib•d. l•b. 2.P•o n•••lo (inquit) salvos faciet eos: h•ud dubium quin j•st•s, qui non prop•io meri•o, sed Dei salvantur cle•en••â Id. ib•d. l•b. 2.
