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.
- lRhem. annotat. in Hebr. 6.10.
- mJoh. 9.39.Ioh. 9.39.
- nJoh. 9.41.Ioh. 9.41.
- oRevel. 3.17.
- 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.
