A vindication of the Animadversions on Fiat lux

But the truth is, when you talk of the merit of Good works, you stand in a slippery place, and know not well what you would have, nor what it is that you would have me believe. Your Tridentine Convention hath indeed provided a limber Cothurnus to fit if it were possible your several statures and postures. But general words are nothing but the proportion of a Cirque or Arena for Dogmatists to contend within the limits of. The Ancient Ecclesiastical importance of the word Merit, wherein as it may be proved by numberless instances, it denoted no more than to obtain, you have the most of you, rejected, and do urge it in a strict Legal sense, denoting working for a reward, and performing that which is proportionable unto it, as the labour of the Hireling is to his wages, according unto the strict Rules of Justice. See your Rhem. An. 1 Cor. 3. Heb. 6. 10. So is the judgment I think of your Church explained by Suarez, Tom. 1. in Thom. 3. d. 41. A Supernatural work, saith he, proceeding from Grace in its self, and in its own nature, hath a proportion unto, and condignity of the reward, and […] of sufficient value, to be worth the same. And you seem to be of the same opinion in owning that description of Merit, which Protestants reject, which I gave in my Animadversions; namely an intrinsical worth and value in works arising from the exact answerableness unto the Law, and proportion unto the reward, ⟨p. 31⟩so as on the Rules of Justice to deserve it. Of the same mind are most of you; See Andrad. Orthodox. Explic. lib. 6. Bagus de Merit. Op. Lib. 1. cap. 9. Though I can assure you, Paul was not, Rom. 6. 23. Ch. 8. 18. so that you must not take it ill, If Protestants oppose this Doctrine, with Testimonies out of his Epistle to the Romans, as well as out of many other portions of the holy Writ; for they look upon it as an opinion perfectly destructive of the Covenant of Grace. Nay I must tell you, that some of your own Church and way, love not to talk at this high and lofty rate. Ferus speaks plain unto you on Mat. 20. If you desire to hold the Grace and favour of God, make no mention of your own merits. Durand slicks not to call the opinion which you seem to espouse, temerarious, yea blasphemous, Quest. 2. d. 27. In the explication of your distinction of congruity and condignity, how woefully are you divided? as also in the application of it?