Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
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.
Again, thata men by their works make such condigne satisfaction for some sins, bthat thereby the offence and wrong done to God is truly recompensed, and his justice fully satisfied; and thatc through Gods grace they do in some sort by works of their own, which they owe not to God, truly or equally, and therefore justly also and condignly satisfy; for thatd such works have a kind of infiniteness (or infinite worth) in them, and consequently an equality with the wrong that they did God by their sins, in sundry places he himself avoweth: which what is it but to merit remission of sins? For hath not he merited remission that hath made such satisfaction?
Againe, thata men by their workes make such condigne satisfaction for some sinnes, bthat thereby the offence and wrong done to God is truly recompenced, and his justice fully satisfied; and thatc through Gods grace they doe in some sort by workes of their owne, which they owe not to God, truly or equally, and therefore justly also and condignly satisfie; for thatd such workes have a kinde of infinitenesse (or infinite worth) in them, and consequently an equality with the wrong that they did God by their sinnes, in sundry places he himselfe avoweth: which what is it but to merit remission of sinnes? For hath not he merited remission that hath made such satisfaction?
aApertissimè agnoscit satisfactionem condignam esse debere, & eam proportionem cum peccato exigere, ut verè per eam offensio compensetur, de Poenit. l. 4. c. 9.
Ut injuria Deo facta compensetur, & divinae justitiae satisfiat, Ibid.Vt injuria Deo facta compensetur, & divinae justitiae satisfiat, Ibid.
cAccedente gratia verè possumus aliquo modo exoperibus propriis Deo indebitis, & ad aequal tatem, ac per hoc justè & ex condigno satisfacere Ib. cap. 7.
dQuia quatenus à spiritu procedunt, habent quandam infinitatem, ac per hoc aequalitatem cum injuria, qua Deum peccando afficiebamus, ibid.
Yea the Objection being made, that thene either there must be two joint satisfactions, the one Christs, and the other ours; or but one only; and that either Christs, and then we do not satisfy; or ours, and then Christs is excluded; or else we divide the honour between Christ and our selves, that he pay for the fault, and we for the punishment: The Cardinal saith, that hereunto three Answers are given.
Yea the Objection being made, that thene either there must bee two joynt satisfactions, the one Christs, and the other ours; or but one onely; and that either Christs, and then wee doe not satisfie; or ours, and then Christs is excluded; or else wee divide the honour betweene Christ and our selves, that he pay for the fault, and we for the punishment: The Cardinall saith, that hereunto three Answers are given.
eVel sunt duae satisfactiones simul junctae, una Christi, altera nostra; vel una tantum. Si duae, ergo bis punitur eadem culpa. Si una tantum, vel illa est Chr•sti, & tunc nos non satisfacimus; vel nostra, & tunc exclud•tur Christus; aut verè dividemus cum Christo honorem, nam ille solvet pro culpa, nos propaena. Bellar. de Purgat l. 1. c. 14.
For 1. some say,f that there is one only satisfaction, and that is Christs: and that we, to speak properly, do not satisfy at all, but only do somewhat in regard whereof God applieth Christs satisfaction to us: Andg so, saith he, should our works be nothing but conditions, or dispositions at most, without which Christs satisfaction should not be applied to us. That which is indeed in effect the same that we say. Buth this he holdeth to be erroneous.
For 1. some say,f that there is one only satisfaction, and that is Christs: and that we, to speake properly, doe not satisfie at all, but only doe somewhat in regard whereof God applieth Christs satisfaction to us: Andg so, saith hee, should our workes be nothing but conditions, or dispositions at most, without which Christs satisfaction should not be applied to us. That which is indeed in effect the same that we say. Buth this he holdeth to be erronious.
fQuidam asserunt esse unam tantum. & illam Christi esse; ac nos propriè non satisfacere, sed solum facere aliquid cujus intuitu Deus applicat nobis Christi satisfactionem. Ita Michael Baius de Indulg cap ult.
gQuod est dicere, Nostra opera non esse nisi conditiones, sine quibus non applicaretur nobis Christi satisfactio, vel ad summum, esse dispositiones.
hQuae sententia erronea mihi videtur, Bellarm. ibid.
2. Some say, thati there are two satisfactions, but the one depending upon the other; the one Christs, and the other ours: kfor though the ⟨p. 277⟩one were sufficient; yet for greater honour to us, God will have ours added to his. Andl this he holdeth to be not improbable.
iAlii dicunt quod sunt duae, sed una ab altera dependent.
kNam etiamsi una sufficiat, tamen ad majorem gloriam Dei, cui satisfit, & majorem honorem hominis satisfacientis, placuit Christo conjungere nostram.
lQui modus non videtur mihi improbabilis, Bel. ibid.
3. Some say, andm that is the more probable, (and that therefore he goeth with) that there is but one actual satisfaction alone, and that ours. nAnd so Christ consequently is excluded, and shut out at doors, as in the Objection before was said. Yea he saith moreover, that aso the Saints may well be termed our Redeemers, because that by their sufferings they may redeem or buy out our sins: Sop a man may well be said to be his own Redeemer and Saviour, and yet no wrong done therein to Christ, when by his own worksq he maketh condigne satisfaction to God in this manner for his sins.
3. Some say, andm that is the more probable, (and that therefore he goeth with) that there is but one actuall satisfaction alone, and that ours. nAnd so Christ consequently is excluded, and shut out at doores, as in the Objection before was said. Yea he saith moreover, that aso the Saints may well bee tearmed our Redeemers, because that by their sufferings they may redeeme or buy out our sinnes: Sop a man may well be said to be his owne Redeemer and Saviour, and yet no wrong done therein to Christ, when by his owne worksq he maketh condigne satisfaction to God in this manner for his sinnes.
mTertius modus videtur probabili•r; quod una tantum sit actualis satisfactio, & ea sit nostra, Bellar. ibid.
nEt tunc Christus excluditur.
oNon erit absurdum si Sancti viri Re•emptores nostri esse dicantur, cum aliquo modo passionibus suis delicta nostra possint redimere. Bellarm. de Indulg. l. 1. c. 4.
pHomo sui ipsius Redemptor & Salvator appellatur: nec propterea ulla fit Christo injuria. Idem de Purgat. l. 1. c. 14.
And now judge you, whether Philip Melanchthon lied or no, when he said (if at least he did so say) that they will men to merit remission of their sins by their works. But let us hear further how not Melanchthon, but Bellarmine lieth himself, where he chargeth Melanchthon with lying.r We teach not, saith he, that by works done without faith or Gods free help, men may merit remission of sins. sNor do we ascribe even unto those works that are done of Faith and by Gods aid, such a merit, as that the reward doth of justice or right answer it; (that is, the merit of condignitie) but the merit of impetration only, as Augustine speaketh; which the Schoolmen are wont to call not the merit of condignity, but the merit of congruity. tNor is there any dissent among Catholics herein.
And now judge you, whether Philip Melancthon lied or no, when he said (if at least he did so say) that they will men to merit remission of their sinnes by their workes. But let us heare further how not Melancthon, but Bellarmine lieth himselfe, where hee chargeth Melancthon with lying.r We teach not, saith he, that by workes done without faith or Gods free helpe, men may merit remission of sinnes. sNor doe we ascribe even unto those workes that are done of Faith and by Gods aid, such a merit, as that the reward doth of justice or right answer it; (that is, the merit of condignitie) but the merit of impetration onely, as Augustine speaketh; which the Schoolemen are wont to call not the merit of condignity, but the merit of congruity. tNor is there any dissent among Catholiques herein.
rNon id habet Catholica doctrina ut operibus illis, quae fiunt sine fide & auxilio Dei gratuito mereri possint homines remissionem peccatorum. Bellarm. in Judic. de lib. Concord. Mendac. 8.Non id habet Catholica doctrina ut operibus illis, quae fiunt sine fide & auxilio Dei gratuito mereri possint homines remissionem peccatorum. Bellarm. in Iudic. de lib. Concord. Mendac. 8.
sHuc accedit, quod istis etiam operibus, quae fiunt ex fide & auxilio Dei, hon tale tribuimus meritum, ut ei respondeat ex justitia merces; sed meritum solum impetrationis, ut Augustinus loquitur, quod Scholastici meritum de congruo, non de condigno nominare solent. Bellar. ibid.
tNeque in hoc ulla est inter Catholicos differentia, ibid.
I might here take occasion to show somewhat largely, in what sense theu ancient Fathers, as alsox other Writers of those times do ordinarily use the word to Merit (because our adversaries so much press the use of that Phrase in them, as if it implied such Merit as they maintain) to wit, asy Bellarmine himself, withz others of his own side also acknowledgeth, for to achieve or obtain ought on any terms whatsoever, be it of free favour, or of due debt and desert: which is the Merit of Impetration, that he saith Augustine speaketh of; anda differeth much from Merit or Desert strictly and properly so termed, as Bellarmine himself also granteth: Since that, by their own confession,b it is one thing to impetrate or obtain, and another to merit, that is, to deserve: And therefore in such sense as they use the word Merit, ca man may be said sometime to merit, that is, obtain and impetrate, ⟨p. 278⟩what he deserveth not; and again,d not to merit, that is, obtain and impetrate what yet he hath well deserved. As also in this sensee they are wont (Bellarmine himself also acknowledging it) to call all good works Merits, for which we receive ought, though the reward be, asf he granteth also that it may be, not of desert, right, or due debt, but of favour and grace only. Wherein Bernard singularly well expounding their meaning, and his own too, where he useth those and the like terms;g If we speak properly, saith he, those things that we use to call Merits, are certain seeds of Hope, sparks of Love, signs of our hidden Predestination, presages of our future glorification; the way to the Crown, not the cause of our Crowning.
I might here take occasion to shew somwhat largely, in what sense theu ancient Fathers, as alsox other Writers of those times do ordinarily use the word to Merit (because our adversaries so much presse the use of that Phrase in thē, as if it implied such Merit as they maintain) to wit, asy Bellarmine himselfe, withz others of his owne side also acknowledgeth, for to atchieve or obtaine ought on any tearmes whatsoever, be it of free favour, or of due debt and desert: which is the Merit of Impetration, that he saith Augustine speaketh of; anda differeth much from Merit or Desert strictly and properly so tearmed, as Bellarmine himselfe also granteth: Since that, by their owne confession,b it is one thing to impetrate or obtaine, and another to merit, that is, to deserve: And therefore in such sense as they use the word Merit, ca man may bee said sometime to merit, that is, obtaine and impetrate, ⟨p. 278⟩what he deserveth not; and againe,d not to merit, that is, obtaine and impetrate what yet hee hath well deserved. As also in this sensee they are wont (Bellarmine himselfe also acknowledging it) to call all good workes Merits, for which we receive ought, though the reward be, asf he granteth also that it may be, not of desert, right, or due debt, but of favour and grace onely. Wherein Bernard singularly well expounding their meaning, and his owne too, where he useth those and the like tearmes;g If we speake properly, saith he, those things that we use to call Merits, are certaine seeds of Hope, sparkes of Love, signes of our hidden Predestination, presages of our future glorification; the way to the Crowne, not the cause of our Crowning.
uIta Hieron i• Hosh. 4.14. Grandis offensa, postquam peccaveris, iram Dei non mereri. Ambr. in Luc. l. 10. c. 22. O aqua, quae sacramentum Christi esse meruisti. Collatio Carth. cognit. 1. art. 8. Proponant, qui ista elicere meruerunt. Ibid. cognit. 3. art. 16. Quis s•pplicavit, quis legem meruit? Quis judicium postulavit? Et Sedul. & alius nescio quis Hieron. nomine in Rom 4. Magna beatitudo est sine labore legis & poenitentiae, Domini gratiam sola fide promereri; sicut siquis aliquam dignitatem gratis accipiat.
xPacem sub hac lege meruit, ut captivos nostros redderet. Ammian. hist. l. 17. Pacem quam ipse meruit, ei quoque debere proficere, Ibid.
yAugustinus explicat quom•do fides mereatur, cum dicit eam impetrare remissionem peccatorum. Bellar. de Justif. l. 1. c. 21. Sed & Bellarm. ipse ibid. l 5. c. 2. exponit illud Vulg. versionis Heb. 13.16. Talibus hostiis Deus promeretur, ī ut Oecumenius, placetur Deo.Augustinus explicat quom•do fides mereatur, cum dicit eam impetrare remissionem peccatorum. Bellar. de Iustif. l. 1. c. 21. Sed & Bellarm. ipse ibid. l 5. c. 2. exponit illud Vulg. versionis Heb. 13.16. Talibus hostiis Deus promeretur, ī ut Oecumenius, placetur Deo.
zQuodsi aliquis veterum vocabulo promerendi usus est, non aliter intellexit, quam consecutionem de facto. Stapleton. prompt. Fer. 5. post Passion. Dominic. Videatur Vega infra.
aMultum interest inter meritum & impetrationem, Bel de Bon oper. in particul. l. 1. c. 9.
bImpetramus etiam quae non meremur. Tho. sum par. prima secundae q. 114. a. 9. A man may impetrate, and not deserve: and a man may deserve and not impetrate, Anonymus Author contra Bellii Ruinam Papismi. Meritum enim inuititur justitiae; & non •otest Deus homini negare quod meruit, &c. Sed impetrare est liberalitatis divinae: si det, est gratiae; si non dei, non potest argui injustitiae. Adrian. quod lib. q. 8.
I might also insist on that which Bellarmine hath else-where, thath to merit, as they speak, is no more than that which the Greeks call [Greek or Hebrew], which word signifieth noti to be worthy, as he saith, contrary to all use and authority, butk to be vouchsafed, reputed or esteemed as worthy, as alsol Cajetan himself therein following their own vulgar Latin, expoundeth it. And whereas the same their vulgar Translation hath it in bad and barbarousm Latin, and their Rhemists version in as bad or worse English, nwith such hosts God is promerited: oThe meaning of it is, saith Bellarmine, that with such Sacrifices God is delighted, or pacified, as Chrysostoms Commentary hath it, (though indeed in Chrysostoms Commentary, there is no such word, or any one word of exposition, but the same word it self only) or is pleased, (well-pleased, it is word for word in the Original) as Oecumenius expoundeth it. Andp it signifieth, saith he, that God is delighted in good works, and is therewith conciliated, (that is, moved to befriend, as we say) and induced thereby to do good unto those that do well. Which is that that we mean, when we say that works are meritorious. Well it were indeed if they either meant or maintained no more than is here said. Little controversy would there then be between us and them.
I might also insist on that which Bellarmine hath else-where, thath to merit, as they speake, is no more than that which the Greeks call 〈non-Latin alphabet〉, which word signifieth noti to be worthy, as he saith, contrarie to all use and authoritie, butk to be vouchsafed, reputed or esteemed as worthy, as alsol Cajetan himselfe therein following their owne vulgar Latine, expoundeth it. And whereas the same their vulgar Translation hath it in bad and barbarousm Latine, and their Rhemists version in as bad or worse English, nwith such hosts God is promerited: oThe meaning of it is, saith Bellarmine, that with such Sacrifices God is delighted, or pacified, as Chrysostomes Commentary hath it, (though indeed in Chrysostomes Commentarie, there is no such word, or any one word of exposition, but the same word it selfe onely) or is pleased, (well-pleased, it is word for word in the Originall) as Oecumenius expoundeth it. Andp it signifieth, saith he, that God is delighted in good workes, and is therewith conciliated, (that is, moved to befriend, as wee say) and induced thereby to doe good unto those that doe well. Which is that that we meane, when we say that works are meritorious. Well it were indeed if they either meant or maintained no more than is here said. Little controversie would there then be betwene us and them.
hQuod nos dicimus mereri, Graeci dicunt [Greek or Hebrew], Bellarm. de Justific. l. 5. c. 2.Quod nos dicimus mereri, Graeci dicunt 〈non-Latin alphabet〉, Bellarm. de Iustific. l. 5. c. 2.
i[Greek or Hebrew], i. dignum esse. Idem ibid. imò dignari: ut Cicer. de orat. l. 3.〈non-Latin alphabet〉, i. dignum esse. Idem ibid. imò dignari: ut Cicer. de orat. l. 3.
k[Greek or Hebrew], Schol. Thucyd. [Greek or Hebrew], Suid [Greek or Hebrew]. Schol. Sopho. l.〈non-Latin alphabet〉, Schol. Thucyd. 〈non-Latin alphabet〉, Suid 〈non-Latin alphabet〉. Schol. Sopho. l.
lNon ait, ut digni sitis, sed ut digni habeamini, Cajetan. in 2 Thoss. 1.5.
oSensus est, talibus hostiis delectatur, sive placatur Deus, ut habet commentarius Chrysostomi: vel talibus hostiis placetur Deo, ut exponit Oecumenius, Bellarm. de Justific. l. 5. c. 2.Sensus est, talibus hostiis delectatur, sive placatur Deus, ut habet commentarius Chrysostomi: vel talibus hostiis placetur Deo, ut exponit Oecumenius, Bellarm. de Iustific. l. 5. c. 2.
pSignificat. Deum delectari bonis, eisque conciliari, & induci ad benefaciendum iis qui benè operantur, Ibid.
But to let these things pass, lest I be in this point over-long. Do all Catholics deny indeed even to works done of Faith and Grace all merit of condignity? And is there no difference at all among them therein? Yea doth not Bellarmine himself maintain the contrary? Or doth he not know that there is difference among them herein? and that the most of them (of later times especially) go the other way? Yes undoubtedly. But he dealeth herein, as he doth in the point of Adoration of Images. It is aq common Tenet among them, that Images are to be worshipped with the self same worship that those are worshipped with, whose Images they are: and so consequently the Images of God and Christ with divine Worship. And Bellarmine himself, though a little qualifying it, both alloweth and defendeth it,r that by accident, or improperly they may be and are so worshipped; to wit, either sas those Images are Gods or Christs Deputies, and so receive for ⟨p. 279⟩God or Christ himself the worship due to either; or tas men conceive God or Christ clad in that Image, as a King in his robes, and so worship the Image in the same worship together with either. But yet, saith he,u you must not in any wise tell the people so in the Pulpit, that any Images are to be worshipped with Divine worship; but the contrary rather, that they are not to be worshipped. And why so? Forsooth,x because many good Catholics cannot endure to hear that Images should so be adored: and again,y Because it giveth Heretics occasion to speak more freely evil of them.
But to let these things passe, lest I be in this point over-long. Doe all Catholikes deny indeed even to works done of Faith and Grace all merit of condignity? And is there no difference at all among them therein? Yea doth not Bellarmine himselfe maintaine the contrary? Or doth he not know that there is difference among them herein? and that the most of them (of later times especially) goe the other way? Yes undoubtedly. But he dealeth herein, as he doth in the point of Adoration of Images. It is aq common Tenent among them, that Images are to bee worshipped with the selfe same worship that those are worshipped with, whose Images they are: and so consequently the Images of God and Christ with divine Worship. And Bellarmine himselfe, though a little qualifying it, both alloweth and defendeth it,r that by accident, or improperly they may bee and are so worshipped; to wit, either sas those Images are Gods or Christs Deputies, and so receive for ⟨p. 279⟩God or Christ himselfe the worship due to either; or tas men conceive God or Christ clad in that Image, as a King in his roabes, and so worship the Image in the same worship together with either. But yet, saith hee,u you must not in any wise tell the people so in the Pulpit, that any Images are to be worshipped with Divine worship; but the conrtary rather, that they are not to be worshipped. And why so? Forsooth,x because many good Catholikes cannot endure to heare that Images should so be adored: and againe,y Because it giveth Heretikes occasion to speake more freely evill of them.
qImagines coli eadem cultu cum Prototypo, sive quo coluntur, quorum sunt imagines; Christi & Dei latria: est opinio communi Theologorum sententia recepta. Sic Thom. Albert. •alud. Almam. Marsil. Maiol. Capreol. Cajetan. & caeteri juniors. Azor. institut. lib. 8. cap. 6. & Greg. de Valent. de Idolatr. lib. 2. cap. 6.Imagines coli eadem cultu cum Prototypo, sive quo coluntur, quorum sunt imagines; Christi & Dei latria: est opinio communi Theologorum sententia recepta. Sic Thom. Albert. •alud. Almam. Marsil. Maiol. Capreol. Cajetan. & caeteri juniores. Azor. institut. lib. 8. cap. 6. & Greg. de Valent. de Idolatr. lib. 2. cap. 6.
rSi de reipsa agatur, admitti potest Imagines posse coli impropriè vel per accidens, eodem gene•e cultus, quo exemplar ipsum colitur, &c. Bellarmin. de cult. Sanct. lib. 2. cap. 23.
sQuando imago accipitur pro ipso exemplary, cujus vicem gerit, Ibid.Quando imago accipitur pro ipso exemplari, cujus vicem gerit, Ibid.
tCum exemplar consideramus quasi imagine vestitum, &c. Ibid.
uQuantum ad modum loquendi, praefertim in concione ad populum, non est dicendum imagines ulla• adorari debere latria; sed è conirario, non debere sic adorari. Bellarm. ibid c. 22.
And in like manner dealeth he in this matter of Merit. Because our Writers justly tax them for extreme arrogance therein. Bellarmine here flatly denieth it, and saith that none of them maintain it, and we do but belly them in charging them with it. And yet, to pass by what before was alleged out of him; and what he saith elsewhere again, thata the remission of some sins is even in Justice due to mans good merit; Where professedly he handleth the Controversy concerning the merits of mans works, he concludeth the direct contrary to what here he avoweth, and condemneth what he averreth here, as no better than Heresy.
And in like manner dealeth he in this matter of Merit. Because our Writers justly tax them for extreame arrogance therein. Bellarmine here flatly denyeth it, and saith that none of them maintaine it, and we doe but bely them in charging them with it. And yet, to passe by what before was alleaged out of him; and what he saith elsewhere againe, thata the remission of some sinnes is even in Iustice due to mans good merit; Where professedly he handleth the Controversie concerning the merits of mans workes, he concludeth the direct contrary to what here hee avoweth, and condemneth what he averreth here, as no better than Heresie.
aRemissio venialium justo Dei judicio redditur bonis meritis justorum. Bellarm. de Justific l. 1. c. 21.Remissio venialium justo Dei judicio redditur bonis meritis justorum. Bellarm. de Iustific l. 1. c. 21.
The very Title of his Discourse is,b That mens works done of charity do condignly merit or deserve Life eternal; and that,c not only in regard of Gods Covenant, but in regard of the works themselves.
The very Title of his Discourse is,b That mens works done of charity doe condignely merit or deserve Life eternall; and that,c not only in regard of Gods Covenant, but in regard of the works themselves.
bOpera justorum ex charitate facta esse meritoria vitae aeternae ex condigno. Bellar. de Justif. l. 5. c. 16.Opera justorum ex charitate facta esse meritoria vitae aeternae ex condigno. Bellar. de Iustif. l. 5. c. 16.
cNon solum ratione pacti, sed etiam ratione operum, Ibid. c. 17.
In the Discourse it self he telleth us, thatd All Catholics hold that they merit life eternal. Thate some of them indeed would have no mention made either of condignitie, or congruity; fSome go a middle way between congruity and condignity; andg some again would distinguish between dignity and condignity. But thath the common opinion of their Divines admitteth merit of condignity: which he also concludeth with.
In the Discourse it selfe he telleth us, thatd All Catholikes hold that they merit life eternall. Thate some of them indeed would have no mention made either of condignitie, or congruitie; fSome goe a middle way betweene congruity and condignity; andg some againe would distinguish betweene dignity and condignity. But thath the common opinion of their Divines admitteth merit of condignity: which hee also concludeth with.
dCatholici omnes agnoscunt, opera bona justorum esse meritoriá vitae aeternae, Ibid. cap. 16.
eAliqui censent non esse utendum vocibus his de condigno & de congruo. Sed absolutè esse dicendum, Opera justorum esse & meritoria vitae aeternae ex gratia Dei. Ita Thom. Waldens. de Sacram. tom. 3. cap 7. & Paul Burg. addit. ad Lyr. in Psal. 35.
fAlii volunt esse meritoria de condigno largo modo, quod respectu condigni propriè sumpti dicatur congruum, respectu congrui possit dici condignum. Itá Durand. in 2. Sent. d. 27. q. 2. Et Greg. Arimin. in 1. Sent. d. 17. q. 1. art. 2.
gQuidam distinguunt inter dignum & condignum, & meritum ex digno admittunt, non ex condigno.
hCommunis sententia Theologorum admittit simpliciter meritum de condigno. Bellarm. ibid.
Again he saith thati some of their Divines hold, that such works do not merit life eternal condignly, in regard of the work it self, or the worth of it, but in regard of Gods Covenant and his acceptation of them only; And thatk thus only the Ancient Schoolmen held. lOthers, that they merit it condignly in regard of the work it self, and the worth of it, albeit that God with man had made no such agreement at all. mHe himself thinketh best to go the middle way, as he saith the Council of Trent doth; to wit, that they merit it condignly, in regard both of the agreement and the work jointly together. And that we may not mistake his meaning herein, he telleth us further, that he dothn not thus determine, as if he held, that such works did not in regard of the dignity and worth of them well deserve life eternal, albeit no such agreement were; but merit it in regard of Gods gracious acceptance only: ofor it were a disgrace to God, if his grace in us should be so poor ⟨p. 280⟩and imperfect as to merit no otherwise: (as the Louvain Professors also, too base and beggarly for usp to crave it and have it as an alms:) and that they therefore deserve it, becauseq there is a kind of proportion and equality; yea notr a proportionable only, buts an absolute equality (for so he saith in express terms elsewhere) between the work and the wages: And that is properly merit of condignity indeed,t when the work is equal of it self to the wages: which merit of condignitie he saith therefore isu truly and properly, xsimply and absolutely so termed;y Merit in Justice, or of right and due debt: whicha that other of congruity is not. And such works therefore, say our Rhemists, areb truly and properly meritorious, and full worthy of everlasting life, so that Heaven is the due and just stipend or recompense, which God by his justice oweth to persons so working; and thatc so far forth, that he should be unjust, if he should not render Heaven for the same: Albeitd that assertion was by the Divines of Paris almost 300. years since condemned as false and heretical; and by Durandus, saith Bellarmine himself,e it is censured (and that not unjustly) not as bold only, but as blasphemous.
Againe hee saith thati some of their Divines hold, that such workes doe not merit life eternall condignely, in regard of the worke it selfe, or the worth of it, but in regard of Gods Covenant and his acceptation of them onely; And thatk thus onely the Ancient Schoolemen held. lOthers, that they merit it condignly in regard of the worke it selfe, and the worth of it, albeit that God with man had made no such agreement at all. mHe himselfe thinketh best to goe the middle way, as he saith the Councell of Trent doth; to wit, that they merit it condignely, in regard both of the agreement and the worke joyntly together. And that wee may not mistake his meaning herein, he telleth us further, that hee dothn not thus determine, as if he held, that such workes did not in regard of the dignity and worth of them well deserve life eternall, albeit no such agreement were; but merit it in regard of Gods gracious acceptance onely: ofor it were a disgrace to God, if his grace in us should be so poore ⟨p. 280⟩and imperfect as to merit no otherwise: (as the Lovaine Professors also, too base and beggerly for usp to crave it and have it as an almes:) and that they therefore deserve it, becauseq there is a kinde of proportion and equalitie; yea notr a proportionable onely, buts an absolute equality (for so he saith in expresse tearmes elsewhere) betweene the worke and the wages: And that is properly merit of condignity indeed,t when the worke is equall of it selfe to the wages: which merit of condignitie he saith therefore is
iQuidam existimant opera bona non esse meritoria vitae aeternae ex condigno ratione operis, sed tantum ratione pacti, & acceptationis divinae, Bellarm. de Justific. l. 5 c. 17.Quidam existimant opera bona non esse meritoria vitae aeternae ex condigno ratione operis, sed tantum ratione pacti, & acceptationis divinae, Bellarm. de Iustific. l. 5 c. 17.
kIta Scot. in 1. Sent. d. 17. qu. 2. quem alii quoque ex veteribus scholasticis sequuntur.
lNon defunt qui censent esse meritoria ex condigno ratione operis, etiamsi nulla extaret divina conventio. Ita Cajetan. in Thom. p. prima secundae q. 114. a. 1. & Dominic. à Soto de Nat. & Grat. cap. 7.
mNobis media sententia probabilior videtur, esse scil. meritoria ex condigno ratione pacti & operis simul, Bellar. ibid.
nNon quod sine pacto & acceptatione non habeat opus bonum proportionem ad vitam aeternam ex operis dignitate, Ibid.
oDetrabitur de gloria Christi, si merita nostra sint ita imperfecta, ut non sint meritoria ex condigno, nisi ratione acceptationis Dei, Ibid.
pAbsit ut justi vitam aeternam expectent sicut pauperes eleemosynam, multo namque gloriosius est ipsos quasi victores & triumphaetores eam possidere, tanquam palmam suu sudoribus debitam. Ruard. Tapper. explic. art. L•van. tom. 2. c. 9.
qIta ut in bono opere sit quaedam proportio & aequalitas ad praemium, vitae aeternae, Ibid.
rSatis est proportionalis aequalitas, Ibid. c. 18.
sModus futuri judicii erit sec. justitiam commutativam, quoniam Deus non solum constituet proportionalem aequalitatem inter merita & praemia, sed etiam absolutam aequalitatem inter opera & mercedes, Ibid. cap. 14.
tUbi opus est per se equal mercedi, Ibid. l. 1. c. 21. verè par mercedi, Ibid. l. 5. c. 17.Vbi opus est per se aequale mercedi, Ibid. l. 1. c. 21. verè par mercedi, Ibid. l. 5. c. 17.
But why is Gods agreement needful then? or why doth Bellarmine require that also? He telleth you himself; not for any defect or want of worth in the work; butf because that without some such agreement no reward or wages can of right be claimed for any work, albeit of it self otherwise it be never so worthy.
But why is Gods agreement needfull then? or why doth Bellarmine require that also? Hee telleth you himselfe; not for any defect or want of worth in the worke; butf because that without some such agreement no reward or wages can of right be claimed for any worke, albeit of it selfe otherwise it be never so worthy.
fRequiritur pactum & conventio: nisi enim id praecesserit, non potest ex justitia commutativa, neque ex distributiva etiam, opus alterum obligare, quantumvis eximium sit, & equal mercedi, Idem de Justific. l. 5. c. 14.Requiritur pactum & conventio: nisi enim id praecesserit, non potest ex justitia commutativa, neque ex distributiva etiam, opus alterum obligare, quantumvis eximium sit, & aequale mercedi, Idem de Iustific. l. 5. c. 14.
Lastly, he telleth us thatg there want not very grave Authors, who think that every good work of a just man endued with Charity, meriteth or deserveth life eternal. hWhich he thus far forth also subscribeth unto, if this condition be added, that not only the party doing it be endued with Charity, but the very work it self also do actually, or virtually at least proceed from Charity, and be done for Gods sake. So that not only the whole course and tenor of a godly mans life uprightly and religiously led, being laid altogether in one lump, but every particular such action of it, considered alone by it self, should by this their doctrine deserve no less than Heaven at Gods hands. And then belike so oft as they have done any good work merely for Gods sake, so oft have they deserved an Heaven at least of him. It were absurd and senseless for a sorry beggar to imagine (that I may use Bellarmines own comparison) that by weeding though a whole day in the Kings garden at White-hall, he had in regard of the worth of the work done by him, deserved an hundred Jacobuses, because his Majesty had promised for his days work to give him such wages.i Bellarmine himself will not deny it. But it were much more absurd for such an one to imagine, that for every weed that in ⟨p. 281⟩that his days work he had pulled up (were it done out of never so much love to his Sovereign) he had deserved, I say not an Earldom, or a Dukedom, but a Crown at least or a Kingdom. And yet is there far greater disproportion here between the work that we do, and the reward that we expect, than could there be between the work and the wages: Since thatk between finite and infinite there is no proportion at all. And therefore saith our Country-man Thomas of Walden, though no friend to Wycliffe; for he wrote professedly against him;l What can we do that should be worthy of heavenly things, which the Apostle saith, thatm The sufferings of this life are not worthy of? nI account him therefore the sounder Divine, the better Catholic, (and the Protestants belike then are the better Catholics herein), and one that agreeth more with Gods Word, that simply and utterly denieth such Merit.
Lastly, hee telleth us thatg there want not very grave Authors, who thinke that every good worke of a just man endued with Charitie, meriteth or deserveth life eternall. hWhich he thus farre forth also subscribeth unto, if this condition be added, that not onely the partie doing it be endued with Charitie, but the very worke it selfe also doe actually, or virtually at least proceed from Charitie, and be done for Gods sake. So that not only the whole course and tenour of a godly mans life uprightly and religiously led, being laid altogether in one lumpe, but every particular such action of it, considered alone by it selfe, should by this their doctrine deserve no lesse than Heaven at Gods hands. And then belike so oft as they have done any good worke meerly for Gods sake, so oft have they deserved an Heaven at least of him. It were absurd and senslesse for a sorry beggar to imagine (that I may use Bellarmines owne comparison) that by weeding though a whole day in the Kings garden at White-hall, hee had in regard of the worth of the worke done by him, deserved an hundred Iacobusses, because his Majestie had promised for his dayes worke to give him such wages.i Bellarmine himselfe will not deny it. But it were much more absurd for such an one to imagine, that for every weed that in ⟨p. 281⟩that his dayes worke he had pulled up (were it done out of never so much love to his Soveraigne) he had deserved, I say not an Earledome, or a Dukedome, but a Crowne at least or a Kingdome. And yet is there farre greater disproportion here betweene the worke that we doe, and the reward that we expect, than could there be between the worke and the wages: Since thatk betweene finite and infinite there is no proportion at all. And therefore saith our Country-man Thomas of Walden, though no friend to Wickliffe; for he wrote professedly against him;l What can we doe that should be worthy of heavenly things, which the Apostle saith, thatm The sufferings of this life are not worthy of? nI account him therefore the sounder Divine, the better Catholike, (and the Protestants belike then are the better Catholikes herein), and one that agreeth more with Gods Word, that simply and utterly denieth such Merit.
gNon desunt gravissimi Autores, qui sentiant, Omne opus bonum hominis justi & habitu charitatis praediti, vitae aeternae meritorium esse, Ibid. c. 15.
hProbabilius videtur ad meritum exigi, ut opus bonum, vel tunc cum fit, actu imperetur à charitate, atque in Deum ut finem ultimum referatur; vel certè nascatur ab actu imperato à charitate, atque in Deum ante relato; quod est virtute non actu in Deum referri, Ibid.
iSi opus aliquod sit multo inferius mercede ex conventione promissa, ut si Dominus vineae conduceret operariors, & non denarium diurnum, sed centum nummos aureos pro mercede promitteret, non esset meritumex condigno ratione operis, Bellar. de Justific. l. 5. c. 17.Si opus aliquod sit multo inferius mercede ex conventione promissa, ut si Dominus vineae conduceret operariors, & non denarium diurnum, sed centum nummos aureos pro mercede promitteret, non esset meritumex condigno ratione operis, Bellar. de Iustific. l. 5. c. 17.
kFiniti ad infinitum nulla est proportio. itaque rectè Fulgent. ad Monim lib. 1. Tantum ibi gratia, divinae retributions exub•rat, ut incomparabiliter atque ineffabiliter omne meritum quamvis bonae & ex Deo datae humanae voluntatis & operationis excedat.
lQuid dignum facimus ut participes coelestibus fieri inveniamur? &c. Thom. Wald. citante Vega de merit. q. 4.
oAnd though a man, saith an uncertain Author, but alleged commonly by them, as Eusebius Emissenus, should with all the strength of body and mind exercise himself to the utmost, in obedience to God all his life long, yet could he bring out nothing, that by way of condigne merit could countervail Heavens happiness. For, considering the extent and continuance of it,p if we cast our reckonings up aright, saith Augustine, it should be eternal travel at least, that should purchase eternal rest. And considering the dignity and excellency of it,q Though a man, saith Anselm, should serve God in most fervent manner for a thousand years together, yet should he not thereby condignly merit to be but half a day in Heaven. Andr though the godly have done a whole million of good deeds, saith Chrysostom, yet that such a Crown, such an Heaven, and so great Honour should for so small piddling matters (in comparison thereof) be conferred on them, it is of Gods free Grace, and (as he there also implieth) not of due debt, or of their desert. For,s It is of justice, saith he, that the other are punished; it is of grace that these are crowned, that is, there ist deserved pain, as Augustine speaketh, repaid the one, Grace undeserved freely bestowed on the other. Anselm, it seemeth, thought he could not in an hundred, nay in a thousand years, do that, that they are able to do in less than an hour. He thought and taught that a man could not in a thousand years, by all that ever he did, or could do, merit half a days abode in Heaven; and they think and teach (if they think at least as they teach) that a man may in much less than half a days space do that, that shall merit more than a thousand thousand years, even an eternal abode in Heaven. Chrysostom thought a man could not with a million of good works do that, that they think they can do with any one alone. For so many thousands of them, saith he, cannot in justice deserve the Kingdom of Heaven. Any one alone, say they, of those that we do, can do it. Jacob deemed himself unable with all that he had done or could do, to require those favours, even in his Temporal estate, that God had conferred upon him:
oAnd though a man, saith an uncertaine Author, but alleaged commonly by them, as Eusebius Emissenus, should with all the strength of body and minde exercise himselfe to the utmost, in obedience to God all his life long, yet could he bring out nothing, that by way of condigne merit could countervaile Heavens happinesse. For, considering the extent and continuance of it,p if we cast our reckonings up aright, saith Augustine, it should bee eternall travell at least, that should purchase eternall rest. And considering the dignity and excellency of it,q Though a man, saith Anselme, should serve God in most fervent manner for a thousand yeers together, yet should hee not thereby condignly merit to bee but halfe a day in Heaven. Andr though the godly have done a whole million of good deeds, saith Chrysostome, yet that such a Crowne, such an Heaven, and so great Honour should for so small pidling matters (in comparison thereof) be conferred on them, it is of Gods free Grace, and (as he there also implieth) not of due debt, or of their des•rt. For,s It is of justice, saith hee, that the other are punished; it is of grace that these are crowned, that is, there ist deserved paine, as Augustine speaketh, repaid the one, Grace undeserved freely bestowed on the other. Anselme, it seemeth, thought he could not in an hundred, nay in a thousand yeeres, doe that, that they are able to doe in lesse than an houre. Hee thought and taught that a man could not in a thousand yeers, by all that ever he did, or could doe, merit halfe a dayes abode in Heaven; and they thinke and teach (if they thinke at least as they teach) that a man may in much lesse than halfe a daies space doe that, that shall merit more than a thousand thousand yeers, even an eternall abode in Heaven. Chrysostome thought a man could not with a million of good works doe that, that they thinke they can doe with any one alone. For so many thousands of them, saith he, cannot in justice deserve the Kingdome of Heaven. Any one alone, say they, of those that wee doe, can doe it. Iacob deemed himselfe unable with all that hee had done or could doe, to require those favours, even in his Temporall estate, that God had conferred upon him:
oTotis licet animae & corporis laboribus desudemus, totis licet obedientiae viribus exerceamur, nihil tamen condignum merito pro coelestibus bonis compensare & offer valebimus, Eus. Emiss. nomine, hom. 3. ad Monach.Totis licet animae & corporis laboribus desudemus, totis licet obedientiae viribus exerceamur, nihil tamen condignum merito pro coelestibus bonis compensare & offerre valebimus, Eus. Emiss. nomine, hom. 3. ad Monach.
pQuanto labore digna est requies quae non habet finem? Si verum vis computare & verum judicare; aeterna requies aeterno labour rectè emitur. Sed noli timere: in sericors est Deus, Aug. in Psal. 93.Quanto labore digna est requies quae non habet finem? Si verum vis computare & verum judicare; aeterna requies aeterno labore rectè emitur. Sed noli timere: in sericors est Deus, Aug. in Psal. 93.
qSi homo mille annis serviret Deo etiam ferventissime, non meretur ex condigno dimidiam diem esse in regno caelorum, Anselm. de Mensur, c•uc. c. 2.
r[Greek or Hebrew], Chrysost. in Matth. hom 79.〈non-Latin alphabet〉, Chrysost. in Matth. hom 79.
s[Greek or Hebrew]. Idem ibid.〈non-Latin alphabet〉. Idem ibid.
tNon tibi reddit debitam •oenam, sed donat indebitam gratiam, Aug. in Psal. 31.
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
Transcription key
•
an illegible letter
〈…〉
illegible words
〈non-Latin alphabet〉
Greek or Hebrew the transcribers did not key
▪
illegible punctuation
⟨p. 12⟩
a page break in the printed book
cVeniam Arbitione precante meruerunt. Ammian. hist. l. 15. Quia Dei filium Judaea contemosit, Gentilit •s promeruit. Greg. in 1 Reg. 2. Maria sola mater Domini fieri meruit. Eusebii Emiss. nomine in Dominic. 4. Advent. Parere meruit eum, qu•m constat nullum habu•sse peccatum. Aug. de Nat. & Grat. c. 36. Ipsum Deum hominem fact•m & co•cipere & parere non h•manis meritis, sed concepti nascentisque ex ea summi Dei dignatione promeruit. Fulgent. de Grat. & Incarn. c. 7 Letiores interim quod virgas evaserint, quàm quod meruerint principatum, Bernardus De pueris ad praelaturam promotis, Epist. 42. Itaque ingenuè Vega de Justificat. lib. 8. cap. 8. agnoscit, usurpari apud Patres nomen Meriti, ubi nulla est ratio Meriti, neque de congruo, neque de condigno.Veniam Arbitione precante meruerunt. Ammian. hist. l. 15. Quia Dei filium Iudaea contemosit, Gentilit •s promeruit. Greg. in 1 Reg. 2. Maria sola mater Domini fieri meruit. Eusebii Emiss. nomine in Dominic. 4. Advent. Parere meruit eum, qu•m constat nullum habu•sse peccatum. Aug. de Nat. & Grat. c. 36. Ipsum Deum hominem fact•m & co•cipere & parere non h•manis meritis, sed concepti nascentisque ex ea summi Dei dignatione promeruit. Fulgent. de Grat. & Incarn. c. 7 Letiores interim quod virgas evaserint, quàm quod meruerint principatum, Bernardus De pueris ad praelaturam promotis, Epist. 42. Itaque ingenuè Vega de Iustificat. lib. 8. cap. 8. agnoscit, usurpari apud Patres nomen Meriti, ubi nulla est ratio Meriti, neque de congruo, neque de condigno.
dMiles Gallicanis sudoribus nec donativum meruit, nec stipendium. Ammian. histor. l. 17.
eSolent meritum appellare quemlibet actum bonum, ratione cujus aliquid aliud accipimus: ut ex Augustino perspicue patet, Bellar. de Grat. & lib. Arb. l. 1. c 14.
fMercedem quandam esse dicimus, quae magis debetur ex gratia, quam ex justitia; sive quae imputetur sec. gratiam, & non sec. debitum. Idem de Justific. l. 1. c. 21.Mercedem quandam esse dicimus, quae magis debetur ex gratia, quam ex justitia; sive quae imputetur sec. gratiam, & non sec. debitum. Idem de Iustific. l. 1. c. 21.
gSi propriè appellentur ea quae dicimus merita nostra, spei quaedam sunt seminaria, charitatis incentiva, occultae praedestinationis indicta, futurae glorificationis praesagia, via regni, non causa regnandi, Bernard. de Grat. & lib. arb.
truly and properly meritorious, and full worthy of everlasting life, so that Heaven is the due and just stipend or recompence, which God by his justice oweth to persons so working; and that
dDamnatum Parisiis an. Dom. 1354. Fr. Guidonis enunciatum hoc: Quod homo meretur vitam aeternam de condigno: quod si non daretur ei, fieret injuria, & quod Deus faceret sibi injuriam. In Bibliothec. Patr. tom. 4. edit. 2.
eTemerarium & blasphemum esse dicere, Deum fore injustum si meritis hominum justorum non reddat mercedem, &c. Ex Durando Bellarm. de Justific. l. 5. c. 16. Vide Durandum in 2. Sent. d. 27. q. 2. Nam quod Bellarm. promissam, addit, de suo est.Temerarium & blasphemum esse dicere, Deum fore injustum si meritis hominum justorum non reddat mercedem, &c. Ex Durando Bellarm. de Iustific. l. 5. c. 16. Vide Durandum in 2. Sent. d. 27. q. 2. Nam quod Bellarm. promissam, addit, de suo est.
