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.
