A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*

ANSWER.

NO Christian Church euer prised the oblation and merits [ D] of Christ more highly and religiously than wee, Heb. 10. 14. Eph. 5.2. Acts 4. 12. Ioh. 1.29. and wee firme∣ly beleeue the inestimable price and vertue thereof a, for mans Redemption, Sanctification, Iustification, and Glorification, 1. Cor. 1. 30. And in particular wee beleeue expressely, and contrarie to our Aduersaries accusation, That the same is all∣sufficient to iustifie a sinner in the sight of God, and to giue true and inhaerent sanctitie and puritie to mens soules, and actions: first, in this life, sanctitie and puritie, secundum statum viae, accor∣ding

to the condition of mans wayfaring state: secondly, in [ A] the life to come, sanctitie and puritie of perfect righteousnesse, without error or sinne. And we beleeue, that the Sacrifice of Christ vpon the Crosse effecteth all this, both by way of merit and influence a, Rom. 6. 3, 4, 5. Ioh. 15. 1. &c.

What then doth this Popish Momus accuse in our Doctrine? I suppose, his owne fancie: for it is ordinarie with Papals to [ B] calumniate, saying, That wee hold Good workes to be mortall sinnes b, and that they are Vertues onely by extrinsecall denomination: and hee is also offended, that wee make not Good workes properly and condignely meritorious.

Concerning the first, I referre my Reader to the words of Melancthon c, and Beza d, who treating of this Question, speake as followeth: Although the workes of regenerate persons are not so perfect and good, as that they are able to merit eternall [ C] life, yet they are truly good, because they proceed from the Holy Ghost, who purisieth the heart by Faith, and because God is glorified by them, and wee our selues receiue excellent fruit e by them, &c. The same are good, in regard of their obiect, forme, efficient, and end, Psal. 119. 167. Galath. 5.22. Phil. 2.13. 1. Cor. 10.31. They are good fruits, opposed to euill fruits, Matth. 7.17. workes of Light, opposed to workes of Darknesse, Eph. 5.9. a spirituall Sa∣crifice, acceptable to God, Phil. 4.18. And the same are truly good f, non comparatione scelerum, not comparatiuely onely, but Regula virtutum, according to the Rule of Vertue. August. [ D] c. 2. Ep. Pelag. lib. 4. cap. 10.

The imperfection and sinne g which is adiacent and conco∣mitant to the vertuous actions of iustmen, changeth not their

kind, because the same is freely remitted: Et quicquid alias in [ A] 〈◊〉〈◊〉 vitij est, Christi puritate sepultum non imputatur, saith 〈◊〉〈◊〉. Whatsoeuer defect or fault is otherwise found in them, being couered with Christs puritie, is not imputed a. And this Doctrine concerning the imperfection of good Workes, as they are considered in themselues (in this life) is deliuered, both by the Fathers, and by many learned Pontificians. Andreas Ve∣ga d. Iustif, lib. 11. c. 38 b. It is not onely true, that the life of all iust men, is daily spotted with many veniall sinnes, but the very workes of perfect men, are very deficient, from that goodnesse where∣by it beseemed vs, to haue serued, praised, and honoured God: for [ B] they are conioyned with many Imperfections, whiles men liue heere; neither are they so pure, holy, and feruent, as the largenesse of 〈◊〉〈◊〉 goodnesse and bountie towards vs requires, and many good workes are now performed by vs, without any blot of sinne, which notwithstanding, if God should deale strictly with vs, were vnrigh∣teousnesse. To the like purpose speaketh Cassalius c d. quadri∣part. Iust. lib. 3. cap. 23. The Councell of Colen d d. Sacram. p. 132. Maubnrn. Roset. Exerc. Spirit. tit. 32. part. 2. d. 4. c. 3. m. 2. Didacus. Stella. sup. Luc. ca. 18. And many other, which I haue cited in my Defence of Dr. Iohn White, pa. 20. [ C]

Concerning the second branch of the Iesuites accusation, [ E] to wit, That Protestants extenuate the price of Christs redemption, not making it sufficient to raise the good Workes of Gods children, to

a due proportion, with the reward. I answere: That if by due [ A] proportion, &c. he vnderstand a dignitie in Good workes, 〈◊〉〈◊〉 to the reward, then he must condemne Saint Paul himselfe, for ex∣tenuating the price of Christs redemption, who saith, That the sufferings (Martyrdomes) of this present time, are not worthie to bee compared with the glorie that shall bee reuealed in vs, Rom. 8. 18. S^t. Hierom. sup. Eph. 2. Nec affirmare licet, merita nostra, ex aequo Dei gratiae & misericordiae respondere, alioqui perperam dixisset Pau∣lus, Rom. 8. Non sunt condignae passiones, &c. It is vnlawfull to affirme, that our merits are equall to the grace and mercie of God, for then S^t. Paul had spoken amisse, saying, The sufferings [ B] of this life, are not worthie, &c. Saint Chrysost. Imperf. in Math. Hom. 53. What haue we wrought in this world, to merit communion with God in his celestiall kingdome, and therefore the Apostle spea∣keth iustly: I doe not thinke the passions of this life (condignely) wor∣thie of future glory, &c. sup. Rom. Hom. 14. The Apostle in euery place laboureth to shew vs, that all which God doth for vs, is not of debt, but of meere grace: Leo d. Assumpt. serm. 1. Neque de qualitate operum pendet coelestium mensura donorum. The measure of celestiall gifts, depends not vpon the qualitie of workes. Saint August. sup. Ioh. tr. 3. Non pro merito accipias vitam ae∣ternam, [ C] sed tantum pro gratia: Thou shalt not receiue eternall life for thy merit, but onely for grace. Origen. sup. Rom. 4. I can∣not persuade my selfe, that any worke of man can challenge reward vp∣on debt, because wee receiue our power, to thinke, speake, and doe good, by the gift and larges of God. Saint Basil. sup. Psal. 114 a. Eternall rest abideth for them which haue lawfully striuen, not as due debt to bee rendred to their workes, but for the grace of the most bountifull God, in whom they haue trusted. Saint Bernard. serm. 1. Annunc. Mariae. Concerning life eternall, we know, that the pas∣sions of this life are not worthie of future glorie, no not if one man [ D] should endure them all. Neither are the merits of men such, as that therefore eternall life is due to them in right, or that God should wrong man, if he should not bestow the same vpon him, &c.

The arrogant and foolish opinion of moderne Papists, con∣cerning the merit of condignitie, was alwayes opposed by Pontificians b themselues c, Scotus, Durand, Marsilius ab Inguen. Dionisius Cistertiensis, Gregorie Arminine, Thomas Walden.

Paulus Burgensis, Ioh. Ferus, Eckius a, Pighius b, &c. And many [ A] who propugne the doctrine of merit of condignitie, equiuo∣cate, and speake improperly c. Paulus Cararia Theolog. Mor. & Canon. Reg. 1. ar. 3. p. 2. Stricte loquendo, non 〈◊〉〈◊〉 meritum condigni, inter nos & Deum: If a man will speake properly and strictly, there is no merit of Condignitie betweene God and vs. Baltassar Nauaret. sup. 1. par. Thom. q. 21. ar. 1. ca. 28. pa. 603. God is said to bee a debtour to man, by a certaine Hyperbole. Gene∣brard. sup. Psal. 19. v. 13. Opera sunt longe infra retributiones, Good workes are farre inferiour to the reward.

And whereas some Pontificians say, d that God were vniust, if he did not condignely reward good Workes: Durand e af∣firmeth that this speech is blasphemous.

They are miserably diuided and distracted, about their do∣ctrine of merit of Condignitie, like the builders of the Tower of Babell.

First, Some of them simply and absolutely denie it f.

Secondly, Some say good Workes are meritorious only, by reason of the promise and acceptation of God, and these also vpon the matter denie it g.

Thirdly, Others affirme, they merit condignely, by the verie nature and dignitie of the work, secluding the diuine Promise h.

Fourthly, Others affirme, that merit of workes, is founded, partly vpon the dignitie of the worke, and partly vpon the promise of God i.

Fiftly, Some of them hold, that God rewardeth according [ E] to the rule of commutatiue Iustice k; others say, according to distributiue l; and others, according to both m.

Now considering this vncertaintie of Popish Faith, in the [ A] matter of merit, and also the opposition thereof by so many of great note among themselues; the Iesuit was ouer precipitate in condemning Protestants of fundamentall errour, for not beleeuing that Doctrine, the certainetie whereof, himselfe, and his Colleagues are not able to deliuer.

But the Protestant Doctrine, concerning good Works, is perspicuous, orthodoxall, consenting with the holy Scripture, and the antient Church, and tendeth both to the honour of God, and the aduancing of the Grace of, Christ and also to the [ B] promoting of the care and studie of good Works.

First, we beleeue that good Works are necessarie to saluati∣on a, and that all men which will be saued must carefully applie themselues to the practise and exercise thereof. Tit. 3.8. Ioh. 15. 2.8. Heb. 12.14. Apoc. 22.14.

Secondly, God rewardeth good Works of his bountie and grace b with benefits spirituall and temporall. Gen. 22.16. 〈◊〉〈◊〉. [ C] 6.35.2. Iohn v. 8.

Thirdly, in giuing reward, he considereth the mind and qua∣litie of the doer, the integritie, measure, and quantitie of the worke. 2. Cor. 9.6.

Fourthly, the reward is certaine c and infallible, yea more certaine than any temporall benefit which man presently in∣ioies in the world, Gen. 22.16.

Fiftly, there is in all good Works a dignitie, not of desert or equiparance, either in respect of God, of whom we can de∣serue nothing d, or in respect of the reward, but only of grace, diuine similitude, goodnesse, and honour. Phil. 4.8.

Sixtly, the reward of good workes is called a crowne of righteousnes e, 2. Tim. 4. 8. because it is bestowed on them [ E] which exercise righteousnes, and in regard of their righteous∣nes:

but merit of condignitie and righteousnes are 〈◊〉〈◊〉 [ A] tstings, as appeareth in Angels and Infants which haue righte∣ousnes, and are crowned with glorie, and yet they doe not merit.

Seuenthly, the antient Fathers maintained no merit of con∣dignitie, but by the word Mereri, they vnderstood either to obtaine a, or to impetrate b: and this is manifest, because they applie the word (Merit) not only to iust men, but also to sinners, saying, that they merited Repentance, remission of Sinnes, the calling of Grace, &c.

Eithtly, the prime part of mans iustice is the remission of his sinnes c, and the righteousnes of Faith; for without these, there can be no true and liuing morall righteousnes, and where these are found, good Workes are neuer wanting.

Notes

• a

  Bernard. Fer. 4. Heb. Pentacost. Mirabilis passio tua Domine Iesu, quae Passiones omnium nostrum propulsa∣uit, propitiata est omnibus iniquita∣tib' nostris, & nulli vnquam Pesti no∣strae inuenitur in efficax. Ambros. lib. d. Isaach. cap. 8. Ipse Christus est os nostrum, per quod Patri 〈◊〉〈◊〉, [ E] oculus noster per quem Patrem 〈◊〉〈◊〉, dextera nostra per quam nos Patri offerrimus. Idem, in Serm. Quodam. Omnia habemus in Christo, &c. 〈◊◊〉〈◊◊〉 desideras Medicus est, fi febribus aestuas fons est, si 〈◊〉〈◊〉 iniqua sententia, iustitia est, si indiges auxilio, virtus est, si mortem times, vira est, 〈◊〉〈◊〉 tenebras fugis lux est: Si 〈◊〉〈◊〉 desideras, via est: si alimentum quaeris, cibus est.
• a

  Caluin. sup. Rom. 6. v. 4. 〈◊〉〈◊〉 Apostolum non hic simpliciter nos adhortari ad Christi imitationem, ac si diceret 〈◊〉〈◊〉 Christi exempla∣ris vice esse, quod Christianis omnibus conuenit, imitari: nam certe altius conscendit, &c. Haec est autem 〈◊〉〈◊〉, Quod mors Christi efficax est, ad nequitiam Carnis nostrae extinguendam, &c.
• b

  〈◊〉〈◊〉. d. Iu∣stif. lib. 4. c. 1. Bona opera non sunt bo∣na, ex ipsorum sen∣tentia, nisi nomine & secundum quid, reipsa vero & simpliciter sunt mortalia peccata. Perer. sup. Genes. cap. 6. Disp. 5. nu. 138.
• c

  Melanct. Corp. Doctr. tit. d. Bon. oper. pag. 20.
• d

  Beza, Quaest. & Resp. in Opusc. to. 2. pa. 676. Bucer. & alij in colloquio, Ratisbon. pag. 313. Hoc vero tu pie le∣ctor, nos de iustitia inchoata haec sen∣tire & confiteri: Esse quidem illam iustitiam veram & viuam, Dei prae∣clarum & eximium Donum, vitamque nouam in Christo hac iustitia consta∣re, omnesque san∣ctos hac ipsa quoque iustitia iustos esse & coram Deo, & coram hominibus, & propter eam quoque sanctos a Deo iustificari iustificatione operum, id est comprobari eos a Deo, laudari & remunerari. Attamen quamlibet haec iustitia vera sit & viua, &c.
• e

  August. d. Spir. & Lit. cap. 14. Praecepta Legis tam sunt salutaria facienti, vt nisi quis ea faecerit vitam habere non possit.
• f

  Orig. sup. Rom. lib. 6. Non 〈◊〉〈◊〉 in iustis 〈◊〉〈◊〉 verae vir∣tutes non sint, &c.
• g

  Greg. Mor. li. 5. cap. 7. Ipsa iustitia nostra ad examen diuinae iustitia deducta, iniustitia est, & sordet in districtione Iudicis, quae in aestimatione fulget operantis, vnde Paulus nihil mihi conscius sum, sed protinus adiunxit, sed non in hoc iustificatus sum. Ibid. cap. 8. & lib. 8. c. 13. [ E] & 20. & 23. & lib. 9. c. 14. & 27. & lib. 35. c. 26. Bona quae nos habere credimus, pura bona esse nequaquam pos∣sunt. 〈◊〉〈◊〉. d. verb. Esa. Serm. 5. Nostra si quae est humilis iustitia recta forsitan sed non pura, &c. Idem, d. Ded 〈◊〉〈◊〉 Serm. 5. & sup. Cantic. Serm. 38. & 61. 〈◊〉〈◊〉. Confess. lib. 9. cap. 13. Vae etiam laudabili vitae si remota misericordia discutias eam Domine.
• a

  〈◊〉〈◊〉. Instit. l. 3. c. 17. n. 10. 〈◊〉〈◊〉. Concil. En∣chir. d. Sacram. p. 132. 〈◊〉〈◊〉 illa 〈◊〉〈◊〉, & opera nostra adiuta per gratiam 〈◊〉〈◊〉 & si legem non adimpleant, tamen Deo placent, non quidē propter dig∣nitatem voluntatis, seu operis nostri, sed imputatiue per gratiam.
• b

  Veg. d. Iust. li. 11. c. 38. Non so∣lum verum est, vi∣tam quorumuis iu∣storum, multis ma∣culis venialibus, iu∣giter sordidari, & deturpari, sed ipsa etiam perfectorum opera, à bonitate illa longe deficeere, qua deceret nos Deum colere, laudare, & honorare: sunt quippe multis imperfectioni∣bus quoad hic viuitur coniuncta, neque tam pura, neque tam sancta, & feruentia, quam magnitudo diuinae bo∣nitatis, & beneficentiae in nos exigeret. Ibid. Multa nunc fieri à nobis bona opera, & absque vlla macula pec∣cati, quae tamen si districtè vellet Deus nobiscum agere, iniustitiae essent, &c.
• c

  Cassal. d. quadr. Iust. l. 3. c. 23. Aliud est loqui de nostra iustitia prout est sola: & aliud est loqui de nostra iustitia prout est cum poenitentia & charitate, prout est sola, fortassis manca, est mutila, & deformis, quia in multis deficimus omnes, 〈◊〉〈◊〉 autem est cum poenitentia, & charitate, longe alio modo se habet, quia poenitentia nostra 〈◊〉〈◊〉 nostros defectus a 〈◊〉〈◊〉 dissimulari, & charitas facit nostros defectus à lege operiri: vbi vero defectus à lege dissimulantur & operiun∣tur, nullus apparet defectus nullaque deformitas in 〈◊〉〈◊〉 legis.
• d

  Conc. Colon Imperfecta illa obedientia & opera nostra adiuta, per gratiam subsequentem, etsi legem non adimpleant, tamen Deo placent, non quidem propter dignitatem voluntatis seu operis nostri, sed imputatiue per gratiam. Mauburn. Si quaedam bona ex gra∣tia agit, tanta indeuotione ea permiscet quod omnes iustitiae nostrae (〈◊◊〉〈◊◊〉) sunt Deo quasi pannus menstruatae quo foedius execrabiliusque nihil. Stella. Non est confidendum in propria iustitia, quia iustitiae no∣strae [ D] non sunt purae, iuxta illud Esaiae, facti sumus, vt immundi omnes nos. Gerson. to. 3. d. Consol. lib. 4. pros. 1. Quis gloriabit mundum cor se habere? Quis dixerit innocens & mundus sum? Quis non constitutus sub iudicijs Dei terribilis in Consilijs super filios hominum, non trepidauerit? Hinc afflictus Iob verebar omnia opera mea (ait Deo) sciens quod non parceres delinquenti. Et iterum, si voluerit mecum contendere, non poteto respon∣dere vnum pro mille. Cui conformis est Oratio Prophetica, non intres in iudicium cum 〈◊〉〈◊〉 tuo Domine, quia non iustificabitur in conspectu tuo omnis viuens. Et 〈◊〉〈◊〉 si iniquitates obseruaueris Domine, quis sustinebit? Porro quid Esaias se cum coeteris inuoluens sibique vilescens humili confessione protulerit 〈◊〉〈◊〉. Omnes iu∣stitiae nostrae tanquam pannus menstruatae. Quis igitur iustitias suas velut gloriabundus ostentauerir Deo: plus∣quam pannum confusionis suae mulier viro. Quem denique non exterruerit Apostoli verbum dicentis. Nihil mihi conscius sum sed non in hoc iustificatus sum. Caiet. in. 2. Thess. 1. Vt digni habeamini regno Dei, &c. Non dicit digni sitis (quoniam non sunt condignae passiones huius temporis, ad futurum regnum) sed vt digni ha∣beamini ab ipso Deo.
• a

  Basil. Manet requies sempiterna illos, qui in hac vita legitime certaue∣runt, non tanquam debitum 〈◊〉〈◊〉 redditum, sed ob 〈◊〉〈◊〉 Dei gratiam, in quo spe∣rauerunt exhibi∣tam. pag. 137.
• b

  Ioh. Ferus. in Math. l. 3. c. 20. Do∣cet 〈◊〉〈◊〉 haec pa∣rabola, primo gra∣tiam [ E] 〈◊〉〈◊〉 non debitum, 〈◊〉〈◊〉 à Deo nobis datur. Omnes enim iustitiae, nostrae, tanquam pannus men∣struatae: imo ne ipsae passiones quidem huius temporis sunt condignae ad 〈◊◊〉〈◊◊〉. Quod si aliquando mercedem audis polliceri, scias non ob aliud esse debitum, quam ex 〈◊〉〈◊〉 diuina. Gratis promisit, gratis reddit. Si igitur Dei gratiam & fauorem 〈◊〉〈◊〉 cupis, nullam meritorum 〈◊◊〉〈◊◊〉.
• c

  Velosil. Aduert in 〈◊〉〈◊〉. & alios. in to. 8. August. Quaesit. 13. pa. 369. Scotus negat meritum de condigno, &c. si∣militer Durandus & 〈◊〉〈◊〉.
• a

  Eckius. in 〈◊〉〈◊〉. & d. praedest.
• b

  Pigh. d. lib. Arb. li. 5. pa. 81.
• c

  Scribon. Pantal. in Theandr. d. mer. Christ. Disp. 11. pa. 177. Cum longe praemium excedat meritum, & opus quodcunque homi∣nis sit valoris finiti, quatenus 〈◊〉〈◊〉 est Creatura, est finita, nunquam omnibus 〈◊〉〈◊〉 operibus ex 〈◊〉〈◊〉 posset gloriam scmpiternam promereri, & fruitionem infiniti boni, nisi ex diuina compla∣centia [ B] placeret Deo optimo maximo retribuere 〈◊◊〉〈◊◊〉 vltra 〈◊〉〈◊〉, serui enim inutiles sumus. 〈◊〉〈◊〉 lib. 2. in sent. q. 18. ar. 4. Opus esse meritorium vitae aeternae, potest intelligi 〈◊〉〈◊〉, vno modo quia tale est ex parte sui, vel secundum se, vel ex gratia cooperante. Alio modo 〈◊〉〈◊〉 quia Dei 〈◊〉〈◊〉 libera∣liter acceptante, & ex illa dispositione liberali, tantum praemiare disponente pro opere sic facto. 〈◊〉〈◊〉 est mo∣dus minus proprius.
• d

  Altisiodor. sum. l. 3. tr. 12. q. 2. Mereri de condigno 〈◊〉〈◊〉 fa∣cere de debito de∣bitum vel de debito magis debitum, ita quod iniuste agitur cum eo nisi reddatur ei quod meruit: Ergo Deus iniuste ageret cum eo nisi reddatur ei quod meruit. Rhem. Hebr. 6. Annot. 10. Good workes are meritorious, &c. so farre, that God should be [ C] vniust if he rendred not heauen for the same.
• e

  Durand. 2. Dist. 27. q. 2. n. 14. Sentire seu dicere oppositum est te∣merarium seu blasphemiū propter quod si decedenti in gratia Deus non daret gloriam nihil iniustum faceret, &c.
• f

  Dionis. Cistert. 3. Dist. 1. q. 2. ar. 3. & 4. d. 43. q. 3. ar. 1. Marsil. 2. q. 18. ar. 3. & 4.
• g

  Vasques sup. 1.2. p. 2. Disp. 214. ca. 1. Opera bona perse spectata, &c. Non habere condignitatem & rationem meriti, &c. [ D] sed totam rationem meriti habere petitam ex promissione & pacto Dei affirmant, Scotus, Greg. Arimin. Gabriel, Occham, Alph. Castro, Vega, &c. Hij Doctores, reuera denegant miritum operum, & totam vim merendi ascri∣bunt operibus Christi. Vide etiam pa. 805. 〈◊〉〈◊〉. d. Tripl. Hom. Offic. l. 2. c. 28. pa. 366.
• h

  Vasques ibid. Caietan. Soto, &c. vt 〈◊〉〈◊〉. Fran. Petigi∣an. 3. Dist. 20. ar. 3.
• i

  Bellarm. Suares. Medina. vt refert. Fran. Petigian. 3. Dist. 20. ar. 3.
• k

  Greg. Val. to. 1. q. 21. Suares. Disp∣d. iust. Dei sect. 2. & 6. & refert Pius d. Ponte. sup. Tho. 1. q. 21. dub. 1.
• l

  Richard. 4. d. 46. ar. 1. q. 1. Argentina. ib. q. vnic. ar. 1. conclus. 2. Capreol. 1. d. 45. q. vn. Hosius confess. c. 73. Ferrar. c. gent. l. 1. c. 93, &c.
• m

  Bell. d. 〈◊〉〈◊〉. l. 5. c. 14. Quod si quis hic explicari cupiat vtrū Deus secundū 〈◊◊〉〈◊◊〉, an secundum commutatiuam, bonis hominū meritis sit praemia 〈◊〉〈◊〉, breuiter habeat substantiam 〈◊◊〉〈◊◊〉 secundum distributiuam, iustitiam sore, modū autem secundum commutatiuam.
• a

  Apologia Ec∣clesie Anglicanae 〈◊〉〈◊〉 bona ope∣ra necessaria esse Christiano ad salu∣tem. 〈◊〉〈◊〉. apolog. Thes. pag. 263. August. d. Spir. & Lit. c. 14. Praecepta Legis tam sunt salutaria facienti, vt 〈◊〉〈◊〉 quis ea fecerit, vitam habere non possit.
• b

  Marsil. 2. q. 18. ar. 4. Talis est obligatio creaturae ad Deū quod quan∣tò plus soluit, tantò plus tenetur, patet per rationem, 〈◊〉〈◊〉 quantò plus soluit, tantò plus de merito habet & bonis operibus, & ergo tanto plus debet.
• c

  Chrys. Gen. hom. 55. Non ita fi∣dere debemus, his quae in manib' ha∣bemus & videmns, [ D] vt promissionibus Dei. Idem. tom. 1. hom. d. Nom. Abrahae. Aug. sup. plal. 109.
• d

  Perer. in 〈◊〉〈◊〉. 6. v. 5. disp. 5. n. 148. Praeter debita gratitudinis, quae nemosatis exoluere Deo potest, ea quoquè debita quae diuino praecepto persoluere tenemur, nemo perfectae persoluit.
• e

  Marsil. 2. q. 18. ar. 4. Iustus est in remunerando, quià iusta dispositione sua, disposuit ex gratia acceptationis, minus 〈◊〉〈◊〉 maiori praemio coronare non iustitia debita, sed gratia & dispositione bene placiti diuini. 〈◊〉〈◊〉. Concil. Colon. d. Sacram. so. 130. Reposita est nobis Corona Iustitiae Dei, qua iustum est vt reddat, quod 〈◊〉〈◊〉 promisit, non quidem ex debito sed ex gratia.
• a

  〈◊〉〈◊〉. d. 〈◊〉〈◊〉. Dei, lib. 5. c. 24. Haec & alia vitae huius munera &c. quidā cultores Daemonū accipere meruerūt, [ B] qui non pertinent, ad regnum Dei, &c. Idem. d. Temp. Serm. 49. Paulus meruit Indulgentiam, & Serm 58. Man asses 〈◊〉〈◊〉 inter amicos Dei numerari. Ambros. Serm. 53. Iohannes tantam gratiam nascendo meruit, Idem. d. Paen. lib. 〈◊〉〈◊〉. ca. 〈◊〉〈◊〉. Ecclesia Domini Iesu meruit Aduentum.
• b

  Aug. Epist. 105. Nequè ipsa remissio peccatorum sine merito est si Fides hanc impetrat. Isiodor. Exhort. ad Paenit. Niniuitae impia obscoena nefanda 〈◊〉〈◊〉 flagitia, 〈◊〉〈◊〉 paenitendo merentur. Vid. Andr. Vegam. d. Iustif. li. 8. c. 6. & 7.
• c

  Ioh. Hessel. sup. Math. 6. v. 12. Huius vitae Iustitia praeci∣puè (vt ait August de Ciuit. Dei, li. 19. c. 27.) in remissione peccatorum 〈◊〉〈◊〉 [ C]