whose sins and punishment it does in part cut off viz such as have not fully satisfied here but must do it elsewhere then would Epiphanius had he known such Doctrine have much forgotten himself and betrayed the Church in not stopping the mouth of the Adversary therewith To conclude Epiphanius his answer to Aerius must come to this Albeit Prayer for the Dead doth not as you misconceive the intent of it cut off such mens sins yet is it for other reasons profitable for such as were above recited Another thing they object out of Epiphanius his words that he saith we pray for sinners and implore mercy of God for them but such sinners say they must be in Purgatory Answ Epiphanius doth not say we pray for sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we make mention of the Just and also of sinners and of sinners as imploring the mercy of God Again let the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand which some queston as put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking unto or looking at the mercy of God and let it sound as they would have it an imploring of Gods mercy and let it have respect to the forgiveness of the Dead which yet Epiphanius doth not say but seems rather to direct it to the instruction of the living to shew that forasmuch as we offend all in this world as above noted we all need mercy I say let all these be granted it would amount to no more then that which Dionysius speaks of their praying for the Dead at his carrying forth to burial that all his sins committed through humane weakness may be forgiven him Dionys Eccles Hierar c. 7. parte tertia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he placed in light in the Region of the living in Abrahams bosom And now see what this Author saith of that praying for the Dead suitable to Epiphanius his account of it He there by way of objection puts the Quesâ—ion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys ibid. By what prayers of the Bishop or Priest can he the Dead person be transferred into any other seat or state then he deserves to be in How obvious had the Answer of Purgatory been here had it been known doctrine then But nothing is said by him to that purpose his Reasons as Epiphan above implying that the intent of such praying was mainly to give hope and instruction to the living First he insinuates In vain is the benefit of such prayers expected by those who are careless of the precepts i. e. who live not well Then that the Bishop or priest in so praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Interpreter or publisher of the Divine judgments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. in giving rewards according as men deserve and how that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divine loving kindness in great goodness overlooks their infirmities or spots and stains of sin contracted by humane weakness Thus that prayer which begs all his sins may be forgiven is doctrine to the living shewing and assuring them of Gods mercy to them that strive to live well notwithstanding through humane weakness they offend often and cannot be free from all spots and stains of Sin Then in relation as it seems to the other part of the Prayer which begg'd that he might be placed in light c. this Author adds The Bishop or Priest knows such good things are promised and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore prayes that they may come to pass and be given to them that have lived well Also He knowes that the good things promised will come to pass and therefore †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Interpreter of Gods will he shewes they will surely be made good to them that so live and die This is the very sum of his Answer which plainly speaks comfort and instruction to the living His conclusion is this Wherefore the Bishop or Minister prayes for those things which are promised of God and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to be rendred and performed in which †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he declares both the good disposition of his own minde to God and to those that are present the good things which shall be to the Saints So still the end of those prayers was as Epiphanius call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preaching or Instruction to the Living that were present Now these instructions for the living and Indications of the will of God and their own good disposition They gave out by way of prayer and wishing rather then by bare Assertion of the happy estate of them that dye in Christ because this did not only speak such Truths but did also witness their compliance of desire and signifie their affection towards the Deceased and shew their complacency and congratulation in and for the hapyy estate of the Deceased that mutual wel-wishing which is between the Members of the same body the Church It was more prompt as to the expressing of their own affection and more profitable as they thought for the Living to speak by way of Prayer what the departed had then by bare assertion If it be objected as it is sometimes by the defenders of Purgatory that the like Prayers were made for the Dead not only at the departure and Funeral but every year afterward and therefore must suppose them in such a state or place wherein they wanted still forgiveness and light the things prayed for This infeference is inconsequent for still there may be like intent in the yearly using those Prayers as was before expressed the shewing of their hope of them that were Departed the instruction of the Living Bel. lib. 2. de purgat c. 5. But the Cardinal also will furnish us with another Answer for being put to clear an objection arising from a prayer in their Mass for the Dead which runs thus Deliver O Lord the Souls of all the faithfull departed from the pains of Hell from the deep Lake from the mouth of the Lyon and seems not to agree to Souls in purgatory which they hold are delivered from Hell and sure of Heaven He answereth first That albeit the Souls in Purgatory have received their first sentence already in their particular Judgment Etiamsi jam acceperint primam sententiam in particulart judicio eaque Sententia liberae sunt a Gehenna restat â—amen Generale in quo secundam accepturi and by that sentence are delivered from Hell yet there is a General Judgment behinde in which they must receive a second sentence It is a Truth indeâ—d and Catholick Doctrine that sentence for Mercy or Condemnation is passed both in the first appearing of the Soul before God at death and after at the Resurrection or general Judgment when the sentence is pronounced openly and before all the World and to these the Prayers made at the Funeral and afterward may refer without supposing Purgatory for this answer of the Cardinal
by good works which was somewhat more absurd for charity receives life from faith arising and advancing according to the apprehensions that faith has of the goodness and mercy of God and his several manifestations of it and therefore S. Paul saith it worketh by charity Gal. and note that all his proof for this informing or vivificating of saith by charity is S. Iames his saying that Abrahams faith was made perfect by works wherein as I noted * Ibid. above appear both the falshood of his interpretation and the impertinency of his argument for works belong to his second justification but that informing of faith by charity is supposed to be done in the first A working faith it is that S. Iames requires and so do we to justification a believing with the whole heart as Philip required of the Eunuch Acts 8.37 a faith that engages the whole heart in receiving Christ not only for the benefits of his merits and participation of his righteousness but also for obedience to his command and performance of every Christian duty Such was Abrahams faith or believing to which his justification is ascribed the acts of it were pure acts of faith though virtually including works because a readiness to do works of every kinde or obey any of Gods commands Lastly Albeit such a faith justifies as gaining at present remission of sins past and giving a right to the heavenly inheritance yet no man shall gain finall justification and absolution if he continue not in doing good works i. e. if his faith continue not to work as Abrahams did And this is that S. Iames intended by propounding Abrahams example for works not denying his justification by faith but urging it was such a faith or believing that continued working by fuitable obedience to every command of God CHAP. V. Of the Merit of good works THe Council of Trent has defined The notion and reason of merit that good works do verè mereri truly merit increase of grace and eternal life but neither the Council nor Mr. Spencer tells us wherein the reason of merit stands that we might know what it is they contend for when they speak of a work truly meritorious Many fair acknowledgements their Council makes as of the free grace mercy promise of God merits of Christ Sess 6. c. 16. which Mr. Spencer calls the grounds of merits pa. 162. But if they stand to this we have the cause yeilded to us and nothing left but a verbal controversy for those former particulars are so far from being grounds of our meriting truly and properly that they directly overthrow it One would have thought that the verè mereri our truly meriting should imply all the conditions requisite to merit truly and properly taken and that the doctrine of condignity or merit upon worth of the work which the men of Mr. Spencers society generally contend for should be the sense of the Councils definition but that Council was wiser then to speak too plain in this point in which there is so great difference amongst them and therefore may seem to content both parties the one with this verè mereri◠truly merit and the other dissenting party with the former acknowledgments of free grace mercy promise Christs merits as grounds of merit And Mr. Spencer may remember of what society he is and how most of his Fellows speak out and say The righteous merit eternal life by their good works even as the wicked do eternal death by their evil works this is plain and home to a verè mereri truly meriting however he minces it at the beginning with professions of free grace divine acceptation and promise as pa. 164 165. Well notwithstanding all the fair proressions they make when put to it such indeed as overthrow merit truly taken yet will they hold the name and thing of mans meriting eternal life and so propound it grosly to the people They know best how it concerns them By reason of such general concessions of their Council Goodworks acceptable to God he will have some words in our 22. Article to favour merit of good works because it saith they are pleasing and acceptable unto God in Christ From whence he infers 1. Then are they no way sinfull but truly and absolutely good and just for no sin can be pleasing to God in Christ pa. 167. But this is too carlessly spoken for if absolutely good say we then had there been no need to have added in Christ such works would been pleasing and acceptable of themselves We say also good works are truly good and just but not absolutely so they are not sins but something sinfull may stick to them in the performance some imperfections and defects some mixture of by-respects and glances at self-interest yet because they are good both for substance and for manner of performance as to the chief respects and motives upon which they are done they are truly good though not absolutely for which the Article saith they cannot endure the severity of Gods judgment Not that God accepts those sinfull imperfections or accrescencies as he would infer upon us but pardoning and over-looking them in Christ he accepts the good works And what else is the cause that they acknowledge it so hard for a man to know he has merits upon which * Tutissimum est fiduciam totam in sola Dei misericordia reponere De justific l. 5. c. 7. Bellar. concludes it most safe to put our whole confidence in Gods mercy only what but defects and imperfections which are less perceptible when the works themselves are notorious enough 2. He infers seeing such good works have the promises annexed to them and shall be rewarded in Christ they are truly meritorious in Christ having such a supernatural goodness in them The conformity of good works to the Reward conformable to that heavenly reward and this is all which is taught by the Church of Rome in this point So he pa. 168. This is the most he speaks to the reason of merit or why works are meritorious viz. Reward and Conformity but the first Reward upon the free promise as he affirms it to be takes away more from the reason of merit then the latter which is Conformity can adde unto it for that conformity if our works or sufferings be weighed or examined with the weight of glory falls short by infinite degrees 2 Cor. 4.17 Rom. 8.17 A conformity we grant between good works and the reward as between grace and glory the way or means and the end but it must be equality in worth and value that makes merit And that Conformity or Equality were it to be had is but one of the things requisite to make truly meritorious there are other conditions as that the service be of our own not his enabling us of whom we are said to merit also that the service be not of antecedent duty to the Compact also that the reward be though by compact yet not out of
indulgentia pro Corona est St. Ambr. in his exhort to Virginity VVhence have I so great merit to whom Indulgence is in stead of a Crown and upon Ps 118. in reference to those words thy tender mercies and thy judgments in the 156. Ambr. in Ps 118. contione 20. quis enim mostrum sine divina potest miseratione subsistere vers The Lord saith he tempers his judgment with mercy for which of us can subsist without the divine mercy indulgence And a little after concludes the process of divine Judgment is made * Non ergo secundum merita mostra sed misericordiam Dei not according to our Merits but Gods Mercy St. Hilary upon the beginning of the 31. Ps or as with us the 32. where the Psalmist places righteousness in the forgiveness or not imputing of sin Hil. in Ps 31. Opera justitiae non sufficient ad beatiâ—ud nisi misericordia Dei non reputet vitia saith thus The works of righteousness will not be sufficient for a desert or Merit or obtaining of that blisse Greg. mor. 9. c. 14. ad vitam non ex meritis sed ex venia unless that the mercy of God do not impute our faults Greg. the great saith thus in his Comments on Job If I grow up to the work of vertue I come to life not by my merits but by his pardon and indulgence To these sayings of Hilary and Gregory the Cardinal answers by their needing of the remission of Venial sins as if the several acknowledgments of these and other Fathers yea of the * Ps 143.2 Psalmist too did but imply they complained only of some venial sins and stood in need only of mercy for them Experience may sufficiently convince such conceit of vanity and presumption Bern. de Annunc ser 1. Holy Bernard in one Sermon gives many reasons against the presumption of Merits and alledges the example of the Psalmist VVho saith he is better then the Prophet that is could better plead merit and righteousness yet he held it necessary to say Enter not into judgment with thy servant Our third rank or sort of Testimonies Testimonies affirming our Duty to the excluding of Merit is of such as speak our Duty in doing all we can conformably to that of our Saviour Luc. 17.10 Say unprofitable servants we have done that which was our duty to do The Romanists think to elude this Scripture by saying Though we be unprofitable to God yet we may be profitable to our selves gaining everlasting life by our good works This is true but it s one thing to gain or obtain so great profit as eternal life by good works another thing to merit it by doing them and if our being unprofitable to God will not overthrow the Romish Merit yet our duty to do all we can will do it Indeed unto Merit taken in the most strict sense according to absolute right and debt it is required that a man bring profit and advantage to the person of whom he challenges any thing by such Merit but because the Romanists will say there is not such Merit between God and Man therefore the force of the Argument rests upon the Duty which silences all plea of such Merit they contend for Merit truly so called St. Aug. thus O the great goodness of God! Aug. Serm. 3. de verb. Domini Cui cum pro conditione reddere debeamus obsequia ut mancipia redemptori to whom though we ought by reason of our Creation to return all service and obedience as servants to our Lord as bond-servants to our Redeemer he makes us promises of rewards as to friends Bernard in his Sermon of the fourfold Debt shews as the * Bel. de Justific l. 5. c. 14. sect Tertia Cardinal acknowledges that all our good works are so due to God that he might exact them although he would give no reward Bern. de quadrup debito Creator tuus est tu Creatura tu servus ille Dominus ille Figulus â—u figmenâ—um Totum ergò quod es illi debeâ— He is thy Creator saith Bernard thou his Creature thou art a servant He thy Lord He the Potter thou his workmanship therefore all that thou art thou owest to him of whom thou hast all Theophyl saith Theophyl in Luc. 17.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A servant that doth not his work is worthy of stripes but when he has done his work let him be content that he has escaped stripes that is if reward come for so doing let him account and receive it as of meer bounty for it follows in Theophyl Therefore that servant ought not to exspect honour or reward as necessarily following or as due as he might if he truly merited for it is of his Lords liberality and bounty to give him yea rather frankly to bestow any thing upon him where we may observe he did not think it enough to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give him but adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely bestow on him the better to express the undeserved bounty of God so rewarding man for doing what was his duty to do Bernard gives a good reason against our Meriting Bern. de Annun ser 1. because all our Merits are Gods gifts that St Aug. said often but he adds and for them man is a debtor to God So far are Gods gifts of Grace from being the ground of Merit as the Romanists pretend that they take from it by encreasing our Duty and Debt Our last sort or Rank of Testimonies is of such as speak Testimonies affirming the Improportion of our works to the reward our sufferings or doings not to be compared with the Reward in any proportionable measure and herein they have the Apostle going before them Rom. 8.18 2 Cor. 4.17 St. Ambrose thus What can we do worthy of those Coelestial rewards Ambr. in Ps 118. conc 20. Quid possumus praemiis dignum facere coelestibus which has so much the more force in it if we consider what goes before and what follows after it He had said before God tempers his judgment with mercy and none of us can subsist without the divine indulgence then immediately after alledging that of the Apostle Rom. 8.18 he concludes Therefore the execution of the heavenly decrees proceeds not according to our Merits but the mercy of God Something of this we had above in the second rank of Arguments Nu. 6. Greg. the first upon the seventh penit Psalm having said God renders according to works Greg. in Psal 142. Illi namque beatae vitae in qua cum Deo de Deo vivitur nullus labor aequari potest nulla opera comparari presertim cum Apostolus not for our works which saying was made use of above he adds immediately as a reason For unto that blessed life in which we live with God and of God no labour can be equal no endeavour or doings compared with it especially
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They have merited promeriti sunt crowns of glory and what oration or speech can sufficiently set forth or reach their Merits where the same word is used they were accounted worthy or did obtain such Crowns and that which he renders their Merits is in the Greek their worthiness or vertue He cites Chrysostom saying in his hom on Lazarus rendred according to their Merits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek sounds according to their desert and speaks of both wicked and good and is no more then what the Scripture often saith according to their works Dispunctio utriusque meriti Tertul in Apolog c. 18. and what Tertullian cals the discrimination or severing of both merits of the one to punishment and of the other to reward as we see set forth in Mat. 25.32 and in the different end of the rich glutton and of Lazarus Luc. 16.25 they were dealt with according to their different lives and thus Clemens in his Strom. doth more then once use this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is according to their works or desert It speaks the difference of desert in the one and the other does not speak the worth or proportion of the work to the reward of eternal life To this purpose it was spoken * Nu. 3. above upon their alledging Ecclus. 16. according to their Merits for according to their Works That which he alledges out of Irenaeus and some other Fathers speaks only to this purpose that eternal life is acquired and obtained by good works which was the second thing we acknowledged to be asserted by the Ancients and by us admitted as a Truth which makes nothing to condign Merit truly so called The Latine Fathers cited by the Cardinal Bel. l. 5. de Justific c. 4. albeit they have the word Merit more frequently yet do they indeed speak no more then the former St. Cyprian we grant does often use the phrase promereri Deum but according to the innocent meaning as I said above of those Times promeneri Deum for obtaining or procuring Gods Favour by doing that which is pleasing to him or for enjoying God or his presence in bliss and glory That which the Cardinal cites out of Greg. Mor. 4. c. 42. out of Celestines Epist and out of Bernard in Cantic contributes no more to the Romish cause then the word Merit put for good Deeds only Greg. implies there that the glory will be proportionably the greater and answerable to the measure of good Deeds which we deny not but we deny that this advancement of the reward and increase of the glory which does so much more set out the divine bounty and free liberality should be made an argument for condignity of mans merit as the Romanists do and the Cardinal did above nu 3 urging those Scriptures for Merit which speak the Reward given in proportion to the works But that which the Cardinal brings out of Celestine who was also Bishop of Rome and is here cited for the Names-sake of Merit speaks indeed against them So great saith he is the goodness of God towards all men Tanta erga omnes homines est bonitas Dei ut nostra velit esse Merita quae sunt ipsius dona pro his quae largitus est aeterna praemia sit donaturus Celest in Ep. that he is pleased they should be our Merits which are his Gifts and that he will give us the eternal rewards for those things which he had bestowed freely upon us before which destroyes the very reason of their Merit properly taken That which is cited out of Ambrose de Offic. l. 1. c. 15. saith no more then according to their works whether they be good or bad as above in the Testimony drawn out of Chrysostome The sayings of Hierome and Hilary speak but the second thing we acknowledged viz that good deeds will obtain or be so rewarded Indeed St. Aug. cited by the Cardinal here may seem to speak more then the former Aug. ep 105. ad Sixtum Sicut merito peccati tanquam stipendium redditur mors ità merito justitiae tanquam stipendium vita aeterna As unto the merit of sin death is rendred as the stipend and wages so is life eternal rendred as a stipend to the merit of righteousness Where the stipend or wages is no more then Reward This is clear by what he saith in relation to the Apostles saying Rom 6. ult A stipend is rendred as due for the labour of the warfare Aug. Enchirid. c. 107. Stipendium pro opere militiae debitum redditur non donatur Id eo dixit stipendium pecsati mors gratia verò nisi gratis sit gratia non est is not freely given therefore the Apostle said The wages of sin is death and therefore eternal life cannot be thus called a stipend but grace or the gift of God except it be free is not grace and St. Aug. adds immediately as consequent to it Intelligendum est igitur ipsa hominis bona merita esse Dei munera quibus cùm vita aeterna redditur quid nisi gratia pro gratia reddi tur Aug. ibid. Therefore we must understand that the Merits or good Deeds of Man are the gifts of God to which when aeternal life is given what is there else given but grace for grace And by this we may see how St. Aug. meant what he speaks elswhere upon that of Rom. 6. ult a saying that the Romanists still oppose to the argument we make against Merit from the Text of the Apostle St. Aug. saying is this Aug. de Gra. lib. arb c. 9. Cum posset dicere recte dicere stipendium justitiae vita aeterna maluit dicere The Apostle might have said and said it truly that the wages or stipend of Righteousness is life eternal he chose rather to say the Gift of God He might have said it in a true sense taking the word stipend as above for a reward or recompence not in an equal or answerable sense to the other the wages or stipend of sin is death for then it would not have consisted with the Truth of that which the Apostle did say but the gift of God is life eternal nor with the end and purpose wherefore the Apostle did choose to say the gift rather then the stipend viz. to exclude all thought of merit of condignity as it follows there in St. Maluit dicere Gratia Dei vita aeterna ut intelligeremus non pro meritis nostris Deum nos ad vitam aeternam sed pro sua miseratione perducere Aug. He chose rather to say The gift of God is life eternal that we might understand how God brings us to eternal life not for our Merits but for his Mercy sake There is scarce any of the Ancients that has either commented on that Text of the Apostle or occasionally faln upon it but observes the apparent distinction which the
Apostle purposely makes in saying Death is the wage or stipend of Sin but not saying so of life eternal There is another place cited out of St. August that makes a great noise of Justice in giving the reward Aug. de nat gra c. 2. Non est injustus Deus ut Justos fraudet mercede justitiae God is not unjust saith he that he should defraud or disappoint the just of the reward of their justice or righteousness But upon what respect God is said to be Just in rewarding was shewen * Nu. 3. above in answer to those places of Scripture which spake Gods Justice in that particular And the same answer may serve all those Testimonies which the Cardinal or others bring out of the Fathers saying in some loftiness of Language that man by good deeds may make God his Debtor The Wiseman in effect said so Prov. 19.17 and that proverbial way of speech may bear it That saying of St. Aug. which in this Controversie of Merit Truth has forced the Cardinal thrice to mention will clearly unfold how God becomes and may be call'd Mans Debtor and answer all plea of Merit made from such speeches of the Fathers The Lord saith he Aug. Ps 83. Debitorem Dominus ipse se secit non accipiendo sed promittendo makes himself a Debtor and how is that not by receiving from us but promising unto us To this purpose it is what the same Father saith elsewhere * Aug. l. 1. Confess c. 4. O thou that payest Debts or renders what is due yet owest nothing to any man qui reddis debita nulli debes where debita debts are promissa his promises And †Aug. Serm 16. de verb. Apost redde quia accepisti sedâ—edde quia promisisti elsewhere We do not say to God render because thou hast received but render because thou hast promised The Cardinal pretends he can easily answer all this and replies thus It is said so by St. Bel. l. 5. de Justif c. 18. sect Sed facilis absolutè sed solum ex promissione dono suo quod autem non ex sola promissione sed etiam ex opere nostro Deus efficiatur Debitor docet Aug. cum subjungit redde quod promisisti quia fecimus quod jussisti Aug. because God owes nothing to any man absolutely but only by his promise and his own bounty and gift This is fair and true but nothing to his advantage and therefore not many lines after he sups it up again with the same breath saying Nevertheless that God is made our Debter not only by his promise but by our work too St. Aug. teacheth when he subjoyns we may say render what thou hast promised for we have done what thou commandest If this may be said to God Almighty yet with such caution that it cannot as bold as it is be a plea for Merit for it must be said with respect to the bounty and promise of God appointing such a reward for them that do so and so and with acknowledgment of his Free-grace helping us to do so wherefore it follows immediately in St. Et hoc tuâ—fecisti qui laborantes juvisti Aug. Ser. 16. de verbis Apost Aug. which the Cardinall thought good to omit and this thou hast done which hast helped those that labour or strive to do well If we take it not as said in such a respect St. Aug. himself will judge it a proud and presumptuous saying for so it is censured by him Against the plea of Merit upon Ps 142. vers 2. Enter not into judgment where he brings in the presumptuous justifiers of themselves saying * Aug. in Ps 142. Jejunavimus non vidisti fecimus quod jussisti quare non reddis quod promisesti ut accipias quod promisi ego dediut faceres We have fasted and thou seest not we have done what thou hast commanded why dost thou not render what thou hast promised To such saith he God will answer that thou maist receive what I promised I gave unto thee to do Finally the Prophet speaks to such proud ones c. If therefore man may so plead render what thou hast promised for we have done what thou hast commanded it must be with such corrections We have done what thou commandest what thou graciously doest require of us and accept as condition of obtaining what thou hast bountifully promised VVe have done but what was our duty antecedently to thy gracious promise done what thou mightest have required of us without such reward done what thou didst help and enable us to do and done it but imperfectly so that it needs thy merciful acceptation and still we need to say Testimonies of Fathers a gainst Romish Merit Enter not into judgment with thy servants O Lord. Now to proceed to the Testimonies of Fathers against Romish Merit First we alledge their sayings whereby they plainly deny Merit or that we are worthy And here we must observe as to the sense of those words Those that deny Merit and Worthiness in us Merit and Worthy in this Controversie a great difference between those sayings of the Fathers which barely affirm our Merits or Worthiness those which deny the same I say a great difference between the force of the one and of the other For when they affirm they speak according to the remiss sense of Merits put for good works obtaining eternal life and do mean such a worthiness that consists by divine acceptation but when they deny either they speak punctually to the exclusion of that worth and merit which the Church of Rome would establish in the Works themselves Bern. de dedicat eccl ser 5. dignatione divinâ non dignitate nostra Nec dignatio locum habet ubi fuerit prasumptio dignitatis as answerable to the reward Thus Bernard We are so by divine dignation not by our own worth ordignity a little after he saith Divine dignation hath no place where there has been a presumption or conceit of self-dignity Thus when they are upon the negative they speak punctually distinctly of merit and worth as concerned in this Controversie St. Basil speaks home * Basil in Ps 114. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternal rest saith he remains for them that have striven lawfully in this life not rendred according to Debt unto their works but given according to the grace of a bountiful God He speaks it with reverence to those words of the Apostle Henceforth a Crown is laid up for me 2 Tim. 4. and a distinction borrowed from the same Apostle Rom. 4.4 of grace or of debt and so cuts out all the core of pretended Merit which the Romanists would fix in the former place of 2 Tim. 4. Bel. l. 5. de Inâ—â—â—f c. 6. The Cardinal cites this Testimony of St. Basil as objected by Protestants and shuffles pitifully in his replies to it First leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉