between Papif s, Armin. Luther. and Galvinias. s72 Ioufly defend in other notions, where the Papifls are forgotten. L. Itcan neverenter into mythoughts that fá many Godly LearnedProte- ffants"wouldmake odious the Papifls, iffome ofthem at lea_ l, meant no woree.. R. Know you not that judicious George Major was made the head of Hereticks, by Gallus, Amfdarftss, &c. for but laying, Bona opera font. ne- reeffaria ad fálotem: Read your Schluffelburginsof his herefiet and judge"as ,you fee caufe. But whereas our Divines in confuting merit, do {till defcribe it as of commutative juftice, and not as ófpaternal Governingdiflributive Nice ,according to the Lawof"Grace, I will yet tell you what is faid by Yafquez the Jefuite in a Thom. qu. 21. difp. 83. c. s. b z. c fequent. Which whegyou have read, I will appeal to common Reafon and Chriftianity, I. Whether it be not a finful thing for ignorant;Proteftants to take it upon one anothers reports that the Papilts hold that doetrine of merits, which they do not, and fo to make then unjuftlymoreerroneous and odious than they are t 2. Whether it be not a very finful . ferving of the Devil, for unlearned Divines that have read little of the Papifls writings, to backbite apd calumniate thofeof us who truly (late the Controverlie, and narrow the differences, as if we made the Papifls better than they are, and took their parts, mealy becaufe we would have no good men belye them t a. Whether it be not the way to harden and inçreafe the Papifls, to find .fuch falle dealing among their adverfaries Cap. ,t. vafquez falls upon (owe late Dodtors who fay that [ Com- mutative Juftice is properly and formally in God ] yet they fay that it is,notin God as it is in men, noras including any imperfection : In the fe- coed Chapter he maintaineth, that commutative 7ufíice is not in God, according to proprietyof fpeech: and that this is the judgement of all the formerSchool Do&ors to aman ; Heciteth many whom"I recite to thew that he is not fingular: [Alex. Alenf: z. p. q. 39. m. r.- Scot. in t; d. 46. q.1. in Nast. arg. Richard. art.'. qu, t. Durand, q. t; Palud, q. I. árt. r, capreol. in t. 4. 45. q. I. art. I. Coml. 14. er art. 3.. ad arg. S. Thom. t . contra g. e. 39. 6. ibid. Ferrarienf. Ho(Ms in Confef. f Polon.c. 73. Ruard. art. tt. sot. 3. de nat. brat, G. 7. br 3. de nffit. 1.'5. art. ult, ad. r. Cajet. in banc art. oh. Bonder. inCompend. Concert. tit. 6. art. 7. Gabr. Biel fupplem. in 4. d. 4.9. q. 4. art. 4. 46.3. Bonavent. iu 4. 4.46. art, a. q. t. ad z. S. Thom. t, z. q. 114. art. I. Conrad. ibid. Du, rand. iterum in 2. 4.27. q. z. Perrar, cont. Gent. 3. c.179.] Then be- caufe fomewords of Medina and-cajet.-and Romans feem for Commuta- tive Juftice, he ,Iheweth that it was not their meaning,: Next hevindi- cateth Scotus and Gabriel as having no Inch meaning in fome words of theirs: Thenhe corneth to the cafe of Chrifts own Merits, and faith, that fome fay '[ chrif fatufted for no in rigour of faJlice.] c' But that Aquin. "Bonavent. and (itch ancients ufe not that formof fpeech ; but only teach, "that Chrifts fatisfaélion was per£eet, that is, needed no Acceptilation: "but to this it is not neceffary that it be according to Juftice properly, but " that it wasofequal condignity by wayof Merit. And other Schoolmen «that fpeak as aforefaid meannot that inChrifl there wasproper Juftice "towards God; but that theequality which he kept by the way and fr- is militude of Juftice in his fatisfaetion, was according to rigour : that is, "needednot Gods liberal acceptation, but was altogether of equal con- "dignity ; which is true : I exceptbut fome late ones, who contend tttat in "that fatisfaction there was proper juftice ;' ( whomhé oppofeth 5) But IC they fpeak only of Imperfect Juftice, filch as is found in Creatures, "which is notin God. Nn In
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