betivoo l'apifis; l'lrinítioL `',;,w lNAttñ'R)Oalvini:s. came from Gidlaead it felf,.faiiitifyenghe humanity ared rn ' 6r.r ü narks wort b1 cap. 6.,hep occcdeth to (hew dut though it benot true that .firrnorfay, liát full equal iàtis(aEtion-may be refu(ed, it being not d e ip(urn dobiteien. and that he proveth that a full equal .fatisfadion to proper ;uttice cannot Via, iii lu(lscebe reftlèd, andif . it IX reln;èabe, it is unequal; ( though it nay `tie equal condignitate meriti qua ad ju, itian prop iè no pertinet ; ) S.Yct,even from Gods promife itPelf, it is no obligation ofpaper Pall ice, ,that is ón God tous. ConfutingSotur that faith thatGods Fidelity is not "to be referred to the virtueof verity,:but properly belongeth tocommutative rcc: If this be not enough, Difput. 86. he cometh to the other branch, Whe ther God have diltributive Juftice to us t and denyeth this alto in proper fence. And proveth it by the authority of Bonavent. in 4. d.46. art. 2. r. ad t. Scotus qu. g. Durand. ib. q. i. iT in Z. d. 2 3. q. 2. num. 5. Pa- lud. in 4. d.4',. q. I. a. I. Gabriel fupplem. in 4. d. 49. q. 4. a. 3. dub, 3. 4'ex. t,p. I. 39. in it. & Thom: Vic. it exAnfelm. Ariffat. cap. 3, he proveth it by many Rcatons. Yet cap. 4. gtanteth that tRice diuiributive is in God, fect ndum quandam rat:anent generalem, non aùtem fecundum propriam ; concluding, Diffinguendum eft ;' Aut 'enim P^u roptièopponitur Meta phoricè, ant opponitur Communiter : fapriori modo, DeoProprie convent isftitia diflributiva; fi pejteriori, non convenit. If ni all tais you can jaftifie this Jefu.te and all the Schoolmeu who he i'ïiih agree with him, from giving . too little to humane merit, and Gods Juthce, I fuppoié fewProteftants will acculehim of giving too much. L. But yet this 7e(uite elfewhere is one of the greateft defenders of rrserït, for all that he faith in the words recited. R. lloyou mean the Name or. Thing? If the Name I. Sure you w ill not make that a matter of much quarrel: 2. If you do, you muft quar- tet allo withall the ancient Fathers ; even with- Auguftine who (as Me- lanithon faith, Loc. corn, de Lib. orb. of his ufe of the word free-will) loth efe it throughout all his Volumes. 3. And if .1 is be well teantla- ted wortbinefsor. Merit, you mull quarrel with (Thrift and his Apoftles ä[ío, (of which before. ) L. But Aquinas his followers u(e the word Merits in a worfer fenfe, of dmany avolume they. have written partly to a frrt it and:defendit. R. I hope youyour felf would write to defend Gcds retributive Judge- ment, and that he is a Rewarder of them that diligently leek him, Heb. a.i, G. If you would let an Infidel carry it, that pleadeth thatobedience and patience have no Reward, the Chriltian caufe is little beholden to you. Ìtufiice, Reward andMeritare Relatives in their fence; and youmutt deny 411 or rune : For nothing can be Rewarded but a Rewardable ati, which theymean by merito: ions, (asnothing can be Punifhed, but a real or im- puted fault; Pana and Culpa being fo related allo :) Though as Afflil?ion :ay bewithout the commeck of culpability, foa meer Gift maybe with- ., Out Laudable merit. And JudicialJuftice is the virtue of equal Judicial retribution, according to laudableor culpable a&ions. But what Aquinas and his followers hold, it's eafie to fee in himfelf, in Cajetan, in Ferrarienfis and abundance fuch : i will now turn you but to filch an Epitonmizer as Carbo, (or Yignerius,) where it's fooneft found. Carlo i . 2, q, 21. art. 4. faith [ Altus humans habent rationem meriti ¿" demcnti per comparati nem ad Drum; Q a omnes acitos funs referribiles lu Deum at cfl isthmus finis, 6, ut regtt commueiitaierti'senivrrfi, 6, itá iebct cis pre itep tia.retribuere ; alias non haberet nniv precriratienem. Nn 2 2. Homo
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