Brianfonin q: q. 8. cor. 3. fol. rsa. faith [Nnlluss fidelium pit ita fa- t taus quod pareret fpec- tatar "pat dare .al quid emrdigenm, vet aquiva- lens gratiaDeilfpeaking of-Commutative ¡offices Ent Ordinative ]Jníìice (which is that which we call Governing ) only he defendeth in the cafe 01 the dierence about mans Meriti 2. Homo quantum in fe eft, aliquid flabtrabit vel exhibet Deo, cum ferva g vel non fervat ordinem a Deo conftitutum. 3. Homo fit 'movctur à D'té up Inftrumentum, ut :etiam moveat féipfum i C idea meretur v deìnere.. tar. 4. Homo non ordinat fe totum ad rempublìcam, fecundumomnrafiat e idea non omnes ejus,,4c1us Punt meritorii refpetlu reipublic e fed to., tar ordinatur adDeum, refpeau cujus omnis atlas eft eeaeritorius vel dè- meritorias. r, So that here is ameriting of God in the fame fenfe as there is ale meriting and a meriting ofGod as the Redor of the Univerfe: nOtÁf e any real profit to God, but for a free referring all our aEtioñs him as the end, and keeping the order he hath conttituted in the World', & quantum in nob* with a loving and honouring mind returningtohim that which is his own. And do you deny any ofall this L. No, not the Matter, but this is not to be called Merit. R. Ifyo,u will needs be the Matter of Language, openly profefs theta that it is the>Namethat you contend about. Indeed .4gai ca defendeth that which lrafquez feemeth todeny, that in God there is Di ibutive, though notConsmlotative 7uftice (. quia ànullo açcipit.) Andit at though God do all according to the goodpleat re of his will, yet he th all things Righteoutly,' becaufe his Will is the Rule .of Juftice, and ,willeth what his Wifdom dictateth. And that he giveth.himfelf his Due , in that he Both all to the glorifying of his goodnefs: and he giveth the creatures their due, in that he ordereth one for another, as its end, and the parts for the whole: yet he is not calla a Debtor to any, becaufe all are ordinated to Him : which Juftice is cal led,The Condecencyofhis Goodnefs. And is there any thing to be blamed in all this I am fare thatEnrolijb cars are fouCed tohear that God is Jutt, yea, that the Gloryof his Juftice is a great End of his Government, that good. men will hardly endureyouto deny it : Though yet through preju- dice they hardly digeft the name of that Merit or Rewardablenefswhich is the object of that Juftice ; becaufe of other mens abufe of the word, and Come mens hard interpretation of ir. But God the Righteous Judge will give the Crown of Righteoufnefs (2 rim.4.8.) not according to Names and Logical Notions, but mens works. 't L. But are other Jefuits ofVafquez's mind, or many other Schoolnoen of Aquinas bis opinion.? We commonly fuppofe them to give more'4. Merit. R. There are many School Doétors fo ftriét herein, that they will not grant that there is any fach thing properly as Legal or Governing Juftice inGod. Ruiz citeth for this Argentin. 4. d. 46. q. t . s. I. Baf folis ibi q. s a. t. Suarez (aJefuite)de71i.Dei yd. 4.n.8.Pefant.i.p.q.2t.a.r. diffi, s. conci. 2. But he thinketh that they differ but in words fromothers that of art GodsLegal Juftice ( videlicet Scotia, Sotas, Rubellus, Lorca, Na`I varret.) Yet all agree , that God is (in fome fenfe) Jult, And Ruiz faith that Suarez (pafrn) mainraineth that Gods Promifes are but nakïad afjertions, by which he declareth bis will to give the benefit. And Du- randua 2. d. 27. q. 2. n.15. faith that Gods promifes fignifie not any ob ligation, but the sneer difpofition of Gods liberality. And Grey,.Arim; I. el.' 17. q I. a. 2. faith, that the Crown of Righteoufnefs is not a debt, but only of Gods free ordination. And Marfil, a.q. 18. a. 4. abfolutely denyeth, that Gad is a Debtor, or Both any otherwife accept mens deferts, than by the free difpofition of a gift. Scotia holdeth our ads are called Merit as relating to Gods free Covenant or Promife ro reward them, and not otherwife ,- but he abfolutely denyeth yet that God is thereby. made
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