hetiveen SAk . ilattlgt*aäd Cilvilaitts. t our,.Dó cip,:4id.,04, na a .r not only folltWayeth 'hiflí frith, _ God Arte)ti dkn Gloutyortto toed otivo: ks ; ( but he meaotth,as the refl. ) Richard x r1. 7 g,t3: r z; .afecmeth to deny evert` pth upon the title of i :è. - Bonavarit. Z. d. 27. a, 2.q, 3. laid: but that is quodamn ado, in force fart oblágted to glaráfie them that l ve hint, quiz \v ho is againft all this, andmaketh Gods Prownfes to be proper pro- mires and cove,-, _: ice, and more than bare affsrtions , and that God le }acorn á kind of Debtor by his Promife ( and fo it is not his Veracity on- ly- that is our fecurity, asSuarez thinketh ) yet holdeth, that it is but the Things promtfed that areDue or .obliged to use and thatCods obli- gation is properly to Himfelf : that he bath indeed true Governing or Legal Juftice, but tanquam objec1um Formale ér primarium refpicit Uná- verfalifmum bosom; erprafiantiffimum quad eft ipfe: tanquamMate- riale fecttndarium objeltum relpicát univerfale bonum tours m endi con- 'lantern exomnibeoa ereataris, quad prapanát partícularibus bons fingula- rum.creatararum. Indeed he faith, that this Juftite in God; is that [;:9a fo/0 nature lamine do-mau irari poteft: ac proinde nallam fuñpánit ¿iberam .Dei prorniffionenaant vaunt, nullamque fupernaturalem concur- from ant gratiam. ] But this is meer confuhon by ambiguous words: 3hefemen talk as if they confidered not , that Creation was a free aét ofGod, and made man a-Law in the Nature of hiritfelf and the circum= fount creatures; And in this Law of Nature is a fignification ofGods will to do good. to the good, and reward the obedient, and this is aNatural promife, There could be no obedience, and fono merits, were there no Law : And if there be aLaw of Nature, ( and fo Godevenby makingis Rational free Governable Creatures was himfelf our Governour) thefe things fuppofed to be doneby thevery aßìof Creating,it is a contradiêtion to fay that God is our Governour, andnota Juli Governour; (being perfe/I as he . is God or to beJuft, and yet not Refolved to ufe the obedient bet- ter than the difobedient. TobeGovernour, is to be the Orderer of Mo- ral Agents: And what Moral Order is there, where the good and bad orb, not differenced in retributions ? But the Papifis conceits of all. Pro- mks to Adam and his merits being meetly fupernatural , confound them in many fuch difputations. eEKT , But do they not hold that a man may merit the remit/ionof his own fins .:? ( yea, and of the fins ofothers ?) andjuflification alfo ? R. Let Medina anfwer you in 1 z, q. 113. a. t. p. 651. [ Ad authoritd-' tes fonantes quad non meremur Remionempeccatorum net vero jaflifrca- tfonem, non oportet fatisfacere: Namomnes conveniryiut, in hancfenten- tiam6atholicam er irrefragabilem, quad non meremur remionem pecca- torum. ut Auguihn. Nulláne funs merita juflorum? Sant plane gala jufli rant fed ut juftifieren, merita non fuere. ] None merit Remillion or Juftification, with them. L. Not by merit ofCondignity; but they ray, that by merit ofCon- gruity a manmay meritRemifion andConverfion and lufiification. R. Medina ibid. p. 652. [Sed cumMeritum de Congrua non innitatur' 3ufiátic, fed Congruenti,e, proprie appellationem meriti non meretor. And fo fay, many others of them. L. But at lee they hold that we may prepare oar fehoesfor ufliffcati- on or Converfion without Grace, or fpecialGrace. R. PreparatoryGrace is not the fame that the Grace to which it pre- pared' us: But let the fameMedina anfwer you, q. 009. p. 592.. Vend expcclat Wolfram confènfum (inquit Pelagins) at nos convertat : ergo ex ,pane voluntatis noftra,eft.preparatta ad gratiarri fufcipiendaui. Sed hoe fententia
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