I; ( 147) * Fotthers. Hence the Papifts,becaiste they oftenfind the word merit * And thelike in the writings of the Fathers,cry out , that they are all againfi the lty the Greek Trotefiants. But theymake themrelves ridicislous,tlilea in aqueflion Fathers. about the foeweighty point of Faith, do re,q on one Word , and that evilly wre led betides, yea againti the mindof all the Fathers. For with the Fatbers,TOmerit,fignifieth nothing elle,then To obtain or get force benefit fromGod, a good work mediating ( or being a means thereto). Andmerit fignifieth With them nothing elfe then Agood workordinated of God toReward (or to be rewarded). Therefore to merit eternal life, is to do thofe works which according to gods Ordinationare the meansof coming to it. If any man will in this fenfe call the good works of the Regeneratemerits , to wit, be- caufe they are Ordinatedof God to the Reward, and'hallfay, that the Regeneratedo merit life eternal, becaufe, walking in the way ofGods Commandments,they at laft, God rewarding them, obtain the Crown ofEternal glory, in the manner of(peaking he agreeth with the Fa- thers ; andin the thing it felf with us, in both he differethfrom the e.rind if, leaving the Fathers, we defcend to the antienter andftunder Schooltnen,wefhallfindewiththemalf° that this word merit loth denote only worksgrateful and acceptable , and doh not includeeither any Condignity to the Reward of eternal life', on thepart of the Worki, nor Debt onGods part ,accordino to juflice , properly ro called. Parifienfis in Traci. de Merit. thus Writeth Of this Which is commonlyfaid thatformworks aremeritorious ofeta.- nal life , and that by every work done in charity, a mandeferveth eternal life ,it no wayfeerneth that by the Condignity ofany work, a man can deferve eternal life. Aquinas , though he grant merit of Condignity inWords, is 2s q. 114. a. 3. yet indeed he denyeth it,When he excludeth from this me- rit equality of yteice. For he teacheth ib.a,. I. hsflice is a certain equality ; and therefore fimply 714flice is between them.. Who have _limply an equality. But in tbofe, inwhom juflice is fe- cundum quid, andnot limply, in them alto the reafonof merit is nor' limply. - But it is manifefl,that between god and man there is thegreatefi inequality-- and therefore there can be no merit of man with God, but upon prefuppotition of Divine Ordination ; that is,fo th t man may obtain that of God as a Reward, by his own work, to which God did depute to him the vertue of working. Fromwhich -words Igather, that Aquinas by merit mewl' Condignity, did mean V z. nothing
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