Iacobs thankfulnesse to God, for Gods goodnesse to Iacob A meditation on Genesis 32. 10. VVherein by the way also the popish doctrine of mans merite is discussed. By Thomas Gataker, B. of D. and pastor of Rotherhith.

IACOBS THANKFVL∣NESSE TO GOD, FOR GODS GOODNESSE TO IACOB.

GENESIS 32.10.

I am not worthy of all thy Mercies, and all thy Truth, which thou hast shewed unto thy Servant: For with my staffe came I over this Iordan; and now am I be∣come two troopes.

THese Words are parcell of a Prayer conceived by the Patriarch Ia∣cob,* 1.1 in a time of distresse, after his departure from Laban, when a 1.2 tidings were brought him that his Brother Esau was com∣ming in armes against him, with foure hundred men at his heeles.

* 1.3His Prayer consisteth of foure parts.

There is in it;

1. A serious Protestation concerning the ground of his journey, and his leaving of La∣ban, to wit, b 1.4 Gods owne Word: hee had not done what hee did of his owne head, but by c 1.5 Gods special direction: a good argument to as∣sure him that God would therein secure him, having his Word and Warrant for the ground of his Action. d 1.6 Hee walketh surely, that walketh warily: Hee walketh warily, that walketh with warrant.

* 1.72. An humble Confession and e 1.8 acknow∣ledgement of Gods goodnesse towards him; il∣lustrate and amplified by his owne unworthinesse of it; and so f 1.9 a secret insinuation of his thank∣fulnesse for it.

* 1.103. An instant suite and Supplication to God, that he would vouchsafe to stand by him in his present distresse, and g 1.11 deliver him out of the great danger that he was in at that instant, wal∣king in no other way, than that God himselfe had set him in.

* 1.124. An Allegation of h 1.13 Gods gracious promi∣ses i 1.14 formerly made him; which might seeme likely to faile, and to be utterly frustrate, if hee were now left to the mercie of his mercilesse Brother,* 1.15 who minded nothing but the destru∣ction of him and all his.

The words of my Text are the second Part: And therein are these Particulars;

1. His owne Vnworthinesse; I am not worthy:

2. Gods Goodnesse; laid downe,* 1.16

1. In the Grounds of it, Mercie, and Truth; Mercie in promising, Truth in performing:* 1.17

2. In a Fruit and effect of it; Iacobs present estate, now at his returne from Laban, compa∣red with what it was, when he went thither:* 1.18

He went over Iordan with his staffe alone,

And he was now become two bands, or two troopes.

Where first in Generall observe we, ere wee come to the Particulars,

* 1.19 Iacobs Thankes-giving promised before his Petition;

How before hee come to crave what hee would have of God, he doth in thankfull man∣ner mention what alreadie he had received.

And withall note we,* 1.20

k 1.21 The usuall practise of Gods people to beginne their prayers and petitions to God with a thankefull commemoration of mercies for∣merly received.

So Moses; l 1.22 Lord thou hast beene our refuge from one generation to another. And the Saints elsewhere; m 1.23 Lord thou wast sometime fauoura∣ble to thy Land, in bringing againe the Captiuitie of Iacob, &c. And; n 1.24 We have heard, O God, from our Fathers reports, what wonderfull workes in times past thou wroughtest for thē. And David; o 1.25 Lord, thou hast kept me from my childhood up till now: Therefore will I talke of thy wondrous workes. For∣sake me not now untill mine old age, nor when I am gray headed, &c.

Now this they doe,

* 1.26Partly, in regard of God;

And partly, in regard of themselves.

* 1.27First, in regard of God, to testifie their Thankfulnesse to him, and p 1.28 to incite him there∣by the rather to vouchsafe them further fauour, being so thankful for the former. For q 1.29 Thanks∣giving is the best, and r 1.30 the most effectuall forme of Prayer. And s 1.31 the ascent of our thanks-givings to God, is a meanes to procure a more plentifull descent of his mercies upon us. It is as a little wa∣ter powred into the Pump, when the Springs lye low, that bringeth up a great deale more toge∣ther with it: Or as t 1.32 the Vapors, that ascending up from the earth, are a means to bring downe raine for the watering of it, where it was par∣ched and dried up; and so making it fertile, where it was barren before.

* 1.33Secondly, in regard of themselves, to streng∣then their Faith, in assurance of future favour and safegard from God, upon ground and ex∣perience of his former goodnesse. For u 1.34 the receipt of former mercies giveth good hope and assu∣rance of future favours. x 1.35 Heare mee, saith Da∣vid, when I call, y 1.36 O my righteous God, or God of my righteous cause. Thou hast formerly delivered

me when I was in distresse: Have mercie therefore now againe on mee, and give eare to my prayer. And, z 1.37 Thou hast beene my succour; leave mee not now, nor forsake me, a 1.38 O God my Saviour. And, b 1.39 The Lord that delivered me from the clawes of the Lion, and the paw of the Beare, will deliver me also out of the hand of this uncircumcised Phili∣stine. So the Apostle Paul likewise; c 1.40 Who delivered me then, and doth yet deliver me, and I trust that he will further deliuer me againe. And againe; d 1.41 The Lord stood by mee, when all for∣sooke me: and I was delivered out of the mouth of that Lion: Yea the Lord will deliver me from eve∣rie evill worke, and preserve me to his everlasting Kingdome.

That which may serve to teach us;* 1.42

First, to keepe in minde carefully Gods for∣mer mercies, and not suffer them by forget∣fulnesse to slip away from us. Wee should be in this regard (to use the Heathen mans com∣parison) like e 1.43 Civet-boxes, which though the Civet be taken out of them, yet retaine still the sent of it: The sweet sent of Gods mercies and gracious deliverances should remaine still in our minds by a faithfull and carefull remem∣brance of them, even when the act it selfe is over.

And this should we the rather doe, that we may thereby bee encouraged the more con∣stantly and confidently to depend upon God and his goodnesse for the time to come.* 1.44 For this is one maine cause of our usuall distrust of

Gods Providence in times of trouble, or in danger and distresse, that f 1.45 wee remember not what God hath in former times done either for others, or for our selves. This it is that ma∣keth men readie, when charge beginneth to come on them, and things goe backward with them, g 1.46 to put their hands to iniquity, and by fraud and deceit, or by exaction and oppression, or by becomming instruments of evill offices to great ones, to seeke to repaire their losses, or to enlarge their estates: And men are wont to pretend a kinde of necessitie of so doing; they should h 1.47 not be able to defe••d the world (as they speake) unlesse they so did; there would be no li∣ving for them in the world, if they did otherwise. As if God were not as well able to provide for them then, as before-time he had beene: as if either continuance of time had weakened his hand, or by his former bountie his wealth and treasurie were exhausted or wasted: As with man it oft falleth out. No: i 1.48 Gods hand is not shortned; his power is not impaired: k 1.49 but thy trust in him is straitned; thy faith is not strengthned. It is not his might, but thy faith, that faileth. And one reason thereof is, because thou callest not to minde, what God hath for∣merly done for thee, which hee is able also to doe for thee still. And surely if we did but con∣sider seriously, who it was that l 1.50 kept us and fed us in our Mothers wombe before wee were borne, when neither wee could shift for our selues, nor our parents doe ought for us, wee

might well reason thus with our selves; He that preserved and maintained me without any care or travell eith••r of mine owne or others for me then, while I was yet in my Mothers wombe, is much more able by mine honest labours and endevours to doe the same now for me and mine: hee is able now to give me m 1.51 sufficiencie by them, that then provided sufficiently for me without them.

Againe,* 1.52 doe we desire to have Gods goodnesse continued unto us, or enlarged towards us? Let us be carefull then to shew our selves thankfull unto him for mercies formerly received. For n 1.53 thankfulnesse for former mercies, is a strong in∣ducement to move God to confer further favours. * 1.54 Let the people (saith the Psalmist) praise thee, O God; yea let all the people joyne together in the prai∣sing of thee: And then shall the earth bring forth her increase; and God will shew himselfe to be our God, by multiplying his mercies and blessings upon us. As on the other side, the want of it lieth as a blocke in the way betweene God and us to de∣barre us of further blessings. For o 1.55 hee is un∣worthy of future favours, that is not thankfull for former mercies. And * 1.56 the course of Gods gracious goodnesse stoppeth, where no recourse of thanks-gi∣ving is. It is our unthankfulnesse p 1.57 that stayeth and stauncheth the streames of Gods bountie, that they flow not so freely as otherwise they

would; q 1.58 being like r 1.59 the Spring Solinus spea∣keth of, that riseth and runneth over while men sing and play to it, but falleth and sincketh a∣gaine as fast, so soone as they cease. s 1.60 That is it that causeth our prayers, though wee pray long, and sue hard, and crie loud, oft to faile; and causeth God t 1.61 not to answer them accor∣ding either to our desires, or to his owne won∣ted dealings with others of his in times past; not that u 1.62 he is become either more x 1.63 short-handed, or close-fisted, or hard-hearted, now than heretofore he hath beene; (for he is y 1.64 ever the same;) but because, with those z 1.65 nine Leapers, wee are more frequent and fervent in prayer than in praise, more forward and earnest to sue for what we desire, than to returne thankes for it againe when we are heard: a 1.66 Importunate to have; unquiet, till we have; and unthankefull, when wee have once gotten what wee would have. Yea b 1.67 this it is that causeth God, c 1.68 to bereave us oft of those benefits and blessings that he hath formerly bestowed on us; as being but d 1.69 cast away with us, as those things are, that on un∣thankful persons are conferred.e 1.70 Because (saith

God of the unthankfull Israelites) they say, I will goe after * 1.71 my Sweet-hearts, that give me my me••e and my drinke, my wooll and my flax, my wine and mine oile; and consider not, that it is I that gave them these things: Therefore f 1.72 I will come and take these things againe away frō them. And, g 1.73 because Pharao saith, The River is mine owne; h 1.74 Therefore, saith God, will I drie up the River. For the bet∣ter understanding whereof, and of some other the like passages in the Prophet, I shall tell you that, that (it may be) will seeme very strange to many of you, and yet to some here present per∣adventure as well knowne as to my selfe. There is some Countrey in the World where it never raineth all the yeere long. i 1.75 Of some it is by some reported without certaintie or truth. But it is certainly so in Aegypt: and even Moses himselfe intimateth as much, where k 1.76 he saith that the Land of Canaan was therein unlike it. l 1.77 It never raineth there ordinarily from one end of the yeere to the other; And m 1.78 it is re∣corded therefore as a strange miracle, a thing never the like heard of, that some once in such a Kings reign it so did. But to make amends for that defect, and supply the want of it, once a yeere at a certaine time the River n 1.79 Shichor or

Nilus o 1.80 overfloweth all the low land, and so both filleth their ponds and cisternes, and wa∣tereth their grounds for them; and p 1.81 if it fall short, it produceth a dearth; if it stay over-long it delaieth seed-time, and so causeth a late har∣vest. Now in regard hereof, because in Greece they had no such River that over-flowed their land, but their grounds were watered with Raine from Heaven, q 1.82 the Aegyptians used in mockery to tell the Greekes, that if God should forget to raine, they might chance to starve for it. They thought the raine was of God, but r 1.83 not the River: the raine that came downe from hea∣ven, that came indeed, they thought, from him; but the water of the River, they thought came not frō him, they had that of their owne, and b 1.84 were not beholden to him for it. For this cause therefore doth God threaten to drie

up, (that is, restraine) their River (as c 1.85 at some∣times also it appeareth by stories he did) wher∣on d 1.86 the fruitfulnesse and fertility of their land did depend. And if wee would not have God to deale in the like manner with us, let us take heed how we be found faultie in this kinde, as they were. Let us call our selues rather to a due and a strict account, how thankfull wee have beene for Gods mercies toward us fore-passed, how thankfull we are for his favours which we enjoy at the present; and how we come short and faile (as upon due search we shal finde that we doe much the very best of us all) in either; that we may both repent us of our unthankful∣nesse towards him, and grow up daily more and more in thankfulnesse for them.

That will be e 1.87 the best meanes to continue them unto us; that will be f 1.88 the best meanes to encrease them upon us: For * 1.89 thankfulnesse, as good seed, being bred of Gods blessings, doth not preserve only, but encrease also, that that bred it.

And thus much for the Generall.

Proceed we now to the Particulars.* 1.90

* 1.91Where first we finde,

Iacob confessing his owne unworthinesse:

g 1.92 Lesse than all those favours, (for so are h 1.93 the words in the Originall) that God had vouchsafed him, and heaped up so plentifully upon him.

Lesse than them, or any of them:

* 1.94Because i 1.95 altogether unworthy of them; as not deserving, nor having right to require ought, (and much lesse so much as he had re∣ceived,) by way of due debt and desert at Gods hands.

And againe, Lesse than them, because k 1.96 un∣able to requite them:* 1.97 For l 1.98 God and our Parents, (saith the Heathen Man) cannot bee requited.

m 1.99 David sought sometime how he might; but but he could not devise how. n 1.100 Thankes alone hee could returne (a poore requitall) and no more.

Where againe observe we a second Practise of Gods people;* 1.101

When the godly repaire to God for ought by Prayer, they are ever confessing and acknow∣ledging their owne vilenesse and basenesse, their inabilitie and weaknesse, their indigni∣tie and unworthinesse.

So Iacob here: and so his Grand-father Abra∣ham before him; o 1.102 How should I that am but p 1.103 dust and ashes, presume to speake to my Lord? And, q 1.104 What am I? saith David; or what is my

parētage, that thou shouldst afford me such favors? And, r 1.105 What is man that thou shouldest regard him? or the sonne of Man that thou shouldest once thinke on him? s 1.106 I am not worthy, saith Iohn the Baptist of our Lord Iesus, to carie his shooes after him; or t 1.107 to untie but his shooe-strings. u 1.108 Vnwor∣thy, saith the Centurion, that thou shouldest come under my roofe; or, x 1.109 that I should come once in thy presence. y 1.110 Vnworthy, saith the Prodigall Childe, to be called thy Sonne. z 1.111 Vnworthy, saith the Apostle Paul, to beare the name of an Apostle.

And what is the Ground of all this? Doubt∣lesse it ariseth,* 1.112

Partly from the Consideration of their owne unprofitablenesse and abominablenesse;* 1.113

And partly from the Consideration of Gods Majestie and greatnesse.

First from the Consideration of themselves.* 1.114

• (1) Their vilenesse and abominablenesse in evill.
• (2) Their poorenesse and unprofitablenesse in good.

1. Their vilenesse and abominablenesse by reason of Sinne. In regard whereof,* 1.115 they are not unworthy only of ought that is good, but worthy of all evill, if God in the rigour of his justice should regard them as in themselves they are. a 1.116 Behold, I am vile; saith Iob: what should I say? b 1.117 Bred in sinne, saith David, and borne in iniquitie. And, c 1.118 If the very heavens themselves, and d 1.119 the starres (the brightest and cleerest part of them) be not cleane in Gods sight:

How much more is Man▪ e 1.120 a mirie worme, uncleane? Yea, f 1.121 how much more, (I say) is Man abominable, that drinketh in iniquitie like water? g 1.122 With whom sinne is as familiar as his ordinarie diet, his daily meat and drinke is? Whereupon well saith Augustine, entreating of those words of the Psalmist, h 1.123 Reject not, O Lord, the worke of thy hands: i 1.124 Regard, O Lord, in me not my worke, but thine owne: for if thou regardest my work, thou damnest mee; if thine owne worke, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. For k 1.125 I know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth no∣thing that is good.

2. Their poorenesse and unprofitablenesse even in the good that they doe or have.

1. The poorenesse and imperfection of that grace and goodnesse that is yet in them, and of all that they doe consequently, while they live here. For our sanctification is here but in part. As l 1.126 we know but in part: so we are purged but in part. m 1.127 I am not yet perfect, saith the Apostle. And, n 1.128 who can say, I have so clensed mine heart, saith Salomon,* 1.129 that I am wholly free from sinne? Yea as o 1.130 the most that any know is the least of that they know not: so the most of the sanctifying Grace that wee have, is the least (for the most part) of that that wee want and should have. There are reliques and remainders of the old man still even in the best. They are not so p 1.131 stript

of their old garment, of their * 1.132 prison apparell, but that many a ragge of it hangeth still upon them, and q 1.133 sticketh so close to them, that they will not off all, till they go altogether for good and all, till r 1.134 death do that all at once, that s 1.135 Grace doth now by degrees. Though t 1.136 Sinne reigne not in them, as u 1.137 formerly it hath done: yet it remaineth with them, and x 1.138 dwelleth still, like a bad Inmate, within them. y 1.139 It remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though de∣jected and throwne downe in regard of its re∣gencie, yet not ejected or cast out in regard of in∣herencie. It is z 1.140 like a wilde fig-tree, saith Pro∣clus in Epiphanius, that hath so pierced into the stone-wall of a faire Temple, that though it be cut away, the boughs, body of it, and the maine stumpe of it pulled out, yet some of the strings of the root▪ a 1.141 readie ever anone to sprout out againe, will abide there, doe what can be done, till the wall it selfe be digged downe. It is as b 1.142 the fretting Leprousie in an house, that though the walls be scraped over and over, againe and againe, yet will not away, untill the building be it selfe wholly demolished. And c 1.143 as wee are our selves; so is all that commeth from us. There is a tang and taint of this rotten root in all that we doe: as there is d 1.144 a tincture of the stai∣ned

glasse in the light that it giveth, and in the rayes of the Sun, though pure otherwise them∣selves, that passe through it. * 1.145 Our evill actions are meerely evill, saith Gregorie, but our good acti∣•••••• (are not, nay) cannot be purely good. They are but f 1.146 maimed; saith Prosper. They are g 1.147 so imperfect, and some way or other corrupt, saith An∣selme, that God might well be displeased with them. h 1.148 Our righteousnesse is all (even the very best of it) in Gods sight, saith Bernard (alluding to the words of the Prophet i 1.149 Esay) but as a menstru∣ous clout (that is, as a filthie, beastly, abomina∣ble rag) if it should strictly be examined: k 1.150 Vn∣lesse we esteeme our selves better than our fore-fa∣thers, who have no lesse truly than humbly confes∣sed so by themselves. And, if our best righteous∣nesse be such; (no better than l 1.151 unrighteousnesse; saith Gregorie; a kinde of m 1.152 unrighteous righte∣ousnesse, saith Bernard:) n 1.153 what is our unrighte∣ousnesse than? If o 1.154 the light that is in us burne so dimme, how is it with our darknesse; which for

the most part is more than the light, even in those that have most?

Againe,* 1.155 they consider as their poorenesse and imperfection in Grace; so their unprofitablenesse, even in the good that they doe out of Grace. For, p 1.156 When you have done all that ever you can, saith our Saviour, say that you are (for q 1.157 so indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in Iob, r 1.158 Whether a man can be profitable to God, as he may be profitable to Man, ei∣ther himselfe, or any other. And it is well re∣solved and answered by Elihu in the Negative: s 1.159 If thou doest well, saith he, what good doest thou to God? or what is hee the better for it? And a∣gaine, t 1.160 If thou doest evill, what hurt doest thou to him? Be thy sinnes never so many, what is hee the worse for it? No: u 1.161 All my well-doing, saith David, or my goodnesse, is nothing to my God. x 1.162 He were not God, saith Augustine, if my well-doing could doe him any good. For y 1.163 God (saith one well) being ever the same, is neither the better for our goodnesse, nor the worse for our wickednesse. He

neither gaineth ought by us, when wee love and serve him, and cleave close to him: nor loseth he ought by us, when we love him not, but leave him and fall away from him. For z 1.164 hee can be well enough without us: but we can by no meanes doe well without him. And therefore he can∣not be the better for us; howsoever we may be the better for him.* 1.165

Secondly, from the consideration of Gods in∣finite Majestie and dignitie, his worth and his greatnesse, that dampeth and obscureth all those their excellent parts, for which others so much worthily and deservedly admire them. a 1.166 Goodly Creatures are the Stars, and b 1.167 they shine bright in the Night, but when the Sunne is once up, all their light and luster is gone, it is no more to be seene, than as if they were not: Nor doe those worthy Saints of God, whom wee justly deeme as bright d 1.168 Starres, retaine their glorious lustre that yet dasteth our eyes, when they appeare in the presence of the e 1.169 God of Glory. The nearer therefore Gods Saints ap∣proach

to God, and consider his worth and his greatnesse, the more apprehensive are they of their owne meannesse & unworthinesse. And as f 1.170 the Moone never casteth lesse light, than when shee is neerest the Sunne, from whom she hath it: so neuer doth ought, (ought, I meane, that excelleth, that is ought,) lesse appeare in any of us, than when we approach neerest the g 1.171 Father and h 1.172 Fountaine of Light, from whom we have received whatsoever we have. For i 1.173 no where doth Man better or more fully see his owne meannesse, than in the Glasse of Gods Great∣nesse. k 1.174 While we sit here in the Church toge∣ther, and looke one upon another, or upon o∣ther things here about us, we may well seeme to be well-eyed and quick-sighted the most of us. But if the Sun should shine bright abroad, and we should goe out and looke full on it, our eyes would be soone obscured and darkened, and all our sharp-sightednesse would prooue nothing but meere dimnesse and darkenesse. And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (that l 1.175 their presence when they appeare but in some glimpse only of that their celestiall glorie, is wont to strike such terrour and astonishment into those to whom they appeare in that man∣ner) yet when they cast their eyes on that most glorious m 1.176 Sunne of Righteousnesse, this n 1.177 Sunnes

Creator, the Author of its excellencie, and o 1.178 in∣finitly therefore more excellent than it, they are so abashed at the consideration of their owne vilenesse in comparison of it, that p 1.179 they clap their wings on their faces, (q 1.180 as men are wont to doe their hands, when the lightning flash∣eth in their eyes) as wholly overwhelmed with it, and not easily enduring it. No marvell if r 1.181 Elias, when God spake unto him, (though in no terrible manner, but with a still voice, yet) cast his mantle over his face, as abashed at his ap∣pearance; and if other the Saints of God, when by prayer they repaire unto God, and s 1.182 set themselves in his speciall presence, t 1.183 behol∣ding God as it were then looking with full eye upon them, and u 1.184 looking him in a manner full in the face, doe then especially, as take no∣tice of, so confesse and acknowledge, their un∣worthinesse to approach so glorious a pre∣sence, and to require or expect ought from the hands of such a Majesty, being so meane, so vile, so base, so abominable, as they are, and doe then especially see themselves to be. x 1.185 Lord depart from me; I am a sinfull wretch; saith S. Pe∣ter to our Saviour, when in a strange draught of fish only, he saw some print of his Deitie. And, y 1.186 I have oft heard of thee by report; saith Iob to God: but now mine eye seeth thee: And therefore doe I even abhorre my selfe; and repent me in dust and ashes; in z 1.187 such as my selfe am. Men are then * 1.188 holiest (saith Pythagoras) when they repaire unto God: they are humblest sure

(say I) when they approach nearest to him.

Now this may serve first to teach us Humili∣tie.* 1.189 For if so worthy Saints and servants of God account themselves unworthie of ought, and thinke and speake so meanely of themselves; what doth it behove us to doe, that come so farre short of them? There are two Vertues espe∣cially, that our Saviour Christ hath by his owne example commended unto us, to be imitated of us; a 1.190 Humilitie in his Life, and b 1.191 Love or Charitie at his Death: Which wee may well therefore tearme c 1.192 Christs cognisances; and the markes and badges of those that be his. And certainly where Humilitie is wanting, that is wanting that Gods Children have ever most of all abounded and excelled in. All their spee∣ches and sayings generally (if you mark them) savour strongly of it. d 1.193 Dust and ashes, saith A∣braham. e 1.194 A Worme, and no Man; saith David. f 1.195 Not a Man, but a Beast; saith the Wise-man Agur, and g 1.196 Asaph. h 1.197 The least and last of the Saints; and i 1.198 of the Apostles; saith the Apostle Paul of himselfe: but k 1.199 the first and l 1.200 chiefest of Sinners.

And where men therefore are so prone to stand upon tearmes of Comparison; I am as good a man as such and such: and, I deserve as well as they: and, I see no reason why I should not be re∣spected as well as any other: and are so readie to thrust themselves forward; and not m 1.201 in giving honour to others, as the Apostle exhorteth, but n 1.202 in taking honour to themselves, which the Holy Ghost reproveth, strive to goe beyond others: it savoureth not of o 1.203 the Spirit of Christ, nor of that p 1.204 Spirit that Gods Children are led by; but of the Spirit and humour rather of those, who in the Gospell are reported to have q 1.205 affected the chiefe roomes at feasts, and the highest seats in the Synagogues, to be crowched and cringed to, and to be called, Rabbi, Rabbi: the r 1.206 Scribes and Pharisees, I meane, s 1.207 who in comparison of themselves, scorned and contemned all others; t 1.208 I am not like other men; nor like this Publican: saith he.

Such should remember that u 1.209 Where the true feare of God is, Pride is not: and consequent∣ly, that where such pride is, there is a great want of sinceritie. And consider withall, that as there is x 1.210 no Vertue more acceptable and well-pleasing to God than Humilitie: so there is y 1.211 no Vice in Gods sight more abominable than Pride. It is a strange thing, saith Augustine, entreating of

those words of the Psalmist, a 1.212 Though the Lord be on high himselfe, yet beholdeth be the low∣ly: as for the proud and hautie, he knoweth them afarre off. b 1.213 It is a strange thing, saith he, and yet as true as it is strange: God he sitteth aloft him∣selfe in heaven: and yet the higher a man lifteth himselfe, the further he is from him; the lower a man stoopeth, the nearer he is to him. We have a very pregnant instance of it in the Pharisee and the Publican, by our Saviour propounded. c 1.214 The proud Pharisee pressed as neere God as hee could: the poore Publican, not daring so to doe, stood aloofe off. And d 1.215 yet was God farre from the proud Pharisee, but neere to the poore Publican. e 1.216 The latter went away justified rather than the former. For f 1.217 the Lord is neere unto all those that be of a contrite heart: And g 1.218 hee will dwell with him that is of an humble spirit. h 1.219 He resisteth the proud: but he giveth grace (that is, i 1.220 honour and respect) to the humble. k 1.221 The Low valleyes are watered, when the high hills remaine thirstie: And l 1.222 the poore and lowly are satisfied, when the proud rich are sent away emptie. In a word;

m 1.223 much danger there is in Pride; there is not the like in humilitie, albeit a man should abase himselfe somewhat more, than were meet or requisite for him to doe. n 1.224 In comming in at a low portall, if a man stoope never so low, there is little danger in so doing; but if hee hold up his head an inch only too high, he may chāce to get a sound knocke, if not a broken brow by it.

Secondly, this may well discover one reason unto us, why our suits and prayers many times prevaile not with God, but are returned backe to us without fruit and effect;* 1.225 to wit, o 1.226 because we are not so humbled as we ought to be, ere we come to commence them; because we are not so affected as Iacob here, with any serious con∣sideration or apprehension of our owne indig∣nitie and unworthinesse: The want whereof breedeth p 1.227 irreverence and q 1.228 presumption in us, the very bane and pests of Prayer.

There are three speciall faults in Prayer, saith Bernard, that hinder the successe of it; r 1.229 Faint∣nesse, Coldnesse, and Boldnesse:

There is first a faint, a fearefull, a distrustfull Prayer:

There is secondly a cold, a formall, a superfici∣all Prayer:

And there is thirdly a bold, a proud, a presump∣tuous Prayer. And this last is the worst.

s 1.230 The faint and fearefull prayer cannot get out, much lesse get up: it sticketh fast betweene the teeth, or in the throat rather.

t 1.231The cold and formall prayer commeth forth fast enough, but it cannot get up: it freeseth (for want of spirit and fervour) by the way, ere it come to appeare in Gods presence. u 1.232 A good mans prayer is effectuall, saith S. Iames; but provi∣ded it be fervent.

x 1.233 The bold and presumptuous prayer flieth up apace; but it is as fast beaten backe againe, for pre∣senting it selfe over-boldly and saucily in Gods sight; and in stead of a blessing, it bringeth backe a curse with it. y 1.234 Such was that proud Pharisees prayer before spoken of. z 1.235 He went up, saith our Saviour, into the Temple to pray. But when hee was arrived there, a 1.236 hee had nothing to aske. Hee thrusteth himselfe forward, and offereth God a sacrifice of praise indeed; but of his owne, not of b 1.237 his. He c 1.238 spendeth the time not with Iacob in the confession of his owne unworthinesse, but in d 1.239 commemoration of his merits and good-deeds unto God; for feare lest God should for∣get

them, or not esteeme of him as his worth (he thought) well deserved that he should.

True it is indeed, that even Gods sincere Ser∣vants, as e 1.240 Ezechias, f 1.241 Nehemie, g 1.242 Iob, and h 1.243 o∣thers doe upon speciall occasion sometime make mention, & that in Prayer too, of the sin∣ceritie of their hearts, their upright carriage, and their carefull endevour for Gods glory, and the good of i 1.244 his house, the Church. But if we shall advisedly compare these and the former toge∣ther, we shall finde a farre different straine and spirit in either; we may discerne as much diffe∣rence betweene the one and the other in their prayers, as k 1.245 betweene the vaine-glorious con∣fidence of Heathen Philosophers, and l 1.246 the religi∣ous constancie of Christian Martyrs in their ends. There is a vaunting Pride joyned with a scorne of others in the one: There is a necessary and lowly touch (either in way of m 1.247 just apologie, or n 1.248 to strengthen their faith in some hope of speeding with God, and having their suites heard of him) of their owne sinceritie and in∣tegritie in the other.

And howsoever therefore we may likewise on the like occasions doe the like, so be we re∣member withall to doe it also in the like man∣ner as they did: Yet o 1.249 we must take heed how we offer to presse over-boldly and presumptu∣ously into Gods presence; lest as Iacob speaketh else-where, and upon another occasion, p 1.250 we

bring a curse upon our selves in stead of a blessing. Rather q 1.251 consider wee the greatnesse and the gloriousnesse, on the one side, of that uncon∣ceiveable Majestie that in prayer we approach unto; and on the other side, our owne vilenesse, indignitie, and unworthinesse; that being tru∣ly humbled in the view both of the one and the other, our Prayers so seasoned, may both finde freer accesse to God, and returne with bet∣ter successe to us.

Thirdly, this directly crosseth and control∣leth that Popish conceit of Merit, properly so ter∣med, of matter of worth and desert in Man. Non sum dignus; I am not worthy of ought;* 1.252 saith Iacob: and r 1.253 it is the common and generall note (as you have heard) of Gods Servants. Whereas our Romanists teach their followers to plead to God for themselves, as the Iewes did sometime for the Centurion to our Saviour; s 1.254 Dignus est; He is worthy; he deserveth, that thou shouldest doe this for him. t 1.255 Dignus es: Thou art worthy to receive honour and glory; sing the Saints of God to God. But, Digni sumus: We are wor∣thie; doe they sing, and teach theirs so to sing: Wee are worthie, that God should conferre honour and glory on us: We deserve by our well-doing, not grace only, but glory too, even eternall glorie: And u 1.256 much more then any temporall benefits & bles∣sings whatsoever, that come farre short of ei∣ther. x 1.257 They give all to God: these take all to

themselves. There is on their parts nothing but indignitie with the one; nothing but condignitie with the other. Iacob deemeth himselfe unwor∣thie of ought; and they esteeme themselves y 1.258 worthie of any thing. There was nothing that he could; and there is nothing but that they doe, or can deserve it at Gods hands. He know∣eth not how to requite what alreadie hee hath received: they are able not to requite it only, but to merit also much more. A strange pre∣sumption, whereby men dare arrogate & ascribe that unto themselves, that none of Gods holy ones, whose stories are recorded in Gods word, ever did, or durst doe.

Take we Example in this kinde, but by one of them for all. Iob, the only man of note in the time he lived in, for a 1.259 a just, and an upright, or a perfect man, one that feared God, and es∣chewed evill: b 1.260 no one like him (by c 1.261 Gods owne testimonie) in the whole World then besides. And yet d 1.262 how he stood herein affected, his owne words will best shew: wherein observe we how in stripping himselfe of all matter of merit, worth, or desert, he proceedeth and go∣eth on as by certaine staires and degrees.

* 1.263First▪ e 1.264 How can any man, saithe he, be justi∣fied, if he be 〈◊〉〈◊〉 f 1.265 with God? g 1.266 He sheweth that Man▪ justice is just none, saith the Scholiast,

if it be compared with Gods justice. For, h 1.267 Even those that are just by participation from him, are not just at all, if they come once in comparison with him, saith Augustine.

But how would the case stand with him, if he come to be tried not by that infinite depth of justice that is in God, but by the exact rule of righteousnesse, that of man God requireth, and is contained in Gods Law? i 1.268 If a man, saith Iob, would goe to law with God, or if God should call man to a strict account,* 1.269 man were not able to an∣swer God for one of a thousand. Among a thou∣sand of his workes, though having done * 1.270 so ma∣ny good workes, could not Iob picke out any one, of which he durst say, This I dare be tried by; or I dare offer this to the strictest triall. k 1.271 The holy Man, saith Gregorie, saw that all our worthy ver∣tues would prove vicious, yea vices, if they were brought to a strict triall. And, l 1.272 The man there∣fore that vaunteth himselfe of his perfection, there∣by sheweth that he hath not yet so much as begun to leade a good life. So that, m 1.273 If I would justifie my selfe, saith Iob, mine owne mouth, (if accor∣ding to n 1.274 mine heart it speake) must needs condemne me for so doing; when I see, my selfe, so much amisse with me, when I know so much evill by my selfe.

But suppose he were not guiltie in this man∣ner to himselfe,* 1.275 that hee saw no such thing in himselfe, or knew nothing amisse by himselfe. o 1.276 If I were perfect, saith he; yet doe I not know mine owne soule. As if he should say, as S. Paul

sometime did; p 1.277 Though I knew nothing by my selfe, (as q 1.278 in some kinde and case the Apostle professeth of himselfe, to wit, for his demea∣nure toward the Corinthians, his faithfull cari∣age in his Ministerie, and those things especi∣ally which the false Apostles charged him with, as r 1.279 he else-where expoundeth himselfe:) yet were I not thereby justified. Or as David, in Au∣gustines Paraphrase of him, *. 1.280 How right and streight soever I seeme to my selfe, thou bringest a rule out of thy Treasurie, which when thou layest me to, I am found faultie. For, s 1.281 Who (saith the Psalmist) understandeth all his owne errours? t 1.282 Mans heart (saith the Prophet) is deceitfull a∣boue all things: so deceitfull, that u 1.283 it deceiveth oft even it selfe. And y 1.284 those things, saith Gre∣gorie, that make a goodly shew, even in a mans owne eyes, appeare many times but foule, slubbred and sul∣lied in Gods sight. a 1.285 No man seeth exactly the depth of his owne heart. But b 1.286 God is greater than our heart, and seeth oft that in it, and in the actions that flow from it, that wee see not in it or them our selves; and c 1.287 knoweth consequent∣ly more by us, than we know by our selves. As Paul therefore, so Iob, though he could neither be justly taxed for ought by others, nor did know ought amisse by himselfe; though it had beene so, I say, with him (as yet d 1.288 farre other∣wise it was) that he had passed well both

e 1.289 mans judgement, the strictest censure of others, and his owne too, the testimony of his owne Con∣science; yet durst he not, for all that, offer him∣selfe to Gods judgement, there to be tried by the rigour and severitie of Gods justice; well wot∣ting that for all this there he might faile, as both having deceived others, and having been deceived in himselfe; whereas there hee was f 1.290 to deale with him, who is so g 1.291 well seene in mans heart, h 1.292 his owne worke, that he i 1.293 cannot possibly by any meanes be deceived therein.

Lastly, k 1.294 Though I were never so just, saith Iob, yet would I not argue with God, but make suite unto my Iudge. I would not argue, l 1.295 by demanding justice; but make suite, m 1.296 by craving mercie, saith Lyra. I would not argue, n 1.297 trusting to mine owne merits; but make suite, o 1.298 trusting rather, saith Car∣dinall Hugh, to his mercie.* 1.299 p 1.300 For it is mercie that we stand in need of, saith Augustine: it is that that must stand us then in stead. Since that, q 1.301 All mans Righteousnesse will appeare to be but unrigh∣teousnesse, saith Gregorie, if it should strictly be ex∣amined. And r 1.302 therefore for all a mans righteous∣nesse he had need yet to pray; that, that that might in such strict triall faile, may by his Iudges mercie alone hold out and be made good. For it is all one, saith he, as if Iob had there said, s 1.303 Albeit I grow

up and attaine to good workes, yet it is not of merit, but of mercie, that I doe atchieve life. And such t 1.304 Prayer therefore must we leane unto, even when we doe well, that even all our holy life may be sea∣soned with humilitie: Which the contrary pre∣sumption belike then of merit, desert, worth, and dignitie, is in Gregories judgement a great ene∣mie unto.

But so absurd and even sottish is the Popish Doctrine in this Point, that some of their chiefe Champions, as halfe ashamed of it, seeke some∣time to qualifie it, and sometime flatly deny it.

Sometime, I say, they seeke to temper, and to qualifie, and to correct it, as Apothecaries doe * 1.305 poisons, when in desperate cases they minister them, to trie Conclusions with forlorne Patients. Thus Bellarmine having at large discussed the Point; laid downe a good distinction for the cleering of the difference between us and them, when we say, that a 1.306 No Confidence is to be put in Mans Merits; and they say, b 1.307 that some may be; to wit, that c 1.308 it is one thing for Confidence to be put in them, and another thing for Confidence to arise from them: and with a trembling kinde of assertion affirmed the former, that not onely Confidence may arise from them; but that d 1.309 some Confidence also may be placed in them, if men be certaine that they are such, and so that they be not proud of them: (And yet how sorteth this their doctrine, I pray you, with their Prayers, where they say; e 1.310 God, that seest that we trust in nothing that we doe? Or what is this then, but even to

mocke God to his face, when they tell him they doe not that, which indeed they doe?) At length hee commeth to conclude that wee have the safest course on our side. As f 1.311 it is the best and behouefullest course; saith Bernard, not to pretend merit, but to request mercie: So it is the surest and the safest course, saith Bellarmine, not to trust in any worke or worth of our owne, but to rely wholly vpon Gods mercie. For, g 1.312 In regard, saith hee, of the uncertaintie of our owne righteousnesse, and the jeopordie of vaine-glorie, it is the safest course for a man to repose his whole trust in the mercie and goodnesse of God alone. And hee pro∣duceth to this purpose the speeches and practi∣ses of diuers holy men of God lying vpon their death-beds: (as indeed the most, euen Papists also, yea and some Popes too, whatsoeuer they were taught or held otherwise while they lived, are glad (to preuent the worst) to die Protestants in this Point, and to renounce all their pretended merits, worth, and works then, when they should stand them most in stead:) For so Ambrose at point of death, saith hee, spake to his people; h 1.313 I haue not so lived among you, that I should bee ashamed to liue longer with you: nor am I afraid to die, because we have a good Master. Which speech of his Augustine used much to admire and commend; affirming that Am∣brose so said, i 1.314 that hee might not be thought pre∣sumptuously to put confidence in his course of life and carriage, though neuer so pure. So Augustine likewise himselfe to his Adversaries; k 1.315 For my

reputation among men, I haue witnesses great store, that haue knowne me, to testifie for mee: but in the sight of God my conscience alone can speake for me; which albeit I beare fearelesse against your false ac∣cusations, yet dare I not iustifie my selfe before the eyes of the Almightie, but expect rather a largesse of mercie flowing from him, than a strict iudiciall triall. And Bernard of himselfe; l 1.316 Let others pleade their merits, and boast and brag that m 1.317 they ha•••• 〈◊〉〈◊〉 and endured the heat and the burden of the day: but n 1.318 it is good for mee to cleave to God, and to put my trust in him. And when hee was euen at deaths doore, writing to some of his friends; o 1.319 Pray yee my Sauiour not to delay now my timely departure, but to keepe and protect mee in it. Be carefull by your prayers to fence mine heele being bare of merits it selfe. p 1.320 Where S. Bernard, saith Bellarmine, howsoeuer out of the conscience of his good life hee desired to haue his death no lon∣ger delaied, yet was so farre from trusting in his merits, that hee made account hee had none. And againe, q 1.321 when hee was euen now (as it were) at the last gaspe; * 1.322 I confesse, saith hee, that I am not worthy of, nor can by mine owne merits ob∣taine the kingdome of heauen: But my Lord Iesus Christ, who holdeth it by a double right, the inheri∣tance of his Father, and the merit of his passion, con∣tenting himselfe with the one, bestoweth on me the other. This then hath beene, by our Adver∣saries their owne confession, the ordinarie prac∣tice of Gods people, even the greatest, the god∣liest, the worthiest of them. And can we ima∣gine

but that their Faith & their Doctrine then at other times was correspondent thereunto? No undoubtedly. Thus they did, and thus they died themselues: and thus taught they their people to doe, and to die. Yea thus were our Ancestors here in England aboue fiue hun∣dred yeeres agone taught to prepare them∣selves for death, by Anselme Archbishop of Can∣terburie, who then lived. Among other Que∣stions hee willeth that this be demanded of the sicke man that lieth a dying; * 1.323 Doest thou be∣leeve and hope to bee saved, or to come to life eter∣nall, not by thine owne merits, but by Christs? To which Question hee adviseth the sicke man to say, yea. And then turning his speech to him by way of instruction and exhortation; s 1.324 Co∣ver thy selfe, saith he, all over with Christs death, and winde vp thy soule in it. And if God offer to iudge thee, say thou; Lord, I set the death of my Lord Iesus Christ betweene mee and thee, and thy judgement, and I will no otherwise contend with thee. If hee say, thou deservest damnation; say thou; I set the death of my Lord Iesus Christ be∣tweene thee and mee and mine evill deserts: And I tender the merits of his most worthie passion in stead of the merit that I should have, but (alas) have not. This then was the Doctrine and prac∣tise of those Ancient Fathers; and this it was that our Ancestors & Forefathers were taught, contrary to that that the Church of Rome tea∣cheth and maintaineth at this day. Yea this, that fire-brand of the Christian world, Pope Hil∣debrand

made profession of, when hee writ on this wise (as Baronius reporteth of him) to the Abbot of Clugnie, * 1.325 I finde my selfe so depressed with the weight of mine owne actions, that I have no hope of safetie left, but in the mercy of Christ a∣lone.

But let vs examine Bellarmines cautelous Conclusion a little.

1. Is this the surest and safest course, why con∣demne they us then as Heretikes for taking and teaching it? Why t 1.326 crosse they out of their owne Writers such speeches as tend this way? Would they not haue men goe the safer way? It is their Canonists rule, and their Casuists com∣mon note, that u 1.327 The safest side, where any doubt may be, is to be held. And that much doubt may be, yea must needs be here, himselfe telleth vs, when he teacheth; that x 1.328 Mans merits are ordi∣narily very uncertaine; yea so uncertaine, that without speciall revelation a man can haue no assu∣red certaintie of them. So that our fault belike herein is onely this then, that wee are not so venturous, or foole-hardie rather, as they are.

2. Is it a sure, yea the surest and safest course that can be, to trust in Gods mercie alone? Then is Gods mercie alone belike able to save a man

without merits. For in vaine were it to trust in it alone, if it alone were not sufficient to save: ac∣cording to that excellent saying of Bernard, speaking of those words of the Psalmist; y 1.329 Hee will save them because they trust in him. Hee z 1.330 will save them; saith hee: Why so? For what merits of theirs? Marke what followeth: Because they trust in him: A sweet cause, but effectuall and irrefragable. This is the righteousnesse indeed, not of the Law, but of Faith. a 1.331 This is mans whole merit, that hee set his whole hope on him, who hath saved the whole man. And, b 1.332 This is mans true con∣fidence, to fall from himselfe, and rest on his Lord, refreshed in nothing but his mercy onely. And else∣where; c 1.333 No man need aske for what merits of ours wee expect good things at Gods hands. It is merit sufficient, to know, that no merit is sufficient. And againe, d 1.334 Gods mercy is my merit. e 1.335 Though I want merit, yet wanteth hee no mercy. f 1.336 Nor can I want store of merit, so long as hee hath store of mercie. Much merit have I, since that hee hath so much mercy.

3. But why should they trust thus in Gods mercy alone? or why may they not trust safely enough in their owne merits also? For so his Assertion was, that in them men might trust to; and that there was ground good enough for them so for to doe. g 1.337 In regard, saith he, of

the uncertainty of a mans owne righteousnesse: h 1.338 because a man may be mistaken in it, and imagine that he hath it, when he hath not. But certaine or uncertaine, how can mans merit be the ground of his salvation, if his salvation depend upon Gods mercy alone? Or how is Mans merit neces∣sarily required unto salvation, if by Gods mercy alone he may be saved without it?

4. i 1.339 In regard also, saith hee, of the Ieapordie of vaine-glorie. In which clause he acknow∣ledgeth that this their Doctrine of mans merit is a dangerous doctrine, (as Bernard also tearmeth k 1.340 the practise of it both foolish and perillous) and such as may soone puffe vp mens minds with vaine-glorie, yeal 1.341 with pride and presumption, (he might well haue said) the very bane of all true confidence, grace, goodnesse and godlinesse. And consequently as a most dreadfull * 1.342 rocke threat∣ning ship-wracke of salvation, to be most wa∣rily shunned and eschewed of all those that are jealous of miscarying, and desirous of e∣ternall well-doing.

I will adde here but the Confession of one or two of their owne Writers: † 1.343 I am wholly of this minde (saith Cardinall Contarene) that it is a pi∣ous and a Christian-like saying, that we ought to re∣lie,

as on a thing stedfast and able to support vs, on Christs righteousnesse bestowed vpon vs, not on ho∣linesse or grace inherent in vs. On this alone, as cer∣taine and stedfast ought wee to rest. And † 1.344 All the Ancients with generall consent, saith Cassander, de∣liuer, that confidence for remission of sins, and hope of pardon and life eternall, is to bee placed in Gods mercy alone and Christs merits. To which pur∣pose also he alledgeth a place of Pope Gregorie, to this effect; “ 1.345 We trust not in our owne teares or deeds, but in our Advocates plea. And as for trust in ought else, saith Adrian of Vtrech, who was Bishop of Rome also afterward; † 1.346 Our merits are but as a staffe of reed, which if a man leane to or rely on, it knappeth asunder, and runneth tho∣row his hand that relieth on it. It is the surest course, saith Bellarmine; it is the only sure course, say wee, to trust onely in Gods mercie. So said the Ancients before vs (as some of their owne, you see confesse) with vs. And to teach men in stead of it to trust in their owne merits, is to teach them * 1.347 to exchange a rocke for a reed. Nor can there be any safety at all in so doing; unlesse it bee safe to rely on so deceitfull and dangerous a stay as is sure to serue them all (by their owne Adrians confession) that trust thereunto, as † 1.348 Rabsake saith Egypt did, as “ 1.349 the Spartan said Athens would haue done, if Greece should haue relied on it.

Thus then, sometime they seeke to salue and qualifie this their pestilent and poisonfull Do∣ctrine, which at other times, as not halfe, but

wholly ashamed to owne it, they doe utterly deny and disclaime.

It is m 1.350 Philips Melanchthons eighth Lie, saith Bellarmine, that our Teachers will men to merit remission of sinnes by their workes. These words I finde not at all in the place out of which they are alledged. Neither know I what Edition of that Confession hee followeth. But suppose that Philip say so. Why, is it a Lie? Is it not true that they teach soo? Yes doubtlesse. Bel∣larmine himselfe else-where confesseth, that n 1.351 some of their Doctors teach, that men by their owne workes make satisfaction to God for the fault or offence it selfe. Others, o 1.352 that they satisfie both for the fault or offence, and for the punish∣ment also, yea even the eternall paines thereunto due: Others againe (whom hee giveth his voyce with) p 1.353 not for the fault it selfe indeed, but for the guilt of such penalties as remaine due for the same, after that the fault is forgiven, q 1.354 that is, saith hee, for the paines that a sinner should in hell else haue suffered, the eternity of them onely taken away: that which hee tearmeth out of some r 1.355 places of Scripture both s 1.356 mis-trans∣lated, and t 1.357 mis-expounded, u 1.358 a redeeming or buying out of mens sinnes; and maintaineth x 1.359 remission of sinnes to bee by such redemption purchased and procured.

Againe, that a 1.360 men by their workes make such

condigne satisfaction for some sinnes, b 1.361 that there∣by the offence and wrong done to God is truely re∣compenced, and his justice fully satisfied; and that c 1.362 through Gods grace they doe in some sort by workes of their owne, which they owe not to God, truely or equally, and therefore justly also and con∣dignely satisfie; for that d 1.363 such workes have a kinde of infinitnesse (or infinit worth) in them, and consequently an equalitie with the wrong, that they did God by their sinnes, in sundry places hee himselfe avoweth: which what is it but to me∣rit remission of sinnes? For hath not hee meri∣ted remission that hath made such satisfa∣ction?

Yea the Obiection being made, that then e 1.364 ei∣ther there must be two joynt satisfactions, the one Christs, and the other ours; or but one only; and that either Christs, and then we doe not satisfie; or ours, and then Christs is excluded; or else wee divide the honour betweene Christ and our selves, that he pay for the fault, and we for the punishment: The Car∣dinall saith, that hereunto three Answers are given.

For 1. some say f 1.365 that there is one only satisfa∣ction, and that is Christs: and that we, to speak pro∣perly, doe not satisfie at all, but only doe somewhat in regard whereof God applieth Christs satisfacti∣on to us: And g 1.366 so, saith hee, should our workes

bee nothing but conditions, or dispositions at most, without which Christs satisfaction should not be ap∣plied to us. That which is indeed in effect the same that we say. But h 1.367 this hee holdeth to be erronius.

2. Some say, that i 1.368 there are two satisfacti∣ons, but the one depending vpon the other; the one Christs, and the other ours: k 1.369 for though the one were sufficient; yet for greater honour to us, God will have ours added to his. And l 1.370 this hee hol∣deth to be not improbable.

3. Some say, and m 1.371 that is the more probable, (and that therefore hee goeth with) that there is but one actuall satisfaction alone, and that ours. n 1.372 And so Christ consequently is excluded, & shut out at doores, as in the Obiection before was said. Yea hee saith moreover, that as o 1.373 the Saints may well be tearmed our redeemers, because that by their sufferings they may redeeme or buy out our sinnes: So p 1.374 a man may well be said to be his owne Redeemer and Saviour, and yet no wrong therein done to Christ, when by his owne works q 1.375 hee maketh condigne satisfaction to God in this manner for his sinnes.

And now judge you, whether Philip Me∣lanchthon lied or no, when he said (if at least he did so say) that they will men to merit remission of their sinnes by their workes. But let vs heare further how not Melanchthon, but Bellarmine lieth himselfe, where hee chargeth Melancthon

with lying. r 1.376 Wee teach not, saith hee, that by workes done without faith or Gods free helpe, men may merit remission of sinnes. s 1.377 Nor doe wee as∣cribe even unto those workes that are done of Faith and by Gods aid, such a merit, as that the re∣ward doth of justice or right answer it; (that is, the merit of condignitie) but the merit of impetra∣tion onely, as. Augustine speaketh; which the Schoolemen are wont to call not the merit of condig∣nitie, but the merit of congruitie. t 1.378 Nor is there any dissent among Catholiques herein.

I might heere take occasion to shew some∣what largely, in what sense the u 1.379 Ancient Fa∣thers, as also x 1.380 other Writers of those times doe ordinarily use the word to Merit (because our Adversaries so much presse the use of that Phrase in them, as if it implied such Merit as they mantaine) to wit, as y 1.381 Bellarmine him∣selfe, with z 1.382 others of his owne side also ac∣knowledgeth, for to atchieve or obtaine ought on any tearmes whatsoever, be it of free favour, or of due debt and desert: which is the Merit of Impetration, that hee saith Augustine speaketh

of; and a 1.383 differeth much from Merit or De∣sert strictly and properly so tearmed, as Bellar∣mine himselfe also granteth: Since that, by their owne confession, b 1.384 it is one thing to im∣petrate or obtaine, and another to merit, that is, to deserve: And therefore in such sense as they vse the word Merit, c 1.385 a man may be said some∣time to merit, that is, obtaine and impetrate, what hee deserveth not; and againe, d 1.386 not to merit, that is, obtaine and impetrate what yet hee hath well deserved. As also in this sense e 1.387 they are wont (Bellarmine himselfe also acknowledging it) to call all good workes merits, for which we re∣ceiue ought, though the reward be, as f 1.388 he gran∣teth also that it may be, not of desert, right, or due debt, but of favour and grace onely. Where∣in Bernard singularly well expounding their meaning, and his owne too, where hee useth those and the like tearmes; g 1.389 If we speake pro∣perly,

saith hee, those things that wee use to call merits, are certaine seeds of Hope, sparkes of Love, signes of our hidden predestination, presages of our future glorification; the way to the crowne, not the cause of our crowning.

I might also insist on that which Bellarmine hath else-where, that * 1.390 to merit, as they speake, is no more than that which the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which word signifieth not “ 1.391 to be wor∣thie, as he saith, contrarie to all use and au∣thoritie, but † 1.392 to bee vouchsafed, reputed or e∣steemed as worthie, as also “ 1.393 Cajetan himselfe, therein following their owne vulgar Latin, ex∣poūdeth it. And wheras that same their vulgar Translation hath it in bad and barbarous * 1.394 Latin, and their Rhemists version in as bad or worse English, § 1.395 with such hosts God is promerited. ¶ 1.396 The meaning of it is, saith Bellarmine▪ that with such sacrifices God is delighted, or pacified, as Chryso∣stomes Commentarie hath it, (though indeed in Chrysostomes Cōmentarie, there no is such word, or any one word of exposition, but the same word it selfe onely) or is pleased, (well-pleased, it is word for word in the Originall) as Oecume∣nius expoundeth it. And * 1.397 it signifieth, saith he, that God is delighted in good workes, and is there∣with conciliated, (that is, moved to befriend, as wee say) and induced thereby to doe good unto those that doe well. Which is that that wee meane, when wee say that workes are meritorous. Well it were indeed if they either meant or main-maintained no no more than is here said. Lit∣tle

controversie would there then be betweene us and them.

But to let these things passe, lest I be in this point over-long. Doe all Catholikes deny in∣deed even to workes done of faith and grace all merit of condignitie? And is there no difference at all among them herein? Yea doth not Bellar∣mine himselfe maintaine the * 1.398••ōtrary? Or doth hee not know that there is difference among them herein? and that the most of them (of la∣ter times especially) goe the other way? Yes undoubtedly. But hee dealeth herein, as hee doth in the point of Adoration of Images. It is a h 1.399 common tenent among them, that Images are to be worshipped with the selfe same worship that those are worshipped with, whose Images they are: and so consequētly the Images of God and Christ with divine worship▪ And Bellarmine himselfe, though a little qualifying it, both alloweth and defendeth it, i 1.400 that by accident, or improperly they may bee and are so worshiped; to wit, either k 1.401 as those Images are Gods or Christs Deputies, and so receiue for God or Christ himselfe the worship due to either; or l 1.402 as men conceive God or Christ clad in that Image, as a King in his Roabes, and so worship the Image in the same worship together with either. But yet, saith hee, m 1.403 you must not in any wise tell the people so in the Pulpit, that any Images are to bee worshipped with divine worship; but the contrarie rather, that they are nor to be wor∣shipped.

And why so? Forsooth▪ n 1.404 because ma∣ny good Catholikes cannot endure to heare that Ima∣ges should be adored: and againe, o 1.405 Because it gi∣veth Heretikes occasion to speake more freely evill of them.

And in like manner dealeth hee in this mat∣ter of Merit. Because our Writers justly tax them for extreame arrogance therein: Bellar∣mine here flatly denieth it, and saith that none of them maintaine it, and wee doe but bely them in charging them with it. And yet, to passe by what before was alledged out of him; and what hee saith elsewhere againe, that p 1.406 the remission of some sinnes is even in justice due to mans good Merits; Where professedly he hand∣leth the Controversie concerning the merits of mans workes, he concludeth the direct contra∣rie to what here he avoweth, and condemneth what hee averreth here, as no better than He∣resie.

The very Title of his Discourse is, q 1.407 That mens workes done of charitie doe condignely merit or de∣serve Life eternall; and that, r 1.408 not onely in re∣gard of Gods Covenant, but in regard of the works themselves.

In the Discourse it selfe hee telleth us, that s 1.409 All Catholikes hold that they merit Life eternall. That t 1.410 some of them indeed would haue no mention made either of condignitie or congruitie;

u 1.411 Some goe a middle way betweene congruitie and condignitie; and x 1.412 some againe would di∣stinguish betweene dignitie and congruitie. But that y 1.413 the common opinion of their Divines ad∣mitteth merit of condignitie: which hee also con∣cludeth with.

Againe hee saith that a 1.414 some of their Di∣vines hold, that * 1.415 such workes doe not merit life eternall condignely, in regard of the worke it selfe, or the worth of it, but in regard of Gods Cove∣nant and his acceptation of them onely; And that b 1.416 thus onely the Ancient Schoolemen held. c 1.417 O∣thers, that they merit it condignely in regard of the worke it selfe, and the worth of it, albeit that God with man had made no such agreement at all. d 1.418 He himselfe thinketh best to goe the middle way, as he saith the Councell of Trent doth; to wit, that they merit it condignely, in regard both of the agreement and the worke joyntly together. And that we may not mistake his meaning herein, hee telleth us further, that hee doth e 1.419 not thus determine, as if hee held, that such workes did not in regard of the dignitie and worth of them well deserve life eternall, albeit no such agreement were; but merit it in regard of Gods gracious ac∣ceptance onely: f 1.420 for it were a disgrace to God, if his grace in vs should bee so poore and imperfect as

to merit no otherwise: (as the Lovaine Professors also, too base and beggerly for us * 1.421 to craue it and have it as an almes:) and that they therefore de∣serve it, because g 1.422 there is a kinde of proportion and equalitie; yea not h 1.423 a proportionable onely, but i 1.424 an absolute equality (for so he saith in ex∣presse tearmes elsewhere) betweene the worke and the wages: And that is properly merit of condignitie indeed, k 1.425 when the worke is equall of it selfe to the wages: which merit of condignitie he saith therefore is l 1.426 truely and properly, m 1.427 sim∣ply and absolutely so tearmed; n 1.428 Merit in Iustice, or of right and due debt: which o 1.429 that other of congruitie is not. And such workes therefore, say our Rhemists, are p 1.430 truely and properly me∣ritoriously, and fully worthie of everlasting life, so that heaven is the due and just stipend or recom∣pence, which God by his justice oweth to persons so working; and that * 1.431 so farre forth, that hee should bee unjust, if hee should not render heaven for the same: Albeit q 1.432 that assertion was by the Divines of Paris almost 300. yeeres since con∣demned as false and heretical; and by Durandus, saith Bellarmine himselfe, r 1.433 it is censured (and

that not unjustly) not as bold onely, but as blasphemous.

But why is Gods agreement needfull then? or why doth Bellarmine require that also? He tel∣leth you himselfe; not for any defect or want of worth in the worke, but s 1.434 because that with∣out some such agreement no reward or wages can of right be claimed for any worke, albeit of it selfe o∣therwise it be never so worthie.

Lastly, hee telleth us that t 1.435 there want not very grave Authors, who thinke that everie good worke of a just man endued with charity meri∣teth or deserveth life eternall. u 1.436 Which he thus farre forth also subscribeth unto, if this condi∣tion be added, that not onely the parti•• doing it bee endued with charitie, but the very worke it selfe also doe actually, or virtually at least pr••ceede from charitie, and be done for Gods sake. So that not onely the whole course and tenour of a godly mans life uprightly and religiously led, being laid altogether in one lumpe, but every parti∣cular such action of it, considered alone by it selfe, should by this their doctrine deserve no lesse than heauen at Gods hands. And then belike so oft as they haue done any good worke meerely for Gods sake, so oft haue they deserved an heaven at least of him. It were absurd and senslesse for a sorry begger to imagine (that I may use Bellarmines owne comparison) that by weeding though a whole day in the Kings gar∣den at White-hall, he had in regard of the worth of the worke done by him, deserved an hundred

Iacobusses, because his Majestie had promised for his dayes worke to give him such wages. x 1.437 Bellarmine himself wil not deny it. But it were much more absurd for such an one to ima∣gine, that for every weed that in that his daies worke hee had pulled up (were it done out of never so much love to his Soveraigne) he had deserved, I say not an Earledome, or a Dukedome, but a Crowne at least or a Kingdome. And yet is there farre greater disproportion heere be∣tweene the worke that we doe, and the reward that wee expect, than could there be betweene the worke and the wages: Since that y 1.438 betweene finite and infinite there is no proportion at all. And therefore saith our Country-man Thomas of Walden, though no friend to Wickliffe; for hee wrote professedly against him; * 1.439 What can wee doe that should be worthie of heavenly things, which the Apostle saith, that “ 1.440 The sufferings of this life are not worthie of? § 1.441 I account him there∣fore the sounder Divine, the better Catholike, (and the Protestants belike then are the better Catho∣likes herein) and one that agreeth more with Gods word, that simply and utterly denieth such Merit. a 1.442 And though a man, saith an uncertaine Author, but alledged commonly by them, as Eusebius Emissenus, should with all the strength of bodie and minde exercise himselfe to the utmost, in obedience to God all his life long, yet could he bring out no∣thing,

that by way of condigne merit could counter∣vaile heavens happinesse. For, considering the extent and continuance of it, b 1.443 if we cast our reckonings up aright, saith Augustine, it should be eternall travell at least, that should purchase eter∣nall rest. And considering the dignitie and ex∣cellencie of it, c 1.444 Though a man, saith Anselme, should serve God in most fervent maner for a thou∣sand yeeres together, yet should hee not thereby con∣dignely merit to be but halfe a day im heaven. And * 1.445 though the godly have done a whole million of good deeds, saith Chrysost. yet that such a crowne, such an heaven, and so great honour should for so small pidling matters (in comparison thereof) be conferred on them, it is of Gods free grace, and (as he there also implieth) not of due debt, or of their desert. For, † 1.446 It is of justice, saith he, that th•• other are punished; it is of grace that these are crowned, that is, there is “ 1.447 deserved paine▪ as Augustine speaketh, repaid the one, grace unde∣served freely bestowed on the other. Anselme, it seemeth, thought he could not in an hundred, nay in a thousand yeeres, doe that▪ that they are able to doe in lesse than a•• houre. He thought and taught that a man could not in a thousand yeeres, by all that ever he did, or could doe, me∣rite halfe a daies abode in heaven; and they thinke and ••each (if they thinke at least as they teach) that a man may in much lesse than halfe a daies space doe that, that shall merit more than a thou∣sand thousand yeeres, even an eternall abode in heaven. Chrysostome thought a man could not

with a million of good workes doe that, that they thinke they can doe with any one alone. For, so many thousands of them, saith he, cannot in ju∣stice deserve the Kingdome of Heaven. Any one alone, say they, of those that we doe, can doe it. Iacob deemed himselfe unable with all that hee had done or could doe, to requite those favors, even in his temporall estate, that God had con∣ferred upon him: These men hold that they can by some one good deed of theirs alone, not requite God onely for what they have alreadie received of him, (for d 1.448 that must be done first, e 1.449 which no man indeed can doe, ere they can merit ought at his hands) but engage him also to doe further deservedly for them, even to the conferring of life eternall, and celestiall glory on them.

Thus we have seene, both what they hold, howsoever they seeme sometime ashamed of it, and therefore one while deny, what another while they affirme: As also how contrary their presumptuous conceits and positions in this kinde are to the humble confessions & acknow∣ledgements of Gods sincere Servants, as well re∣corded in the Word, as reported else-where, yea f 1.450 related, alledged, and taken notice of by themselves.

But to leave them to their * 1.451 proud and Pha∣risaicall fancies, and returne home againe to our selves; this lastly should perswade us with the Apostle S. Paul, g 1.452 to rest content with what∣soever estate God shall see good to place us in,* 1.453

with whatsoever he shall please to conferre on us, and afford us, or whatsoever he shall thinke fit to call us unto; considering that we are not worthy of ought, but unworthy wholly of what∣soever we have, be it more or lesse. And if we be unworthie of what we have, be it never so lit∣tle; then have we more than we are worthy of, even when we have least: And if we have more than we are worthy of; then have we no cause to repine, murmure, grow discontent, or com∣plaine, if wee have not so much as such and such have; if we cannot goe, or fare as such and such doe; if we have not so good trading, or our houses so well furnished, our wives and children so apparelled, as such and such have.

* 1.454This it is a great fault in the World, in this age of ours especially, an age of excesse; where∣in h 1.455 each one striveth to goe beyond another, in pride of apparell, in building, in expence in all kinde of superfluitie and excesse; that i 1.456 like men that runne in a race, we cast our eies forward on those that goe before us, but we forget to looke backe unto those that come short of us. k 1.457 Men and women looke upon those many times that are of higher degree than them∣selves, and would faine match them, and goe even with them. Or suppose it be but on those, that are of the same rancke with themselves: they see how they go, how they fare, how they spend; (and it is many times much more than they are well able to doe, or than their meanes

will well afford) and because they are loath to come behind any of their owne degree; (that they deeme were a disgrace to them;) they be∣gin to thinke thus with themselves; What dif∣ference is there betwixt us and them? and why should not we then doe as they doe? And hence ariseth l 1.458 a discontent in their minds, because they want meanes to doe what they desire. Which their discontent, with their present e∣state, together with the inordinate and immode∣rate desire of that which they have not, & faine would have, only because they see others have it; is not only an occasion m 1.459 to deprive and bereave them (with n 1.460 Haman, and o 1.461 Ahab) of the comfort and benefit of what they have; but p 1.462 it is as a grave also, to burie in the thankfull remembrance of those manifold mercies that God hath vouchsafed them, above many o∣ther, (it may be) even of their owne ranke; as if God had done nothing for them, (as those murmuring Iewes charged him, * 1.463 Wherein hast

thou loved us? that is, shewed any loue to us, done ought for us?) unlesse they may spend, and goe, and be maintained in it, as such and such doe. Yea so farre oft doth this corruption prevaile with not a few, that with q 1.464 the Frog in the Fable, they stretch their states so farre to get eaven with others, that at length all crack∣eth and commeth to nought, and both they and theirs rue it in the end.* 1.465

Againe, others having sometime had more plentifull meanes, and having then (as they might well doe) proportioned their expence accordingly thereunto; when it pleaseth God to withdraw that their plentie in part, for cau∣ses best knowne to himselfe, and it may be a∣mong others, to trie them, how they will take it, whether they will say with our Saviour, r 1.466 Not my will, but thy will be done, and so practise what they daily s 1.467 pray; and with Iob, t 1.468 God hath gi∣ven, and God hath taken againe; blessed be his Name; and u 1.469 so returne God his owne with thankes: Yet out of a pride of heart and stoutnesse of

stomacke, (x 1.470 Many are humbled, saith Bernard, yet are not humble:) not enduring to strike saile, or to stoupe an inch, they will strive to live still according to their former meanes, and shape their expence not by what they have, but by what they have had: and so whereas the Lord in mercie had yet left them a competencie still, y 1.471 they cast the helve (as we say) after the hatchet, and overthrow all: Or z 1.472 they grow into such inward griefe and discontent, because they cannot doe still as formerly they have done, as either breaketh their hearts and shorteneth their dayes, or altogether disableth them unto the cheerefull performance of any good office either to God or man.

All which corruptions might soone bee helpt, if wee could with Iacob here say, and thinke as wee say; Non sum dignus, Domine; Lord I am not worthie of ought. If we would looke out abroad, but a 1.473 cast our eyes now and then on those that have farre lesse than wee have. As Aristippus, when a friend of his came to condole with him for some land that hee had lost, demanded of him what he had to liue on

himselfe, and when hee made answer that hee had but some one small close onely, he told him, that b 1.474 there was cause rather for Aristippus to be∣moane him, than for him to bemoane Aristippus, who had more than thrice as much land still leaft him to live on than hee had. It is hard but wee should finde some, with c 1.475 the Cynick, yea not a few bee wee never so needy, that would bee glad of our reliques. Or if we would but d 1.476 cast our eyes home-ward, and consider our selves, and our owne vnworthinesse of ought, wee might soone see how little cause wee haue to bee dis∣content in such cases. For have wee but little leaft? It is more than we deserve. Hath God taken much from us? he might well have tooke more. As Anytus, a Gentleman of Athens, told his guests that were at table with him, when Alcibiades a young Gallant came in a revelling humour and tooke away the one halfe of his plate that stood either for shew or service upon the cupboard, and they marvelled much at it, that Anytus could so take it, affirming that hee had dealt very vnkindly with them, e 1.477 Nay ra∣ther, quoth he, hee hath dealt very kindely with us, that hee hath left us halfe, when hee might have tooke all: for it was all his, or at his command. So it is here indeed. Hee taketh part, that f 1.478 gave all; and that might therefore as well take all as part; because g 1.479 all is but his owne. They

tell of a Iewish Doctor, that was called h 1.480 Rabbi This-too, because he used alwaies to say, what∣soever befell him, i 1.481 This is good too, and this too, and this too, and this too, &c. And in like manner may wee well say, how little soever be leaft us, This is more than I am worthie of, and this too, and this too, &c. If God shall againe and againe too, never so often, impaire our estates, and by peece-meale withdraw from us what hee hath formerly conferred on us: And consequently as k 1.482 hee said to one that though with losse of goods, had in safetie yet escaped himselfe to the shore, l 1.483 not repine or murmur for what is lost, but bee thankfull to God m 1.484 for what is leaft, and n 1.485 for what formerly we have had.

Hitherto wee have considered of Iacobs un∣worthinesse, by himselfe here acknowledged: we come now to see Gods undeserued Goodnesse to Iacob.* 1.486

Wherein there offer themselves to our con∣sideration;

• 1. The grounds of it, and
• 2. The fruit and effect of it.

The Grounds of it are two;

• Gods Mercie,* 1.487 and
• ...Gods Truth:

His mercie in promising what he had now per∣formed; his truth in performing and making good what hee had promised.

* 1.488First, his Mercie: where observe wee that whatsoever wee have or hope from God, it is all of meere mercie.

* 1.489Vnworthie of all thy Mercies; saith Iacob. And, o 1.490 who p 1.491 crowneth, or q 1.492 invironeth thee rather, with mercy; saith the Psalmist: and r 1.493 doth not deale with thee according to thy deserts. s 1.494 For if he should so doe, hee should damne thee; saith Au∣gustine. And, t 1.495 who so trusteth in the Lord, mer∣cie shall u 1.496 encompasse him on every side; saith David.

* 1.497Now this point, that all that wee either re∣ceiue or expect is of Gods mercie, howsoever it be by the former consideration sufficiently con∣firmed. For x 1.498 if we be not worthie of ought, then is nothing of merit. And if nothing of merit, then all consequently of mercie.

* 1.499Yet consider wee for the further proofe of it these two things;

• The manner of Gods promises, and
• The prayers of Gods Saints.

* 1.500First, the Promises of God run all vpon Mercy. a 1.501 Shewing mercie to thousands, with them that

love him, and keepe his commandements. And, * 1.502 His mercy is for ever and ever on those that feare him; “ 1.503 and keepe covenants with him, and thinke upon his cōmandements to doe th••m. And, b 1.504 I will spare them (and there is mercy then) that feare me, ond thinke on my Name, as a man spareth his Sonne that serveth him. c 1.505 There shall bee judge∣ment without mercy to those that shew no mercy. And, d 1.506 If without mercie to those that shew no mercy; then with mercy even to those also that shew mercy; saith Augustine. Yea so saith our Saviour himselfe; e 1.507 Blessed are the mercifull; for they shall have mercy shewed them. And, f 1.508 The grace of God is (g 1.509 that is, bringeth) life eternall; saith the Apostle. Which place Augustine en∣treating of, h 1.510 The Apostle, saith he, having said, The wages of Sinne is Death; because everlasting death is repaied as of debt due to the service of Sin and Satan; hee doth not say, albeit he might also so have said; but the reward of Righteousnesse is Life eternall: But he chose rather to say, Gods grace (or i 1.511 free favour) is Life eternall; that thereby we might learne that God bringeth us to life eternall, not for our Merits, but of his Mercy. In regard whereof Tertullian also very fitly tearmeth (al∣luding

to militarie matters) k 1.512 the one a Stipend, the other a Donative; because, as Bernard saith well, l 1.513 it cannot be had but by Donation, or free gift. And * 1.514 if of free gife, then not of due debt, or desert for any worke done, saith Hilarie. For, “ 1.515 gift and debt cannot stand together; saith Faber. Yea Cardinall Cajetan himselfe on those words of the Apostle; † 1.516 Hee saith not, The wages of righ∣teousnesse is life eternall; but the grace, that is, the gift of God, is life eternall; that wee may under∣stand that we attaine life eternall not by our merits, but by Gods free gift. For which cause also he addeth, In Christ Iesus our Lord. ¶ 1.517 Behold the merit; be∣hold the righteousnesse, the wages whereof is life eternall; but to us in regard of Christ himselfe it is a gift. And lastly, to adde one place more of so many as might bee added; m 1.518 With thee is mercy, saith the Psalmist to God: for thou wilt reward every man according to his workes. Con∣cerning which words Gregorie, (on that of the Psalmist, n 1.519 Make mee to heare thy mercie in the morning; which o 1.520 hee expoundeth the Resur∣rection) having moved this Question; p 1.521 If the happinesse of the Saints be of mercy, and not of me∣rit, how is it said: Thou wilt render to each one ac∣cording to his works? If according to mens works it bee rendered, how may it bee deemed mercy? Hee thus answereth; q 1.522 It is one thing to render according to workes, and another thing to render

the reward for the workes themselves. r 1.523 In the one is noted only the quality of the worke, (a farre other exposition than s 1.524 Bellarmine giveth of it) that those that have done well, shall receiue a royall reward. (And in the other then consequently should be implied an equality betweene the worke and the wages. But) t 1.525 No labour or worke of ours, (nothing that wee can either doe or endure) by the Apostles owne testimonie, can bee equall to, or once compared with that blessed life, wherein men shall live of God and with God. For, u 1.526 the suffe∣rings of this life (yea x 1.527 all of them, if any one man could and should undergoe them all, saith Ber∣nard, * 1.528 from the very beginning of the world too, saith Macarius, unto the worlds end) are not wor∣thie, saith the Apostle, of the glorie that shall bee revealed (y 1.529 not, unto us, as hee also well obser∣veth, but) in us. And, z 1.530 what are all mans me∣rits then, saith Bernard, to it; that it should of right be due to them: or that God should doe men wrong, if he bestowed it not on them? as * 1.531 our Rhe∣mists before affirmed that hee should. a 1.532 The grace therefore of salvation is not due to workes, saith Faber, (b 1.533 which the Popish purgers crosse

out of him) but to the goodnesse of God alone. c 1.534 Nor doth mans salvation consist in mans merits: but in Gods mercie: saith Origen.

Again, the prayers of Gods Saints strike al vpon this string.* 1.535 Of David, Chrysostom observeth, that though he were d 1.536 a man of singular parts for sin∣cerity and piety, by e 1.537 Gods owne testimony of him; and * 1.538 had many good deeds that hee might have alledged, yet † 1.539 in all his prayers ordinarily § 1.540 he hath recourse onely to Gods mercie, f 1.541 that alone he pleadeth, that alone hee relieth upon, g 1.542 and desireth to be saved by. h 1.543 Let others, saith he, alledge and pleade what they list; i 1.544 I will hope in thy mercie: that I pleade and alledge, and that doe I hang all mine hope upon. And, k 1.545 Have mercy on me, and heare mee; and, l 1.546 Have mercy on mee for I am weake. And, m 1.547 The same song, saith hee, have we need to sing every one of us, albeit we had done ten thousand times ten thousand good deeds, and attained even to the very highest pitch and perfe∣ction of righteousnesse: n 1.548 for it is yet of mercie and loving kindnesse still that that wee are heard, and that wee are saved for all that. So the same Da∣vid againe else-where, o 1.549 But thou Lord deale mercifully with mee for thy Name sake. And, p 1.550 Save me for thy Mercy sake. q 1.551 For thy mercy,

not for my merit, saith Augustine. r 1.552 For thy mer∣cie, not for my righteousnesse, saith Ruffine. s 1.553 Not because I am worthie, but because thou art merci∣full; saith Chrysostome. t 1.554 He flieth onely to Gods goodnesse and his loving kindnesse: u 1.555 Commen∣ding Gods free grace, not claiming ought as due to his good deeds, saith Prosper. It is as if he had said; e 1.556 I entreat thee to save me, saith Gregorie, not trusting to mine owne merits, but presuming onely to obtaine that of thy mercie, which by mine owne merits I have no hope to obtaine: Or, f 1.557 I en∣treat thee to heare me, not in thy judiciarie severity, but in thy most mercifull bountie; saith Augustine. g 1.558 He renounceth his owne merit: and, h 1.559 hee de∣sireth to be heard, saith Cassiodore, not according to his merits, but for Gods mercie sake: whereon when our hope is fixed, pardon is the easilier obtained. And, i 1.560 Let thy mercie also betide me, and thy sal∣vation, according to thy Word. k 1.561 According to thy word, not according to my merit; l 1.562 A childe hee would be not of pride, but of the promise, saith Au∣gustine. And againe; m 1.563 For thy Name sake be mercifull to my sinne: for it is much. n 1.564 For thy Name, not for my merit; saith Ruffine: and Ber∣nard; o 1.565 Be I never so penitent, and afflict and ma∣cerate

my selfe never so much. p 1.566 Hee attributeth his whole salvation to the mercy of his Saviour, saith Cardinall Hugh. And, q 1.567 In mercie remem∣ber me, or thinke upon me, for thy goodnesse sake, O Lord. r 1.568 Not in wrath, as I am worthy; but as is worthy of thee in thy mercie; saith Augustine. s 1.569 For thy goodnesse, not for any merit of mine; saith Peter Lombard. For, t 1.570 When hee saith, For thy goodnesse, his meaning is, and he would so be under∣stood, Not for my merit; saith Cassiodore. Who thence also observeth that, u 1.571 No man without grievous errour, may presume at any time thereon. And yet againe; x 1.572 For thy Name sake guide and conduct me. y 1.573 For thy Name, not for my merit; saith Augustine, and Hugh the Cardinall after him: z 1.574 Not for my worth, desert, or dignitie, but for thy glory. And Hilarie on those words of his, a 1.575 Heare my voice according to thy mercie, or thy louing kindnesse, O Lord. b 1.576 Wee, saith hee, when we have fasted some once, out of vain-glory, or given ought to a begger for his meere importunitie, thinke that God is bound by and by to heare us; c 1.577 Whereas David after all his heartie crying, his night watchings, his early meditations, his conti∣nencie in his younger yeeres, his diligent enquirie into Gods Statutes, and his carefull keeping of his Testimonies, having attained to a perfection in all kinde of goodnesse, yet hath his hope wholly in God,

and expecteth all from his mercie, placeth all his hope in it, and desireth to bee heard according to it. And Chrysostome preaching upon the Prayer of Eleazer, entreating e 1.578 mercie and kindnesse for his Master Abraham; (f 1.579 and whose merits might better have beene pleaded than his?) g 1.580 That you may not imagine, saith hee, that hee deman∣ded it as a debt, Deale mercifully or shew mercie, saith hee, to my Master Abraham. h 1.581 Though we had done ten thousand good deeds, saith he, yet is it of grace that wee require to be saved, and of lo∣ving kindnesse, not of debt or desert that wee looke to receive this. So the Apostle; i 1.582 The Lord shew mercie to Onesiphorus his family. (The Lord shew him mercy, because hee shewed mee mercie.) For hee often refreshed me, and was not ashamed of my chaines; but when hee was at Rome he diligent∣ly sought mee and found mee; and in how many things hee steeded mee (or supplied mee) at Ephe∣sus, thou well knowest. And, k 1.583 the Lord grant therefore, that hee may finde mercy with the Lord in that day. l 1.584 That as he sought me and found me; so hee may finde mercie when hee shall seeke it at the hand of his Iudge; saith one that beareth the name of Ambrose. m 1.585 That as I found mer∣cie with him, so may hee finde mercie with God; saith Chrysostome: And marke you, saith hee, how hee saith, n 1.586 nothing, or not any thing but mercie: Eleemosynam, that is, word for word, Almes, that which o 1.587 the Popish Professor so much scorned before: Mercie in that day, wherin p 1.588 we shal have much need of it; q 1.589 if Onesiphorus for

all these his good workes, wee (the most of us) much more. There is mercie as well for those that holpe him, as r 1.590 for those that forsooke him; as well mercy in rewarding the one, as mercie in pardo∣ning and not punishing the other. So Daniel also, s 1.591 We present these our prayers unto thee, not for any our righteousnesse, (that is, any righteous workes of ours; t 1.592 for we have none, saith Grego∣rie Nazianzene; such at least as we dare pleade the worth of) but for thy tender mercies. Where∣upon also saith Aquinas, u 1.593 Obtaining by prayer indeed resteth upon mercie; where as merit of con∣dignitie resteth upon justice or righteousnesse: and therefore by prayer doe men obtaine many things of God in mercie, which yet in justice they deserve not. Yea so the Papists themselves in their Li∣turgie, (retaining yet still some broken relikes of Antiquitie) contrarie to their Schoole-lear∣ning, desire God x 1.594 not to ponder their merits, but to pardon their misdeeds; and so conse∣quently y 1.595 to be mercifull (as the Psalmist spea∣keth) to their sinnes. And, a Popish Writer com∣menting upon that place; * 1.596 What merit, saith he, can wee pretend or pleade to God, whom we owe all unto? Or how can we applaud our selves in our good deedes, when all our righteousnesse is but as a fil∣thie ragge in Gods sight? Our merits therefore are none to God, whom all that we doe, is due unto, &c. And it is a good Rule that Bernard giveth for

Prayer in generall: z 1.597 Hee that commeth, saith hee, to aske ought of God, must in the first place have an eye unto this, that hee looke not to receive ought for his owne worth or merits, but hope to ob∣taine whatsoever he craves, onely of Gods mercie. And when we come to pray (saith Aquinas) we must * 1.598 devise some cause why our suit should be heard, and that must bee not our merit, but Gods mercie: according to that of Daniel a∣boue mentioned, which hee also there alled∣geth.

It is all of mercie therefore, that God promi∣seth: It is all of mercie that Gods children pray for. It is † 1.599 a Throne of grace that they repaire unto; and it is “ 1.600 mercie that they there sue for. It is for mercie all that they pray; And to mer∣cie it is, that they ascribe all: whatsoever either by prayer they obtaine at Gods hand, or a 1.601 with∣out prayer they have voluntarily conferred on them by him, (as Iacob here much more than ever b 1.602 hee did or durst aske,) they acknow∣ledge all to come of mercie. c 1.603 They are the chil∣dren, saith Iacob, that God hath of his mercie given thy Servant. And, d 1.604 God hath beene mercifull to me: and therefore have I all this. And heere in my Text; All the mercies, that thou hast shewed me. Even e 1.605 the Iust, saith Augustine, will ascribe nothing to their merits, but give all onely to Gods mercie. For, f 1.606 All is taken from the one, that is ascribed to the other, saith Bernard.

Now this first againe serveth even to cut the very throat of that Romish Doctrine of Merit.* 1.607

For mercy and merit (as they understand it) by their owne confession cannot stand together. g 1.608 That which a man meriteth, say they, hee hath not of mercie. And, it is h 1.609 according to the judge∣ment (not of mercie, but) of justice, that mans merit is rewarded. Where to omit that i 1.610 even the reward, that we expect for our well doing to receiue, is, as Augustine from the Apostle k 1.611 Pauls speech observeth, and l 1.612 Bellarmine himselfe also from him acknowledgeth, of grace or free favour, (which before also was shewed:) and consequently by their owne grants also, m 1.613 not of merit, but of meere mercie. As the Apostle reasoneth concerning Electi∣on; n 1.614 If it be of grace, then it is not of workes: for else grace were no grace. If it be of works, then it is not of grace: for else worke were no work. So here, o 1.615 That which is of mercy, is not of merit: for els mer∣cy were no mercie. And that which is of merit, is not of mercie: for else merit were no merit. Since it is no mercie to afford a man what he hath merited: no just merit that hath need of mercie. Or thus; p 1.616 If it be of right, then it is not of mercie: for else right were no right. If it be of mercie, then it is not

of right, or due debt: for then mercy were no mercy. Since * 1.617 it is no point of mercie to giue a man his due: nor needeth hee craue or sue for mercie, that demandeth but his due, and requireth consequently but his owne: As merit therefore leaveth no place for mercie: so (“ 1.618 there is no en∣trance for grace, saith Bernard, where merit is once got in.) Mercie likewise leaveth no place for merit: the rather since that also, (as well Pri∣masius observeth) when he hath done all, and can claime nothing as due therefore for what he doth of due debt. For q 1.619 he is a debtor (saith he, and † 1.620 the Apostle before him) and stan∣deth bound to doe what hee doth, before he doe it; and is justly and deservedly damned, if he doe it not; and when he hath done all hee can, he hath nothing to glorie of, because hee hath done nothing but what hee stood bound to doe. It being most true that * 1.621 S. Bernard, saith Bellarmine, sheweth in a Sermon of his, that for sundry respects, the good workes that wee doe are all due to God, and God might therfore well require them of us, though hee rendered us no reward for them: and there∣fore cannot we challenge any reward at Gods hand for them. And † 1.622 how much lesse than can any man by way of condigne merit or due debt claime ought at Gods hand, when r 1.623 no

man doth any thing neere so much as he ought?* 1.624

s 1.625 Let who will, therefore trust to merit: t 1.626 let us fly to, let us rely upon mercie. For u 1.627 as it is a point of mercie with God to vouchsafe mercy to such as submissively and sincerely sue for it, seeke to it, and rely wholly upon it: So it shall be just with him to turne them off to their owne merits, and to deale with them as they deserve, that renouncing his mercy rely on their owne me∣rits, and offer themselves to bee judged by his justice alone: (And x 1.628 in a wofull estate are all those, that come so to bee judged:) That renouncing expresly as well Christs merit as Gods mercie, (they doe so in precise tearmes, I doe them no wrong) y 1.629 expect and looke for a reward of their workes, not from the mercie of a Father, nor from the free bountie and liberalitie of a Prince, (they are Bellarmines owne wordes) but from the justice of a Iudge; z 1.630 not for Christs

merit, (for life eternall, say they, is not given for Christs merit, † 1.631 nor is it to be ascribed thereunto) but for the worth of their owne workes.

Yea let us the rather abhorre this pestife∣rous Doctrine, which so strongly savoureth of the a 1.632 Pharisaicall leven; For that as b 1.633 the ac∣knowledgement of Gods mercy here was the ground of Iacobs thankefulnesse: so c 1.634 this con∣ceit of mans merit is the very bane of true thankfulnesse, and * 1.635 their owne bane therefore that are possest with it, and cause of much unthankefulnesse to God for his mercies. For “ 1.636 how can a man bee truely thankfull to God for ought, that thinketh he hath nothing from him, but what he hath deserved, he hath deer∣ly earned, is of right due to him, and he should have wrong if hee had it not?

And let us acknowledge, (as other the faith∣full servants of God have done before us) that it is, as our highest d 1.637 wisedome to see our owne follie; our best e 1.638 knowledge for us to know our

owne ignorance, and how little it is that indeed we know; our greatest f 1.639 perfection to discover and finde out our owne imperfection••, how far wee come short of that wee should be; our maine g 1.640 righteousnesse to acknowledge our owne unrighteousnesse; and our chiefe h 1.641 puri∣tie sincerely to confesse our owne impuritie: so our only i 1.642 merit to know the insufficiency of our merit, to beleeve that we have no such merit as the Popish sort imagine; and our onely k 1.643 worth and dignity, seriously to apprehend and sincere∣ly to acknowledge our owne want of worth and indignitie, to account our selves with Iacob here unworthie of ought, and to ascribe it therefore not to our owne merit, but to Gods mercy that we have ought.

And so passe wee to a second Vse of this point; which may againe serve to teach us lowlinesse, thankfulnesse,* 1.644 and contentment of mind: m 1.645 What wee have earned deerely and is owing us, wee may justly expect, and claime as of right due to us: and we thinke much when we come to demand a debt of one that oweth it us, n 1.646 to crave it in any submissive manner; and much more to be denied it, when wee make demand of it: for wee are wont to say in such cases,

that we aske but our owne. But when wee come to crave a courtesie, to request a kindenesse (from a superior especially) of one that is no way indebted or engaged unto us, we are glad to come with cap in hand, and o 1.647 vse all termes of submisnesse and engagement: nor haue we cause to bee discontent, if hee deny us; and p 1.648 we are wont to be well content (if but in part hee please to grant our request) with what he is willing to afford us; and thinke that we have cause to be thankfull to him for it, whatsoever it be, be it never so meane; because it is more than of right wee could challenge or demand of him. So here, q 1.649 if we could claime or chal∣lenge ought at Gods hand by way of merit or due debt upon desert, it were somewhat; some colour we might have to repine, when we had not what we would have, or r 1.650 when wee have not as others have. But whenas God is no way thus endebted to any; s 1.651 all is absolutely his owne; and t 1.652 he may doe as he will with it: when as we come to him as u 1.653 beggars doe to us, to aske almes, to crave all of meere mercie: we have great reason now to repaire to him in the sub∣missest manner that may be: wee have no rea∣son to repine, if hee giue us lesse than wee would; (Beggars, wee say, must bee no chusers:)

or x 1.654 than hee giveth to many others. Wee would thinke much that any man should take upon him to controll us in the disposing of our almes; (albeit oft-times y 1.655 we erre much therein, & z 1.656 had need therfore of good advice from others:) Great Potentates especially would take it in foule scorne, that euery base fellow should take upon him to direct them where & how to conferre their favours. Much more it is extreme arrogancie & presumption in us, when we will take upon us to controll God in the distribution of his mercies, as if hee did not distribute them so equally as hee ought. Whereas we should rather endevour * 1.657 to bring our heart to his hand, and shape our will to his pleasure: that where hee staieth his liberality, there we stay our desires; as in the wildernesse “ 1.658 the Israelites made stay where the Arke staied: and when he enlargeth his hand, wee in thankfulnesse enlarge also our hearts: being thankefull to him for whatsoever wee have, be it more or lesse; since that it is all of meere mercie; not discontent for what wee have not, or for what we see others have.

* 1.659And thus was the former Ground of Gods goodnesse, his Mercy: the later followeth now, Veracitie, his Fidelitie, his Truth.

Truth hath here reference to a word of pro∣mise.

And wee may doe well to observe how these two are still coupled and yoaked toge∣ther, Mercie and Truth. a 1.660 All the waies of God are Mercie and Truth, saith the Psalmist; and that even to those that keepe covenant with him. And, b 1.661 Thy Mercie, O Lord, reacheth unto the heavens, and thy Truth or Faithfulnesse unto the clouds. And, c 1.662 withdraw not thy tender Mercies from me, O Lord: but let thy Mercie and thy Truth alwaies preserve me. And, d 1.663 I will praise thee for thy Mercie and thy Truth, &c. The one is the ground of Gods gracious promises: the other is the ground of the performance of what there∣in he hath promised. It is his Mercie that hee doth ought at first, and that he promiseth fur∣ther to doe ought, And it is his Truth and his Iustice, (for e 1.664 Truth is a part also of Iustice) that he performeth and maketh good what he hath promised.

So that here is

A second ground of Gods goodnesse,* 1.665 unto those whom by promise hee hath vouchsafed to tie himselfe unto,

His Word and his Truth.

f 1.666 Send forth thy light and thy Truth, saith the Psalmist, to bring mee againe to thine holy Hill. And, g 1.667 Destroy mine enemies in thy Truth. And, h 1.668 My Mercie and truth, saith God, shall alwaies be with him: and my covenant shall stand firme with him for ever. For, i 1.669 I will not breake my covenant; nor will I falsifie my Truth. And, k 1.670 Blessed therefore is the man, whose hope is in

the Lord, who keepeth his Truth for ever. It is his Mercie that moveth him; it is his Truth that bindeth him. It is his Mercie, I say, that indu∣ceth him to promise: it is his Truth that obli∣geth him to make good what hee hath promi∣sed. A sure tie-all. l 1.671 Heaven and earth may faile sooner than Gods Truth; than m 1.672 hee should faile to make good ought that he hath promi∣sed to his.

For first, it is against the very nature of God to doe otherwise.* 1.673 n 1.674 Hee that made the e••re, saith the Psalmist, shall not he heare? and he that made the eye shall not hee see? and o 1.675 hee that tea∣cheth man wisdome, that giveth man under∣standing, shall not hee understand himselfe? So he that p 1.676 teacheth man truth, and of man q 1.677 requi∣reth truth, shall not r 1.678 hee keepe and observe truth himselfe? Yea how is it possible hee should doe otherwise who is truth it selfe? who as hee is s 1.679 a God of truth and t 1.680 truth it selfe, so his Word also is u 1.681 a word of truth and x 1.682 truth it selfe: And therefore y 1.683 hee cannot lie, z 1.684 nor deny himselfe: It were a 1.685 an impotency in him, if hee were able to doe either. b 1.686 If you that are evill know how to give good things to your chil∣dren; how much more, saith our Saviour, shall your heavenly Father, who is c 1.687 goodnesse it selfe, give good things to his? So if d 1.688 an honest man

will bee carefull to keepe his word, one that hath but some small drop of this divine Truth distilled into his heart, which floweth infinitly in God, how much more shall hee doe so, who is e 1.689 Truth it selfe, and who f 1.690 can no more cease to be true or to be just than he can cease to be God.* 1.691

Againe, is not God as prone (thinke wee) and as readie unto Mercie as unto wrath; to doe good as to g 1.692 doe evill; to blesse as to curse; to fulfill his promises, as to execute his threat∣nings and his menaces; to cause to prosper, as to punish? Yes undoubtedly, and (if wee may say so) h 1.693 much more. But Gods threatnings against the wicked shall undoubtedly take ef∣fect. God hath even i 1.694 by a solemne oath bound himselfe thereunto: and that k 1.695 they shall finde to their endlesse woe one day unfailable, that now either deny it, or make doubt of it. And much more then shall his free promises bee made good all to the godly: The rather since that l 1.696 hee hath bound himselfe by oath as well to the fulfilling of the one, as to the effecting and executing of the other.

Now this consideration may first serve to cleer many places of Scripture,* 1.697 where Gods children seeme to require God even m 1.698 in justice to heare, and helpe them, and doe for them, & deliver them: And where God is said to be n 1.699 just, either in

remitting of mens sinnes, or o 1.700 in rewarding of their workes. Which places p 1.701 Popish writers are wont to abuse and produce for the justifi∣cation of their pernicious Positions concer∣ning mans merit, and the worth of mens workes. As if in those places Gods children pleaded unto God their owne merits, in regard whereof God in iustice might not deny them their suits, they requiring nothing but what by their owne righteous actions they had even in justice de∣served at Gods hands: Or as if Gods justice it selfe so tied him to the rewarding of their workes, in regard of the very worth and digni∣tie of them, that God could not without some taint of injustice doe otherwise. But q 1.702 that the justice or righteousnesse that the Saints and ser∣vants of God speake of in those places, neither is, nor respecteth simply the justice or righteous∣nesse of their persons, in regard whereof, and for the worth of which, God in justice, were enga∣ged to do for them what they require of him, is hereby apparant, in that in some of those very places, where they require or pleade this ju∣stice, * 1.703 they sue yet for mercie, and renounce their owne righteousnesse, and refuse to be tried by the precise Rule of Gods justice.

But what justice or righteousnesse will some say, then is it?

I answer: It is sometime r 1.704 the justice of

their cause; when being falsely accused, and wrongfully charged, by their malicious Ad∣versaries, with such crimes as they never either committed or imagined, they dare s 1.705 appeale even to Gods justice, and offer themselues to be tried thereby for their innocency therein.

Sometime it is Gods justice and righteousnes, that is, his Truth, or his Faithfulnesse; which the Psalmist therefore t 1.706 joyneth together, (it is * 1.707 Hugh the Cardinals observation) as one and the same. For † 1.708 truth or faithfulnesse is (as be∣fore was said) a branch and a limme of justice or righteousnesse. That which even our Adversa∣ries themselves also confesse & acknowledge, expounding some such places so also them∣selves. u 1.709 If wee confesse our sinnes, saith S. Iohn, God is faithfull and just to forgive us our sinnes, and to cleanse us (how but by x 1.710 Christs blood?) from all iniquitie. Here y 1.711 those words just and faithfull, saith Bellarmine, are referred to Gods promise: z 1.712 For therefore, saith he, is God said to bee faithfull and just, because hee standeth to his word, and breaketh not his faith. Though there∣in a 1.713 hee crosseth himselfe againe elsewhere; and hee addeth wretchedly, yea impiously in the same place, that b 1.714 there seemeth to bee no promise at all extant in Scripture concerning remis∣sion of sinnes upon confession of them made unto God. In like manner where the Apostle saith, c 1.715 For God is not unjust, to forget your worke and

labour of love, which you shew to his Name, in ministring to his Saints. d 1.716 He sheweth manifestly, saith Bellarmine, that hee should be unjust, if hee did otherwise. And therfore e 1.717 it is neither hold nor blasphemous to say, that God should be unjust, if hee should not keep his promises: to confute which as∣sertion, f 1.718 falsely fathered upon Durand, whom therein he doth wrong too, he produceth that place. Againe whereas S. Paul saith, g 1.719 There is a crowne of righteousnesse (and so it may bee, and yet * 1.720 a crowne of mercie too, saith Chry∣sostome) laid up for mee, which the just Iudge will render unto me in that day; and not to mee alone, but to all those that love his appearance, h 1.721 It is not his owne righteousnesse, but Gods righteousnesse, saith Bernard, that the Apostle here buildeth upon. For it is a just thing for God to pay that that hee oweth. And hee oweth that that he hath promised. i 1.722 It was out of mercie indeed promised, but it is of justice to bee performed. k 1.723 And this is the iustice that the Apostle here presumeth of, even Gods pro∣mise. For l 1.724 that may well be of justice and due debt required, that was freely promised at first. To which purpose also even Bellarmine, m 1.725 That which God doth of grace or free favour, saith he, that hee may not doe: (or hee may chuse whether he will doe or no.) But yet when he hath promised once to doe it, hee cannot now but doe it, though not simply and absolutely, yet in respect of his pro∣mise.

Hence is that that Augustine, and n 1.726 o∣thers after him, so oft have. o 1.727 God, saith hee, albeit hee be debtor to none, yet hath hee made him∣selfe a debtor to us. But how? Not by receit, but by promise. Not by receiving of ought from us; but by promising what hee pleased and thought good himselfe unto us. In regard whereof very pithily and piously saith Bernard, p 1.728 My Iudges will (or good will) is my right. What can be righ∣ter? What can be richer? What righter for merit? What richer for recompence? Now q 1.729 it is one thing to say to one, You owe me this or that, be∣cause I have bestowed somewhat upon you, or have done this or that for you, and have thereby deser∣ved it: and another thing to say, You owe mee this or that, because you promised to bestow it on me. In the one, the ground of the debt ariseth from the worke or deed and desert of the par∣tie that claimeth it: in the other, from the word and promise of him, of whom it is clai∣med,

r 1.730 In the former sense, saith Augustine, can no man claime ought of God: because no man can by any such meanes tie or engage God to himselfe. But in the latter sense some may, in re∣gard of his promise past to them, by which, though free otherwise, s 1.731 hee hath bound him∣selfe to doe for them, to the performance whereof, his truth and his justice doe now tie him. By vertue of which truth and justice Gods Saint•• oft require that of God, which in justice otherwise they durst not, nor could claime or challenge at his hands as of due debt or of de∣sert.

* 1.732Againe, this may further bee of singular ••se to all Gods deere children and faithfull servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his truth, for the making good of all his gracious promises unto them. t 1.733 Let your conversation, saith the Apostle, bee without covetousnesse, (yea or distrustfulnesse ei∣ther;) and rest contented with what you have. For hee hath said, (and what hee hath said, concer∣neth us, as well as either u 1.734 Iacob or x 1.735 Ioshua, to whom it was said) y 1.736 I will not leave thee, nor in any wise will I forsake thee. z 1.737 So that wee may

boldly say (yet not presum••ng of our owne me∣rit and worth, but on his mercy and truth) with the Psalmist, a 1.738 The Lord is my feeder; I am sure to want nothing: and, b 1.739 The Lord is mine helper; I need not feare any thing. He hath said it: and that is enough; we need no other security, his bare word is as good, yea better than any bond. For he is c 1.740 a God of truth; and d 1.741 cannot goe from his word. And e 1.742 those therefore that trust in him, shall not need (as the Prophet spea∣keth) to f 1.743 make haste; by seeking to unlawfull and indirect courses for the releeving of themselves, when they are in some want; or for the recovering of themselves, when they are fallen behinde hand; or for the enlarging of their estates, when charge beginneth to grow upon them: g 1.744 like those that to save themselves being in danger of drowning, catch hold of whatsoever commeth next hand, such things oft as are meanes rather to en∣wrap and entangle and so to winde them fur∣ther in, than to beare them up, or to helpe them out. Nor shall they need h 1.745 to hang (as our Saviour Christ speaketh) in suspence; as i 1.746 the Clouds doe in the aire, k 1.747 hovering to and fro, as the wind driveth them, and uncertaine whe∣ther to hang still there, or to fall downe on the earth: perplexed and distracted with l 1.748 carking

care and thought for the things of this life how they shall have wherewith to maintaine their charge, and to feed and cloth them and theirs; es∣pecially if deare times come, & further charge grow upon them, or if trading decay and wax dead with them, or if those breake that they have dealings with, and the like: As if God were tied to these meanes; or as if the performance of Gods promises depended upon these things? But walke they may well cheer∣fully in the m 1.749 carefull performance of those duties that God hath in their severall places imposed on them, (for there is n 1.750 a diligent care as well as o 1.751 a diffident; the one enjoyned, the other inhibited) and so p 1.752 leave the issue and event of all to God and his blessing: q 1.753 who will be sure to provide for them, and will suffer nei∣ther them, nor theirs (for r 1.754 hee is a God of his Word, and that s 1.755 all shall finde, that trust to it) to want any thing at any time, that shall be fit for them.

These then were the two grounds of Gods goodnesse to Iacob, his mercie and his truth. Now followeth a fruit and effect,* 1.756 and so a proofe and experiment of this mercy and truth, and conse∣quently of his goodnesse in generall. For I went, saith Iacob, ••ver this river Iordan with my staffe onely in mine hand; and now am I become owner of two troupes,* 1.757 or two bands.

Where we have, first,

An humble acknowledgement of his meane beginnings.

He came into the Countrey t 1.758 with his staffe onely, like a poore Pilgrim, a Stranger, a Tra∣veller; no companie with him; no attendance upon him; like one, that went, as wee say, to seeke his fortune abroad: and u 1.759 hee thought himselfe well apaid, if he might have but meat, drinke and apparell onely, every servants allow∣ance.

Which hee mentioneth, as x 1.760 other Ser∣vants of God, doe sometime the like;

Partly to testifie the inward humilitie and lowlinesse of his minde,* 1.761 not puft up (as the y 1.762 manner is) with that great masse of wealth, that God had pleased to conferre upon him: to shew that z 1.763 his heart was not altered, albeit his estate were: Iacob continued the same man that hee was when hee came over Iordan: hee had not forgotten his former estate: his mind remained still the same that it was.

And partly also to commend and amplifie the great goodnesse of God towards him,* 1.764 who from so meane and bare an estate had advan∣ced him and raised him, to that wealth which hee now had.

Where first come many to bee controlled and condemned,* 1.765 who being raised from a very meane estate, even a 1.766 from the mire and muck hill, the dung-cart or the dung-hill, as the Psalmist speaketh; when they are once gotten up, * 1.767 are

ashamed now to be acknowne of their begin∣nings, can endure no more to heare of their parentage and their off-spring; refuse to take notice of their poore kindred, that are yet as they were. Yea b 1.768 so farre in these cases forget not a few what formerly they haue beene, that c 1.769 none are many times more insolent, or more arrogant than such, none more imperious, or more scornefull toward others, even those that have beene sometime their betters, as if they had never beene other than they are, or had ever beene such as now they are.

But let such take heed, lest they heare from God as Saul sometime by Samuel, d 1.770 When thou wast meane in thine owne eyes, I advanced thee, &c. And lest, as hee for his disobedience, so they for their pride and ingratitude and hau∣tinesse of spirit, e 1.771 bee plucked downe, and stript, and laid as low againe as ever they were. Let them remember what the Wise man saith;

f 1.772 Pride ushereth destruction; and an high minde forerunneth a fall. And our Saviour in the Gos∣pell: g 1.773 Hee that lifteth up himselfe, shall be laid low; and hee that abaseth himselfe shall be exalted. And h 1.774 a miserable thing it is, as the Heathen man speaketh, to have beene happy, or as the ho∣ly Ghost, i 1.775 to have beene in honour. For k 1.776 the higher a man sitteth, the heavier he falleth: And l 1.777 better not to rise, than to rise and fall. But m 1.778 a double misery it is to bee miserable, and yet not commiserated; to be in pitifull plight, and yet not to bee pitied. That which is usually n 1.779 the lot of such when they do fall: The more scorn∣fully they have carried themselves towards o∣thers while they were aloft, the lesse are they pitied of any when they come downe. For by such their carriage having made themselves * 1.780 not envious onely, but odious, as they were an eye-sore, while they stood, so they become a laughing-stocke, when they fall.

Which things considered, let such therfore among you,* 1.781 as are come up from meane estate to large and plentifull meanes, learne to imi∣tate Iacob, and to doe as hee here did. Looke

backe to your beginnings. o 1.782 Be not puffed up in pride, in regard of your present wealth: Nor take you occasion thereby p 1.783 to contemne or disdaine others, that come short of you therein. But q 1.784 remember what you have beene sometime your selves; and how farre beneath not a few of those, whom you have gotten now so farre aboue. It is hard, if there be not some in this place, (for my part I know none: but sure I am, many such there have beene, and some such there may heere bee) that may say with Iacob, I came into this Citie with a staffe in mine hand, and a freeze co••t on my backe; (yea it may be, in farre meaner estate yet then he) with neither hose nor shooes on my feet, and scarce a penny in my purse; glad if I might get into any almost, though never so meane service. And now God hath given mee a large and a plentifull estate: hee hath made mee a Master of many servants; hee hath richly cloathed mee, pro∣vided liberally for me, &c. And r 1.785 let not then what you are now (if it have beene and be thus with any of you) make you forget what you have beene. But as s 1.786 Agathocles being by birth but a Potters sonne, and yet having by his pro∣wesse attained to bee King of his owne Countrey, caused his cupboard to be furnished with ear∣then Cups, and his table, to bee served with ear∣then dishes, that hee might thereby bee put in minde of his meane and poore parentage. So doe you cast your eyes backe on your meane beginnings, that by consideration thereof you

may the rather bee moved, both unto thanke∣fulnesse to God for what you now have; and t 1.787 to humility, modestie, and lowlinesse of minde, u 1.788 to carry your selues the more mo∣derately towards those, that are still as you once were, or that were once as you are now, but are now as your selues were once.

Such then was Iacobs penurie, and his meane beginnings at first.* 1.789

Now followeth Gods bountie towards him, in so enriching him, and improving and en∣larging his estate in that matter, that hee was now become Master and owner of two troupes.

Whence observe we,* 1.790 that

God is able to raise frō low degree; and from mean estate & small beginnings to bring to great matters.

a 1.791 He raiseth, saith the Psalmist, the needy out of the dust; and lifteth the poore up from the dung∣hill: to seat him with Princes, even with the Prin∣ces of his people, and * 1.792 to make him inherite the throne of glorie, saith Anna. Hee tooke b 1.793 Saul from seeking his Fathers Asses; and David from feeding his Fathers Sheepe, and d 1.794 following the Ewes great with young, to feede his people in Ia∣cab, and his inheritance in Israel. And by his meanes saith Salomon, e 1.795 Out of the prison come some to raigne, and out of the dungeon some to sit in the Chaire of estate; as wee know what f 1.796 Ioseph sometime did.

c 1.797

g 1.798 Nor is it any hard matter with him so to doe.

For he is the h 1.799 supreame Iudge, that setteth up and pulleth downe.* 1.800 i 1.801 All estates hold of him, and k 1.802 hee disposeth them at pleasure. No Prince can so easily ruine, or raise, as hee can both them and their favorites also; for if them, much more then those that depend upon thē. l 1.803 Thine is the kingdome, saith David; and thou reignest ••ver all: and in thine hand it is to make great, and to give might unto any, even the meanest.

Againe, all the wealth in the world is his. For,* 1.804 m 1.805 Gold is mine, and silver is mine, saith he by Haggie. And, n 1.806 Riches and honour are thine and of thee, saith King David. Yea o 1.807 The earth is the Lords, saith the Psalmist, and the fulnesse thereof. And, p 1.808 The whole world, saith hee, is mine, and whatsoever therein is. q 1.809 The Devill may pretend title to it, but hath of right no∣thing to doe with it; r 1.810 nor hath hee or any other whosoever power to dispose of ought in it, further than he permitteth.

The consideration whereof may first serve to admonish us not to trust unto these things.* 1.811 s 1.812 Charge the rich men of this world, saith the Apostle, not to be high minded; nor to trust in uncertaine riches: so uncertaine, saith Nazianzene, that t 1.813 a man may as well trust to the weather-cocke, that standeth continually in

the wind, or to figures and characters not u 1.814 drawn, as another speaketh, in the ice, but x 1.815 written in the running water, as to the wealth of this world. Since that y 1.816 hee that gave them can a∣gaine resume them. ( z 1.817 God gave, and God hath taken, saith Iob.) a 1.818 He that set up, can as well and as easily pull downe. For this is easier (whatsoever b 1.819 the Canon law saith to the con∣trarie in some cases) c 1.820 than that. d 1.821 Out of the prison, saith Salomon, there commeth one to reigne, when e 1.822 hee that was himselfe borne a King is aba∣sed. As he that was so poore is here stored and made rich: so f 1.823 hee that is most rich, may as soone be puld and made poore, and left barer than ever Iacob when hee came to Laban at first.

Secondly, it may encourage men to depend upon Gods providence;* 1.824 and to seeke to him for wealth, and not to Satan: that is, to seeke it by lawfull & honest means, and g 1.825 not by unlaw∣full and indirect courses. Since that h 1.826 God is as well, yea farre better able to enrich by the one, than the Devill is, or can be by the other. He that thus enriched Iacob, notwithstanding i 1.827 Labans hard, crosse, and unjust dealing with

him, is k 1.828 no lesse able still (for l 1.829 neither is his hand now shortened, nor his treasurie exhau∣sted) to doe the like for those that depend, with Iacob, upon him, and m 1.830 walke no other way toward wealth, than they are directed by him, n 1.831 notwithstanding all the affronts and oppositions that the world and worldly men, whom they live either among or under, and have occasion to deale with, shall be ever able to make against them.

* 1.832Thirdly, it may teach young beginners not to bee dismaid or discouraged in regard of ther small beginnings. Hast thou but a small matter to set up with, and to begin the world withall? Consider what God is able to doe for thee: and what hee hath done before time, o 1.833 who is the same still, for those that were his. It is hard if thou hast not as much as Iacob had here to begin with, and we see what God brought it to. Be thou thankfull therefore to God for that little that thou hast; (p 1.834 in thank∣fulnesse a poore man may bee as rich as a richer) and that may prove an effectuall meanes to improve it. Endeavour thy selfe q 1.835 to walke up∣rightly before him, and r 1.836 to keepe a good conscience in the course of s 1.837 thy calling. And thou shalt see, hee will t 1.838 build thine house for thee, and so u 1.839 blesse thine endeavours; that x 1.840 though thy beginnings be small, yet thy latter end (if hee see it to be good for thee) shall be great; as Bildad told Iob; and as in Iob God made it good, y 1.841 setting him up againe with nothing, after

those his great losses, but the contribution of his friends; and raising him thereby and his blessing on it, to a larger estate than ever hee had enjoyed before time.

Lastly, hath God dealt with any of you,* 1.842 as hee had done here with Iacob? Take heed how you a 1.843 sacrifice to your yarne, and burne incense to your net: how you b 1.844 kisse your owne hand; and ascribe your wealth and your raising, c 1.845 to your owne forecast and industry, and so make an idoll of it. Remember that which Salomon saith, that d 1.846 it is the blessing of God that maketh a man rich: and that e 1.847 all mans labour and care is nothing without it: that f 1.848 it is God, as Moses speaketh, that giveth you power to get wealth. Learne not the language of the rich world∣ling, g 1.849 Soule, thou hast much good; or of Esau, a meere naturall, h 1.850 I haue enough; and no more: but the language of Iob rather, i 1.851 The Lord hath given; the language of David, k 1.852 Of thine hand, O Lord, and thine, is all that wee have; the lan∣guage of Eleazer, Abrahams servant, l 1.853 God hath blessed my Master greatly, and he is thereby become great: He hath given him flocks and heards, and gold and silver, and servants, &c. the lan∣guage of Iacob; * 1.854 The children that God of his grace hath given mee: and, m 1.855 God hath beene good to mee, and therefore have •• all this. n 1.856 As you have received all from God; so ascribe all unto God; and bee thankefull to him for all. Let the streames of Gods bountie leade you (as o 1.857 the water-course doth, either to the

spring upward, or downeward to the maine Ocean) to p 1.858 the sourse and fountaine from which they doe flow. Returne a tribute unto him, from whom you receive all; as q 1.859 the ri∣vers doe to the Sea, from whence they have their first rising. r 1.860 That may be a good means to secure the rest to you; whereas the with∣holding of it, as s 1.861 the Merchants non-payment of the Kings custome, may prove the utter losse of all. Let him, I say, that gave all, t 1.862 receive a part againe from you of that that is u 1.863 his owne, by x 1.864 the releefe of his poore members, by the support and maintenance of his Ministers; it is that in effect that z 1.865 Iacob so solemnly vowed to shew his thankfulnesse in. Not that he nee∣ded it, a 1.866 who needeth nothing himselfe; no more than b 1.867 the Sea doth the rivers that runne into it: but that your thankfull mindes there∣by may be testified, and hee encited to bee the more beneficiall to you, c 1.868 who desireth any good occasion of doing you good. Returne him part; said I? Nay, d 1.869 dedicate all to him, y 1.870

as you have received all from him; by e 1.871 im∣ploying all to his glory, f 1.872 using all after his will: g 1.873 For of him, and through him; and therefore un∣to him are all things: and to him be glorie for ever. Amen.

Notes

• * 1.1

  Coherence.
• a 1.2

  Verse 6.
• * 1.3

  Iacobs Praier. Parts 4. Part 1.
• b 1.4

  Tu dixisti. Vers. 9.
• c 1.5

  Chap. 31.3, 13.
• d 1.6

  Summa est Deum sequi ducem securi∣tas. Incedit tutus qui ducem sequitur Deum. Ambr. de Abraam, l. 1. c. 2.
• * 1.7

  Part 2.
• e 1.8

  Vers. 10.
• f 1.9

  Indignitatis ag∣nitio, ingratitudinis amolitio.
• * 1.10

  Part 3.
• g 1.11

  Vers. 11.
• * 1.12

  Part 4.
• h 1.13

  Vers. 12.
• i 1.14

  Chap. 28.14, 15.
• * 1.15

  Text. Part 2. Particulars. 1. Iacobs Vn∣worthinesse.
• * 1.16

  2. Gods Good∣nesse.
• * 1.17

  Grounds 2.

  • 1. Mercie.
  • 2. Truth.
• * 1.18

  Fruit.

  Iacobs Penu∣rie.

  Gods Bounty.

  Generall.

  Iacobs Thank∣fulnesse.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrysost. ••om. 8. serm. 14.
• * 1.20

  Observ. 1.
• k 1.21

  Arrogans oratio, si ab homine quid petiturus, dicas sta∣tim, Da mihi, Hoc peto, Debet inchoa∣ri Oratio à laude Dei, ut sequatur supplicatio. Ambr. nomine de Sa••ram. l. 6. c. 5.
• l 1.22

  Psal. 90.1.
• m 1.23

  Psal. 85.1.
• n 1.24

  Psal. 44.1.
• o 1.25

  Psal. 71.18, 19.
• * 1.26

  Reasons 2.
• * 1.27

  Reason 1.
• p 1.28

  Deum siquidem ad ampliora d••ndū provocamus, quan∣do sibi de praeteritis gratias ref••ramus. Sicut agricola ter∣raemillam diligenti∣us colit, quae ube∣rius fructum red∣dit. Alex. Carpent. destruct. V••t. Par. 6. c. 4.
• q 1.29

  Optima petitio ipsa gratiarum est actio.
• r 1.30

  Efficacissimū ge∣nus est rogandi gra∣tias agere. Pl••n. Pa∣neg.
• s 1.31

  Ascensus gr••tia∣rum descensus gra∣ti••. Invitat ad mag∣na, qui gratanter suscipit modica: & spem de futuris re∣cipit, qui transacta beneficia recognos∣cit: nec desperatio∣ne frangitur, qui magnorum munerū consolatione r••boratur. Cassi••d. Variar.
• t 1.32

  Mirabili natura, siquis veli•• reputare, ut si uges gignantur, ar••ores frutic esque viva••t, in coelum migra••e aquas, animamque etiam herbis vi∣talem inde deferre. Plin. hist. nat. lib. 31. cap. 1.
• * 1.33

  Reason 2.
• u 1.34

  Sequentium rerum certitudo est praete∣ritarum exhibitio. Greg. in Evang. hom. 1. Ex perception•• praeteritorum munerum firma fit expectatio futurorum. Bern. de Temp. 18. & in Psal. 90. Serm. 7.
• x 1.35

  Psal. 4.1.
• y 1.36

  De∣us justitiae mi••i. Deus mi justissime. Sicut Coloss. 1.13. Hebr. 1.3. Esai. 2.20. & 31.7. Quanquam potest exponi etiam, Deus vindex & assertor justitiae meae: vti Iun. & alij.
• z 1.37

  Psal 27.9.
• a 1.38

  Deus salutis, pro salutifero: ut turris salutum, pro omni modo salutiaera. 2 Sam. 22. ul••.
• b 1.39

  1 Sam. 17.37.
• c 1.40

  2 Cor. 1.10.
• d 1.41

  2 Tim. 4.16, 17, 18.
• * 1.42

  Vses 2. Vse 1.
• e 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Carneades apud Plut. de tran∣quill. Quod Budae∣us perperam est in∣terpretatus, dum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, esse existimavit. Sic qui pomum in manu sua died midia tenue∣rit, reliqua diei par∣te pomis••rvabit o∣dorem. Bernard. de Temp. 31.
• * 1.44

  Inducement.
• f 1.45

  Psal. 78.7, 8, 10, 11, 12. Quod sci∣mus cum necesse nō est, in necessitate nescimus. Bern. de Consider. l. 2.
• g 1.46

  Psal. 125.3.
• h 1.47

  Largitio fontem ipsum benignitatis exhaurit. Ita benig∣nitate tollitur be∣nignitas; quâ quo in plures vsus sis, eo minus in multos uti po••••••s. Cic. Offic. l. 2. & apud Lactant. Instit. l. 6. c. 11. Hinc Hieron. ad Paulin. Etiam liberalitate perit liberalitas.
• i 1.48

  Esai. 59.1.
• k 1.49

  Mat. 6.30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.50

  Psal. 22.9, 10.
• m 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 9 8.
• * 1.52

  Vse 2.
• n 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gra∣ta mente nihil est Deo gratius: Et gratiarum actio est ad plus dandum in∣vitatio. Chrysost. in Genes. hom. 52.
• * 1.54

  Psal. 67.5, 6.
• o 1.55

  Indignus est dan∣dis, qui ingratus est pro datis. Aug. de Temp. citante Io. Herolt. de Tēp. 112. Non est dignus dā∣dis, qui non agit grates pro datis. Greg. laudante Gul. Perald. Sum. tom. 2. tr. 6. p. 3. c. 1. & in epist. Dom. 18. Pent. ser. 1. & in Euang. dom. 14. Trinit. Ser. 1. Accipiendis indignus est, qui fuerit de acceptis ingratus. Bern. de Divers. 27. & Iac. Genuens. de Temp. 150.
• * 1.56

  Gratia∣rum enim cessat decursus, ubi recursus non fuerit, Bern. de Temp. 40.
• p 1.57

  Ingratitudo ventus exurens est, exiccans sibi rorem misericordiae, fluenta gratiae. Bernard. in Cant. 51.
• q 1.58

  Jn Halesina re∣gione fons est quie∣tus & tranquillus cum siletur; si in∣sonent tibiae exulta∣bundus ad cantus elevatur, & ultra marginē extume∣scit. Solin. Polyhist. c. 11.
• r 1.59

  Ita sons divinae bonitatis ad laet••m gratia••um actionē exuberat, & bene∣ficiorum suorum a∣quas inundat; sub∣sidit, ubi ea deficit. Alex. Carp. destruct. vi••. par. 6. c. 4.
• s 1.60

  Petitionibus effe∣ctum negat, quod ingrati invenimur. Bern. de divers. 27.
• t 1.61

  Quid sibi vult quod minus ergasu∣os liberalis nunc di∣vina clementia vi∣deatur, ut quibus tanta contulit nec vocantibus, nunc o∣rantibus, obsecran∣tibus, postulantibus sapissime, imò con∣tinuè minora mul∣to denegare videatur▪ Bern. ibid.
• u 1.62

  Non quod aut manus abbreviata, a••t mutata voluntas, aut 〈◊〉〈◊〉 facult••s. Sed quia non est inventur, qui gratias 〈◊〉〈◊〉. Idem ibid.
• x 1.63

  Num. 11.23. Esai. 50.2. & 59.1.
• y 1.64

  Semperidem. Psal. 22.2, 3. & 102.27. Mal. 3.6. Heb. 13.8. Iam. 1.17.
• z 1.65

  Luk. 17.17.
• a 1.66

  Vt accipiant, ••importuni; donec acceperint, inquieti; ubi acceperint, migrati. Bern. de Consider. l. 4.
• b 1.67

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ph••••o de vita Mosis.
• c 1.68

  Quae c••ntulit gratis, tollit ingratis. Quod illo dante fit nostrum, no∣bi•• super••ientibus fit ali••••um. Aug. H••mil. 14. Nec tantum nihil a••getur ingrat••; sed & quod datum est, tollitur. Bern. de Temp. 40.
• d 1.69

  Quia dedisse poenitet, quod perisse videtur. Nun∣quid enim non perit, quod ingrato donatur? Idem ibid. 79. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lucian. anthol. lib. 1. ca. 30.
• e 1.70

  Hosea 2.8, 9.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amas••os meos.
• f 1.72

  Revertar & tol∣lam .i. tollam de∣nuo, recipiam. Sicut Dan. 9.25. reverte∣tur et aedificabitur, .i. reaedificabitur: uti Livel. in Chro∣nol. Pers.
• g 1.73

  Ezech. 29.3, 9.
• h 1.74

  Esai. 19.5, 6▪
• i 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. C••esias in Iu∣dic. apud Phot. Bi∣blioth. Cod. 72.
• k 1.76

  Deut. 11.9, 10.
• l 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Her••••dot. Thal. Vndè & Nilus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dictus, quia credi∣tus est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem Eu∣terp.
• m 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habitum est, quod Psammenit•• regnante, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thebae Ae∣gyptiae, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem Thal.
• n 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Chron. 13.5. & Ier. 2.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dionys. Perieget. Siris Nilus Aethiopibus, & Homero Aegyptus. Plin. hist. Nat. l. 5. c. 9. Id nominis habet ab aquarum nigredine; prout & Graecis à colore vulturi∣no, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dictus r••t. Vide Scalig. ad Fest. Nam frustra sunt, qui apud Eu∣flath▪ Graecam voci exoticae tribuunt originem.
• o 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Naz. ad Aegypt. ad∣ven. Aegypti sicci∣tatem Nilus tempe∣rat. Minut. Octau. Nili fluvij opibus et foecunditate pasci∣tur. Ruffin. hist l. ••. c. 23. Nilus coloni vice fungens (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Herodot.) à Solstitio evagari incipit, primum lē∣tè, deinde vehem••∣tius quamdiu Sol in Leone est; m••x pi∣grescit in Virginem transgresso, at{que} in Libra residet. Plin. hist. Nat. l. 18. c. 18. Hinc Nilus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dictus Aegyp∣tijs. Gregor. Naz. in Athanas. Imbrifer, quod imbrium vices suppleret; & Spicifer, quod fruges produceret, Martial. l. 1. ep. 62. & l. 10. ep. 74.
• p 1.81

  Proinde aut sterilis annus, aut fertilis est, prout ille magnus influxerit, aut parcior. Sen. quaest. Nat. l. 4. c. 2. Si 12. cubita non exces∣sit, fames certa est; nec minus, si 16. exuperavit. Tanto enim tardius decedit, quanto abun∣dantius crevit, & sementem art et. Plin. hist. Nat. l. 18. c. 1••. & Sol••••▪ Polyhist. cap. ••4. Hi••c Greg. Naz. in Epiphan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (malè vulg•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herodot. ••uterp.
• r 1.83

  Quanquam Hom. Odyss. •• Nilum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellat. quod & Strabo notat geogr. lib. 17.
• b 1.84

  Aegyptus alendis augen∣disque seminibus ita gloriata est, ut nihil imbribus coeloque deberet. Siquid••m proprio semper amne perfusa, nec alio genere aquarum so••••ta pinguescere, quam quas ipse de vexerat tantis sege∣tibus induebatur, ut cum feracissimis terris, quasi nunquam cessura censeretur. Plin. Paneg. Hinc Tibull. l. 1. el. 7. sic Nilum alloquitur, Te propter nullos tellus tua postulat imbres: Ari∣da nec pluvio supplicat herba Iovi. Quia scil. Non nubium illa imbribus, sed terrae ipsius sudore & Nili fluminis incrementis foveretur. Aug. nomine de mirab. S Scr. l. 1. c. 6. Itaque Aegyp∣tus in hoc spem suam habet. Nemo (ibi) aratorum caelum suspicit. Sen. q••est. Nat. lib. 4. c. 2. Quo loco mem••••ia lapsus Ovidio tribuit, quod est Tibulli.
• c 1.85

  Bienni•• continuo non ascendisse reg∣nante Cleopatra, ••o∣stat. Per novem an∣nos superioribus se∣culis non ascendisse, Callimaehus est au∣tor. Sen. quaest. Nat. l. 4. c. 2. Hinc Ovid. Art. l. 1. Creditur Aegyptus caruisse juvantib•• arva Im∣bribus, atque annis sic••a fuisse novem.
• d 1.86

  Quantum crevit Nilus, tantum spei in annum est. Nec computatio fallit a∣gricolam: adeò ad mensuram fluminis respondet, quā fer∣tilem facit Nilus. Is arenoso & sitienti solo & aquam in∣ducit & terram. Nam turbulentus cum fluat, faecem relinquit, & quic∣quid pingue secum ••ulit, allini••: juvat∣que agros duab{us} ex causis, & quod in∣••ndat, & quod ob∣limat. Ita d••bet illi Aegyptus fertilitatem svam: & quicquid non adij••, sterile ac squalidum jacet. Sen. ibid. Mira natura fluminis, quod cum c••eteri amnes abluant terras & eviscerent. (Limum non inv••••unt Euphrates Tigrisque sicut in Aegypto Nilus; sed praepinguem densam{que} ubertatem dil••unt. Plin. hist. Nat. l. 1••. c. 17.) Nilus contra vires adjicit. Ibid.
• e 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Matth. hom. 25.
• f 1.88

  Beneficia plura recipit, quiscit redd••re. P. Syr. M••li••ra siquidem & majora me∣retur accipere, qui collata bona d•• corde probatur non emittere. Cassiodor. in Psal. Et fidelis in modic••, munere dignus a••pliore ••ens••tur. Bern. de Temp. 40. Sicut c••ntra, Infidelis in modico, quod maximum est accipere non meretur. Ibid. 91.
• * 1.89

  Ant. Rous. oile of Scorp. Consid. 2. sect. 4.
• * 1.90

  Particulars.
• * 1.91

  Particular 1. Iacobs unwor∣thinesse.
• g 1.92

  Minor sum cun∣ctis miserationibus tuis. Vulg.
• h 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.94

  Sense. Reason 1.
• i 1.95

  Minor sum, i. in∣dignus sum m••sera∣tionibus tuis mihi impensis. Hug. Car. Excedunt miserati∣ones tuae merita mea. Propter sub∣stantiam hoc dicit, quam sine meritis ••edit. Hier. Oleast. Jndignus in quem tot tanta{que} confer∣ret. Calvin. Piscat.
• k 1.96

  Jnferior. i. Im∣par sum omnibus beneficijs his. Iun.
• * 1.97

  Reason 2.
• l 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.99

  Psal. 116.12.13. Quaerebat quid re∣tribueret, & non inveniebat. Imò quasi aliquid inve∣nit, remā sit in acti∣one gratiarum: nam in relatione defecit. Gratias agere licet, referre non licet: non enim po∣tes. Aug. in Psal. 44.
• n 1.100

  Quid dicam aliud quam gratias gratiae ejus? Nos enim gratias agimus: non damus, nec reddimus, nec referimus, nec rependimus gratiam. Idem in Psal. 88.
• * 1.101

  Observ. 2.
• o 1.102

  Genes. 18.27.
• p 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nóris & cinis.
• q 1.104

  2 Sam. 7.18.
• r 1.105

  Psal. 8.4. & 144.3. Iob 7.17, 18. Misericordiae tuae est, non meritorum ipsius. Aug. de di∣vers. 20.
• s 1.106

  Matth. 3.11.
• t 1.107

  Mak. 1.7. Luk. 3.16.
• u 1.108

  Matth. 8.8.
• x 1.109

  Luk. 7.7.
• y 1.110

  Luk. 5.19, 21.
• z 1.111

  1 Cor. 15.9. Si•• de se Ambr. de Poe∣nit. l. 2. c. 8. Indig∣nus vocari Episco∣pus.
• * 1.112

  Grounds 2.
• * 1.113

  Consider. 4.
• * 1.114

  Ground 1.
• * 1.115

  Consid. 1.
• a 1.116

  Iob 39.37.
• b 1.117

  Psal. 51.5.
• c 1.118

  Iob 15.14, 15.
• d 1.119

  Iob 25.5, 6.
• e 1.120

  Lumbricus. Iun.
• f 1.121

  Iob 15.16.
• g 1.122

  Cui peccatum ae∣què familiare ac ci∣bus & pot{us} est. Iun.
• h 1.123

  Psal. 138.8.
• i 1.124

  Opus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si vide∣ris, coronas me. Nā & quae cunque sunt bona oper•• mea, abs te mihi sunt: et ideò tua magis quā mea sunt. Aug. in Psal. 137. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vi∣tam nullis potes o∣peribus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quā Deus homini. Quod idem & Durand. habet in Sent. l. 2. d. 28. q. 1.
• k 1.125

  Rom. 7.18.
• l 1.126

  1 Cor. 13.9.
• m 1.127

  Philip. 3.12.
• n 1.128

  Prov. 21.9.
• * 1.129

  Consider. 2.
• o 1.130

  Maxima pars eorum quae scimus, est minima eorum quae ignoram{us}. Aug.
• p 1.131

  Ephes. 4.22. —ut lubricus serpens Exuit in spinis vestem. Lucret. de rer. Nat. lib. 4.
• * 1.132

  Genes. 41.14.
• q 1.133

  Hebr. 12.1.
• r 1.134

  Rom. 6.7.
• s 1.135

  2 Cor. 3.18. & 4.16.
• t 1.136

  Ps••lm. 19.13. & 119.133. Rom. 6.12 14. Tit. 3.3.
• u 1.137

  Rom. 6.17.
• x 1.138

  Rom. 7.17, 20.
• y 1.139

  Habitat; sed non regnat: manet; sed non dominatur aut praevalet: Evulsum quodammodo, nec∣dum tam••n expul∣sum; dejectum, sed non prorsus eject••m tamen. Bern. in Psa. 90. s••rm. 10. Era∣dicari siquidem aut extirpari penitus è cordib{us} nostris ma∣litia non potest. Idem de Temp. 45.
• z 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Proclus apud Epiphan. haeres. 64.
• a 1.141

  Rom. 7.19, 20, 21, 23.
• b 1.142

  Levit. 14.36.—45.
• c 1.143

  Hagg. 2.15.
• d 1.144

  Tinguntur soli•• radij, eorumque trahunt similitudinem, in quorum or••m sube••••do venere. Plin. hist. Nat. lib. 2. cap. 18.
• * 1.145

  Si de ••is divini∣tus districtè discu∣ti••••r, quis inter ••••c remanet salu∣•••••• locus•• quando et ••ala nostra pura m••la sunt, & bon••qu•• 〈◊〉〈◊〉 ••abere cr••∣dimus, p••ra 〈◊〉〈◊〉 essen••••••quam 〈◊〉〈◊〉. Greg. 〈◊〉〈◊〉. lib. 35. cap 26. 〈…〉〈…〉 corruptionis astrin∣gi••••r, qua••libet 〈◊〉〈◊〉 operibus in∣sudemus, verā m••∣diti•••• nequaquam appr••••endimus, sed imitamur. Ibid. l. 9. c. 28.
• f 1.146

  Ipsa et virtutum gaudi•• vulnus ha∣be••t. Prosper. in sen∣tent.
• g 1.147

  Terret me vita 〈◊〉〈◊〉. Na••que dili∣genter discussa ap∣paret mihi aut pec∣catum, aut sterilitas ferè tota. Quod si quid fructus in ea videtur, sic est aut simulatum, aut imperfectum, aut aliquo modo corruptum, ut possit aut non placere, aut displicere Deo. Anselm. de miser. homin.
• h 1.148

  Sed quid potest esse omnis justitia nostra c••ram Deo? Nonne juxta Pro∣phet••••, velut pannus menstruatae reputabitur? Et si districtè judicetur, injust•• invenietur 〈◊〉〈◊〉 justitia nostra, & minus habens. Bern. de Temp. 94.
• i 1.149

  Esai. 64.6.
• k 1.150

  Nostra justitia, ••iqu•• est, humilis justitia, recta f••rsitan, sed non p••ra. Nisi fortè meliores nos esse credimus pae∣tribus nostris qui nō minus ver••citer quam humiliter aiebant, omnes justitiae nostrae, &c. Bern. de Verb. Esai. 5. Sic etiam explicant, hu•• applicant saltem verba illa Prophetae Orig. in Rom. c. 3. Hieron. in Esai. c. 64. Aug. nom. soliloq. c. 28. Bern. in dedic. Eccles. 5. Ex Pontificij•• Hugo Cardinal. in Iob 9. Albert. Mag. in Miss. d. 3. tr. 2. cap. 5. Perald. Sum. tom. 2. tr. 6. Par. 3. cap. 3. Pigh. Controv. de Fid. & Iustif. Ferus in Ioan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg. Hisp.
• l 1.151

  Sciunt Sancti, quia omnis justitia humana in∣••ustiti•• esse deprebenditur, si divinitus districtè judicetur. Greg. Mor. l. 21. c. 15.
• m 1.152

  In∣••ust•• justitia. Bern. supra.
• n 1.153

  Quid ergò de peccatis erit, quando ne ipsa pro se poterit respon∣dere justitia? Bern. ibid.
• o 1.154

  Matth. 6.23.
• * 1.155

  Consider. 3.
• p 1.156

  Luk. 17.10.
• q 1.157

  Sed hoc, inquies, propter humilitatem monuit esse dicen∣dum. Planè propter humilitatē. Sed nū∣quid contra verita∣tem? Bern. de Di∣vers. 17. Nam quod Chrysost. in Ozian. ho. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: nihil huic repugnat sententiae; cum & ipse alibi fa∣teatur; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Mat. hom. 3. .i. non tam humilitas ide∣rat quam sanum judicium: vti vertit Bern. Brix. ad p••p. Ant. hom. 38.
• r 1.158

  Iob 22.2, 3.
• s 1.159

  Iob 35.7. Iu∣stitia nostra Deus non indiget. Totumque quod rectè colitur Deus ab homine, prodest homini non Deo. Neque enim fentise quisquam dixerit profuisse quod biberit, aut luci, si viderit. Aug. de Civit. lib. 10. cap. 5.
• t 1.160

  Iob 35.6. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Jdem Consess. l. 4. c. 8.
• u 1.161

  Psal. 16.2. Nec ille collat•• eget, nec nos ei quicquam conferre possumus. Sen. de benef. l. 4. c. 9. Nec eget bonis, nec timet à malis. August. in Psal. 80.
• x 1.162

  Ideò Deus meus, quia bonorum meorum non in∣dige••. Omne enim bonum nostrum aut ipse est, aut ab ipso. Aug. epist. 5. & de doctr. Christ. l. 1. c. 31.
• y 1.163

  Nos cum te am••mus, à te ad te afficimur, qui possumus misero aliquo mod•• ess•• & non amare te, hoc est, esse & male esse. Tibi autem qui semper idem es, nihil accedi•• si amando proficimus ad te, nihil decedit, si non amando deficimus à te. Guilel••. à S. Theod••ric. de amor. Dei, c. 8. quod Bernardo perperam tribuitur.
• z 1.164

  Nec crescit De{us}, acc••dente 〈…〉〈…〉 decrescit d••cedente te. Aug. in Psalm. 145. Si fueri•• fine D••o, min•••• eris: Si fueri••tum▪ Deo, ma∣jor Deus non erit. Non ex te ille ma∣jor: sed tu fine illo minor. Reficieris, si accesseris: deficies, si recesseris. Integ••r m••••et te a••••edente; integ••r manet & te cadente. Idem in Ioan. 11. Non erit major, si placet tibi; sed tu min••r eris, si d••pli••et tibi. Ib. 18.
• * 1.165

  Ground. 2. Consider. 2.
• a 1.166

  Psal. 8.3.
• b 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Sel. hom, in Transfig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isid. Pel. l. 1. epist. 2 57. Sol reliqu•• sidera occu••tat; quibus & lumen suum foenerat. Plin. hist. Nat. lib. 2. cap. 6. Minuta lumina claritas Solis obscurat. Sen. epist. 67. Sic cum Sole perit sidericus d••cor. Idem Medea. Per diem fulgorem Lunae Stellarumque omnium Sol exortus abscondi••. Ambros Hexam. lib. 4. cap. 3. Simulque ut Sol ortus ••ui sign•• praemiserit, omnes Stellarum ignes sub u••ius luminaris fulg••re vanescunt. Ibidem cap. 6. Clara latent sub Sole co••us••o Sidera. Dracont. Hexam. Et, Hujus ab aspectu ••anguescunt. Jbid. Inde Sol dictus, qua••••solus ••it. Cic. de Nat▪ Deor. l. 3. Quia postq••••m exortus est, reliquis obscuratis sideribus solus app••••et. Cass••••d. in Psalm. 103. Iul. Firmic. de Error. Gent. Isid. Origin. lib. 3. cap. 70. Verum Sol potius à Graeco 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bibliand. de rat. ling. lib. 3. cap. 2. Priscis enim Sel dicebatur, ut & Apello, Hemo, ••elus. Auson. Popma de antiq. loc. l. 1. c. 1. & Meurs. animadv. l. 3. c. 8.
• d 1.168

  Apoc. 1.20.
• e 1.169

  Act. 7.2.
• f 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. prae∣cept. conjug.
• g 1.171

  Iam. 1.17.
• h 1.172

  Psal. 36.9.
• i 1.173

  Nusquam se meli∣us deprehendit mo∣dus imperf••ctionis human••, quam in sp••culo visi••nis di∣vin••. Bern••r. ad fratr. de Mont. Dei.
• k 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Naz. de Sasim. epifc. Sivel terram despici••••us medio die, vel intu∣emur quae aspectu•• nostro circum circ•• patent, validissim•• persp••cacissima{que} a∣cie videmur nobis praediti: at vbi in S••lem suspicimus atque arr••ctis ocu∣lis contemplamur, vis illa qu•• egregiè in terra val••b••t, ••ā∣to fulgore protinus consiringitur & confunditu••, ut fateri cogamur, illud nostrum in conside∣randis terrenis acumen, ubi ad S••lem ventum est, mera•• esse ••••b••tudinem. Idem in reputan∣dis nobis contingit, &c. Calvin. Institut. lib. 1. cap. 1.
• l 1.175

  Dan. 10.7, 8, 11, 16, 17. Luk. 1.12. Act. 10.••.
• m 1.176

  Malac. 4.2.
• n 1.177

  Psal. 8.3. & 74.16.
• o 1.178

  Esai. 24.23.
• p 1.179

  Esai. 6.5.
• q 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Esai. cap. 6.
• r 1.181

  1 King. 19.17.
• s 1.182

  Ier. 36.19. Act. 10.33. Eccles. 5.2.
• t 1.183

  Psal. 16.8.
• u 1.184

  Psa. 27.4. et 42.2.
• x 1.185

  Luk. 5.8.
• y 1.186

  Iob 42.5, 6.
• z 1.187

  Gen. 2.7. & 3.19. & 18.27. Sirac. 10.9.
• * 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pythag. apud▪ Plut. de Superstit. & de defect. o••ac.
• * 1.189

  Vse 1.
• a 1.190

  Humilis venit. Z••ch. 9 9. Mat. 21.5. humilitatem do∣cere venit. Matth. 11.29. August. in Ioan. 25. Discite à me, inquit. Quid discimus à te? ne∣scio quid magnum à magno artific••. Nunquid ut eadem cum illo faciamus? Qui potest, quae so∣lus Deus facit? Hoc disce à me▪ quod factus sum pro te. Quid prodest, si mi∣racula facis, & hu∣milis non sis? Idem hom. 34. Nolo à me discatis, sacere quae feci; sed quod fa∣ctus quifeci, ne p••∣rirent quae feci. Idem de verb. Ap. 12.
• b 1.191

  Iob. 13.34, 35.
• c 1.192

  Quo modo de Fide Basil. apud Greg. Naz. in Epitaph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et de Charitate & Pa••e, Chrysost. in Hebr. hom. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.193

  Pulvis & cinis. Gen. 18.17.
• e 1.194

  Vermis, non Vir. Psal. 22.6.
• f 1.195

  Iumentum, non hom••. Prov. 30.2.
• g 1.196

  Psal. 73.22.
• h 1.197

  Minimus Sanctorum. Ephes. 3.8.
• i 1.198

  Minimus Apostolorum. 1 Cor. 15.9. Sic de se Ambr. de Poenit. l. 2. c. 8. Minimus Episcoporum omnium, & infirmus merito.
• k 1.199

  Primus peccatorū. 1 Tim. 1.15.
• l 1.200

  Primus, quo nullus prior. Gerson, consol. Theolog. imò, quo nullus pejor. Aug. de verb. Ap. 9. & 10. Nec hoc dixit mentiendi prae∣cipitatione, sed aestimandi affectione. Qui enim perfectè examinando s••metipsum intelligit, suo peccato nullius peccatum par esse existimat, quod non sicut suum intelligat. Bern. ad Fratr. de Mont. Dei.
• m 1.201

  Rom. 12.10. Phil. 2.3.
• n 1.202

  Hebr. 5.4.
• o 1.203

  Matth. 11.29. Col. 3.12, 13.
• p 1.204

  Rom. 8.14.
• q 1.205

  Matth. 23.6, 7. Mar. 12.38.39.
• r 1.206

  Luk. 11.43. & 20.46.
• s 1.207

  Qui dum in se singulariter exul∣••ant, alijs arrogan∣ter insult••nt. Bern. de Grad. humil.
• t 1.208

  Non sum sicut ca∣teri, non sicut is••••. Luk. 18.••1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Sel. 〈◊〉〈◊〉. 34.
• u 1.209

  Vbi timor, nullus tu••••r. Ber. in Cant. ••3. Quid est enim ti••••re nisi non ••••∣mere? Gilbert. in Cant. 19.
• x 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. tom. 6. Orat. 83. Quanto quis humilior in se fuerit, tant•• in Dei co••spectu maj••r erit. Superbus verò quo glori••sior inter homines fu∣••rit, eo apud Deum despectior eri••. Aug. de Temp. 213. & Greg. M••ral. l. 8. c. 22.
• y 1.211

  Prov. 6.16, 17. & 8.13▪ & 16.5. Exosa semper est Deo superbia. Cassiod. Var. l. 3. epist. 3.
• a 1.212

  Psal. 138.6.
• b 1.213

  Vide••e magnum miraculum: Alius est Deus; erigiste, & fugit à te: in∣clinas te, & descen∣dit ad te. Humilia de proximo respicit, ut attollat: superba de longe cognoscit, ut deprimat. Aug. de Temp. 175. Ful∣gent. de Ascens. S••d & eadem fere. Aug. in Psa. 74. & de di∣vers. 36. & de Tēp. 213. & in Ioan. 10. & 15. Vis tib•• pro∣pinquet? humiliate. Nam tanto erit à te altior, quanto tu e∣latior. Idem in Psal. ••37. Nescio quo pa∣cto ••amiliarius sem∣per humilitati pro∣pinquare solet di∣vinitas. Ber. ep. 42.
• c 1.214

  Luk. 18.11, 13.
• d 1.215

  Pharisaeus con∣tempsit de longin∣quo stantē, cui Deus confitenti propinquabat. Pharisaeus de propinquo stabat; sed Deus ad illum de propinquo non stabat. Publicanus de longinquo stabat: sed Deus ad illum de long▪ non stabat. August in Psalm. 31. Publ. de long. stabat, & Deo tamen propinquabat. Publ. de long. stabat: sed Dominus illum de prop••nquo attendeba••. Idem de verb. Dom. 36.
• e 1.216

  Luk. 18.14. Ille laudabilior, qui humilior, & j••stior, qui d••jectior. Ambr. de poenit. l. 2. c. ••0▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Sel. hom. 34.
• f 1.217

  Psal. 34.18.
• g 1.218

  Esai. 57.15. Quid miramur magnum in augusto habitare? magis in mini∣mis habitat. Ideò altus habitat in humili, ut exaltet humilem. Aug. de divers. 36.
• h 1.219

  Iam. 4▪6. 1 Pet 5.5.
• i 1.220

  Patet ex antithes•• Prov. 3.34, 35. unde Apostoli sumpserunt. Videantur Mer∣cer. & Piscat. in Prov. sed & omnium plenissime reverendus socer meus Carol. Pi••••er serm. in 1 Pet. 2.17.
• k 1.221

  Excelsa siccantur: depressarigantur. Aug. de verb. Ap. 2. & Bern. de Temp. 47.
• l 1.222

  Luk. ••.53.
• m 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Greg. Naz. de Eutax. Non est pe∣riculum quantum∣cun{que} te humilies, quantumcunque re∣putes minorē quàm ••is. Est autem gran∣de malum, horren∣dumque periculū, si vel modico pli•••• ve∣ro te ext••llas▪ Bern. in Cant. 23.
• n 1.224

  Quemadmodum enim si per ostium transeas, cujus su∣perliminare ni••iū bass••m sit, non no∣cet quantumcūque te inclinaveris; no∣cet ••••tē si vel trans∣versi digiti spatio plu•• quam ostij pa∣titur mensura ••rex∣••ri••, ita ut impin∣gas & capite qu••s∣sato collidaris. Sic in anima nō est pla∣nè timenda quan∣talibet humiliatio; ••orrenda a••tē ni∣miumque pavenda v••l m••••ima temerè praesumpta erectio. Bern. ibid. Humilis est janna Christus Dominus. Qui intrat per ha••c ja••••am, humiliet se ••portet, ut 〈◊〉〈◊〉 capite intrare contingat. August. in Ioan. 44.
• * 1.225

  Vses 2.
• o 1.226

  Micha 6.6, 7, 8. Orandi disciplina repr••batrix superbiae, justificatrix humilitatis; Deum docet ••rare in humilitate, ut al∣levatorem humilium, non in superbia, ut destructorem superborum. Tertul. in Marc. lib. 4.
• p 1.227

  Eccles. 5.1, 2.
• q 1.228

  Esai. 58.2, 3. Praesumpti•• enim arroganti propior est 〈◊〉〈◊〉 ••••ganti. Ambros. de Poeniten. lib. 2. cap. 8.
• r 1.229

  Est trepida, est tepida, est teme∣raria oratio. Bern. de Temp. 43. Terr••r, tep••r, 〈◊〉〈◊〉. Gilbert. in Cant. 33.
• s 1.230

  Trepida nec pro∣cedit quidem, ne∣dum ascendit.
• t 1.231

  Tepida procedit, sed in ascen••u lan∣guescit & deficit.
• u 1.232

  Iam. 5.16.
• x 1.233

  Temeraria ascen∣dit, sed resil••••: n••c tantum non obtinet gratiam, s••d mere∣tur offensam. Bern. ibid.
• y 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Sel. hom. 34. Velut dig∣nus, qui cum Deo cominus colloque∣retur. Erasin. Pa∣raphr••.
• z 1.235

  Luk. 18.10.
• a 1.236

  Non inveni••bat quod peteret. Gilb. in Cant. 33. Gratias, inquit, ago, quod nihil pe••cavi: Non habeo quod ignos••as. Optat. contr. Parmen. l. 2. Aut sui oblitum, aut à culpis ablutum dicas. Bern. de Grad. humil.
• b 1.237

  Psal. 50.14, 23.
• c 1.238

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Sel. ubi sup.
• d 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Idem ibid. Purae ••••tae Pont••ficiorum Votariorum ampullae: Quibus optimè quadr••nt & Chrysost. illa de Compunct. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.240

  Esai. 38.3.
• f 1.241

  Neh. 13.14, 31.
• g 1.242

  Iob 10.7. & 23.10, 11, 12.
• h 1.243

  Psal. 44.17, 18, 20.
• i 1.244

  1 Tim. 3.15.
• k 1.245

  Plurimum inter∣est inter barbaricā immanitatem, affe∣••t••s{que} impotentes, qui faciant ut vel mortem impavidi perserant; & Mar∣tyrum modestissimā constantia•• in se i••becillem, in Chri∣sto ••ortem. Cypriani nomine de duplic. martyr.
• l 1.246

  Scilicet contemp∣tum mortis in mul∣tis videas. Sed pla∣cidum illud, 〈◊〉〈◊〉 mā∣s••etum, illud hu∣mil••ter sublime, & sublimiter humile nisi in Christi Mar∣tyribus non vide∣mus. Ibid. Magni∣tudo cum mansue∣tudine. Sen. epist.
• m 1.247

  Psal. 7.3, 4, 8. & 17.3. & 26.1, 2, 3.
• n 1.248

  Psal. 26.8, 9. & 27.7, 8, 9.
• o 1.249

  Eccles. 5.1, 2.
• p 1.250

  Gen. 27.12.
• q 1.251

  Omnino siquidé oportet nos oratio∣nis tempore curiam intrare coelestem, in qua Rex regū stel∣lato s••de•• solio, cir∣cundante innume∣rabili & ineffabili beatorum spirituū exerci••u. Quanta ergò cum reveren∣tia, quanto timore, quanta illuc humi∣litate accedere de∣bet è palude sua procedens & repens vilis ranuncula? Bern. de divers. 25.
• * 1.252

  Vse 3.
• r 1.253

  Legatur Chrysost. in Matth. hom. 3. & hom. 25. & tom. 8. Serm. 16.
• s 1.254

  Luk. 7.4.
• t 1.255

  Apoc. 4.11.
• u 1.256

  Quo modo Bel∣larm. ratiocinatur de Poenit. l. 2. c. 8. Si opera justorum eam vim habent, ut vitam aeternam ve∣rè & propriè mere∣antur; nullo modo negari potest, quin etiam efficacia esse possint ad satufaci∣endū pro reat•• poe∣nae temporalis: Si∣quidem longè ma∣jus est gloria aeter∣na, quam poenae tē∣poralis remissio. Ab∣surdum ergò quod Th••m. sum. par. 1 ^a. 2ae q. 114. a. 3. e. 10. Vitam aeternam sub merito cade∣re; bona temporalia non cadere.
• x 1.257

  Psal. 115.1. 1 Cor. 15.10.
• y 1.258

  Worthy of the Crowne; worthie of the Kingdom; worthie of Hea∣ven; worthie of Salvation; wor∣thie of God him∣selfe; as meriting and deserving all this Rhemists on 2 Thess. 1.5. & A∣poc. 3.4.
• a 1.259

  Iob 1.1.
• b 1.260

  Iob 1.8. & 2.3.
• c 1.261

  1 Ioh. 5.9. 2 Cor. 10.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. de Com∣punct. 2.
• d 1.262

  Post tam magnū de illius justitia Dei testimonium, quid de se ipse? Aug. de Pec. Mer. & Rem. l. 2. c. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Iob 31.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. (Iob 9.15.) Chrysost. ubi supra.
• * 1.263

  Degrees 4. Degree 1.
• e 1.264

  Iob 9.2.
• f 1.265

  Hebr. Q••om••dò justificabi•• se ••o••o cum 〈◊〉〈◊〉. Quomodo 〈◊〉〈◊〉 invenietur, s•• cum De•• 〈◊〉〈◊〉▪ Vatabl. Q••••••quam potest etiam exponi, cum Deo .i. apud Deum, vel, coram 〈◊〉〈◊〉 ut Psalm. ••43.••. Et sic Aug. ubi supr••▪ Ante deum.
• g 1.266

  Iob justitiae Dei comparatione hominis justitia•••• nullam esse d••clar••t. Annot. in Vatabl▪ ••ibl▪
• h 1.267

  Cujus participa∣tione justi sunt, ejus comparatione n••c justi sunt. August. ••mtr. Priscil. & O∣rig••n. c. 10. ex Iob 4.18. unde scitè Hug. C••••d. ex Greg. Moral. l. 9. c. 1. Ho∣mo Deo suppositus justitiam percipit, compositus amittit. 1 Sam. 2.2.
• i 1.268

  Iob 9.3.
• * 1.269

  Degree 2.
• * 1.270

  Iob 31. per totū.
• k 1.271

  Sanctus vir om∣ne virtutis meritū esse vitium conspi∣cit, si ab interno ar∣bitro districtè judi∣cetur. Greg. Moral. l. 9. c. 1.
• l 1.272

  Qui de perfectio∣ne se erigit, habere s•• benè vivendi nec initium indicat. I∣dem ibid. Cum ita{que} de bonae vitae perfe∣ctione extollimur, hanc nos nec incho∣asse mons••ramus. Jbid.
• m 1.273

  Iob 9.20.
• n 1.274

  Os meum. i. con∣scientia mea. Hugo Car••.
• * 1.275

  Degree 4.
• o 1.276

  Iob 9.21.
• p 1.277

  1 Cor. 4.4.
• q 1.278

  Nihil mihi con∣scius sum infidelis dispensationis, Ca∣jetan. Nullius ma∣lae fidei aut negli∣gentiae in fungen∣do Apostolatu, Pis∣cat.
• r 1.279

  2 Cor. 1.12.
• *. 1.280

  Quan••ūlibet re∣ctus mihi videor, producis tu de The∣sauro tuo regulam; coaptas me ad eam, et pravus inve∣nior, Aug. in Psal. 142.
• s 1.281

  Psal. 19.1••.
• t 1.282

  Ierem. 17.9.
• u 1.283

  Galat. 6.3. Jam. 1.26.
• y 1.284

  S••pe ipsa justitia nostra ad examen divin•• justiti•• de∣ducta injustitia est: & sordet in distri∣ctione judicis, quod in aestimatione ful∣get operantis. Greg. Moral. l. 5. c. 7.
• a 1.285

  Tanta est profun∣ditas in homine, ut lateat ipsum homi∣nem in quo est: sed Dominum latere nō potest. Ier. 17.9.10. Herv. in 1 Cor. 4.
• b 1.286

  1 Iohn 3.20. Quantum possunt homines de alio judicare, plus homo utique de se. Sed Deus plus de ••omine, quam hom•• de se. Herv. ibid.
• c 1.287

  Ille magis novit me, qui est scrutator cordis mei. Philip. in Iob 9.
• d 1.288

  Iob 9.2, 20, 28, 29, 30, 31.
• e 1.289

  Tria sunt judi••ia, humanum, propriū, divinum, de exte∣rioribus quae sensui patent, judicat hu∣manum: de interio∣ribus etiam hominis ipsius spiritus; sed longè praestantius D••us; cujus nondū fatetur Ap. evasis∣se judicium, qui t••∣men jam humanum transcēdisset et pro∣prium: porro huma∣num contemnebat, nec proprium time∣bat, divinum tan∣tùm restabat. Bern. de divers. 32. Vide Thom. Aquin. in Iob 9. Lect. 3. & Greg. Mor. l. 5. c. 7.
• f 1.290

  Hebr. 4.12.
• g 1.291

  Act. 1.24. et 15.9.
• h 1.292

  Psalm. 33.15.
• i 1.293

  Gal. 6.7. Ier. 17.9, 10.
• k 1.294

  Iob 9.15.
• l 1.295

  Petendo justiti••.
• m 1.296

  Petendo miseri∣cordiam, Lyra.
• n 1.297

  Confidens in me∣ritis meis.
• o 1.298

  Plus cōfidens in ejus misericordia, quā in meritis me∣is, Hugo Card.
• * 1.299

  Degree 4.
• p 1.300

  Quoniam misericordia nobis necessaria est, August. in Iob 9.
• q 1.301

  Vt saepè dixi••••••, Omnis humana justitia injustitia esse convincitur, si d••stricte judicetur, Greg. Mo∣ral. lib. 9. cap. 14.
• r 1.302

  Prece igitur post justitiam indiget, ut quae succumbere discussa poterat, ex sola judicis pictate convalescat, Gregor. ibid.
• s 1.303

  Velut si apertius fateatur dicens; Etsi ad opus virtutis excrevero, ad vitam non ex meritis, sed ex venia convalesco. Idem ibidem.
• t 1.304

  Preci ita{que} inni∣tendum est, cum re∣cta agimus, ut omne quod justè vivim••, ex humilitate con∣diamus. Ibid.
• * 1.305

  Nam & ipsa ve∣nena inferūtur me∣dicamentis. Isidor. Orig. lib. 12. cap. 4.
• a 1.306

  Calvinus docet nullam in proprijs meritis fiduciam es∣se locandam. Insti∣tut. l. 3. c. 12. §. 3, 4.
• b 1.307

  Nos aliquam eti∣am in meritis poni posse docemus. Bel∣lar. de Iustif. l. 5. c. 7.
• c 1.308

  Aliud est fiduciā nasci ex meritis: a∣liud in meritis po∣nēdam. Bellar. ibid.
• d 1.309

  In bonis meritis, quae verè talia esse compertum sit, fi∣ducia aliqua collo∣cari potest, modò su∣perbia ca••••atur. Ib.
• e 1.310

  Deus, qui conspi∣cis, qui•• in nulla nostra actione confi∣dimus. Collect. in Sexages.
• f 1.311

  Vtilissimū est co∣ram Deo non justi∣tiā praetendere, sed misericordiam po∣stulare, Bern. ep. 41.
• g 1.312

  Propter pericu∣lum inanis gloriae, et incertitudinem ju∣stitiae nostrae; Tutis∣simum est fiduciam totam in sola Dei misericordia & be∣nignitate reponere, Bellar. de Iustis. lib. 5. c. 7.
• h 1.313

  Non sic vixi, ut me pudeat inter vos vivere: nec mori ti∣meo, quia bonum Dominū habemus, Paulin. in vit. Am.
• i 1.314

  Ne crederetur praefidens de suis purgatissimis mori∣bus praesumere, Pos∣sidon. in vit. Aug.
• k 1.315

  Ad existimatione hominum magna te∣stium, qui me no∣verunt, suppetit co∣pia: ad Dei verò cō∣spectum sola consci∣entia; quam contra vestras criminatio∣nes cum intrepidā geram, non me ta∣men sub oculis om∣nipotentis justifica∣re audeo; magisque ab illo effluentē mi∣sericordiae largita∣tem, quam judicis summum examē ex∣pecto, Aug. contra Cres••••n. l. 3. c. 80.
• l 1.316

  Praetendat alter meritum; sustinere se jactet pondus di∣ei & ••stus. Mihi ad••••rere Deo bonū est, ponere in Domi∣n•• Deo spem meam. Bern. in Psal. 90. Serm. 9.
• m 1.317

  Matth. 20.12.
• n 1.318

  Psal. 73.••8.
• o 1.319

  Orate Salvato∣re, u•• tempesti••um 〈◊〉〈◊〉 e••itum nō dif∣ferat, sed custodiat. Curate munire vo∣bis calcancum nu∣dum meritis, Bern. epist. 310.
• p 1.320

  Vbi B. Bern. ex cōscientia bonae vi∣tae ••••••at non differ∣ri diutius m••rtem. Et tamen adeò non 〈…〉〈…〉 meri∣tis, 〈◊〉〈◊〉 existimar•••• 〈…〉〈…〉 esse meri∣••••••. B••llar. de Iusti∣fic. l. 5. c 7.
• q 1.321

  C••m extremum 〈…〉〈…〉 spiritū videretur, Gulielm. in vit. Ber. l. 1. c. 13.
• * 1.322

  F••t••or, non sum dignus ego, 〈◊〉〈◊〉 pos∣••••m propri•••• meri∣tis regnum obtinere c••lor••m. Ca••••rum Dominus meus du∣p••••ri jure illud 〈◊〉〈◊〉, h••redi••ate P••tris & merit•• passionis, a••••er•• ip∣se 〈◊〉〈◊〉, alterū mihi don••••. ••er. ib.
• * 1.323

  Credis & sper•••• venire ad salutem aeternam non tuis meritis sed Christi? Dicat, Sic. Ansel. ut refertur in Tract. de Arte moriendi Im∣press. Bisuntij, An∣no 1488.
• s 1.324

  In sola Christi morte te totum con∣tege: huic morti te involve. Et si Do∣minus Deus te vo∣luerit judicare, dic, Domine, morsē Do∣mini mei Iesu Chri∣sti objicio inter te et me & judiciū tuū; aliter tecum non cō∣tendo. Si dixerit, quod mereris dam∣nationem, dic, Mor∣tem D. mei I.C. obji∣cio inter te & me et mala merita mea: ipsum{que} dignissi•••• passionis meritū of∣fero pro merito, quod ego habere de∣buissem, & (••eu) non habeo. Ibid.
• * 1.325

  Ita me gravatum propriae actionis ••o∣d••re invenio, ut nulla romaneat spes saluti••, nisi de sola misericordia Chri∣sti, Greg. PP. 7. in epist. ad Hug. Clu∣nia••. apud Baron. tom. 11. An. 1075. num. 7.
• t 1.326

  Index Expurg. H••span. In libro qui inscribitur, Or∣do baptizandi: De∣leantur illa verba; Credis non▪ pro∣prijs meritis, sed Domini Christi vir∣tute & merito ad gloriam pervenire? Index Belg. ex Iac. Fabr. in Rom. 4. de∣le; Tu, si sapis, ne{que} in fide, ne{que} in ope∣ribus, sed in Deo confide. Et ex Com∣ment. in Gal. 3. Qui confidit in operibus in seipso confidit, & ••aculo nititur ••run∣dineo. Et ex Com∣ment. in Ephes. 1. Quid igitur lauda∣bimu••? Nūquid nos, aut opera nostra, &c. Nequaquam.
• u 1.327

  In dubijs & ambiguis via tutior eligenda est: Clemens 3. in Decretal. lib. 5. tit. 12. cap. 12. Gerson in Reg. Mor. Martin. Navar. Enchirid. cap. 27. §. 284.
• x 1.328

  Non possunt homines in hac vita habere certitudinem fidei de su•• justitia, nisi ex speci∣ali revelatione. Bellarmin. de Iustificat. lib. 3. cap. 3. Nemo absque revelatione certò scire potest, se habere vera merita. Ibid. cap. 5. Hoc scire impossibile est, nisi ads•••• revelatio. Ibidem cap. 8.
• y 1.329

  Psal. ••7.40.
• z 1.330

  Salvabi•• eo••. qua∣re? quibus mer••t••? Audi quod sequi∣tur; Quia sper••ve∣r••nti•• eo. D••l••is causa; attamen ••f∣ficax; attamen irre∣fr••••gab l••s. Nim••ū ••ae•• est j••stitia, sed quae ex ••ide est, non ex lege, Bern. in Psalm. 90. Serm. 9. H••nc & A••gust. de verb. Ap. 7. M▪ s••r••∣re mei. Quare? Quia virtut••m ha∣beo, qua te prome∣rear? quia volun∣tatis arbi••rium ge∣ro, unde gr••tiam tuam meritum m••ū praecedat? Nō: quo∣niam in te speravit anima mea. Psalm. 57.1.
• a 1.331

  Hoc totū est ho∣minis meritum, si totam spem pona•• in eo, qui totum homi∣nem salvum fecit. Bern. Idem ibid. Serm. 15.
• b 1.332

  Haec est vera ho∣minis fiducia, à se de••icientis, & in∣nitētis Domino suo; ut non nisi in sola Dei misericordia respiret. Idem de temp. 50.
• c 1.333

  Non est quod quaeras, quibus meritis sp••remus bona. Sufficit ad meritum scire, quod merita non sufficiant. Idem in Cant. 68.
• d 1.334

  Meritum meum miseratio Domini. Ibid. ser. 61.
• e 1.335

  Etsi mihi meritum deest, sed non illi miseratio. Ibid. ser. 14.
• f 1.336

  Non sum plan•• meriti in••ps, quamdi•• ille miserationum non fuerit. Quodsi misericordiae Domini multae, multus nihilominus ••go in meritis sum. Ibid. ser. 61.
• g 1.337

  Propter justitiae incertitudinem. Bellarm. ubi sup.
• h 1.338

  Quia multi fal∣luntur, dum putāt se habere quod non habent. Idem de Iu∣stific. l. 3. c. 8.
• i 1.339

  Propter periculū inanis gloriae▪ Idem ubi sup.
• k 1.340

  Stultum & peri∣culosum est suis quēquam confidere meritis, Bern. de Divers. 32.

  Periculosa habita∣tio eorum, qui in meritis suis sperāt; periculosa quia rui∣nosa. Idem in Psal. 90. Serm. 1.
• l 1.341

  Discamus de no∣stra o••••inò indu∣stria, magis autem de nostris diffidere meritis, Bern. de Temp. 75. Nam si••i quidem ipsi fidere, non fidei, sed perfi∣diae est: nec confi∣dentiae, sed diffiden∣tiae magi•• in semet∣ips•• hab••••e fiduciā. ••s v••rè fidelis ••st, qui 〈…〉〈…〉 Id quod sola facit humilitas cordis, ut ••on sibi ••ideli•• anima i••••itatur, sed des••r••ns semet ipsam, & super dilectum innix•• ascendat de deserto, Idem de Temp. 16.
• * 1.342

  De Pharisaeo Chrysost. t••m. 8. Se••. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• † 1.343

  Ego prorsus ••xistim••••i•• & Christian•• 〈◊〉〈◊〉, quod 〈…〉〈…〉, unquam restabili quae su∣stentatu••, justitia Christi nobi•• 〈…〉〈…〉 & gratia 〈…〉〈…〉. Co••∣taren. 〈…〉〈…〉 Justific.
• † 1.344

  Summo consensu veteres omnes tra∣d••nt, fiduciam re∣missionis peccatorū etiā corum quae post regeneration••m ad∣mittuntur; & sp•• veniae & vitae eter∣nae, in sola Dei mi∣sericordia & merito Christiess•• coll••can∣dam, Cassa••d▪ Con∣sult. art. 6.
• “ 1.345

  Non in fletibus & actibus nostris, sed in Advocati no∣stri allegatione con∣fidimus, Greg. in Ezech. hom. 1.
• † 1.346

  Sunt merita no∣stra veluti baculus arundineus; cui dū quis innixus fuerit, confringitur, et per∣forat ••anum inni∣tentis, Adrian. de Traject. in 4. Sent.
• * 1.347

  Bain. spirit. Ar∣mor.
• † 1.348

  Esai. 36.6.
• “ 1.349

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Plu. Apophth.
• m 1.350

  Octavum Phi∣lippi Mendacium. In art. 20. Confess. Iubēt Catholici Do∣ctores mereri remis∣sionem peccatorum operibus, Bellar. in Indic. de Libr. Con∣cord.
• n 1.351

  Andr. Vega l. 13. in Concil. Trident. c. 36. contendit, satis∣••ieri pro culpa. Bel∣lar. de poenit. l. 4. c. 1.
• o 1.352

  Docet Rua••d. Tap∣per. insignis Theolo∣gus in explic. art. 6. Lovan. posse homi∣nem satisfacere Deo pro culpa & poena aeterna per actus quosdam, &c. Bel∣larm. ibid.
• p 1.353

  Nos Concil. Trid. Sess. 6. c. 14. & Sess. 14. c. 13. sequentes, Per opera poenalia verè ac propriè Do∣mino satisfieri pro reatu poenae, qui post culpā dimissam re∣manet expiandus. I∣dem ibid. l. 4. c. 7.
• q 1.354

  Id est, pro poena sensus, ut Cajetan. rectè de Cōtrit. q. 4. quam in Gehenna pati debuisset pecca∣tor, remota solum aeternitate. Ib. c. 1.
• r 1.355

  Prov. 16.6. Dan. 4.24.
• s 1.356

  Nam redimendi verbum n••utrobique reperitur.
• t 1.357

  Vise Iun. in utrumque: Et Baium infra.
• u 1.358

  Bellar. ibid. l. 4. c. 8.
• x 1.359

  Idem ibid. l. 2. c. 12. & l. 4. c. 8.
• a 1.360

  Apertissimè agnoscit satisfactionem condignā esse debere, & eam proportionem cum peccato exigere, ut verè per eam offensio compensetur, de Poenit. l. 4. c. 9.
• b 1.361

  Vt injuria Deo facta compensetur, & divinae justitiae sat••s••iat, Ibid.
• c 1.362

  Accedente gratia verè possumus ali∣quo modo ex operi∣bus proprijs Deo in∣debitis, et ad aequa∣litatem, ac per hoc justè et ex condigno satisfacere, Ib. c. 7.
• d 1.363

  Quia quatenus à spiritu procedūt, ha∣bent quandam infi∣nitatem, ac per hoc aequalitatem cum injuria, qua Deum peccando afficieba∣mus, Ibid.
• e 1.364

  Vel sunt duae sa∣tisfactiones simul junctae, una Christi, altera nostra; vel una tātum. Si duae, ergo bis punitur ea∣dem culpa. Si una tantum, vel illa est Christi, & tunc nos non satisfacimus; vel nostra, & tunc excluditur Christus; aut verè di••idemus cum Christo honorē, nam ille s••lvet pro culpa, nos pro poe∣na, Bellar. de Pur∣gat. l. 1. c. 14.
• f 1.365

  Quidam asserunt esse unam tantum, & illā Christi esse; ac nos propriè non satisfacere, sed solum facere aliquid, cujus intuitu Deus applicat no∣bis Christi satisfactionem. Ita Michael Baius de Indulg. cap. ult.
• g 1.366

  Quod est dicere, No∣stra opera non esse nisi conditiones, sine quibus non applicaretur nobis Christi satisfactio, vel ad summum, esse dispositiones.
• h 1.367

  Quae sentētia er∣ronea mihi vide∣tur, Bellarm. ibid.
• i 1.368

  Alij dicunt quod sunt duae, sed una ab altera depen∣dens.
• k 1.369

  Nam etiāsi una sufficiat, tamen ad majorem gloriam Dei, cui satis fit, & majorem honorem hominis satisfacien∣tis, placuit Chri∣sto conjungere no∣stram.
• l 1.370

  Qui modus non videtur mihi im∣probabilis, Bel. ibid.
• m 1.371

  Tertius modus videtur probabili∣or; quod una tantū sit actualis satisfa∣ctio, et ea sit nostra, Bellar. ibid.
• n 1.372

  Et tunc Christus excluditur.
• o 1.373

  Non erit absurdū si Sancti viri Re∣demptores nostri es∣se dicantur, cum a∣liquo modo passioni∣bus suis delicta no∣stra possint redime∣re. Bellarm. de In∣dulg. l. 1. c. 4.
• p 1.374

  Homo sui ipsius Redemptor & Sal∣vator appellatur: nec propterea ulla fit Christo injuria. Idem de Purgat. lib. 1. cap. 14.
• q 1.375

  Condignè satisfacit. Ibid. cap. 13.
• r 1.376

  Non id habet Ca∣tholica doctrina ut operibus illis, quae fiunt sine fide & auxilio Dei gratui∣to mereri possint ho∣mines remissionem peccatorum. Bellar. in Jndic. de lib. Cō∣cord. Mendac. 8.
• s 1.377

  Huc accedit, quod istis etiam operibus, quae fiunt ex fide et auxilio Dei, non ta∣le tribuimus meri∣tum, ut ei respōde∣at ex justitia mer∣ces; sed meritum solum impetrationis, ut Augustinus lo∣quitur, quod Scho∣lastici meritum de congruo, non de cō∣digno nominare so∣lent. Bellar. ibid.
• t 1.378

  Ne{que} in hoc ulla est inter Catholicos differentia, ibid.
• u 1.379

  Ita Hieron. in Hosh. 4.14. Gran∣dis offensa, postquā peccaveris, irā Dei non mereri. Christi esse meruisti. Collatio Carth. cognit. 1. art. 8. Proponant, qui ista elicere meruerunt. Ibid. cognit. 3. art. 16. Quis supplicavit, quis legem meruit? Quis judicium postulavit? Et Sedul. & alius nescio quis Hieron. nomine in Rom. 4. Magna beatitudo est sine labore legis & poenitentiae, Domini gratiam sola fide promereri; sicut siquis aliquam dignitatem gratis accipiat.
• x 1.380

  Pacem sub hac lege meruit, ut captivos nostros redderet. Ammian. hist. lib. 17. Pacem quam ipse meruit, ei quoque debere proficere, Ibid.
• y 1.381

  Augustinus explicat quo∣modo fides mereatur, cum dicit eam impetrare remissionem peccatorum. Bellar. de Iustif. lib. 1. cap. 21. Sed & Bellarm. ipse ibid. l••b. 5. cap. 2. exponit illud Vulg. versionis Hebr. 13.16. Talibus hostijs Deus promeretur, i. ut Oecumenius, placetur Deo.
• z 1.382

  Qu••dsi ali∣quis veterum vocabulo promerendi usus est, non aliter intellexit, quam consecutio∣nem de facto. Stapleton. prompt. Fer. 5. post Passion. Dominic. Videatur Vega infra.
• a 1.383

  Multum interest inter meritum & impetrationem, Bel. de Bon. oper. in par∣ticul. l. 1. c 9.
• b 1.384

  Jmpetramus eti∣am quae non mere∣mur. Tho. sum par. 1^a. 2ae. q. 114. a. 9. A man may im∣petrate, and not deserve: & a man may deserve and not impetrate, A∣nonym{us} Author cō∣tra Bellij Ruinam Papismi. Meritum enim innititur ju∣stitiae; & non potest De{us} homini negare quod meruit, &c. Sed impetrare est li∣beralitatis divinae: si det, est gratiae; si non det, non potest ••rgui injustitiae. A∣drian. quod lib. q 8.
• c 1.385

  Veniam Arbitio∣ne precante meruerunt. Ammian. hist. l. 15. Quia Dei filium Iudea contempsit, Gentilitas pro∣meruit. Greg. in 1 Reg. 2. Maria sola ma••er Domini fieri meruit. Eusebij Emiss. nomine in Dominic. 4. Advent. Pare••e meruit eum, quem constat nullum habtisse peccatum. August. de Nat. & Grat. cap. 36. Ipsum Deum homin••m factum & concipere & parere, non hu∣manis meritis, sed concepti nascentisque ex ea summi Dei dignatione promeruit. Fulgent. de Grat. & Incarn. cap. 7. Laetiores interim quod virgas evaserint, quàm quod me∣ruerint principatum, Bernardus De pueris ad praelaturam promotis, Epist. 42. Itaque in∣genuè Vega de Justificat. lib. 8. cap. 8. agnoscit, usurpari apud Patres nomen Meriti, ubi nulla est ratio Meriti, neque de congruo, neque de condigno.
• d 1.386

  Miles Gallicanis sudoribus nec donatioum meruit, nec stipendium. Ammian. histor. lib. 17.
• e 1.387

  Sol••n•• meritum appellare quemlibet actum bonum, ratione cujus aliquid aliud accipimus: ut ex Augustin•• perspicu•• patet, Bellarm. de Grat. & lib. Arb. lib. 1. cap. 14.
• f 1.388

  Mer∣cedem quandam esse dicimus, quae magis debetur ex gratia, quam ex justitia; sive quae imputetur sec. gratiam, & non sec. debitum▪ Idem de Iustific. lib. 1. cap. 21.
• g 1.389

  Si pro∣priè appellentur ea quae dicimus merita nostra, spei quaedam sunt seminaria, charitatis incen∣tiva, occultae pr••destinationis indicia, futurae glorificationis praes••gia, via regni, non causa regnandi, Bern. de Grat. & lib. arb.
• * 1.390

  Quod nos dici∣mus mereri, Graeci dicun•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bellarm. de Iustifi••. l. 5. c. 2.
• “ 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. dig∣num esse. Idē ibid.
• † 1.392

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Schol. Thu∣cyd. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Suid▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schol. Sophocl.
• “ 1.393

  Non ait, ut dig∣ni sitis, s••d ut dig∣ni habeamini, Caje∣tan. in 2 Thess. 1.5.
• * 1.394

  Talibus hostijs promeretur Deus, Hebr. 13.
• § 1.395

  Rh••mens. Hebr. 13.
• ¶ 1.396

  Sensus est, tali∣••us hostijs delecta∣tur, sive placatur D••us, ut hab••t cō∣mentarius Chryso∣stomi: vel t••libus hostijs pl••cetur Deo, ut exponit Oecume∣nius, Bellar. de Iu∣stific. l. 5. c. 2.
• * 1.397

  Significat De∣um delectari bonis, ••isque concilia••i, & induci ad benefaci∣endum ijs qui ben•• operantur, Ibid.
• * 1.398

  Imò, dignari, ut Cic. de Orat. l. 3.
• h 1.399

  Imagines coli eo∣dem cultu cū Pro∣to••ypo, sive quo co∣luntur, quorum sunt imagines; Christi & Dei latria: est o∣pinio cōmuni Theo∣logorum sententia recepta. Sic Thom. Albert. Palud. Al∣main. Marsil Maiol. Capreol. Cajetan. & caeteri juniores. A∣zor. institut. l. 8. c 6. et Greg. de Valent. de Jdolatr. l. 2. c. 6.
• i 1.400

  Si de reipsa aga∣tur, admitti potest Imagines posse coli impropriè vel per accidens, eodem ge∣nere cultus, quo ex∣emplar ipsum coli∣tur, &c. Bellar. de cult Sanct. l. 2. c. 23.
• k 1.401

  Quādo imago ac∣cipitur pro ipso ex∣emplari, cujus vi∣cem gerit, Ibid.
• l 1.402

  Cum exemplar cō∣sideram{us} quasi im••∣gine vestitum, &c. Ibid.
• m 1.403

  Quantū ad modum loquendi, praesertim in concione ad populum, non est dicendum ima∣gines ullas adora••i debere latria; s••d •• contrari••, non deb••re sic ado••ari•• Bellar••. ibid. cap. 22.
• n 1.404

  Offendit aur•••• Catholicorum.
• o 1.405

  Praebet occasionē haereticis liberius blasphemandi, Ibid.
• p 1.406

  Remissio veni••li∣••m justo Dei judi∣cio redditur bonis meritis justorum. Bellarm. de Iust. sic. l. 1. c. 21.
• q 1.407

  Opera justorum ex charitate facta esse meritoria vitae aeternae ex condigno. Bellar. de Iustif. l. 5. c. 16.
• r 1.408

  Non solum ratio∣ne pacti, sed etiam ration•• operū, Ibid. cap. 17.
• s 1.409

  Catholici omnes ag••oscunt, opera bo∣na justorū esse me∣ritoria vitae aeternae, Ibid. c. 16.
• t 1.410

  Aliqui ••ensent non esse utendum vocibus his de condigno & de congruo. Sed absolutè esse dic••ndum, Opera justorum esse & meritoria vitae aeternae ex gratia Dei. Ita Tho. Wald••ns. de Sacram. tom. 3. c. 7. & Paul▪ Burg. addit. ad Lyr. in Psal. 35.
• u 1.411

  Alij volunt esse meritoria de con∣digno largo modo, quod respectu con∣digni propriè sump∣ti dicatur congruū, respectu cōgrui pos∣si•• dici condignum. Ita Durand. in 2. Sent. d. 27. q 2. Et Greg. Arimin. in 1. Sent. d. 17. q. 1. art. 2.
• x 1.412

  Quidam distin∣guunt inter dignū & condignum, & meritum ex digno admittunt, non ex condigno.
• y 1.413

  Communis sentē∣tia▪ Theologorū ad∣mittit simpliciter meritum de condig∣no. Bellarm. ibid.
• a 1.414

  Quidam existi∣••nant opera bona nō esse meritoria vitae aeternae ex condigno ratione operis, sed tantum ratione pa∣cti, & acceptatio∣nis divinae, Bellar. de Iustific. l. 5. c. 17.
• * 1.415

  Quidam existi∣mant opera bona nō esse meritoria vitae aeternae ex condigno ratione pa∣cti, & acceptatio∣nis divinae, Bellar. de Iustifi••. l. 5. c. 17.
• b 1.416

  Ita Scot. in 1. Sent. d. 17. qu. 2. quem al••j quoque ex veteribus scholasti∣cis sequuntur.
• c 1.417

  Non desunt qui censent esse meritoria ex condigno ratione operis, etiamsi nulla extaret divina conventio. Ita Cajetan. in Thom. p. 1••.2••. q. 114. a. 1. & Dominic. à Soto de Nat. &. Grat. c. 7.
• d 1.418

  Nobis media sententia probabilior videtur, esse sci••. meritoria ex cōdigno ratione pacti & operis simul, Bell. ibid.
• e 1.419

  Non quod sine pacto & acceptatione non habeat opus bonū proportionem ad vitā aeternam ex operis dignitate, Ibid.
• f 1.420

  Detrabitur de gloria Christi, si merita nostra sint ita imperfecta, ut non sint meritoria ex condigno, nisi ratione acceptationis Dei, Ibid.
• * 1.421

  Absit ut justi vi∣tam aeternam expe∣ctent sicut pauperes ••leemosynam, mult•• nam{que} gloriosius est ipsos quasi victores & triumphatores eam possidere, tan∣quam palmam suis sudoribus debitam. Ruard. Tapper. ex∣plic. art. Lovan. tom. 2. cap. 9.
• g 1.422

  Ita ut in bono o∣pere sit quaedā pro∣portio & aequalitas ad praemium vitae aeternae, Ibid.
• h 1.423

  Satis est propor∣tionalis aequalitas, Ibid. c. 18.
• i 1.424

  Modus futuri ju∣dicij erit sec. justiti∣am commutativam, quoniam Deus non solum cōstituet pro∣portionalem aequa∣litatem inter merita & praemia, sed eti∣am absolutam aequa∣litatem inter opera & mercedes, Ibid. cap. 14.
• k 1.425

  Vbi opus est per se aequale mercedi, Ibid. l. 1. c. 21. verè par mercedi, Ibid. l. 5. c. 17.
• l 1.426

  Me∣ritum verè & propriè, Bellar. de poenit. l. 4. c. 8.
• m 1.427

  Simpliciter & absolutè tale. Idem de justific. l. 5. c. 18.
• n 1.428

  Meritum ex justitia & sec. debitum. Ibid. l. 1. c. 21. Ex justo Dei ju∣dicio, Ibid. l. 5. c. 16.
• o 1.429

  Meritum ex gratia magis quam justitia: meritum imperfectum, Ibid. l. 1. c. 21. Meritum impetrationis tantum, Ibid. & in Ind••c. de lib. concord. sup.
• p 1.430

  Rhe∣mens. in 2 Tim. 4.8.
• * 1.431

  I••dem in Hebr. 6.••••.
• q 1.432

  Damnatum Parisijs an. Dom. 1354. Fr. Guidonis enunciatum hoc: Quod homo meretur vitam aeternam de condigno: quod si non daretur ei, ficret injuria, & quod Deus faceret sibi injuriam. In Bibliothec. Patr. tom. 4. edit. 2.
• r 1.433

  Temerarium & blasphemum esse dicere, Deum fore injustum si meritis hominum justorum non reddat mercedem, &c. Ex Durando Bellarm. de Iustific. l. 5. c. 16. Vide Durandum in 2. Sent. d. 27. q. 2. Nam quod Bellarm. promissam, addit, de suo ••st.
• s 1.434

  Requiritur pactū & conventio: nisi enim id praecesserit, non potest ex justi∣tia commutativa, ne{que} ex distributiva etiam, opus alterum oblig••re, quantum∣vis eximium sit, & aequale mercedi, I∣dem de Iustific. l. 5. c. 14.
• t 1.435

  Non defunt gra∣vissimi Autores, qui sentiant, Omne opus bonum homi∣nis justi & habitu charitatis praediti, vitae ••tern•• meri∣toriū esse, 〈◊〉〈◊〉. c. 15.
• u 1.436

  Probabilius vi∣detur ad meritum exigi, ut opus bonū, vel tunc cū fit, actu imperetur à chari∣tate, at{que} in Deum ut finem ultimum referatur; vel certè nascatur ab actu imperato à charita∣te, atque in Deum ante relato; quod est virtute non actu 〈◊〉〈◊〉 Deū referri, Ibid.
• x 1.437

  Si opus aliquod sit multo inferius mercede ex conven∣tione promissa, ut si Dominus vineae cō∣duceret operarios, & nō denarium di∣urnum, sed centum nummos aureos pro mercede promitte∣ret, non esset meri∣tum ex condigno ra∣tione operis, Bellar. de Iustific. l. 5. c. 17.
• y 1.438

  Finiti ad infini∣tum nulla est pro∣portio. Itaque rectè Fulgent. ad M••nim. l. 1. Tantum ibi gra∣tia divinae retribu∣tionis exuberat, ut incōparabiliter at{que} ineffabiliter omne meritum quamvis bonae & ex Deo da∣tae humanae volun∣tatis & operationis excedat.
• * 1.439

  Quid dignū fa∣cimus ut participes coelestibus fieri in∣veniamur? &c. Thom. Wald. citante Vega de merit. q. 4.
• “ 1.440

  Rom. 8.18.
• § 1.441

  Reputo igitur sa∣uiorem Theologum, fideliorem Catholi∣cum, & Script. sanctis magis concordem, qui tale Meritum simpliciter abnegat, Idem ibid.
• a 1.442

  Totis licet animae & corporis laboribus desudemus, totis licet obedi••n••i•• viribus exerceamur, nihil tamen condignum merito pro coelestibus bonis compensare & offerre valebimus, Euseb. Emiss. nomine, homil. 3. ad Monarch.
• b 1.443

  Quanto labore digna est requies quae non habet fi∣nem? Si verum vis computare & verum judicare; ae∣terna requies aeter∣no labore rectè emi∣tur. Sed noli timere: miseric••rs est Deus, Aug. in Psal. 93.
• c 1.444

  Si h••mo mille an∣nis serviret Deo e∣tiam ferventissimè, no•• meretur ex cō∣digno dimidiam diē esse in regno caelo∣rum, Anselm. de Mensur. cruc. c. 2.
• * 1.445

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. in Matth. hom▪ 79.
• † 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idem ibid.
• “ 1.447

  Non tibi reddit debitam poenam, sed donat indebitā gra∣tiā, Aug. in Psa. 31.
• d 1.448

  Facilius & mi∣nus est reddere ae∣quivalēs ejus quod quis accepit ab alio, quā eum constituere debitorem: quia ad constituendum eum debitorem requiri∣tur quod plus red∣dat quam acceperit, ut sic ratione pluri∣um alius efficiatur debitor, Durand. in 2. Sent. d. 27. q. 2.
• e 1.449

  Etsi proximo for∣te videatur quis reddere plus quam debeat; Deo tamen nemo unquam red∣dit quod debet. Ber. de Divers. 36. Et hinc Thom. Brad∣ward. de Caus. Dei, l. 1. c. 39. Nullus po∣test reddere plena∣rie debitum quod accepit à Deo, qua∣re nec quicquā me∣reri ab eo ex pure debito & condigno.
• f 1.450

  Vide supra ex Bellarm. de Iustific. l. 5. c. 7.
• * 1.451

  Superbia species est, qua quis credit habere pro meritis suis bona, quae à Deo habet. Gul. Pe∣rald. sum. tom. 2. tract. 6. part. 3. c. 2.
• g 1.452

  Philip. 4.11.
• * 1.453

  Vse 4.
• * 1.454

  Errors 2. Error 1.
• h 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. Ope••. lib. 1. 〈◊〉〈◊〉 d••ves cu∣pidit••••••m ••••rritat. Se••. epist. 7.
• i 1.456

  Instateq••it auri∣ga, 〈◊〉〈◊〉 vinc••tibus; illum Praeteritum temnens extremos intereun••e, Horat. Sat. 1.
• k 1.457

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de Tranquil.
• l 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostom. in 2 Thessal. Homil. 2. Quod enixe concu∣piscunt ut sit, con∣ta••escunt quod esse non possit, Gilbert. in Can••. 19.
• m 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plutarch. de Tranquil.
• n 1.460

  Ester. 5.13.
• o 1.461

  1 King. 21.1—4.
• p 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. ibid. Quantumlibet saepe obligati, si quid ••••um neges, hoc solum meminirum•• quod negatum est, Plin. epist. 4. l. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Basil. Caesar▪ hom. 5. Quid facit ob∣livion••m acceptorum? cupiditas accipiendo••um, Sen. epist. 8••. Non quid habeamus, sed qu••d petamus, inspicimus; non in id quod est, sed quod appetitur inten••••. Nec e•• intu••••••r qu•• nos alijs praeposu••re; sed ea solum quae praecedentium fortuna osten••a••. Non potest quisquam & invid••••e & gratias agere. Jdem de Benes. lib. 3. cap. 3. Non quod hab••t numerat; tantum quod non habet▪ optat. Mani••. Astron••m. l.
• * 1.463

  In quo dilexisti nos? Mal••••. 1.2. Et sic ••sti, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; (ita quippe legendum.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plut. de Tranquil.
• q 1.464

  Inops poten∣tem dum vult imi∣tari perit. In prato quodam rana con∣spexit ••ovem, Et tacta invidia tantae magnitudinis, Ru∣gosam inflavit pel∣lem; tum na••os suos interrogavit, an ••o∣••e esset ••atior. Illi negarunt: rursus in••ēdit cutem ma∣j••••e ••isu.—Novis∣sim•• indig••nta dū vu•••• validius infla∣r••••ese, rupto jacu∣it▪ corpore. Phaedr. 〈◊〉〈◊〉 8. Videatur & Horat. serm. l. 2. S••t. ••▪ Hi••c Mar∣ti••••. l. 10. epist. 79. Grandis ut exiguā ••os ranam ruperat ••li••; Sic, puto, Tor∣••••atu•• ••umpet Ola∣••ilium▪ Sanum itaque Greg. N••z. consili••m de Euta••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.465

  Error 2.
• r 1.466

  Matth. 26.39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Epicte••. Arian. dissert. l. 2. c. 17. Deus quae voluit qui vult, sem∣per est f••••lix. Sic enim ••omo 〈◊〉〈◊〉 humanis in divina dirigitur, cum voluntati humanae volunta•• divina praefertur. Aug. in Ioan. 5••. Vide quid ••quiu•• ••it, aut t•• voluntati divinae conf••r∣mando subdere, aut quod ipsa tu•• subservia••▪ voluntati▪ Gers••••▪ ••••nsol. Theol. l. 2. c. 1.
• s 1.467

  Mat. 6.10.
• t 1.468

  Iob▪ 1.21. 〈◊〉〈◊〉 sed & dedi••▪ Sen. ep▪ 〈◊〉〈◊〉. Tu••••sti▪ qu••••iam tun•• erat▪ Bern. de Temp. 110.
• u 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epi∣ct••t. 〈◊〉〈◊〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Idem Arian. dissert. l. 1. c. 11. Ita Hieron. ad Iulian. Tulisti libero•• q••o•• ipse d••deras. Non contrist••r quod recepisti; ag•• gratias quod de∣disti. Et Iuli••••. Imper. apud Ammi••••▪ l. 25. Vi••am rep••s••••nti 〈…〉〈…〉 fidei red••••∣turus exulto.
• x 1.470

  Quanti humili∣antur, & humiles non sunt? Bern. in Cant. 34. Et nec fra∣ctis cervicibus in∣clinantur, Hieron. ad Aug. epist. 26.
• y 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plut. de Tran∣quil. Meritò itaqu•• Comic. Stich. 1.2. Eam mulierem sa∣pientem praedica••, quae aequo anim•• pati potest sibi esse pejus quam suit.
• z 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dion. Cass. hist. lib. 57. Apicius cum sestertiûm millies in culinam congessisset, aere alieno oppressus, rationibus inspectis, superfuturum sibi sestertiûm centies computavit, & velut in ultima fame victurus si sestertiûm cent••es vixisset, veneno vitam finivit, Sen. ad Helv. c. 10. Hinc Martial. l. 3. ep. 22. Dederas, Apici, ter trecenties ventri: Sed adhuc supererat centies tibi laxum. Hoc tu gravatus ut famen & sitim, ferre, summa venenum potione dux••sti▪ N••l est, Apici, tibi gu∣losius factum.
• a 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plut de Tranquill. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Favorin.—ma∣jorise pauperiorum Tur••ae comparet.—Horat. S••••. 1. Si vis gratus esse adv••••su•• Deum, & adv. vitam tu••m, cogita quam multos antec••sseris. Cum aspexeris quot ••e ant••cedant, cogita qu•••• sequantur, Sen. ep. 15. Aspice quanto major pars si•• pauperum. Idem ad Helv. c. 12.
• b 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Aristip. apud Plut. de Tranquill.
• c 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diogen. apud Plut. de pros. not. de muribus; quos & reliquis suis vescentes parasitos suos appellitabat, Laert.
• d 1.476

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,—Homer. Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Diog. apud Laert. & Plu. de Sanit. tuend. Do∣mum redeamus, Cic. Bruto.
• e 1.477

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Athen. Dipnosoph. l. 12. Vel ut Plut. in Alcib. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Puto tamen Plut. ex Athen. castigandum: qui & in Erot. sic extulit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Xyland.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.478

  Act. 17.25. 1 Tim. 6.17.
• g 1.479

  1 Chron. 29.12, 14, 16.
• h 1.480

  Rabbi Gam-zoth· ex or•• D. Leifeild·
• i 1.481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Etiā hoc bon••m est; Et hoc etiam; Et hoc; Sic Ezech. Esai. 39.8. Et Antigonus m••rbo correptus le∣vi••s••ulo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. Apophth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Plut de Tran∣quill.
• k 1.482

  Doles quod ami∣sisti? gaude quod e∣vasisti, Sen. excerpt. de remed. fortuit.
• l 1.483

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plut. de Tranquil.
• m 1.484

  Esai. 1.9. Lament. 3.22. Ezra 9.13, 15. Nehem. 9.31.
• n 1.485

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. Epitaph. Patr. Habere siquidem eripitur; ••abuisse nunquam, Sen.
• * 1.486

  Particular 2. Gods Good∣nesse.
• * 1.487

  Grounds 2.
• * 1.488

  Ground 1. Gods Mercie.
• * 1.489

  Observat. 3.
• o 1.490

  Psal. 103.4.
• p 1.491

  Coronat te. Vulg. & Vatabl. quia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corona. Vnde Aug. de verb. Ap. 2. Post redemp∣tionem ab omni cor∣ruptione quid re∣stat nisi corona ju∣stitia? Ipsa cer••è re∣stat; sed eliam sub ipsa vel in ipsa non sit caput turgidum, ut recipiat coronā. Dicturus erat, Co∣ronat me; merita mea fatetur, &c. debitū redditur non donatu••. Audi, &c. De misericordia te coronat, de miseratione te coronat. Non enim dignus fuisti qu••m vocaret, & vocatum justi∣ficaret, & justificatum glorifica••••t. Et de sp. & lit. cap. 33. Hoc fiet in judicio, ubi necessa∣rium suit commemorare miseric. & miserat. Vbi jam exigi d••bita & reddi merita si possent videri, ut nullus esset misericordiae locus. Necessaria itaque est nobis Salvatoris misericordia, sive cum convertimur, sive cum praeliamur, sive cum coronamur. Idem de Corrept. & Grat. cap. 13.
• q 1.492

  Cingit, vel circumtegit, Iun. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sicut Psalm. 5.12. Benevolentiâ tuā tanquam umbone circumteges eum.
• r 1.493

  Psalm. 103.10.
• s 1.494

  Nam si secundum merita tibi daret, damnaret 〈◊〉〈◊〉, August. in Psalm. 102. Si quod debetur redderet, utique damnaret. Idem in Psalm. 31. Si vellet pro meritis agere, non inveniret, nisi quod damnaret. Idem in Psal. 94.
• t 1.495

  Psal. 32.10.
• u 1.496

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.497

  Cōfirmation.
• x 1.498

  Vise August. supr. de verb. Ap. Serm. 2.
• * 1.499

  Considerati∣ons 2.
• * 1.500

  Consider. 1. Gods Promi∣ses.
• a 1.501

  Exod. 2••.6▪ & 34.7. Deut. 5.10.
• * 1.502

  Luk. 1.50.
• “ 1.503

  Psa. 103.17, 18.
• b 1.504

  Malac. 3.17.
• c 1.505

  Iam. 2.13. Mise∣ricordiam qui non praestat alt••ri, ••ollit sibi. Chrysol. ser. 42.
• d 1.506

  In illo j••dicio, in quo j••st•• coronan∣tur, et injus••i dam∣nan••ur, alij cū mi∣sericordia, alij sine miseri••. j••dicandi. Nam cum d••cit, Iu∣d••cium erit sine mi∣seric. jis qui non fe∣cerunt misericord ā manifestatur in his, i•• quibus inveniun∣tur bona opera mi∣sericordiae j••dicium cum misericordi•• fi∣••ri, a•• per hoc ipsam etiam misericord••ā meritis bonorum o∣perum reddi, Aug. de Corrept. et Grat. cap. 13.
• e 1.507

  Matth. 5.7.
• f 1.508

  Rom. 6.23.
• g 1.509

  Sicut Joan. 12.50. & 17.3. Quod & Piscator observat.
• h 1.510

  Mors merit•• stip••ndium, qu••a militiae Diabolicae mors aeterna tanquam debitum redditur. Vbi cum posset dicere, & rectè dicere, Stipendium just••tiae vita; maluit dicere, Gratia Dei vita aeterna, ut hinc inte••∣ligeremus, Deum nos ad vitam aeternam, non pro meritis nostris, sed prō sua miseratione per∣ducere, August. de Grat. & lib. arb. cap. 9. & Gloss. Ordm. in Rom 6.
• i 1.511

  Gratia nisi gra∣tis sit, gratia non est, August. Enchir. c. 107. Gratia enim vocatur, quia gratis datur. Idem in Ioan. 3. Quomodo est ergò gratia, si non gratis datur: quomodo est gratia, si ex debite red∣ditur? Idem de Grat. Chri••ti, c. 23. Nisi gratuita non est gratia. Ibid. c. 31. Nullo modo est gratia, nisi fuerit omni modo gratuita. Idem de pecc. Orig. cap. 24.
• k 1.512

  Mortis stipendi∣um; Vitae donati∣vum. Tertul. de Re∣surr. carn. Quo vo∣cabulo usus est & Durand. in 2. Sent. d. 27. q. 2.
• l 1.513

  Aeternam vitam nullis potes operib{us} promereri, nisi gra∣tis detur & illa, Bern. de Temp. 48. Vnde & scitè sub∣jungit Idem ibid. Jpse enim peccata condonat, ipse donat merita, & praemia nihilominus ipse re∣donat.
• * 1.514

  Merces ex dono nulla est, quae debe∣tur ex opere. Hilar. in Matth. Can. 20.
• “ 1.515

  Debitum & do∣num non consistunt, Faber. in Rom. 8.
• † 1.516

  Non d••cit, quod st••pēdia justitiae vi∣ta aeterna: ut intel∣ligamus non ex no∣stris meritis, sed ex gratuito Dei dono assequi nos vitam aeternam, Caje••. in Rom. 6.
• ¶ 1.517

  Ecce meritum; ecce justitia, cujus stipendium est vita aeterna: nobis au••ē est donum ratione ipsius Christi Iesu. Idem ibid.
• m 1.518

  Psal. 62.12.
• n 1.519

  Psal. 143.8.
• o 1.520

  Greg. in Psal. Poen••••. 7.
• p 1.521

  Si illa San∣ctorum f••licitas &c. misericordia est, & non meritis acquiritur, ubi erit, qu••d scriptum est, Et tu reddes &c. Si secundum opera redditur, quomodo misericordia aestimabitur?
• q 1.522

  Sed aliud est secundum opera reddere, & aliud propter ipsa opera reddere, Greg. ibid.
• r 1.523

  In co quod ••ec. o∣pera dicitur, i••sa o∣perum qualitas in∣telligitur, ut cujus apparuerint bona o∣pera, ejus sit & re∣tributio gloriosa, Ib.
• s 1.524

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rectè vertitur, secundum meritū, vel pro me∣rito & dignitate o∣perū Quid est enim reddere sec. opera, nisi reddere sicut opera mer••tur? Bel. de j••s••ific. l. 5. c. 2.
• t 1.525

  Illi nam{que} beatae vitae, in qua cū Deo & de Deo vivitur, null{us} poterit aequa∣ri labor, nulla opera cōparari, &c. Greg. ibid.
• u 1.526

  Rom. 8.18. Mi∣nora sunt omnia quae patimur & in∣d••gna, pro quorū la∣borib{us} tanta repēda∣tur f••turorū mer∣ces bonorum, Amb. epist. 22.
• x 1.527

  Ne si unus quidē univ••rsa•• sustine∣ret, B••r. de Tēp. 48.
• * 1.528

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Macar. homil. 15.
• y 1.529

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non dicit, nobis, sed, in nobis. Neque enim erimus oti••si spectatores, sed participes gloriae, 1 Ioan. 3.2. Bern. de Praecept. & Disp••ns.
• z 1.530

  Quid sunt merita omnia ad tantam gloriam? Non sunt talia hominum merita, ut propter ••a vita aeterna debeatur ex jure; aut Deus injuriam faceret, si e••m non donaret, Bern. d•• Temp. 48. Ita{que} scitè Prosper. in Psal. 102 Per candem misericor∣diam dan••ur cor••nae mer••torum, ••er quam data sunt merita coronarum.
• * 1.531

  Rhem. in Hebr. 6.10.
• a 1.532

  Neque gratia salutis operibus debetur, sed solius Dei bonitati, Iac. Faber. in Luc. 3.
• b 1.533

  Delcatur, Iudex expurg. Belgic.
• c 1.534

  Non in Meritis, sed in misericordia Dei salus humana consistit, Origen. in Rom. l. 9. c. 11.
• * 1.535

  Consider. 2. The Saints Prayers.
• d 1.536

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. de Compunct. 2.
• e 1.537

  1 Sam. 13.14.
• * 1.538

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idē in Psa. 12.
• † 1.539

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ibid.
• § 1.540

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ibid.
• f 1.541

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ibid.
• g 1.542

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idē de Compunct. 2.
• h 1.543

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. in Psal. 12.
• i 1.544

  Psal. 13.5.
• k 1.545

  Psal. 4.2.
• l 1.546

  Psal. 6.2.
• m 1.547

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. in Psal. 6.
• n 1.548

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idem in Psalm. 4.
• o 1.549

  Psalm. 109.21.
• p 1.550

  Psal. 6.4. & 31.16. & 109.26.
• q 1.551

  Propter misericordiam tuam, non propter meritum meum, August in Psal. 6. & Ruff••••. ibid.
• r 1.552

  In misericordia tua, non in justitia mea. Ruffin. in Psal. 30.
• s 1.553

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. in Psalm. 108. Non quia ego sum dig∣nus, sed quia tu es misericors, Aug. in Psal. 30. Conc. 3.
• t 1.554

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. ibid.
• u 1.555

  Gratuita gratia commendatur, non ex op••rum debito, Prosper. post. Aug. in Psal. 108.
• e 1.556

  Non de meis me∣ritis confidens, ut me sal••ū facias sup∣pl••••o, sed de sola mi∣sericordia tua prae∣sumens impetrare, quo non de meritis meis spero, Greg. in Psal Poenit. 1.
• f 1.557

  Noli me audire secundum judicia∣riam sev••ritatem, sed sec. misericordissimam bonitatem, August. in Psalm. 30. & ex eodem Lombard. ibid.
• g 1.558

  Negat merita sua, Cassiod. in Psalm. 30.
• h 1.559

  Salvum se petit fieri, non sec. merita sua, sed propter divinam misericordum: in qua dum fixa spes ponitur, venia facilius impetra∣tur, Idem in Psalm. 6.
• i 1.560

  Psalm. 119.41.
• k 1.561

  Secundum verbum tuum, non sec. meri∣tum meum, August. in Psalm. 118.
• l 1.562

  Filius esse vult promissionis, non elationis, Ibid.
• m 1.563

  Psalm. 25.11.
• n 1.564

  Propter nomen tuum, non propter meritum meum, Ruffin. in Psal. 24.
• o 1.565

  Sed & quantumlibet poeniteat, quantumlibet se affl••ctet & maceret, Propter nomen tuum, non propter meritum meum propitiaberis peccato meo, ait justus, Bern. de Di∣vers. 22.
• p 1.566

  Totam salutē suā hic attribuit mise∣ricord••ae salvatoris, Hugo in Psal. 24.
• q 1.567

  Psal. 25.7.
• r 1.568

  Non secundū irā, qua ego dignus sū; sed sec. misericordi∣am tuam, quae te digna est, Aug. in Psal. 24.
• s 1.569

  Non propter me∣ritū m••ū, sed prop∣ter bonitatem tuā. Ex Aug. Alcuin. & Gloss. Ordin. Lomb. in Psal. 24.
• t 1.570

  Dicendo, Propter bon. t. D. fecit in∣telligi, Non propter mer. meum. Cassiod. ibid.
• u 1.571

  Vnde nullum fas est aliquando praesu∣mere, nisi quē gra∣viter contingit er∣rare, Idem ibid.
• x 1.572

  Psal. 31.3.
• y 1.573

  Propter nomē tu∣um, nō propter me∣ritum meum, Aug. in Psal. 30. Conc. 1. & Hugo ibid. & in Psal. 142.
• z 1.574

  Non quia ego sum dignus; sed ut tu glorificeris, Idem ibid.
• a 1.575

  Psal. 119.149.
• b 1.576

  Nos si semel jeju∣namus ut hominibus placeamus, aut exiguum nescio quid damus, dum pulsantem fores no∣stras inopem non sustinemus; deberi nobis ut audiamur existimamus, Hilar. in Psal. 118. part. 19
• c 1.577

  Post haec &c. in operibus bonitatis totius perfectus, totum de Deo sperat, totum ex mi∣sericordia ej••s expectat, omnem in ea spem repon••t, au••••ri secundum ••am vocem suam r••∣gat, Ibid.
• e 1.578

  Gen. 24.12.
• f 1.579

  See Sermon on Eleazers Prayer.
• g 1.580

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrysost. tom. 8. serm. 15.
• h 1.581

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ibid.
• i 1.582

  2 Tim. 1.16, 17.
• k 1.583

  Ibid. 18.
• l 1.584

  Vt sicut Aposto∣lum requirens in∣venit, sic & mise∣ricordiam quaerens inveniat apud judi∣cem, Ambr. nomine in 1 Tim. 1.
• m 1.585

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysostom. in 2 Tim. hom. 3.
• n 1.586

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.587

  Ruard. Tapper. supra. Absit, 〈…〉〈…〉 pauperes eleemosynā expectent.
• p 1.588

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.589

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. ibid.
• r 1.590

  2 Tim. 4.14, 16. Aliter enim de eis, qui ex malitia obsti∣terant; aliter pro eis, qui ex infirmi∣tate deliquerant, uti & Aug. observat in Josh. quaest. 30.
• s 1.591

  Dan. 9.18. Vide Hug. Card. in Iob 9.21.
• t 1.592

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. adv. Eunom. Orat. 4.
• u 1.593

  Impetratio orati∣onis innititur mise∣ricordiae; meritum autē condigni inni∣titur justitiae. Et ideò multa orando impetrat homo ex divina misericor∣dia, quae tamen non meretur secundum justitiam, Tho. sum. part. 1^a. 2ae. q. 114. a. 6.
• x 1.594

  Non meriti aesti∣mator, sed veniae largitor, Missal. in post-commun.
• y 1.595

  Psal. 65.3.
• * 1.596

  Quid meriti a∣pud Deum po••erim{us} obtendere, cui debe∣mus omnia? Luc. 17.10. Quid nobis de bonis operibus poterimus applau∣dere, cum universae justitiae nostrae sint quasi pannus menstruatae apud Dominum? Esai. 64.6. Nulla igitur in Deum sunt nostra merita, cui debita sunt omnia quae praestam{us}. Iodoc. Cl••cthov. in Canon. Miss.
• z 1.597

  Qui petit, primò d••bet attendere, ut pro suis me••itis ni∣hil accepturū se pu∣tet, sed de Dei mi∣s••ricordia tantum, quicquid rogave∣rit, impetraturum. Bern. in Sentent.
• * 1.598

  Causam excogi∣tare quare debeat concedi: & hoc non merita nostra, sed miseratio Domini, Aquin. in 1 Tim. 2.
• † 1.599

  Hebr. 4.16.
• “ 1.600

  Jbidem.
• a 1.601

  Fides aliquando recipit, quod oratio non praesumit, Bern. de Grad. humil. Et instat in Laz. resus∣citato, Ioan. 11.23.
• b 1.602

  Gen. 28.20. Vbe∣rior semper est Dei gratia, quam nostra precatio, Ambros. in Luc. Et instat. in latrone in Para∣disum trāslato. Luc. 23.42, 43. Sic 2 Paral. 1.12. Psal. 21.4. Luc. 15.19, 22.
• c 1.603

  Gen. 33.6.
• d 1.604

  Gen. 33.11.
• e 1.605

  Iusti nihil tribu∣ent meritis suis. Nō tribuent nisi totum misericordiae tuae, Aug. in Psal. 139.
• f 1.606

  De est gratiae, quic∣quid meritis depu∣tas, Ber. in Can. 67.
• * 1.607

  Vse 1.
• g 1.608

  Id quod ex con∣digno quis meretur, non ex m••s••ratione, sed ex merito acci∣p••t, Thom. sum. part. 1^a. 2ae. q. 114. a. 3.
• h 1.609

  Secundum judi∣cium justitiae, Tho. ibid. Impetratio ora∣tionis nititur mise∣ricordiae; meritum autem condigni in∣nititur justitiae, I∣dem ibid. art. 6.
• i 1.610

  Etiam merces no∣stra gratia vocatur. Si gratia est, gratis datur. Aug. in Psal. 31. Nam gratia sic nominatur, quia gratis datur, Idem in Psal. 43. Oppo∣nitur autem gratia debi••o, Bellarm. de Grat. & lib. arb. l. 1. c. 1. ex Rom. 4.4. & 11.6.
• k 1.611

  Rom. 4.4▪ & 6.22, 23.
• l 1.612

  Augustin. de Ci∣vitat. lib. 12. cap. 9. Scripsit ipsam beatitudin••m hominibus nunc esse donum, quae merces meriti futura e∣rat, si primus homo ••••are voluisset, Bellarmin. ibidem, lib. 2. cap. 17.
• m 1.613

  Quaerimus misericordiae meritum, & non invenimus: quia nullum est misericordiae meritum, ne gratia evacuetur, si non gratis don••tur, sed meritis redditur, Lombard. Sent. lib. 1. d 41. A. ex Aug. ep. 105.
• n 1.614

  Rom. 11.6 Omne meritum repugnat gratiae, Thom. sum. part. 1^a. 2ae. q. 114. a. 5.
• o 1.615

  Si misericordia est, meritis non acquiritur, Greg. sup. in Psal. P••n. 7. Vide & quae Thom. sup. Quod redditur potius ex liberalitate dantis quam ex debito operis, non cadit sub merito de condigno sir••ctè & propriè sumpto, Durand. in Sent. lib. 2. d. 27. q. 2.
• p 1.616

  Miseremini mei; non quia d••gnus, sed quia inops; non quia merui, sed quia eg••••. Iusti∣tia meritum quaerit, misericordia miser••am, Bern. epist. 12.
• * 1.617

  Si dantur homi∣nibus b••na pro me∣ritis co••ū, quae gra∣tia Dei erit? Sicut si pater••am lias s••i∣vat operario opera∣tionē quam ipse me∣ruit, in hoc nullam gratiam ei ••acit, Guil. Perald. sum. tom. 2. tract. 6. part. 3. cap. 2.
• “ 1.618

  Non est quo gra∣tia intret, ubi jam meritum occupavit, Bern. in Cant. 67.
• q 1.619

  Cū justificat im∣pium divina mise∣ratio, locum meriti non potest habere praesumptio. Deb••tor enim est, antequam pareat pr••ceptis: & nisi paruerit, dam∣natus est. Si autem fecerit, non hab••t gloriam, quia inuti∣lis ser••us est, qui ni∣hil amplius opera∣tur, Primas. in R••m. 4. & H••eron. nomi∣ne ibid.
• † 1.620

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 8.12.
• * 1.621

  59. Bern. in Ser. de quadrupl. d••b. de∣monstrat pluribus de causis in solidū, omnia opera nostra bona esse d••b••ta Deo, ita ut possit omnia exigere, etiamsi praemium nullum dare velit, Bellarm. de Iustific. l. 5. c. 13.
• † 1.622

  Quid ergo de nobis sentiendum qui non omnia servamus, qui multorum rei sumus? Non in••tiles tantum, sed minus quam inutiles nos esse, Cajetan in Luc. 17.
• r 1.623

  Nemo Deo totum reddit quod debet, Bernard. de Divers. Serm. 34. Nullus potest d••cere quod debe••am feci, nisi qui exemptios est à dicendo, Dimitte nobis debita nostra, Cajet. in Luc. 17.
• * 1.624

  Observ. 2. Vse 3.
• s 1.625

  Vide Bern. in Psal. 90. ser. 9. sup. Sed & Ambr. in Psal. 1••8. p. 20. Ne∣mo sibi arroget; ne∣mo de meritis glo∣rietur: sed miseri∣cordiam invenire speremus omnes per Dominum Iesum▪ De illo veniam, de illo indulgentiā po∣stulabo.
• t 1.626

  Sic Luk 18.13. Publicanus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Basil. Sel. ser. Tota humilitate ad misericordiam re∣curramus, quae Sola potest servare ani∣mas nostras, Bern. in Cant. 14.
• u 1.627

  Quid faciat justus & misericors Dominus; altera gloriante in lege & applaudente justiti∣um sibi, nec indigente misericordia, sed despiciente ipsam qua indiget; altera è regione propria cognoscente delicta, cōfitente indignitatē, renu••nte judiciū, ••••agitante misericordiā? Quid, in∣quā, faciat judex, cui & judicare & misereri aequè familiare utrū{que}? Quid possit sanè con∣venientius, quā ut prosuo quae{que} accipiat voto, judiciū illa, ista misericordiā, Illi judiciū quae∣runt, & habeant: nos autem super misericordi•• honoremus Deum. Est & judicium, ut qui contemnit Dei misericordem justiti••m, & suam volunt statuere, quae non justificat, sed accu∣sat, eidem suae justitiae relinquantur, opprimendi magis quam justificandi, Bern. in Cant. 14.
• x 1.628

  Psal. 130.3, 4. & 143.2, 3. I••est quippe Deo & misericordia judicanti, & judicium mi∣seranti. Nam quisquis velut nimium justus judicium ••••ne misericordia quasi securus expectat, iram justissimam provocat, Aug. epist. 29. Jtaque, Vae etiam laud••bili vitae hominum, si re∣mota misericordia discutias eā? Idem Confess. l. 9. c. 13. Si enim remota tunc pietate discutitur, in illo examine etiam justi vita succumbe••, Greg. Moral. l. 9. c. 11.
• y 1.629

  Si non pro meriti•• operum, sed in gratiam fidei & justitiae Christi misericorditer imputatae vita aeterna daretur, non justiti•• Iudicis, sed misericordiâ Patris, vel liberalitate Principis 〈◊〉〈◊〉 esset, Bellar. Apolog. adv. Sereniss. Reg. Britan. c. 7. Assumat Pontificius quivis: videbis statim quid sequatur, Nihil opus scil. alterutrâ.
• z 1.630

  Merces o•• Christi meritum non datur, Suarez in 3. Thom. Disp. 41. §. 3.
• † 1.631

  In retr••butione bonorum ad Christi meritum non aspi∣citur. Quod operi∣bus bonis vita red∣datur aeterna, id nō Christi meritis as∣cribendū est. Mich. Baius de merit. o∣per. l. 1. c. 9.
• a 1.632

  Matth. 16.60. Luk. 18.11, 12.
• b 1.633

  Omnia Deo tri∣buit, &c. quod cū facere oportet, qui novit gratus esse, et ut par est, in bonorū cōfessione gratias a∣gere, Faber de Pau∣lo in Ephes. 1.
• c 1.634

  Nimius sui suspe∣ctus ingratos, & maxime, facit. Inde est, ut omnia meru∣isse se homines exi∣stiment, & in solu∣tum accipiant. Sen. de Benef. l. 2. c. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Chrysost in Matth. hom. 25.
• * 1.635

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idem in Psalm. 5.
• “ 1.636

  Teneri neminem ad gratias reddendas pro ea re, quam, ex condigno meruit, recte docet Thom. Bradward. de Caus. Dei, lib. 1. cap. 39.
• d 1.637

  1 Cor. 3.18. Sap••ens ne sit, ut sit sapiens, Augustin. de Consens. Euang. lib. 2. cap. 31. Stulti estote, ut sitis sapientes, Tertull. ad Marc. lib. 5. Hoc ipsum sapere est, in∣sipi••••tiam agnos••ere, Bern. in Cant. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gregor. Nazianz. de sede Constant.
• e 1.638

  1 Cor. 8.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dixit bion. Contra, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Basil. hom. 24. Hinc Socrates sapi∣entissimus est habitus, quod hoc unum scire se profiteretur quod nihil sciret, Laert. & Plut. ad Colot. In omni siquidem negotio pretiosissimum est, intelligere quemque nescire se quae nesciat▪ Colum. de rerust. lib. 11. cap. 1.
• f 1.639

  Phil. 3.12, 13, 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. in Philip. hom. 12. Viri{us} quae nunc est in homine fasto perfecta ••acte∣nus nominatur, ut ad ejus perfectionē pertineat etiam ip∣stus imperfectionis & in veritate cog∣nitio, & in humi∣litate cōfessio. Aug. contr. ep. Pelag. l. 3. c. 7. Haec hominib{us} soli perfect••o est, si imperfectos esse se noverint, Hier. ad Clesiphon••. c. 3. Be∣da in Luc. 17. & Aquin. in Caten.
• g 1.640

  Philip. 3.9. Tunc justi sumu••, qu••ndo nos peccatores fate∣m••••; & justitia no∣stra non ex propria merito, sed ex Dei con••••••tit. misericor∣dia, Hieron. contr. Pelag. Dialog. 1.
• h 1.641

  Puritatem hic accipimus, ut per omnia quae agimus, injustitiam nostram (••. impuritatem) purè & ••••militer Domin•• conf••••••a∣mur, Ber. de Divers. 16.
• i 1.642

  Sufficit ad meritum scire, quod non sufficiant merita, Ber. in Cant. 68. Ve ei, cū sufficere sua midetur insufficientia. Id•••• de Divers. 27.
• k 1.643

  2 Cor. 12.18. Gal. 6.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Matth. Hom. 25. Dignisunt regno Dei, qui gloriam ejus scient••••▪ nullam condignam ess•• putant passi••nem, Pri∣mas. in 2 Thess. 1. Nes dignisum{us}, sed dign••ti••ne ips••m, non dignitate nostra, ••er. de Ton. 11••.
• * 1.644

  Vse 2.
• m 1.645

  Gen. 31.38.—40.
• n 1.646

  Moles••um verbum est, & on••rosum, & di••isso vult•••• dicend••, R••g••, Se•• de ••••nif. l. 2. c. 2.
• o 1.647

  Audi voces pe∣tentium: Nemo nō victuram semper in animosuo memoriā dicit: nemo non de∣ditum se & devotū profitetur, & si quod aliud humilius verbum quo se op∣pigneraret, invenit. Sen. de Benes. l. 3. c. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Palad. Antho∣log. l. 1. c. 42. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ibid.
• p 1.648

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theophyl. epist. 73. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gregor. Naz. pro Pauper. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idem epist. 45.
• q 1.649

  Audacter Deum roga, nihil illum de alieno rogaturus, Sen. epist. 10.
• r 1.650

  Iustitia enim in aequalitate consistit. Thom. sum. par. 2^a.2ae. q. 57. a. 1. & q. 62. a. 2.
• s 1.651

  1 Chron. 29.11, 14, 16.
• t 1.652

  Matth. 20.25.
• u 1.653

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. pro Pauper. Mendici Dei sumus. Et quod petitur à nobis, à Deo nos petimus, Aug. de verb. Dom. 5. Quant••••••vis di∣ves es, Dei mendicus es, Idem ibid. 41. & in Orat. Dom. An non mendicas, qui panem petis? Idem homil. 14.
• x 1.654

  Nemo alij aut participium, aut pa∣rilitatem, (aut prae∣eminentiam etiam) invideat. Quis e∣nim meritum prae∣tendat, ubi in mu∣nere sola est gratia? Gilbert. in Cant. 27. Ita enim erga alias largitas, ut erga a∣lios nulla iniquita••, Aug. de Persever. cap. 4.
• y 1.655

  Multi sunt, qui non donant, sed pro∣••••ciunt, Sen. ep. 120.
• z 1.656

  Errat, siquis ex∣istimat facilem rem esse donare. Pluri∣mum habet res ista difficultatis, si modo consilio tribuitur, non casu & impetu spargitur. Idem de Beat. c. 24. Multi perdere sciunt, d••∣nare nesciunt. Ta∣cit. hist. l. 5.
• * 1.657

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aristot. Stob. c. 3. Transeamus in ea, in quo nos c••sus (imò Deus ips••) deduxerit. Sen. de Tranq. c. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epictet. Arian. dissert. l. ••. c. 12. Hinc Thymarid••s ••i qui dixisset, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Di•• tibi d••n•• quae veli••; resp••ndit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Im•• vel•• ego, quae Dij dederint. Iāb. vita Pythag.
• “ 1.658

  Nū. 9.17.18.
• * 1.659

  Grounds 2. Particular. 3. Gods truth. Mercie and Truth.
• a 1.660

  Psal. 25.10.
• b 1.661

  Psal. 36.5.
• c 1.662

  Psal. 40.11.
• d 1.663

  Psal. 138.2.
• e 1.664

  Ephes. 4.24, 25. Veritas, sive vera∣citas pars est justi∣tiae. Ex Cicer. de In∣vent. Thom. sum. part. 2^•.2ae. q. 109. a. 3.
• * 1.665

  Ground 2. Observ. 4▪
• f 1.666

  Psal. 43.3.
• g 1.667

  Psal. 54.5.
• h 1.668

  Psal. 89.24, 28.
• i 1.669

  Psal. 89.33, 34.
• k 1.670

  Psal. 146.5, 6.
• l 1.671

  Mark. 13.31.
• m 1.672

  Iosh. 23.14.
• * 1.673

  Cōfirmation. Reason 1.
• n 1.674

  Psal. 94.9, 10. Non ergò audit, qui ••ecit t••bi unde audi∣as? & non videt, qu•• creavit unde v••deas? Oculum in te non intendi•• suū, qui fecit tuum? Aug. de verb▪ Dom, 10.
• o 1.675

  Iob 35.9.
• p 1.676

  Iohn 8.40, 46.
• q 1.677

  Psal. 51.6. Zech. 8.16. Ephes. 4.25. Iohn 4 24.
• r 1.678

  Psal. 89.33.
• s 1.679

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 31.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Esai. 65.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Apoc. 3.14.
• t 1.680

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deus ve∣ritas. Ier. 10.10. Ioh. 14.6.
• u 1.681

  Iam. 1.18. Apoc. 21.5. & 22.6.
• x 1.682

  Ioh. 17.17.
• y 1.683

  Titus 1.1.
• z 1.684

  2 Tim. 2.13.
• a 1.685

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Isidor. Pel. lib. 2. epist. 117. Haec posse impotentia est, Anselm. ••••osil. cap. 7. Nec est infirmitas ista, s••d firmitas, qua ••als•• esse non potest Verita••. Mag∣na potentia non posse mentiri, Aug. de Trinit. lib▪ 15. cap. 14, 15. Ideo eni•••• erè ••mnipotens est, quia impot••ns esse non potest, Gomar. de Provid. cap. 3.
• b 1.686

  Matth. 7.11.
• c 1.687

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sol•••• ••onus, Matth. ••9.17.
• d 1.688

  Psalm 5.4.
• e 1.689

  1 Iohn 5.6, 7.
• f 1.690

  Vult D••um non esse Deum▪ qui vult cum aut impotentē, aut injustum ••ss••, aut insip••••••tē, Ber. de Temp. 58.
• * 1.691

  Reason 2.
• g 1.692

  Esai. 45.7. Mala ulto••ia, non p••cca∣toria: poenae, non culpae; supplicia, nō delicta, Tertull. in Marc. l. 2. & 3. Ma∣la, non peccata, sed supplicia, Aug. epist. 120. c. 19. Iustitiae, non malitiae mala, quae quia justitiae sunt, nec mala, sed bona sunt, Tertull. ibid. Malum quip∣pe malo non malè redditur. Et ••i cui redditur malū est; quia supplicium est; & ei à quo reddi∣tur bonum est, quia rectè factū ••jus est, Aug. ad ep. Pelag. l. 2. c. 17.
• h 1.693

  Exod. 34.6, 7. Psal. 30.5. & 86.15. & 103.8. & 145.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. Epitaph. Patr. Et piger ad poenas Deus, est ad praemia velox. O∣vid. Pont. l. 1. el. 3.
• i 1.694

  Deu. 29.19, 20. & 32▪40, 41, 42.
• k 1.695

  Psal. 68.21. Mat. 25.46.
• l 1.696

  Hebr. 6.17, 18. Iurat nobis, per quem juramus: nec potest ab eo quisquam ••alli, quo invocato non licet impune mentiri, Athalar. apud Cassiod. var. l. 8. ep. 3.
• * 1.697

  Vse 1.
• m 1.698

  Psal. 143.1, 11.
• n 1.699

  1 Iohn 1.9.
• o 1.700

  Hebr. 6.10. 2 Thess. 1.6. 2. Tim. 4.8.
• p 1.701

  Bellar. de Iustis. l. 1. c. 21. & l. 5. c. 3, 16. Rhemēs. in Heb. 6. & 2 Thess. 1. & ••lij.
• q 1.702

  Apertum est qua ratione Iustitiā Do∣mini petebat, qui dicit, Ne intres in judicium, &c Nam si justitia judicium significasset, hoc pe∣tere non poterat, quod pavebat. Cas∣siodor. in Psal. 142. Et causa reddita est, quare ••oluerit ad judicium venire cum Domino, ut nō sola potestatis reve∣rentia, sed ipsa etiā videatur justitiae re∣gula formidata, ib.
• * 1.703

  Psal. 143.2, 8 Nō contendit judicio, nec praetendit justi∣tiam; recusat judi∣cium, Postu••it mi∣s••ricordiam: facili∣u•• sibi veniam im∣petrare posse, quam justitiam vendicare confidens. Bern. ep. 42. Qui & subjun∣git; Sola profec••ò quae non solet gloria∣ri, non novit praesu∣mere, contendere non consuevit, gratiam inventura est in oculis pietatis humil••tas.
• r 1.704

  Psal. 4.1, 2. Deus juste mi: vel Deus justitia me••, i. causae justae me••, ut Iun. & Piscat. Sic Psal. 119.121.
• s 1.705

  Psal. 7.3, 4, 8.
• t 1.706

  Psal. 143.1.
• * 1.707

  Veritatē & ju∣stitiam pro e••dem accipit, Hugo in Psalm. 142. & ex Cassiodor. Lombard ibid.
• † 1.708

  Bellar. ipse ex il∣lis verbis Neh. 9.8. Et implesti verba tua, quoniam justus es, de Iustis. l. 5. c. 16.
• u 1.709

  1 Iohn 1.9.
• x 1.710

  Ibid. vers. 7. Apoc. 1.5.
• y 1.711

  Verba illa, Iustus & Fidelis, referun∣tu•• ad promissionem divinam, Bellar. de Poenit. l. 3. c. 6.
• z 1.712

  Ideò enim Deus ••idelis & justus di∣citur, quia peccata cōfitentibus remit∣t••t, quia stat pro∣missis, nec fidē fal∣lit. Bellar. ibid.
• a 1.713

  ••oquitur de re∣missione venialium, quae justo Dei judi∣cio redditur bonis meritis justortū. Idē de Iustif. l. 1. c. 21.
• b 1.714

  Promissio de remittendis peccatis, eis qui confitentur Deo, non vid••tur ulla extare in divinis literis, Bellar. ubi. sup.
• c 1.715

  Hebr. 6.10.
• d 1.716

  Manifestè signi∣ficat eum injustum fore si secus faceret, Bellar. de Iustific. l. 5. c. 16.
• e 1.717

  Non est temera∣rium et blasphemū, sed pium & sanctū dicere, D••um fore injustum, si non ser∣varet promissa, ib.
• f 1.718

  See Durands owne words at large in the end.
• g 1.719

  2 Tim. 4.8.
• * 1.720

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrys. in Psal 5.12.
• h 1.721

  Est quam Paulus expectat corona ju∣stitiae, sed justitia Dei, non suae, Iustū quippe est, ut reddat quod debet: d••bet autem quod pollici∣tus est, Bernard. de Grat. & lib. A••b.
• i 1.722

  Qui credidit pro∣mittenti, 2 Tim. 1.12. fidenter promis∣sum repetit: promis∣sum quidem ex mi∣sericordia, sed jam ex justitia persol∣vendum.
• k 1.723

  Et h••c est justi∣tia, de qua praesus mit Apostolus, promissio Dei, Ibid.
• l 1.724

  Iustè jam & ex debito requiritur, quodcun{que} vel gra∣tis promittitur, Bern. ib••d.
• m 1.725

  Quod ex gratia facit Deus, potest non facere. Sed lamen cum promiserit, profecto si non absolutè, certè tamen ratione promissumis & pacti non potest non f••∣c••re, Bellarm. de Poenit. l. 1. c. 14.
• n 1.726

  Fulgent ad Mo∣nim, praefat. Idem autor est deb••ti, qui autor est doni. Nam & seips••m sua lar∣gitate dignatus est facere debitorē Et Gregor. in Euang. hom. 37. Eum cui ipse debitor fuerat, ex promissione de∣bitorem habere jam ceperat.
• o 1.727

  Audi Dei mise∣ricordiam & veri∣tatem. Donator est indulgentiae, reddi∣tor coronae. Vnde d••bit••r? accepit ali∣quid? Cui debet a∣liquid Deus? Ecce videmus quid tenet eū Paulus debitorē. Consecutus est mise∣ricordiā, 1 Tim. 1.16. Jam exigens veritatem, Reddet, ait, 2 Tim. 2.8. Quid tibi reddet, nisi quod tibi debet? Vnde tibi debet? Quid ei dedisti? Quis prior deditei & retribueturei? Debitorem Diminus ipse se fecit, non accipiendo, sed promittendo. August. in Psal. 83. Tenes certum promissorem, qui se fecit promittendo debitorem, Idem in Psalm. 74. Dig∣naris eis, quibus debita omnia dimittis, etiam promissionibus tuis debit••r fieri. Idem Con∣fess. lib. 5. cap. 9. In his quae habemus laudamus Deum largitorem: in his quae nondum habemus, tenemus debitorem. Debitor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Idem deverb. Ap. 16. Non debendo, sed promittendo debi∣torem se fecit, Idem de verb. Dom. 31. Promissorem tenemus, ut debitorem exigamus. Promissor Deus debiter factus est bonitate sua, non praerogantia nostra, Idem de Temp. 151.
• p 1.728

  Ius meum voluntas judicis mei. Quid justius meritum? Quid ditus ad praemium? Bern. in Cant. 14. Et Chrysost. in Psalm. 143. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.729

  Aliter dicimus homini, debes mihi, quia dedi tibi, & aliter d••cimus, Debes mihi, quia promisisti mihi. Ibi à te processit beneficium, sed mutuatum, non donatum. Hic tu nihil dedisti, & tamen exigis. Bonitas enim ejus, qui promisit, dabit; ne in malitiam fides convertatur. Qui autem fallit, malus est. Augustin. de verb. A∣post. 16.
• r 1.730

  Deo igitur quid dicimus? Redde mi∣hi quia dedi tibi? Quid dedim{us} Deo, quando totum quod sumus boni, ab illo habemus? Non est quemadmodum ista voce exigamus de∣bitorē Deum. Quis enim prior dedit ei, &c. illo ergò mo∣do possumus exige∣re Dominum nostrū ut dicamus; Red∣de quod promisisti, quia fecimus quod jussisti, & hoc tu se∣cisti, qui laborantes j••visti, August. de verb. Ap. 16. Non possumus ei dicere, Redde quod accepi∣sti, sed possumus di∣cere, Redde quod promisisti, Idem in Psal. 83. et de verb. Dom. 31. Hoc est quod ex L••mb. Tho. Bradward. de caus. Dei, l. 1. c. 39. Non esse Debitorem no∣bis Deū nisi ex pro∣misso, non ex com∣misso. Non est debi∣ter nobis, nisi sortè ex promisso: nes verò e•• ex commisso debitores sumus, L••mbard. Sent. lib. 1. d▪ 43.
• s 1.731

  Om∣nis enim vera promissio sor•• secum obligationem: & ideo ex justitia implenda & servanda est, Bellarm. de Iustific. lib. 5. cap. 16. Et hoc est quod Ambros. de Poenit. lib▪ 2. cap. 8. Tanquam ex Syngrapha fides impetrat. Ita Da••id, Psalm. 119.49, 50.
• * 1.732

  Vse 2.
• t 1.733

  Heb. 13.5, 6.
• u 1.734

  Gen. 28.15.
• x 1.735

  Iosh. 1.5.
• y 1.736

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebr. 13.5. Negativa, quod rarissimum est, ter repetita ut confirmatissima sit stipulatio divina.
• z 1.737

  Hebr. 13.6.
• a 1.738

  Psal. 23.1.
• b 1.739

  Psalm. 27.1. & 118.6.
• c 1.740

  Psal. 31.5.
• d 1.741

  2 Tim. 2 8.
• e 1.742

  Esai. 28.16.
• f 1.743

  Non praefestina∣bit, i. ex infid••l••ta∣te & impatientia ad res praesentes cō∣f••giet, Iun.
• g 1.744

  Sicut natare ne∣scij ubi mergi jam cep••rint, quicquid occurrit, vitae reti∣nendae cupid••, teme∣rè arripiunt, Cyrill. Alex. epist. 29. Si∣miles his qui sub∣mersi periclitantur in aquis, quos tene∣re▪ videas, quic∣quid primum oc••ur∣rerit manibus, licet tale sit, quod omni∣no prodesse non pos∣sit, Ber. de Temp. 1.
• h 1.745

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 12.29. Animi pendere, & dubi•• ac suspens•• animo esse, Beza. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thucydid. l. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vti rectè H. Steph. Nam fru••ir•• est ibi Schol. qui de sp•• exponit, quasi spe erectum esse. Imò, inter spem{que} metum{que} dub••um esse. Strigel. At{que} ita Thucyd. l. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Neque rempub. dubiam & quasi pendulam in discrimen adducere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Schol.
• i 1.746

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.747

  Ne in aere vagamini co∣gitati••nibus vestris, Pis••at.
• l 1.748

  Matth. 6.25. Luk. 12.29.
• m 1.749

  Psal. 37.3. 2 Sam. 10.12.
• n 1.750

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: solicitu∣do diligentiae: quae praecipitur, & pro∣batur▪ 1 Tim. 5.8.
• o 1.751

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ solici∣tudo diffi••ē••iae, quae prohib••tur & dam∣natur, Phil. 4 6.
• p 1.752

  Psa. 37.5. & 55.22. 1 Pet. 5.7.
• q 1.753

  Psa. 34 9, 10. & 37.25, 26. & 84.11, 12.
• r 1.754

  Deut. 32.4. 1 Thess. 5.24. 2 Thess. 3.3.
• s 1.755

  Psal. 18.30. & 34.22.
• * 1.756

  Fruit and Ef∣fect of Gods Goodnesse.
• * 1.757

  Particular, 4. I••cobs Penu∣rie, Observ. 5.
• t 1.758

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. Quo∣modò missi Apostoli Marc. 6.8. In ba∣culo suo, i. sine ulla supellectile, sine di∣vitijs, sine armen∣tis & pecudibus, si∣ne servis, solo bacu∣li comitatu, Ol••ast.
• u 1.759

  Genes. ••8.10.
• x 1.760

  2 Sam. 7.18.
• * 1.761

  Reason 1.
• y 1.762

  Primus vermis divitiarum sup••r∣bia, Aug. de Temp. 205. Omne pomum, omne granum, omne framentum, omne 〈◊〉〈◊〉 habet▪ vermē suum. Alius est ver∣mis mali, ali•••• pyri, alius p••si, alius tri∣tici. V••rmis diviti∣arum est superbia I∣dem hom••l. 13.
• z 1.763

  Psa. 131.1. Mor∣bus divitiarum est superbia. Grandis animus, est, qui in∣ter divitias isto morbo non tenetur: Magnus dives est, & major divitis suis, qui non ideò magnum se putat, quia dives est, Idem de Temp. 212. Ardua enim res est, opibus non tradere mores, Martial. l. 11. Epigr. 6.
• * 1.764

  Reason 2.
• * 1.765

  Vse 1.
• a 1.766

  Psal. 113.7.
• * 1.767

  Humili loco natus homo, vbi ad dignitatem aliqu••m ascē∣derit, genus suum audire ••rūbes••it, patrem agnoscere dedignatur, Autor oper. imperf. Chrysost. ••om. hom. 54.
• b 1.768

  De Largio Ma∣cedone, Plin. ep. 14. l. 3. Superbus Do∣minus & saevu••, & qui servisse pa∣trem suum, parum, imò minimum me∣minisset.
• c 1.769

  Prov. 30.21.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So∣l••••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Th••••g. quod tamen Ho••••r•• tri∣buit▪ Pind••ri Schol. Olymp. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thucydid. quod tamen ille de civitatibus extulit. ••ell. P••lop. lib. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ Phi∣l••stus apud Clement. Alexandr: Strom. lib▪ ••. Sed & Aristot. apud St••b. cap. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ ••spe∣rius nihil est humili cum surgit in altum—nec ••ellu•• tetrior ulla est▪ Quam servi ra∣bies in libera colla farentis, Claud. in Eutrop. lib. 1. Divite novilio nihil est insolen∣tius. Ruffinus Vibi••s apud M. 〈…〉〈…〉. 9. Quantum ingenium est, comper∣tum habeo, humillimos qu••sque maximè ubi alta accesserint▪ superbia atque ambitio∣ne immodicos esse. •• Aurel. Victor. in Dioclet.
• d 1.770

  1 Samuel 15.17. Parvulum se prius in ocul•••• suis vider••••▪ sed full•••• 〈…〉〈…〉, jam se parvulum non vide∣but. Mir•• autem m••d•• cum apud s•• 〈◊〉〈◊〉▪ apud Deum magnus; cum verò apud se magnus apparuit, apud Deum parvulus fuit, Gregor. de Pastor. part. 2. cap. 6. q. d. Magnus mihi fuis••i, qu••a despectui tibi: sed nunc quia magnus tibi es, factus es de∣spectus mihi. Idem Moral. lib. 18. cap. 22. Vnde enim despectus erigitur, dignum est, ut ••rectus inde des••r••••tur, Ibidem lib. 9. Cap. 1.
• e 1.771

  Luk. ••.51, 52. Sequitur superb•• ultor à tergo Deus, Sen. Herc. Eur. 22.
• f 1.772

  Pro. 16.18. & 18.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. Stelit. 1. Ita{que} quod apud Pindar. Olymp. 13. vi••go legitur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, H. Steph. Sched. lib. 5. ca. 14. sanius legit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Alta prae∣sumptio quid nisi ruinosa est praecipi∣ratio? Bern. de Cō∣sid. l. 2. Illa prorsus ruina quae fit in oc∣culto, praecedit rui∣nam quae fit in ma∣nifesto. Ipsum quip∣pe extolli jam dejici est, Aug. de Civit. l. 14. c. 13. Alleva∣tio ipsa ruina est, Greg. Registr. lib. 1. ep. 5. Elatio siquidē de extollit, dejicit, Idē. Mor. l. 23. c. 16.
• g 1.773

  Matth. 23.12. Luke 14.11. & 18.14.
• h 1.774

  Miserum est fu∣isse foelicem.
• i 1.775

  Psal. 49.12, 13.
• k 1.776

  De excelso gravior est casus: de alto ruina major, Bernard. ad S••∣ror. cap. 39. Quo gradus altior, eo casus gravior. Ocul. Mor. cap. 12. Et gravius sum∣mo culmine missa ruunt.
• l 1.777

  Proverb. 25.7. Luke 14.8, 9, 10.
• m 1.778

  Multipliciter miser sum, si nec miserabilis sum, Bernard. epist. 12. Sisque miser semper, sed nec miserabilis ul∣li, Ovid. in Ibin. Miserum esse, nec miserabilem, est miserrimum.
• n 1.779

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gregor. Nazianz. de Pace 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idem de Bapt. Neque enim ulla miseratio contingit illis, qui patiun∣tur injurias, qua•• posse fieri faciendo docuerunt, Senec. epist. 81.
• * 1.780

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plut. in Praecept. Polit.
• * 1.781

  Vse 2.
• o 1.782

  1 Tim. 6.19. Psal. 75.4, 5. Altus se∣dens, altum sapiens ne sis, Bern. de Cō∣sider. l. 2.
• p 1.783

  Psal. 123.4. 1 Sam. 25.10.
• q 1.784

  Quid fueris co∣gites, non quid sis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. de Bapt. Quā mulla consecutus sis r••co••d••r••. Quid ti∣bicū caeteris? te ip∣se antecessisti, S••n. epist. 8••.
• r 1.785

  En quis es? Sed noli oblivisci etiam quid fueris. Oppor∣tunè enim cum eo quod es, etiam quod ante eras, conside∣ras. N••n opo••tet ut illa extundat istam ins••rutinio tui, Ber. de Consider. l. 2.
• s 1.786

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plut. de Laud. sui, & in A∣p••p••th. Fa••a est fi∣c•• libus coenasse A∣gat••••clea Regem; At{que} abacū Samio saepe onerasse luto. Quaerenticausā re∣spond••t, Rex ego sum Sicaniae, figuto sum genitore satus, Auson. Epigr. 8.
• t 1.787

  Haec te considera∣tio ten••at intra te, nec ••volare sinat a te, Bern. de Cons••d. lib. 2.
• u 1.788

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Synes. epist. 24. Fortunam re∣verenter habe, qui∣cunque repente Di∣ves, ab exili progre∣diere loco,^• Auson. ibid. Tenor idem a∣nimi m••res{que} mode∣sti Fortuna crescen∣te maneant. Stat. 1. Sylv.
• * 1.789

  Particular 5. Gods Bounty.
• * 1.790

  Observ. 6,
• a 1.791

  Psalm. 113.7, 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diō. Chrys. o∣rat. 64. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plut. sup. figulo ge∣nitore satus, Auson.
• * 1.792

  1 Sam. 2.6.
• b 1.793

  1 Sam. 9.3. & 10.1.
• d 1.794

  Psal. 78.70, 71. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. in Arian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Dion. Chrys. orat. 64.
• e 1.795

  Eccles. 4.14.
• f 1.796

  Genes. 41.14, 41. & 45.9. Psal. 105.17—22.
• c 1.797

  1 Sam. 16.11, 13.
• g 1.798

  Deo nihil d••ffici∣l••, Tertul. ad Prax.
• h 1.799

  Psal. 75.7.
• * 1.800

  Reason 1.
• i 1.801

  Psal. 22.28. Apoc. 11.15.
• k 1.802

  Dan. 4.22▪ Ier. 27.5. Ille r••gni dispen∣sat, cujus est & or∣••••s qui regnatur, & homo qui regnat, Tertull. Apolog.
• l 1.803

  1 Chron. 29.11, 12.
• * 1.804

  Reason 2.
• m 1.805

  Hagg. 2.8.
• n 1.806

  1 Chron. 29.1••.
• o 1.807

  Psal. 24.1. 1▪ Cor. 10.26, 28.
• p 1.808

  Psal. 50.12.
• q 1.809

  Matth. 4.9. Luk. 4.6.
• r 1.810

  Matth. 8.31. Luk. 8.32.
• * 1.811

  Vse 1.
• s 1.812

  1 Tim. 6.17.
• t 1.813

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. N••z. de Ira Praesid▪ & pro Pauper▪ & epist. 51.
• u 1.814

  Plus crede literis scriptis in glacie, quam mundi fra∣gilis vanae fallaciae, Bern. ad Map••s. de Contempt. Mundi.
• x 1.815

  Invento, & ra∣pida scribere oportet aqua▪ Cat••ll.
• y 1.816

  Iovem, qui do∣nat & ausert, Ho∣rat. epist. 18. Qui dedit hoc hodie, cras, si volet, ause∣ret idem, Ibid. 15. Dari bonum quod potuit, auserri po∣test, Lucil. Sen. ep. 8.
• z 1.817

  Iob 1.21.
• a 1.818

  Qui elevarit, & dejicere potest, Ber. de Consid. l. 2. Psal. 73.18. & 102.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hesio. oper. 1.
• b 1.819

  Corporalia facilius destruuntur quam construantur: Spiritualia facilius construuntur quam destruantur, Innocent. 3. Decretal. l. 1. tom. 7. c. 2.
• c 1.820

  Esset aliquod imbecillitatis nostrae re∣rum{que} nostrarum solatium, si tam tat dè perirent cuncta quam fiunt. Nunc incrementa lentè exeunt; festinatur in damnū, Sen. ep. 91. Quicquid longa series, multis laboribus, multa nu∣minis indulgentia struxit, id unus dies spargit & dissipat, Ibid. Vincendo didici magna mo∣mento obrui, Agamemn. Sen. Troad. 2.2.
• d 1.821

  Eccles. 4.14.
• e 1.822

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nicet. & Glycas.
• f 1.823

  Iob 1.3, 13—17. Nempe dat, & quod••un{que} libet fortuna (Deus ipse) rapitque: Ir••s & est subtò, qui modo Croesus erat, Ovid. Trist. 3.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost. in Oziam 4.
• * 1.824

  Vse 2.
• g 1.825

  Psal. 62.10.
• h 1.826

  2 Chron. 25.9.
• i 1.827

  Gen. 31.41, 42.
• k 1.828

  2 Cor. 9.8, 11.
• l 1.829

  Num. 11.23. Esai. 50.2. &. 59.1.
• m 1.830

  Psal. 18.21.
• n 1.831

  Psal. 37.17, 22. Exod. 1.11, 12.
• * 1.832

  Vse 3.
• o 1.833

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Theo∣phil. epist. 2.
• p 1.834

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. ad Doa∣rens.
• q 1.835

  Gen. 17.1.
• r 1.836

  Act. 24.16.
• s 1.837

  1 Cor. 7.24.
• t 1.838

  Exod. 1.20, 21.
• u 1.839

  Deut. 28.8.
• x 1.840

  Iob 8.7. Ex mi∣nimis seminibus na∣scuntur ing••ntia. Flumina magna vi∣des parvis de fon∣tibus orta, Ovid. Remed. l. 1.
• y 1.841

  Iob 42.10, 11, 12.
• * 1.842

  Vse 4.
• a 1.843

  H••bb••c. 1.16.
• b 1.844

  Iob 31.27.
• c 1.845

  Deut. 8.17.
• d 1.846

  Prov. 10.22.
• e 1.847

  Psalm. 127.1, 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz.
• f 1.848

  Deut 8.18.
• g 1.849

  Habes mul••a, Luke 12.19.
• h 1.850

  Satis habeo, G••n. 33.9.
• i 1.851

  Iob 1.21.
• k 1.852

  1 Chron. 29 16.
• l 1.853

  Gen. 24.35.
• * 1.854

  Gen. 33.5.
• m 1.855

  Gen. 33.11.
• n 1.856

  Grati•••• pro gra∣tia r••seramus, & su••e redd••••tur ••••i∣gim fluenta gratiae, ut uberius flu••••t. Alioqu•• ••isi ad fo••∣tem redeant, exic∣cantur, Bernard. de Temp. 91.
• o 1.857

  Amn•• sequatur qui v••am vult ad mare, Pla••t.
• p 1.858

  Origo fontium & fl••viorum omnium mare est, d••••orum & bon••rum omni∣um Domi••us Deus. Bona omnia fontis illius sunt rivuli. Q••odsi copiae a∣quar•••• secretis sub∣terraneis recursi∣bus incessanter ae∣qu••ra repetunt, & inde rursus ad∣visu•• ususque no∣stros jugi & insati∣gabili ••rumpunt ob∣sequi••: Cur non eti∣am spirituales rivi & arva m••ntium rigare non des••••ant, proprio fonti sine fraude & intermis∣sione reddantur? Bern. in Cant. 13.
• q 1.859

  Eccles. 1.7. Fre∣tum de tota Flumi∣na terra Accipit, Ovid. Met. lib. 4. Quisnam est is flu∣vius, quem non re∣cipiat mare? Plaut. Curcul. 1.
• r 1.860

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. epist. 79. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idem de Bapt.
• s 1.861

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Idem de pace 3. Facit idem quod illi, qui inscrip∣tum è portu exp••rt a••t clanculum, ••e s••lvant p••rtorium. Lucil. Satyr. lib. 27.
• t 1.862

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem pro Pa••per.
• u 1.863

  1 Chron. 29.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem ibid. De su•• p••scit, non de tuo. Omnia eni•••• ••u•• ••abes, ab illo habe••, August▪ in Psalm. 102. Ho•••• 〈◊〉〈◊〉 suum r••ddit; Dominus suum recipit, Salv. ad Eccles. lib. 1.
• x 1.864

  Matth. 25.35.
• z 1.865

  Genes. 28.22.
• a 1.866

  Act. 17.25. Ipsa suis p••llens ••pibu••, nihil indiga nostri, Manil.
• b 1.867

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. in Basil. Et ad Basil. epist. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.868

  Malac. 3.10.
• d 1.869

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. pro Pauper.
• y 1.870

  Malach. 3.8, 10.
• e 1.871

  Ad illius glori∣am omnia referas: & illuc unde flu∣mina exeunt, re∣vertantur, Petr. Bles. in Canon. E∣pisc.
• f 1.872

  Quicquid fece∣ris propter Deum facias; & ad locum, unde exeunt, gratiae revertantur, ut iterum fluant, Bern. de Temp. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. pro Pauper.
• g 1.873

  Rom. 11.36.