Jacob's THANKFULNESS TO GOD, FOR GOD'S GOODNESS TO JACOB.  
A MEDITATION ON GENESIS 32.10.  
Wherein by the way also the Popish Doctrine of Man's Merit is discussed.  
By THOMAS GATAKER, B. of D. and Pastor of Rotherhith.  
LONDON, Printed by JOHN HAVILAMD, for FULKE CLIFTON, and are to be sold at his Shop upon new Fish-street Hill. 1624.   

TO THE RIGHT WORSHIPFUL Sir WILLIAM WHITMORE, of Apley in Salope, Knight; And Mr. GEORGE WHITMORE of London, Alderman; Saving Health, true Honour, and eternal Happiness.  
RIght Worshipful, I stood obliged to the Stock you both sprang from, before I was able to apprehend what such obligation meant. Your worthy Mother was one of those that presented me to the sacred Laver, and that undertook there in my behalf. She answered there for me, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P●● q●am respondere possem: uti Iunius vert●t, Psalm. 119.67.  when I could not answer for myself; and did further also then seal up her free affection to me with a real testimony of her Love. Neither did her kindness towards me then and there expire; but as it was oft renewed in her life time, when occasion thereof was offered, so it ceased not until herself deceased. She performed one of the first religious offices for me soon after my birth: and it was one of her last pious works to remember me, among others whom she had performed the like office for, at the time of her decease. Some monument of my thankful acknowledgement hereof being desirous to have extant, whom should I address it unto rather than yourselves; the only two Principals now left of that Family? Being therefore moved to make public two of my weak Discourses, containing the explication of two portions of Scripture, of some near relation the one to the other; the one of them relating a memorable example of the performance of that that is promised in the other, to wit, of God's blessing o● those with temporal things, that are careful to look after the spiritual: This of the twain I chose the rather to present your Worships withal; partly, because at the motion of the one of you, 
The Worshipful Company of Haberdashers.  being then Head of that worthy Society, which I acknowledge myself also a debtor unto, it was by word of mouth at first delivered; and partly also, that it may help (for the best also, even 
* Genes. 35.1.  jacob himself, in this kind need helps) to egg you on, whom God hath blessed with so large a portion of his bounty, unto those religious offices, that by occasion of Jacob's example, men of your rank are therein encited unto, whether risen from mean estate, as with him here it had been, or from the first largely and liberally endowed, as yourselves. The Work indeed is grown much larger, than at first was delivered, by reason that a Question between us and the Romanists, concerning Man's Merit, is therein now discussed, which was then but touched upon and pointed at only; neither the straits of time admitting overlong discourse then, nor such matter of controversy so well befitting the occasion that then was. The rest, without any material alteration or addition, is the same for substance that then it was. Which recommending entirely, as now it is, to your Worships, together with my Love and Christian service to you both, and mine hearty Prayers to God for the welfare, spiritual especially, of you and yours, with the rest of the Branches of that Family, wheresoever now transplanted; I take leave of you for the present, and rest  
Your Worships ever in the Lord, THOMAS GATAKER.   

Errors of some moment, that require amendment.  
Page 2. line 12. for promised read premised. p. 47▪ l. 3. read, should so be. p. 48. l. 3, for congruity read condignity. p. 71. l. 6. & 8. place so after the parenthesis before Mercy. and l. 12. after observeth) put in, a man doth no more than his due, when etc.  

In the Margin.  
Pag. 43. l. ᵘ after mereri, put in, Ambr. in Luc. lib 10. cap. 22. O aqua, quae Sacramentum. p. 45." after Idem ibid. add from p. 46. * Imò dignari, ut Cic. de Orat. l. 3. p. 59 l. ʰ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Escapes of less weight.  
Pag. 13. l 21. read unprofitableness. p 42. l. 26. if. p 45. l. 14. the same. l. 21. is no. l. 31. and 32. or maintained no more. p 49 l. 16. meritorious, p. 72. l. 5. submissly, & p. 74. l. 24. submiss. p. 76. l. 27. his veracity. p. 91. l. 12 that manner. p. 93. l. 15. jacob was when etc.   

In the Margin.  
Pag. 29. against l. 28. Degree 3. p. 40. l. ᵐ & p 43. l. ⁱ judic. p. 51. l. ult. ad Monach. p. 56. l. penult. debtor bonae. p. 60. l. ᵖ sic possent. l. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 72. l. ˢ put Observ. 2. Use 3. after sup. p. 74. l. ⁿ d●misso. p. 75. l. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 79. l. ʰ Est piger. p. 88 l. ᶜ apud M. Se● p. 89. l. ˢ dum extollit, p. 92. l. ᵗ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 93. l. ᵘ an Mapes. l. ᵃ elevavit, l. ᵇ tit. 7. l. * subitò, p. 96. l. ᵖ ut arva.    

Jacob's THANKFULNESS TO GOD, FOR GOD'S GOODNESS TO JACOB.  GENESIS 32.10. 
I am not worthy of all thy Mercies, and all thy Truth, which thou hast showed unto thy Servant: For with my staff came I over this jordan; and now am I become two troops.  
THese Words are parcel of a Prayer conceived by the Patriarch jacob, 
Coherence.  in a time of distress, after his departure from Laban, when 
a Verse 6.  tidings were brought him that his Brother Esau was coming in arms against him, with four hundred men at his heels.  

Jacob's Prayer. Parts 4. Part 1.  His Prayer consisteth of four parts.  
There is in it;  
1. A serious Protestation concerning the ground of his journey, and his leaving of Laban, to wit, 
b Tu dixisti. Vers. 9  Gods own Word: he had not done what he did of his own head, but by 
c Chap. 31.3, 13.  God's special direction: a good argument to assure him that God would therein secure him, having his Word and Warrant for the ground of his Action. 
d Summa est Deum sequi ducem securitas. Incedit tutus qui ducem sequitur Deum. Ambr. de Abraam, l. 1. c. 2.  He walketh surely, that walketh warily: He walketh warily, that walketh with warrant.  

Part 2.  2. An humble Confession and 
e Vers. 10.  acknowledgement of God's goodness towards him; illustrate and amplified by his own unworthiness of it; and so 
f Indignitatis agnitio, ingratitudinis amolitio.  a secret insinuation of his thankfulness for it.  

Part 3.  3. An instant suit and Supplication to God, that he would vouchsafe to stand by him in his present distress, and 
g Vers. 11.  deliver him out of the great danger that he was in at that instant, walking in no other way, than that God himself had set him in.  

Part 4.  4. An Allegation of 
h Vers. 12.  God's gracious promises 
i Chap. 28.14, 15.  formerly made him; which might seem likely to fail, and to be utterly frustrate, if he were now left to the mercy of his merciless Brother, 
Text. Part 2. Particulars. 1. Jacob's Unworthiness.  who minded nothing but the destruction of him and all his.  
The words of my Text are the second Part: And therein are these Particulars;  
1. His own Unworthiness; I am not worthy:  
2. God's Goodness; laid down, 
2. God's Goodness.   
1. In the Grounds of it, Mercy, and Truth; Mercy in promising, Truth in performing: 
Grounds 2. 

1. Mercy.  
2. Truth.     
2. In a Fruit and effect of it; Jacob's present estate, now at his return from Laban, compared with what it was, when he went thither: 

Fruit.  
Jacob's Penury.  
God's Bounty.  
General.  
Jacob's Thankfulness.   
He went over jordan with his staff alone,  
And he was now become two bands, or two troops.   
Where first in General observe we, ere we come to the Particulars, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. ●om. 8. serm. 14.  Jacob's Thanksgiving promised before his Petition;  
How before he come to crave what he would have of God, he doth in thankful manner mention what already he had received.  
And withal note we, 
Observ. 1.  
k Arrogans oratio, si ab homine quid petiturus, dicas statim, Da mihi, Hoc peto, Debet inchoari Oratio à laude Dei, ut sequatur supplicatio. Ambr. nomine de Sa●ram. l. 6. c. 5.  The usual practice of God's people to begin their prayers and petitions to God with a thankful commemoration of mercies formerly received.  
So Moses; 
l Psal. 90.1.  Lord thou hast been our refuge from one generation to another. And the Saints elsewhere; 
m Psal. 85.1.  Lord thou wast sometime favourable to thy Land, in bringing again the Captivity of jacob, etc. And; 
n Psal. 44.1.  We have heard, O God, from our Father's reports, what wonderful works in times past thou wroughtest for them. And David; 
o Psal. 71.18, 19  Lord, thou hast kept me from my childhood up till now: Therefore will I talk of thy wondrous works. Forsake me not now until mine old age, nor when I am grey headed, etc.  
Now this they do,  

Reasons 2.  Partly, in regard of God;  
And partly, in regard of themselves.  

Reason 1.  First, in regard of God, to testify their Thankfulness to him, and 
p Deum siquidem ad ampliora d●ndū provocamus, quando sibi de praeteritis gratias ref●ramus. Sicut agricola terraemillam diligentius colit, quae uberius fructum reddit. Alex. Carpent. destruct. V●t. Par. 6. c. 4.  to incite him thereby the rather to vouchsafe them further favour, being so thankful for the former. For 
q Optima petitio ipsa gratiarum est actio.  Thanksgiving is the best, and 
r Efficacissimum genus est rogandi gratias agere. Pl●n. Paneg.  the most effectual form of Prayer. And 
s Ascensus gr●tiarum descensus grati●. Invitat ad magna, qui gratanter suscipit modica: & spem de futuris recipit, qui transacta beneficia recognoscit: nec desperatione frangitur, qui magnorum munerum consolatione r●boratur. Cassi●d. Variar.  the ascent of our thanks-givings to God, is a means to procure a more plentiful descent of his mercies upon us. It is as a little water poured into the Pump, when the Springs lie low, that bringeth up a great deal more together with it: Or as 
t Mirabili natura, siquis veli● reputare, ut si uges gignantur, ar●ores frutic esque viva●t, in coelum migra●e aquas, animamque etiam herbis vitalem inde defer. Plin. hist. nat. lib. 31. cap. 1.  the Vapours, that ascending up from the earth, are a means to bring down rain for the watering of it, where it was parched and dried up; and so making it fertile, where it was barren before.  

Reason 2.  Secondly, in regard of themselves, to strengthen their Faith, in assurance of future favour and safeguard from God, upon ground and experience of his former goodness. For 
u Sequentium rerum certitudo est praeteritarum exhibitio. Greg. in Evang. hom. 1. Ex perception● praeteritorum munerum firma fit expectatio futurorum. Bern. de Temp. 18. & in Psal. 90. Serm. 7.  the receipt of former mercies giveth good hope and assurance of future favours. 
x Psal. 4.1.  Hear me, saith David, when I call, 
y Deus 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: uti jun. & alij.  O my righteous God, or God of my righteous cause. Thou hast formerly delivered me when I was in distress: Have mercy therefore now again on me, and give ear to my prayer. And, 
z Psal 27.9.  Thou hast been my succour; leave me not now, nor forsake me, 
a Deus salutis, pro salutifero: ut turris salutum, pro omni modo salutiaera. 2 Sam. 22. ul●.  O God my Saviour. And, 
b 1 Sam. 17.37.  The Lord that delivered me from the claws of the Lion, and the paw of the Bear, will deliver me also out of the hand of this uncircumcised Philistine. So the Apostle Paul likewise; 
c 2 Cor. 1.10.  Who delivered me then, and doth yet deliver me, and I trust that he will further deliver me again. And again; 
d 2 Tim. 4.16, 17, 18.  The Lord stood by me, when all forsook me: and I was delivered out of the mouth of that Lion: Yea the Lord will deliver me from every evil work, and preserve me to his everlasting Kingdom.  
That which may serve to teach us; 
Uses 2. Use 1.   
First, to keep in mind carefully Gods former mercies, and not suffer them by forgetfulness to slip away from us. We should be in this regard (to use the Heathen man's comparison) like 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Carneades apud Plut. de tranquil. Quod Budaeus perperam est interpretatus, dum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, esse existimavit. Sic qui pomum in manu sua died midia tenuerit, reliqua diei parte pomis●rvabit odorem. Bernard. de Temp. 31.  Civet-boxes, which though the Civet be taken out of them, yet retain still the sent of it: The sweet sent of God's mercies and gracious deliverances should remain still in our minds by a faithful and careful remembrance of them, even when the act itself is over.  
And this should we the rather do, that we may thereby be encouraged the more constantly and confidently to depend upon God and his goodness for the time to come. 
Inducement.  For this is one main cause of our usual distrust of God's Providence in times of trouble, or in danger and distress, that 
f Psal. 78.7, 8, 10, 11, 12. Quod scimus cum necesse non est, in necessitate nescimus. Bern. de Consider. l. 2.  we remember not what God hath in former times done either for others, or for ourselves. This it is that maketh men ready, when charge beginneth to come on them, and things go backward with them, 
g Psal. 125.3.  to put their hands to iniquity, and by fraud and deceit, or by exaction and oppression, or by becoming instruments of evil offices to great ones, to seek to repair their losses, or to enlarge their estates: And men are wont to pretend a kind of necessity of so doing; they should 
h Largitio fontem ipsum benignitatis exhaurit. Ita benignitate tollitur benignitas; quâ quo in plures usus 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.  not be able to defe●d the world (as they speak) unless they so did; there would be no living 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 been: as if either continuance of time had weakened his hand, or by his former bounty his wealth and treasury were exhausted or wasted: As with man it oft falleth out. No: 
i Esai. 59.1.  God's hand is not shortened; his power is not impaired: 
k Mat. 6.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but thy trust in him is straitened; thy faith is not strengthened. It is not his might, but thy faith, that faileth. And one reason thereof is, because thou callest not to mind, what God hath formerly done for thee, which he is able also to do for thee still. And surely if we did but consider seriously, who it was that 
l Psal. 22.9, 10.  kept us and fed us in our Mother's womb before we were borne, when neither we could shifted for ourselves, nor our parents do aught for us, we might well reason thus with ourselves; He that preserved and maintained me without any care or travel either of mine own or others for me then, while I was yet in my Mother's womb, is much more able by mine honest labours and endeavours to do the same now for me and mine: he is able now to give me 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 9 8.  sufficiency by them, that then provided sufficiently for me without them.  
Again, 
Use 2.  do we desire to have God's goodness continued unto us, or enlarged towards us? Let us be careful then to show ourselves thankful unto him for mercies formerly received. For 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grata ment nihil est Deo gratius: Et gratiarum actio est ad plus dandum invitatio. Chrysost. in Genes. hom. 52.  thankfulness for former mercies, is a strong inducement to move God to confer further favours. 
* Psal. 67.5, 6.  Let the people (saith the Psalmist) praise thee, O God; yea let all the people join together in the praising of thee: And then shall the earth bring forth her increase; and God will show himself to be our God, by multiplying his mercies and blessings upon us. As on the other side, the want of it lieth as a block in the way between God and us to debar us of further blessings. For 
o Indignus est dandis, qui ingratus est pro datis. Aug. de Temp. citante Io. Herolt. de Temp. 112. Non est dignus dandis, 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. & jac. Genuens. de Temp. 150.  he is unworthy of future favours, that is not thankful for former mercies. And 
* Gratiarum enim cessat decursus, ubi recursus non fuerit, Bern. de Temp. 40.  the course of God's gracious goodness stoppeth, where no recourse of thanksgiving is. It is our unthankfulness 
p Ingratitudo ventus exurens est, exiccans sibi rorem misericordiae, fluenta gratiae. Bernard. in Cant. 51.  that stayeth and stauncheth the streams of God's bounty, that they flow not so freely as otherwise they would; 
q In Halesina regione fons est quietus & tranquillus cum siletur; si insonent tibiae exultabundus ad cantus elevatur, & ultra marginem extumescit. Solin. Polyhist. c. 11.  being like 
r Ita sons divinae bonitatis ad laet●m gratia●um actionem exuberat, & beneficiorum suorum aquas inundat; subsidit, ubi ea deficit. Alex. Carp. destruct. vi●. par. 6. c. 4.  the Spring Solinus speaketh of, that riseth and runneth over while men sing and play to it, but falleth and sinketh again as fast, so soon as they cease. 
s Petitionibus effectum negat, quod ingrati invenimur. Bern. de diverse. 27.  That is it that causeth our prayers, though we pray long, and sue hard, and cry loud, oft to fail; and causeth God 
t Quid sibi vult quod minus ergasuos liberalis nunc divina clementia videatur, ut quibus tanta contulit nec vocantibus, nunc orantibus, obsecrantibus, postulantibus sapissime, imò continuè minora multo denegare videatur▪ Bern. ibid.  not to answer them according either to our desires, or to his own wont dealings with others of his in times past; not that 
u Non quod aut manus abbreviata, a●t mutata voluntas, aut 〈◊〉 facult●s. Sed quia non est inventur, qui gratias 〈◊〉. Idem ibid.  he is become either more 
x Num. 11.23. Esai. 50.2. & 59.1.  short-handed, or close-fisted, or hard-hearted, now than heretofore he hath been; (for he is 
y Semperidem. Psal. 22.2, 3. & 102.27. Mal. 3.6. Heb. 13.8. jam. 1.17.  ever the same;) but because, with those 
z Luk. 17.17.  nine Lepers, we are more frequent and fervent in prayer than in praise, more forward and earnest to sue for what we desire, than to return thanks for it again when we are heard: 
a Vt accipiant, ●importuni; donec acceperint, inquieti; ubi acceperint, migrati. Bern. de Consider. l. 4.  Importunate to have; unquiet, till we have; and unthankful, when we have once gotten what we would have. Yea 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ph●●o de vita Mosis.  this it is that causeth God, 
c Quae c●ntulit gratis, tollit ingratis. Quod illo dante fit nostrum, nobi● super●ientibus fit ali●●um. Aug. H●mil. 14. Nec tantum nihil a●getur ingrat●; sed & quod datum est, tollitur. Bern. de Temp. 40.  to bereave us oft of those benefits and blessings that he hath formerly bestowed on us; as being but 
d Quia dedisse poenitet, quod perisse videtur. Nunquid enim non perit, quod ingrato donatur? Idem ibid. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. anthol. lib. 1. ca 30.  cast away with us, as those things are, that on unthankful persons are conferred. 
e Hosea 2.8, 9  Because (saith God of the unthankful Israelites) they say, I will go after 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amas●os meos.  my Sweethearts, that give me my me●e and my drink, my wool and my flax, my wine and mine oil; and consider not, that it is I that gave them these things: Therefore 
f Revertar & tollam i. tollam denuo, recipiam. Sicut Dan. 9.25. revertetur et aedificabitur, i. reaedificabitur: uti Livel. in Chronol. Pers.  I will come and take these things again away from them. And, 
g Ezech. 29.3, 9  because Pharaoh saith, The River is mine own; 
h Esai. 19.5, 6▪  Therefore, saith God, will I dry up the River. For the better understanding whereof, and of some other the like passages in the Prophet, I shall tell you that, that (it may be) will seem very strange to many of you, and yet to some here present peradventure as well known as to myself. There is some Country in the World where it never raineth all the year long. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. C●esias in judic. apud Phot. Biblioth. Cod. 72.  Of some it is by some reported without certainty or truth. But it is certainly so in Egypt: and even Moses himself intimateth as much, where 
k Deut. 11.9, 10.  he saith that the Land of Canaan was therein unlike it. 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Her●●dot. Thal. Vndè & Nilus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dictus, quia creditus est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Euterp.  It never raineth there ordinarily from one end of the year to the other; And 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitum est, quod Psammenit● regnante, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thebae Aegyptiae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Thal.  it is recorded 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 year at a certain time the River 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 13.5. & jer. 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dionys. Perieget. Siris Nilus Aethiopibus, & Homero Aegyptus. Plin. hist. Nat. l. 5. c. 9 Id nominis habet ab aquarum nigredine; prout & Graecis à colore vulturino, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictus r●t. Vide Scalig. ad Fest. Nam frustra sunt, qui apud Euflath▪ Graecam voci exoticae tribuunt originem.  Shichor or Nilus 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Egypt. adven. Aegypti siccitatem Nilus temperate. Minut. Octau. Nili fluvij opibus et foecunditate pascitur. Ruffin. hist l. ●. c. 23. Nilus' coloni vice fungens (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Herodot.) à Solstitio evagari incipit, primum lentè, deinde vehem●tius quamdiu Sol in Leone est; m●x pigrescit in Virginem transgresso, atque in Libra residet. Plin. hist. Nat. l. 18. c. 18. Hinc Nilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dictus Aegyptijs. Gregor. Naz. in Athanas. Imbrifer, quod imbrium vices suppleret; & Spicifer, quod fruges produceret, Martial. l. 1. ep. 62. & l. 10. ep. 74.  overfloweth all the low land, and so both filleth their ponds and cisterns, and watereth their grounds for them; and 
p Proinde aut sterilis annus, aut fertilis est, prout ille magnus influxerit, aut parcior. Sen. quaest. Nat. l. 4. c. 2. Si 12. cubita non excessit, fames certa est; nec minus, si 16. exuperavit. Tanto enim tardius decedit, quanto abundantius crevit, & sementem art et. Plin. hist. Nat. l. 18. c. 1●. & Sol●●▪ Polyhist. cap. ●4. Hi●c Greg. Naz. in Epiphan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (malè vulg● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if it fall short, it produceth a dearth; if it stay overlong it delaieth seedtime, and so causeth a late harvest. Now in regard hereof, because in Greece they had no such River that over-flowed their land, but their grounds were watered with Rain from Heaven, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodot. ●uterp.  the Egyptians used in mockery to tell the greeks, that if God should forget to rain, they might chance to starve for it. They thought the rain was of God, but 
r Quanquam Hom. Odyss. ● Nilum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellat. quod & Strabo notat geogr. lib. 17.  not the River: the rain that came down from heaven, that came indeed, they thought, from him; but the water of the River, they thought came not from him, they had that of their own, and 
b Aegyptus alendis augendisque 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 segetibus 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: Arida nec pluvio supplicat herba jovi. 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 Aegyptus in hoc spem suam habet. Nemo (ibi) aratorum caelum suspicit. Sen. quest. Nat. lib. 4. c. 2. Quo loco mem●●ia lapsus Ovidio tribuit, quod est Tibulli.  were not beholden to him for it. For this cause therefore doth God threaten to dry up, (that is, restrain) their River (as 
c Bienni● continuo non ascendisse regnante Cleopatra, ●ostat. Per novem annos superioribus seculis non ascendisse, Callimaehus est author. Sen. quaest. Nat. l. 4. c. 2. Hinc Ovid. Art. l. 1. Creditur Aegyptus caruisse juvantib● arva Imbribus, atque annis sic●a fuisse novem.  at sometimes also it appeareth by stories he did) whereon 
d Quantum crevit Nilus, tantum spei in annum est. Nec computatio fallit agricolam: adeò ad mensuram fluminis respondet, quam fertilem facit Nilus. Is arenoso & sitienti solo & aquam inducit & terram. Nam turbulentus cum fluat, faecem relinquit, & quicquid pingue secum ●ulit, allini●: juvatque agros duabus ex causis, & quod in●ndat, & quod oblimat. 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 densamque ubertatem dil●unt. Plin. hist. Nat. l. 1●. c. 17.) Nilus' contra vires adjicit. Ibid.  the fruitfulness and fertility of their land did depend. And if we would not have God to deal in the like manner with us, let us take heed how we be found faulty in this kind, as they were. Let us call ourselves rather to a due and a strict account, how thankful we have been for God's mercies toward us forepassed, how thankful we are for his favours which we enjoy at the present; and how we come short and fail (as upon due search we shall find that we do much the very best of us all) in either; that we may both repent us of our unthankfulness towards him, and grow up daily more and more in thankfulness for them.  
That will be 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Matth. hom. 25.  the best means to continue them unto us; that will be 
f Beneficia plura recipit, quiscit redd●re. P. Syr. M●li●ra siquidem & majora meretur accipere, qui collata bona d● cord 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.  the best means to increase them upon us: For 
* Ant. Rous. oil of Scorp. Consid. 2. sect. 4.  thankfulness, as good seed, being bred of God's blessings, doth not preserve only, but increase also, that that bred it.  
And thus much for the General.  
Proceed we now to the Particulars. 
Particulars.   

Particular 1. Jacob's unworthiness.  Where first we find, jacob confessing his own unworthiness:  

g Minor sum cunctis miserationibus tuis. Vulg.  Less than all those favours, (for so are 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the words in the Original) that God had vouchsafed him, and heaped up so plentifully upon him.  Less than them, or any of them: 

Sense. Reason 1.  Because 
i Minor sum, i. indignus sum m●serationibus tuis mihi impensis. Hug. Car. Excedunt miserationes tuae merita mea. Propter substantiam hoc dicit, quam sine meritis ●edit. Hier. Oleast. Jndignus in quem tot tantaque conferret. Calvin. Piscat.  altogether unworthy of them; as not deserving, nor having right to require aught, (and much less so much as he had received,) by way of due debt and desert at God's hands.  
And again, Less than them, because 
k Jnferior. i. Impar sum omnibus beneficijs his. jun.  unable to requite them: 
Reason 2.  For 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God and our Parents, (saith the Heathen Man) cannot be requited.  

m Psal. 116.12.13. Quaerebat quid retribueret, & non inveniebat. Imò quasi aliquid invenit, remam sit in actione gratiarum: nam in relatione defecit. Gratias agere licet, refer non licet: non enim potes. Aug. in Psal. 44.  David sought sometime how he might; but but he could not device how. 
n Quid dicam aliud quam gratias gratiae ejus? Nos enim gratias agimus: non damus, nec reddimus, nec referimus, nec rependimus gratiam. Idem in Psal. 88  Thanks alone he could return (a poor requital) and no more.  
Where again observe we a second Practice of God's people; 
Observ. 2.  When the godly repair to God for aught by Prayer, they are ever confessing and acknowledging their own vileness and baseness, their inability and weakness, their indignity and unworthiness.  
So jacob here: and so his Grandfather Abraham before him; 
o Genes. 18.27.  How should I that am but 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nóris & cinis.  dust and ashes, presume to speak to my Lord? And, 
q 2 Sam. 7.18.  What am I? saith David; or what is my parentage, that thou shouldst afford me such favours? And, 
r Psal. 8.4. & 144.3. job 7.17, 18. Misericordiae tuae est, non meritorum ipsius. Aug. de diverse. 20.  What is man that thou shouldest regard him? or the son of Man that thou shouldest once think on him? 
s Matth. 3.11.  I am not worthy, saith john the Baptist of our Lord jesus, to carry his shoes after him; or 
t Mak. 1.7. Luk. 3.16.  to untie but his shoestrings. 
u Matth. 8.8.  Unworthy, saith the Centurion, that thou shouldest come under my roof; or, 
x Luk. 7.7.  that I should come once in thy presence. 
y Luk. 5.19, 21.  Unworthy, saith the Prodigal Child, to be called thy Son. 
z 1 Cor. 15.9. Si● de se Ambr. de Poenit. l. 2. c. 8. Indignus vocari Episcopus.  Unworthy, saith the Apostle Paul, to bear the name of an Apostle.  
And what is the Ground of all this? Doubtless it ariseth, 
Grounds 2.   
Partly from the Consideration of their own unprofitableness and abominableness; 
Consider. 4.   
And partly from the Consideration of God's Majesty and greatness.  
First from the Consideration of themselves. 
Ground 1.   

(1) Their vileness and abominableness in evil.  
(2) Their poorness and unprofitableness in good.   
1. Their vileness and abominableness by reason of Sinne. In regard whereof, 
Consid. 1.  they are not unworthy only of aught that is good, but worthy of all evil, if God in the rigour of his justice should regard them as in themselves they are. 
a job 39.37.  Behold, I am vile; saith job: what should I say? 
b Psal. 51.5.  Bred in sin, saith David, and borne in iniquity. And, 
c job 15.14, 15.  If the very heavens themselves, and 
d job 25.5, 6.  the stars (the brightest and clearest part of them) be not clean in God's sight: How much more is Man▪ 
e Lumbricus. jun.  a miry worm, unclean? Yea, 
f job 15.16.  how much more, (I say) is Man abominable, that drinketh in iniquity like water? 
g Cui peccatum aequè familiare ac cibus & potus est. jun.  With whom sin is as familiar as his ordinary diet, his daily meat and drink is? Whereupon well saith Augustine, entreating of those words of the Psalmist, 
h Psal. 138.8.  Reject not, O Lord, the work of thy hands: 
i Opus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si videris, coronas me. Name & quae cunque sunt bona oper● mea, abs te mihi sunt: et ideò tua magis quam mea sunt. Aug. in Psal. 137. Add quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quam Deus homini. Quod idem & Durand. habet in Sent. l. 2. d. 28. q. 1.  Regard, O Lord, in me not my work, but thine own: for if thou regardest my work, thou damnest me; if thine own work, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. For 
k Rom. 7.18.  I know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good.  
2. Their poorness and unprofitableness even in the good that they do or have.  
1. The poorness and imperfection of that grace and goodness that is yet in them, and of all that they do consequently, while they live here. For our sanctification is here but in part. As 
l 1 Cor. 13.9.  we know but in part: so we are purged but in part. 
m Philip. 3.12.  I am not yet perfect, saith the Apostle. And, 
n Prov. 21.9.  who can say, I have so cleansed mine heart, saith Solomon, 
Consider. 2.  that I am wholly free from sin? Yea as 
o Maxima pars eorum quae scimus, est minima eorum quae ignoramus. Aug.  the most that any know is the least of that they know not: so the most of the sanctifying Grace that we have, is the least (for the most part) of that that we want and should have. There are relics and remainders of the old man still even in the best. They are not so 
p Ephes. 4.22.— ut lubricus serpens Exuit in spinis vestem. Lucret. de rer. Nat. lib. 4.  stripped of their old garment, of their 
* Genes. 41.14.  prison apparel, but that many a rag of it hangeth still upon them, and 
q Hebr. 12.1.  sticketh so close to them, that they will not off all, till they go altogether for good and all, till 
r Rom. 6.7.  death do that all at once, that 
s 2 Cor. 3.18. & 4.16.  Grace doth now by degrees. Though 
t Ps●lm. 19.13. & 119.133. Rom. 6.12 14. Tit. 3.3.  Sin reign not in them, as 
u Rom. 6.17.  formerly it hath done: yet it remaineth with them, and 
x Rom. 7.17, 20.  dwelleth still, like a bad Inmate, within them. 
y Habitat; sed non regnat: manet; sed non dominatur aut praevalet: Euulsum quodammodo, necdum tam●n expulsum; dejectum, sed non prorsus eject●m tamen. Bern. in Psa. 90. s●rm. 10. Eradicari siquidem aut extirpari penitus è cordibus nostris malitia non potest. Idem de Temp. 45.  It remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and thrown down in regard of its regency, yet not ejected or cast out in regard of inherency. It is 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proclus apud Epiphan. haeres. 64.  like a wild figtree, saith Proclus in Epiphanius, that hath so pierced into the stone-wall of a fair Temple, that though it be cut away, the boughs, body of it, and the main stump of it pulled out, yet some of the strings of the root▪ 
a Rom. 7.19, 20, 21, 23.  ready ever anon to sprout out again, will abide there, do what can be done, till the wall itself be digged down. It is as 
b Levit. 14.36.— 45.  the fretting Leprosy in an house, that though the walls be scraped over and over, again and again, yet will not away, until the building be itself wholly demolished. And 
c Hagg. 2.15.  as we are ourselves; so is all that cometh from us. There is a tang and taint of this rotten root in all that we do: as there is 
d Tinguntur soli● radij, eorumque trahunt similitudinem, in quorum or●m sube●●do venere. Plin. hist. Nat. lib. 2. cap. 18.  a tincture of the stained glass in the light that it giveth, and in the rays of the Sun, though pure otherwise themselves, that pass through it. 
Si de ●is divinitus districtè discuti●●r, quis inter ●●c remanet salu●●● locust quando et ●ala nostra pura m●la sunt, & bon●qu● 〈◊〉 ●abere cr●dimus, p●ra 〈◊〉 essen●●●quam 〈◊〉. Greg. 〈◊〉. lib. 35. cap 26. 〈…〉 corruptionis astringi●●r, qua●libet 〈◊〉 operibus insudemus, veram m●diti●● nequaquam appr●●endimus, sed imitamur. Ibid. l. 9 c. 28.  Our evil actions are merely evil, saith Gregory, but our good acti●●● (are not, nay) cannot be purely good. They are but 
f Ipsa et virtutum gaudi● vulnus habe●t. Prosper. in sentent.  maimed; saith Prosper. They are 
g Terret me vita 〈◊〉. Na●que diligenter discussa apparet mihi aut peccatum, 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.  so imperfect, and some way or other corrupt, saith Anselm, that God might well be displeased with them. 
h Sed quid potest esse omnis justitia nostra c●ram Deo? Nun juxta Prophet●●, velut pannus menstruatae reputabitur? Et si districtè judicetur, injust invenietur 〈◊〉 justitia nostra, & minus habens. Bern. de Temp. 94.  Our righteousness is all (even the very best of it) in God's sight, saith Bernard (alluding to the words of the Prophet 
i Esai. 64.6.  Esay) but as a menstruous clout (that is, as a filthy, beastly, abominable rag) if it should strictly be examined: 
k Nostra justitia, ●iqu● est, humilis justitia, recta f●rsitan, sed non p●ra. Nisi fortè meliores nos esse credimus paetribus nostris qui non minus ver●citer quam humiliter aiebant, omnes justitiae nostrae, etc. 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 job 9 Albert. Mag. in Miss. d. 3. tr. 2. cap. 5. Perald. Sum. tom. 2. tr. 6. Par. 3. cap. 3. Pigh. Controu. de Fid. & justif. Ferus in joan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg. Hisp.  Unless we esteem ourselves better than our forefathers, who have no less truly than humbly confessed so by themselves. And, if our best righteousness be such; (no better than 
l Sciunt Sancti, quia omnis justitia humana in●ustiti● esse deprebenditur, si divinitus districtè judicetur. Greg. Mor. l. 21. c. 15.  unrighteousness; saith Gregory; a kind of 
m In●ust● justitia. Bern. supra.  unrighteous righteousness, saith Bernard:) 
n Quid ergò de peccatis erit, quando ne ipsa pro se poterit respondere justitia? Bern. ibid.  what is our unrighteousness then? If 
o Matth. 6.23.  the light that is in us burn so dim, how is it with our darkness; which for the most part is more than the light, even in those that have most?  
Again, 
Consider. 3.  they consider as their poorness and imperfection in Grace; so their unprofitableness, even in the good that they do out of Grace. For, 
p Luk. 17.10.  When you have done all that ever you can, saith our Saviour, say that you are (for 
q Sed hoc, inquies, propter humilitatem monuit esse dicendum. Planè propter humilitatem. Sed numquid contra veritatem? Bern. de Divers. 17. Nam quod Chrysost. in Ozian. ho. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nihil huic repugnat sententiae; cum & ipse alibi fateatur; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Mat. hom. 3. i. non tam humilitas iderat quam sanum judicium: uti vertit Bern. Brix. ad p●p. Ant. hom. 38.  so indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in job, 
r job 22.2, 3.  Whether a man can be profitable to God, as he may be profitable to Man, either himself, or any other. And it is well resolved and answered by Elihu in the Negative: 
s job 35.7. justitia 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.  If thou dost well, saith he, what good dost thou to God? or what is he the better for it? And again, 
t job 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 Confess. l. 4. c. 8.  If thou dost evil, what hurt dost thou to him? Be thy sins never so many, what is he the worse for it? No: 
u 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.  All my well-doing, saith David, or my goodness, is nothing to my God. 
x Ideò Deus meus, quia bonorum meorum non indigen. Omne enim bonum nostrum aut ipse est, aut ab ipso. Aug. epist. 5. & de doctr. Christ. l. 1. c. 31.  He were not God, saith Augustine, if my well-doing could do him any good. For 
y 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.  God (saith one well) being ever the same, is neither the better for our goodness, nor the worse for our wickedness. He neither gaineth aught by us, when we love and serve him, and cleave close to him: nor loseth he aught by us, when we love him not, but leave him and fall away from him. For 
z Nec crescit Deus, accident 〈…〉 decrescit d●cedente te. Aug. in Psalm. 145. Si fury fine D●o, min●● eris: Si fueri●tum▪ Deo, mayor Deus non erit. Non ex te ille mayor: 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 joan. 11. Non erit mayor, si placet tibi; sed tu min●r eris, si d●pli●et tibi. Ib. 18.  he can be well enough without us: but we can by no means do well without him. And therefore he cannot be the better for us; howsoever we may be the better for him. 
Ground. 2. Consider. 2.   
Secondly, from the consideration of God's infinite Majesty and dignity, his worth and his greatness, that dampeth and obscureth all those their excellent parts, for which others so much worthily and deservedly admire them. 
a Psal. 8.3.  Goodly Creatures are the Stars, and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom, in Transfig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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. Ind Sol dictus, qua●●solus ●it. Cic. de not▪ Deor. l. 3. Quia postq●●m exortus est, reliquis obscuratis sideribus solus app●●et. Cass●●d. in Psalm. 103. jul. Firmic. de Error. Gent. Isid. Origin. lib. 3. cap. 70. Verum Sol potius à Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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.  they shine bright in the Night, but when the Sun is once up, all their light and lustre is gone, it is no more to be seen, than as if they were not: Nor do those worthy Saints of God, whom we justly deem as bright 
d Apoc. 1.20.  Stars, retain their glorious lustre that yet dasteth our eyes, when they appear in the presence of the 
e Act. 7.2.  God of Glory. The nearer therefore Gods Saints approach to God, and consider his worth and his greatness, the more apprehensive are they of their own meanness & unworthiness. And as 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. precept. conjug.  the Moon never casteth less light, than when she is nearest the Sun, from whom she hath it: so never doth aught, (ought, I mean, that excelleth, that is aught,) lesse appear in any of us, than when we approach nearest the 
g jam. 1.17.  Father and 
h Psal. 36.9.  Fountain of Light, from whom we have received whatsoever we have. For 
i Nusquam se melius deprehendit modus imperf●ctionis human●, quam in sp●culo visi●nis divin●. Bern●r. ad fratr. de Mont. Dei.  no where doth Man better or more fully see his own meanness, than in the Glass of God's Greatness. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de Sasim. epifc. Sivel terram despici●●us medio die, vel intuemur quae aspectu● nostro circum circ● patent, validissim● persp●cacissimaque acie videmur nobis praediti: at ubi in S●lem suspicimus atque arr●ctis oculis contemplamur, vis illa qu● egregiè in terra val●b●t, ●anto fulgore protinus consiringitur & confunditu●, ut fateri cogamur, illud nostrum in considerandis terrenis acumen, ubi ad S●lem ventum est, mera● esse ●●b●tudinem. Idem in reputandis nobis contingit, etc. Calvin. Institut. lib. 1. cap. 1.  While we sit here in the Church together, and look one upon another, or upon other things here about us, we may well seem to be well-eyed and quicksighted the most of us. But if the Sun should shine bright abroad, and we should go out and look full on it, our eyes would be soon obscured and darkened, and all our sharp-sightednesse would prove nothing but mere dimness and darkness. And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (that 
l Dan. 10.7, 8, 11, 16, 17. Luk. 1.12. Act. 10. ●.  their presence when they appear but in some glimpse only of that their celestial glory, is wont to strike such terror and astonishment into those to whom they appear in that manner) yet when they cast their eyes on that most glorious 
m Malac. 4.2.  Sun of Righteousness, this 
n Psal. 8.3. & 74.16.  Sun's Creator, the Author of its excellency, and 
o Esai. 24.23.  infinitely therefore more excellent than it, they are so abashed at the consideration of their own vileness in comparison of it, that 
p Esai. 6.5.  they clap their wings on their faces, (
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Esai. cap. 6.  as men are wont to do their hands, when the lightning flasheth in their eyes) as wholly overwhelmed with it, and not easily enduring it. No marvel if 
r 1 King. 19.17.  Elias, when God spoke unto him, (though in no terrible manner, but with a still voice, yet) cast his mantle over his face, as abashed at his appearance; and if other the Saints of God, when by prayer they repair unto God, and 
s jer. 36.19. Act. 10.33. Eccles. 5.2.  set themselves in his special presence, 
t Psal. 16.8.  beholding God as it were then looking with full eye upon them, and 
u Psa. 27.4. et 42.2.  looking him in a manner full in the face, do then especially, as take notice of, so confess and acknowledge, their unworthiness to approach so glorious a presence, and to require or expect aught from the hands of such a Majesty, being so mean, so vile, so base, so abominable, as they are, and do then especially see themselves to be. 
x Luk. 5.8.  Lord departed from me; I am a sinful wretch; saith S. Peter to our Saviour, when in a strange draught of fish only, he saw some print of his Deity. And, 
y job 42.5, 6.  I have oft heard of thee by report; saith job to God: but now mine eye seeth thee: And therefore do I even abhor myself; and repent me in dust and ashes; in 
z Gen. 2.7. & 3.19. & 18.27. Sirac. 10.9.  such as myself am. Men are then 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pythag. apud▪ Plut. de Superstit. & de defect. o●ac.  holiest (saith Pythagoras) when they repair unto God: they are humblest sure (say I) when they approach nearest to him.  
Now this may serve first to teach us Humility. 
Use 1.  For if so worthy Saints and servants of God accounted themselves unworthy of aught, and think and speak so meanly of themselves; what doth it behoove us to do, that come so far short of them? There are two Virtues especially, that our Saviour Christ hath by his own example commended unto us, to be imitated of us; 
a Humilis venit. Z●ch. 9 9 Mat. 21.5. humilitatem docere venit. Matth. 11.29. August. in joan. 25. Discite à me, inquit. Quid discimus à te? nescio quid magnum à magno artifice. Nunquid ut eadem cum illo faciamus? Qui potest, quae solus Deus facit? Hoc disce à me▪ quod factus sum pro te. Quid prodest, si miracula facis, & humilis non sis? Idem hom. 34. Nolo à me discatis, sacere quae feci; sed quod factus quifeci, ne p●rirent quae feci. Idem de verb. Ap. 12.  Humility in his Life, and 
b job. 13.34, 35.  Love or Charity at his Death: Which we may well therefore term 
c Quo modo de Fide Basil. apud Greg. Naz. in Epitaph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et de Charitate & Pa●e, Chrysost. in Hebr. hom. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ's cognisances; and the marks and badges of those that be his. And certainly where Humility is wanting, that is wanting that God's Children have ever most of all abounded and excelled in. All their speeches and sayings generally (if you mark them) savour strongly of it. 
d Pulvis & cinis. Gen. 18.17.  Dust and ashes, saith Abraham. 
e Vermis, non Vir. Psal. 22.6.  A Worm, and no Man; saith David. 
f jumentum, non hom●. Prov. 30.2.  Not a Man, but a Beast; saith the Wiseman Agur, and 
g Psal. 73.22.  Asaph. 
h Minimus Sanctorum. Ephes. 3.8.  The least and last of the Saints; and 
i Minimus Apostolorum. 1 Cor. 15.9. Sic de se Ambr. de Poenit. l. 2. c. 8. Minimus Episcoporum omnium, & infirmus merito.  of the Apostles; saith the Apostle Paul of himself: but 
k Primus peccatorum. 1 Tim. 1.15.  the first and 
l Primus, quo nullus prior. Gerson, consol. Theolog. imò, quo nullus pejor. Aug. de verb. Ap. 9 & 10. Nec hoc dixit mentiendi praecipitatione, 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.  chiefest of Sinners.  
And where men therefore are so prone to stand upon terms 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 respected as well as any other: and are so ready to thrust themselves forward; and not 
m Rom. 12.10. Phil. 2.3.  in giving honour to others, as the Apostle exhorteth, but 
n Hebr. 5.4.  in taking honour to themselves, which the Holy Ghost reproveth, strive to go beyond others: it savoureth not of 
o Matth. 11.29. Col. 3.12, 13.  the Spirit of Christ, nor of that 
p Rom. 8.14.  Spirit that God's Children are led by; but of the Spirit and humour rather of those, who in the Gospel are reported to have 
q Matth. 23.6, 7. Mar. 12.38.39.  affected the chief rooms at feasts, and the highest seats in the Synagogues, to be crouched and cringed to, and to be called, Rabbi, Rabbi: the 
r Luk. 11.43. & 20.46.  Scribes and Pharisees, I mean, 
s Qui dum in se singulariter exul●ant, aliis arroganter insult●nt. Bern. de Grad. humil.  who in comparison of themselves, scorned and contemned all others; 
t Non sum sicut cateri, non sicut is●●. Luk. 18. ●1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. 〈◊〉. 34.  I am not like other men; nor like this Publican: saith he.  
Such should remember that 
u Vbi timor, nullus tu●●r. Ber. in Cant. ●3. Quid est enim ti●●re nisi non ●●mere? Gilbert. in Cant. 19  Where the true fear of God is, Pride is not: and consequently, that where such pride is, there is a great want of sincerity. And consider withal, that as there is 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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.  no Virtue more acceptable and wellpleasing to God than Humility: so there is 
y Prov. 6.16, 17. & 8.13▪ & 16.5. Exosa semper est Deo superbia. Cassiod. Var. l. 3. epist. 3.  no Vice in God's sight more abominable than Pride. It is a strange thing, saith Augustine, entreating of those words of the Psalmist, 
a Psal. 138.6.  Though the Lord be on high himself, yet beholdeth be the lowly: as for the proud and haughty, he knoweth them afar off. 
b Vide●e magnum miraculum: Alius est Deus; erigiste, & fugit à te: inclinas te, & descendit ad te. Humilia de proximo respicit, ut attollat: superba de longe cognoscit, ut deprimat. Aug. de Temp. 175. Fulgent. de Ascens. S●d & eadem fere. Aug. in Psa. 74. & de divers. 36. & de Temp 213. & in joan. 10. & 15. Vis tibs propinquet? humiliate. Nam tanto erit à te altior, quanto tu elatior. Idem in Psal. ●37. Nescio quo pacto ●amiliarius semper humilitati propinquare solet divinitas. Ber. ep. 42.  It is a strange thing, saith he, and yet as true as it is strange: God he sitteth aloft himself in heaven: and yet the higher a man lifteth himself, 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 Luk. 18.11, 13.  The proud Pharisee pressed as near God as he could: the poor Publican, not daring so to do, stood aloof off. And 
d Pharisaeus contempsit de longinquo stantem, 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.  yet was God far from the proud Pharisee, but near to the poor Publican. 
e Luk. 18.14. Ille laudabilior, qui humilior, & j●stior, qui d●jectior. Ambr. de poenit. l. 2. c. ●0▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom. 34.  The latter went away justified rather than the former. For 
f Psal. 34.18.  the Lord is near unto all those that be of a contrite heart: And 
g Esai. 57.15. Quid miramur magnum in augusto habitare? magis in minimis habitat. Ideò altus habitat in humili, ut exaltet humilem. Aug. de diverse. 36.  he will dwell with him that is of an humble spirit. 
h jam. 4▪ 6. 1 Pet 5.5.  He resisteth the proud: but he giveth grace (that is, 
i Patet ex antithes● Prov. 3.34, 35. unde Apostoli sumpserunt. Videantur Mercer. & Piscat. in Prov. sed & omnium plenissime reverendus socer meus Carol. Pi●●er serm. in 1 Pet. 2.17.  honour and respect) to the humble. 
k Excelsa siccantur: depressarigantur. Aug. de verb. Ap. 2. & Bern. de Temp. 47.  The Low valleys are watered, when the high hills remain thirsty: And 
l Luk. ●. 53.  the poor and lowly are satisfied, when the proud rich are sent away empty. In a word; 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. de Eutax. Non est periculum quantumcunque te humilies, quantumcunque reputes minorem quam ●is. Est autem grande malum, horrendumque periculum, si vel modico pli●● vero te ext●llas▪ Bern. in Cant. 23.  much danger there is in Pride; there is not the like in humility, albeit a man should abase himself somewhat more, than were meet or requisite for him to do. 
n Quemadmodum enim si per ostium transeas, cujus superliminare ni●ium bass●m sit, non nocet quantumcumque te inclinaveris; nocet ●●tē si vel transversi digiti spatio plu● quam ostij patitur mensura ●rex●ri●, ita ut impingas & capite qu●ssato collidaris. Sic in anima non est planè timenda quantalibet humiliatio; ●orrenda a●tem nimiumque pavenda v●l m●●ima temerè praesumpta erectio. Bern. ibid. Humilis est janna Christus Dominus. Qui intrat per have ja●●am, humiliet se ●portet, ut 〈◊〉 capite intrare contingat. August. in joan. 44.  In coming in at a low portal, if a man stoop never so low, there is little danger in so doing; but if he hold up his head an inch only too high, he may chance to get a sound knock, if not a broken brow by it.  
Secondly, this may well discover one reason unto us, why our suits and prayers many times prevail not with God, but are returned back to us without fruit and effect; 
Uses 2.  to wit, 
o Micha 6.6, 7, 8. Orandi disciplina repr●batrix superbiae, justificatrix humilitatis; Deum docet ●rare in humilitate, ut allevatorem humilium, non in superbia, ut destructorem superborum. Tertul. in Marc. lib. 4.  because we are not so humbled as we ought to be, ere we come to commence them; because we are not so affected as jacob here, with any serious consideration or apprehension of our own indignity and unworthiness: The want whereof breedeth 
p Eccles. 5.1, 2.  irreverence and 
q Esai. 58.2, 3. Praesumpti● enim arroganti propior est 〈◊〉 ●●ganti. Ambros. de Poeniten. lib. 2. cap. 8.  presumption in us, the very bane and pests of Prayer.  
There are three special faults in Prayer, saith Bernard, that hinder the success of it; 
r Est trepida, est tepida, est temeraria oratio. Bern. de Temp. 43. Terr●r, tep●r, 〈◊〉. Gilbert. in Cant. 33.  Faintness, Coldness, and Boldness:  
There is first a faint, a fearful, a distrustful Prayer:  
There is secondly a cold, a formal, a superficial Prayer:  
And there is thirdly a bold, a proud, a presumptuous Prayer. And this last is the worst.  

s Trepida nec procedit quidem, nedum ascendit.  The faint and fearful prayer cannot get out, much less get up: it sticketh fast between the teeth, or in the throat rather.  

t Tepida procedit, sed in ascen●u languescit & deficit.  The cold and formal prayer cometh forth fast enough, but it cannot get up: it freezeth (for want of spirit and fervour) by the way, ere it come to appear in God's presence. 
u jam. 5.16.  A good man's prayer is effectual, saith S. james; but provided it be fervent.  

x Temeraria ascendit, sed resiled: n●c tantum non obtinet gratiam, s●d meretur offensam. Bern. ibid.  The bold and presumptuous prayer flieth up apace; but it is as fast beaten back again, for presenting itself overboldly and saucily in God's sight; and in stead of a blessing, it bringeth back a curse with it. 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. hom. 34. Velut dignus, qui cum Deo cominus colloqueretur. Erasin. Paraphr●.  Such was that proud Pharisees prayer before spoken of. 
z Luk. 18.10.  He went up, saith our Saviour, into the Temple to pray. But when he was arrived there, 
a 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.  he had nothing to ask. He thrusteth himself forward, and offereth God a sacrifice of praise indeed; but of his own, not of 
b Psal. 50.14, 23.  his. He 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. Sel. ubi sup.  spendeth the time not with jacob in the confession of his own unworthiness, but in 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Idem ibid. Purae ●●tae Pont●ficiorum Votariorum ampullae: Quibus optimè quadrant & Chrysost. illa de Compunct. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  commemoration of his merits and good-deeds unto God; for fear lest God should forget them, or not esteem of him as his worth (he thought) well deserved that he should.  
True it is indeed, that even Gods sincere Servants, as 
e Esai. 38.3.  Ezechias, 
f Neh. 13.14, 31.  Nehemie, 
g job 10.7. & 23.10, 11, 12.  job, and 
h Psal. 44.17, 18, 20.  others do upon special occasion sometime make mention, & that in Prayer too, of the sincerity of their hearts, their upright carriage, and their careful endeavour for God's glory, and the good of 
i 1 Tim. 3.15.  his house, the Church. But if we shall advisedly compare these and the former together, we shall find a far different strain and spirit in either; we may discern as much difference between the one and the other in their prayers, as 
k Plurimum interest inter barbaricam immanitatem, affe●t●sque impotentes, qui faciant ut vel mortem impavidi perserant; & Martyrum modestissiman constantia● in se i●becillem, in Christo ●ortem. Cypriani nomine de duplic. martyr.  between the vainglorious confidence of Heathen Philosophers, and 
l Scilicet contemptum mortis in multis videas. Sed placidum illud, 〈◊〉 mās●etum, illud humil●ter sublime, & sublimiter humile nisi in Christi Martyribus non videmus. Ibid. Magnitudo cum mansuetudine. Sen. epist.  the religious constancy of Christian Martyrs in their ends. There is a vaunting Pride joined with a scorn of others in the one: There is a necessary and lowly touch (either in way of 
m Psal. 7.3, 4, 8. & 17.3. & 26.1, 2, 3.  just apology, or 
n Psal. 26.8, 9 & 27.7, 8, 9  to strengthen their faith in some hope of speeding with God, and having their suits heard of him) of their own sincerity and integrity in the other.  
And howsoever therefore we may likewise on the like occasions do the like, so be we remember withal to do it also in the like manner as they did: Yet 
o Eccles. 5.1, 2.  we must take heed how we offer to press overboldly and presumptuously into God's presence; lest as jacob speaketh elsewhere, and upon another occasion, 
p Gen. 27.12.  we bring a curse upon ourselves in stead of a blessing. Rather 
q Omnino siquidé oportet nos orationis tempore curiam intrare coelestem, in qua Rex regum stellato s●de● solio, circundante innumerabili & ineffabili beatorum spirituum exerci●u. Quanta ergò cum reverentia, quanto timore, quanta illuc humilitate accedere debet è palude sua procedens & repens vilis ranuncula? Bern. de diverse. 25.  consider we the greatness and the gloriousness, on the one side, of that unconceivable Majesty that in prayer we approach unto; and on the other side, our own vileness, indignity, and unworthiness; that being truly humbled in the view both of the one and the other, our Prayers so seasoned, may both find freer access to God, and return with better success to us.  
Thirdly, this directly crosseth and controlleth that Popish conceit of Merit, properly so termed, of matter of worth and desert in Man. Non sum dignus; I am not worthy of aught; 
Use 3.  saith jacob: and 
r Legatur Chrysost. in Matth. hom. 3. & hom. 25. & tom. 8. Serm. 16.  it is the common and general note (as you have heard) of God's Servants. Whereas our Romanists teach their followers to pled to God for themselves, as the jews did sometime for the Centurion to our Saviour; 
s Luk. 7.4.  Dignus est; He is worthy; he deserveth, that thou shouldest do this for him. 
t Apoc. 4.11.  Dignus es: Thou art worthy to receive honour and glory; sing the Saints of God to God. But, Digni sumus: We are worthy; do they sing, and teach theirs so to sing: We are worthy, that God should confer honour and glory on us: We deserve by our well-doing, not grace only, but glory too, even eternal glory: And 
u Quo modo Bellarm. ratiocinatur de Poenit. l. 2. c. 8. Si opera justorum eam vim habent, ut vitam aeternam verè & propriè mereantur; nullo modo negari potest, quin etiam efficacia esse possint ad satufaciendum pro reat● poenae temporalis: Siquidem longè majus est gloria aeterna, quam poenae temporalis remissio. Absurdum ergò quod Th●m. sum. par. 1 a. 2 ae q. 114. a. 3. e. 10. Vitam aeternam sub merito cadere; bona temporalia non cadere.  much more than any temporal benefits & blessings whatsoever, that come far short of either. 
x Psal. 115.1. 1 Cor. 15.10.  They give all to God: these take all to themselves. There is on their parts nothing but indignity with the one; nothing but condignity with the other. jacob deemeth himself unworthy of aught; and they esteem themselves 
y Worthy of the Crown; worthy of the Kingdom; worthy of Heaven; worthy of Salvation; worthy of God himself; as meriting and deserving all this Rhemists on 2 Thess. 1.5. & Apoc. 3.4.  worthy of any thing. There was nothing that he could; and there is nothing but that they do, or can deserve it at God's hands. He knoweth not how to requite what already he hath received: they are able not to requite it only, but to merit also much more. A strange presumption, whereby men dare arrogate & ascribe that unto themselves, that none of God's holy ones, whose stories are recorded in God's word, ever did, or durst do.  
Take we Example in this kind, but by one of them for all. job, the only man of note in the time he lived in, for 
a job 1.1.  a just, and an upright, or a perfect man, one that feared God, and eschewed evil: 
b job 1.8. & 2.3.  no one like him (by 
c 1 joh. 5.9. 2 Cor. 10.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. de Compunct. 2.  Gods own testimony) in the whole World then beside. And yet 
d Post tam magnum de illius justitia Dei testimonium, quid de se ipse? Aug. de Pec. Merchant & Rem. l. 2. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (job 31.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (job 9.15.) Chrysost. ubi supra.  how he stood herein affected, his own words will best show: wherein observe we how in stripping himself of all matter of merit, worth, or desert, he proceedeth and goeth on as by certain stairs and degrees.  

Degrees 4. Degree 1.  First▪ 
e job 9.2.  How can any man, saith he, be justified, if he be 〈◊〉 
f 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.  with God? 
g job justitiae Dei comparatione hominis justitia●● nullam esse d●clar●t. Annot. in Vatabl▪ hibl▪  He showeth that Man▪ justice is just none, saith the Scholiast, if it be compared with God's justice. For, 
h Cujus participatione justi sunt, ejus comparatione n●c justi sunt. August. ●mtr. Priscil. & Orig●n. c. 10. ex job 4.18. unde scitè Hug. C●●d. ex Greg. Moral. l. 9 c. 1. Homo Deo suppositus justitiam percipit, compositus amittit. 1 Sam. 2.2.  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 righteousness, that of man God requireth, and is contained in God's Law? 
i job 9.3.  If a man, saith job, would go to law with God, or if God should call man to a strict account, 
Degree 2.  man were not able to answer God for one of a thousand. Among a thousand of his works, though having done 
* job 31. per totum.  so many good works, could not job pick out any one, of which he durst say, This I dare be tried by; or I dare offer this to the strictest trial. 
k Sanctus vir omne virtutis meritum esse vitium conspicit, si ab interno arbitro districtè judicetur. Greg. Moral. l. 9 c. 1.  The holy Man, saith Gregory, saw that all our worthy virtues would prove vicious, yea vices, if they were brought to a strict trial. And, 
l Qui de perfectione se erigit, habere s● benè vivendi nec initium indicat. Idem ibid. Cum itaque de bonae vitae perfectione extollimur, hanc nos nec inchoasse mons●ramus. Jbid.  The man therefore that vaunteth himself of his perfection, thereby showeth that he hath not yet so much as begun to lead a good life. So that, 
m job 9.20.  If I would justify myself, saith job, mine own mouth, (if according to 
n Os meum. i. conscientia mea. Hugo Car●.  mine heart it speak) must needs condemn me for so doing; when I see, myself, so much amiss with me, when I know so much evil by myself.  
But suppose he were not guilty in this manner to himself, 
Degree 4.  that he saw no such thing in himself, or knew nothing amiss by himself. 
o job 9.21.  If I were perfect, saith he; yet do I not know mine own soul. As if he should say, as S. Paul sometime did; 
p 1 Cor. 4.4.  Though I knew nothing by myself, (as 
q Nihil mihi conscius sum infidelis dispensationis, Cajetan. Nullius malae fidei aut negligentiae in fungendo Apostolatu, Piscat.  in some kind and case the Apostle professeth of himself, to wit, for his demeanour toward the Corinthians, his faithful carriage in his Ministry, and those things especially which the false Apostles charged him with, as 
r 2 Cor. 1.12.  he elsewhere expoundeth himself:) yet were I not thereby justified. Or as David, in Augustine's Paraphrase of him, 
*. Quan●ūlibet rectus mihi videor, producis tu de Thesauro tuo regulam; coaptas me ad eam, et pravus invenior, Aug. in Psal. 142.  How right and straight soever I seem to myself, thou bringest a rule out of thy Treasury, which when thou layest me to, I am found faulty. For, 
s Psal. 19. 1●.  Who (saith the Psalmist) understandeth all his own errors? 
t jerem. 17.9.  Man's heart (saith the Prophet) is deceitful above all things: so deceitful, that 
u Galat. 6.3. Jam. 1.26.  it deceiveth oft even itself. And 
y S●pe ipsa justitia nostra ad examen divin● justiti● deducta injustitia est: & sordet in districtione judicis, quod in aestimatione fulget operantis. Greg. Moral. l. 5. c. 7.  those things, saith Gregory, that make a goodly show, even in a man's own eyes, appear many times but foul, slubbered and sullied in God's sight. 
a Tanta est profunditas in homine, ut lateat ipsum hominem in quo est: sed Dominum latere non potest. jer. 17.9.10. Herv. in 1 Cor. 4.  No man seeth exactly the depth of his own heart. But 
b 1 john 3.20. Quantum possunt homines de alio judicare, plus homo utique de se. Sed Deus plus de ●omine, quam hom● de se. Herv. ibid.  God is greater than our heart, and seeth oft that in it, and in the actions that flow from it, that we see not in it or them ourselves; and 
c Ille magis novit me, qui est scrutator cordis mei. Philip. in job 9  knoweth consequently more by us, than we know by ourselves. As Paul therefore, so job, though he could neither be justly taxed for aught by others, nor did know aught amiss by himself; though it had been so, I say, with him (as yet 
d job 9.2, 20, 28, 29, 30, 31.  far otherwise it was) that he had passed well both 
e Tria sunt judi●ia, humanum, proprium, divinum, de exterioribus quae sensui patent, judicat humanum: de interioribus etiam hominis ipsius spiritus; sed longè praestantius D●us; cujus nondum fatetur Ap. evasisse judicium, qui t●men jam humanum transcendisset et proprium: porro humanum contemnebat, nec proprium timebat, divinum tantùm restabat. Bern. de diverse. 32. Vide Thom. Aquin. in job 9 Lect. 3. & Greg. Mor. l. 5. c. 7.  man's judgement, the strictest censure of others, and his own too, the testimony of his own Conscience; yet durst he not, for all that, offer himself to God's judgement, there to be tried by the rigour and severity of God's justice; well wotting that for all this there he might fail, as both having deceived others, and having been deceived in himself; whereas there he was 
f Hebr. 4.12.  to deal with him, who is so 
g Act. 1.24. et 15.9.  well seen in man's heart, 
h Psalm. 33.15.  his own work, that he 
i Gal. 6.7. jer. 17.9, 10.  cannot possibly by any means be deceived therein.  
Lastly, 
k job 9.15.  Though I were never so just, saith job, yet would I not argue with God, but make suit unto my judge. I would not argue, 
l Petendo justiti●.  by demanding justice; but make suit, 
m Petendo misericordiam, Lyra.  by craving mercy, saith Lyra. I would not argue, 
n Confidens in meritis meis.  trusting to mine own merits; but make suit, 
o Plus confidens in ejus misericordia, quam in meritis meis, Hugo Card.  trusting rather, saith Cardinal Hugh, to his mercy. 
Degree 4.  
p Quoniam misericordia nobis necessaria est, August. in job 9  For it is mercy that we stand in need of, saith Augustine: it is that that must stand us then in stead. Since that, 
q Vt saepè dixi●●●, Omnis humana justitia injustitia esse convincitur, si d●stricte judicetur, Greg. Moral. lib. 9 cap. 14.  All man's Righteousness will appear to be but unrighteousness, saith Gregory, if it should strictly be examined. And 
r Prece igitur post justitiam indiget, ut quae succumbere discussa poterat, ex sola judicis pictate convalescat, Gregor. ibid.  therefore for all a man's righteousness he had need yet to pray; that, that that might in such strict trial fail, may by his judge's mercy alone hold out and be made good. For it is all one, saith he, as if job had there said, 
s Velut si apertius fateatur dicens; Etsi ad opus virtutis excrevero, ad vitam non ex meritis, sed ex venia convalesco. Idem ibidem.  Albeit I grow up and attain to good works, yet it is not of merit, but of mercy, that I do achieve life. And such 
t Preci itaque innitendum est, cum recta agimus, ut omne quod justè vivim●, ex humilitate condiamus. Ibid.  Prayer therefore must we lean unto, even when we do well, that even all our holy life may be seasoned with humility: Which the contrary presumption belike then of merit, desert, worth, and dignity, is in Gregory's judgement a great enemy unto.  
But so absurd and even sottish is the Popish Doctrine in this Point, that some of their chief Champions, as half ashamed of it, seek sometime to qualify it, and sometime flatly deny it.  
Sometime, I say, they seek to temper, and to qualify, and to correct it, as Apothecaries do 
* Name & ipsa venena inferuntur medicamentis. Isidor. Orig. lib. 12. cap. 4.  poisons, when in desperate cases they minister them, to try Conclusions with forlorn Patients. Thus Bellarmine having at large discussed the Point; laid down a good distinction for the clearing of the difference between us and them, when we say, that 
a Calvinus docet nullam in proprijs meritis fiduciam esse locandam. Institut. l. 3. c. 12. §. 3, 4.  No Confidence is to be put in Man's Merits; and they say, 
b Nos aliquam etiam in meritis poni posse docemus. Bellar. de justif. l. 5. c. 7.  that some may be; to wit, that 
c Aliud est fiduciam nasci ex meritis: aliud in meritis ponendam. Bellar. ibid.  it is one thing for Confidence to be put in them, and another thing for Confidence to arise from them: and with a trembling kind of assertion affirmed the former, that not only Confidence may arise from them; but that 
d In bonis meritis, quae verè talia esse compertum sit, fiducia aliqua collocari potest, modò superbia ca●●atur. Ib.  some Confidence also may be placed in them, if men be certain 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 Deus, qui conspicis, qui● in nulla nostra actione confidimus. Collect. in Sexages.  God, that seest that we trust in nothing that we do? Or what is this then, but even to mock God to his face, when they tell him they do not that, which indeed they do?) At length he cometh to conclude that we have the safest course on our side. As 
f Vtilissimum est coram Deo non justitiam praetendere, sed misericordiam postulare, Bern. ep. 41.  it is the best and behovefullest course; saith Bernard, not to pretend merit, but to request mercy: So it is the surest and the safest course, saith Bellarmine, not to trust in any work or worth of our own, but to rely wholly upon God's mercy. For, 
g Propter periculum inanis gloriae, et incertitudinem justitiae nostrae; Tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere, Bellar. de justis. lib. 5. c. 7.  In regard, saith he, of the uncertainty of our own righteousness, and the jeopordie of vainglory, it is the safest course for a man to repose his whole trust in the mercy and goodness of God alone. And he produceth to this purpose the speeches and practices of diverse holy men of God lying upon their deathbeds: (as indeed the most, even Papists also, yea and some Popes too, whatsoever they were taught or held otherwise while they lived, are glad (to prevent 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 he, spoke to his people; 
h Non sic vixi, ut me pudeat inter vos vivere: nec mori timeo, quia bonum Dominum habemus, Paulin. in vit. Am.  I have not so lived among you, that I should be ashamed to live 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 Ambrose so said, 
i Ne crederetur praefidens de suis purgatissimis moribus praesumere, Possidon. in vit. Aug.  that he might not be thought presumptuously to put confidence in his course of life and carriage, though never so pure. So Augustine likewise himself to his Adversaries; 
k Ad existimatione hominum magna testium, qui me noverunt, suppetit copia: ad Dei verò conspectum sola conscientia; quam contra vestras criminationes cum intrepidam geram, non me tamen sub oculis omnipotentis justificare audeo; magisque ab illo effluentem misericordiae largitatem, quam judicis summum examen expecto, Aug. contra Cres●●n. l. 3. c. 80.  For my reputation among men, I have witnesses great store, that have known me, to testify for me: but in the sight of God my conscience alone can speak for me; which albeit I bear fearless against your false accusations, yet dare I not justify myself before the eyes of the Almighty, but expect rather a largesse of mercy flowing from him, than a strict judicial trial. And Bernard of himself; 
l Praetendat alter meritum; sustinere se jactet pondus diei & ●stus. Mihi ad●●rere Deo bonum est, ponere in Domin● Deo spem meam. Bern. in Psal. 90. Serm. 9  Let others plead their merits, and boast and brag that 
m Matth. 20.12.  they ha●● 〈◊〉 and endured the heat and the burden of the day: but 
n Psal. 73. ●8.  it is good for me to cleave to God, and to put my trust in him. And when he was even at death's door, writing to some of his friends; 
o Orate Salvatore, u● tempesti●um 〈◊〉 e●itum non differat, sed custodiat. Curate munire vobis calcancum nudum meritis, Bern. epist. 310.  Pray ye my Saviour not to delay now my timely departure, but to keep and protect me in it. Be careful by your prayers to fence mine heel being bare of merits itself. 
p Vbi B. Bern. ex conscientia bonae vitae ●●●at non differri diutius m●rtem. Et tamen adeò non 〈…〉 meritis, 〈◊〉 existimar●● 〈…〉 esse meri●●●. B●llar. de justific. l. 5. c 7.  Where S. Bernard, saith Bellarmine, howsoever out of the conscience of his good life he desired to have his death no longer delayed, yet was so far from trusting in his merits, that he made accounted he had none. And again, 
q C●m extremum 〈…〉 spiritum videretur, Gulielm. in vit. Ber. l. 1. c. 13.  when he was even now (as it were) at the last gasp; 
F●t●or, non sum dignus ego, 〈◊〉 pos●●m propri●● meritis regnum obtinere c●lor●m. Ca●●rum Dominus meus dup●●ri jure illud 〈◊〉, h●redi●ate P●tris & merit● passionis, a●●er● ipse 〈◊〉, alterum mihi don●●. ●er. ib.  I confess, saith he, that I am not worthy of, nor can by mine own merits obtain the kingdom of heaven: But my Lord jesus Christ, who holdeth it by a double right, the inheritance of his Father, and the merit of his passion, contenting himself with the one, bestoweth on me the other. This then hath been, by our Adversaries their own confession, the ordinary practice of God's people, even the greatest, the godliest, the worthiest of them. And can we imagine but that their Faith & their Doctrine then at other times was correspondent thereunto? No undoubtedly. Thus they did, and thus they died themselves: and thus taught they their people to do, and to die. Yea thus were our Ancestors here in England above five hundred years agone taught to prepare themselves for death, by Anselm Archbishop of Canterbury, who then lived. Among other Questions he willeth that this be demanded of the sick man that lieth a dying; 
* Credis & sper●● venire ad salutem aeternam non tuis meritis sed Christi? Dicat, Sic. Ansel. ut refertur in Tract. de Arte moriendi Impress. Bisuntij, Anno 1488.  Dost thou believe and hope to be saved, or to come to life eternal, not by thine own merits, but by Christ's? To which Question he adviseth the sick man to say, yea. And then turning his speech to him by way of instruction and exhortation; 
s In sola Christi morte te totum contege: huic morti te involve. Et si Dominus Deus te voluerit judicare, dic, Domine, morsen Domini mei jesu Christi objicio inter te et me & judicium tuum; aliter tecum non contendo. Si dixerit, quod mereris damnationem, dic, Mortem D. mei I.C. objicio inter te & me et mala merita mea: ipsumque dignissi●● passionis meritum offero pro merito, quod ego habere debuissem, & (●eu) non habeo. Ibid.  Cover thyself, saith he, all over with Christ's death, and wind up thy soul in it. And if God offer to judge thee, say thou; Lord, I set the death of my Lord jesus Christ between me and thee, and thy judgement, and I will no otherwise contend with thee. If he say, thou deservest damnation; say thou; I set the death of my Lord jesus Christ between thee and me and mine evil deserts: And I tender the merits of his most worthy passion in stead of the merit that I should have, but (alas) have not. This than was the Doctrine and practice of those Ancient Fathers; and this it was that our Ancestors & Forefathers were taught, contrary to that that the Church of Rome teacheth and maintaineth at this day. Yea this, that firebrand of the Christian world, Pope Hildebrand made profession of, when he writ on this wise (as Baronius reporteth of him) to the Abbot of Clugnie, 
* Ita me gravatum propriae actionis ●od●re invenio, ut nulla romaneat spes saluti●, nisi de sola misericordia Christi, Greg. PP. 7. in epist. ad Hug. Cluniac. apud Baron. tom. 11. An. 1075. num. 7.  I find myself so depressed with the weight of mine own actions, that I have no hope of safety left, but in the mercy of Christ alone.  
But let us examine Bellarmine's cautelous Conclusion a little.  
1. Is this the surest and safest course, why condemn they us then as Heretics for taking and teaching it? Why 
t Index Expurg. H●span. In libro qui inscribitur, Ordo baptizandi: Deleantur illa verba; Credis non▪ proprijs meritis, sed Domini Christi virtute & merito ad gloriam pervenire? Index Belg. ex jac. Fabr. in Rom. 4. deal; Tu, si sapis, neque in fide, neque in operibus, sed in Deo confided. Et ex Comment. in Gal. 3. Qui confidit in operibus in seipso confidit, & ●aculo nititur ●rundineo. Et ex Comment. in Ephes. 1. Quid igitur laudabimu●? Numquid nos, aut opera nostra, etc. Nequaquam.  cross they out of their own Writers such speeches as tend this way? Would they not have men go the safer way? It is their Canonists rule, and their Casuists common note, that 
u 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.  The safest side, where any doubt may be, is to be held. And that much doubt may be, yea must needs be here, himself telleth us, when he teacheth; that 
x Non possunt homines in hac vita habere certitudinem fidei de su● justitia, nisi ex speciali revelatione. Bellarmin. de justificat. 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.  Man's merits are ordinarily very uncertain; yea so uncertain, that without special revelation a man can have no assured certainty of them. So that our fault belike herein is only this then, that we are not so venturous, or foolhardy rather, as they are.  
2. Is it a sure, yea the surest and safest course that can be, to trust in God's mercy alone? Then is God's mercy alone belike able to save a man without merits. For in vain were it to trust in it alone, if it alone were not sufficient to save: according to that excellent saying of Bernard, speaking of those words of the Psalmist; 
y Psal. ●7. 40.  He will save them because they trust in him. He 
z Salvabi● eo●. quare? quibus mer●t●? Audi quod sequitur; Quia sper●ver●nti● eo. D●l●is causa; attamen ●fficax; attamen irrefr●●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 habeo, qua te promerear? quia voluntatis arbi●rium gero, unde gr●tiam tuam meritum m●um praecedat? Non: quoniam in te speravit anima mea. Psalm. 57.1.  will save them; saith he: Why so? For what merits of theirs? Mark what followeth: Because they trust in him: A sweet cause, but effectual and irrefragable. This is the righteousness indeed, not of the Law, but of Faith. 
a Hoc totum est hominis meritum, si totam spem pona● in eo, qui totum hominem salvum fecit. Bern. Idem ibid. Serm. 15.  This is man's whole merit, that he set his whole hope on him, who hath saved the whole man. And, 
b Haec est vera hominis fiducia, à se de●icientis, & innitentis Domino suo; ut non nisi in sola Dei misericordia respiret. Idem de temp. 50.  This is man's true confidence, to fall from himself, and rest on his Lord, refreshed in nothing but his mercy only. And elsewhere; 
c Non est quod quaeras, quibus meritis sp●remus bona. Sufficit ad meritum scire, quod merita non sufficiant. Idem in Cant. 68  No man need ask for what merits of ours we expect good things at God's hands. It is merit sufficient, to know, that no merit is sufficient. And again, 
d Meritum meum miseratio Domini. Ibid. ser. 61.  God's mercy is my merit. 
e Etsi mihi meritum deest, sed non illi miseratio. Ibid. ser. 14.  Though I want merit, yet wanteth he no mercy. 
f Non sum plan● meriti in●ps, quamdi● ille miserationum non fuerit. Quodsi misericordiae Domini multae, multus nihilominus ●go in meritis sum. Ibid. ser. 61.  Nor can I want store of merit, so long as he hath store of mercy. Much merit have I, since that he hath so much mercy.  
3. But why should they trust thus in God's mercy alone? or why may they not trust safely enough in their own 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 do. 
g Propter justitiae incertitudinem. Bellarm. ubi sup.  In regard, saith he, of the uncertainty of a man's own righteousness: 
h Quia multi falluntur, dum putant se habere quod non habent. Idem de justific. l. 3. c. 8.  because a man may be mistaken in it, and imagine that he hath it, when he hath not. But certain or uncertain, how can man's merit be the ground of his salvation, if his salvation depend upon God's mercy alone? Or how is Man's merit necessarily required unto salvation, if by God's mercy alone he may be saved without it?  
4. 
i Propter periculum inanis gloriae▪ Idem ubi sup.  In regard also, saith he, of the jeapordie of vainglory. In which clause he acknowledgeth that this their Doctrine of man's merit is a dangerous doctrine, (as Bernard also termeth 
k 
Stultum & periculosum est suis quemquam confidere meritis, Bern. de Divers. 32.  
Periculosa habitatio eorum, qui in meritis suis sperant; periculosa quia ruinosa. Idem in Psal. 90. Serm. 1.   the practice of it both foolish and perilous) and such as may soon puff up men's minds with vainglory, yea 
l Discamus de nostra o●●inò industria, magis autem de nostris diffidere meritis, Bern. de Temp. 75. Nam si●i quidem ipsi fidere, non fidei, sed perfidiae est: nec confidentiae, sed diffidentiae magi● in semetips● hab●●e fiducian. ●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.  with pride and presumption, (he might well have said) the very bane of all true confidence, grace, goodness and godliness. And consequently as a most dreadful 
* De Pharisaeo Chrysost. t●m. 8. Se●. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  rock threatening shipwreck of salvation, to be most warily shunned and eschewed of all those that are jealous of miscarrying, and desirous of eternal well-doing.  
I will add here but the Confession of one or two of their own Writers: 
† Ego prorsus ●xistim●●i● & Christian● 〈◊〉, quod 〈…〉, unquam restabili quae sustentatu●, justitia Christi nobi● 〈…〉 & gratia 〈…〉. Co●taren. 〈…〉 Justific.  I am wholly of this mind (saith Cardinal Contarene) that it is a pious and a Christianlike saying, that we ought to rely, as on a thing steadfast and able to support us, on Christ's righteousness bestowed upon us, not on holiness or grace inherent in us. On this alone, as certain and steadfast aught we to rest. And 
† Summo consensu veteres omnes trad●nt, fiduciam remissionis peccatorum etiam corum quae post regeneration●m admittuntur; & sp● veniae & vitae eternae, in sola Dei misericordia & merito Christiess● coll●candam, Cassa●d▪ Consult. art. 6.  All the Ancients with general consent, saith Cassander, deliver, that confidence for remission of sins, and hope of pardon and life eternal, is to be placed in God's mercy alone and Christ's merits. To which purpose also he allegeth a place of Pope Gregory, to this effect; 
“ Non in fletibus & actibus nostris, sed in Advocati nostri allegatione confidimus, Greg. in Ezech. hom. 1.  We trust not in our own tears or deeds, but in our Advocates plea. And as for trust in aught else, saith Adrian of Vtrech, who was Bishop of Rome also afterward; 
† Sunt merita nostra veluti baculus arundineus; cui dum quis innixus fuerit, confringitur, et perforat ●anum innitentis, Adrian. de Traject. in 4. Sent.  Our merits are but as a staff of reed, which if a man lean to or rely on, it knappeth asunder, and runneth thorough his hand that relieth on it. It is the surest course, saith Bellarmine; it is the only sure course, say we, to trust only in God's mercy. So said the Ancients before us (as some of their own, you see confess) with us. And to teach men in stead of it to trust in their own merits, is to teach them 
* Bain. spirit. Armour.  to exchange a rock for a reed. Nor can there be any safety at all in so doing; unless it be safe to rely on so deceitful and dangerous a stay as is sure to serve them all (by their own Adrians' confession) that trust thereunto, as 
† Esai. 36.6.  Rabsake saith Egypt did, as 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Plu. Apophth.  the Spartan said Athens would have done, if Greece should have relied on it.  
Thus then, sometime they seek to salve and qualify this their pestilent and poisonful Doctrine, which at other times, as not half, but wholly ashamed to own it, they do utterly deny and disclaim.  
It is 
m Octavum Philippi Mendacium. In art. 20. Confess. jubent Catholici Doctores mereri remissionem peccatorum operibus, Bellar. in Indic. de Libr. Concord.  Philip's Melanchthons' eighth Lie, saith Bellarmine, that our Teachers will men to merit remission of sins by their works. These words I find not at all in the place out of which they are alleged. Neither know I what Edition of that Confession he followeth. But suppose that Philip say so. Why, is it a Lie? Is it not true that they teach so? Yes doubtless. Bellarmine himself elsewhere confesseth, that 
n Andr. Vega l. 13. in Concil. Trident. c. 36. contendit, satis●ieri pro culpa. Bellar. de poenit. l. 4. c. 1.  some of their Doctors teach, that men by their own works make satisfaction to God for the fault or offence itself. Others, 
o Docet Rua●d. Tapper. insignis Theologus in explic. art. 6. Lovan. posse hominem satisfacere Deo pro culpa & poena aeterna per actus quosdam, etc. Bellarm. ibid.  that they satisfy both for the fault or offence, and for the punishment also, yea even the eternal pains thereunto due: Others again (whom he giveth his voice with) 
p Nos Concil. Trid. Sess. 6. c. 14. & Sess. 14. c. 13. sequentes, Per opera poenalia verè ac propriè Domino satisfieri pro reatu poenae, qui post culpam dimissam remanet expiandus. Idem ibid. l. 4. c. 7.  not for the fault itself indeed, but for the guilt of such penalties as remain due for the same, after that the fault is forgiven, 
q Id est, pro poena sensus, ut Cajetan. rectè de Contrite. q. 4. quam in Gehenna pati debuisset peccator, remota solum aeternitate. Ib. c. 1.  that is, saith he, for the pains that a sinner should in hell else have suffered, the eternity of them only taken away: that which he termeth out of some 
r Prov. 16.6. Dan. 4.24.  places of Scripture both 
s Nam redimendi verbum n●utrobique reperitur.  mis-translated, and 
t Vise jun. in utrumque: Et Baium infra.  mis-expounded, 
u Bellar. ibid. l. 4. c. 8.  a redeeming or buying out of men's sins; and maintaineth 
x Idem ibid. l. 2. c. 12. & l. 4. c. 8.  remission of sins to be by such redemption purchased and procured.  
Again, that 
a Apertissimè agnoscit satisfactionem condignam esse debere, & eam proportionem cum peccato exigere, ut verè per eam offensio compensetur, de Poenit. l. 4. c. 9  men by their works make such condign satisfaction for some sins, 
b Vt injuria Deo facta compensetur, & divinae justitiae sat●s●iat, Ibid.  that thereby the offence and wrong done to God is truly recompensed, and his justice fully satisfied; and that 
c Accedente gratia verè possumus aliquo modo ex operibus proprijs Deo indebitis, et ad aequalitatem, ac per hoc justè et ex condigno satisfacere, Ib. c. 7.  through God's grace they do in some sort by works of their own, which they owe not to God, truly or equally, and therefore justly also and condignly satisfy; for that 
d Quia quatenus à spiritu procedunt, habent quandam infinitatem, ac per hoc aequalitatem cum injuria, qua Deum peccando afficiebamus, Ibid.  such works have a kind of infiniteness (or infinite worth) in them, and consequently an equality with the wrong, that they did God by their sins, in sundry places he himself avoweth: which what is it but to merit remission of sins? For hath not he merited remission that hath made such satisfaction?  
Yea the Objection being made, that then 
e Vel sunt duae satisfactiones simul junctae, una Christi, altera nostra; vel una tantum. Si duae, ergo bis punitur eadem culpa. Si una tantum, vel illa est Christi, & tunc nos non satisfacimus; vel nostra, & tunc excluditur Christus; aut verè di●idemus cum Christo honorem, nam ille s●lvet pro culpa, nos pro poena, Bellar. de Purgat. l. 1. c. 14.  either there must be two joint satisfactions, the one Christ's, and the other ours; or but one only; and that either Christ's, and then we do not satisfy; or ours, and then Christ's is excluded; or else we divide the honour between Christ and ourselves, that he pay for the fault, and we for the punishment: The Cardinal saith, that hereunto three Answers are given.  
For 1. some say 
f Quidam asserunt esse unam tantum, & illam Christi esse; ac nos propriè non satisfacere, sed solum facere aliquid, cujus intuitu Deus applicat nobis Christi satisfactionem. Ita Michael Baius de Indulg. cap. ult.  that there is one only satisfaction, and that is Christ's: and that we, to speak properly, do not satisfy at all, but only do somewhat in regard whereof God applieth Christ's satisfaction to us: And 
g Quod est dicere, Nostra opera non esse nisi conditiones, sine quibus non applicaretur nobis Christi satisfactio, vel ad summum, esse dispositiones.  so, saith he, should our works be nothing but conditions, or dispositions at most, without which Christ's satisfaction should not be applied to us. That which is indeed in effect the same that we say. But 
h Quae sententia erronea mihi videtur, Bellarm. ibid.  this he holdeth to be erroneous.  
2. Some say, that 
i Alij dicunt quod sunt duae, sed una ab altera dependens.  there are two satisfactions, but the one depending upon the other; the one Christ's, and the other ours: 
k Nam etiansi una sufficiat, tamen ad majorem gloriam Dei, cui satis fit, & majorem honorem hominis satisfacientis, placuit Christo conjungere nostram.  for though the one were sufficient; yet for greater honour to us, God will have ours added to his. And 
l Qui modus non videtur mihi improbabilis, Bel. ibid.  this he holdeth to be not improbable.  
3. Some say, and 
m Tertius modus videtur probabilior; quod una tantum sit actualis satisfactio, et ea sit nostra, Bellar. ibid.  that is the more probable, (and that therefore he goeth with) that there is but one actual satisfaction alone, and that ours. 
n Et tunc Christus excluditur.  And so Christ consequently is excluded, & shut out at doors, as in the Objection before was said. Yea he saith moreover, that as 
o Non erit absurdum si Sancti viri Redemptores nostri esse dicantur, cum aliquo modo passionibus suis delicta nostra possint redimere. Bellarm. de Indulg. l. 1. c. 4.  the Saints may well be termed our redeemers, because that by their sufferings they may redeem or buy out our sins: So 
p Homo sui ipsius Redemptor & Salvator appellatur: nec propterea ulla fit Christo injuria. Idem de Purgat. lib. 1. cap. 14.  a man may well be said to be his own Redeemer and Saviour, and yet no wrong therein done to Christ, when by his own works 
q Condignè satisfacit. Ibid. cap. 13.  he maketh condign satisfaction to God in this manner for his sins.  
And now judge you, whether Philip Melanchthon lied or no, when he said (if at least he did so say) that they will men to merit remission of their sins by their works. But let us hear further how not Melanchthon, but Bellarmine lieth himself, where he chargeth Melancthon with lying. 
r Non id habet Catholica doctrina ut operibus illis, quae fiunt sine fide & auxilio Dei gratuito mereri possint homines remissionem peccatorum. Bellar. in Jndic. de lib. Concord. Mendac. 8.  We teach not, saith he, that by works done without faith or Gods free help, men may merit remission of sins. 
s Huc accedit, quod istis etiam operibus, quae fiunt ex fide et auxilio Dei, non tale tribuimus meritum, ut ei respondeat ex justitia merces; sed meritum solum impetrationis, ut Augustinus loquitur, quod Scholastici meritum de congruo, non de condigno nominare solent. Bellar. ibid.  Nor do we ascribe even unto those works that are done of Faith and by God's aid, such a merit, as that the reward doth of justice or right answer it; (that is, the merit of condignity) but the merit of impetration only, as. Augustine speaketh; which the Schoolmen are wont to call not the merit of condignity, but the merit of congruity. 
t Neque in hoc ulla est inter Catholicos differentia, ibid.  Nor is there any dissent among Catholics herein.  
I might here take occasion to show somewhat largely, in what sense the 
u Ita Hieron. in Hosh. 4.14. Grandis offensa, postquam peccaveris, iram 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.  Ancient Fathers, as also 
x Pacem sub hac lege meruit, ut captivos nostros redderet. Ammian. hist. lib. 17. Pacem quam ipse meruit, ei quoque debere proficere, Ibid.  other Writers of those times do ordinarily use the word to Merit (because our Adversaries so much press the use of that Phrase in them, as if it implied such Merit as they maintain) to wit, as 
y Augustinus explicat quomodo fides mereatur, cum dicit eam impetrare remissionem peccatorum. Bellar. de justif. 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.  Bellarmine himself, with 
z Qu●dsi aliquis veterum vocabulo promerendi usus est, non aliter intellexit, quam consecutionem de facto. Stapleton. prompt. Fer. 5. post Passion. Dominic. Videatur Vega infra.  others of his own side also acknowledgeth, for to achieve or obtain aught on any terms whatsoever, be it of free favour, or of due debt and desert: which is the Merit of Impetration, that he saith Augustine speaketh of; and 
a Multum interest inter meritum & impetrationem, Bel. de Bon. oper. in particul. l. 1. c 9  differeth much from Merit or Desert strictly and properly so termed, as Bellarmine himself also granteth: Since that, by their own confession, 
b Jmpetramus etiam quae non meremur. Tho. sum par. 1a. a. 2 ae. q. 114. a. 9 A man may impetrate, and not deserve: & a man may deserve and not impetrate, Anonymus Author contra Bellij Ruinam Papismi. Meritum enim innititur justitiae; & non potest Deus homini negare quod meruit, etc. Sed impetrare est liberalitatis divinae: si det, est gratiae; si non det, non potest ●rgui injustitiae. Adrian. quod lib. q 8.  it is one thing to impetrate or obtain, and another to merit, that is, to deserve: And therefore in such sense as they use the word Merit, 
c Veniam Arbitione precante meruerunt. Ammian. hist. l. 15. Quia Dei filium Iudea contempsit, Gentilitas promeruit. 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 humanis meritis, sed concepti nascentisque ex ea summi Dei dignatione promeruit. Fulgent. de Grat. & Incarn. cap. 7. Laetiores interim quod virgas evaserint, quam quod meruerint principatum, Bernardus De pueris ad praelaturam promotis, Epist. 42. Itaque ingenuè Vega de Justificat. lib. 8. cap. 8. agnoscit, usurpari apud Patres nomen Meriti, ubi nulla est ratio Meriti, neque de congruo, neque de condigno.  a man may be said sometime to merit, that is, obtain and impetrate, what he deserveth not; and again, 
d Miles Gallicanis sudoribus nec donatioum meruit, nec stipendium. Ammian. histor. lib. 17.  not to merit, that is, obtain and impetrate what yet he hath well deserved. As also in this sense 
e 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.  they are wont (Bellarmine himself also acknowledging it) to call all good works merits, for which we receive aught, though the reward be, as 
f Mercedem quandam esse dicimus, quae magis debetur ex gratia, quam ex justitia; sive quae imputetur sec. gratiam, & non sec. debitum▪ Idem de justific. lib. 1. cap. 21.  he granteth also that it may be, not of desert, right, or due debt, but of favour and grace only. Wherein Bernard singularly well expounding their meaning, and his own too, where he useth those and the like terms; 
g Si propriè appellentur ea quae dicimus merita nostra, spei quaedam sunt seminaria, charitatis incentiva, occultae pr●destinationis indicia, futurae glorificationis praes●gia, via regni, non causa regnandi, Bern. de Grat. & lib. arb.  If we speak properly, saith he, those things that we use to call merits, are certain seeds of Hope, sparks of Love, signs of our hidden predestination, presages of our future glorification; the way to the crown, not the cause of our crowning.  
I might also insist on that which Bellarmine hath elsewhere, that 
* Quod nos dicimus mereri, Graeci dicun● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bellarm. de justify. l. 5. c. 2.  to merit, as they speak, is no more than that which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifieth not 
“ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. dignum esse. Idem ibid.  to be worthy, as he saith, contrary to all use and authority, but 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scholar Thucyd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suid▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholar Sophocl.  to be vouchsafed, reputed or esteemed as worthy, as also 
“ Non ait, ut digni sitis, s●d ut digni habeamini, Cajetan. in 2 Thess. 1.5.  Cajetan himself, therein following their own vulgar Latin, expoundeth it. And whereas that same their vulgar Translation hath it in bad and barbarous 
* Talibus hostijs promeretur Deus, Hebr. 13.  Latin, and their Rhemists' version in as bad or worse English, 
§ Rh●mens. Hebr. 13.  with such hosts God is promerited. 
¶ Sensus est, tali●us hostijs delectatur, sive placatur D●us, ut hab●t commentarius Chrysostomi: vel t●libus hostijs pl●cetur Deo, ut exponit Oecumenius, Bellar. de justific. l. 5. c. 2.  The meaning of it is, saith Bellarmine▪ that with such sacrifices God is delighted, or pacified, as Chrysostom's Commentary hath it, (though indeed in Chrysostom's Commentary, there no is such word, or any one word of exposition, but the same word itself only) or is pleased, (well-pleased, it is word for word in the Original) as Oecumenius expoundeth it. And 
* Significat Deum delectari bonis, ●isque concilia●i, & induci ad benefaciendum iis qui ben● operantur, Ibid.  it signifieth, saith he, that God is delighted in good works, and is therewith conciliated, (that is, moved to befriend, as we say) and induced thereby to do good unto those that do well. Which is that that we mean, when we say that works are meritorous. Well it were indeed if they either meant or main-maintained no no more than is here said. Little controversy would there then be between us and them.  
But to let these things pass, lest I be in this point overlong. Do all Catholics deny indeed even to works done of faith and grace all merit of condignity? And is there no difference at all among them herein? Yea doth not Bellarmine himself maintain the 
* Imò, dignari, ut Cic. de Orat. l. 3.  contrary? Or doth he not know that there is difference among them herein? and that the most of them (of later times especially) go the other way? Yes undoubtedly. But he dealeth herein, as he doth in the point of Adoration of Images. It is a 
h Imagines coli eodem cultu cum Proto●ypo, sive quo coluntur, quorum sunt imagines; Christi & Dei latria: est opinio communi Theologorum sententia recepta. Sic Thom. Albert. Palud. Almain. Marsil Maiol. Capreol. Cajetan. & caeteri juniores. Azor. institut. l. 8. c 6. et Greg. de Valent. de Jdolatr. l. 2. c. 6.  common tenant among them, that Images are to be worshipped with the self same worship that those are worshipped with, whose Images they are: and so consequently the Images of God and Christ with divine worship▪ And Bellarmine himself, though a little qualifying they, both alloweth and defendeth it, 
i Si de reipsa agatur, admitti potest Imagines posse coli impropriè vel per accidens, eodem genere cultus, quo exemplar ipsum colitur, etc. Bellar. de cult Sanct. l. 2. c. 23.  that by accident, or improperly they may be and are so worshipped; to wit, either 
k Quando imago accipitur pro ipso exemplari, cujus vicem gerit, Ibid.  as those Images are Gods or Christ's Deputies, and so receive for God or Christ himself the worship due to either; or 
l Cum exemplar consideramꝰ quasi im●gine vestitum, etc. Ibid.  as men conceive God or Christ clad in that Image, as a King in his Robes, and so worship the Image in the same worship together with either. But yet, saith he, 
m Quantum ad modum loquendi, praesertim in concione ad populum, non est dicendum imagines ullas adora●i debere latria; s●d ● contrary, non deb●re sic ado●ari● Bellar●. ibid. cap. 22.  you must not in any wise tell the people so in the Pulpit, that any Images are to be worshipped with divine worship; but the contrary rather, that they are nor to be worshipped. And why so? Forsooth▪ 
n Offendit aur●● Catholicorum.  because many good Catholics cannot endure to hear that Images should be adored: and again, 
o Praebet occasionem haereticis liberius blasphemandi, Ibid.  Because it giveth Heretics occasion to speak more freely evil of them.  
And in like manner dealeth he in this matter of Merit. Because our Writers justly tax them for extreme arrogance therein: Bellarmine here flatly denieth it, and saith that none of them maintain it, and we do but belly them in charging them with it. And yet, to pass by what before was alleged out of him; and what he saith elsewhere again, that 
p Remissio veni●li●m justo Dei judicio redditur bonis meritis justorum. Bellarm. de Iust. sic. l. 1. c. 21.  the remission of some sins is even in justice due to man's good Merits; Where professedly he handleth the Controversy concerning the merits of man's works, he concludeth the direct contrary to what here he avoweth, and condemneth what he averreth here, as no better than Heresy.  
The very Title of his Discourse is, 
q Opera justorum ex charitate facta esse meritoria vitae aeternae ex condigno. Bellar. de justif. l. 5. c. 16.  That men's works done of charity do condignly merit or deserve Life eternal; and that, 
r Non solum ratione pacti, sed etiam ration● operum, Ibid. cap. 17.  not only in regard of God's Covenant, but in regard of the works themselves.  
In the Discourse itself he telleth us, that 
s Catholici omnes ag●oscunt, opera bona justorum esse meritoria vitae aeternae, Ibid. c. 16.  All Catholics hold that they merit Life eternal. That 
t 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.  some of them indeed would have no mention made either of condignity or congruity; 
u Alij volunt esse meritoria de condigno largo modo, quod respectu condigni propriè sumpti dicatur congruum, respectu congrui possi● dici condignum. Ita Durand. in 2. Sent. d. 27. q 2. Et Greg. Arimin. in 1. Sent. d. 17. q. 1. art. 2.  Some go a middle way between congruity and condignity; and 
x Quidam distinguunt inter dignum & condignum, & meritum ex digno admittunt, non ex condigno.  some again would distinguish between dignity and congruity. But that 
y Communis sententia▪ Theologorum admittit simpliciter meritum de condigno. Bellarm. ibid.  the common opinion of their Divines admitteth merit of condignity: which he also concludeth with.  
Again he saith that 
a Quidam existi●nant opera bona non esse meritoria vitae aeternae ex condigno ratione operis, sed tantum ratione pacti, & acceptationis divinae, Bellar. de justific. l. 5. c. 17.  some of their Divines hold, that 
Quidam existimant opera bona non esse meritoria vitae aeternae ex condigno ratione pacti, & acceptationis divinae, Bellar. de justify. l. 5. c. 17.  such works do not merit life eternal condignly, in regard of the work itself, or the worth of it, but in regard of God's Covenant and his acceptation of them only; And that 
b Ita Scot in 1. Sent. d. 17. qu. 2. quem al●j quoque ex veteribus scholasticis sequuntur.  thus only the Ancient Schoolmen held. 
c 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.  Others, that they merit it condignly in regard of the work itself, and the worth of it, albeit that God with man had made no such agreement at all. 
d Nobis media sententia probabilior videtur, esse sci●. meritoria ex condigno ratione pacti & operis simul, Bell. ibid.  He himself thinketh best to go the middle way, as he saith the Council of Trent doth; to wit, that they merit it condignly, in regard both of the agreement and the work jointly together. And that we may not mistake his meaning herein, he telleth us further, that he doth 
e Non quod sine pacto & acceptatione non habeat opus bonum proportionem ad vitam aeternam ex operis dignitate, Ibid.  not thus determine, as if he held, that such works did not in regard of the dignity and worth of them well deserve life eternal, albeit no such agreement were; but merit it in regard of God's gracious acceptance only: 
f Detrabitur de gloria Christi, si merita nostra sint ita imperfecta, ut non sint meritoria ex condigno, nisi ratione acceptationis Dei, Ibid.  for it were a disgrace to God, if his grace in us should be so poor and imperfect as to merit no otherwise: (as the Louvain Professors also, too base and beggarly for us 
* Absit ut justi vitam aeternam expectent sicut pauperes ●leemosynam, mult● namque gloriosius est ipsos quasi victores & triumphatores eam possidere, tanquam palmam suis sudoribus debitam. Ruard. Tapper. explic. art. Lovan. tom. 2. cap. 9  to crave it and have it as an alms:) and that they therefore deserve it, because 
g Ita ut in bono opere sit quaedam proportio & aequalitas ad praemium vitae aeternae, Ibid.  there is a kind of proportion and equality; yea not 
h Satis est proportionalis aequalitas, Ibid. c. 18.  a proportionable only, but 
i Modus futuri judicij erit sec. justitiam commutativam, quoniam Deus non solum constituet proportionalem aequalitatem inter merita & praemia, sed etiam absolutam aequalitatem inter opera & mercedes, Ibid. cap. 14.  an absolute equality (for so he saith in express terms elsewhere) between the work and the wages: And that is properly merit of condignity indeed, 
k Vbi opus est per se aequale mercedi, Ibid. l. 1. c. 21. verè par mercedi, Ibid. l. 5. c. 17.  when the work is equal of itself to the wages: which merit of condignity he saith therefore is 
l Meritum verè & propriè, Bellar. de poenit. l. 4. c. 8.  truly and properly, 
m Simpliciter & absolutè tale. Idem de justific. l. 5. c. 18.  simply and absolutely so termed; 
n Meritum ex justitia & sec. debitum. Ibid. l. 1. c. 21. Ex justo Dei judicio, Ibid. l. 5. c. 16.  Merit in justice, or of right and due debt: which 
o Meritum ex gratia magis quam justitia: meritum imperfectum, Ibid. l. 1. c. 21. Meritum impetrationis tantum, Ibid. & in Indic. de lib. concord. sup.  that other of congruity is not. And such works therefore, say our Rhemists, are 
p Rhemens'. in 2 Tim. 4.8.  truly and properly meritoriously, and fully worthy of everlasting life, so that heaven is the due and just stipend or recompense, which God by his justice oweth to persons so working; and that 
* I●dem in Hebr. 6. ●●.  so far forth, that he should be unjust, if he should not render heaven for the same: Albeit 
q 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.  that assertion was by the Divines of Paris almost 300. years since condemned as false and heretical; and by Durandus, saith Bellarmine himself, 
r Temerarium & blasphemum esse dicere, Deum fore injustum si meritis hominum justorum non reddat mercedem, etc. Ex Durando Bellarm. de justific. l. 5. c. 16. Vide Durandum in 2. Sent. d. 27. q. 2. Nam quod Bellarm. promissam, addit, de suo ●st.  it is censured (and that not unjustly) not as bold only, but as blasphemous.  
But why is God's agreement needful then? or why doth Bellarmine require that also? He telleth you himself; not for any defect or want of worth in the work, but 
s Requiritur pactum & conventio: nisi enim id praecesserit, non potest ex justitia commutativa, neque ex distributiva etiam, opus alterum oblig●re, quantumvis eximium sit, & aequale mercedi, Idem de justific. l. 5. c. 14.  because that without some such agreement no reward or wages can of right be claimed for any work, albeit of itself otherwise it be never so worthy.  
Lastly, he telleth us that 
t Non defunt gravissimi Autores, qui sentiant, Omne opus bonum hominis justi & habitu charitatis praediti, vitae ●tern● meritorium esse, 〈◊〉. c. 15.  there want not very grave Authors, who think that every good work of a just man endued with charity meriteth or deserveth life eternal. 
u Probabilius videtur ad meritum exigi, ut opus bonum, vel tunc cum fit, actu imperetur à charitate, atque in Deum ut finem ultimum referatur; vel certè nascatur ab actu imperato à charitate, atque in Deum ante relato; quod est virtute non actu 〈◊〉 Deum referri, Ibid.  Which he thus far forth also subscribeth unto, if this condition be added, that not only the parti● doing it be endued with charity, but the very work itself also do actually, or virtually at least pr●ceede from charity, and be done for God's sake. So that not only the whole course and tenor of a godly man's life uprightly and religiously led, being laid altogether in one lump, but every particular such action of it, considered alone by itself, should by this their doctrine deserve no less than heaven at God's hands. And then belike so oft as they have done any good work merely for God's sake, so oft have they deserved an heaven at least of him. It were absurd and senseless for a sorry beggar to imagine (that I may use Bellarmine's own comparison) that by weeding though a whole day in the King's garden at Whitehall, he had in regard of the worth of the work done by him, deserved an hundred jacobusses, because his Majesty had promised for his day's work to give him such wages. 
x Si opus aliquod sit multo inferius mercede ex conventione promissa, ut si Dominus vineae conduceret operarios, & non denarium diurnum, sed centum nummos aureos pro mercede promitteret, non esset meritum ex condigno ratione operis, Bellar. de justific. l. 5. c. 17.  Bellarmine himself will not deny it. But it were much more absurd for such an one to imagine, that for every weed that in that his day's work he had pulled up (were it done out of never so much love to his Sovereign) he had deserved, I say not an Earldom, or a Dukedom, but a Crown at least or a Kingdom. And yet is there far greater disproportion here between the work that we do, and the reward that we expect, than could there be between the work and the wages: Since that 
y Finiti ad infinitum nulla est proportio. Itaque rectè Fulgent. ad Minim. l. 1. Tantum ibi gratia divinae retributionis exuberat, ut incomparabiliter atque ineffabiliter omne meritum quamvis bonae & ex Deo datae humanae voluntatis & operationis excedat.  between finite and infinite there is no proportion at all. And therefore saith our Countryman Thomas of Walden, though no friend to Wickliff; for he wrote professedly against him; 
* Quid dignum facimus ut participes coelestibus fieri inveniamur? etc. Thom. Wald. citante Vega de merit. q. 4.  What can we do that should be worthy of heavenly things, which the Apostle saith, that 
“ Rom. 8.18.  The sufferings of this life are not worthy of? 
§ Reputo igitur saviorem Theologum, fideliorem Catholicum, & Script. sanctis magis concordem, qui tale Meritum simpliciter abnegat, Idem ibid.  I accounted him therefore the sounder Divine, the better Catholic, (and the Protestants belike then are the better Catholics herein) and one that agreeth more with God's word, that simply and utterly denieth such Merit. 
a Totis licet animae & corporis laboribus desudemus, totis licet obedi●n●i● viribus exerceamur, nihil tamen condignum merito pro coelestibus bonis compensare & offer valebimus, Euseb. Emiss. nomine, homil. 3. ad Monarch.  And though a man, saith an uncertain Author, but alleged commonly by them, as Eusebius Emissenus, should with all the strength of body and mind exercise himself to the utmost, in obedience to God all his life long, yet could he bring out nothing, that by way of condign merit could countervail heavens happiness. For, considering the extent and continuance of it, 
b Quanto labore digna est requies quae non habet finem? Si verum vis computare & verum judicare; aeterna requies aeterno labore rectè emitur. Sed noli timere: miseric●rs est Deus, Aug. in Psal. 93.  if we cast our reckonings up aright, saith Augustine, it should be eternal travel at least, that should purchase eternal rest. And considering the dignity and excellency of it, 
c Si h●mo mille annis serviret Deo etiam ferventissimè, no● meretur ex condigno dimidiam diem esse in regno caelorum, Anselm. de Mensur. cruc. c. 2.  Though a man, saith Anselm, should serve God in most fervent manner for a thousand years together, yet should he not thereby condignly merit to be but half a day in heaven. And 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Matth. hom▪ 79.  though the godly have done a whole million of good deeds, saith Chrysost. yet that such a crown, such an heaven, and so great honour should for so small piddling matters (in comparison thereof) be conferred on them, it is of God's free grace, and (as he there also implieth) not of due debt, or of their desert. For, 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem ibid.  It is of justice, saith he, that th● other are punished; it is of grace that these are crowned, that is, there is 
“ Non tibi reddit debitam poenam, sed donat indebitam gratiam, Aug. in Psa. 31.  deserved pain▪ as Augustine speaketh, repaid the one, grace undeserved freely bestowed on the other. Anselm, it seemeth, thought he could not in an hundred, nay in a thousand years, do that▪ that they are able to do in less than a● hour. He thought and taught that a man could not in a thousand years, by all that ever he did, or could do, merit half a day's abode in heaven; and they think and ●each (if they think at least as they teach) that a man may in much less than half a day's space do that, that shall merit more than a thousand thousand years, even an eternal abode in heaven. Chrysostome thought a man could not with a million of good works do that, that they think they can do with any one alone. For, so many thousands of them, saith he, cannot in justice deserve the Kingdom of Heaven. Any one alone, say they, of those that we do, can do it. jacob deemed himself unable with all that he had done or could do, to requite those favours, even in his temporal estate, that God had conferred upon him: These men hold that they can by some one good deed of theirs alone, not requite God only for what they have already received of him, (for 
d Facilius & minus est reddere aequivalens ejus quod quis accepit ab alio, quam eum constituere debitorem: quia ad constituendum eum debitorem requiritur quod plus reddat quam acceperit, ut sic ratione plurium alius efficiatur debtor, Durand. in 2. Sent. d. 27. q. 2.  that must be done first, 
e Etsi proximo forte videatur quis reddere plus quam debeat; Deo tamen nemo unquam reddit quod debet. Ber. de Divers. 36. Et hinc Thom. Bradward. de Caus. Dei, l. 1. c. 39 Nullus potest reddere plenarie debitum quod accepit à Deo, quare nec quicquam mereri ab eo ex pure debito & condigno.  which no man indeed can do, ere they can merit aught at his hands) but engage him also to do further deservedly for them, even to the conferring of life eternal, and celestial glory on them.  
Thus we have seen, both what they hold, howsoever they seem sometime ashamed of it, and therefore one while deny, what another while they affirm: As also how contrary their presumptuous conceits and positions in this kind are to the humble confessions & acknowledgements of Gods sincere Servants, as well recorded in the Word, as reported elsewhere, yea 
f Vide supra ex Bellarm. de justific. l. 5. c. 7.  related, alleged, and taken notice of by themselves.  
But to leave them to their 
* Superbia species est, qua quis credit habere pro meritis suis bona, quae à Deo habet. Gul. Perald. sum. tom. 2. tract. 6. part. 3. c. 2.  proud and Pharisaical fancies, and return home again to ourselves; this lastly should persuade us with the Apostle S. Paul, 
g Philip. 4.11.  to rest content with whatsoever estate God shall see good to place us in, 
Use 4.  with whatsoever he shall please to confer on us, and afford us, or whatsoever he shall think fit to call us unto; considering that we are not worthy of aught, but unworthy wholly of whatsoever we have, be it more or less. And if we be unworthy of what we have, be it never so little; 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, murmur, grow discontent, or complain, if we have not so much as such and such have; if we cannot go, or fare as such and such do; if we have not so good trading, or our houses so well furnished, our wives and children so apparelled, as such and such have.  

Errors 2. Error 1.  This it is a great fault in the World, in this age of ours especially, an age of excess; wherein 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. Ope●. lib. 1. 〈◊〉 d●ves cupidit●●●m ●●rritat. Se●. epist. 7.  each one striveth to go beyond another, in pride of apparel, in building, in expense in all kind of superfluity and excess; that 
i Instateq●it auriga, 〈◊〉 vinc●tibus; illum Praeteritum temnens extremos intereun●e, Horat. Sat. 1.  like men that run in a race, we cast our eyes forward on those that go before us, but we forget to look back unto those that come short of us. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. de Tranquil.  Men and women look upon those many times that are of higher degree than themselves, and would fain match them, and go even with them. Or suppose it be but on those, that are of the same rank 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 do, or than their means will well afford) and because they are loath to come behind any of their own degree; (that they deem were a disgrace to them;) they begin to think thus with themselves; What difference is there betwixt us and them? and why should not we then do as they do? And hence ariseth 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. in 2 Thessaly. Homil. 2. Quod enixe concupiscunt ut sit, conta●escunt quod esse non possit, Gilbert. in Can●. 19  a discontent in their minds, because they want means to do what they desire. Which their discontent, with their present estate, together with the inordinate and immoderate desire of that which they have not, & fain would have, only because they see others have it; is not only an occasion 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plutarch. de Tranquil.  to deprive and bereave them (with 
n Ester. 5.13.  Haman, and 
o 1 King. 21.1— 4.  Ahab) of the comfort and benefit of what they have; but 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. ibid. Quantumlibet saepe obligati, si quid ●●um neges, hoc solum meminirum● quod negatum est, Plin. epist. 4. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. Caesar▪ hom. 5. Quid facit oblivion●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 aliis 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.  it is as a grave also, to bury in the thankful remembrance of those manifold mercies that God hath vouchsafed them, above many other, (it may be) even of their own rank; as if God had done nothing for them, (as those murmuring jews charged him, 
* In quo dilexisti nos? Mal●●. 1.2. Et sic ●sti, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (ita quippe legendum.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Tranquil.  Wherein hast thou loved us? that is, showed any love to us, done aught for us?) unless they may spend, and go, and be maintained in it, as such and such do. Yea so far oft doth this corruption prevail with not a few, that with 
q Inops potentem dum vult imitari perit. In prato quodam rana conspexit ●ovem, Et tacta invidia tantae magnitudinis, Rugosam inflavit pellem; tum na●os suos interrogavit, an ●o●e esset ●atior. Illi negarunt: rursus in●ēdit cutem maj●●e ●isu.— Novissim● indig●nta dum vu●● validius inflar●●ese, rupto jacuit▪ corpore. Phaedr. 〈◊〉 8. Videatur & Horat. serm. l. 2. S●t. ●▪ Hi●c Marti●●. 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●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Frog in the Fable, they stretch their states so far to get even with others, that at length all cracketh and cometh to naught, and both they and theirs rue it in the end. 
Error 2.   
Again, others having sometime had more plentiful means, and having then (as they might well do) proportioned their expense accordingly thereunto; when it pleaseth God to withdraw that their plenty in part, for causes best known to himself, and it may be among others, to try them, how they will take it, whether they will say with our Saviour, 
r Matth. 26.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Epicte●. Arian. dissert. l. 2. c. 17. Deus quae voluit qui vult, semper est f●●lix. Sic enim ●omo 〈◊〉 humanis in divina dirigitur, cum voluntati humanae volunta● divina praefertur. Aug. in joan. 5●. Vide quid ●quiu●●it, aut t● voluntati divinae conf●rmando subdere, aut quod ipsa tu● subservia●▪ voluntati▪ Gers●●▪ ●●nsol. Theol. l. 2. c. 1.  Not my will, but thy will be done, and so practise what they daily 
s Mat. 6.10.  pray; and with job, 
t job▪ 1.21. 〈◊〉 sed & dedi●▪ Sen. ep▪ 〈◊〉. Tu●●sti▪ qu●●iam tun● erat▪ Bern. de Temp. 110.  God hath given, and God hath taken again; blessed be his Name; and 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict●t. 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Idem Arian. dissert. l. 1. c. 11. Ita Hieron. ad julian. Tulisti libero● q●o● ipse d●deras. Non contrist●r quod recepisti; ag● gratias quod dedisti. Et Iuli●●. Imper. apud Ammi●●▪ l. 25. Vi●am rep●s●●nti 〈…〉 fidei red●●turus exulto.  so return God his own with thanks: Yet out of a pride of heart and stoutness of stomach, (
x Quanti humiliantur, & humiles non sunt? Bern. in Cant. 34. Et nec fractis cervicibus inclinantur, Hieron. ad Aug. epist. 26.  Many are humbled, saith Bernard, yet are not humble:) not enduring to strike sail, or to stoop an inch, they will strive to live still according to their former means, and shape their expense not by what they have, but by what they have had: and so whereas the Lord in mercy had yet left them a competency still, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Tranquil. Meritò itaqu● Comic. Stich. 1.2. Eam mulierem sapientem praedica●, quae aequo anim● pati potest sibi esse pejus quam suit.  they cast the helve (as we say) after the hatchet, and overthrew all: Or 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Helu. 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, far, summa venenum potione dux●sti▪ N●l est, Apici, tibi gulosius factum.  they grow into such inward grief and discontent, because they cannot do still as formerly they have done, as either breaketh their hearts and shorteneth their days, or altogether disableth them unto the cheerful performance of any good office either to God or man.  
All which corruptions might soon be helped, if we could with jacob here say, and think as we say; Non sum dignus, Domine; Lord I am not worthy of aught. If we would look out abroad, but 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut de Tranquill. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Favorin.— majorise 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 Helu. c. 12.  cast our eyes now and then on those that have far less than we have. As Aristippus, when a friend of his came to condole with him for some land that he had lost, demanded of him what he had to live on himself, and when he made answer that he had but some one small close only, he told him, that 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Aristip. apud Plut. de Tranquill.  there was cause rather for Aristippus to bemoan him, than for him to bemoan Aristippus, who had more than thrice as much land still left him to live on than he had. It is hard but we should find some, with 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diogen. apud Plut. de pros. not. de muribus; quos & reliquis suis vescentes parasitos suos appellitabat, Laert.  the Cynic, yea not a few be we never so needy, that would be glad of our relics. Or if we would but 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— Homer. Odyss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Diog. apud Laert. & Plu. de Sanit. tuend. Domum redeamus, Cic. Bruto.  cast our eyes homeward, and consider ourselves, and our own unworthiness of aught, we might soon see how little cause we have to be discontent in such cases. For have we but little left? It is more than we deserve. Hath God taken much from us? he might well have taken 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 took away the one half of his plate that stood either for show or service upon the cupboard, and they marvelled much at it, that Anytus could so take it, affirming that he had dealt very unkindly with them, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Athen. Dipnosoph. l. 12. Vel ut Plut. in Alcib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Puto tamen Plut. ex Athen. castigandum: qui & in Erot. sic extulit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xyland.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Nay rather, quoth he, he hath dealt very kindly with us, that he hath left us half, when he might have taken all: for it was all his, or at his command. So it is here indeed. He taketh part, that 
f Act. 17.25. 1 Tim. 6.17.  gave all; and that might therefore as well take all as part; because 
g 1 Chron. 29.12, 14, 16.  all is but his own. They tell of a jewish Doctor, that was called 
h Rabbi Gam-zoth· ex or● D. Leifeild·  Rabbi This-too, because he used always to say, whatsoever befell him, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etian hoc bon●m est; Et hoc etiam; Et hoc; Sic Ezech. Esai. 39.8. Et Antigonus m●rbo correptus levi●s●ulo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Apophth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plut de Tranquill.  This is good too, and this too, and this too, and this too, etc. And in like manner may we well say, how little soever be left us, This is more than I am worthy of, and this too, and this too, etc. If God shall again and again too, never so often, impair our estates, and by piecemeal withdraw from us what he hath formerly conferred on us: And consequently as 
k Doles quod amisisti? gaude quod evasisti, Sen. excerpt. de remed. fortuit.  he said to one that though with loss of goods, had in safety yet escaped himself to the shore, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Tranquil.  not repine or murmur for what is lost, but be thankful to God 
m Esai. 1.9. Lament. 3.22. Ezra 9.13, 15. Nehem. 9.31.  for what is left, and 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. Epitaph. Patr. Habere siquidem eripitur; ●abuisse nunquam, Sen.  for what formerly we have had.  
Hitherto we have considered of Jacob's unworthiness, by himself here acknowledged: we come now to see Gods undeserued Goodness to jacob. 
Particular 2. God's Goodness.   
Wherein there offer themselves to our consideration; 

1. The grounds of it, and  
2. The fruit and effect of it.    
The Grounds of it are two; 

God's Mercy, 
Grounds 2.  and  
God's Truth:    
His mercy in promising what he had now performed; his truth in performing and making good what he had promised.  

Ground 1. God's Mercy.  First, his Mercy: where observe we that whatsoever we have or hope from God, it is all of mere mercy.  

Observat. 3.  Unworthy of all thy Mercies; saith jacob. And, 
o Psal. 103.4.  who 
p Coronat te. Vulg. & Vatabl. quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corona. Vnde Aug. de verb. Ap. 2. Post redemptionem ab omni corruptione quid restat nisi corona justitia? Ipsa cer●è restat; sed eliam sub ipsa vel in ipsa non sit caput turgidum, ut recipiat coronam. Dicturus erat, Coronat me; merita mea fatetur, etc. debitum redditur non donatu●. Audi, etc. De misericordia te coronat, de miseratione te coronat. Non enim dignus fuisti qu●m vocaret, & vocatum justificaret, & justificatum glorifica●●t. Et de sp. & lit. cap. 33. Hoc fiet in judicio, ubi necessarium suit commemorare misery. & 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.  crowneth, or 
q Cingit, vel circumtegit, jun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Psalm. 5.12. Benevolentiâ tuam tanquam umbone circumteges eum.  invironeth thee rather, with mercy; saith the Psalmist: and 
r Psalm. 103.10.  doth not deal with thee according to thy deserts. 
s 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.  For if he should so do, he should damn thee; saith Augustine. And, 
t Psal. 32.10.  who so trusteth in the Lord, mercy shall 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  encompass him on every side; saith David.  

Confirmation.  Now this point, that all that we either receive or expect is of God's mercy, howsoever it be by the former consideration sufficiently confirmed. For 
x Vise August. supr. de verb. Ap. Serm. 2.  if we be not worthy of aught, then is nothing of merit. And if nothing of merit, than all consequently of mercy.  

Considerations 2.  Yet consider we for the further proof of it these two things; 

The manner of God's promises, and  
The prayers of God's Saints.    

Consider. 1. God's Promises.  First, the Promises of God run all upon Mercy. 
a Exod. 2●. 6▪ & 34.7. Deut. 5.10.  Showing mercy to thousands, with them that love him, and keep his commandments. And, 
* Luk. 1.50.  His mercy is for ever and ever on those that fear him; 
“ Psa. 103.17, 18.  and keep covenants with him, and think upon his commandments to do th●m. And, 
b Malac. 3.17.  I will spare them (and there is mercy then) that fear me, and think on my Name, as a man spareth his Son that serveth him. 
c jam. 2.13. Misericordiam qui non praestat alt●ri, ●ollit sibi. Chrysol. ser. 42.  There shall be judgement without mercy to those that show no mercy. And, 
d In illo j●dicio, in quo j●st● coronantur, et injus●i damnan●ur, alij cum misericordia, alij sine miseri●. j●dicandi. Nam cum d●cit, Iud●cium erit sine misery. jis qui non fecerunt misericord Turrian manifestatur in his, i● quibus inveniuntur bona opera misericordiae j●dicium cum misericordi● fi●ri, a● per hoc ipsam etiam misericord●am meritis bonorum operum reddi, Aug. de Corrept. et Grat. cap. 13.  If without mercy to those that show no mercy; then with mercy even to those also that show mercy; saith Augustine. Yea so saith our Saviour himself; 
e Matth. 5.7.  Blessed are the merciful; for they shall have mercy showed them. And, 
f Rom. 6.23.  The grace of God is (
g Sicut Joan. 12.50. & 17.3. Quod & Piscator observat.  that is, bringeth) life eternal; saith the Apostle. Which place Augustine entreating of, 
h 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 pron sua miseratione perducere, August. de Grat. & lib. arb. cap. 9 & Gloss. Ordm. in Rome 6.  The Apostle, saith he, having said, The wages of Sin is Death; because everlasting death is repaied as of debt due to the service of Sin and Satan; he doth not say, albeit he might also so have said; but the reward of Righteousness is Life eternal: But he chose rather to say, God's grace (or 
i Gratia nisi gratis sit, gratia non est, August. Enchir. c. 107. Gratia enim vocatur, quia gratis datur. Idem in joan. 3. Quomodo est ergò gratia, si non gratis datur: quomodo est gratia, si ex debite redditur? 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.  free favour) is Life eternal; that thereby we might learn that God bringeth us to life eternal, not for our Merits, but of his Mercy. In regard whereof Tertullian also very fitly termeth (alluding to military matters) 
k Mortis stipendium; Vitae donativum. Tertul. de Resurr. carn. Quo vocabulo usus est & Durand. in 2. Sent. d. 27. q. 2.  the one a Stipend, the other a Donative; because, as Bernard saith well, 
l Aeternam vitam nullis potes operibus promereri, nisi gratis detur & illa, Bern. de Temp. 48. Vnde & scitè subjungit Idem ibid. Jpse enim peccata condonat, ipse donat merita, & praemia nihilominus ipse redonat.  it cannot be had but by Donation, or free gift. And 
* Merces ex dono nulla est, quae debetur ex opere. Hilar. in Matth. Can. 20.  if of free gife, than not of due debt, or desert for any work done, saith Hilary. For, 
“ Debitum & donum non consistunt, Faber. in Rom. 8.  gift and debt cannot stand together; saith Faber. Yea Cardinal Cajetan himself on those words of the Apostle; 
† Non d●cit, quod st●pendia justitiae vita aeterna: ut intelligamus non ex nostris meritis, sed ex gratuito Dei dono assequi nos vitam aeternam, Caje●. in Rom. 6.  He saith not, The wages of righteousness is life eternal; but the grace, that is, the gift of God, is life eternal; that we may understand that we attain life eternal not by our merits, but by God's free gift. For which cause also he addeth, In Christ jesus our Lord. 
¶ Ecce meritum; ecce justitia, cujus stipendium est vita aeterna: nobis au●em est donum ratione ipsius Christi jesu. Idem ibid.  Behold the merit; behold the righteousness, the wages whereof is life eternal; but to us in regard of Christ himself it is a gift. And lastly, to add one place more of so many as might be added; 
m Psal. 62.12.  With thee is mercy, saith the Psalmist to God: for thou wilt reward every man according to his works. Concerning which words Gregory, (on that of the Psalmist, 
n Psal. 143.8.  Make me to hear thy mercy in the morning; which 
o Greg. in Psal. Penal. 7.  he expoundeth the Resurrection) having moved this Question; 
p Si illa Sanctorum f●licitas etc. misericordia est, & non meritis acquiritur, ubi erit, qu●d scriptum est, Et tu reddes etc. Si secundum opera redditur, quomodo misericordia aestimabitur?  If the happiness of the Saints be of mercy, and not of merit, how is it said: Thou wilt render to each one according to his works? If according to men's works it be rendered, how may it be deemed mercy? He thus answereth; 
q Sed aliud est secundum opera reddere, & aliud propter ipsa opera reddere, Greg. ibid.  It is one thing to render according to works, and another thing to render the reward for the works themselves. 
r In co quod ●ec. opera dicitur, i●sa operum qualitas intelligitur, ut cujus apparuerint bona opera, ejus sit & retributio gloriosa, Ib.  In the one is noted only the quality of the work, (a far other exposition than 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè vertitur, secundum meritum, vel pro merito & dignitate operum Quid est enim reddere sec. opera, nisi reddere sicut opera mer●tur? Bel. de j●s●ific. l. 5. c. 2.  Bellarmine giveth of it) that those that have done well, shall receive a royal reward. (And in the other then consequently should be implied an equality between the work and the wages. But) 
t Illi namque beatae vitae, in qua cum Deo & de Deo vivitur, nullus poterit aequari labour, nulla opera comparari, etc. Greg. ibid.  No labour or work of ours, (nothing that we can either do or endure) by the Apostles own testimony, can be equal to, or once compared with that blessed life, wherein men shall live of God and with God. For, 
u Rom. 8.18. Minora sunt omnia quae patimur & ind●gna, pro quorum laboribus tanta rependatur f●turorū merces bonorum, Amb. epist. 22.  the sufferings of this life (yea 
x Ne si unus quidem univ●rsa● sustineret, B●r. de Temp. 48.  all of them, if any one man could and should undergo them all, saith Bernard, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Macar. homil. 15.  from the very beginning of the world too, saith Macarius, unto the world's end) are not worthy, saith the Apostle, of the glory that shall be revealed (
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non dicit, nobis, sed, in nobis. Neque enim erimus oti●si spectatores, sed participes gloriae, 1 joan. 3.2. Bern. de Precept. & Disp●ns.  not, unto us, as he also well observeth, but) in us. And, 
z 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. Itaque scitè Prosper. in Psal. 102 Per candem misericordiam dan●ur cor●nae mer●torum, ●er quam data sunt merita coronarum.  what are all man's merits then, saith Bernard, to it; that it should of right be due to them: or that God should do men wrong, if he bestowed it not on them? as 
* Rhem. in Hebr. 6.10.  our Rhemists before affirmed that he should. 
a Neque gratia salutis operibus debetur, sed solius Dei bonitati, jac. Faber. in Luc. 3.  The grace therefore of salvation is not due to works, saith Faber, (
b Delcatur, judex expurg. Belgic.  which the Popish purgers cross out of him) but to the goodness of God alone. 
c Non in Meritis, sed in misericordia Dei salus humana consistit, Origen. in Rom. l. 9 c. 11.  Nor doth man's salvation consist in man's merits: but in God's mercy: saith Origen.  
Again, the prayers of God's Saints strike all upon this string. 
Consider. 2. The Saints Prayers.  Of David, Chrysostom observeth, that though he were 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. de Compunct. 2.  a man of singular parts for sincerity and piety, by 
e 1 Sam. 13.14.  Gods own testimony of him; and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem in Psa. 12.  had many good deeds that he might have alleged, yet 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid.  in all his prayers ordinarily 
§ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid.  he hath recourse only to God's mercy, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid.  that alone he pleadeth, that alone he relieth upon, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de Compunct. 2.  and desireth to be saved by. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Psal. 12.  Let others, saith he, allege and plead what they list; 
i Psal. 13.5.  I will hope in thy mercy: that I plead and allege, and that do I hang all mine hope upon. And, 
k Psal. 4.2.  Have mercy on me, and hear me; and, 
l Psal. 6.2.  Have mercy on me for I am weak. And, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Psal. 6.  The same song, saith he, 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 perfection of righteousness: 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem in Psalm. 4.  for it is yet of mercy and loving kindness still that that we are heard, and that we are saved for all that. So the same David again elsewhere, 
o Psalm. 109.21.  But thou Lord deal mercifully with me for thy Name sake. And, 
p Psal. 6.4. & 31.16. & 109.26.  Save me for thy Mercy sake. 
q Propter misericordiam tuam, non propter meritum meum, August in Psal. 6. & Ruff●●. ibid.  For thy mercy, not for my merit, saith Augustine. 
r In misericordia tua, non in justitia mea. Ruffin. in Psal. 30.  For thy mercy, not for my righteousness, saith Ruffian. 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Psalm. 108. Non quia ego sum dignus, sed quia tu es misericors, Aug. in Psal. 30. Conc. 3.  Not because I am worthy, but because thou art merciful; saith Chrysostome. 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. ibid.  He flieth only to God's goodness and his loving kindness: 
u Gratuita gratia commendatur, non ex op●rum debito, Prosper. post. Aug. in Psal. 108.  Commending God's free grace, not claiming ought as due to his good deeds, saith Prosper. It is as if he had said; 
e Non de meis meritis confidens, ut me sal●um facias suppl●●o, sed de sola misericordia tua praesumens impetrare, quo non de meritis meis spero, Greg. in Psal Poenit. 1.  I entreat thee to save me, saith Gregory, not trusting to mine own merits, but presuming only to obtain that of thy mercy, which by mine own merits I have no hope to obtain: Or, 
f Noli me audire secundum judiciariam sev●ritatem, sed sec. misericordissimam bonitatem, August. in Psalm. 30. & ex eodem Lombard. ibid.  I entreat thee to hear me, not in thy judiciary severity, but in thy most merciful bounty; saith Augustine. 
g Negat merita sua, Cassiod. in Psalm. 30.  He renounceth his own merit: and, 
h Salvum se petit fieri, non sec. merita sua, sed propter divinam misericordum: in qua dum fixa spes ponitur, venia facilius impetratur, Idem in Psalm. 6.  he desireth to be heard, saith Cassiodore, not according to his merits, but for God's mercy sake: whereon when our hope is fixed, pardon is the easilier obtained. And, 
i Psalm. 119.41.  Let thy mercy also betide me, and thy salvation, according to thy Word. 
k Secundum verbum tuum, non sec. meritum meum, August. in Psalm. 118.  According to thy word, not according to my merit; 
l Filius esse vult promissionis, non elationis, Ibid.  A child he would be not of pride, but of the promise, saith Augustine. And again; 
m Psalm. 25.11.  For thy Name sake be merciful to my sin: for it is much. 
n Propter nomen tuum, non propter meritum meum, Ruffin. in Psal. 24.  For thy Name, not for my merit; saith Ruffian: and Bernard; 
o Sed & quantumlibet poeniteat, quantumlibet se affl●ctet & maceret, Propter nomen tuum, non propter meritum meum propitiaberis peccato meo, ait justus, Bern. de Divers. 22.  Be I never so penitent, and afflict and macerate myself never so much. 
p Totam salutem svam hic attribuit misericord●ae salvatoris, Hugo in Psal. 24.  He attributeth his whole salvation to the mercy of his Saviour, saith Cardinal Hugh. And, 
q Psal. 25.7.  In mercy remember me, or think upon me, for thy goodness sake, O Lord. 
r Non secundum iram, qua ego dignus sum; sed sec. misericordiam tuam, quae te digna est, Aug. in Psal. 24.  Not in wrath, as I am worthy; but as is worthy of thee in thy mercy; saith Augustine. 
s Non propter meritum m●um, sed propter bonitatem tuam. Ex Aug. Alcuin. & Gloss. Ordin. Lomb. in Psal. 24.  For thy goodness, not for any merit of mine; saith Peter Lombard. For, 
t Dicendo, Propter bon. t. D. fecit intelligi, Non propter merchant meum. Cassiod. ibid.  When he saith, For thy goodness, his meaning is, and he would so be understood, Not for my merit; saith Cassiodore. Who thence also observeth that, 
u Vnde nullum fas est aliquando praesumere, nisi quem graviter contingit errare, Idem ibid.  No man without grievous error, may presume at any time thereon. And yet again; 
x Psal. 31.3.  For thy Name sake guide and conduct me. 
y Propter nomen tuum, non propter meritum meum, Aug. in Psal. 30. Conc. 1. & Hugo ibid. & in Psal. 142.  For thy Name, not for my merit; saith Augustine, and Hugh the Cardinal after him: 
z Non quia ego sum dignus; sed ut tu glorificeris, Idem ibid.  Not for my worth, desert, or dignity, but for thy glory. And Hilary on those words of his, 
a Psal. 119.149.  Hear my voice according to thy mercy, or thy loving kindness, O Lord. 
b Nos si semel jejunamus ut hominibus placeamus, aut exiguum nescio quid damus, dum pulsantem fores nostras inopem non sustinemus; deberi nobis ut audiamur existimamus, Hilar. in Psal. 118. part. 19  We, saith he, when we have fasted some once, out of vainglory, or given aught to a beggar for his mere importunity, think that God is bound by and by to hear us; 
c Post haec etc. in operibus bonitatis totius perfectus, totum de Deo sperat, totum ex misericordia ej●s expectat, omnem in ea spem repon●t, au●●ri secundum ●am vocem suam r●gat, Ibid.  Whereas David after all his hearty crying, his night watchings, his early meditations, his continency in his younger years, his diligent enquiry into God's Statutes, and his careful keeping of his Testimonies, having attained to a perfection in all kind of goodness, yet hath his hope wholly in God, and expecteth all from his mercy, placeth all his hope in it, and desireth to be heard according to it. And Chrysostome preaching upon the Prayer of Eleazar, entreating 
e Gen. 24.12.  mercy and kindness for his Master Abraham; (
f See Sermon on Eleazers' Prayer.  and whose merits might better have been pleaded than his?) 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. tom. 8. serm. 15.  That you may not imagine, saith he, that he demanded it as a debt, Deal mercifully or show mercy, saith he, to my Master Abraham. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid.  Though we had done ten thousand good deeds, saith he, yet is it of grace that we require to be saved, and of loving kindness, not of debt or desert that we look to receive this. So the Apostle; 
i 2 Tim. 1.16, 17.  The Lord show mercy to Onesiphorus his family. (The Lord show him mercy, because he showed me mercy.) For he often refreshed me, and was not ashamed of my chains; but when he was at Rome he diligently sought me and found me; and in how many things he steeded me (or supplied me) at Ephesus, thou well knowest. And, 
k Ibid. 18.  the Lord grant therefore, that he may find mercy with the Lord in that day. 
l Vt sicut Apostolum requirens invenit, sic & misericordiam quaerens inveniat apud judicem, Ambr. nomine in 1 Tim. 1.  That as he sought me and found me; so he may find mercy when he shall seek it at the hand of his judge; saith one that beareth the name of Ambrose. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysostom. in 2 Tim. hom. 3.  That as I found mercy with him, so may he find mercy with God; saith Chrysostome: And mark you, saith he, how he saith, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nothing, or not any thing but mercy: Eleemosynam, that is, word for word, Alms, that which 
o Ruard. Tapper. supra. Absit, 〈…〉 pauperes eleemosynam expectent.  the Popish Professor so much scorned before: Mercy in that day, wherein 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we shall have much need of it; 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. ibid.  if Onesiphorus for all these his good works, we (the most of us) much more. There is mercy as well for those that holp him, as 
r 2 Tim. 4.14, 16. Aliter enim de eyes, qui ex malitia obstiterant; aliter pro eyes, qui ex infirmitate deliquerant, uti & Aug. observat in Josh. quaest. 30.  for those that forsook him; as well mercy in rewarding the one, as mercy in pardoning and not punishing the other. So Daniel also, 
s Dan. 9.18. Vide Hug. Card. in job 9.21.  We present these our prayers unto thee, not for any our righteousness, (that is, any righteous works of ours; 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. adv. Eunom. Orat. 4.  for we have none, saith Gregory Nazianzen; such at least as we dare plead the worth of) but for thy tender mercies. Whereupon also saith Aquinas, 
u Impetratio orationis innititur misericordiae; meritum autem condigni innititur justitiae. Et ideò multa orando impetrat homo ex divina misericordia, quae tamen non meretur secundum justitiam, Tho. sum. part. 1a. a. 2 ae. q. 114. a. 6.  Obtaining by prayer indeed resteth upon mercy; where as merit of condignity resteth upon justice or righteousness: and therefore by prayer do men obtain many things of God in mercy, which yet in justice they deserve not. Yea so the Papists themselves in their Liturgy, (retaining yet still some broken relics of Antiquity) contrary to their School-learning, desire God 
x Non meriti aestimator, sed veniae largitor, Missal. in post-commun.  not to ponder their merits, but to pardon their misdeeds; and so consequently 
y Psal. 65.3.  to be merciful (as the Psalmist speaketh) to their sins. And, a Popish Writer commenting upon that place; 
* Quid meriti apud Deum po●erimus obtendere, cui debemus omnia? Luc. 17.10. Quid nobis de bonis operibus poterimus applaudere, 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 praestamus. jodoc. Cl●cthov. in Canon. Miss.  What merit, saith he, can we pretend or plead to God, whom we owe all unto? Or how can we applaud ourselves in our good deeds, when all our righteousness is but as a filthy rag in God's sight? Our merits therefore are none to God, whom all that we do, is due unto, etc. And it is a good Rule that Bernard giveth for Prayer in general: 
z Qui petit, primò d●bet attendere, ut pro suis me●itis nihil accepturum se putet, sed de Dei mis●ricordia tantum, quicquid rogaverit, impetraturum. Bern. in Sentent.  He that cometh, saith he, to ask aught of God, must in the first place have an eye unto this, that he look not to receive aught for his own worth or merits, but hope to obtain whatsoever he craves, only of God's mercy. And when we come to pray (saith Aquinas) we must 
* Causam excogitare quare debeat concedi: & hoc non merita nostra, sed miseratio Domini, Aquin. in 1 Tim. 2.  device some cause why our suit should be heard, and that must be not our merit, but God's mercy: according to that of Daniel above mentioned, which he also there allegeth.  
It is all of mercy therefore, that God promiseth: It is all of mercy that God's children pray for. It is 
† Hebr. 4.16.  a Throne of grace that they repair unto; and it is 
“ Jbidem.  mercy that they there sue for. It is for mercy all that they pray; And to mercy it is, that they ascribe all: whatsoever either by prayer they obtain at God's hand, or 
a Fides aliquando recipit, quod oratio non praesumit, Bern. de Grad. humil. Et instat in Laz. resuscitato, joan. 11.23.  without prayer they have voluntarily conferred on them by him, (as jacob here much more than ever 
b Gen. 28.20. Vberior semper est Dei gratia, quam nostra precatio, Ambros. in Luc. Et instat. in latrone in Paradisum translato. Luc. 23.42, 43. Sic 2 Paral. 1.12. Psal. 21.4. Luc. 15.19, 22.  he did or durst ask,) they acknowledge all to come of mercy. 
c Gen. 33.6.  They are the children, saith jacob, that God hath of his mercy given thy Servant. And, 
d Gen. 33.11.  God hath been merciful to me: and therefore have I all this. And here in my Text; All the mercies, that thou hast showed me. Even 
e justi nihil tribuent meritis suis. Non tribuent nisi totum misericordiae tuae, Aug. in Psal. 139.  the Just, saith Augustine, will ascribe nothing to their merits, but give all only to God's mercy. For, 
f De est gratiae, quicquid meritis deputas, Ber. in Can. 67.  All is taken from the one, that is ascribed to the other, saith Bernard.  
Now this first again serveth even to cut the very throat of that Romish Doctrine of Merit. 
Use 1.  For mercy and merit (as they understand it) by their own confession cannot stand together. 
g Id quod ex condigno quis meretur, non ex m●s●ratione, sed ex merito accip●t, Thom. sum. part. 1a. a. 2 ae. q. 114. a. 3.  That which a man meriteth, say they, he hath not of mercy. And, it is 
h Secundum judicium justitiae, Tho. ibid. Impetratio orationis nititur misericordiae; meritum autem condigni innititur justitiae, Idem ibid. art. 6.  according to the judgement (not of mercy, but) of justice, that man's merit is rewarded. Where to omit that 
i Etiam merces nostra gratia vocatur. Si gratia est, gratis datur. Aug. in Psal. 31. Nam gratia sic nominatur, quia gratis datur, Idem in Psal. 43. Opponitur autem gratia debi●o, Bellarm. de Grat. & lib. arb. l. 1. c. 1. ex Rom. 4.4. & 11.6.  even the reward, that we expect for our well doing to receive, is, as Augustine from the Apostle 
k Rom. 4.4▪ & 6.22, 23.  Paul's speech observeth, and 
l Augustin. de Civitat. lib. 12. cap. 9 Scripsit ipsam beatitudin●m hominibus nunc esse donum, quae merces meriti futura erat, si primus homo ●●are voluisset, Bellarmin. ibidem, lib. 2. cap. 17.  Bellarmine himself also from him acknowledgeth, of grace or free favour, (which before also was showed:) and consequently by their own grants also, 
m 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.  not of merit, but of mere mercy. As the Apostle reasoneth concerning Election; 
n Rom. 11.6 Omne meritum repugnat gratiae, Thom. sum. part. 1a. a. 2 ae. q. 114. a. 5.  If it be of grace, than it is not of works: for else grace were no grace. If it be of works, than it is not of grace: for else work were no work. So here, 
o 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.  That which is of mercy, is not of merit: for else mercy were no mercy. And that which is of merit, is not of mercy: for else merit were no merit. Since it is no mercy to afford a man what he hath merited: no just merit that hath need of mercy. Or thus; 
p Miseremini mei; non quia d●gnus, sed quia inops; non quia merui, sed quia eg●●. justitia meritum quaerit, misericordia miser●am, Bern. epist. 12.  If it be of right, than it is not of mercy: for else right were no right. If it be of mercy, than it is not of right, or due debt: for then mercy were no mercy. Since 
* Si dantur hominibus b●na pro meritis co●um, quae gratia Dei erit? Sicut si pater●am lias s●ivat operario operationem quam ipse meruit, in hoc nullam gratiam ei ●acit, Guil. Perald. sum. tom. 2. tract. 6. part. 3. cap. 2.  it is no point of mercy to give a man his due: nor needeth he crave or sue for mercy, that demandeth but his due, and requireth consequently but his own: As merit therefore leaveth no place for mercy: so (
“ Non est quo gratia intret, ubi jam meritum occupavit, Bern. in Cant. 67.  there is no entrance for grace, saith Bernard, where merit is once got in.) Mercy likewise leaveth no place for merit: the rather since that also, (as well Primasius observeth) when he hath done all, and can claim nothing as due therefore for what he doth of due debt. For 
q Cum justificat impium divina miseratio, locum meriti non potest habere praesumptio. Debtor enim est, antequam pareat pr●ceptis: & nisi paruerit, damnatus est. Si autem fecerit, non hab●t gloriam, quia inutilis ser●us est, qui nihil amplius operatur, Primas. in R●m. 4. & H●eron. nomine ibid.  he is a debtor (saith he, and 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8.12.  the Apostle before him) and standeth bound to do what he doth, before he do it; and is justly and deservedly damned, if he do it not; and when he hath done all he can, he hath nothing to glory of, because he hath done nothing but what he stood bound to do. It being most true that 
* 59 Bern. in Ser. de quadrupl. d●b. demonstrat pluribus de causis in solidum, omnia opera nostra bona esse d●b●ta Deo, ita ut possit omnia exigere, etiamsi praemium nullum dare velit, Bellarm. de justific. l. 5. c. 13.  S. Bernard, saith Bellarmine, showeth in a Sermon of his, that for sundry respects, the good works that we do are all due to God, and God might therefore well require them of us, though he rendered us no reward for them: and therefore cannot we challenge any reward at God's hand for them. And 
† 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.  how much less than can any man by way of condign merit or due debt claim aught at God's hand, when 
r 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.  no man doth any thing near so much as he ought? 
Observ. 2. Use 3.   

s Vide Bern. in Psal. 90. ser. 9 sup. Sed & Ambr. in Psal. 1●8. p. 20. Nemo sibi arroget; nemo de meritis glorietur: sed misericordiam invenire speremus omnes per Dominum jesum▪ De illo veniam, de illo indulgentiam postulabo.  Let who will, therefore trust to merit: 
t Sic Luk 18.13. Publicanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. Sel. ser. Tota humilitate ad misericordiam recurramus, quae Sola potest servare animas nostras, Bern. in Cant. 14.  let us fly to, let us rely upon mercy. For 
u Quid faciat justus & misericors Dominus; altera gloriante in lege & applaudente justitium sibi, nec indigente misericordia, sed despiciente ipsam qua indiget; altera è regione propria cognoscente delicta, confitente indignitatem, renu●nte judicium, ●●agitante misericordiam? Quid, inquam, faciat judex, cui & judicare & misereri aequè familiare utrumque? Quid possit sanè convenientius, quam ut prosuo quaeque accipiat voto, judicium illa, ista misericordiam, Illi judicium quaerunt, & habeant: nos autem super misericordi● honoremus Deum. Est & judicium, ut qui contemnit Dei misericordem justiti●m, & suam volunt statuere, quae non justificat, sed accusat, eidem suae justitiae relinquantur, opprimendi magis quam justificandi, Bern. in Cant. 14.  as it is a point of mercy with God to vouchsafe mercy to such as submissively and sincerely sue for it, seek to it, and rely wholly upon it: So it shall be just with him to turn them off to their own merits, and to deal with them as they deserve, that renouncing his mercy rely on their own merits, and offer themselves to be judged by his justice alone: (And 
x Psal. 130.3, 4. & 143.2, 3. I●est quip Deo & misericordia judicanti, & judicium miseranti. 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 remota misericordia discutias eam? Idem Confess. l. 9 c. 13. Si enim remota tunc pietate discutitur, in illo examine etiam justi vita succumbed, Greg. Moral. l. 9 c. 11.  in a woeful estate are all those, that come so to be judged:) That renouncing expressly as well Christ's merit as God's mercy, (they do so in precise terms, I do them no wrong) 
y Si non pro meriti● operum, sed in gratiam fidei & justitiae Christi misericorditer imputatae vita aeterna daretur, non justiti● judicis, 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.  expect and look for a reward of their works, not from the mercy of a Father, nor from the free bounty and liberality of a Prince, (they are Bellarmine's own words) but from the justice of a judge; 
z Merces o● Christi meritum non datur, Suarez in 3. Thom. Disp. 41. §. 3.  not for Christ's merit, (for life eternal, say they, is not given for Christ's merit, 
† In retr●butione bonorum ad Christi meritum non aspicitur. Quod operibus bonis vita reddatur aeterna, id non Christi meritis ascribendum est. Mich. Baius de merit. oper. l. 1. c. 9  nor is it to be ascribed thereunto) but for the worth of their own works.  
Yea let us the rather abhor this pestiferous Doctrine, which so strongly savoureth of the 
a Matth. 16.60. Luk. 18.11, 12.  Pharisaical leven; For that as 
b Omnia Deo tribuit, etc. quod cum facere oportet, qui novit gratus esse, et ut par est, in bonorum confessione gratias agere, Faber de Paulo in Ephes. 1.  the acknowledgement of God's mercy here was the ground of Jacob's thankfulness: so 
c Nimius sui suspectus ingratos, & maxim, facit. Ind est, ut omnia meruisse se homines existiment, & in solutum accipiant. Sen. de Benef. l. 2. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Chrysost in Matth. hom. 25.  this conceit of man's merit is the very bane of true thankfulness, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem in Psalm. 5.  their own bane therefore that are possessed with it, and cause of much unthankfulness to God for his mercies. For 
“ Teneri neminem ad gratias reddendas pro ea re, quam, ex condigno meruit, recte docet Thom. Bradward. de Caus. Dei, lib. 1. cap. 39  how can a man be truly thankful to God for aught, that thinketh he hath nothing from him, but what he hath deserved, he hath dear earned, is of right due to him, and he should have wrong if he had it not?  
And let us acknowledge, (as other the faithful servants of God have done before us) that it is, as our highest 
d 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, insipi●●tiam agnos●ere, Bern. in Cant. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Nazianz. de sede Constant.  wisdom to see our own folly; our best 
e 1 Cor. 8.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit bion. Contra, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Basil. hom. 24. Hinc Socrates sapientissimus 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.  knowledge for us to know our own ignorance, and how little it is that indeed we know; our greatest 
f Phil. 3.12, 13, 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Philip. hom. 12. Virius quae nunc est in homine fasto perfecta ●actenus nominatur, ut ad ejus perfectionem pertineat etiam ipstus imperfectionis & in veritate cognitio, & in humilitate confessio. Aug. contr. ep. Pelag. l. 3. c. 7. Haec hominibus soli perfect●o est, si imperfectos esse se noverint, Hier. ad Clesiphon●. c. 3. Beda in Luc. 17. & Aquin. in Caten.  perfection to discover and find out our own imperfection●, how far we come short of that we should be; our main 
g Philip. 3.9. Tunc justi sumu●, qu●ndo nos peccatores fatem●●; & justitia nostra non ex propria merito, sed ex Dei con●●●tit. misericordia, Hieron. contr. Pelag. Dialog. 1.  righteousness to acknowledge our own unrighteousness; and our chief 
h Puritatem hic accipimus, ut per omnia quae agimus, injustitiam nostram (●. impuritatem) purè & ●●militer Domin● conf●●●amur, Ber. de Divers. 16.  purity sincerely to confess our own impurity: so our only 
i Sufficit ad meritum scire, quod non sufficiant merita, Ber. in Cant. 68 We ei, cum sufficere sua midetur insufficientia. Id●● de Divers. 27.  merit to know the insufficiency of our merit, to believe that we have no such merit as the Popish sort imagine; and our only 
k 2 Cor. 12.18. Gal. 6.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in Matth. Hom. 25. Dignisunt regno Dei, qui gloriam ejus scient●●▪ nullam condignam ess● putant passi●nem, Primas. in 2 Thess. 1. Nes dignisumus, sed dign●ti●ne ips●m, non dignitate nostra, ●er. de Ton. 11●.  worth and dignity, seriously to apprehend and sincerely to acknowledge our own want of worth and indignity, to accounted ourselves with jacob here unworthy of aught, and to ascribe it therefore not to our own merit, but to God's mercy that we have aught.  
And so pass we to a second Use of this point; which may again serve to teach us lowliness, thankfulness, 
Use 2.  and contentment of mind: 
m Gen. 31.38.— 40.  What we have earned dearly and is owing us, we may justly expect, and claim as of right due to us: and we think much when we come to demand a debt of one that oweth it us, 
n Moles●um verbum est, & on●rosum, & di●isso vult●● dicend●, R●g●, Se● de ●●nif. l. 2. c. 2.  to crave it in any submissive manner; and much more to be denied it, when we make demand of it: for we are wont to say in such cases, that we ask but our own. But when we come to crave a courtesy, to request a kindness (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 Audi voces petentium: Nemo non victuram semper in animosuo memoriam dicit: nemo non deditum se & devotum profitetur, & si quod aliud humilius verbum quo se oppigneraret, invenit. Sen. de Benes. l. 3. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Palad. Antholog. l. 1. c. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ibid.  use all terms of submissness and engagement: nor have we cause to be discontent, if he deny us; and 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophyl. epist. 73. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Naz. pro Pauper. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem epist. 45.  we are wont to be well content (if but in part he please to grant our request) with what he is willing to afford us; and think that we have cause to be thankful to him for it, whatsoever it be, be it never so mean; because it is more than of right we could challenge or demand of him. So here, 
q Audacter Deum roga, nihil illum de alieno rogaturus, Sen. epist. 10.  if we could claim or challenge aught at God's 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 justitia enim in aequalitate consistit. Thom. sum. par. 2 a. 2 ae. q. 57 a. 1. & q. 62. a. 2.  when we have not as others have. But whenas God is no way thus indebted to any; 
s 1 Chron. 29.11, 14, 16.  all is absolutely his own; and 
t Matth. 20.25.  he may do as he will with it: when as we come to him as 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. pro Pauper. Mendici Dei sumus. Et quod petitur à nobis, à Deo nos petimus, Aug. de verb. Dom. 5. Quant●●●vis dives es, Dei mendicus es, Idem ibid. 41. & in Orat. Dom. An non mendicas, qui panem petis? Idem homil. 14.  beggars do to us, to ask alms, to crave all of mere mercy: we have great reason now to repair to him in the submissest manner that may be: we have no reason to repine, if he give us less than we would; (Beggars, we say, must be no choosers:) or 
x Nemo alij aut participium, aut parilitatem, (aut praeeminentiam etiam) invideat. Quis enim meritum praetendat, ubi in munere sola est gratia? Gilbert. in Cant. 27. Ita enim erga alias largitas, ut erga alios nulla iniquita●, Aug. de Persever. cap. 4.  than he giveth to many others. We would think much that any man should take upon him to control us in the disposing of our alms; (albeit ofttimes 
y Multi sunt, qui non donant, sed pro●●ciunt, Sen. ep. 120.  we err much therein, & 
z Errat, siquis existimat facilem rem esse donare. Plurimum habet res ista difficultatis, si modo consilio tribuitur, non casu & impetu spargitur. Idem de Beat. c. 24. Multi perdere sciunt, d●nare nesciunt. Tacit. hist. l. 5.  had need therefore of good advice from others:) Great Potentates especially would take it in foul scorn, that every base fellow should take upon him to direct them where & how to confer their favours. Much more it is extreme arrogancy & presumption in us, when we will take upon us to control God in the distribution of his mercies, as if he did not distribute them so equally as he ought. Whereas we should rather endeavour 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristot. Stob. c. 3. Transeamus in ea, in quo nos c●sus (imò Deus ips●) deduxerit. Sen. de Tranq. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epictet. Arian. dissert. l. ●. c. 12. Hinc Thymarid●s ●i qui dixisset, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Di● tibi d●n● quae veli●; resp●ndit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Im● vel● ego, quae Dij dederint. Iamb. vita Pythag.  to bring our heart to his hand, and shape our will to his pleasure: that where he stayeth his liberality, there we stay our desires; as in the wilderness 
“ Num. 9.17.18.  the Israelites made stay where the Ark stayed: and when he enlargeth his hand, we in thankfulness enlarge also our hearts: being thankful to him for whatsoever we have, be it more or less; since that it is all of mere mercy; not discontent for what we have not, or for what we see others have.  

Grounds 2. Particular. 3. God's truth. Mercy and Truth.  And thus was the former Ground of God's goodness, his Mercy: the later followeth now, veracity, his Fidelity, his Truth.  
Truth hath here reference to a word of promise. And we may do well to observe how these two are still coupled and yoked together, Mercy and Truth. 
a Psal. 25.10.  All the ways of God are Mercy and Truth, saith the Psalmist; and that even to those that keep covenant with him. And, 
b Psal. 36.5.  Thy Mercy, O Lord, reacheth unto the heavens, and thy Truth or Faithfulness unto the clouds. And, 
c Psal. 40.11.  withdraw not thy tender Mercies from me, O Lord: but let thy Mercy and thy Truth always preserve me. And, 
d Psal. 138.2.  I will praise thee for thy Mercy and thy Truth, etc. The one is the ground of God's gracious promises: the other is the ground of the performance of what therein he hath promised. It is his Mercy that he doth aught at first, and that he promiseth further to do aught, And it is his Truth and his justice, (for 
e Ephes. 4.24, 25. Veritas, sive veracitas pars est justitiae. Ex Cicer. de Invent. Thom. sum. part. 2●. 2 ae. q. 109. a. 3.  Truth is a part also of justice) that he performeth and maketh good what he hath promised.  
So that here is  
A second ground of God's goodness, 
Ground 2. Observ. 4▪  unto those whom by promise he hath vouchsafed to tie himself unto, His Word and his Truth.  

f Psal. 43.3.  Send forth thy light and thy Truth, saith the Psalmist, to bring me again to thine holy Hill. And, 
g Psal. 54.5.  Destroy mine enemies in thy Truth. And, 
h Psal. 89.24, 28.  My Mercy and truth, saith God, shall always be with him: and my covenant shall stand firm with him for ever. For, 
i Psal. 89.33, 34.  I will not break my covenant; nor will I falsify my Truth. And, 
k Psal. 146.5, 6.  Blessed therefore is the man, whose hope is in the Lord, who keepeth his Truth for ever. It is his Mercy that moveth him; it is his Truth that bindeth him. It is his Mercy, I say, that induceth him to promise: it is his Truth that obligeth him to make good what he hath promised. A sure tie-all. 
l Mark. 13.31.  Heaven and earth may fail sooner than God's Truth; than 
m josh. 23.14.  he should fail to make good aught that he hath promised to his.  
For first, it is against the very nature of God to do otherwise. 
Confirmation. Reason 1.  
n Psal. 94.9, 10. Non ergò audit, qui ●ecit t●bi unde audias? & non videt, qu● creavit unde v●deas? Oculum in te non intendi● suum, qui fecit tuum? Aug. de verb▪ Dom, 10.  He that made the e●re, saith the Psalmist, shall not he hear? and he that made the eye shall not he see? and 
o job 35.9.  he that teacheth man wisdom, that giveth man understanding, shall not he understand himself? So he that 
p john 8.40, 46.  teacheth man truth, and of man 
q Psal. 51.6. Zech. 8.16. Ephes. 4.25. john 4 24.  requireth truth, shall not 
r Psal. 89.33.  he keep and observe truth himself? Yea how is it possible he should do otherwise who is truth itself? who as he is 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 31.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai. 65.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apoc. 3.14.  a God of truth and 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus veritas. jer. 10.10. joh. 14.6.  truth itself, so his Word also is 
u jam. 1.18. Apoc. 21.5. & 22.6.  a word of truth and 
x joh. 17.17.  truth itself: And therefore 
y Titus 1.1.  he cannot lie, 
z 2 Tim. 2.13.  nor deny himself: It were 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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●. Magna 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 Provide. cap. 3.  an impotency in him, if he were able to do either. 
b Matth. 7.11.  If you that are evil know how to give good things to your children; how much more, saith our Saviour, shall your heavenly Father, who is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sol●●●onus, Matth. ●9. 17.  goodness itself, give good things to his? So if 
d Psalm 5.4.  an honest man will be careful to keep his word, one that hath but some small drop of this divine Truth distilled into his heart, which floweth infinitely in God, how much more shall he do so, who is 
e 1 john 5.6, 7.  Truth itself, and who 
f Vult D●um non esse Deum▪ qui vult cum aut impotentem, aut injustum ●ss●, aut insip●●●tē, Ber. de Temp. 58.  can no more cease to be true or to be just than he can cease to be God. 
Reason 2.   
Again, is not God as prone (think we) and as ready unto Mercy as unto wrath; to do good as to 
g Esai. 45.7. Mala ulto●ia, non p●ccatoria: poenae, non culpae; supplicia, non delicta, Tertull. in Marc. l. 2. & 3. Mala, non peccata, sed supplicia, Aug. epist. 120. c. 19 justitiae, non malitiae mala, quae quia justitiae sunt, nec mala, sed bona sunt, Tertull. ibid. Malum quippe malo non malè redditur. Et ●i cui redditur malum est; quia supplicium est; & ei à quo redditur bonum est, quia rectè factū●jus est, Aug. ad ep. Pelag. l. 2. c. 17.  do evil; to bless as to curse; to fulfil his promises, as to execute his threatenings and his menaces; to cause to prospero, as to punish? Yes undoubtedly, and (if we may say so) 
h Exod. 34.6, 7. Psal. 30.5. & 86.15. & 103.8. & 145.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. Epitaph. Patr. Et piger ad poenas Deus, est ad praemia velox. Ovid. Pont. l. 1. el. 3.  much more. But God's threatenings against the wicked shall undoubtedly take effect. God hath even 
i Deu. 29.19, 20. & 32▪ 40, 41, 42.  by a solemn oath bound himself thereunto: and that 
k Psal. 68.21. Mat. 25.46.  they shall find to their endless woe one day unfailable, that now either deny it, or make doubt of it. And much more than shall his free promises be made good all to the godly: The rather since that 
l Hebr. 6.17, 18. jurat nobis, per quem juramus: nec potest ab eo quisquam ●alli, quo invocato non licet impune mentiri, Athalar. apud Cassiod. var. l. 8. ep. 3.  he hath bound himself 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 clear many places of Scripture, 
Use 1.  where God's children seem to require God even 
m Psal. 143.1, 11.  in justice to hear, and help them, and do for them, & deliver them: And where God is said to be 
n 1 john 1.9.  just, either in remitting of men's sins, or 
o Hebr. 6.10. 2 Thess. 1.6. 2. Tim. 4.8.  in rewarding of their works. Which places 
p Bellar. de justis. l. 1. c. 21. & l. 5. c. 3, 16. Rhemens'. in Heb. 6. & 2 Thess. 1. & ●lij.  Popish writers are wont to abuse and produce for the justification of their pernicious Positions concerning man's merit, and the worth of men's works. As if in those places Gods children pleaded unto God their own merits, in regard whereof God in justice might not deny them their suits, they requiring nothing but what by their own righteous actions they had even in justice deserved at God's hands: Or as if God's justice itself so tied him to the rewarding of their works, in regard of the very worth and dignity of them, that God could not without some taint of injustice do otherwise. But 
q Apertum est qua ratione Iustitiam Domini petebat, qui dicit, Ne intres in judicium, &c Nam si justitia judicium significasset, hoc petere non poterat, quod pavebat. Cassiodor. in Psal. 142. Et causa reddita est, quare ●oluerit ad judicium venire cum Domino, ut non sola potestatis reverentia, sed ipsa etiam videatur justitiae regula formidata, ib.  that the justice or righteousness that the Saints and servants of God speak of in those places, neither is, nor respecteth simply the justice or righteousness of their persons, in regard whereof, and for the worth of which, God in justice, were engaged to do for them what they require of him, is hereby apparent, in that in some of those very places, where they require or plead this justice, 
* Psal. 143.2, 8 Non contendit judicio, nec praetendit justitiam; recusat judicium, Postu●it mis●ricordiam: faciliu● sibi veniam impetrare posse, quam justitiam vendicare confidens. Bern. ep. 42. Qui & subjungit; Sola profec●ò quae non solet gloriari, non novit praesumere, contendere non consuevit, gratiam inventura est in oculis pietatis humil●tas.  they sue yet for mercy, and renounce their own righteousness, and refuse to be tried by the precise Rule of God's justice.  
But what justice or righteousness will some say, then is it?  
I answer: It is sometime 
r Psal. 4.1, 2. Deus just mi: vel Deus justitia me●, i. causae justae me●, ut jun. & Piscat. Sic Psal. 119.121.  the justice of their cause; when being falsely accused, and wrongfully charged, by their malicious Adversaries, with such crimes as they never either committed or imagined, they dare 
s Psal. 7.3, 4, 8.  appeal even to God's justice, and offer themselves to be tried thereby for their innocency therein.  
Sometime it is God's justice and righteousness, that is, his Truth, or his Faithfulness; which the Psalmist therefore 
t Psal. 143.1.  joineth together, (it is 
* Veritatem & justitiam pro e●dem accipit, Hugo in Psalm. 142. & ex Cassiodor. Lombard ibid.  Hugh the Cardinal's observation) as one and the same. For 
† Bellar. ipse ex illis verbis Neh. 9.8. Et implesti verba tua, quoniam justus es, de justis. l. 5. c. 16.  truth or faithfulness is (as before was said) a branch and a limb of justice or righteousness. That which even our Adversaries themselves also confess & acknowledge, expounding some such places so also themselves. 
u 1 john 1.9.  If we confess our sins, saith S. john, God is faithful and just to forgive us our sins, and to cleanse us (how but by 
x Ibid. vers. 7. Apoc. 1.5.  Christ's blood?) from all iniquity. Here 
y Verba illa, justus & Fidelis, referuntu● ad promissionem divinam, Bellar. de Poenit. l. 3. c. 6.  those words just and faithful, saith Bellarmine, are referred to God's promise: 
z Ideò enim Deus ●idelis & justus dicitur, quia peccata confitentibus remitt●t, quia stat promissis, nec fidem fallit. Bellar. ibid.  For therefore, saith he, is God said to be faithful and just, because he standeth to his word, and breaketh not his faith. Though therein 
a ●oquitur de remissione venialium, quae justo Dei judicio redditur bonis meritis justortum. Idem de justif. l. 1. c. 21.  he crosseth himself again elsewhere; and he addeth wretchedly, yea impiously in the same place, that 
b Promissio de remittendis peccatis, eye qui confitentur Deo, non vid●tur ulla extare in divinis literis, Bellar. ubi. sup.  there seemeth to be no promise at all extant in Scripture concerning remission of sins upon confession of them made unto God. In like manner where the Apostle saith, 
c Hebr. 6.10.  For God is not unjust, to forget your work and labour of love, which you show to his Name, in ministering to his Saints. 
d Manifestè significat eum injustum fore si secus faceret, Bellar. de justific. l. 5. c. 16.  He showeth manifestly, saith Bellarmine, that he should be unjust, if he did otherwise. And therefore 
e Non est temerarium et blasphemum, sed pium & sanctum dicere, D●um fore injustum, si non servaret promissa, ib.  it is neither hold nor blasphemous to say, that God should be unjust, if he should not keep his promises: to confute which assertion, 
f See Durands own words at large in the end.  falsely fathered upon Durand, whom therein he doth wrong too, he produceth that place. Again whereas S. Paul saith, 
g 2 Tim. 4.8.  There is a crown of righteousness (and so it may be, and yet 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. in Psal 5.12.  a crown of mercy too, saith Chrysostome) laid up for me, which the just judge will render unto me in that day; and not to me alone, but to all those that love his appearance, 
h Est quam Paulus expectat corona justitiae, sed justitia Dei, non suae, justum quippe est, ut reddat quod debet: d●bet autem quod pollicitus est, Bernard. de Grat. & lib. A●b.  It is not his own righteousness, but God's righteousness, saith Bernard, that the Apostle here buildeth upon. For it is a just thing for God to pay that that he oweth. And he oweth that that he hath promised. 
i Qui credidit promittenti, 2 Tim. 1.12. fidenter promissum repetit: promissum quidem ex misericordia, sed jam ex justitia persolvendum.  It was out of mercy indeed promised, but it is of justice to be performed. 
k Et h●c est justitia, de qua praesus mit Apostolus, promissio Dei, Ibid.  And this is the justice that the Apostle here presumeth of, even God's promise. For 
l justè jam & ex debito requiritur, quodcunque vel gratis promittitur, Bern. ibid.  that may well be of justice and due debt required, that was freely promised at first. To which purpose also even Bellarmine, 
m 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.  That which God doth of grace or free favour, saith he, that he may not do: (or he may choose whether he will do or no.) But yet when he hath promised once to do it, he cannot now but do it, though not simply and absolutely, yet in respect of his promise. Hence is that that Augustine, and 
n Fulgent ad Monim, praefat. Idem autor est deb●ti, qui autor est doni. Name & seips●m sua largitate dignatus est facere debitorem Et Gregor. in Euang. hom. 37. Eum cui ipse debitor fuerat, ex promissione debitorem habere jam ceperat.  others after him, so oft have. 
o Audi Dei misericordiam & veritatem. Donator est indulgentiae, redditor coronae. Vnde debtor? accepit aliquid? Cui debet aliquid Deus? Ecce videmus quid tenet eum Paulus debitorem. Consecutus est misericordiam, 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. Dignaris eyes, quibus debita omnia dimittis, etiam promissionibus tuis debit●r fieri. Idem Confess. lib. 5. cap. 9 In his quae habemus laudamus Deum largitorem: in his quae nondum habemus, tenemus debitorem. Debtor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Idem deverb. Ap. 16. Non debendo, sed promittendo debitorem 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.  God, saith he, albeit he be debtor to none, yet hath he made himself a debtor to us. But how? Not by receipt, but by promise. Not by receiving of aught from us; but by promising what he pleased and thought good himself unto us. In regard whereof very pithily and piously saith Bernard, 
p Ius meum voluntas judicis mei. Quid justius meritum? Quid ditus ad praemium? Bern. in Cant. 14. Et Chrysost. in Psalm. 143. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  My judges will (or good will) is my right. What can be righter? What can be richer? What righter for merit? What richer for recompense? Now 
q 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. Apost. 16.  it is one thing to say to one, You owe me this or that, because I have bestowed somewhat upon you, or have done this or that for you, and have thereby deserved it: and another thing to say, You owe me this or that, because you promised to bestow it on me. In the one, the ground of the debt ariseth from the work or deed and desert of the party that claimeth it: in the other, from the word and promise of him, of whom it is claimed, 
r Deo igitur quid dicimus? Red mihi quia dedi tibi? Quid dedimus Deo, quando totum quod sumus boni, ab illo habemus? Non est quemadmodum ista voce exigamus debitorem Deum. Quis enim prior dedit ei, etc. illo ergò modo possumus exigere Dominum nostrum ut dicamus; Red quod promisisti, quia fecimus quod jussisti, & hoc tu secisti, qui laborantes j●visti, August. de verb. Ap. 16. Non possumus ei dicere, Red quod accepisti, sed possumus dicere, Red quod promisisti, Idem in Psal. 83. et de verb. Dom. 31. Hoc est quod ex L●mb. Tho. Bradward. de cause. Dei, l. 1. c. 39 Non esse Debitorem nobis Deum nisi ex promisso, non ex commisso. Non est debiter nobis, nisi sortè ex promisso: nes verò e● ex commisso debitores sumus, L●mbard. Sent. lib. 1. d▪ 43.  In the former sense, saith Augustine, can no man claim aught of God: because no man can by any such means tie or engage God to himself. But in the latter sense some may, in regard of his promise passed to them, by which, though free otherwise, 
s Omnis enim vera promissio sor● secum obligationem: & ideo ex justitia implenda & servanda est, Bellarm. de justific. 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.  he hath bound himself to do for them, to the performance whereof, his truth and his justice do now tie him. By virtue of which truth and justice God's Saint● oft require that of God, which in justice otherwise they durst not, nor could claim or challenge at his hands as of due debt or of desert.  

Use 2.  Again, this may further be of singular ●se to all Gods dear children and faithful 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 Heb. 13.5, 6.  Let your conversation, saith the Apostle, be without covetousness, (yea or distrustfulness either;) and rest contented with what you have. For he hath said, (and what he hath said, concerneth us, as well as either 
u Gen. 28.15.  jacob or 
x josh. 1.5.  joshua, to whom it was said) 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hebr. 13.5. Negativa, quod rarissimum est, ter repetita ut confirmatissima sit stipulatio divina.  I will not leave thee, nor in any wise will I forsake thee. 
z Hebr. 13.6.  So that we may boldly say (yet not presuming of our own merit and worth, but on his mercy and truth) with the Psalmist, 
a Psal. 23.1.  The Lord is my feeder; I am sure to want nothing: and, 
b Psalm. 27.1. & 118.6.  The Lord is mine helper; I need not fear 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 Psal. 31.5.  a God of truth; and 
d 2 Tim. 2 8.  cannot go from his word. And 
e Esai. 28.16.  those therefore that trust in him, shall not need (as the Prophet speaketh) to 
f Non praefestinabit, i. ex infid●l●tate & impatientia ad res praesentes conf●giet, jun.  make haste; by seeking to unlawful and indirect courses for the relieving of themselves, when they are in some want; or for the recovering of themselves, when they are fallen behind hand; or for the enlarging of their estates, when charge beginneth to grow upon them: 
g Sicut natare nescij ubi mergi jam cep●rint, quicquid occurrit, vitae retinendae cupid●, temerè arripiunt, Cyrill. Alex. epist. 29. Similes his qui submersi periclitantur in aquis, quos tenere▪ videas, quicquid primum oc●urrerit manibus, licet tale sit, quod omnino prodesse non possit, Ber. de Temp. 1.  like those that to save themselves being in danger of drowning, catch hold of whatsoever cometh next hand, such things oft as are means rather to enwrap and entangle and so to wind them further in, than to bear them up, or to help them out. Nor shall they need 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 12.29. Animi pendere, & dubi● ac suspens● animo esse, Beza. Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucydid. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vti rectè H. Steph. Name fru●ir● est ibi Scholar qui de sp● exponit, quasi spe erectum esse. Imò, inter spemque metumque dub●um esse. Strigel. Atque ita Thucyd. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neque rempub. dubiam & quasi pendulam in discrimen adducere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Scholar  to hang (as our Saviour Christ speaketh) in suspense; as 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Clouds do in the air, 
k Ne in aere vagamini cogitati●nibus vestris, Pis●at.  hover to and fro, as the wind driveth them, and uncertain whether to hang still there, or to fall down on the earth: perplexed and distracted with 
l Matth. 6.25. Luk. 12.29.  carking care and thought for the things of this life how they shall have wherewith to maintain their charge, and to feed and clothe them and theirs; especially if dear times come, & further charge grow upon them, or if trading decay and wax dead with them, or if those break that they have dealings with, and the like: As if God were tied to these means; or as if the performance of God's promises depended upon these things? But walk they may well cheerfully in the 
m Psal. 37.3. 2 Sam. 10.12.  careful performance of those duties that God hath in their several places imposed on them, (for there is 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: solicitudo diligentiae: quae praecipitur, & probatur▪ 1 Tim. 5.8.  a diligent care as well as 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ solicitudo diffi●ē●iae, quae prohib●tur & damnatur, Phil. 4 6.  a diffident; the one enjoined, the other inhibited) and so 
p Psa. 37.5. & 55.22. 1 Pet. 5.7.  leave the issue and event of all to God and his blessing: 
q Psa. 34 9, 10. & 37.25, 26. & 84.11, 12.  who will be sure to provide for them, and will suffer neither them, nor theirs (for 
r Deut. 32.4. 1 Thess. 5.24. 2 Thess. 3.3.  he is a God of his Word, and that 
s Psal. 18.30. & 34.22.  all shall find, that trust to it) to want any thing at any time, that shall be fit for them.  
These than were the two grounds of God's goodness to jacob, his mercy and his truth. Now followeth a fruit and effect, 
Fruit and Effect of God's Goodness.  and so a proof and experiment of this mercy and truth, and consequently of his goodness in general. For I went, saith jacob, ●ver this river jordan with my staff only in mine hand; and now am I become owner of two troops, 
Particular, 4. I●cobs Penury, Observ. 5.  or two bands.  
Where we have, first, An humble acknowledgement of his mean beginnings.  
He came into the Country 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. Quomodò missi Apostoli Marc. 6.8. In baculo suo, i. sine ulla supellectile, sine divitijs, sine armentis & pecudibus, sine servis, solo baculi comitatu, Ol●ast.  with his staff only, like a poor Pilgrim, a Stranger, a Traveller; no company with him; no attendance upon him; like one, that went, as we say, to seek his fortune abroad: and 
u Genes. ●8. 10.  he thought himself well paid, if he might have but meat, drink and apparel only, every servant's allowance.  
Which he mentioneth, as 
x 2 Sam. 7.18.  other Servants of God, do sometime the like;  
Partly to testify the inward humility and lowliness of his mind, 
Reason 1.  not puffed up (as the 
y Primus vermis divitiarum sup●rbia, Aug. de Temp. 205. Omne pomum, omne granum, omne framentum, omne 〈◊〉 habet▪ vermins suum. Alius est vermis mali, ali●● pyri, alius p●si, alius tritici. V●rmis divitiarum est superbia Idem hom●l. 13.  manner is) with that great mass of wealth, that God had pleased to confer upon him: to show that 
z Psa. 131.1. Morbus divitiarum est superbia. Grandis animus, est, qui inter divitias isto morbo non tenetur: Magnus dives est, & mayor 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.  his heart was not altered, albeit his estate were: jacob continued the same man that he was when he came over jordan: he had not forgotten his former estate: his mind remained still the same that it was.  
And partly also to commend and amplify the great goodness of God towards him, 
Reason 2.  who from so mean and bare an estate had advanced him and raised him, to that wealth which he now had.  
Where first come many to be controlled and condemned, 
Use 1.  who being raised from a very mean estate, even 
a Psal. 113.7.  from the mire and muck hill, the dung-cart or the dunghill, as the Psalmist speaketh; when they are once gotten up, 
* Humili loco natus homo, ubi ad dignitatem aliqu●m ascenderit, genus suum audire ●rūbes●it, patrem agnoscere dedignatur, Author oper. imperf. Chrysost. ●om. hom. 54.  are ashamed now to be acknown of their beginnings, can endure no more to hear of their parentage and their offspring; refuse to take notice of their poor kindred, that are yet as they were. Yea 
b De Largio Macedon, Plin. ep. 14. l. 3. Superbus Dominus & saevu●, & qui servisse patrem suum, parum, imò minimum meminisset.  so far in these cases forget not a few what formerly they have been, that 
c Prov. 30.21.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sol●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Th●●g. quod tamen Ho●●r● tribuit▪ Pind●ri Scholar Olymp. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thucydid. quod tamen ille de civitatibus extulit. ●ell. P●lop. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Phil●stus apud Clement. Alexandr: Strom. lib▪ ●. Sed & Aristot. apud St●b. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ ●sperius nihil est humili cum surgit in altum— nec ●ellu● tetrior ulla est▪ Quam servi rabies in libera colla farentis, Claud. in Eutrop. lib. 1. Divite novilio nihil est insolentius. Ruffinus Vibi●s apud M. 〈…〉. 9 Quantum ingenium est, compertum habeo, humillimos qu●sque maximè ubi alta accesserint▪ superbia atque ambitione immodicos esse. ● Aurel. Victor. in Dioclet.  none are many times more insolent, or more arrogant than such, none more imperious, or more scornful toward others, even those that have been sometime their betters, as if they had never been other than they are, or had ever been such as now they are.  
But let such take heed, lest they hear from God as Saul sometime by Samuel, 
d 1 Samuel 15.17. Parvulum se prius in ocul●● suis vider●●▪ said full●● 〈…〉, jam se parvulum non videbut. 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 despectus mihi. Idem Moral. lib. 18. cap. 22. Vnde enim despectus erigitur, dignum est, ut ●rectus inde des●r●●tur, Ibidem lib. 9 Cap. 1.  When thou wast mean in thine own eyes, I advanced thee, etc. And lest, as he for his disobedience, so they for their pride and ingratitude and haughtiness of spirit, 
e Luk. ●. 51, 52. Sequitur superb● ultor à tergo Deus, Sen. Herc. Eur. 22.  be plucked down, and stripped, and laid as low again as ever they were. Let them remember what the Wise man saith; 
f Pro. 16.18. & 18.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. Stelit. 1. Itaque quod apud Pindar. Olymp. 13. vi●go legitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, H. Steph. Sched. lib. 5. ca 14. sanius legit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alta praesumptio quid nisi ruinosa est praecipiratio? Bern. de Consid. l. 2. Illa prorsus ruina quae fit in occulto, praecedit ruinam quae fit in manifesto. Ipsum quippe extolli jam dejici est, Aug. de Civit. l. 14. c. 13. Allevatio ipsa ruina est, Greg. Registr. lib. 1. ep. 5. Elatio siquidem de extollit, dejicit, Idem. Mor. l. 23. c. 16.  Pride ushereth destruction; and an high mind forerunneth a fall. And our Saviour in the Gospel: 
g Matth. 23.12. Luke 14.11. & 18.14.  He that lifteth up himself, shall be laid low; and he that abaseth himself shall be exalted. And 
h Miserum est fuisse foelicem.  a miserable thing it is, as the Heathen man speaketh, to have been happy, or as the holy Ghost, 
i Psal. 49.12, 13.  to have been in honour. For 
k 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 summo culmine missa ruunt.  the higher a man sitteth, the heavier he falleth: And 
l Proverb. 25.7. Luke 14.8, 9, 10.  better not to rise, than to rise and fall. But 
m Multipliciter miser sum, si nec miserabilis sum, Bernard. epist. 12. Sisque miser semper, sed nec miserabilis ulli, Ovid. in Ibin. Miserum esse, nec miserabilem, est miserrimum.  a double misery it is to be miserable, and yet not commiserated; to be in pitiful plight, and yet not to be pitied. That which is usually 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gregor. Nazianz. de Pace 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de Bapt. Neque enim ulla miseratio contingit illis, qui patiuntur injurias, qua● posse fieri faciendo docuerunt, Senec. epist. 81.  the lot of such when they do fall: The more scornfully they have carried themselves towards others while they were aloft, the less are they pitied of any when they come down. For by such their carriage having made themselves 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. in Precept. Polit.  not envious only, but odious, as they were an eyesore, while they stood, so they become a laughingstock, when they fall.  
Which things considered, let such therefore among you, 
Use 2.  as are come up from mean estate to large and plentiful means, learn to imitate jacob, and to do as he here did. Look back to your beginnings. 
o 1 Tim. 6.19. Psal. 75.4, 5. Altus sedens, altum sapiens ne sis, Bern. de Consider. l. 2.  Be not puffed up in pride, in regard of your present wealth: Nor take you occasion thereby 
p Psal. 123.4. 1 Sam. 25.10.  to contemn or disdain others, that come short of you therein. But 
q Quid fueris cogites, non quid sis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. de Bapt. Quam mulla consecutus sis r●co●d●r●. Quid tibicum caeteris? te ipse antecessisti, S●n. epist. 8●.  remember what you have been sometime yourselves; and how far beneath not a few of those, whom you have gotten now so far above. 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 been, and some such there may here be) that may say with jacob, I came into this City with a staff in mine hand, and a frieze co●t on my back; (yea it may be, in far meaner estate yet then he) with neither hose nor shoes on my feet, and scarce a penny in my purse; glad if I might get into any almost, though never so mean service. And now God hath given me a large and a plentiful estate: he hath made me a Master of many servants; he hath richly clothed me, provided liberally for me, etc. And 
r En quis es? Sed noli oblivisci etiam quid fueris. Opportunè enim cum eo quod es, etiam quod ante eras, consideras. N●n opo●tet ut illa extundat istam ins●rutinio tui, Ber. de Consider. l. 2.  let not then what you are now (if it have been and be thus with any of you) make you forget what you have been. But as 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. de Laud. sui, & in Ap●p●th. Fa●a est fic● libus coenasse Agat●●clea Regem; Atque abacum Samio saepe onerasse luto. Quaerenticausan respond●t, Rex ego sum Sicaniae, figuto sum genitore satus, Auson. Epigr. 8.  Agathocles being by birth but a Potter's son, and yet having by his prowess attained to be King of his own Country, caused his cupboard to be furnished with earthen Cups, and his table, to be served with earthen dishes, that he might thereby be put in mind of his mean and poor parentage. So do you cast your eyes back on your mean beginnings, that by consideration thereof you may the rather be moved, both unto thankfulness to God for what you now have; and 
t Haec te consideratio ten●at intra te, nec ●volare sinat a te, Bern. de Cons●d. lib. 2.  to humility, modesty, and lowliness of mind, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Synes. epist. 24. Fortunam reverenter habe, quicunque repente Dives, ab exili progrediere loco, ● Auson. ibid. Tenor idem animi m●resque modesti Fortuna crescente maneant. Stat. 1. Sylu.  to carry yourselves the more moderately towards those, that are still as you once were, or that were once as you are now, but are now as yourselves were once.  
Such than was Jacob's penury, and his mean beginnings at first. 
Particular 5. God's Bounty.   
Now followeth God's bounty towards him, in so enriching him, and improving and enlarging his estate in that matter, that he was now become Master and owner of two troops.  
Whence observe we, 
Observ. 6,  that  
God is able to raise from low degree; and from mean estate & small beginnings to bring to great matters.  

a Psalm. 113.7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dion. Chrys. orat. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. sup. figulo genitore satus, Auson.  He raiseth, saith the Psalmist, the needy out of the dust; and lifteth the poor up from the dunghill: to seat him with Princes, even with the Princes of his people, and 
* 1 Sam. 2.6.  to make him inherit the throne of glory, saith Anna. He took 
b 1 Sam. 9.3. & 10.1.  Saul from seeking his Father's Asses; and David from feeding his Father's Sheep, and 
d Psal. 78.70, 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. in Arian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Dion. Chrys. orat. 64.  following the Ewes great with young, to feed his people in jacab, and his inheritance in Israel. And by his means saith Solomon, 
e Eccles. 4.14.  Out of the prison come some to reign, and out of the dungeon some to sit in the Chair of estate; as we know what 
f Genes. 41.14, 41. & 45.9. Psal. 105.17— 22.  joseph sometime did. 
c 1 Sam. 16.11, 13.   

g Deo nihil d●fficil●, Tertul. ad Prax.  Nor is it any hard matter with him so to do.  
For he is the 
h Psal. 75.7.  supreme judge, that setteth up and pulleth down. 
Reason 1.  
i Psal. 22.28. Apoc. 11.15.  All estates hold of him, and 
k Dan. 4.22▪ jer. 27.5. Ille r●gni dispensat, cujus est & or●●s qui regnatur, & homo qui regnat, Tertull. Apolog.  he disposeth them at pleasure. No Prince can so easily ruin, or raise, as he can both them and their favourites also; for if them, much more than those that depend upon them. 
l 1 Chron. 29.11, 12.  Thine is the kingdom, 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.  
Again, all the wealth in the world is his. For, 
Reason 2.  
m Hagg. 2.8.  Gold is mine, and silver is mine, saith he by Haggie. And, 
n 1 Chron. 29. 1●.  Riches and honour are thine and of thee, saith King David. Yea 
o Psal. 24.1. 1▪ Cor. 10.26, 28.  The earth is the Lords, saith the Psalmist, and the fullness thereof. And, 
p Psal. 50.12.  The whole world, saith he, is mine, and whatsoever therein is. 
q Matth. 4.9. Luk. 4.6.  The Devil may pretend title to it, but hath of right nothing to do with it; 
r Matth. 8.31. Luk. 8.32.  nor hath he or any other whosoever power to dispose of aught in it, further than he permitteth.  
The consideration whereof may first serve to admonish us not to trust unto these things. 
Use 1.  
s 1 Tim. 6.17.  Charge the rich men of this world, saith the Apostle, not to be high minded; nor to trust in uncertain riches: so uncertain, saith Nazianzen, that 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. N●z. de Ira Praesid▪ & pro Pauper▪ & epist. 51.  a man may as well trust to the weathercock, that standeth continually in the wind, or to figures and characters not 
u Plus crede literis scriptis in glacie, quam mundi fragilis vanae fallaciae, Bern. ad Map●s. de Contempt. Mundi.  drawn, as another speaketh, in the ice, but 
x Invento, & rapida scribere oportet aqua▪ Cat●ll.  written in the running water, as to the wealth of this world. Since that 
y jovem, qui donat & ausert, Horat. epist. 18. Qui dedit hoc hodie, cras, si volet, auseret idem, Ibid. 15. Dari bonum quod potuit, auserri potest, Lucil. Sen. ep. 8.  he that gave them can again resume them. (
z job 1.21.  God gave, and God hath taken, saith job.) 
a Qui elevarit, & dejicere potest, Ber. de Consid. l. 2. Psal. 73.18. & 102.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesio. oper. 1.  He that set up, can as well and as easily pull down. For this is easier (whatsoever 
b Corporalia facilius destruuntur quam construantur: Spiritualia facilius construuntur quam destruantur, Innocent. 3. Decretal. l. 1. tom. 7. c. 2.  the Canon law saith to the contrary in some cases) 
c Esset aliquod imbecillitatis nostrae rerumque nostrarum solatium, si tam tat dè perirent cuncta quam fiunt. Nunc incrementa lentè exeunt; festinatur in damnum, Sen. ep. 91. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Ibid. Vincendo didici magna momento obrui, Agamemn. Sen. Troad. 2.2.  than that. 
d Eccles. 4.14.  Out of the prison, saith Solomon, there cometh one to reign, when 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nicet. & Glycas.  he that was himself borne a King is abased. As he that was so poor is here stored and made rich: so 
f job 1.3, 13— 17. Nempe dat, & quod●unque libet fortuna (Deus ipse) rapitque: Ir●s & est subtò, qui modo Croesus erat, Ovid. Trist. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Oziam 4.  he that is most rich, may as soon be pulled and made poor, and left barer than ever jacob when he came to Laban at first.  
Secondly, it may encourage men to depend upon God's providence; 
Use 2.  and to seek to him for wealth, and not to Satan: that is, to seek it by lawful & honest means, and 
g Psal. 62.10.  not by unlawful and indirect courses. Since that 
h 2 Chron. 25.9.  God is as well, yea far better able to enrich by the one, than the Devil is, or can be by the other. He that thus enriched jacob, notwithstanding 
i Gen. 31.41, 42.  Laban's hard, cross, and unjust dealing with him, is 
k 2 Cor. 9.8, 11.  no less able still (for 
l Num. 11.23. Esai. 50.2. &. 59.1.  neither is his hand now shortened, nor his treasury exhausted) to do the like for those that depend, with jacob, upon him, and 
m Psal. 18.21.  walk no other way toward wealth, than they are directed by him, 
n Psal. 37.17, 22. Exod. 1.11, 12.  notwithstanding all the affronts and oppositions that the world and worldly men, whom they live either among or under, and have occasion to deal with, shall be ever able to make against them.  

Use 3.  Thirdly, it may teach young beginners not to be dismayed or discouraged in regard of their small beginnings. Hast thou but a small matter to set up with, and to begin the world withal? Consider what God is able to do for thee: and what he hath done before time, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theophil. epist. 2.  who is the same still, for those that were his. It is hard if thou hast not as much as jacob had here to begin with, and we see what God brought it to. Be thou thankful therefore to God for that little that thou hast; (
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. ad Doarens.  in thankfulness a poor man may be as rich as a richer) and that may prove an effectual means to improve it. Endeavour thyself 
q Gen. 17.1.  to walk uprightly before him, and 
r Act. 24.16.  to keep a good conscience in the course of 
s 1 Cor. 7.24.  thy calling. And thou shalt see, he will 
t Exod. 1.20, 21.  build thine house for thee, and so 
u Deut. 28.8.  bless thine endeavours; that 
x job 8.7. Ex minimis seminibus nascuntur ing●ntia. Flumina magna vides parvis de fontibus orta, Ovid. Remed. l. 1.  though thy beginnings be small, yet thy latter end (if he see it to be good for thee) shall be great; as Bildad told job; and as in job God made it good, 
y job 42.10, 11, 12.  setting him up again 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 he had enjoyed before time.  
Lastly, hath God dealt with any of you, 
Use 4.  as he had done here with jacob? Take heed how you 
a H●bb●c. 1.16.  sacrifice to your yarn, and burn incense to your net: how you 
b job 31.27.  kiss your own hand; and ascribe your wealth and your raising, 
c Deut. 8.17.  to your own forecast and industry, and so make an idol of it. Remember that which Solomon saith, that 
d Prov. 10.22.  it is the blessing of God that maketh a man rich: and that 
e Psalm. 127.1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz.  all man's labour and care is nothing without it: that 
f Deut 8.18.  it is God, as Moses speaketh, that giveth you power to get wealth. Learn not the language of the rich worldling, 
g Habes mul●a, Luke 12.19.  Soul, thou hast much good; or of Esau, a mere natural, 
h Satis habeo, G●n. 33.9.  I have enough; and no more: but the language of job rather, 
i job 1.21.  The Lord hath given; the language of David, 
k 1 Chron. 29 16.  Of thine hand, O Lord, and thine, is all that we have; the language of Eleazar, Abraham's servant, 
l Gen. 24.35.  God hath blessed my Master greatly, and he is thereby become great: He hath given him flocks and herds, and gold and silver, and servants, etc. the language of jacob; 
* Gen. 33.5.  The children that God of his grace hath given me: and, 
m Gen. 33.11.  God hath been good to me, and therefore have ● all this. 
n Grati●● pro gratia r●seramus, & su●e redd●●tur ●●igim fluenta gratiae, ut uberius flu●●t. Alioqu●●isi ad fo●tem redeant, exiccantur, Bernard. de Temp. 91.  As you have received all from God; so ascribe all unto God; and be thankful to him for all. Let the streams of God's bounty lead you (as 
o Amn● sequatur qui v●am vult ad mare, Pla●t.  the watercourse doth, either to the spring upward, or downward to the main Ocean) to 
p Origo fontium & fl●viorum omnium mare est, decorum's & bon●rum omnium Domi●us Deus. Bona omnia fontis illius sunt rivuli. Q●odsi copiae aquar●● secretis subterraneis recursibus incessanter aequ●ra repetunt, & inde rursus advisu● ususque nostros jugi & insatigabili ●rumpunt obsequy: Cur non etiam spirituales rivi & arva m●ntium rigare non des●●ant, proprio fonti sine fraud & intermissione reddantur? Bern. in Cant. 13.  the source and fountain from which they do flow. Return a tribute unto him, from whom you receive all; as 
q Eccles. 1.7. Fretum de tota Flumina terra Accipit, Ovid. Met. lib. 4. Quisnam est is fluvius, quem non recipiat mare? Plaut. Curcul. 1.  the rivers do to the Sea, from whence they have their first rising. 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. epist. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de Bapt.  That may be a good means to secure the rest to you; whereas the withholding of it, as 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Idem de pace 3. Facit idem quod illi, qui inscriptum è portu exp●rt a●t clanculum, ●e salvant p●rtorium. Lucil. satire. lib. 27.  the Merchant's nonpayment of the King's custom, may prove the utter loss of all. Let him, I say, that gave all, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem pro Pa●per.  receive a part again from you of that that is 
u 1 Chron. 29.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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, Salu. ad Eccles. lib. 1.  his own, by 
x Matth. 25.35.  the relief of his poor members, by the support and maintenance of his Ministers; it is that in effect that 
z Genes. 28.22.  jacob so solemnly vowed to show his thankfulness in. Not that he needed it, 
a Act. 17.25. Ipsa suis p●llens ●pibu●, nihil indiga nostri, Manil.  who needeth nothing himself; no more than 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. in Basil. Et ad Basil. epist. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Sea doth the rivers that run into it: but that your thankful minds thereby may be testified, and he encited to be the more beneficial to you, 
c Malac. 3.10.  who desireth any good occasion of doing you good. Return him part; said I? Nay, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. pro Pauper.  dedicate all to him, 
y Malach. 3.8, 10.  as you have received all from him; by 
e Ad illius gloriam omnia referas: & illuc unde flumina exeunt, revertantur, Petr. Bles. in Canon. Episc.  employing all to his glory, 
f Quicquid feceris propter Deum facias; & ad locum, unde exeunt, gratiae revertantur, ut iterum fluant, Bern. de Temp. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. pro Pauper.  using all after his will: 
g Rom. 11.36.  For of him, and through him; and therefore unto him are all things: and to him be glory for ever. Amen.   

THE JUDGEMENT OF a great Schoolman, concerning the Merit of man's works; contrary to that which the Church of Rome now holdeth▪ Durandus in Sentent. lib. 2. dist. 27. quaest. 2.  
MErit of condignity strictly and properly taken, is such a voluntary action for which in justice or of right a reward is due to one, so that if it be not rendered, he that should render it doth wrong, and is simply and properly unjust. And such merit of condignity is found among men, but is not in man towards God.  
That which hereby appeareth, because that which is rendered rather out of the liberality of the giver, than out of any debt due to the work, cometh not within the compass of Merit of condignity strictly and properly taken.  
But whatsoever we receive from God, be it grace or glory, or good temporal, or spiritual (whatsoever good work done for the same go before in us) we receive rather and more principally from God's liberality, than rendered as due for the desert of the work.  
And therefore nothing at all cometh within compass of Merit of condignity so taken.  
The Major appeareth by the definition of Merit of condignity before assigned.  
The Minor is thus proved: because it is an easier and a less matter to make a full recompense for that that one hath received from another, than to make him a debtor. For to make him a debtor, it is necessary that one return him more than he hath received from him, that so in regard of that overplus the other may become his debtor.  
But no man can fully recompense God; according to that which the 
a Aristot. Ethic. lib. 8. cap. 14.  Philosopher saith, That God and our Parents can never be sufficiently recompensed.  
Therefore much less is it possible, that by any work of ours God should become debtor to us, so that he should be injust, if he paid us not somewhat for it, that were due unto us for the same.  
The reason hereof is, because what we are, and what we have, be it good actions, or good dispositions, or the use of them, etc. it is all in us of God's liberality, both freely bestowing it on us, and freely preserving it in us. And because by a free gift no man is bound to give more: but the receiver rather is thereby bound to the giver.  
Therefore by good dispositions, or good actions, or the good use of either bestowed on us by God, God is not bound in any bond of justice to give us aught else, so that if he should not give it, he should be unjust; but we are rather thereby bound to God. And to think or say the contrary, is bold and blasphemous. And if God therefore to a man dying in grace should deny glory, he should do therein no wrong: nor should he be unjust, if he should withdraw glory from one that already hath it. And if any should complain hereof, God might say unto him, as it is in the Gospel, 
b Math. 20.15▪  May I not do as I will with mine own? And the party that should suffer it, aught to say as job did, 
c job 1.21.  The Lord hath given, and the Lord hath taken; he hath done as he pleased: blessed be his Name. For since that every good thing is of God's free gift, God is not bound thereby, because he hath given some thing, to give other some also, so that he should be unjust, if he gave them not. And if any thing be bestowed on us, or returned to us for our good works, it is rather and more principally out of God's liberality that giveth it, than out of any debt that is due to our works.  
If any shall say, that albeit God become not a debtor by any work of ours, yet he becometh a debtor by his own promise 
d jam. 1.12.  expressed in Scripture.  
It is of no force, for two causes:  
The first is, because Gods promise in Scripture implieth no such obligation, but importeth only a liberal disposition in God.  
The second is, because that which is rendered, is not rendered for the due desert of the work, but for the promise precedent. It is not, I say, rendered, for the condign merit of the work, but only or principally for the promise: And so it is not such debt, as we now speak of.  
Thus it appeareth that Merit of condignity strictly and properly taken, to wit, for a voluntary action, for which a reward is of justice due to the doer, so that if it be not paid, he that should pay it, doth wrong, and is simply and properly unjust; is not in man towards God, yea that it is altogether impossible for any such to be.  
FINIS.