THese Words are parcell of a Prayer conceived by the Patriarch Ia­cob, Coherence. in a time of distresse, after his departure from Laban, when Verse 6. tidings were brought him that his Brother Esau was com­ming in armes against him, with foure hundred men at his heeles.

[Page 2] Iacobs Praier. Parts 4. Part 1.His Prayer consisteth of foure parts.

There is in it;

1. A serious Protestation concerning the ground of his journey, and his leaving of La­ban, to wit, Tu dixisti. Vers. 9. Gods owne Word: hee had not done what hee did of his owne head, but by Chap. 31.3, 13. Gods 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. Summa est Deum sequi ducem securi­tas. Incedit tutus qui ducem sequitur Deum. Ambr. de Abraam, l. 1. c. 2. Hee walketh surely, that walketh warily: Hee walketh warily, that walketh with warrant.

Part 2.2. An humble Confession and Vers. 10. acknow­ledgement of Gods goodnesse towards him; il­lustrate and amplified by his owne unworthinesse of it; and so Indignitatis ag­nitio, ingratitudinis amolitio. a secret insinuation of his thank­fulnesse for it.

Part 3.3. An instant suite and Supplication to God, that he would vouchsafe to stand by him in his present distresse, and Vers. 11. deliver him out of the great danger that he was in at that instant, wal­king in no other way, than that God himselfe had set him in.

Part 4.4. An Allegation of Vers. 12. Gods gracious promi­ses Chap. 28.14, 15. formerly made him; which might seeme likely to faile, and to be utterly frustrate, if hee were now left to the mercie of his mercilesse Brother, Text. Part 2. Particulars. 1. Iacobs Vn­worthinesse. 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 owne Vnworthinesse; I am not worthy:

[Page 3]2. Gods Goodnesse; laid downe, 2. Gods Good­nesse.

1. In the Grounds of it, Mercie, and Truth; Mercie in promising, Truth in performing: Grounds 2. 1. Mercie. 2. Truth.

2. In a Fruit and effect of it; Iacobs present estate, now at his returne from Laban, compa­red with what it was, when he went thither: Fruit. Iacobs Penu­rie. Gods Bounty. Generall. Iacobs Thank­fulnesse.

Where first in Generall observe we, ere wee come to the Particulars, ‘ [...] Chrysost. [...]om. 8. serm. 14. Iacobs Thankes-giving promised before his Petition;’

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

And withall note we, Observ. 1. ‘ 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 usuall practise of Gods people to beginne their prayers and petitions to God with a thankefull commemoration of mercies for­merly received.’

So Moses; Psal. 90.1. Lord thou hast beene our refuge from one generation to another. And the Saints elsewhere; Psal. 85.1. Lord thou wast sometime fauoura­ble to thy Land, in bringing againe the Captiuitie of Iacob, &c. And; Psal. 44.1. We have heard, O God, from our Fathers reports, what wonderfull workes in times past thou wroughtest for thē. And David; Psal. 71.18, 19. Lord, thou hast kept me from my childhood up till now: Therefore will I talke of thy wondrous workes. For­sake me not now untill mine old age, nor when I am gray headed, &c.

Reason 1.First, in regard of God, to testifie their Thankfulnesse to him, and 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 fauour, being so thankful for the former. For Optima petitio ipsa gratiarum est actio. Thanks­giving is the best, and Efficacissimū ge­nus est rogandi gra­tias agere. Pl [...]n. Pa­neg. the most effectuall forme of Prayer. And 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 munerū consolatione r [...]boratur. Cassi [...]d. Variar. the ascent of our thanks-givings to God, is a meanes to procure a more plentifull descent of his mercies upon us. It is as a little wa­ter powred into the Pump, when the Springs lye low, that bringeth up a great deale more toge­ther with it: Or as 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 deferre. Plin. hist. nat. lib. 31. cap. 1. the Vapors, that ascending up from the earth, are a means to bring downe raine 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 safegard from God, upon ground and ex­perience of his former goodnesse. For 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. Psal. 4.1. Heare mee, saith Da­vid, when I call, 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: vti Iun. & alij. O my righteous God, or God of my righteous cause. Thou hast formerly delivered [Page 5] me when I was in distresse: Have mercie therefore now againe on mee, and give eare to my prayer. And, Psal 27.9. Thou hast beene my succour; leave mee not now, nor forsake me, Deus salutis, pro salutifero: ut turris salutum, pro omni modo salutiaera. 2 Sam. 22. ul [...]. O God my Saviour. And, 1 Sam. 17.37. The Lord that delivered me from the clawes of the Lion, and the paw of the Beare, will deliver me also out of the hand of this uncircumcised Phili­stine. So the Apostle Paul likewise; 2 Cor. 1.10. Who delivered me then, and doth yet deliver me, and I trust that he will further deliuer me againe. And againe; 2 Tim. 4.16, 17, 18. The Lord stood by mee, when all for­sooke me: and I was delivered out of the mouth of that Lion: Yea the Lord will deliver me from eve­rie evill worke, and preserve me to his everlasting Kingdome.

That which may serve to teach us; Vses 2. Vse 1.

First, to keepe in minde carefully Gods for­mer mercies, and not suffer them by forget­fulnesse to slip away from us. Wee should be in this regard (to use the Heathen mans com­parison) like [...]. Carneades apud Plut. de tran­quill. 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 retaine still the sent of it: The sweet sent of Gods mercies and gracious deliverances should remaine still in our minds by a faithfull and carefull remem­brance of them, even when the act it selfe is over.

And this should we the rather doe, that we may thereby bee encouraged the more con­stantly and confidently to depend upon God and his goodnesse for the time to come. Inducement. For this is one maine cause of our usuall distrust of [Page 6] Gods Providence in times of trouble, or in danger and distresse, that Psal. 78.7, 8, 10, 11, 12. Quod sci­mus cum necesse nō est, in necessitate nescimus. Bern. de Consider. l. 2. wee remember not what God hath in former times done either for others, or for our selves. This it is that ma­keth men readie, when charge beginneth to come on them, and things goe backward with them, Psal. 125.3. to put their hands to iniquity, and by fraud and deceit, or by exaction and oppression, or by becomming instruments of evill offices to great ones, to seeke to repaire their losses, or to enlarge their estates: And men are wont to pretend a kinde of necessitie of so doing; they should Largitio fontem ipsum benignitatis exhaurit. Ita benig­nitate tollitur be­nignitas; quâ quo in plures vsus sis, eo minus in multos uti po [...]s. Cic. Offic. l. 2. & apud Lactant. Instit. l. 6. c. 11. Hinc Hieron. ad Paulin. Etiam liberalitate perit liberalitas. not be able to defe [...]d the world (as they speake) unlesse 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 beene: as if either continuance of time had weakened his hand, or by his former bountie his wealth and treasurie were exhausted or wasted: As with man it oft falleth out. No: Esai. 59.1. Gods hand is not shortned; his power is not impaired: Mat. 6.30. [...]. but thy trust in him is straitned; thy faith is not strengthned. It is not his might, but thy faith, that faileth. And one reason thereof is, because thou callest not to minde, what God hath for­merly done for thee, which hee is able also to doe for thee still. And surely if we did but con­sider seriously, who it was that Psal. 22.9, 10. kept us and fed us in our Mothers wombe before wee were borne, when neither wee could shift for our selues, nor our parents doe ought for us, wee [Page 7] might well reason thus with our selves; He that preserved and maintained me without any care or travell eith [...]r of mine owne or others for me then, while I was yet in my Mothers wombe, is much more able by mine honest labours and endevours to doe the same now for me and mine: hee is able now to give me [...]. 2 Cor. 9 8. sufficiencie by them, that then provided sufficiently for me without them.

Againe, Vse 2. doe we desire to have Gods goodnesse continued unto us, or enlarged towards us? Let us be carefull then to shew our selves thankfull unto him for mercies formerly received. For [...]. Gra­ta mente nihil est Deo gratius: Et gratiarum actio est ad plus dandum in­vitatio. Chrysost. in Genes. hom. 52. thankfulnesse 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 joyne together in the prai­sing of thee: And then shall the earth bring forth her increase; and God will shew himselfe to be our God, by multiplying his mercies and blessings upon us. As on the other side, the want of it lieth as a blocke in the way betweene God and us to de­barre us of further blessings. For Indignus est dan­dis, qui ingratus est pro datis. Aug. de Temp. citante Io. Herolt. de Tēp. 112. Non est dignus dā ­dis, qui non agit grates pro datis. Greg. laudante Gul. Perald. Sum. tom. 2. tr. 6. p. 3. c. 1. & in epist. Dom. 18. Pent. ser. 1. & in Euang. dom. 14. Trinit. Ser. 1. Accipiendis indignus est, qui fuerit de acceptis ingratus. Bern. de Divers. 27. & Iac. Genuens. de Temp. 150. hee is un­worthy of future favours, that is not thankfull for former mercies. And Gratia­rum enim cessat decursus, ubi recursus non fuerit, Bern. de Temp. 40. the course of Gods gracious goodnesse stoppeth, where no recourse of thanks-gi­ving is. It is our unthankfulnesse Ingratitudo ventus exurens est, exiccans sibi rorem misericordiae, fluenta gratiae. Bernard. in Cant. 51. that stayeth and stauncheth the streames of Gods bountie, that they flow not so freely as otherwise they [Page 8] would; Jn Halesina re­gione fons est quie­tus & tranquillus cum siletur; si in­sonent tibiae exulta­bundus ad cantus elevatur, & ultra marginē extume­scit. Solin. Polyhist. c. 11. being like Ita sons divinae bonitatis ad laet [...]m gratia [...]um actionē 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 sincketh a­gaine as fast, so soone as they cease. Petitionibus effe­ctum negat, quod ingrati invenimur. Bern. de divers. 27. That is it that causeth our prayers, though wee pray long, and sue hard, and crie loud, oft to faile; and causeth God 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 owne won­ted dealings with others of his in times past; not that 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 Num. 11.23. Esai. 50.2. & 59.1. short-handed, or close-fisted, or hard-hearted, now than heretofore he hath beene; (for he is Semperidem. Psal. 22.2, 3. & 102.27. Mal. 3.6. Heb. 13.8. Iam. 1.17. ever the same;) but because, with those Luk. 17.17. nine Leapers, wee are more frequent and fervent in prayer than in praise, more forward and earnest to sue for what we desire, than to returne thankes for it againe when we are heard: Vt accipiant, [...]importuni; donec acceperint, inquieti; ubi acceperint, migrati. Bern. de Consider. l. 4. Importunate to have; unquiet, till we have; and unthankefull, when wee have once gotten what wee would have. Yea [...]. Ph [...]o de vita Mosis. this it is that causeth God, 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 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. Hosea 2.8, 9. Because (saith [Page 9] God of the unthankfull Israelites) they say, I will goe after [...] amas [...]os meos. my Sweet-hearts, that give me my me [...]e and my drinke, my wooll and my flax, my wine and mine oile; and consider not, that it is I that gave them these things: Therefore 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 againe away frō them. And, Ezech. 29.3, 9. because Pharao saith, The River is mine owne; Esai. 19.5, 6▪ Therefore, saith God, will I drie 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 seeme very strange to many of you, and yet to some here present per­adventure as well knowne as to my selfe. There is some Countrey in the World where it never raineth all the yeere long. [...]. C [...]esias in Iu­dic. apud Phot. Bi­blioth. Cod. 72. Of some it is by some reported without certaintie or truth. But it is certainly so in Aegypt: and even Moses himselfe intimateth as much, where Deut. 11.9, 10. he saith that the Land of Canaan was therein unlike it. [...]. Her [...]dot. Thal. Vndè & Nilus, [...], dictus, quia credi­tus est, [...]. Idem Eu­terp. It never raineth there ordinarily from one end of the yeere to the other; And [...] 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 yeere at a certaine time the River [...] 1 Chron. 13.5. & Ier. 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, [...], sed & [...] dictus r [...]t. Vide Scalig. ad Fest. Nam frustra sunt, qui apud Eu­flath▪ Graecam voci exoticae tribuunt originem. Shichor or [Page 10] Nilus [...]. Greg. Naz. ad Aegypt. ad­ven. Aegypti sicci­tatem Nilus tempe­rat. Minut. Octau. Nili fluvij opibus et foecunditate pasci­tur. Ruffin. hist l. [...]. c. 23. Nilus coloni vice fungens ( [...], Herodot.) à Solstitio evagari incipit, primum lē ­tè, deinde vehem [...] ­tius quamdiu Sol in Leone est; m [...]x pi­grescit in Virginem transgresso, at (que) 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 cisternes, and wa­tereth their grounds for them; and 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 over-long it delaieth seed-time, 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 Raine from Heaven, [...]. Herodot. [...]uterp. the Aegyptians used in mockery to tell the Greekes, that if God should forget to raine, they might chance to starve for it. They thought the raine was of God, but Quanquam Hom. Odyss. [...] Nilum [...] appellat. quod & Strabo notat geogr. lib. 17. not the River: the raine that came downe from hea­ven, that came indeed, they thought, from him; but the water of the River, they thought came not frō him, they had that of their owne, and 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 Iovi. Quia scil. Non nubium illa imbribus, sed terrae ipsius sudore & Nili fluminis incrementis foveretur. Aug. nomine de mirab. S Scr. l. 1. c. 6. Itaque Aegyp­tus in hoc spem suam habet. Nemo (ibi) aratorum caelum suspicit. Sen. q [...]est. Nat. lib. 4. c. 2. Quo loco mem [...]ia lapsus Ovidio tribuit, quod est Tibulli. were not beholden to him for it. For this cause therefore doth God threaten to drie [Page 11] up, (that is, restraine) their River (as Bienni [...] continuo non ascendisse reg­nante Cleopatra, [...]o­stat. Per novem an­nos superioribus se­culis non ascendisse, Callimaehus est au­tor. 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) wher­on Quantum crevit Nilus, tantum spei in annum est. Nec computatio fallit a­gricolam: adeò ad mensuram fluminis respondet, quā fer­tilem facit Nilus. Is arenoso & sitienti solo & aquam in­ducit & terram. Nam turbulentus cum fluat, faecem relinquit, & quic­quid pingue secum [...]ulit, allini [...]: juvat­que agros duabꝰ 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 densam (que) ubertatem dil [...]unt. Plin. hist. Nat. l. 1 [...]. c. 17.) Nilus contra vires adjicit. Ibid. the fruitfulnesse and fertility of their land did depend. And if wee would not have God to deale in the like manner with us, let us take heed how we be found faultie in this kinde, as they were. Let us call our selues rather to a due and a strict account, how thankfull wee have beene for Gods mercies toward us fore-passed, how thankfull we are for his favours which we enjoy at the present; and how we come short and faile (as upon due search we shal finde that we doe much the very best of us all) in either; that we may both repent us of our unthankful­nesse towards him, and grow up daily more and more in thankfulnesse for them.

That will be [...]. Chrysost. in Matth. hom. 25. the best meanes to continue them unto us; that will be Beneficia plura recipit, quiscit redd [...]re. P. Syr. M [...]li [...]ra siquidem & majora me­retur accipere, qui collata bona d [...] corde probatur non emittere. Cassiodor. in Psal. Et fidelis in modic [...], munere dignus a [...]pliore [...]ens [...]tur. Bern. de Temp. 40. Sicut c [...]ntra, Infidelis in modico, quod maximum est accipere non meretur. Ibid. 91. the best meanes to encrease them upon us: For Ant. Rous. oile of Scorp. Consid. 2. sect. 4. thankfulnesse, as good seed, being bred of Gods blessings, doth not preserve only, but encrease also, that that bred it.

And thus much for the Generall.

Proceed we now to the Particulars. Particulars.

[Page 12] Particular 1. Iacobs unwor­thinesse.Where first we finde, ‘Iacob confessing his owne unworthinesse:’

Minor sum cun­ctis miserationibus tuis. Vulg. Lesse than all those favours, (for so are [...] the words in the Originall) that God had vouchsafed him, and heaped up so plentifully upon him.

Sense. Reason 1.Because 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 tanta (que) confer­ret. Calvin. Piscat. altogether unworthy of them; as not deserving, nor having right to require ought, (and much lesse so much as he had re­ceived,) by way of due debt and desert at Gods hands.

And againe, Lesse than them, because Jnferior. i. Im­par sum omnibus beneficijs his. Iun. un­able to requite them: Reason 2. For [...]. God and our Parents, (saith the Heathen Man) cannot bee requited.

Psal. 116.12.13. Quaerebat quid re­tribueret, & non inveniebat. Imò quasi aliquid inve­nit, remā sit in acti­one gratiarum: nam in relatione defecit. Gratias agere licet, referre non licet: non enim po­tes. Aug. in Psal. 44. David sought sometime how he might; but but he could not devise how. Quid dicam aliud quam gratias gratiae ejus? Nos enim gratias agimus: non damus, nec reddimus, nec referimus, nec rependimus gratiam. Idem in Psal. 88. Thankes alone hee could returne (a poore requitall) and no more.

Where againe observe we a second Practise of Gods people; Observ. 2. ‘When the godly repaire to God for ought by Prayer, they are ever confessing and acknow­ledging their owne vilenesse and basenesse, their inabilitie and weaknesse, their indigni­tie and unworthinesse.’

So Iacob here: and so his Grand-father Abra­ham before him; Genes. 18.27. How should I that am but [...] nóris & cinis. dust and ashes, presume to speake to my Lord? And, 2 Sam. 7.18. What am I? saith David; or what is my [Page 13] parētage, that thou shouldst afford me such favors? And, Psal. 8.4. & 144.3. Iob 7.17, 18. Misericordiae tuae est, non meritorum ipsius. Aug. de di­vers. 20. What is man that thou shouldest regard him? or the sonne of Man that thou shouldest once thinke on him? Matth. 3.11. I am not worthy, saith Iohn the Baptist of our Lord Iesus, to carie his shooes after him; or Mak. 1.7. Luk. 3.16. to untie but his shooe-strings. Matth. 8.8. Vnwor­thy, saith the Centurion, that thou shouldest come under my roofe; or, Luk. 7.7. that I should come once in thy presence. Luk. 5.19, 21. Vnworthy, saith the Prodigall Childe, to be called thy Sonne. 1 Cor. 15.9. Si [...] de se Ambr. de Poe­nit. l. 2. c. 8. Indig­nus vocari Episco­pus. Vnworthy, saith the Apostle Paul, to beare the name of an Apostle.

And what is the Ground of all this? Doubt­lesse it ariseth, Grounds 2.

Partly from the Consideration of their owne unprofitablenesse and abominablenesse; Consider. 4.

And partly from the Consideration of Gods Majestie and greatnesse.

First from the Consideration of themselves. Ground 1.

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

1. Their vilenesse and abominablenesse by reason of Sinne. In regard whereof, Consid. 1. they are not unworthy only of ought that is good, but worthy of all evill, if God in the rigour of his justice should regard them as in themselves they are. Iob 39.37. Behold, I am vile; saith Iob: what should I say? Psal. 51.5. Bred in sinne, saith David, and borne in iniquitie. And, Iob 15.14, 15. If the very heavens themselves, and Iob 25.5, 6. the starres (the brightest and cleerest part of them) be not cleane in Gods sight: [Page 14] How much more is Man▪ Lumbricus. Iun. a mirie worme, uncleane? Yea, Iob 15.16. how much more, (I say) is Man abominable, that drinketh in iniquitie like water? Cui peccatum ae­què familiare ac ci­bus & potꝰ est. Iun. With whom sinne is as familiar as his ordinarie diet, his daily meat and drinke is? Whereupon well saith Augustine, entreating of those words of the Psalmist, Psal. 138.8. Reject not, O Lord, the worke of thy hands: Opus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si vide­ris, coronas me. Nā & quae cunque sunt bona oper [...] mea, abs te mihi sunt: et ideò tua magis quā mea sunt. Aug. in Psal. 137. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vi­tam nullis potes o­peribus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quā Deus homini. Quod idem & Durand. habet in Sent. l. 2. d. 28. q. 1. Regard, O Lord, in me not my worke, but thine owne: for if thou regardest my work, thou damnest mee; if thine owne worke, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. For 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 poorenesse and unprofitablenesse even in the good that they doe or have.

1. The poorenesse and imperfection of that grace and goodnesse that is yet in them, and of all that they doe consequently, while they live here. For our sanctification is here but in part. As 1 Cor. 13.9. we know but in part: so we are purged but in part. Philip. 3.12. I am not yet perfect, saith the Apostle. And, Prov. 21.9. who can say, I have so clensed mine heart, saith Salomon, Consider. 2. that I am wholly free from sinne? Yea as Maxima pars eorum quae scimus, est minima eorum quae ignoramꝰ. Aug. the most that any know is the least of that they know not: so the most of the sanctifying Grace that wee have, is the least (for the most part) of that that wee want and should have. There are reliques and remainders of the old man still even in the best. They are not so Ephes. 4.22. — ut lubricus serpens Exuit in spinis vestem. Lucret. de rer. Nat. lib. 4. stript [Page 15] of their old garment, of their Genes. 41.14. prison apparell, but that many a ragge of it hangeth still upon them, and Hebr. 12.1. sticketh so close to them, that they will not off all, till they go altogether for good and all, till Rom. 6.7. death do that all at once, that 2 Cor. 3.18. & 4.16. Grace doth now by degrees. Though Ps [...]lm. 19.13. & 119.133. Rom. 6.12 14. Tit. 3.3. Sinne reigne not in them, as Rom. 6.17. formerly it hath done: yet it remaineth with them, and Rom. 7.17, 20. dwelleth still, like a bad Inmate, within them. Habitat; sed non regnat: manet; sed non dominatur aut praevalet: Evulsum 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 cordibꝰ 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 throwne downe in regard of its re­gencie, yet not ejected or cast out in regard of in­herencie. It is [...]. Proclus apud Epiphan. haeres. 64. like a wilde fig-tree, saith Pro­clus in Epiphanius, that hath so pierced into the stone-wall of a faire Temple, that though it be cut away, the boughs, body of it, and the maine stumpe of it pulled out, yet some of the strings of the root▪ Rom. 7.19, 20, 21, 23. readie ever anone to sprout out againe, will abide there, doe what can be done, till the wall it selfe be digged downe. It is as Levit. 14.36.—45. the fretting Leprousie in an house, that though the walls be scraped over and over, againe and againe, yet will not away, untill the building be it selfe wholly demolished. And Hagg. 2.15. as wee are our selves; so is all that commeth from us. There is a tang and taint of this rotten root in all that we doe: as there is 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 [Page 16] glasse in the light that it giveth, and in the rayes of the Sun, though pure otherwise them­selves, that passe through it. Si de [...]is divini­tus districtè discu­ti [...]r, quis inter [...]c remanet salu­ [...] locus [...] quando et [...]ala nostra pura m [...]la sunt, & bon [...]qu [...] [...] [...]abere cr [...] ­dimus, p [...]ra [...] essen [...]quam [...]. Greg. [...]. lib. 35. cap 26. [...] corruptionis astrin­gi [...]r, qua [...]libet [...] operibus in­sudemus, verā m [...] ­diti [...] nequaquam appr [...]endimus, sed imitamur. Ibid. l. 9. c. 28. Our evill actions are meerely evill, saith Gregorie, but our good acti­ [...] (are not, nay) cannot be purely good. They are but Ipsa et virtutum gaudi [...] vulnus ha­be [...]t. Prosper. in sen­tent. maimed; saith Prosper. They are 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 An­selme, that God might well be displeased with them. Sed quid potest esse omnis justitia nostra c [...]ram Deo? Nonne juxta Pro­phet [...], velut pannus menstruatae reputabitur? Et si districtè judicetur, injust [...] invenietur [...] justitia nostra, & minus habens. Bern. de Temp. 94. Our righteousnesse is all (even the very best of it) in Gods sight, saith Bernard (alluding to the words of the Prophet Esai. 64.6. Esay) but as a menstru­ous clout (that is, as a filthie, beastly, abomina­ble rag) if it should strictly be examined: Nostra justitia, [...]iqu [...] est, humilis justitia, recta f [...]rsitan, sed non p [...]ra. Nisi fortè meliores nos esse credimus pae­tribus nostris qui nō minus ver [...]citer quam humiliter aiebant, omnes justitiae nostrae, &c. Bern. de Verb. Esai. 5. Sic etiam explicant, hu [...] applicant saltem verba illa Prophetae Orig. in Rom. c. 3. Hieron. in Esai. c. 64. Aug. nom. soliloq. c. 28. Bern. in dedic. Eccles. 5. Ex Pontificij [...] Hugo Cardinal. in Iob 9. Albert. Mag. in Miss. d. 3. tr. 2. cap. 5. Perald. Sum. tom. 2. tr. 6. Par. 3. cap. 3. Pigh. Controv. de Fid. & Iustif. Ferus in Ioan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg. Hisp. Vn­lesse we esteeme our selves better than our fore-fa­thers, who have no lesse truly than humbly confes­sed so by themselves. And, if our best righteous­nesse be such; (no better than Sciunt Sancti, quia omnis justitia humana in­ [...]ustiti [...] esse deprebenditur, si divinitus districtè judicetur. Greg. Mor. l. 21. c. 15. unrighteousnesse; saith Gregorie; a kinde of In­ [...]ust [...] justitia. Bern. supra. unrighteous righte­ousnesse, saith Bernard:) Quid ergò de peccatis erit, quando ne ipsa pro se poterit respon­dere justitia? Bern. ibid. what is our unrighte­ousnesse than? If Matth. 6.23. the light that is in us burne so dimme, how is it with our darknesse; which for [Page 17] the most part is more than the light, even in those that have most?

Againe, Consider. 3. they consider as their poorenesse and imperfection in Grace; so their unprofitablenesse, even in the good that they doe out of Grace. For, Luk. 17.10. When you have done all that ever you can, saith our Saviour, say that you are (for Sed hoc, inquies, propter humilitatem monuit esse dicen­dum. Planè propter humilitatē. Sed nū ­quid 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: vti vertit Bern. Brix. ad p [...]p. Ant. hom. 38. so indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in Iob, Iob 22.2, 3. Whether a man can be profitable to God, as he may be profitable to Man, ei­ther himselfe, or any other. And it is well re­solved and answered by Elihu in the Negative: Iob 35.7. Iu­stitia 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 doest well, saith he, what good doest thou to God? or what is hee the better for it? And a­gaine, Iob 35.6. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Jdem Consess. l. 4. c. 8. If thou doest evill, what hurt doest thou to him? Be thy sinnes never so many, what is hee the worse for it? No: 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 goodnesse, is nothing to my God. Ideò Deus meus, quia bonorum meorum non in­dige [...]. 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 doe him any good. For 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 goodnesse, nor the worse for our wickednesse. He [Page 18] neither gaineth ought by us, when wee love and serve him, and cleave close to him: nor loseth he ought by us, when we love him not, but leave him and fall away from him. For Nec crescit Deꝰ, acc [...]dente [...] decrescit d [...]cedente te. Aug. in Psalm. 145. Si fueri [...] fine D [...]o, min [...] eris: Si fueri [...]tum▪ Deo, ma­jor Deus non erit. Non ex te ille ma­jor: sed tu fine illo minor. Reficieris, si accesseris: deficies, si recesseris. Integ [...]r m [...]et te a [...]edente; integ [...]r manet & te cadente. Idem in Ioan. 11. Non erit major, si placet tibi; sed tu min [...]r eris, si d [...]pli [...]et tibi. Ib. 18. hee can be well enough without us: but we can by no meanes doe 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 Gods in­finite Majestie and dignitie, his worth and his greatnesse, that dampeth and obscureth all those their excellent parts, for which others so much worthily and deservedly admire them. Psal. 8.3. Goodly Creatures are the Stars, and [...]. 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. Inde Sol dictus, qua [...]solus [...]it. Cic. de Nat▪ Deor. l. 3. Quia postq [...]m exortus est, reliquis obscuratis sideribus solus app [...]et. Cass [...]d. in Psalm. 103. Iul. Firmic. de Error. Gent. Isid. Origin. lib. 3. cap. 70. Verum Sol potius à Graeco [...]. 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 Sunne is once up, all their light and luster is gone, it is no more to be seene, than as if they were not: Nor doe those worthy Saints of God, whom wee justly deeme as bright Apoc. 1.20. Starres, retaine their glorious lustre that yet dasteth our eyes, when they appeare in the presence of the Act. 7.2. God of Glory. The nearer therefore Gods Saints ap­proach [Page 19] to God, and consider his worth and his greatnesse, the more apprehensive are they of their owne meannesse & unworthinesse. And as [...]. Plut. prae­cept. conjug. the Moone never casteth lesse light, than when shee is neerest the Sunne, from whom she hath it: so neuer doth ought, (ought, I meane, that excelleth, that is ought,) lesse appeare in any of us, than when we approach neerest the Iam. 1.17. Father and Psal. 36.9. Fountaine of Light, from whom we have received whatsoever we have. For 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 owne meannesse, than in the Glasse of Gods Great­nesse. [...]. Greg. Naz. de Sasim. epifc. Sivel terram despici [...]us medio die, vel intu­emur quae aspectu [...] nostro circum circ [...] patent, validissim [...] persp [...]cacissima (que) a­cie videmur nobis praediti: at vbi in S [...]lem suspicimus atque arr [...]ctis ocu­lis contemplamur, vis illa qu [...] egregiè in terra val [...]b [...]t, [...]ā ­to 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, &c. Calvin. Institut. lib. 1. cap. 1. While we sit here in the Church toge­ther, and looke one upon another, or upon o­ther things here about us, we may well seeme to be well-eyed and quick-sighted the most of us. But if the Sun should shine bright abroad, and we should goe out and looke full on it, our eyes would be soone obscured and darkened, and all our sharp-sightednesse would prooue nothing but meere dimnesse and darkenesse. And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (that Dan. 10.7, 8, 11, 16, 17. Luk. 1.12. Act. 10. [...]. their presence when they appeare but in some glimpse only of that their celestiall glorie, is wont to strike such terrour and astonishment into those to whom they appeare in that man­ner) yet when they cast their eyes on that most glorious Malac. 4.2. Sunne of Righteousnesse, this Psal. 8.3. & 74.16. Sunnes [Page 20] Creator, the Author of its excellencie, and Esai. 24.23. in­finitly therefore more excellent than it, they are so abashed at the consideration of their owne vilenesse in comparison of it, that Esai. 6.5. they clap their wings on their faces, ( [...]. Chrysost. in Esai. cap. 6. as men are wont to doe their hands, when the lightning flash­eth in their eyes) as wholly overwhelmed with it, and not easily enduring it. No marvell if 1 King. 19.17. Elias, when God spake unto him, (though in no terrible manner, but with a still voice, yet) cast his mantle over his face, as abashed at his ap­pearance; and if other the Saints of God, when by prayer they repaire unto God, and Ier. 36.19. Act. 10.33. Eccles. 5.2. set themselves in his speciall presence, Psal. 16.8. behol­ding God as it were then looking with full eye upon them, and Psa. 27.4. et 42.2. looking him in a manner full in the face, doe then especially, as take no­tice of, so confesse and acknowledge, their un­worthinesse to approach so glorious a pre­sence, and to require or expect ought from the hands of such a Majesty, being so meane, so vile, so base, so abominable, as they are, and doe then especially see themselves to be. Luk. 5.8. Lord depart from me; I am a sinfull wretch; saith S. Pe­ter to our Saviour, when in a strange draught of fish only, he saw some print of his Deitie. And, Iob 42.5, 6. I have oft heard of thee by report; saith Iob to God: but now mine eye seeth thee: And therefore doe I even abhorre my selfe; and repent me in dust and ashes; in Gen. 2.7. & 3.19. & 18.27. Sirac. 10.9. such as my selfe am. Men are then [...]. Pythag. apud▪ Plut. de Superstit. & de defect. o [...]ac. holiest (saith Pythagoras) when they repaire unto God: they are humblest sure [Page 21] (say I) when they approach nearest to him.

Now this may serve first to teach us Humili­tie. Vse 1. For if so worthy Saints and servants of God account themselves unworthie of ought, and thinke and speake so meanely of themselves; what doth it behove us to doe, that come so farre short of them? There are two Vertues espe­cially, that our Saviour Christ hath by his owne example commended unto us, to be imitated of us; Humilis venit. Z [...]ch. 9 9. Mat. 21.5. humilitatem do­cere venit. Matth. 11.29. August. in Ioan. 25. Discite à me, inquit. Quid discimus à te? ne­scio quid magnum à magno artific [...]. 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. Humilitie in his Life, and Iob. 13.34, 35. Love or Charitie at his Death: Which wee may well therefore tearme Quo modo de Fide Basil. apud Greg. Naz. in Epitaph. [...]. Et de Charitate & Pa [...]e, Chrysost. in Hebr. hom. 31. [...]. Christs cognisances; and the markes and badges of those that be his. And certainly where Humilitie is wanting, that is wanting that Gods Children have ever most of all abounded and excelled in. All their spee­ches and sayings generally (if you mark them) savour strongly of it. Pulvis & cinis. Gen. 18.17. Dust and ashes, saith A­braham. Vermis, non Vir. Psal. 22.6. A Worme, and no Man; saith David. Iumentum, non hom [...]. Prov. 30.2. Not a Man, but a Beast; saith the Wise-man Agur, and Psal. 73.22. Asaph. Minimus Sanctorum. Ephes. 3.8. The least and last of the Saints; and 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 himselfe: but Primus peccatorū. 1 Tim. 1.15. the first and 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.

[Page 22]And where men therefore are so prone to stand upon tearmes of Comparison; I am as good a man as such and such: and, I deserve as well as they: and, I see no reason why I should not be re­spected as well as any other: and are so readie to thrust themselves forward; and not Rom. 12.10. Phil. 2.3. in giving honour to others, as the Apostle exhorteth, but Hebr. 5.4. in taking honour to themselves, which the Holy Ghost reproveth, strive to goe beyond others: it savoureth not of Matth. 11.29. Col. 3.12, 13. the Spirit of Christ, nor of that Rom. 8.14. Spirit that Gods Children are led by; but of the Spirit and humour rather of those, who in the Gospell are reported to have Matth. 23.6, 7. Mar. 12.38.39. affected the chiefe roomes at feasts, and the highest seats in the Synagogues, to be crowched and cringed to, and to be called, Rabbi, Rabbi: the Luk. 11.43. & 20.46. Scribes and Pharisees, I meane, Qui dum in se singulariter exul­ [...]ant, alijs arrogan­ter insult [...]nt. Bern. de Grad. humil. who in comparison of themselves, scorned and contemned all others; 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 Vbi timor, nullus tu [...]r. Ber. in Cant. [...]3. Quid est enim ti [...]re nisi non [...] ­mere? Gilbert. in Cant. 19. Where the true feare of God is, Pride is not: and consequent­ly, that where such pride is, there is a great want of sinceritie. And consider withall, that as there is [...]. 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 Vertue more acceptable and well-pleasing to God than Humilitie: so there is Prov. 6.16, 17. & 8.13▪ & 16.5. Exosa semper est Deo superbia. Cassiod. Var. l. 3. epist. 3. no Vice in Gods sight more abominable than Pride. It is a strange thing, saith Augustine, entreating of [Page 23] those words of the Psalmist, Psal. 138.6. Though the Lord be on high himselfe, yet beholdeth be the low­ly: as for the proud and hautie, he knoweth them afarre off. 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 Tēp. 213. & in Ioan. 10. & 15. Vis tib [...] 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 him­selfe in heaven: and yet the higher a man lifteth himselfe, the further he is from him; the lower a man stoopeth, the nearer he is to him. We have a very pregnant instance of it in the Pharisee and the Publican, by our Saviour propounded. Luk. 18.11, 13. The proud Pharisee pressed as neere God as hee could: the poore Publican, not daring so to doe, stood aloofe off. And Pharisaeus con­tempsit de longin­quo stantē, cui Deus confitenti propinquabat. Pharisaeus de propinquo stabat; sed Deus ad illum de propinquo non stabat. Publicanus de longinquo stabat: sed Deus ad illum de long▪ non stabat. August in Psalm. 31. Publ. de long. stabat, & Deo tamen propinquabat. Publ. de long. stabat: sed Dominus illum de prop [...]nquo attendeba [...]. Idem de verb. Dom. 36. yet was God farre from the proud Pharisee, but neere to the poore Publican. 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 Psal. 34.18. the Lord is neere unto all those that be of a contrite heart: And Esai. 57.15. Quid miramur magnum in augusto habitare? magis in mini­mis habitat. Ideò altus habitat in humili, ut exaltet humilem. Aug. de divers. 36. hee will dwell with him that is of an humble spirit. Iam. 4▪6. 1 Pet 5.5. He resisteth the proud: but he giveth grace (that is, 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. Excelsa siccantur: depressarigantur. Aug. de verb. Ap. 2. & Bern. de Temp. 47. The Low valleyes are watered, when the high hills remaine thirstie: And Luk. [...].53. the poore and lowly are satisfied, when the proud rich are sent away emptie. In a word; [Page 24] [...]. Greg. Naz. de Eutax. Non est pe­riculum quantum­cun (que) te humilies, quantumcunque re­putes minorē quàm [...]is. Est autem gran­de malum, horren­dumque periculū, si vel modico pli [...] ve­ro te ext [...]llas▪ Bern. in Cant. 23. much danger there is in Pride; there is not the like in humilitie, albeit a man should abase himselfe somewhat more, than were meet or requisite for him to doe. Quemadmodum enim si per ostium transeas, cujus su­perliminare ni [...]iū bass [...]m sit, non no­cet quantumcūque 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 nō est pla­nè timenda quan­talibet humiliatio; [...]orrenda a [...]tē ni­miumque pavenda v [...]l m [...]ima temerè praesumpta erectio. Bern. ibid. Humilis est janna Christus Dominus. Qui intrat per ha [...]c ja [...]am, humiliet se [...]portet, ut [...] capite intrare contingat. August. in Ioan. 44. In comming in at a low portall, if a man stoope never so low, there is little danger in so doing; but if hee hold up his head an inch only too high, he may chāce to get a sound knocke, if not a broken brow by it.

Secondly, this may well discover one reason unto us, why our suits and prayers many times prevaile not with God, but are returned backe to us without fruit and effect; Vses 2. to wit, 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 Iacob here, with any serious con­sideration or apprehension of our owne indig­nitie and unworthinesse: The want whereof breedeth Eccles. 5.1, 2. irreverence and 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 speciall faults in Prayer, saith Bernard, that hinder the successe of it; Est trepida, est tepida, est teme­raria oratio. Bern. de Temp. 43. Terr [...]r, tep [...]r, [...]. Gilbert. in Cant. 33. Faint­nesse, Coldnesse, and Boldnesse:

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

There is secondly a cold, a formall, a superfici­all Prayer:

[Page 25]And there is thirdly a bold, a proud, a presump­tuous Prayer. And this last is the worst.

Trepida nec pro­cedit quidem, ne­dum ascendit. The faint and fearefull prayer cannot get out, much lesse get up: it sticketh fast betweene the teeth, or in the throat rather.

Tepida procedit, sed in ascen [...]u lan­guescit & deficit.The cold and formall prayer commeth forth fast enough, but it cannot get up: it freeseth (for want of spirit and fervour) by the way, ere it come to appeare in Gods presence. Iam. 5.16. A good mans prayer is effectuall, saith S. Iames; but provi­ded it be fervent.

Temeraria ascen­dit, sed resil [...]: 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 backe againe, for pre­senting it selfe over-boldly and saucily in Gods sight; and in stead of a blessing, it bringeth backe a curse with it. [...]. Basil. Sel. hom. 34. Velut dig­nus, qui cum Deo cominus colloque­retur. Erasin. Pa­raphr [...]. Such was that proud Pharisees prayer before spoken of. Luk. 18.10. He went up, saith our Saviour, into the Temple to pray. But when hee was arrived there, 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. hee had nothing to aske. Hee thrusteth himselfe forward, and offereth God a sacrifice of praise indeed; but of his owne, not of Psal. 50.14, 23. his. He [...]. Basil. Sel. ubi sup. spendeth the time not with Iacob in the confession of his owne unworthinesse, but in [...], &c. Idem ibid. Purae [...]tae Pont [...]ficiorum Votariorum ampullae: Quibus optimè quadr [...]nt & Chrysost. illa de Compunct. 2. [...]. commemoration of his merits and good-deeds unto God; for feare lest God should for­get [Page 26] them, or not esteeme of him as his worth (he thought) well deserved that he should.

True it is indeed, that even Gods sincere Ser­vants, as Esai. 38.3. Ezechias, Neh. 13.14, 31. Nehemie, Iob 10.7. & 23.10, 11, 12. Iob, and Psal. 44.17, 18, 20. o­thers doe upon speciall occasion sometime make mention, & that in Prayer too, of the sin­ceritie of their hearts, their upright carriage, and their carefull endevour for Gods glory, and the good of 1 Tim. 3.15. his house, the Church. But if we shall advisedly compare these and the former toge­ther, we shall finde a farre different straine and spirit in either; we may discerne as much diffe­rence betweene the one and the other in their prayers, as Plurimum inter­est inter barbaricā immanitatem, affe­ [...]t [...]s (que) impotentes, qui faciant ut vel mortem impavidi perserant; & Mar­tyrum modestissimā constantia [...] in se i [...]becillem, in Chri­sto [...]ortem. Cypriani nomine de duplic. martyr. betweene the vaine-glorious con­fidence of Heathen Philosophers, and Scilicet contemp­tum mortis in mul­tis videas. Sed pla­cidum illud, [...] mā ­s [...]etum, illud hu­mil [...]ter sublime, & sublimiter humile nisi in Christi Mar­tyribus non vide­mus. Ibid. Magni­tudo cum mansue­tudine. Sen. epist. the religi­ous constancie of Christian Martyrs in their ends. There is a vaunting Pride joyned with a scorne of others in the one: There is a necessary and lowly touch (either in way of Psal. 7.3, 4, 8. & 17.3. & 26.1, 2, 3. just apologie, or Psal. 26.8, 9. & 27.7, 8, 9. to strengthen their faith in some hope of speeding with God, and having their suites heard of him) of their owne sinceritie and in­tegritie in the other.

And howsoever therefore we may likewise on the like occasions doe the like, so be we re­member withall to doe it also in the like man­ner as they did: Yet Eccles. 5.1, 2. we must take heed how we offer to presse over-boldly and presumptu­ously into Gods presence; lest as Iacob speaketh else-where, and upon another occasion, Gen. 27.12. we [Page 27] bring a curse upon our selves in stead of a blessing. Rather Omnino siquidé oportet nos oratio­nis tempore curiam intrare coelestem, in qua Rex regū stel­lato s [...]de [...] solio, cir­cundante innume­rabili & ineffabili beatorum spirituū exerci [...]u. Quanta ergò cum reveren­tia, quanto timore, quanta illuc humi­litate accedere de­bet è palude sua procedens & repens vilis ranuncula? Bern. de divers. 25. consider wee the greatnesse and the gloriousnesse, on the one side, of that uncon­ceiveable Majestie that in prayer we approach unto; and on the other side, our owne vilenesse, indignitie, and unworthinesse; that being tru­ly humbled in the view both of the one and the other, our Prayers so seasoned, may both finde freer accesse to God, and returne with bet­ter successe 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 ought; Vse 3. saith Iacob: and Legatur Chrysost. in Matth. hom. 3. & hom. 25. & tom. 8. Serm. 16. it is the common and generall note (as you have heard) of Gods Servants. Whereas our Romanists teach their followers to plead to God for themselves, as the Iewes did sometime for the Centurion to our Saviour; Luk. 7.4. Dignus est; He is worthy; he deserveth, that thou shouldest doe this for him. 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 wor­thie; doe they sing, and teach theirs so to sing: Wee are worthie, that God should conferre honour and glory on us: We deserve by our well-doing, not grace only, but glory too, even eternall glorie: And 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 satufaci­endū pro reat [...] poe­nae temporalis: Si­quidem longè ma­jus est gloria aeter­na, quam poenae tē ­poralis 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 then any temporall benefits & bles­sings whatsoever, that come farre short of ei­ther. Psal. 115.1. 1 Cor. 15.10. They give all to God: these take all to [Page 28] themselves. There is on their parts nothing but indignitie with the one; nothing but condignitie with the other. Iacob deemeth himselfe unwor­thie of ought; and they esteeme themselves Worthy of the Crowne; worthie of the Kingdom; worthie of Hea­ven; worthie of Salvation; wor­thie of God him­selfe; as meriting and deserving all this Rhemists on 2 Thess. 1.5. & A­poc. 3.4. worthie of any thing. There was nothing that he could; and there is nothing but that they doe, or can deserve it at Gods hands. He know­eth not how to requite what alreadie hee hath received: they are able not to requite it only, but to merit also much more. A strange pre­sumption, whereby men dare arrogate & ascribe that unto themselves, that none of Gods holy ones, whose stories are recorded in Gods word, ever did, or durst doe.

Take we Example in this kinde, but by one of them for all. Iob, the only man of note in the time he lived in, for Iob 1.1. a just, and an upright, or a perfect man, one that feared God, and es­chewed evill: Iob 1.8. & 2.3. no one like him (by 1 Ioh. 5.9. 2 Cor. 10.18. [...]. Chrysost. de Com­punct. 2. Gods owne testimonie) in the whole World then besides. And yet Post tam magnū de illius justitia Dei testimonium, quid de se ipse? Aug. de Pec. Mer. & Rem. l. 2. c. 10. [...], ( Iob 31.) [...]. ( Iob 9.15.) Chrysost. ubi supra. how he stood herein affected, his owne words will best shew: wherein observe we how in stripping himselfe of all matter of merit, worth, or desert, he proceedeth and go­eth on as by certaine staires and degrees.

Degrees 4. Degree 1.First▪ Iob 9.2. How can any man, saithe he, be justi­fied, if he be [...] 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? Iob justitiae Dei comparatione hominis justitia [...] nullam esse d [...]clar [...]t. Annot. in Vatabl▪ [...]ibl▪ He sheweth that Man▪ justice is just none, saith the Scholiast, [Page 29] if it be compared with Gods justice. For, Cujus participa­tione justi sunt, ejus comparatione n [...]c justi sunt. August. [...]mtr. Priscil. & O­rig [...]n. c. 10. ex Iob 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 righteousnesse, that of man God requireth, and is contained in Gods Law? Iob 9.3. If a man, saith Iob, would goe 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 workes, though having done Iob 31. per totū. so ma­ny good workes, could not Iob picke out any one, of which he durst say, This I dare be tried by; or I dare offer this to the strictest triall. Sanctus vir om­ne virtutis meritū esse vitium conspi­cit, si ab interno ar­bitro districtè judi­cetur. Greg. Moral. l. 9. c. 1. The holy Man, saith Gregorie, saw that all our worthy ver­tues would prove vicious, yea vices, if they were brought to a strict triall. And, Qui de perfectio­ne se erigit, habere s [...] benè vivendi nec initium indicat. I­dem ibid. Cum ita (que) de bonae vitae perfe­ctione extollimur, hanc nos nec incho­asse mons [...]ramus. Jbid. The man there­fore that vaunteth himselfe of his perfection, there­by sheweth that he hath not yet so much as begun to leade a good life. So that, Iob 9.20. If I would justifie my selfe, saith Iob, mine owne mouth, (if accor­ding to Os meum. i. con­scientia mea. Hugo Car [...]. mine heart it speake) must needs condemne me for so doing; when I see, my selfe, so much amisse with me, when I know so much evill by my selfe.

But suppose he were not guiltie in this man­ner to himselfe, Degree 4. that hee saw no such thing in himselfe, or knew nothing amisse by himselfe. Iob 9.21. If I were perfect, saith he; yet doe I not know mine owne soule. As if he should say, as S. Paul [Page 30] sometime did; 1 Cor. 4.4. Though I knew nothing by my selfe, (as Nihil mihi con­scius sum infidelis dispensationis, Ca­jetan. Nullius ma­lae fidei aut negli­gentiae in fungen­do Apostolatu, Pis­cat. in some kinde and case the Apostle professeth of himselfe, to wit, for his demea­nure toward the Corinthians, his faithfull cari­age in his Ministerie, and those things especi­ally which the false Apostles charged him with, as 2 Cor. 1.12. he else-where expoundeth himselfe:) yet were I not thereby justified. Or as David, in Au­gustines 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 streight soever I seeme to my selfe, thou bringest a rule out of thy Treasurie, which when thou layest me to, I am found faultie. For, Psal. 19.1 [...]. Who (saith the Psalmist) understandeth all his owne errours? Ierem. 17.9. Mans heart (saith the Prophet) is deceitfull a­boue all things: so deceitfull, that Galat. 6.3. Jam. 1.26. it deceiveth oft even it selfe. And 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 Gre­gorie, that make a goodly shew, even in a mans owne eyes, appeare many times but foule, slubbred and sul­lied in Gods sight. Tanta est profun­ditas in homine, ut lateat ipsum homi­nem in quo est: sed Dominum latere nō potest. Ier. 17.9.10. Herv. in 1 Cor. 4. No man seeth exactly the depth of his owne heart. But 1 Iohn 3.20. Quantum possunt homines de alio judicare, plus homo utique de se. Sed Deus plus de [...]omine, quam hom [...] de se. Herv. ibid. God is greater than our heart, and seeth oft that in it, and in the actions that flow from it, that wee see not in it or them our selves; and Ille magis novit me, qui est scrutator cordis mei. Philip. in Iob 9. knoweth consequent­ly more by us, than we know by our selves. As Paul therefore, so Iob, though he could neither be justly taxed for ought by others, nor did know ought amisse by himselfe; though it had beene so, I say, with him (as yet Iob 9.2, 20, 28, 29, 30, 31. farre other­wise it was) that he had passed well both [Page 31] Tria sunt judi [...]ia, humanum, propriū, divinum, de exte­rioribus quae sensui patent, judicat hu­manum: de interio­ribus etiam hominis ipsius spiritus; sed longè praestantius D [...]us; cujus nondū fatetur Ap. evasis­se judicium, qui t [...] ­men jam humanum transcēdisset et pro­prium: porro huma­num contemnebat, nec proprium time­bat, divinum tan­tùm restabat. Bern. de divers. 32. Vide Thom. Aquin. in Iob 9. Lect. 3. & Greg. Mor. l. 5. c. 7. mans judgement, the strictest censure of others, and his owne too, the testimony of his owne Con­science; yet durst he not, for all that, offer him­selfe to Gods judgement, there to be tried by the rigour and severitie of Gods justice; well wot­ting that for all this there he might faile, as both having deceived others, and having been deceived in himselfe; whereas there hee was Hebr. 4.12. to deale with him, who is so Act. 1.24. et 15.9. well seene in mans heart, Psalm. 33.15. his owne worke, that he Gal. 6.7. Ier. 17.9, 10. cannot possibly by any meanes be deceived therein.

Lastly, Iob 9.15. Though I were never so just, saith Iob, yet would I not argue with God, but make suite unto my Iudge. I would not argue, Petendo justiti [...]. by demanding justice; but make suite, Petendo miseri­cordiam, Lyra. by craving mercie, saith Lyra. I would not argue, Confidens in me­ritis meis. trusting to mine owne merits; but make suite, Plus cōfidens in ejus misericordia, quā in meritis me­is, Hugo Card. trusting rather, saith Car­dinall Hugh, to his mercie. Degree 4. Quoniam misericordia nobis necessaria est, August. in Iob 9. For it is mercie that we stand in need of, saith Augustine: it is that that must stand us then in stead. Since that, Vt saepè dixi [...], Omnis humana justitia injustitia esse convincitur, si d [...]stricte judicetur, Greg. Mo­ral. lib. 9. cap. 14. All mans Righteousnesse will appeare to be but unrigh­teousnesse, saith Gregorie, if it should strictly be ex­amined. And Prece igitur post justitiam indiget, ut quae succumbere discussa poterat, ex sola judicis pictate convalescat, Gregor. ibid. therefore for all a mans righteous­nesse he had need yet to pray; that, that that might in such strict triall faile, may by his Iudges mercie alone hold out and be made good. For it is all one, saith he, as if Iob had there said, Velut si apertius fateatur dicens; Etsi ad opus virtutis excrevero, ad vitam non ex meritis, sed ex venia convalesco. Idem ibidem. Albeit I grow [Page 32] up and attaine to good workes, yet it is not of merit, but of mercie, that I doe atchieve life. And such Preci ita (que) inni­tendum est, cum re­cta agimus, ut omne quod justè vivim [...], ex humilitate con­diamus. Ibid. Prayer therefore must we leane unto, even when we doe well, that even all our holy life may be sea­soned with humilitie: Which the contrary pre­sumption belike then of merit, desert, worth, and dignitie, is in Gregories judgement a great ene­mie unto.

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

Sometime, I say, they seeke to temper, and to qualifie, and to correct it, as Apothecaries doe Nam & ipsa ve­nena inferūtur me­dicamentis. Isidor. Orig. lib. 12. cap. 4. poisons, when in desperate cases they minister them, to trie Conclusions with forlorne Patients. Thus Bellarmine having at large discussed the Point; laid downe a good distinction for the cleering of the difference between us and them, when we say, that Calvinus docet nullam in proprijs meritis fiduciam es­se locandam. Insti­tut. l. 3. c. 12. §. 3, 4. No Confidence is to be put in Mans Merits; and they say, Nos aliquam eti­am in meritis poni posse docemus. Bel­lar. de Iustif. l. 5. c. 7. that some may be; to wit, that Aliud est fiduciā nasci ex meritis: a­liud in meritis po­nēdam. 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 kinde of assertion affirmed the former, that not onely Confidence may arise from them; but that 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 certaine that they are such, and so that they be not proud of them: (And yet how sorteth this their doctrine, I pray you, with their Prayers, where they say; Deus, qui conspi­cis, qui [...] in nulla nostra actione confi­dimus. Collect. in Sexages. God, that seest that we trust in nothing that we doe? Or what is this then, but even to [Page 33] mocke God to his face, when they tell him they doe not that, which indeed they doe?) At length hee commeth to conclude that wee have the safest course on our side. As Vtilissimū est co­ram Deo non justi­tiā praetendere, sed misericordiam po­stulare, Bern. ep. 41. it is the best and behouefullest course; saith Bernard, not to pretend merit, but to request mercie: So it is the surest and the safest course, saith Bellarmine, not to trust in any worke or worth of our owne, but to rely wholly vpon Gods mercie. For, Propter pericu­lum inanis gloriae, et incertitudinem ju­stitiae nostrae; Tutis­simum est fiduciam totam in sola Dei misericordia & be­nignitate reponere, Bellar. de Iustis. lib. 5. c. 7. In regard, saith hee, of the uncertaintie of our owne righteousnesse, and the jeopordie of vaine-glorie, it is the safest course for a man to repose his whole trust in the mercie and goodnesse of God alone. And hee pro­duceth to this purpose the speeches and practi­ses of diuers holy men of God lying vpon their death-beds: (as indeed the most, euen Papists also, yea and some Popes too, whatsoeuer they were taught or held otherwise while they lived, are glad (to preuent the worst) to die Protestants in this Point, and to renounce all their pretended merits, worth, and works then, when they should stand them most in stead:) For so Ambrose at point of death, saith hee, spake to his people; Non sic vixi, ut me pudeat inter vos vivere: nec mori ti­meo, quia bonum Dominū habemus, Paulin. in vit. Am. I haue not so lived among you, that I should bee ashamed to liue longer with you: nor am I afraid to die, because we have a good Master. Which speech of his Augustine used much to admire and commend; affirming that Am­brose so said, Ne crederetur praefidens de suis purgatissimis mori­bus praesumere, Pos­sidon. in vit. Aug. that hee might not be thought pre­sumptuously to put confidence in his course of life and carriage, though neuer so pure. So Augustine likewise himselfe to his Adversaries; Ad existimatione hominum magna te­stium, qui me no­verunt, suppetit co­pia: ad Dei verò cō ­spectum sola consci­entia; quam contra vestras criminatio­nes cum intrepidā geram, non me ta­men sub oculis om­nipotentis justifica­re audeo; magisque ab illo effluentē mi­sericordiae largita­tem, quam judicis summum examē ex­pecto, Aug. contra Cres [...]n. l. 3. c. 80. For my [Page 34] reputation among men, I haue witnesses great store, that haue knowne me, to testifie for mee: but in the sight of God my conscience alone can speake for me; which albeit I beare fearelesse against your false ac­cusations, yet dare I not iustifie my selfe before the eyes of the Almightie, but expect rather a largesse of mercie flowing from him, than a strict iudiciall triall. And Bernard of himselfe; Praetendat alter meritum; sustinere se jactet pondus di­ei & [...]stus. Mihi ad [...]rere Deo bonū est, ponere in Domi­n [...] Deo spem meam. Bern. in Psal. 90. Serm. 9. Let others pleade their merits, and boast and brag that Matth. 20.12. they ha [...] [...] and endured the heat and the burden of the day: but Psal. 73. [...]8. it is good for mee to cleave to God, and to put my trust in him. And when hee was euen at deaths doore, writing to some of his friends; Orate Salvato­re, u [...] tempesti [...]um [...] e [...]itum nō dif­ferat, sed custodiat. Curate munire vo­bis calcancum nu­dum meritis, Bern. epist. 310. Pray yee my Sauiour not to delay now my timely departure, but to keepe and protect mee in it. Be carefull by your prayers to fence mine heele being bare of merits it selfe. Vbi B. Bern. ex cōscientia bonae vi­tae [...]at non differ­ri diutius m [...]rtem. Et tamen adeò non [...] meri­tis, [...] existimar [...] [...] esse meri­ [...]. B [...]llar. de Iusti­fic. l. 5. c 7. Where S. Bernard, saith Bellarmine, howsoeuer out of the conscience of his good life hee desired to haue his death no lon­ger delaied, yet was so farre from trusting in his merits, that hee made account hee had none. And againe, C [...]m extremum [...] spiritū videretur, Gulielm. in vit. Ber. l. 1. c. 13. when hee was euen now (as it were) at the last gaspe; 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 [...], alterū mihi don [...]. [...]er. ib. I confesse, saith hee, that I am not worthy of, nor can by mine owne merits ob­taine the kingdome of heauen: But my Lord Iesus Christ, who holdeth it by a double right, the inheri­tance of his Father, and the merit of his passion, con­tenting himselfe with the one, bestoweth on me the other. This then hath beene, by our Adver­saries their owne confession, the ordinarie prac­tice of Gods people, even the greatest, the god­liest, the worthiest of them. And can we ima­gine [Page 35] but that their Faith & their Doctrine then at other times was correspondent thereunto? No undoubtedly. Thus they did, and thus they died themselues: and thus taught they their people to doe, and to die. Yea thus were our Ancestors here in England aboue fiue hun­dred yeeres agone taught to prepare them­selves for death, by Anselme Archbishop of Can­terburie, who then lived. Among other Que­stions hee willeth that this be demanded of the sicke 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. Doest thou be­leeve and hope to bee saved, or to come to life eter­nall, not by thine owne merits, but by Christs? To which Question hee adviseth the sicke man to say, yea. And then turning his speech to him by way of instruction and exhortation; In sola Christi morte te totum con­tege: huic morti te involve. Et si Do­minus Deus te vo­luerit judicare, dic, Domine, morsē Do­mini mei Iesu Chri­sti objicio inter te et me & judiciū tuū; aliter tecum non cō ­tendo. Si dixerit, quod mereris dam­nationem, dic, Mor­tem D. mei I.C. obji­cio inter te & me et mala merita mea: ipsum (que) dignissi [...] passionis meritū of­fero pro merito, quod ego habere de­buissem, & ( [...]eu) non habeo. Ibid. Co­ver thy selfe, saith he, all over with Christs death, and winde vp thy soule in it. And if God offer to iudge thee, say thou; Lord, I set the death of my Lord Iesus Christ betweene mee and thee, and thy judgement, and I will no otherwise contend with thee. If hee say, thou deservest damnation; say thou; I set the death of my Lord Iesus Christ be­tweene thee and mee and mine evill deserts: And I tender the merits of his most worthie passion in stead of the merit that I should have, but (alas) have not. This then was the Doctrine and prac­tise 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 fire-brand of the Christian world, Pope Hil­debrand [Page 36] made profession of, when hee 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. Clu­nia [...]. apud Baron. tom. 11. An. 1075. num. 7. I finde my selfe so depressed with the weight of mine owne actions, that I have no hope of safetie left, but in the mercy of Christ a­lone.

But let vs examine Bellarmines cautelous Conclusion a little.

1. Is this the surest and safest course, why con­demne they us then as Heretikes for taking and teaching it? Why 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 Iac. Fabr. in Rom. 4. de­le; Tu, si sapis, ne (que) in fide, ne (que) in ope­ribus, sed in Deo confide. 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 [...]? Nūquid nos, aut opera nostra, &c. Nequaquam. crosse they out of their owne Writers such speeches as tend this way? Would they not haue men goe the safer way? It is their Canonists rule, and their Casuists com­mon note, that 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, himselfe telleth vs, when he teacheth; that Non possunt homines in hac vita habere certitudinem fidei de su [...] justitia, nisi ex speci­ali revelatione. Bellarmin. de Iustificat. lib. 3. cap. 3. Nemo absque revelatione certò scire potest, se habere vera merita. Ibid. cap. 5. Hoc scire impossibile est, nisi ads [...] revelatio. Ibidem cap. 8. Mans merits are ordi­narily very uncertaine; yea so uncertaine, that without speciall revelation a man can haue no assu­red certaintie of them. So that our fault belike herein is onely this then, that wee are not so venturous, or foole-hardie rather, as they are.

2. Is it a sure, yea the surest and safest course that can be, to trust in Gods mercie alone? Then is Gods mercie alone belike able to save a man [Page 37] without merits. For in vaine 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; Psal. [...]7.40. Hee will save them because they trust in him. Hee 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 [...]ū praecedat? Nō: quo­niam in te speravit anima mea. Psalm. 57.1. will save them; saith hee: Why so? For what merits of theirs? Marke what followeth: Because they trust in him: A sweet cause, but effectuall and irrefragable. This is the righteousnesse indeed, not of the Law, but of Faith. Hoc totū est ho­minis meritum, si totam spem pona [...] in eo, qui totum homi­nem salvum fecit. Bern. Idem ibid. Serm. 15. This is mans whole merit, that hee set his whole hope on him, who hath saved the whole man. And, Haec est vera ho­minis fiducia, à se de [...]icientis, & in­nitētis Domino suo; ut non nisi in sola Dei misericordia respiret. Idem de temp. 50. This is mans true con­fidence, to fall from himselfe, and rest on his Lord, refreshed in nothing but his mercy onely. And else­where; Non est quod quaeras, quibus meritis sp [...]remus bona. Sufficit ad meritum scire, quod merita non sufficiant. Idem in Cant. 68. No man need aske for what merits of ours wee expect good things at Gods hands. It is merit sufficient, to know, that no merit is sufficient. And againe, Meritum meum miseratio Domini. Ibid. ser. 61. Gods mercy is my merit. Etsi mihi meritum deest, sed non illi miseratio. Ibid. ser. 14. Though I want merit, yet wanteth hee no mercy. 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 hee hath store of mercie. Much merit have I, since that hee hath so much mercy.

3. But why should they trust thus in Gods mercy alone? or why may they not trust safely enough in their owne merits also? For so his Assertion was, that in them men might trust to; and that there was ground good enough for them so for to doe. Propter justitiae incertitudinem. Bellarm. ubi sup. In regard, saith he, of [Page 38] the uncertainty of a mans owne righteousnesse: Quia multi fal­luntur, dum putāt se habere quod non habent. Idem de Iu­stific. l. 3. c. 8. because a man may be mistaken in it, and imagine that he hath it, when he hath not. But certaine or uncertaine, how can mans merit be the ground of his salvation, if his salvation depend upon Gods mercy alone? Or how is Mans merit neces­sarily required unto salvation, if by Gods mercy alone he may be saved without it?

4. Propter periculū inanis gloriae▪ Idem ubi sup. In regard also, saith hee, of the Ieapordie of vaine-glorie. In which clause he acknow­ledgeth that this their Doctrine of mans merit is a dangerous doctrine, (as Bernard also tearmeth Stultum & peri­culosum est suis quēquam confidere meritis, Bern. de Divers. 32. Periculosa habita­tio eorum, qui in meritis suis sperāt; periculosa quia rui­nosa. Idem in Psal. 90. Serm. 1. the practise of it both foolish and perillous) and such as may soone puffe vp mens minds with vaine-glorie, yea 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 fiduciā. [...]s v [...]rè fidelis [...]st, qui [...] Id quod sola facit humilitas cordis, ut [...]on sibi [...]ideli [...] anima i [...]itatur, sed des [...]r [...]ns semet ipsam, & super dilectum innix [...] ascendat de deserto, Idem de Temp. 16. with pride and presumption, (he might well haue said) the very bane of all true confidence, grace, goodnesse and godlinesse. And consequently as a most dreadfull De Pharisaeo Chrysost. t [...]m. 8. Se [...]. 14. [...]. rocke threat­ning ship-wracke of salvation, to be most wa­rily shunned and eschewed of all those that are jealous of miscarying, and desirous of e­ternall well-doing.

I will adde here but the Confession of one or two of their owne Writers: Ego prorsus [...]xistim [...]i [...] & Christian [...] [...], quod [...], unquam restabili quae su­stentatu [...], justitia Christi nobi [...] [...] & gratia [...]. Co [...] ­taren. [...] Justific. I am wholly of this minde (saith Cardinall Contarene) that it is a pi­ous and a Christian-like saying, that we ought to re­lie, [Page 39] as on a thing stedfast and able to support vs, on Christs righteousnesse bestowed vpon vs, not on ho­linesse or grace inherent in vs. On this alone, as cer­taine and stedfast ought wee to rest. And Summo consensu veteres omnes tra­d [...]nt, fiduciam re­missionis peccatorū etiā 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 generall consent, saith Cassander, de­liuer, that confidence for remission of sins, and hope of pardon and life eternall, is to bee placed in Gods mercy alone and Christs merits. To which pur­pose also he alledgeth a place of Pope Gregorie, to this effect; Non in fletibus & actibus nostris, sed in Advocati no­stri allegatione con­fidimus, Greg. in Ezech. hom. 1. We trust not in our owne teares or deeds, but in our Advocates plea. And as for trust in ought else, saith Adrian of Vtrech, who was Bishop of Rome also afterward; Sunt merita no­stra veluti baculus arundineus; cui dū quis innixus fuerit, confringitur, et per­forat [...]anum inni­tentis, Adrian. de Traject. in 4. Sent. Our merits are but as a staffe of reed, which if a man leane to or rely on, it knappeth asunder, and runneth tho­row his hand that relieth on it. It is the surest course, saith Bellarmine; it is the only sure course, say wee, to trust onely in Gods mercie. So said the Ancients before vs (as some of their owne, you see confesse) with vs. And to teach men in stead of it to trust in their owne merits, is to teach them Bain. spirit. Ar­mor. to exchange a rocke for a reed. Nor can there be any safety at all in so doing; unlesse it bee safe to rely on so deceitfull and dangerous a stay as is sure to serue them all (by their owne Adrians confession) that trust thereunto, as Esai. 36.6. Rabsake saith Egypt did, as [...] ▪ Plu. Apophth. the Spartan said Athens would haue done, if Greece should haue relied on it.

Thus then, sometime they seeke to salue and qualifie this their pestilent and poisonfull Do­ctrine, which at other times, as not halfe, but [Page 40] wholly ashamed to owne it, they doe utterly deny and disclaime.

It is Octavum Phi­lippi Mendacium. In art. 20. Confess. Iubēt Catholici Do­ctores mereri remis­sionem peccatorum operibus, Bellar. in Indic. de Libr. Con­cord. Philips Melanchthons eighth Lie, saith Bellarmine, that our Teachers will men to merit remission of sinnes by their workes. These words I finde not at all in the place out of which they are alledged. Neither know I what Edition of that Confession hee followeth. But suppose that Philip say so. Why, is it a Lie? Is it not true that they teach soo? Yes doubtlesse. Bel­larmine himselfe else-where confesseth, that 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 owne workes make satisfaction to God for the fault or offence it selfe. Others, Docet Rua [...]d. Tap­per. insignis Theolo­gus in explic. art. 6. Lovan. posse homi­nem satisfacere Deo pro culpa & poena aeterna per actus quosdam, &c. Bel­larm. ibid. that they satisfie both for the fault or offence, and for the punish­ment also, yea even the eternall paines thereunto due: Others againe (whom hee giveth his voyce with) 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 culpā dimissam re­manet expiandus. I­dem ibid. l. 4. c. 7. not for the fault it selfe indeed, but for the guilt of such penalties as remaine due for the same, after that the fault is forgiven, Id est, pro poena sensus, ut Cajetan. rectè de Cōtrit. q. 4. quam in Gehenna pati debuisset pecca­tor, remota solum aeternitate. Ib. c. 1. that is, saith hee, for the paines that a sinner should in hell else haue suffered, the eternity of them onely taken away: that which hee tearmeth out of some Prov. 16.6. Dan. 4.24. places of Scripture both Nam redimendi verbum n [...]utrobique reperitur. mis-trans­lated, and Vise Iun. in utrumque: Et Baium infra. mis-expounded, Bellar. ibid. l. 4. c. 8. a redeeming or buying out of mens sinnes; and maintaineth Idem ibid. l. 2. c. 12. & l. 4. c. 8. remission of sinnes to bee by such redemption purchased and procured.

Againe, that Apertissimè agnoscit satisfactionem condignā esse debere, & eam proportionem cum peccato exigere, ut verè per eam offensio compensetur, de Poenit. l. 4. c. 9. men by their workes make such [Page 41] condigne satisfaction for some sinnes, Vt injuria Deo facta compensetur, & divinae justitiae sat [...]s [...]iat, Ibid. that there­by the offence and wrong done to God is truely re­compenced, and his justice fully satisfied; and that 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 Gods grace they doe in some sort by workes of their owne, which they owe not to God, truely or equally, and therefore justly also and con­dignely satisfie; for that Quia quatenus à spiritu procedūt, ha­bent quandam infi­nitatem, ac per hoc aequalitatem cum injuria, qua Deum peccando afficieba­mus, Ibid. such workes have a kinde of infinitnesse (or infinit worth) in them, and consequently an equalitie with the wrong, that they did God by their sinnes, in sundry places hee himselfe avoweth: which what is it but to me­rit remission of sinnes? For hath not hee meri­ted remission that hath made such satisfa­ction?

Yea the Obiection being made, that then Vel sunt duae sa­tisfactiones simul junctae, una Christi, altera nostra; vel una tātum. 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 honorē, nam ille s [...]lvet pro culpa, nos pro poe­na, Bellar. de Pur­gat. l. 1. c. 14. ei­ther there must be two joynt satisfactions, the one Christs, and the other ours; or but one only; and that either Christs, and then we doe not satisfie; or ours, and then Christs is excluded; or else wee divide the honour betweene Christ and our selves, that he pay for the fault, and we for the punishment: The Car­dinall saith, that hereunto three Answers are given.

For 1. some say Quidam asserunt esse unam tantum, & illā 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 Christs: and that we, to speak pro­perly, doe not satisfie at all, but only doe somewhat in regard whereof God applieth Christs satisfacti­on to us: And Quod est dicere, No­stra opera non esse nisi conditiones, sine quibus non applicaretur nobis Christi satisfactio, vel ad summum, esse dispositiones. so, saith hee, should our workes [Page 42] bee nothing but conditions, or dispositions at most, without which Christs satisfaction should not be ap­plied to us. That which is indeed in effect the same that we say. But Quae sentētia er­ronea mihi vide­tur, Bellarm. ibid. this hee holdeth to be erronius.

2. Some say, that Alij dicunt quod sunt duae, sed una ab altera depen­dens. there are two satisfacti­ons, but the one depending vpon the other; the one Christs, and the other ours: Nam etiāsi 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 Qui modus non videtur mihi im­probabilis, Bel. ibid. this hee hol­deth to be not improbable.

3. Some say, and Tertius modus videtur probabili­or; quod una tantū sit actualis satisfa­ctio, et ea sit nostra, Bellar. ibid. that is the more probable, (and that therefore hee goeth with) that there is but one actuall satisfaction alone, and that ours. Et tunc Christus excluditur. And so Christ consequently is excluded, & shut out at doores, as in the Obiection before was said. Yea hee saith moreover, that as Non erit absurdū 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 tearmed our redeemers, because that by their sufferings they may redeeme or buy out our sinnes: So 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 owne Redeemer and Saviour, and yet no wrong therein done to Christ, when by his owne works Condignè satisfacit. Ibid. cap. 13. hee maketh condigne satisfaction to God in this manner for his sinnes.

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 sinnes by their workes. But let vs heare further how not Melanchthon, but Bellarmine lieth himselfe, where hee chargeth Melancthon [Page 43] with lying. 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. Cō ­cord. Mendac. 8. Wee teach not, saith hee, that by workes done without faith or Gods free helpe, men may merit remission of sinnes. Huc accedit, quod istis etiam operibus, quae fiunt ex fide et auxilio Dei, non ta­le tribuimus meri­tum, ut ei respōde­at ex justitia mer­ces; sed meritum solum impetrationis, ut Augustinus lo­quitur, quod Scho­lastici meritum de congruo, non de cō ­digno nominare so­lent. Bellar. ibid. Nor doe wee as­cribe even unto those workes that are done of Faith and by Gods aid, such a merit, as that the re­ward doth of justice or right answer it; (that is, the merit of condignitie) but the merit of impetra­tion onely, as. Augustine speaketh; which the Schoolemen are wont to call not the merit of condig­nitie, but the merit of congruitie. Ne (que) in hoc ulla est inter Catholicos differentia, ibid. Nor is there any dissent among Catholiques herein.

I might heere take occasion to shew some­what largely, in what sense the Ita Hieron. in Hosh. 4.14. Gran­dis offensa, postquā peccaveris, irā Dei non mereri. Christi esse meruisti. Collatio Carth. cognit. 1. art. 8. Proponant, qui ista elicere meruerunt. Ibid. cognit. 3. art. 16. Quis supplicavit, quis legem meruit? Quis judicium postulavit? Et Sedul. & alius nescio quis Hieron. nomine in Rom. 4. Magna beatitudo est sine labore legis & poenitentiae, Domini gratiam sola fide promereri; sicut siquis aliquam dignitatem gratis accipiat. Ancient Fa­thers, as also 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 doe ordinarily use the word to Merit (because our Adversaries so much presse the use of that Phrase in them, as if it implied such Merit as they mantaine) to wit, as Augustinus explicat quo­modo fides mereatur, cum dicit eam impetrare remissionem peccatorum. Bellar. de Iustif. lib. 1. cap. 21. Sed & Bellarm. ipse ibid. l [...]b. 5. cap. 2. exponit illud Vulg. versionis Hebr. 13.16. Talibus hostijs Deus promeretur, i. ut Oecumenius, placetur Deo. Bellarmine him­selfe, with 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 owne side also ac­knowledgeth, for to atchieve or obtaine ought on any tearmes whatsoever, be it of free favour, or of due debt and desert: which is the Merit of Impetration, that hee saith Augustine speaketh [Page 44] of; and 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 tearmed, as Bellar­mine himselfe also granteth: Since that, by their owne confession, Jmpetramus eti­am quae non mere­mur. Tho. sum par. 1 ^a. 2 ae. q. 114. a. 9. A man may im­petrate, and not deserve: & a man may deserve and not impetrate, A­nonymꝰ Author cō ­tra Bellij Ruinam Papismi. Meritum enim innititur ju­stitiae; & non potest Deꝰ homini negare quod meruit, &c. 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 obtaine, and another to merit, that is, to deserve: And therefore in such sense as they vse the word Merit, 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, quàm 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, obtaine and impetrate, what hee deserveth not; and againe, Miles Gallicanis sudoribus nec donatioum meruit, nec stipendium. Ammian. histor. lib. 17. not to merit, that is, obtaine and impetrate what yet hee hath well deserved. As also in this sense 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 himselfe also acknowledging it) to call all good workes merits, for which we re­ceiue ought, though the reward be, as Mer­cedem quandam esse dicimus, quae magis debetur ex gratia, quam ex justitia; sive quae imputetur sec. gratiam, & non sec. debitum▪ Idem de Iustific. lib. 1. cap. 21. he gran­teth also that it may be, not of desert, right, or due debt, but of favour and grace onely. Where­in Bernard singularly well expounding their meaning, and his owne too, where hee useth those and the like tearmes; 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 speake pro­perly, [Page 45] saith hee, those things that wee use to call merits, are certaine seeds of Hope, sparkes of Love, signes of our hidden predestination, presages of our future glorification; the way to the crowne, not the cause of our crowning.

I might also insist on that which Bellarmine hath else-where, that Quod nos dici­mus mereri, Graeci dicun [...] [...], Bellarm. de Iustifi [...]. l. 5. c. 2. to merit, as they speake, is no more than that which the Greekes call [...], which word signifieth not [...]. i. dig­num esse. Idē ibid. to be wor­thie, as he saith, contrarie to all use and au­thoritie, but [...], Schol. Thu­cyd. [...], Suid▪ [...] Schol. Sophocl. to bee vouchsafed, reputed or e­steemed as worthie, as also Non ait, ut dig­ni sitis, s [...]d ut dig­ni habeamini, Caje­tan. in 2 Thess. 1.5. Cajetan himselfe, therein following their owne vulgar Latin, ex­poūdeth it. And wheras 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 cō ­mentarius Chryso­stomi: vel t [...]libus hostijs pl [...]cetur Deo, ut exponit Oecume­nius, Bellar. de Iu­stific. l. 5. c. 2. The meaning of it is, saith Bellarmine ▪ that with such sacrifices God is delighted, or pacified, as Chryso­stomes Commentarie hath it, (though indeed in Chrysostomes Cōmentarie, there no is such word, or any one word of exposition, but the same word it selfe onely) or is pleased, (well-pleased, it is word for word in the Originall) as Oecume­nius expoundeth it. And Significat De­um delectari bonis, [...]isque concilia [...]i, & induci ad benefaci­endum ijs qui ben [...] operantur, Ibid. it signifieth, saith he, that God is delighted in good workes, and is there­with conciliated, (that is, moved to befriend, as wee say) and induced thereby to doe good unto those that doe well. Which is that that wee meane, when wee say that workes are meritorous. Well it were indeed if they either meant or main-maintained no no more than is here said. Lit­tle [Page 46] controversie would there then be betweene us and them.

But to let these things passe, lest I be in this point over-long. Doe all Catholikes deny in­deed even to workes done of faith and grace all merit of condignitie? And is there no difference at all among them herein? Yea doth not Bellar­mine himselfe maintaine the Imò, dignari, ut Cic. de Orat. l. 3. [...]ōtrary? Or doth hee not know that there is difference among them herein? and that the most of them (of la­ter times especially) goe the other way? Yes undoubtedly. But hee dealeth herein, as hee doth in the point of Adoration of Images. It is a Imagines coli eo­dem cultu cū Pro­to [...]ypo, sive quo co­luntur, quorum sunt imagines; Christi & Dei latria: est o­pinio cōmuni 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 tenent among them, that Images are to be worshipped with the selfe same worship that those are worshipped with, whose Images they are: and so consequētly the Images of God and Christ with divine worship ▪ And Bellarmine himselfe, though a little qualifying it, both alloweth and defendeth it, Si de reipsa aga­tur, admitti potest Imagines posse coli impropriè vel per accidens, eodem ge­nere cultus, quo ex­emplar ipsum coli­tur, &c. Bellar. de cult Sanct. l. 2. c. 23. that by accident, or improperly they may bee and are so worshiped; to wit, either Quādo imago ac­cipitur pro ipso ex­emplari, cujus vi­cem gerit, Ibid. as those Images are Gods or Christs Deputies, and so receiue for God or Christ himselfe the worship due to either; or Cum exemplar cō ­sideramꝰ quasi im [...] ­gine vestitum, &c. Ibid. as men conceive God or Christ clad in that Image, as a King in his Roabes, and so worship the Image in the same worship together with either. But yet, saith hee, Quantū ad modum loquendi, praesertim in concione ad populum, non est dicendum ima­gines ullas adora [...]i debere latria; s [...]d [...] contrari [...], 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 bee worshipped with divine worship; but the contrarie rather, that they are nor to be wor­shipped. [Page 47] And why so? Forsooth▪ Offendit aur [...] Catholicorum. because ma­ny good Catholikes cannot endure to heare that Ima­ges should be adored: and againe, Praebet occasionē haereticis liberius blasphemandi, Ibid. Because it gi­veth Heretikes occasion to speake more freely evill of them.

And in like manner dealeth hee in this mat­ter of Merit. Because our Writers justly tax them for extreame arrogance therein: Bellar­mine here flatly denieth it, and saith that none of them maintaine it, and wee doe but bely them in charging them with it. And yet, to passe by what before was alledged out of him; and what hee saith elsewhere againe, that Remissio veni [...]li­ [...]m justo Dei judi­cio redditur bonis meritis justorum. Bellarm. de Iust. sic. l. 1. c. 21. the remission of some sinnes is even in justice due to mans good Merits; Where professedly he hand­leth the Controversie concerning the merits of mans workes, he concludeth the direct contra­rie to what here he avoweth, and condemneth what hee averreth here, as no better than He­resie.

The very Title of his Discourse is, Opera justorum ex charitate facta esse meritoria vitae aeternae ex condigno. Bellar. de Iustif. l. 5. c. 16. That mens workes done of charitie doe condignely merit or de­serve Life eternall; and that, Non solum ratio­ne pacti, sed etiam ration [...] operū, Ibid. cap. 17. not onely in re­gard of Gods Covenant, but in regard of the works themselves.

In the Discourse it selfe hee telleth us, that Catholici omnes ag [...]oscunt, opera bo­na justorū esse me­ritoria vitae aeternae, Ibid. c. 16. All Catholikes hold that they merit Life eternall. That 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 haue no mention made either of condignitie or congruitie; [Page 48] Alij volunt esse meritoria de con­digno largo modo, quod respectu con­digni propriè sump­ti dicatur congruū, respectu cōgrui 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 goe a middle way betweene congruitie and condignitie; and Quidam distin­guunt inter dignū & condignum, & meritum ex digno admittunt, non ex condigno. some againe would di­stinguish betweene dignitie and congruitie. But that Communis sentē ­tia▪ Theologorū ad­mittit simpliciter meritum de condig­no. Bellarm. ibid. the common opinion of their Divines ad­mitteth merit of condignitie: which hee also con­cludeth with.

Againe hee saith that Quidam existi­ [...]nant opera bona nō esse meritoria vitae aeternae ex condigno ratione operis, sed tantum ratione pa­cti, & acceptatio­nis divinae, Bellar. de Iustific. l. 5. c. 17. some of their Di­vines hold, that Quidam existi­mant opera bona nō esse meritoria vitae aeternae ex condigno ratione pa­cti, & acceptatio­nis divinae, Bellar. de Iustifi [...]. l. 5. c. 17. such workes doe not merit life eternall condignely, in regard of the worke it selfe, or the worth of it, but in regard of Gods Cove­nant and his acceptation of them onely; And that Ita Scot. in 1. Sent. d. 17. qu. 2. quem al [...]j quoque ex veteribus scholasti­cis sequuntur. thus onely the Ancient Schoolemen held. 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 condignely in regard of the worke it selfe, and the worth of it, albeit that God with man had made no such agreement at all. Nobis media sententia probabilior videtur, esse sci [...]. meritoria ex cōdigno ratione pacti & operis simul, Bell. ibid. He himselfe thinketh best to goe the middle way, as he saith the Councell of Trent doth; to wit, that they merit it condignely, in regard both of the agreement and the worke joyntly together. And that we may not mistake his meaning herein, hee telleth us further, that hee doth Non quod sine pacto & acceptatione non habeat opus bonū proportionem ad vitā aeternam ex operis dignitate, Ibid. not thus determine, as if hee held, that such workes did not in regard of the dignitie and worth of them well deserve life eternall, albeit no such agreement were; but merit it in regard of Gods gracious ac­ceptance onely: 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 vs should bee so poore and imperfect as [Page 49] to merit no otherwise: (as the Lovaine Professors also, too base and beggerly for us Absit ut justi vi­tam aeternam expe­ctent sicut pauperes [...]leemosynam, mult [...] nam (que) gloriosius est ipsos quasi victores & triumphatores eam possidere, tan­quam palmam suis sudoribus debitam. Ruard. Tapper. ex­plic. art. Lovan. tom. 2. cap. 9. to craue it and have it as an almes:) and that they therefore de­serve it, because Ita ut in bono o­pere sit quaedā pro­portio & aequalitas ad praemium vitae aeternae, Ibid. there is a kinde of proportion and equalitie; yea not Satis est propor­tionalis aequalitas, Ibid. c. 18. a proportionable onely, but Modus futuri ju­dicij erit sec. justiti­am commutativam, quoniam Deus non solum cōstituet pro­portionalem aequa­litatem inter merita & praemia, sed eti­am absolutam aequa­litatem inter opera & mercedes, Ibid. cap. 14. an absolute equality (for so he saith in ex­presse tearmes elsewhere) betweene the worke and the wages: And that is properly merit of condignitie indeed, Vbi opus est per se aequale mercedi, Ibid. l. 1. c. 21. verè par mercedi, Ibid. l. 5. c. 17. when the worke is equall of it selfe to the wages: which merit of condignitie he saith therefore is Me­ritum verè & propriè, Bellar. de poenit. l. 4. c. 8. truely and properly, Simpliciter & absolutè tale. Idem de justific. l. 5. c. 18. sim­ply and absolutely so tearmed; Meritum ex justitia & sec. debitum. Ibid. l. 1. c. 21. Ex justo Dei ju­dicio, Ibid. l. 5. c. 16. Merit in Iustice, or of right and due debt: which Meritum ex gratia magis quam justitia: meritum imperfectum, Ibid. l. 1. c. 21. Meritum impetrationis tantum, Ibid. & in Ind [...]c. de lib. concord. sup. that other of congruitie is not. And such workes therefore, say our Rhemists, are Rhe­mens. in 2 Tim. 4.8. truely and properly me­ritoriously, and fully worthie of everlasting life, so that heaven is the due and just stipend or recom­pence, which God by his justice oweth to persons so working; and that I [...]dem in Hebr. 6. [...]. so farre forth, that hee should bee unjust, if hee should not render heaven for the same: Albeit 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. yeeres since con­demned as false and heretical; and by Durandus, saith Bellarmine himselfe, Temerarium & blasphemum esse dicere, Deum fore injustum si meritis hominum justorum non reddat mercedem, &c. Ex Durando Bellarm. de Iustific. l. 5. c. 16. Vide Durandum in 2. Sent. d. 27. q. 2. Nam quod Bellarm. promissam, addit, de suo [...]st. it is censured (and [Page 50] that not unjustly) not as bold onely, but as blasphemous.

But why is Gods agreement needfull then? or why doth Bellarmine require that also? He tel­leth you himselfe; not for any defect or want of worth in the worke, but Requiritur pactū & conventio: nisi enim id praecesserit, non potest ex justi­tia commutativa, ne (que) ex distributiva etiam, opus alterum oblig [...]re, quantum­vis eximium sit, & aequale mercedi, I­dem de Iustific. l. 5. c. 14. because that with­out some such agreement no reward or wages can of right be claimed for any worke, albeit of it selfe o­therwise it be never so worthie.

Lastly, hee telleth us that Non defunt gra­vissimi Autores, qui sentiant, Omne opus bonum homi­nis justi & habitu charitatis praediti, vitae [...]tern [...] meri­toriū esse, [...]. c. 15. there want not very grave Authors, who thinke that everie good worke of a just man endued with charity meri­teth or deserveth life eternall. Probabilius vi­detur ad meritum exigi, ut opus bonū, vel tunc cū fit, actu imperetur à chari­tate, at (que) in Deum ut finem ultimum referatur; vel certè nascatur ab actu imperato à charita­te, atque in Deum ante relato; quod est virtute non actu [...] Deū referri, Ibid. Which he thus farre forth also subscribeth unto, if this condi­tion be added, that not onely the parti [...] doing it bee endued with charitie, but the very worke it selfe also doe actually, or virtually at least pr [...]ceede from charitie, and be done for Gods sake. So that not onely the whole course and tenour of a godly mans life uprightly and religiously led, being laid altogether in one lumpe, but every parti­cular such action of it, considered alone by it selfe, should by this their doctrine deserve no lesse than heauen at Gods hands. And then belike so oft as they haue done any good worke meerely for Gods sake, so oft haue they deserved an heaven at least of him. It were absurd and senslesse for a sorry begger to imagine (that I may use Bellarmines owne comparison) that by weeding though a whole day in the Kings gar­den at White-hall, he had in regard of the worth of the worke done by him, deserved an hundred [Page 51] Iacobusses, because his Majestie had promised for his dayes worke to give him such wages. Si opus aliquod sit multo inferius mercede ex conven­tione promissa, ut si Dominus vineae cō ­duceret operarios, & nō denarium di­urnum, sed centum nummos aureos pro mercede promitte­ret, non esset meri­tum ex condigno ra­tione operis, Bellar. de Iustific. l. 5. c. 17. Bellarmine himself wil not deny it. But it were much more absurd for such an one to ima­gine, that for every weed that in that his daies worke hee had pulled up (were it done out of never so much love to his Soveraigne) he had deserved, I say not an Earledome, or a Dukedome, but a Crowne at least or a Kingdome. And yet is there farre greater disproportion heere be­tweene the worke that we doe, and the reward that wee expect, than could there be betweene the worke and the wages: Since that Finiti ad infini­tum nulla est pro­portio. Itaque rectè Fulgent. ad M [...]nim. l. 1. Tantum ibi gra­tia divinae retribu­tionis exuberat, ut incōparabiliter at (que) ineffabiliter omne meritum quamvis bonae & ex Deo da­tae humanae volun­tatis & operationis excedat. betweene finite and infinite there is no proportion at all. And therefore saith our Country-man Thomas of Walden, though no friend to Wickliffe; for hee wrote professedly against him; Quid dignū fa­cimus ut participes coelestibus fieri in­veniamur? &c. Thom. Wald. citante Vega de merit. q. 4. What can wee doe that should be worthie of heavenly things, which the Apostle saith, that Rom. 8.18. The sufferings of this life are not worthie of? Reputo igitur sa­uiorem Theologum, fideliorem Catholi­cum, & Script. sanctis magis concordem, qui tale Meritum simpliciter abnegat, Idem ibid. I account him there­fore the sounder Divine, the better Catholike, (and the Protestants belike then are the better Catho­likes herein) and one that agreeth more with Gods word, that simply and utterly denieth such Merit. Totis licet animae & corporis laboribus desudemus, totis licet obedi [...]n [...]i [...] viribus exerceamur, nihil tamen condignum merito pro coelestibus bonis compensare & offerre valebimus, Euseb. Emiss. nomine, homil. 3. ad Monarch. And though a man, saith an uncertaine Author, but alledged commonly by them, as Eusebius Emissenus, should with all the strength of bodie and minde exercise himselfe to the utmost, in obedience to God all his life long, yet could he bring out no­thing, [Page 52] that by way of condigne merit could counter­vaile heavens happinesse. For, considering the extent and continuance of it, 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 eternall travell at least, that should purchase eter­nall rest. And considering the dignitie and ex­cellencie of it, Si h [...]mo mille an­nis serviret Deo e­tiam ferventissimè, no [...] meretur ex cō ­digno dimidiam diē esse in regno caelo­rum, Anselm. de Mensur. cruc. c. 2. Though a man, saith Anselme, should serve God in most fervent maner for a thou­sand yeeres together, yet should hee not thereby con­dignely merit to be but halfe a day im heaven. And [...], Chrysost. in Matth. hom▪ 79. though the godly have done a whole million of good deeds, saith Chrysost. yet that such a crowne, such an heaven, and so great honour should for so small pidling matters (in comparison thereof) be conferred on them, it is of Gods free grace, and (as he there also implieth) not of due debt, or of their desert. For, [...], 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 indebitā gra­tiā, Aug. in Psa. 31. deserved paine ▪ as Augustine speaketh, repaid the one, grace unde­served freely bestowed on the other. Anselme, it seemeth, thought he could not in an hundred, nay in a thousand yeeres, doe that▪ that they are able to doe in lesse than a [...] houre. He thought and taught that a man could not in a thousand yeeres, by all that ever he did, or could doe, me­rite halfe a daies abode in heaven; and they thinke and [...]each (if they thinke at least as they teach) that a man may in much lesse than halfe a daies space doe that, that shall merit more than a thou­sand thousand yeeres, even an eternall abode in heaven. Chrysostome thought a man could not [Page 53] with a million of good workes doe that, that they thinke they can doe with any one alone. For, so many thousands of them, saith he, cannot in ju­stice deserve the Kingdome of Heaven. Any one alone, say they, of those that we doe, can doe it. Iacob deemed himselfe unable with all that hee had done or could doe, to requite those favors, even in his temporall estate, that God had con­ferred upon him: These men hold that they can by some one good deed of theirs alone, not requite God onely for what they have alreadie received of him, (for Facilius & mi­nus est reddere ae­quivalēs ejus quod quis accepit ab alio, quā eum constituere debitorem: quia ad constituendum eum debitorem requiri­tur quod plus red­dat quam acceperit, ut sic ratione pluri­um alius efficiatur debitor, Durand. in 2. Sent. d. 27. q. 2. that must be done first, 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 quicquā me­reri ab eo ex pure debito & condigno. which no man indeed can doe, ere they can merit ought at his hands) but engage him also to doe further deservedly for them, even to the conferring of life eternall, and celestiall glory on them.

Thus we have seene, both what they hold, howsoever they seeme sometime ashamed of it, and therefore one while deny, what another while they affirme: As also how contrary their presumptuous conceits and positions in this kinde are to the humble confessions & acknow­ledgements of Gods sincere Servants, as well re­corded in the Word, as reported else-where, yea Vide supra ex Bellarm. de Iustific. l. 5. c. 7. related, alledged, 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 Pha­risaicall fancies, and returne home againe to our selves; this lastly should perswade us with the Apostle S. Paul, Philip. 4.11. to rest content with what­soever estate God shall see good to place us in, Vse 4. [Page 54] with whatsoever he shall please to conferre on us, and afford us, or whatsoever he shall thinke fit to call us unto; considering that we are not worthy of ought, but unworthy wholly of what­soever we have, be it more or lesse. And if we be unworthie 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, murmure, grow discontent, or com­plaine, if wee have not so much as such and such have; if we cannot goe, or fare as such and such doe; if we have not so good trading, or our houses so well furnished, our wives and children so apparelled, as such and such have.

Errors 2. Error 1.This it is a great fault in the World, in this age of ours especially, an age of excesse; where­in [...]. Hesiod. Ope [...]. lib. 1. [...] d [...]ves cu­pidit [...]m [...]rritat. Se [...]. epist. 7. each one striveth to goe beyond another, in pride of apparell, in building, in expence in all kinde of superfluitie and excesse; that Instateq [...]it auri­ga, [...] vinc [...]tibus; illum Praeteritum temnens extremos intereun [...]e, Horat. Sat. 1. like men that runne in a race, we cast our eies forward on those that goe before us, but we forget to looke backe unto those that come short of us. [...]. Plut. de Tranquil. Men and women looke upon those many times that are of higher degree than them­selves, and would faine match them, and goe even with them. Or suppose it be but on those, that are of the same rancke with themselves: they see how they go, how they fare, how they spend; (and it is many times much more than they are well able to doe, or than their meanes [Page 55] will well afford) and because they are loath to come behind any of their owne degree; (that they deeme were a disgrace to them;) they be­gin to thinke thus with themselves; What dif­ference is there betwixt us and them? and why should not we then doe as they doe? And hence ariseth [...]. Chrysostom. in 2 Thessal. 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 meanes to doe what they desire. Which their discontent, with their present e­state, together with the inordinate and immode­rate desire of that which they have not, & faine would have, only because they see others have it; is not only an occasion [...], Plutarch. de Tranquil. to deprive and bereave them (with Ester. 5.13. Haman, and 1 King. 21.1—4. Ahab) of the comfort and benefit of what they have; but [...]. 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 alijs praeposu [...]re; sed ea solum quae praecedentium fortuna osten [...]a [...]. Non potest quisquam & invid [...]e & gratias agere. Jdem de Benes. lib. 3. cap. 3. Non quod hab [...]t numerat; tantum quod non habet▪ optat. Mani [...]. Astron [...]m. l. it is as a grave also, to burie in the thankfull remembrance of those manifold mercies that God hath vouchsafed them, above many o­ther, (it may be) even of their owne ranke; as if God had done nothing for them, (as those murmuring Iewes charged him, In quo dilexisti nos? Mal [...]. 1.2. Et sic [...]sti, [...]; (ita quippe legendum.) [...], Plut. de Tranquil. Wherein hast [Page 56] thou loved us? that is, shewed any loue to us, done ought for us?) unlesse they may spend, and goe, and be maintained in it, as such and such doe. Yea so farre oft doth this corruption prevaile with not a few, that with 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 dū 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 farre to get eaven with others, that at length all crack­eth and commeth to nought, and both they and theirs rue it in the end. Error 2.

Againe, others having sometime had more plentifull meanes, and having then (as they might well doe) proportioned their expence accordingly thereunto; when it pleaseth God to withdraw that their plentie in part, for cau­ses best knowne to himselfe, and it may be a­mong others, to trie them, how they will take it, whether they will say with our Saviour, 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 Ioan. 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 Mat. 6.10. pray; and with Iob, Iob▪ 1.21. [...] sed & dedi [...] ▪ Sen. ep▪ [...]. Tu [...]sti▪ qu [...]iam tun [...] erat▪ Bern. de Temp. 110. God hath gi­ven, and God hath taken againe; blessed be his Name; and [...]. Epi­ct [...]t. [...]. [...]; Idem Arian. dissert. l. 1. c. 11. Ita Hieron. ad Iulian. Tulisti libero [...] q [...]o [...] ipse d [...]deras. Non contrist [...]r quod recepisti; ag [...] gratias quod de­disti. Et Iuli [...]. Imper. apud Ammi [...] ▪ l. 25. Vi [...]am rep [...]s [...]nti [...] fidei red [...] ­turus exulto. so returne God his owne with thankes: Yet out of a pride of heart and stoutnesse of [Page 57] stomacke, ( 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 saile, or to stoupe an inch, they will strive to live still according to their former meanes, and shape their expence not by what they have, but by what they have had: and so whereas the Lord in mercie had yet left them a competencie still, [...], 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 overthrow all: Or [...], Dion. Cass. hist. lib. 57. Apicius cum sestertiûm millies in culinam congessisset, aere alieno oppressus, rationibus inspectis, superfuturum sibi sestertiûm centies computavit, & velut in ultima fame victurus si sestertiûm cent [...]es vixisset, veneno vitam finivit, Sen. ad Helv. c. 10. Hinc Martial. l. 3. ep. 22. Dederas, Apici, ter trecenties ventri: Sed adhuc supererat centies tibi laxum. Hoc tu gravatus ut famen & sitim, ferre, summa venenum potione dux [...]sti▪ N [...]l est, Apici, tibi gu­losius factum. they grow into such inward griefe and discontent, because they cannot doe still as formerly they have done, as either breaketh their hearts and shorteneth their dayes, or altogether disableth them unto the cheerefull performance of any good office either to God or man.

All which corruptions might soone bee helpt, if wee could with Iacob here say, and thinke as wee say; Non sum dignus, Domine; Lord I am not worthie of ought. If we would looke out abroad, but [...], 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 Helv. c. 12. cast our eyes now and then on those that have farre lesse than wee have. As Aristippus, when a friend of his came to condole with him for some land that hee had lost, demanded of him what he had to liue on [Page 58] himselfe, and when hee made answer that hee had but some one small close onely, he told him, that [...]; Aristip. apud Plut. de Tranquill. there was cause rather for Aristippus to be­moane him, than for him to bemoane Aristippus, who had more than thrice as much land still leaft him to live on than hee had. It is hard but wee should finde some, with [...], Diogen. apud Plut. de pros. not. de muribus; quos & reliquis suis vescentes parasitos suos appellitabat, Laert. the Cynick, yea not a few bee wee never so needy, that would bee glad of our reliques. Or if we would but [...],— Homer. Odyss. [...] & Diog. apud Laert. & Plu. de Sanit. tuend. Do­mum redeamus, Cic. Bruto. cast our eyes home-ward, and consider our selves, and our owne vnworthinesse of ought, wee might soone see how little cause wee haue to bee dis­content in such cases. For have wee but little leaft? It is more than we deserve. Hath God taken much from us? he might well have tooke more. As Anytus, a Gentleman of Athens, told his guests that were at table with him, when Alcibiades a young Gallant came in a revelling humour and tooke away the one halfe of his plate that stood either for shew or service upon the cupboard, and they marvelled much at it, that Anytus could so take it, affirming that hee had dealt very vnkindly with them, [...], 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, hee hath dealt very kindely with us, that hee hath left us halfe, when hee might have tooke all: for it was all his, or at his command. So it is here indeed. Hee taketh part, that Act. 17.25. 1 Tim. 6.17. gave all; and that might therefore as well take all as part; because 1 Chron. 29.12, 14, 16. all is but his owne. They [Page 59] tell of a Iewish Doctor, that was called Rabbi Gam-zoth· ex or [...] D. Leifeild· Rabbi This-too, because he used alwaies to say, what­soever befell him, [...] Etiā hoc bon [...]m est; Et hoc etiam; Et hoc; Sic Ezech. Esai. 39.8. Et Antigonus m [...]rbo correptus le­vi [...]s [...]ulo, [...]. Plut. Apophth. [...], &c. Plut de Tran­quill. This is good too, and this too, and this too, and this too, &c. And in like manner may wee well say, how little soever be leaft us, This is more than I am worthie of, and this too, and this too, &c. If God shall againe and againe too, never so often, impaire our estates, and by peece-meale withdraw from us what hee hath formerly conferred on us: And consequently as Doles quod ami­sisti? gaude quod e­vasisti, Sen. excerpt. de remed. fortuit. hee said to one that though with losse of goods, had in safetie yet escaped himselfe to the shore, [...], Plut. de Tranquil. not repine or murmur for what is lost, but bee thankfull to God Esai. 1.9. Lament. 3.22. Ezra 9.13, 15. Nehem. 9.31. for what is leaft, and [...], Greg. Naz. Epitaph. Patr. Habere siquidem eripitur; [...]abuisse nunquam, Sen. for what formerly we have had.

Hitherto wee have considered of Iacobs un­worthinesse, by himselfe here acknowledged: we come now to see Gods undeserued Goodnesse to Iacob. Particular 2. Gods Good­nesse.

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;

• Gods Mercie,
  Grounds 2.
  and
• Gods Truth:

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

[Page 60] Ground 1. Gods Mercie.First, his Mercie: where observe wee that whatsoever wee have or hope from God, it is all of meere mercie.

Observat. 3. Vnworthie of all thy Mercies; saith Iacob. And, Psal. 103.4. who 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 coronā. Dicturus erat, Co­ronat me; merita mea fatetur, &c. debitū redditur non donatu [...]. Audi, &c. De misericordia te coronat, de miseratione te coronat. Non enim dignus fuisti qu [...]m vocaret, & vocatum justi­ficaret, & justificatum glorifica [...]t. Et de sp. & lit. cap. 33. Hoc fiet in judicio, ubi necessa­rium suit commemorare miseric. & miserat. Vbi jam exigi d [...]bita & reddi merita si possent videri, ut nullus esset misericordiae locus. Necessaria itaque est nobis Salvatoris misericordia, sive cum convertimur, sive cum praeliamur, sive cum coronamur. Idem de Corrept. & Grat. cap. 13. crowneth, or Cingit, vel circumtegit, Iun. [...] sicut Psalm. 5.12. Benevolentiâ tuā tanquam umbone circumteges eum. invironeth thee rather, with mercy; saith the Psalmist: and Psalm. 103.10. doth not deale with thee according to thy deserts. 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 doe, hee should damne thee; saith Au­gustine. And, Psal. 32.10. who so trusteth in the Lord, mer­cie shall [...] encompasse him on every side; saith David.

Cōfirmation.Now this point, that all that wee either re­ceiue or expect is of Gods mercie, howsoever it be by the former consideration sufficiently con­firmed. For Vise August. supr. de verb. Ap. Serm. 2. if we be not worthie of ought, then is nothing of merit. And if nothing of merit, then all consequently of mercie.

Considerati­ons 2.Yet consider wee for the further proofe of it these two things;

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

Consider. 1. Gods Promi­ses.First, the Promises of God run all vpon Mercy. Exod. 2 [...].6▪ & 34.7. Deut. 5.10. Shewing mercie to thousands, with them that [Page 61] love him, and keepe his commandements. And, Luk. 1.50. His mercy is for ever and ever on those that feare him; Psa. 103.17, 18. and keepe covenants with him, and thinke upon his cōmandements to doe th [...]m. And, Malac. 3.17. I will spare them (and there is mercy then) that feare me, ond thinke on my Name, as a man spareth his Sonne that serveth him. Iam. 2.13. Mise­ricordiam qui non praestat alt [...]ri, [...]ollit sibi. Chrysol. ser. 42. There shall bee judge­ment without mercy to those that shew no mercy. And, In illo j [...]dicio, in quo j [...]st [...] coronan­tur, et injus [...]i dam­nan [...]ur, alij cū mi­sericordia, alij sine miseri [...]. j [...]dicandi. Nam cum d [...]cit, Iu­d [...]cium erit sine mi­seric. jis qui non fe­cerunt misericord ā manifestatur in his, i [...] quibus inveniun­tur bona opera mi­sericordiae j [...]dicium cum misericordi [...] fi­ [...]ri, a [...] per hoc ipsam etiam misericord [...]ā meritis bonorum o­perum reddi, Aug. de Corrept. et Grat. cap. 13. If without mercie to those that shew no mercy; then with mercy even to those also that shew mercy; saith Augustine. Yea so saith our Saviour himselfe; Matth. 5.7. Blessed are the mercifull; for they shall have mercy shewed them. And, Rom. 6.23. The grace of God is ( Sicut Joan. 12.50. & 17.3. Quod & Piscator observat. that is, bringeth) life eternall; saith the Apostle. Which place Augustine en­treating of, Mors merit [...] stip [...]ndium, qu [...]a militiae Diabolicae mors aeterna tanquam debitum redditur. Vbi cum posset dicere, & rectè dicere, Stipendium just [...]tiae vita; maluit dicere, Gratia Dei vita aeterna, ut hinc inte [...] ­ligeremus, Deum nos ad vitam aeternam, non pro meritis nostris, sed prō sua miseratione per­ducere, August. de Grat. & lib. arb. cap. 9. & Gloss. Ordm. in Rom 6. The Apostle, saith he, having said, The wages of Sinne is Death; because everlasting death is repaied as of debt due to the service of Sin and Satan; hee doth not say, albeit he might also so have said; but the reward of Righteousnesse is Life eternall: But he chose rather to say, Gods grace (or Gratia nisi gra­tis sit, gratia non est, August. Enchir. c. 107. Gratia enim vocatur, quia gratis datur. Idem in Ioan. 3. Quomodo est ergò gratia, si non gratis datur: quomodo est gratia, si ex debite 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 eternall; that thereby we might learne that God bringeth us to life eternall, not for our Merits, but of his Mercy. In regard whereof Tertullian also very fitly tearmeth (al­luding [Page 62] to militarie matters) 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, Aeternam vitam nullis potes operibꝰ 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, then not of due debt, or desert for any worke done, saith Hilarie. For, Debitum & do­num non consistunt, Faber. in Rom. 8. gift and debt cannot stand together; saith Faber. Yea Cardinall Cajetan himselfe on those words of the Apostle; Non d [...]cit, quod st [...]pēdia justitiae vi­ta aeterna: ut intel­ligamus non ex no­stris meritis, sed ex gratuito Dei dono assequi nos vitam aeternam, Caje [...]. in Rom. 6. Hee saith not, The wages of righ­teousnesse is life eternall; but the grace, that is, the gift of God, is life eternall; that wee may under­stand that we attaine life eternall not by our merits, but by Gods free gift. For which cause also he addeth, In Christ Iesus our Lord. Ecce meritum; ecce justitia, cujus stipendium est vita aeterna: nobis au [...]ē est donum ratione ipsius Christi Iesu. Idem ibid. Behold the merit; be­hold the righteousnesse, the wages whereof is life eternall; but to us in regard of Christ himselfe it is a gift. And lastly, to adde one place more of so many as might bee added; Psal. 62.12. With thee is mercy, saith the Psalmist to God: for thou wilt reward every man according to his workes. Con­cerning which words Gregorie, (on that of the Psalmist, Psal. 143.8. Make mee to heare thy mercie in the morning; which Greg. in Psal. Poen [...]. 7. hee expoundeth the Resur­rection) having moved this Question; Si illa San­ctorum f [...]licitas &c. misericordia est, & non meritis acquiritur, ubi erit, qu [...]d scriptum est, Et tu reddes &c. Si secundum opera redditur, quomodo misericordia aestimabitur? If the happinesse 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 mens works it bee rendered, how may it bee deemed mercy? Hee thus answereth; Sed aliud est secundum opera reddere, & aliud propter ipsa opera reddere, Greg. ibid. It is one thing to render according to workes, and another thing to render [Page 63] the reward for the workes themselves. 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 worke, (a farre other exposition than [...] rectè vertitur, secundum meritū, vel pro me­rito & dignitate o­perū 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 receiue a royall reward. (And in the other then consequently should be implied an equality betweene the worke and the wages. But) Illi nam (que) beatae vitae, in qua cū Deo & de Deo vivitur, nullꝰ poterit aequa­ri labor, nulla opera cōparari, &c. Greg. ibid. No labour or worke of ours, (nothing that wee can either doe or endure) by the Apostles owne testimonie, can bee equall to, or once compared with that blessed life, wherein men shall live of God and with God. For, Rom. 8.18. Mi­nora sunt omnia quae patimur & in­d [...]gna, pro quorū la­boribꝰ tanta repēda­tur f [...]turorū mer­ces bonorum, Amb. epist. 22. the suffe­rings of this life (yea Ne si unus quidē univ [...]rsa [...] sustine­ret, B [...]r. de Tēp. 48. all of them, if any one man could and should undergoe them all, saith Ber­nard, [...], Macar. homil. 15. from the very beginning of the world too, saith Macarius, unto the worlds end) are not wor­thie, saith the Apostle, of the glorie that shall bee revealed ( [...]. Non dicit, nobis, sed, in nobis. Neque enim erimus oti [...]si spectatores, sed participes gloriae, 1 Ioan. 3.2. Bern. de Praecept. & Disp [...]ns. not, unto us, as hee also well obser­veth, but) in us. And, Quid sunt merita omnia ad tantam gloriam? Non sunt talia hominum merita, ut propter [...]a vita aeterna debeatur ex jure; aut Deus injuriam faceret, si e [...]m non donaret, Bern. d [...] Temp. 48. Ita (que) scitè Prosper. in Psal. 102 Per candem misericor­diam dan [...]ur cor [...]nae mer [...]torum, [...]er quam data sunt merita coronarum. what are all mans me­rits then, saith Bernard, to it; that it should of right be due to them: or that God should doe men wrong, if he bestowed it not on them? as Rhem. in Hebr. 6.10. our Rhe­mists before affirmed that hee should. Neque gratia salutis operibus debetur, sed solius Dei bonitati, Iac. Faber. in Luc. 3. The grace therefore of salvation is not due to workes, saith Faber, ( Delcatur, Iudex expurg. Belgic. which the Popish purgers crosse [Page 64] out of him) but to the goodnesse of God alone. Non in Meritis, sed in misericordia Dei salus humana consistit, Origen. in Rom. l. 9. c. 11. Nor doth mans salvation consist in mans merits: but in Gods mercie: saith Origen.

Again, the prayers of Gods Saints strike al vpon this string. Consider. 2. The Saints Prayers. Of David, Chrysostom observeth, that though he were [...], Chrysost. de Compunct. 2. a man of singular parts for sin­cerity and piety, by 1 Sam. 13.14. Gods owne testimony of him; and [...], Idē in Psa. 12. had many good deeds that hee might have alledged, yet [...], Ibid. in all his prayers ordinarily [...], Ibid. he hath recourse onely to Gods mercie, [...], Ibid. that alone he pleadeth, that alone hee relieth upon, [...], Idē de Compunct. 2. and desireth to be saved by. [...], Chrysost. in Psal. 12. Let others, saith he, alledge and pleade what they list; Psal. 13.5. I will hope in thy mercie: that I pleade and alledge, and that doe I hang all mine hope upon. And, Psal. 4.2. Have mercy on me, and heare mee; and, Psal. 6.2. Have mercy on mee for I am weake. And, [...], Chrysost. in Psal. 6. The same song, saith hee, have we need to sing every one of us, albeit we had done ten thousand times ten thousand good deeds, and attained even to the very highest pitch and perfe­ction of righteousnesse: [...], Idem in Psalm. 4. for it is yet of mercie and loving kindnesse still that that wee are heard, and that wee are saved for all that. So the same Da­vid againe else-where, Psalm. 109.21. But thou Lord deale mercifully with mee for thy Name sake. And, Psal. 6.4. & 31.16. & 109.26. Save me for thy Mercy sake. Propter misericordiam tuam, non propter meritum meum, August in Psal. 6. & Ruff [...]. ibid. For thy mercy, [Page 65] not for my merit, saith Augustine. In misericordia tua, non in justitia mea. Ruffin. in Psal. 30. For thy mer­cie, not for my righteousnesse, saith Ruffine. [...], Chrysost. in Psalm. 108. Non quia ego sum dig­nus, sed quia tu es misericors, Aug. in Psal. 30. Conc. 3. Not because I am worthie, but because thou art merci­full; saith Chrysostome. [...], Chrysost. ibid. He flieth onely to Gods goodnesse and his loving kindnesse: Gratuita gratia commendatur, non ex op [...]rum debito, Prosper. post. Aug. in Psal. 108. Commen­ding Gods free grace, not claiming ought as due to his good deeds, saith Prosper. It is as if he had said; Non de meis me­ritis confidens, ut me sal [...]ū 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 Gregorie, not trusting to mine owne merits, but presuming onely to obtaine that of thy mercie, which by mine owne merits I have no hope to obtaine: Or, Noli me audire secundum judicia­riam sev [...]ritatem, sed sec. misericordissimam bonitatem, August. in Psalm. 30. & ex eodem Lombard. ibid. I en­treat thee to heare me, not in thy judiciarie severity, but in thy most mercifull bountie; saith Augustine. Negat merita sua, Cassiod. in Psalm. 30. He renounceth his owne merit: and, 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. hee de­sireth to be heard, saith Cassiodore, not according to his merits, but for Gods mercie sake: whereon when our hope is fixed, pardon is the easilier obtained. And, Psalm. 119.41. Let thy mercie also betide me, and thy sal­vation, according to thy Word. Secundum verbum tuum, non sec. meri­tum meum, August. in Psalm. 118. According to thy word, not according to my merit; Filius esse vult promissionis, non elationis, Ibid. A childe hee would be not of pride, but of the promise, saith Au­gustine. And againe; Psalm. 25.11. For thy Name sake be mercifull to my sinne: for it is much. Propter nomen tuum, non propter meritum meum, Ruffin. in Psal. 24. For thy Name, not for my merit; saith Ruffine: and Ber­nard; 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 [Page 66] my selfe never so much. Totam salutē suā hic attribuit mise­ricord [...]ae salvatoris, Hugo in Psal. 24. Hee attributeth his whole salvation to the mercy of his Saviour, saith Cardinall Hugh. And, Psal. 25.7. In mercie remem­ber me, or thinke upon me, for thy goodnesse sake, O Lord. Non secundū irā, qua ego dignus sū; 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 mercie; saith Augustine. Non propter me­ritū m [...]ū, sed prop­ter bonitatem tuā. Ex Aug. Alcuin. & Gloss. Ordin. Lomb. in Psal. 24. For thy goodnesse, not for any merit of mine; saith Peter Lombard. For, Dicendo, Propter bon. t. D. fecit in­telligi, Non propter mer. meum. Cassiod. ibid. When hee saith, For thy goodnesse, his meaning is, and he would so be under­stood, Not for my merit; saith Cassiodore. Who thence also observeth that, Vnde nullum fas est aliquando praesu­mere, nisi quē gra­viter contingit er­rare, Idem ibid. No man without grievous errour, may presume at any time thereon. And yet againe; Psal. 31.3. For thy Name sake guide and conduct me. Propter nomē tu­um, nō 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 Cardinall after him: Non quia ego sum dignus; sed ut tu glorificeris, Idem ibid. Not for my worth, desert, or dignitie, but for thy glory. And Hilarie on those words of his, Psal. 119.149. Heare my voice according to thy mercie, or thy louing kindnesse, O Lord. 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 Wee, saith hee, when we have fasted some once, out of vain-glory, or given ought to a begger for his meere importunitie, thinke that God is bound by and by to heare us; Post haec &c. 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 heartie crying, his night watchings, his early meditations, his conti­nencie in his younger yeeres, his diligent enquirie into Gods Statutes, and his carefull keeping of his Testimonies, having attained to a perfection in all kinde of goodnesse, yet hath his hope wholly in God, [Page 67] and expecteth all from his mercie, placeth all his hope in it, and desireth to bee heard according to it. And Chrysostome preaching upon the Prayer of Eleazer, entreating Gen. 24.12. mercie and kindnesse for his Master Abraham; ( See Sermon on Eleazers Prayer. and whose merits might better have beene pleaded than his?) [...], &c. Chrysost. tom. 8. serm. 15. That you may not imagine, saith hee, that hee deman­ded it as a debt, Deale mercifully or shew mercie, saith hee, to my Master Abraham. [...], Ibid. Though we had done ten thousand good deeds, saith he, yet is it of grace that wee require to be saved, and of lo­ving kindnesse, not of debt or desert that wee looke to receive this. So the Apostle; 2 Tim. 1.16, 17. The Lord shew mercie to Onesiphorus his family. (The Lord shew him mercy, because hee shewed mee mercie.) For hee often refreshed me, and was not ashamed of my chaines; but when hee was at Rome he diligent­ly sought mee and found mee; and in how many things hee steeded mee (or supplied mee) at Ephe­sus, thou well knowest. And, Ibid. 18. the Lord grant therefore, that hee may finde mercy with the Lord in that day. 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 hee may finde mercie when hee shall seeke it at the hand of his Iudge; saith one that beareth the name of Ambrose. [...], Chrysostom. in 2 Tim. hom. 3. That as I found mer­cie with him, so may hee finde mercie with God; saith Chrysostome: And marke you, saith hee, how hee saith, [...]. nothing, or not any thing but mercie: Eleemosynam, that is, word for word, Almes, that which Ruard. Tapper. supra. Absit, [...] pauperes eleemosynā expectent. the Popish Professor so much scorned before: Mercie in that day, wherin [...]. we shal have much need of it; [...], Chrysost. ibid. if Onesiphorus for [Page 68] all these his good workes, wee (the most of us) much more. There is mercie as well for those that holpe him, as 2 Tim. 4.14, 16. Aliter enim de eis, qui ex malitia obsti­terant; aliter pro eis, qui ex infirmi­tate deliquerant, uti & Aug. observat in Josh. quaest. 30. for those that forsooke him; as well mercy in rewarding the one, as mercie in pardo­ning and not punishing the other. So Daniel also, Dan. 9.18. Vide Hug. Card. in Iob 9.21. We present these our prayers unto thee, not for any our righteousnesse, (that is, any righteous workes of ours; [...], Greg. Naz. adv. Eunom. Orat. 4. for we have none, saith Grego­rie Nazianzene; such at least as we dare pleade the worth of) but for thy tender mercies. Where­upon also saith Aquinas, Impetratio orati­onis innititur mise­ricordiae; meritum autē condigni inni­titur justitiae. Et ideò multa orando impetrat homo ex divina misericor­dia, quae tamen non meretur secundum justitiam, Tho. sum. part. 1 ^a. 2 ae. q. 114. a. 6. Obtaining by prayer indeed resteth upon mercie; where as merit of con­dignitie resteth upon justice or righteousnesse: and therefore by prayer doe men obtaine many things of God in mercie, which yet in justice they deserve not. Yea so the Papists themselves in their Li­turgie, (retaining yet still some broken relikes of Antiquitie) contrarie to their Schoole-lear­ning, desire God Non meriti aesti­mator, sed veniae largitor, Missal. in post-commun. not to ponder their merits, but to pardon their misdeeds; and so conse­quently Psal. 65.3. to be mercifull (as the Psalmist spea­keth) to their sinnes. And, a Popish Writer com­menting upon that place; Quid meriti a­pud Deum po [...]erimꝰ 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 praestamꝰ. Iodoc. Cl [...]cthov. in Canon. Miss. What merit, saith he, can wee pretend or pleade to God, whom we owe all unto? Or how can we applaud our selves in our good deedes, when all our righteousnesse is but as a fil­thie ragge in Gods sight? Our merits therefore are none to God, whom all that we doe, is due unto, &c. And it is a good Rule that Bernard giveth for [Page 69] Prayer in generall: Qui petit, primò d [...]bet attendere, ut pro suis me [...]itis ni­hil accepturū se pu­tet, sed de Dei mi­s [...]ricordia tantum, quicquid rogave­rit, impetraturum. Bern. in Sentent. Hee that commeth, saith hee, to aske ought of God, must in the first place have an eye unto this, that hee looke not to receive ought for his owne worth or merits, but hope to ob­taine whatsoever he craves, onely of Gods mercie. 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. devise some cause why our suit should be heard, and that must bee not our merit, but Gods mercie: according to that of Daniel a­boue mentioned, which hee also there alled­geth.

It is all of mercie therefore, that God promi­seth: It is all of mercie that Gods children pray for. It is Hebr. 4.16. a Throne of grace that they repaire unto; and it is Jbidem. mercie that they there sue for. It is for mercie all that they pray; And to mer­cie it is, that they ascribe all: whatsoever either by prayer they obtaine at Gods hand, or Fides aliquando recipit, quod oratio non praesumit, Bern. de Grad. humil. Et instat in Laz. resus­citato, Ioan. 11.23. with­out prayer they have voluntarily conferred on them by him, (as Iacob here much more than ever Gen. 28.20. Vbe­rior semper est Dei gratia, quam nostra precatio, Ambros. in Luc. Et instat. in latrone in Para­disum trāslato. Luc. 23.42, 43. Sic 2 Paral. 1.12. Psal. 21.4. Luc. 15.19, 22. hee did or durst aske,) they acknow­ledge all to come of mercie. Gen. 33.6. They are the chil­dren, saith Iacob, that God hath of his mercie given thy Servant. And, Gen. 33.11. God hath beene mercifull to me: and therefore have I all this. And heere in my Text; All the mercies, that thou hast shewed me. Even Iusti nihil tribu­ent meritis suis. Nō tribuent nisi totum misericordiae tuae, Aug. in Psal. 139. the Iust, saith Augustine, will ascribe nothing to their merits, but give all onely to Gods mercie. For, 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 againe serveth even to cut the very throat of that Romish Doctrine of Merit. Vse 1. [Page 70] For mercy and merit (as they understand it) by their owne confession cannot stand together. Id quod ex con­digno quis meretur, non ex m [...]s [...]ratione, sed ex merito acci­p [...]t, Thom. sum. part. 1 ^a. 2 ae. q. 114. a. 3. That which a man meriteth, say they, hee hath not of mercie. And, it is Secundum judi­cium justitiae, Tho. ibid. Impetratio ora­tionis nititur mise­ricordiae; meritum autem condigni in­nititur justitiae, I­dem ibid. art. 6. according to the judge­ment (not of mercie, but) of justice, that mans merit is rewarded. Where to omit that 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 receiue, is, as Augustine from the Apostle Rom. 4.4▪ & 6.22, 23. Pauls speech observeth, and 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 himselfe also from him acknowledgeth, of grace or free favour, (which before also was shewed:) and consequently by their owne grants also, 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 meere mercie. As the Apostle reasoneth concerning Electi­on; Rom. 11.6 Omne meritum repugnat gratiae, Thom. sum. part. 1 ^a. 2 ae. q. 114. a. 5. If it be of grace, then it is not of workes: for else grace were no grace. If it be of works, then it is not of grace: for else worke were no work. So here, 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 els mer­cy were no mercie. And that which is of merit, is not of mercie: for else merit were no merit. Since it is no mercie to afford a man what he hath merited: no just merit that hath need of mercie. Or thus; Miseremini mei; non quia d [...]gnus, sed quia inops; non quia merui, sed quia eg [...]. Iusti­tia meritum quaerit, misericordia miser [...]am, Bern. epist. 12. If it be of right, then it is not of mercie: for else right were no right. If it be of mercie, then it is not [Page 71] of right, or due debt: for then mercy were no mercy. Since Si dantur homi­nibus b [...]na pro me­ritis co [...]ū, quae gra­tia Dei erit? Sicut si pater [...]am lias s [...]i­vat operario opera­tionē 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 mercie to giue a man his due: nor needeth hee craue or sue for mercie, that demandeth but his due, and requireth consequently but his owne: As merit therefore leaveth no place for mercie: so ( 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.) Mercie likewise leaveth no place for merit: the rather since that also, (as well Pri­masius observeth) when he hath done all, and can claime nothing as due therefore for what he doth of due debt. For Cū justificat im­pium divina mise­ratio, locum meriti non potest habere praesumptio. Deb [...]tor 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 doe what hee doth, before he doe it; and is justly and deservedly damned, if he doe it not; and when he hath done all hee can, he hath nothing to glorie of, because hee hath done nothing but what hee stood bound to doe. It being most true that 59. Bern. in Ser. de quadrupl. d [...]b. de­monstrat pluribus de causis in solidū, omnia opera nostra bona esse d [...]b [...]ta Deo, ita ut possit omnia exigere, etiamsi praemium nullum dare velit, Bellarm. de Iustific. l. 5. c. 13. S. Bernard, saith Bellarmine, sheweth in a Sermon of his, that for sundry respects, the good workes that wee doe are all due to God, and God might therfore well require them of us, though hee rendered us no reward for them: and there­fore cannot we challenge any reward at Gods 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 lesse than can any man by way of condigne merit or due debt claime ought at Gods hand, when 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 [Page 72] man doth any thing neere so much as he ought? Observ. 2. Vse 3.

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 Iesum▪ De illo veniam, de illo indulgentiā po­stulabo. Let who will, therefore trust to merit: 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 mercie. For 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, cōfitente indignitatē, renu [...]nte judiciū, [...]agitante misericordiā? Quid, in­quā, faciat judex, cui & judicare & misereri aequè familiare utrū (que)? Quid possit sanè con­venientius, quā ut prosuo quae (que) accipiat voto, judiciū illa, ista misericordiā, Illi judiciū 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 mercie with God to vouchsafe mercy to such as submissively and sincerely sue for it, seeke to it, and rely wholly upon it: So it shall be just with him to turne them off to their owne merits, and to deale with them as they deserve, that renouncing his mercy rely on their owne me­rits, and offer themselves to bee judged by his justice alone: (And Psal. 130.3, 4. & 143.2, 3. I [...]est quippe 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 eā? Idem Confess. l. 9. c. 13. Si enim remota tunc pietate discutitur, in illo examine etiam justi vita succumbe [...], Greg. Moral. l. 9. c. 11. in a wofull estate are all those, that come so to bee judged:) That renouncing expresly as well Christs merit as Gods mercie, (they doe so in precise tearmes, I doe them no wrong) Si non pro meriti [...] operum, sed in gratiam fidei & justitiae Christi misericorditer imputatae vita aeterna daretur, non justiti [...] Iudicis, sed misericordiâ Patris, vel liberalitate Principis [...] esset, Bellar. Apolog. adv. Sereniss. Reg. Britan. c. 7. Assumat Pontificius quivis: videbis statim quid sequatur, Nihil opus scil. alterutrâ. expect and looke for a reward of their workes, not from the mercie of a Father, nor from the free bountie and liberalitie of a Prince, (they are Bellarmines owne wordes) but from the justice of a Iudge; Merces o [...] Christi meritum non datur, Suarez in 3. Thom. Disp. 41. §. 3. not for Christs [Page 73] merit, (for life eternall, say they, is not given for Christs merit, In retr [...]butione bonorum ad Christi meritum non aspi­citur. Quod operi­bus bonis vita red­datur aeterna, id nō Christi meritis as­cribendū est. Mich. Baius de merit. o­per. l. 1. c. 9. nor is it to be ascribed thereunto) but for the worth of their owne workes.

Yea let us the rather abhorre this pestife­rous Doctrine, which so strongly savoureth of the Matth. 16.60. Luk. 18.11, 12. Pharisaicall leven; For that as Omnia Deo tri­buit, &c. quod cū facere oportet, qui novit gratus esse, et ut par est, in bonorū cōfessione gratias a­gere, Faber de Pau­lo in Ephes. 1. the ac­knowledgement of Gods mercy here was the ground of Iacobs thankefulnesse: so Nimius sui suspe­ctus ingratos, & maxime, facit. Inde 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 mans merit is the very bane of true thankfulnesse, and [...], Idem in Psalm. 5. their owne bane therefore that are possest with it, and cause of much unthankefulnesse 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 bee truely thankfull to God for ought, that thinketh he hath nothing from him, but what he hath deserved, he hath deer­ly earned, is of right due to him, and he should have wrong if hee had it not?

And let us acknowledge, (as other the faith­full servants of God have done before us) that it is, as our highest 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. wisedome to see our owne follie; our best 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 [Page 74] owne ignorance, and how little it is that indeed we know; our greatest Phil. 3.12, 13, 15. [...], Chrysost. in Philip. hom. 12. Viriꝰ quae nunc est in homine fasto perfecta [...]acte­nus nominatur, ut ad ejus perfectionē pertineat etiam ip­stus imperfectionis & in veritate cog­nitio, & in humi­litate cōfessio. Aug. contr. ep. Pelag. l. 3. c. 7. Haec hominibꝰ 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 finde out our owne imperfection [...], how far wee come short of that wee should be; our maine 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. righteousnesse to acknowledge our owne unrighteousnesse; and our chiefe Puritatem hic accipimus, ut per omnia quae agimus, injustitiam nostram ( [...]. impuritatem) purè & [...]militer Domin [...] conf [...]a­mur, Ber. de Divers. 16. puri­tie sincerely to confesse our owne impuritie: so our only Sufficit ad meritum scire, quod non sufficiant merita, Ber. in Cant. 68. Ve ei, cū sufficere sua midetur insufficientia. Id [...] de Divers. 27. merit to know the insufficiency of our merit, to beleeve that we have no such merit as the Popish sort imagine; and our onely 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 dignisumꝰ, sed dign [...]ti [...]ne ips [...]m, non dignitate nostra, [...]er. de Ton. 11 [...]. worth and dignity, seriously to apprehend and sincere­ly to acknowledge our owne want of worth and indignitie, to account our selves with Iacob here unworthie of ought, and to ascribe it therefore not to our owne merit, but to Gods mercy that we have ought.

And so passe wee to a second Vse of this point; which may againe serve to teach us lowlinesse, thankfulnesse, Vse 2. and contentment of mind: Gen. 31.38.—40. What wee have earned deerely and is owing us, wee may justly expect, and claime as of right due to us: and we thinke much when we come to demand a debt of one that oweth it us, 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 wee make demand of it: for wee are wont to say in such cases, [Page 75] that we aske but our owne. But when wee come to crave a courtesie, to request a kindenesse (from a superior especially) of one that is no way indebted or engaged unto us, we are glad to come with cap in hand, and Audi voces pe­tentium: Nemo nō victuram semper in animosuo memoriā dicit: nemo non de­ditum se & devotū profitetur, & si quod aliud humilius verbum quo se op­pigneraret, invenit. Sen. de Benes. l. 3. c. 5. [...]. Palad. Antho­log. l. 1. c. 42. [...], Ibid. vse all termes of submisnesse and engagement: nor haue we cause to bee discontent, if hee deny us; and [...]. Theophyl. epist. 73. [...], Gregor. Naz. pro Pauper. [...], Idem epist. 45. we are wont to be well content (if but in part hee please to grant our request) with what he is willing to afford us; and thinke that we have cause to be thankfull to him for it, whatsoever it be, be it never so meane; because it is more than of right wee could challenge or demand of him. So here, Audacter Deum roga, nihil illum de alieno rogaturus, Sen. epist. 10. if we could claime or chal­lenge ought at Gods hand by way of merit or due debt upon desert, it were somewhat; some colour we might have to repine, when we had not what we would have, or Iustitia enim in aequalitate consistit. Thom. sum. par. 2 ^a.2 ae. q. 57. a. 1. & q. 62. a. 2. when wee have not as others have. But whenas God is no way thus endebted to any; 1 Chron. 29.11, 14, 16. all is absolutely his owne; and Matth. 20.25. he may doe as he will with it: when as we come to him as [...], 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 doe to us, to aske almes, to crave all of meere mercie: we have great reason now to repaire to him in the sub­missest manner that may be: wee have no rea­son to repine, if hee giue us lesse than wee would; ( Beggars, wee say, must bee no chusers:) [Page 76] or 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 hee giveth to many others. Wee would thinke much that any man should take upon him to controll us in the disposing of our almes; (albeit oft-times Multi sunt, qui non donant, sed pro­ [...]ciunt, Sen. ep. 120. we erre much therein, & 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 therfore of good advice from others:) Great Potentates especially would take it in foule scorne, that euery base fellow should take upon him to direct them where & how to conferre their favours. Much more it is extreme arrogancie & presumption in us, when we will take upon us to controll God in the distribution of his mercies, as if hee did not distribute them so equally as hee ought. Whereas we should rather endevour [...], 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. Iāb. vita Pythag. to bring our heart to his hand, and shape our will to his pleasure: that where hee staieth his liberality, there we stay our desires; as in the wildernesse Nū. 9.17.18. the Israelites made stay where the Arke staied: and when he enlargeth his hand, wee in thankfulnesse enlarge also our hearts: being thankefull to him for whatsoever wee have, be it more or lesse; since that it is all of meere mercie; not discontent for what wee have not, or for what we see others have.

Grounds 2. Particular. 3. Gods truth. Mercie and Truth.And thus was the former Ground of Gods goodnesse, his Mercy: the later followeth now, Veracitie, his Fidelitie, his Truth.

Truth hath here reference to a word of pro­mise. [Page 77] And wee may doe well to observe how these two are still coupled and yoaked toge­ther, Mercie and Truth. Psal. 25.10. All the waies of God are Mercie and Truth, saith the Psalmist; and that even to those that keepe covenant with him. And, Psal. 36.5. Thy Mercie, O Lord, reacheth unto the heavens, and thy Truth or Faithfulnesse unto the clouds. And, Psal. 40.11. withdraw not thy tender Mercies from me, O Lord: but let thy Mercie and thy Truth alwaies preserve me. And, Psal. 138.2. I will praise thee for thy Mercie and thy Truth, &c. The one is the ground of Gods gracious promises: the other is the ground of the performance of what there­in he hath promised. It is his Mercie that hee doth ought at first, and that he promiseth fur­ther to doe ought, And it is his Truth and his Iustice, (for 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 Iustice) that he performeth and maketh good what he hath promised.

So that here is

A second ground of Gods goodnesse, Ground 2. Observ. 4▪ unto those whom by promise hee hath vouchsafed to tie himselfe unto, ‘His Word and his Truth.’

Psal. 43.3. Send forth thy light and thy Truth, saith the Psalmist, to bring mee againe to thine holy Hill. And, Psal. 54.5. Destroy mine enemies in thy Truth. And, Psal. 89.24, 28. My Mercie and truth, saith God, shall alwaies be with him: and my covenant shall stand firme with him for ever. For, Psal. 89.33, 34. I will not breake my covenant; nor will I falsifie my Truth. And, Psal. 146.5, 6. Blessed therefore is the man, whose hope is in [Page 78] the Lord, who keepeth his Truth for ever. It is his Mercie that moveth him; it is his Truth that bindeth him. It is his Mercie, I say, that indu­ceth him to promise: it is his Truth that obli­geth him to make good what hee hath promi­sed. A sure tie-all. Mark. 13.31. Heaven and earth may faile sooner than Gods Truth; than Iosh. 23.14. hee should faile to make good ought that he hath promi­sed to his.

For first, it is against the very nature of God to doe otherwise. Cōfirmation. Reason 1. 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 [...] suū, qui fecit tuum? Aug. de verb▪ Dom, 10. Hee that made the e [...]re, saith the Psalmist, shall not he heare? and he that made the eye shall not hee see? and Iob 35.9. hee that tea­cheth man wisdome, that giveth man under­standing, shall not hee understand himselfe? So he that Iohn 8.40, 46. teacheth man truth, and of man Psal. 51.6. Zech. 8.16. Ephes. 4.25. Iohn 4 24. requi­reth truth, shall not Psal. 89.33. hee keepe and observe truth himselfe? Yea how is it possible hee should doe otherwise who is truth it selfe? who as hee is [...] Psal. 31.5. [...] Esai. 65.26. [...], Apoc. 3.14. a God of truth and [...] Deus ve­ritas. Ier. 10.10. Ioh. 14.6. truth it selfe, so his Word also is Iam. 1.18. Apoc. 21.5. & 22.6. a word of truth and Ioh. 17.17. truth it selfe: And therefore Titus 1.1. hee cannot lie, 2 Tim. 2.13. nor deny himselfe: It were [...], 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 Provid. cap. 3. an impotency in him, if hee were able to doe either. Matth. 7.11. If you that are evill know how to give good things to your chil­dren; how much more, saith our Saviour, shall your heavenly Father, who is [...], Sol [...] [...]onus, Matth. [...]9.17. goodnesse it selfe, give good things to his? So if Psalm 5.4. an honest man [Page 79] will bee carefull to keepe his word, one that hath but some small drop of this divine Truth distilled into his heart, which floweth infinitly in God, how much more shall hee doe so, who is 1 Iohn 5.6, 7. Truth it selfe, and who Vult D [...]um non esse Deum▪ qui vult cum aut impotentē, 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.

Againe, is not God as prone (thinke wee) and as readie unto Mercie as unto wrath; to doe good as to Esai. 45.7. Mala ulto [...]ia, non p [...]cca­toria: poenae, non culpae; supplicia, nō delicta, Tertull. in Marc. l. 2. & 3. Ma­la, non peccata, sed supplicia, Aug. epist. 120. c. 19. Iustitiae, non malitiae mala, quae quia justitiae sunt, nec mala, sed bona sunt, Tertull. ibid. Malum quip­pe malo non malè redditur. Et [...]i cui redditur malū est; quia supplicium est; & ei à quo reddi­tur bonum est, quia rectè factū [...]jus est, Aug. ad ep. Pelag. l. 2. c. 17. doe evill; to blesse as to curse; to fulfill his promises, as to execute his threat­nings and his menaces; to cause to prosper, as to punish? Yes undoubtedly, and (if wee may say so) 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 Gods threatnings against the wicked shall undoubtedly take ef­fect. God hath even Deu. 29.19, 20. & 32▪40, 41, 42. by a solemne oath bound himselfe thereunto: and that Psal. 68.21. Mat. 25.46. they shall finde to their endlesse woe one day unfailable, that now either deny it, or make doubt of it. And much more then shall his free promises bee made good all to the godly: The rather since that Hebr. 6.17, 18. Iurat nobis, per quem juramus: nec potest ab eo quisquam [...]alli, quo invocato non licet impune mentiri, Athalar. apud Cassiod. var. l. 8. ep. 3. hee hath bound himselfe by oath as well to the fulfilling of the one, as to the effecting and executing of the other.

Now this consideration may first serve to cleer many places of Scripture, Vse 1. where Gods children seeme to require God even Psal. 143.1, 11. in justice to heare, and helpe them, and doe for them, & deliver them: And where God is said to be 1 Iohn 1.9. just, either in [Page 80] remitting of mens sinnes, or Hebr. 6.10. 2 Thess. 1.6. 2. Tim. 4.8. in rewarding of their workes. Which places Bellar. de Iustis. l. 1. c. 21. & l. 5. c. 3, 16. Rhemēs. in Heb. 6. & 2 Thess. 1. & [...]lij. Popish writers are wont to abuse and produce for the justifi­cation of their pernicious Positions concer­ning mans merit, and the worth of mens workes. As if in those places Gods children pleaded unto God their owne merits, in regard whereof God in iustice might not deny them their suits, they requiring nothing but what by their owne righteous actions they had even in justice de­served at Gods hands: Or as if Gods justice it selfe so tied him to the rewarding of their workes, in regard of the very worth and digni­tie of them, that God could not without some taint of injustice doe otherwise. But Apertum est qua ratione Iustitiā 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 nō sola potestatis reve­rentia, sed ipsa etiā videatur justitiae re­gula formidata, ib. that the justice or righteousnesse that the Saints and ser­vants of God speake of in those places, neither is, nor respecteth simply the justice or righteous­nesse 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 apparant, in that in some of those very places, where they require or pleade this ju­stice, Psal. 143.2, 8 Nō 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 mercie, and renounce their owne righteousnesse, and refuse to be tried by the precise Rule of Gods justice.

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

I answer: It is sometime Psal. 4.1, 2. Deus juste mi: vel Deus justitia me [...], i. causae justae me [...], ut Iun. & Piscat. Sic Psal. 119.121. the justice of [Page 81] 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 Psal. 7.3, 4, 8. appeale even to Gods justice, and offer themselues to be tried thereby for their innocency therein.

Sometime it is Gods justice and righteousnes, that is, his Truth, or his Faithfulnesse; which the Psalmist therefore Psal. 143.1. joyneth together, (it is Veritatē & ju­stitiam pro e [...]dem accipit, Hugo in Psalm. 142. & ex Cassiodor. Lombard ibid. Hugh the Cardinals observation) as one and the same. For Bellar. ipse ex il­lis verbis Neh. 9.8. Et implesti verba tua, quoniam justus es, de Iustis. l. 5. c. 16. truth or faithfulnesse is (as be­fore was said) a branch and a limme of justice or righteousnesse. That which even our Adversa­ries themselves also confesse & acknowledge, expounding some such places so also them­selves. 1 Iohn 1.9. If wee confesse our sinnes, saith S. Iohn, God is faithfull and just to forgive us our sinnes, and to cleanse us (how but by Ibid. vers. 7. Apoc. 1.5. Christs blood?) from all iniquitie. Here Verba illa, Iustus & Fidelis, referun­tu [...] ad promissionem divinam, Bellar. de Poenit. l. 3. c. 6. those words just and faithfull, saith Bellarmine, are referred to Gods promise: Ideò enim Deus [...]idelis & justus di­citur, quia peccata cōfitentibus remit­t [...]t, quia stat pro­missis, nec fidē fal­lit. Bellar. ibid. For therefore, saith he, is God said to bee faithfull and just, because hee standeth to his word, and breaketh not his faith. Though there­in [...]oquitur de re­missione venialium, quae justo Dei judi­cio redditur bonis meritis justortū. Idē de Iustif. l. 1. c. 21. hee crosseth himselfe againe elsewhere; and hee addeth wretchedly, yea impiously in the same place, that Promissio de remittendis peccatis, eis qui confitentur Deo, non vid [...]tur ulla extare in divinis literis, Bellar. ubi. sup. there seemeth to bee no promise at all extant in Scripture concerning remis­sion of sinnes upon confession of them made unto God. In like manner where the Apostle saith, Hebr. 6.10. For God is not unjust, to forget your worke and [Page 82] labour of love, which you shew to his Name, in ministring to his Saints. Manifestè signi­ficat eum injustum fore si secus faceret, Bellar. de Iustific. l. 5. c. 16. He sheweth manifestly, saith Bellarmine, that hee should be unjust, if hee did otherwise. And therfore Non est temera­rium et blasphemū, sed pium & sanctū dicere, D [...]um fore injustum, si non ser­varet promissa, ib. it is neither hold nor blasphemous to say, that God should be unjust, if hee should not keep his promises: to confute which as­sertion, See Durands owne words at large in the end. falsely fathered upon Durand, whom therein he doth wrong too, he produceth that place. Againe whereas S. Paul saith, 2 Tim. 4.8. There is a crowne of righteousnesse (and so it may bee, and yet [...], Chrys. in Psal 5.12. a crowne of mercie too, saith Chry­sostome) laid up for mee, which the just Iudge will render unto me in that day; and not to mee alone, but to all those that love his appearance, Est quam Paulus expectat corona ju­stitiae, sed justitia Dei, non suae, Iustū quippe est, ut reddat quod debet: d [...]bet autem quod pollici­tus est, Bernard. de Grat. & lib. A [...]b. It is not his owne righteousnesse, but Gods righteousnesse, saith Bernard, that the Apostle here buildeth upon. For it is a just thing for God to pay that that hee oweth. And hee oweth that that he hath promised. Qui credidit pro­mittenti, 2 Tim. 1.12. fidenter promis­sum repetit: promis­sum quidem ex mi­sericordia, sed jam ex justitia persol­vendum. It was out of mercie indeed promised, but it is of justice to bee performed. Et h [...]c est justi­tia, de qua praesus mit Apostolus, promissio Dei, Ibid. And this is the iustice that the Apostle here presumeth of, even Gods pro­mise. For Iustè jam & ex debito requiritur, quodcun (que) vel gra­tis promittitur, Bern. ib [...]d. that may well be of justice and due debt required, that was freely promised at first. To which purpose also even Bellarmine, 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 hee may not doe: (or hee may chuse whether he will doe or no.) But yet when he hath promised once to doe it, hee cannot now but doe it, though not simply and absolutely, yet in respect of his pro­mise. [Page 83] Hence is that that Augustine, and Fulgent ad Mo­nim, praefat. Idem autor est deb [...]ti, qui autor est doni. Nam & seips [...]m sua lar­gitate dignatus est facere debitorē Et Gregor. in Euang. hom. 37. Eum cui ipse debitor fuerat, ex promissione de­bitorem habere jam ceperat. o­thers after him, so oft have. Audi Dei mise­ricordiam & veri­tatem. Donator est indulgentiae, reddi­tor coronae. Vnde d [...]bit [...]r? accepit ali­quid? Cui debet a­liquid Deus? Ecce videmus quid tenet eū Paulus debitorē. Consecutus est mise­ricordiā, 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 eis, 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. Debitor 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 hee, albeit hee be debtor to none, yet hath hee made him­selfe a debtor to us. But how? Not by receit, but by promise. Not by receiving of ought from us; but by promising what hee pleased and thought good himselfe unto us. In regard whereof very pithily and piously saith Bernard, Ius meum voluntas judicis mei. Quid justius meritum? Quid ditus ad praemium? Bern. in Cant. 14. Et Chrysost. in Psalm. 143. [...]. My Iudges will (or good will) is my right. What can be righ­ter? What can be richer? What righter for merit? What richer for recompence? Now 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 mee this or that, because you promised to bestow it on me. In the one, the ground of the debt ariseth from the worke or deed and desert of the par­tie that claimeth it: in the other, from the word and promise of him, of whom it is clai­med, [Page 84] Deo igitur quid dicimus? Redde mi­hi quia dedi tibi? Quid dedimꝰ Deo, quando totum quod sumus boni, ab illo habemus? Non est quemadmodum ista voce exigamus de­bitorē Deum. Quis enim prior dedit ei, &c. illo ergò mo­do possumus exige­re Dominum nostrū ut dicamus; Red­de quod promisisti, quia fecimus quod jussisti, & hoc tu se­cisti, qui laborantes j [...]visti, August. de verb. Ap. 16. Non possumus ei dicere, Redde quod accepi­sti, sed possumus di­cere, Redde quod promisisti, Idem in Psal. 83. et de verb. Dom. 31. Hoc est quod ex L [...]mb. Tho. Bradward. de caus. Dei, l. 1. c. 39. Non esse Debitorem no­bis Deū 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 claime ought of God: because no man can by any such meanes tie or engage God to himselfe. But in the latter sense some may, in re­gard of his promise past to them, by which, though free otherwise, Om­nis enim vera promissio sor [...] secum obligationem: & ideo ex justitia implenda & servanda est, Bellarm. de Iustific. lib. 5. cap. 16. Et hoc est quod Ambros. de Poenit. lib▪ 2. cap. 8. Tanquam ex Syngrapha fides impetrat. Ita Da [...]id, Psalm. 119.49, 50. hee hath bound him­selfe to doe for them, to the performance whereof, his truth and his justice doe now tie him. By vertue of which truth and justice Gods Saint [...] oft require that of God, which in justice otherwise they durst not, nor could claime or challenge at his hands as of due debt or of de­sert.

Vse 2.Againe, this may further bee of singular [...]se to all Gods deere children and faithfull servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his truth, for the making good of all his gracious promises unto them. Heb. 13.5, 6. Let your conversation, saith the Apostle, bee without covetousnesse, (yea or distrustfulnesse ei­ther;) and rest contented with what you have. For hee hath said, (and what hee hath said, concer­neth us, as well as either Gen. 28.15. Iacob or Iosh. 1.5. Ioshua, to whom it was said) [...], 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. Hebr. 13.6. So that wee may [Page 85] boldly say (yet not presum [...]ng of our owne me­rit and worth, but on his mercy and truth) with the Psalmist, Psal. 23.1. The Lord is my feeder; I am sure to want nothing: and, Psalm. 27.1. & 118.6. The Lord is mine helper; I need not feare any thing. He hath said it: and that is enough; we need no other security, his bare word is as good, yea better than any bond. For he is Psal. 31.5. a God of truth; and 2 Tim. 2 8. cannot goe from his word. And Esai. 28.16. those therefore that trust in him, shall not need (as the Prophet spea­keth) to Non praefestina­bit, i. ex infid [...]l [...]ta­te & impatientia ad res praesentes cō ­f [...]giet, Iun. make haste; by seeking to unlawfull and indirect courses for the releeving of themselves, when they are in some want; or for the recovering of themselves, when they are fallen behinde hand; or for the enlarging of their estates, when charge beginneth to grow upon them: 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 commeth next hand, such things oft as are meanes rather to en­wrap and entangle and so to winde them fur­ther in, than to beare them up, or to helpe them out. Nor shall they need [...], Luk. 12.29. Animi pendere, & dubi [...] ac suspens [...] animo esse, Beza. Sic [...] Thucydid. l. 2. [...], i. [...], vel [...]. Vti rectè H. Steph. Nam fru [...]ir [...] est ibi Schol. qui de sp [...] exponit, quasi spe erectum esse. Imò, inter spem (que) metum (que) dub [...]um esse. Strigel. At (que) ita Thucyd. l. 6. [...]. Neque rempub. dubiam & quasi pendulam in discrimen adducere. [...], Schol. to hang (as our Saviour Christ speaketh) in suspence; as [...]. the Clouds doe in the aire, Ne in aere vagamini co­gitati [...]nibus vestris, Pis [...]at. hovering to and fro, as the wind driveth them, and uncertaine whe­ther to hang still there, or to fall downe on the earth: perplexed and distracted with Matth. 6.25. Luk. 12.29. carking [Page 86] care and thought for the things of this life how they shall have wherewith to maintaine their charge, and to feed and cloth them and theirs; es­pecially if deare times come, & further charge grow upon them, or if trading decay and wax dead with them, or if those breake that they have dealings with, and the like: As if God were tied to these meanes; or as if the performance of Gods promises depended upon these things? But walke they may well cheer­fully in the Psal. 37.3. 2 Sam. 10.12. carefull performance of those duties that God hath in their severall places imposed on them, (for there is [...]: solicitu­do diligentiae: quae praecipitur, & pro­batur▪ 1 Tim. 5.8. a diligent care as well as [...] ▪ solici­tudo diffi [...]ē [...]iae, quae prohib [...]tur & dam­natur, Phil. 4 6. a diffident; the one enjoyned, the other inhibited) and so Psa. 37.5. & 55.22. 1 Pet. 5.7. leave the issue and event of all to God and his blessing: 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 Deut. 32.4. 1 Thess. 5.24. 2 Thess. 3.3. hee is a God of his Word, and that Psal. 18.30. & 34.22. all shall finde, that trust to it) to want any thing at any time, that shall be fit for them.

These then were the two grounds of Gods goodnesse to Iacob, his mercie and his truth. Now followeth a fruit and effect, Fruit and Ef­fect of Gods Goodnesse. and so a proofe and experiment of this mercy and truth, and conse­quently of his goodnesse in generall. For I went, saith Iacob, [...]ver this river Iordan with my staffe onely in mine hand; and now am I become owner of two troupes, Particular, 4. I [...]cobs Penu­rie, Observ. 5. or two bands.

Where we have, first, ‘An humble acknowledgement of his meane beginnings.’

[Page 87]He came into the Countrey [...], 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 staffe onely, like a poore Pilgrim, a Stranger, a Tra­veller; no companie with him; no attendance upon him; like one, that went, as wee say, to seeke his fortune abroad: and Genes. [...]8.10. hee thought himselfe well apaid, if he might have but meat, drinke and apparell onely, every servants allow­ance.

Which hee mentioneth, as 2 Sam. 7.18. other Ser­vants of God, doe sometime the like;

Partly to testifie the inward humilitie and lowlinesse of his minde, Reason 1. not puft up (as the Primus vermis divitiarum sup [...]r­bia, Aug. de Temp. 205. Omne pomum, omne granum, omne framentum, omne [...] habet▪ vermē 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 masse of wealth, that God had pleased to conferre upon him: to shew that Psa. 131.1. Mor­bus divitiarum est superbia. Grandis animus, est, qui in­ter divitias isto morbo non tenetur: Magnus dives est, & major divitis suis, qui non ideò magnum se putat, quia dives est, Idem de Temp. 212. Ardua enim res est, opibus non tradere mores, Martial. l. 11. Epigr. 6. his heart was not altered, albeit his estate were: Iacob continued the same man that hee was when hee came over Iordan: hee had not forgotten his former estate: his mind remained still the same that it was.

And partly also to commend and amplifie the great goodnesse of God towards him, Reason 2. who from so meane and bare an estate had advan­ced him and raised him, to that wealth which hee now had.

Where first come many to bee controlled and condemned, Vse 1. who being raised from a very meane estate, even Psal. 113.7. from the mire and muck hill, the dung-cart or the dung-hill, as the Psalmist speaketh; when they are once gotten up, Humili loco natus homo, vbi ad dignitatem aliqu [...]m ascē ­derit, genus suum audire [...]rūbes [...]it, patrem agnoscere dedignatur, Autor oper. imperf. Chrysost. [...]om. hom. 54. are [Page 88] ashamed now to be acknowne of their begin­nings, can endure no more to heare of their parentage and their off-spring; refuse to take notice of their poore kindred, that are yet as they were. Yea De Largio Ma­cedone, Plin. ep. 14. l. 3. Superbus Do­minus & saevu [...], & qui servisse pa­trem suum, parum, imò minimum me­minisset. so farre in these cases forget not a few what formerly they haue beene, that Prov. 30.21.22. [...], So­l [...]. [...] &c. Th [...]g. quod tamen Ho [...]r [...] tri­buit▪ Pind [...]ri Schol. 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 scornefull toward others, even those that have beene sometime their betters, as if they had never beene other than they are, or had ever beene such as now they are.

But let such take heed, lest they heare from God as Saul sometime by Samuel, 1 Samuel 15.17. Parvulum se prius in ocul [...] suis vider [...] ▪ sed 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 meane in thine owne eyes, I advanced thee, &c. And lest, as hee for his disobedience, so they for their pride and ingratitude and hau­tinesse of spirit, Luk. [...].51, 52. Sequitur superb [...] ultor à tergo Deus, Sen. Herc. Eur. 22. bee plucked downe, and stript, and laid as low againe as ever they were. Let them remember what the Wise man saith; [Page 89] Pro. 16.18. & 18.12. [...], Greg. Naz. Stelit. 1. Ita (que) 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 Cō ­sid. 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 siquidē de extollit, dejicit, Idē. Mor. l. 23. c. 16. Pride ushereth destruction; and an high minde forerunneth a fall. And our Saviour in the Gos­pell: Matth. 23.12. Luke 14.11. & 18.14. Hee that lifteth up himselfe, shall be laid low; and hee that abaseth himselfe shall be exalted. And Miserum est fu­isse foelicem. a miserable thing it is, as the Heathen man speaketh, to have beene happy, or as the ho­ly Ghost, Psal. 49.12, 13. to have beene in honour. For 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 Proverb. 25.7. Luke 14.8, 9, 10. better not to rise, than to rise and fall. But 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 bee miserable, and yet not commiserated; to be in pitifull plight, and yet not to bee pitied. That which is usually [...], 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 lesse are they pitied of any when they come downe. For by such their carriage having made themselves [...], Plut. in Praecept. Polit. not envious onely, but odious, as they were an eye-sore, while they stood, so they become a laughing-stocke, when they fall.

Which things considered, let such therfore among you, Vse 2. as are come up from meane estate to large and plentifull meanes, learne to imi­tate Iacob, and to doe as hee here did. Looke [Page 90] backe to your beginnings. 1 Tim. 6.19. Psal. 75.4, 5. Altus se­dens, altum sapiens ne sis, Bern. de Cō ­sider. l. 2. Be not puffed up in pride, in regard of your present wealth: Nor take you occasion thereby Psal. 123.4. 1 Sam. 25.10. to contemne or disdaine others, that come short of you therein. But Quid fueris co­gites, non quid sis. [...], Greg. Naz. de Bapt. Quā mulla consecutus sis r [...]co [...]d [...]r [...]. Quid ti­bicū caeteris? te ip­se antecessisti, S [...]n. epist. 8 [...]. remember what you have beene sometime your selves; and how farre beneath not a few of those, whom you have gotten now so farre aboue. It is hard, if there be not some in this place, (for my part I know none: but sure I am, many such there have beene, and some such there may heere bee) that may say with Iacob, I came into this Citie with a staffe in mine hand, and a freeze co [...]t on my backe; (yea it may be, in farre meaner estate yet then he) with neither hose nor shooes on my feet, and scarce a penny in my purse; glad if I might get into any almost, though never so meane service. And now God hath given mee a large and a plentifull estate: hee hath made mee a Master of many servants; hee hath richly cloathed mee, pro­vided liberally for me, &c. And 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 beene and be thus with any of you) make you forget what you have beene. But as [...], Plut. de Laud. sui, & in A­p [...]p [...]th. Fa [...]a est fi­c [...] libus coenasse A­gat [...]clea Regem; At (que) abacū Samio saepe onerasse luto. Quaerenticausā re­spond [...]t, Rex ego sum Sicaniae, figuto sum genitore satus, Auson. Epigr. 8. Agathocles being by birth but a Potters sonne, and yet having by his pro­wesse attained to bee King of his owne Countrey, caused his cupboard to be furnished with ear­then Cups, and his table, to bee served with ear­then dishes, that hee might thereby bee put in minde of his meane and poore parentage. So doe you cast your eyes backe on your meane beginnings, that by consideration thereof you [Page 91] may the rather bee moved, both unto thanke­fulnesse to God for what you now have; and Haec te considera­tio ten [...]at intra te, nec [...]volare sinat a te, Bern. de Cons [...]d. lib. 2. to humility, modestie, and lowlinesse of minde, [...], Synes. epist. 24. Fortunam re­verenter habe, qui­cunque repente Di­ves, ab exili progre­diere loco, ^• Auson. ibid. Tenor idem a­nimi m [...]res (que) mode­sti Fortuna crescen­te maneant. Stat. 1. Sylv. to carry your selues the more mo­derately towards those, that are still as you once were, or that were once as you are now, but are now as your selues were once.

Such then was Iacobs penurie, and his meane beginnings at first. Particular 5. Gods Bounty.

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

Whence observe we, Observ. 6, that

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

Psalm. 113.7, 8. [...], Diō. Chrys. o­rat. 64. [...], Plut. sup. figulo ge­nitore satus, Auson. He raiseth, saith the Psalmist, the needy out of the dust; and lifteth the poore up from the dung­hill: to seat him with Princes, even with the Prin­ces of his people, and 1 Sam. 2.6. to make him inherite the throne of glorie, saith Anna. Hee tooke 1 Sam. 9.3. & 10.1. Saul from seeking his Fathers Asses; and David from feeding his Fathers Sheepe, and Psal. 78.70, 71. [...], Greg. Naz. in Arian. [...]; Dion. Chrys. orat. 64. following the Ewes great with young, to feede his people in Ia­cab, and his inheritance in Israel. And by his meanes saith Salomon, Eccles. 4.14. Out of the prison come some to raigne, and out of the dungeon some to sit in the Chaire of estate; as wee know what Genes. 41.14, 41. & 45.9. Psal. 105.17—22. Ioseph sometime did.

[Page 92] Deo nihil d [...]ffici­l [...], Tertul. ad Prax. Nor is it any hard matter with him so to doe.

For he is the Psal. 75.7. supreame Iudge, that setteth up and pulleth downe. Reason 1. Psal. 22.28. Apoc. 11.15. All estates hold of him, and Dan. 4.22▪ Ier. 27.5. Ille r [...]gni dispen­sat, cujus est & or­ [...]s qui regnatur, & homo qui regnat, Tertull. Apolog. hee disposeth them at pleasure. No Prince can so easily ruine, or raise, as hee can both them and their favorites also; for if them, much more then those that depend upon thē. 1 Chron. 29.11, 12. Thine is the kingdome, saith David; and thou reignest [...]ver all: and in thine hand it is to make great, and to give might unto any, even the meanest.

Againe, all the wealth in the world is his. For, Reason 2. Hagg. 2.8. Gold is mine, and silver is mine, saith he by Haggie. And, 1 Chron. 29.1 [...]. Riches and honour are thine and of thee, saith King David. Yea Psal. 24.1. 1▪ Cor. 10.26, 28. The earth is the Lords, saith the Psalmist, and the fulnesse thereof. And, Psal. 50.12. The whole world, saith hee, is mine, and whatsoever therein is. Matth. 4.9. Luk. 4.6. The Devill may pretend title to it, but hath of right no­thing to doe with it; Matth. 8.31. Luk. 8.32. nor hath hee or any other whosoever power to dispose of ought in it, further than he permitteth.

The consideration whereof may first serve to admonish us not to trust unto these things. Vse 1. 1 Tim. 6.17. Charge the rich men of this world, saith the Apostle, not to be high minded; nor to trust in uncertaine riches: so uncertaine, saith Nazianzene, that [...], Greg. N [...]z. de Ira Praesid▪ & pro Pauper▪ & epist. 51. a man may as well trust to the weather-cocke, that standeth continually in [Page 93] the wind, or to figures and characters not 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 Invento, & ra­pida scribere oportet aqua▪ Cat [...]ll. written in the running water, as to the wealth of this world. Since that Iovem, 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. hee that gave them can a­gaine resume them. ( Iob 1.21. God gave, and God hath taken, saith Iob.) 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 downe. For this is easier (whatsoever 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 con­trarie in some cases) Esset aliquod imbecillitatis nostrae re­rum (que) nostrarum solatium, si tam tat dè perirent cuncta quam fiunt. Nunc incrementa lentè exeunt; festinatur in damnū, Sen. ep. 91. Quicquid longa series, multis laboribus, multa nu­minis indulgentia struxit, id unus dies spargit & dissipat, Ibid. Vincendo didici magna mo­mento obrui, Agamemn. Sen. Troad. 2.2. than that. Eccles. 4.14. Out of the prison, saith Salomon, there commeth one to reigne, when [...], Nicet. & Glycas. hee that was himselfe borne a King is aba­sed. As he that was so poore is here stored and made rich: so Iob 1.3, 13—17. Nempe dat, & quod [...]un (que) libet fortuna (Deus ipse) rapitque: Ir [...]s & est subtò, qui modo Croesus erat, Ovid. Trist. 3.7. [...], Chrysost. in Oziam 4. hee that is most rich, may as soone be puld and made poore, and left barer than ever Iacob when hee came to Laban at first.

Secondly, it may encourage men to depend upon Gods providence; Vse 2. and to seeke to him for wealth, and not to Satan: that is, to seeke it by lawfull & honest means, and Psal. 62.10. not by unlaw­full and indirect courses. Since that 2 Chron. 25.9. God is as well, yea farre better able to enrich by the one, than the Devill is, or can be by the other. He that thus enriched Iacob, notwithstanding Gen. 31.41, 42. Labans hard, crosse, and unjust dealing with [Page 94] him, is 2 Cor. 9.8, 11. no lesse able still (for Num. 11.23. Esai. 50.2. &. 59.1. neither is his hand now shortened, nor his treasurie exhau­sted) to doe the like for those that depend, with Iacob, upon him, and Psal. 18.21. walke no other way toward wealth, than they are directed by him, 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 deale with, shall be ever able to make against them.

Vse 3.Thirdly, it may teach young beginners not to bee dismaid or discouraged in regard of ther small beginnings. Hast thou but a small matter to set up with, and to begin the world withall? Consider what God is able to doe for thee: and what hee hath done before time, [...], Theo­phil. epist. 2. who is the same still, for those that were his. It is hard if thou hast not as much as Iacob had here to begin with, and we see what God brought it to. Be thou thankfull therefore to God for that little that thou hast; ( [...], Greg. Naz. ad Doa­rens. in thank­fulnesse a poore man may bee as rich as a richer) and that may prove an effectuall meanes to improve it. Endeavour thy selfe Gen. 17.1. to walke up­rightly before him, and Act. 24.16. to keepe a good conscience in the course of 1 Cor. 7.24. thy calling. And thou shalt see, hee will Exod. 1.20, 21. build thine house for thee, and so Deut. 28.8. blesse thine endeavours; that Iob 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 hee see it to be good for thee) shall be great; as Bildad told Iob; and as in Iob God made it good, Iob 42.10, 11, 12. setting him up againe with nothing, after [Page 95] those his great losses, but the contribution of his friends; and raising him thereby and his blessing on it, to a larger estate than ever hee had enjoyed before time.

Lastly, hath God dealt with any of you, Vse 4. as hee had done here with Iacob? Take heed how you H [...]bb [...]c. 1.16. sacrifice to your yarne, and burne incense to your net: how you Iob 31.27. kisse your owne hand; and ascribe your wealth and your raising, Deut. 8.17. to your owne forecast and industry, and so make an idoll of it. Remember that which Salomon saith, that Prov. 10.22. it is the blessing of God that maketh a man rich: and that Psalm. 127.1, 2. [...], Greg. Naz. all mans labour and care is nothing without it: that Deut 8.18. it is God, as Moses speaketh, that giveth you power to get wealth. Learne not the language of the rich world­ling, Habes mul [...]a, Luke 12.19. Soule, thou hast much good; or of Esau, a meere naturall, Satis habeo, G [...]n. 33.9. I haue enough; and no more: but the language of Iob rather, Iob 1.21. The Lord hath given; the language of David, 1 Chron. 29 16. Of thine hand, O Lord, and thine, is all that wee have; the lan­guage of Eleazer, Abrahams servant, Gen. 24.35. God hath blessed my Master greatly, and he is thereby become great: He hath given him flocks and heards, and gold and silver, and servants, &c. the lan­guage of Iacob; Gen. 33.5. The children that God of his grace hath given mee: and, Gen. 33.11. God hath beene good to mee, and therefore have [...] all this. 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 bee thankefull to him for all. Let the streames of Gods bountie leade you (as Amn [...] sequatur qui v [...]am vult ad mare, Pla [...]t. the water-course doth, either to the [Page 96] spring upward, or downeward to the maine Ocean) to Origo fontium & fl [...]viorum omnium mare est, d [...]orum & 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 ob­sequi [...]: Cur non eti­am spirituales rivi & arva m [...]ntium rigare non des [...]ant, proprio fonti sine fraude & intermis­sione reddantur? Bern. in Cant. 13. the sourse and fountaine from which they doe flow. Returne a tribute unto him, from whom you receive all; as 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 doe to the Sea, from whence they have their first rising. [...], 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 [...], Idem de pace 3. Facit idem quod illi, qui inscrip­tum è portu exp [...]rt a [...]t clanculum, [...]e s [...]lvant p [...]rtorium. Lucil. Satyr. lib. 27. the Merchants non-payment of the Kings custome, may prove the utter losse of all. Let him, I say, that gave all, [...]. Idem pro Pa [...]per. receive a part againe from you of that that is 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, Salv. ad Eccles. lib. 1. his owne, by Matth. 25.35. the releefe of his poore members, by the support and maintenance of his Ministers; it is that in effect that Genes. 28.22. Iacob so solemnly vowed to shew his thankfulnesse in. Not that he nee­ded it, Act. 17.25. Ipsa suis p [...]llens [...]pibu [...], nihil indiga nostri, Manil. who needeth nothing himselfe; no more than [...], Greg. Naz. in Basil. Et ad Basil. epist. 25. [...]. the Sea doth the rivers that runne into it: but that your thankfull mindes there­by may be testified, and hee encited to bee the more beneficiall to you, Malac. 3.10. who desireth any good occasion of doing you good. Returne him part; said I? Nay, [...], Greg. Naz. pro Pauper. dedicate all to him, Malach. 3.8, 10. [Page 97] as you have received all from him; by Ad illius glori­am omnia referas: & illuc unde flu­mina exeunt, re­vertantur, Petr. Bles. in Canon. E­pisc. im­ploying all to his glory, 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: Rom. 11.36. For of him, and through him; and therefore un­to him are all things: and to him be glorie for ever. Amen.