Jacobs thankfulness to God, for Gods goodness to Jacob A meditation on Genesis 32.…Iacobs thankfulnesse to God, for Gods goodnesse to Iacob A meditation on Genesis 32.…
Jacobs thankfulness to God, for Gods goodness to Jacob A meditation on Genesis 32. 10. Wherein by the way also the popish doctrine of mans merit is discussed. By Thomas Gataker, B. of D. and pastor of Rotherhith.Iacobs thankfulnesse to God, for Gods goodnesse to Iacob A meditation on Genesis 32. 10. VVherein by the way also the popish doctrine of mans merite is discussed. By Thomas Gataker, B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1624London: printed by Iohn Haviland for Fulke Clifton, 1624
[8], 97, [5] p. · 24k words · STC 11662 · ESTC S102969
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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;1 saith Jacob: and rit is the common and general note (as you have heard) of Gods Servants. Whereas our Romanists teach their followers to plead to God for themselves, as the Jews did sometime for the Centurion to our Saviour; sDignus est; He is worthy; he deserveth, that thou shouldest do this for him. tDignus es: Thou art worthy to receive honour and glory; sing the Saints of God to God. But, Digni sumus: We are worthy; do they sing, and teach theirs so to sing: We are worthy, that God should confer honour and glory on us: We deserve by our well-doing, not grace only, but glory too, even eternal glory: And umuch more then any temporal benefits & blessings whatsoever, that come far short of either. xThey give all to God: these take all to ⟨p. 28⟩themselves. There is on their parts nothing but indignity with the one; nothing but condignitie with the other. Jacob deemeth himself unworthy of ought; and they esteem themselves yworthy of any thing. There was nothing that he could; and there is nothing but that they do, or can deserve it at Gods hands. He knoweth not how to requite what already he hath received: they are able not to requite it only, but to merit also much more. A strange presumption, whereby men dare arrogate & ascribe that unto themselves, that none of Gods holy ones, whose stories are recorded in Gods word, ever did, or durst do.
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;
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;
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
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
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.
uQuo 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. 2ae q. 114. a. 3. e. 10. Vitam aeternam sub merito cadere; bona temporalia non cadere.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. 2ae q. 114. a. 3. e. 10. Vitam aeternam sub merito cadere; bona temporalia non cadere.
yWorthy of the Crown; worthy of the Kingdom; worthy of Heaven; worthy of Salvation; worthy of God himself; as meriting and deserving all this Rhemists on 2 Thess. 1.5. & Apoc. 3.4.Worthy of 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.
Take we Example in this kind, but by one of them for all. Job, the only man of note in the time he lived in, for aa just, and an upright, or a perfect man, one that feared God, and eschewed evil: bno one like him (by cGods own testimony) in the whole World then besides. And yet dhow he stood herein affected, his own words will best show: wherein observe we how in stripping himself of all matter of merit, worth, or desert, he proceedeth and goeth on as by certain stairs and degrees.
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 aa just, and an upright, or a perfect man, one that feared God, and eschewed evill: bno one like him (by cGods owne testimonie) in the whole World then besides. And yet dhow 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.
dPost tam magnū de illius justitia Dei testimonium, quid de se ipse? Aug. de Pec. Mer. & Rem. l. 2. c. 10. [Greek or Hebrew], (Job 31.) [Greek or Hebrew]. (Job 9.15.) Chrysost. ubi supra.Post tam magnū de illius justitia Dei testimonium, quid de se ipse? Aug. de Pec. Mer. & Rem. l. 2. c. 10. 〈non-Latin alphabet〉, (Iob 31.) 〈non-Latin alphabet〉. (Iob 9.15.) Chrysost. ubi supra.
1First▪eHow can any man, saith he, be justified, if he be […] fwith God? gHe showeth that Man▪ justice is just none, saith the Scholiast, ⟨p. 29⟩if it be compared with Gods justice. For, hEven those that are just by participation from him, are not just at all, if they come once in comparison with him, saith Augustine.
1First▪eHow can any man, saithe he, be justified, if he be 〈…〉fwith God? gHe sheweth that Man▪ justice is just none, saith the Scholiast, ⟨p. 29⟩if it be compared with Gods justice. For, hEven those that are just by participation from him, are not just at all, if they come once in comparison with him, saith Augustine.
fHebr. 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.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.
gJob justitiae Dei comparatione hominis justitia•• nullam esse d•clar•t. Annot. in Vatabl▪•ibl▪Iob justitiae Dei comparatione hominis justitia•• nullam esse d•clar•t. Annot. in Vatabl▪•ibl▪
hCujus participatione justi sunt, ejus comparatione n•c justi sunt. August. •mtr. Priscil. & Orig•n. c. 10. ex Job 4.18. unde scitè Hug. C••d. ex Greg. Moral. l. 9. c. 1. Homo Deo suppositus justitiam percipit, compositus amittit. 1 Sam. 2.2.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.
But how would the case stand with him, if he come to be tried not by that infinite depth of justice that is in God, but by the exact rule of righteousness, that of man God requireth, and is contained in Gods Law? iIf a man, saith Job, would go to law with God, or if God should call man to a strict account, 2man were not able to answer God for one of a thousand. Among a thousand of his works, though having done *so many good works, could not Job pick out any one, of which he durst say, This I dare be tried by; or I dare offer this to the strictest trial. kThe holy Man, saith Gregory, saw that all our worthy virtues would prove vicious, yea vices, if they were brought to a strict trial. And, lThe man therefore that vaunteth himself of his perfection, thereby showeth that he hath not yet so much as begun to lead a good life. So that, mIf I would justify my self, saith Job, mine own mouth, (if according to nmine heart it speak) must needs condemn me for so doing; when I see, my self, so much amiss with me, when I know so much evil by my self.
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? iIf a man, saith Iob, would goe to law with God, or if God should call man to a strict account, 2man were not able to answer God for one of a thousand. Among a thousand of his workes, though having done *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. kThe holy Man, saith Gregorie, saw that all our worthy vertues would prove vicious, yea vices, if they were brought to a strict triall. And, lThe 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, mIf I would justifie my selfe, saith Iob, mine owne mouth, (if according to nmine 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.
kSanctus vir omne virtutis meritū esse vitium conspicit, si ab interno arbitro districtè judicetur. Greg. Moral. l. 9. c. 1.Sanctus vir omne virtutis meritū esse vitium conspicit, si ab interno arbitro districtè judicetur. Greg. Moral. l. 9. c. 1.
lQui de perfectione se erigit, habere s• benè vivendi nec initium indicat. Idem ibid. Cum itaque de bonae vitae perfection extollimur, hanc nos nec inchoasse mons•ramus. Jbid.Qui de perfectione se erigit, habere s• benè vivendi nec initium indicat. Idem ibid. Cum itaque de bonae vitae perfectione extollimur, hanc nos nec inchoasse mons•ramus. Jbid.
But suppose he were not guilty in this manner to himself,1 that he saw no such thing in himself, or knew nothing amiss by himself. oIf I were perfect, saith he; yet do I not know mine own soul. As if he should say, as S. Paul ⟨p. 30⟩sometime did; pThough I knew nothing by my self, (as qin some kind and case the Apostle professeth of himself, to wit, for his demeanour toward the Corinthians, his faithful carriage in his Ministry, and those things especially which the false Apostles charged him with, as rhe else-where expoundeth himself:) yet were I not thereby justified. Or as David, in Augustine's Paraphrase of him, *.How right and straight soever I seem to my self, thou bringest a rule out of thy Treasury, which when thou layest me to, I am found faulty. For, sWho (saith the Psalmist) understandeth all his own errors? tMans heart (saith the Prophet) is deceitful above all things: so deceitful, that uit deceiveth oft even it self. And ythose things, saith Gregory, that make a goodly show, even in a mans own eyes, appear many times but foul, slubbered and sullied in Gods sight. aNo man seeth exactly the depth of his own heart. But bGod is greater than our heart, and seeth oft that in it, and in the actions that flow from it, that we see not in it or them our selves; and cknoweth consequently more by us, than we know by our selves. As Paul therefore, so Job, though he could neither be justly taxed for ought by others, nor did know ought amiss by himself; though it had been so, I say, with him (as yet dfar otherwise it was) that he had passed well both ⟨p. 31⟩emans judgement, the strictest censure of others, and his own too, the testimony of his own Conscience; yet durst he not, for all that, offer himself to Gods judgement, there to be tried by the rigour and severity of Gods justice; well wotting that for all this there he might fail, as both having deceived others, and having been deceived in himself; whereas there he was fto deal with him, who is so gwell seen in mans heart, hhis own work, that he icannot possibly by any means be deceived therein.
But suppose he were not guiltie in this manner to himselfe,1 that hee saw no such thing in himselfe, or knew nothing amisse by himselfe. oIf I were perfect, saith he; yet doe I not know mine owne soule. As if he should say, as S. Paul ⟨p. 30⟩sometime did; pThough I knew nothing by my selfe, (as qin 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 rhe else-where expoundeth himselfe:) yet were I not thereby justified. Or as David, in Augustines Paraphrase of him, *.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, sWho (saith the Psalmist) understandeth all his owne errours? tMans heart (saith the Prophet) is deceitfull aboue all things: so deceitfull, that uit deceiveth oft even it selfe. And ythose 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. aNo man seeth exactly the depth of his owne heart. But bGod is greater than our heart, and seeth oft that in it, and in the actions that flow from it, that wee see not in it or them our selves; and c
*.Quan•unlibet rectus mihi videor, producis tu de Thesauro tuo regulam; coaptas me ad eam, et pravus invenior, Aug. in Psal. 142.Quan•ūlibet rectus mihi videor, producis tu de Thesauro tuo regulam; coaptas me ad eam, et pravus invenior, Aug. in Psal. 142.
yS•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.
Lastly, kThough I were never so just, saith Job, yet would I not argue with God, but make suite unto my Judge. I would not argue, lby demanding justice; but make suite, mby craving mercy, saith Lyra. I would not argue, ntrusting to mine own merits; but make suite, otrusting rather, saith Cardinal Hugh, to his mercy. 6pFor it is mercy that we stand in need of, saith Augustine: it is that that must stand us then in stead. Since that, qAll mans Righteousness will appear to be but unrighteousness, saith Gregory, if it should strictly be examined. And rtherefore for all a mans righteousness he had need yet to pray; that, that that might in such strict trial fail, may by his Judges mercy alone hold out and be made good. For it is all one, saith he, as if Job had there said, sAlbeit I grow ⟨p. 32⟩up and attain to good works, yet it is not of merit, but of mercy, that I do achieve life. And such tPrayer therefore must we lean unto, even when we do well, that even all our holy life may be seasoned with humility: Which the contrary presumption belike then of merit, desert, worth, and dignity, is in Gregory's judgement a great enemy unto.
Lastly, kThough I were never so just, saith Iob, yet would I not argue with God, but make suite unto my Iudge. I would not argue, lby demanding justice; but make suite, mby craving mercie, saith Lyra. I would not argue, ntrusting to mine owne merits; but make suite, otrusting rather, saith Cardinall Hugh, to his mercie. 6pFor it is mercie that we stand in need of, saith Augustine: it is that that must stand us then in stead. Since that, qAll mans Righteousnesse will appeare to be but unrighteousnesse, saith Gregorie, if it should strictly be examined. And rtherefore 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, sAlbeit I grow ⟨p. 32⟩up and attaine to good workes, yet it is not of merit, but of mercie, that I doe atchieve life. And such tPrayer 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.
oPlus confidens in ejus misericordia, quā in meritis meis, Hugo Card.Plus cōfidens in ejus misericordia, quā in meritis meis, Hugo Card.
6Degree 4.
pQuoniam misericordia nobis necessaria est, August. in Job 9.Quoniam misericordia nobis necessaria est, August. in Iob 9.
qUt saepè dixi•••, Omnis humana justitia injustitia esse convincitur, si district judicetur, Greg. Moral. lib. 9. cap. 14.Vt saepè dixi•••, Omnis humana justitia injustitia esse convincitur, si d•stricte judicetur, Greg. Moral. lib. 9. cap. 14.
rPrece igitur post justitiam indiget, ut quae succumbere discussa poterat, ex sola judicis pictate convalescat, Gregor. ibid.
sVelut si apertius fateatur dicens; Etsi ad opus virtutis excrevero, ad vitam non ex meritis, sed ex venia convalesco. Idem ibidem.
tPreci itaque innitendum est, cum recta agimus, ut omne quod justè vivim•, ex humilitate condiamus. Ibid.
But so absurd and even sottish is the Popish Doctrine in this Point, that some of their chief Champions, as half ashamed of it, seek sometime to qualify it, and sometime flatly deny it.
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 seek to temper, and to qualify, and to correct it, as Apothecaries do *poisons, when in desperate cases they minister them, to try Conclusions with forlorn Patients. Thus Bellarmine having at large discussed the Point; laid down a good distinction for the clearing of the difference between us and them, when we say, that aNo Confidence is to be put in Mans Merits; and they say, bthat some may be; to wit, that cit is one thing for Confidence to be put in them, and another thing for Confidence to arise from them: and with a trembling kind of assertion affirmed the former, that not only Confidence may arise from them; but that dsome Confidence also may be placed in them, if men be certain that they are such, and so that they be not proud of them: (And yet how sorteth this their doctrine, I pray you, with their Prayers, where they say; eGod, that seest that we trust in nothing that we do? Or what is this then, but even to ⟨p. 33⟩mock God to his face, when they tell him they do not that, which indeed they do?) At length he cometh to conclude that we have the safest course on our side. As fit is the best and behovefullest course; saith Bernard, not to pretend merit, but to request mercy: So it is the surest and the safest course, saith Bellarmine, not to trust in any work or worth of our own, but to rely wholly upon Gods mercy. For, gIn regard, saith he, of the uncertainty of our own righteousness, and the jeopardy of vain-glory, it is the safest course for a man to repose his whole trust in the mercy and goodness of God alone. And he produceth to this purpose the speeches and practises of divers holy men of God lying upon their death-beds: (as indeed the most, even Papists also, yea and some Popes too, whatsoever they were taught or held otherwise while they lived, are glad (to prevent the worst) to die Protestants in this Point, and to renounce all their pretended merits, worth, and works then, when they should stand them most in stead:) For so Ambrose at point of death, saith he, spake to his people; hI have not so lived among you, that I should be ashamed to live longer with you: nor am I afraid to die, because we have a good Master. Which speech of his Augustine used much to admire and commend;
Sometime, I say, they seeke to temper, and to qualifie, and to correct it, as Apothecaries doe *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 aNo Confidence is to be put in Mans Merits; and they say, bthat some may be; to wit, that cit 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 dsome 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; eGod, that seest that we trust in nothing that we doe? Or what is this then, but even to ⟨p. 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 fit 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, gIn 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;
aCalvinus docet nullam in proprijs meritis fiduciam esse locandam. Institut. l. 3. c. 12. §. 3, 4.
bNos aliquam etiam in meritis pony posse docemus. Bellar. de Justif. l. 5. c. 7.Nos aliquam etiam in meritis poni posse docemus. Bellar. de Iustif. l. 5. c. 7.
cAliud est fiduciā nasci ex meritis: aliud in meritis ponendam. Bellar. ibid.Aliud est fiduciā nasci ex meritis: aliud in meritis ponēdam. Bellar. ibid.
dIn bonis meritis, quae verè talia esse compertum sit, fiducia aliqua collocari potest, modò superbia ca••atur. Ib.
eDeus, qui conspicis, qui• in nulla nostra actione confidimus. Collect. in Sexages.
fUtilissimū est coram Deo non justitiā praetendere, sed misericordiam postulare, Bern. ep. 41.Vtilissimū est coram Deo non justitiā praetendere, sed misericordiam postulare, Bern. ep. 41.
gPropter periculum inanis gloriae, et incertitudinem justitiae nostrae; Tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere, Bellar. de Justis. lib. 5. c. 7.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.
hNon sic vixi, ut me pudeat inter vos vivere: nec mori timeo, quia bonum Dominū habemus, Paulin. in vit. Am.Non sic vixi, ut me pudeat inter vos vivere: nec mori timeo, quia bonum Dominū habemus, Paulin. in vit. Am.
affirming that Ambrose so said, ithat he might not be thought presumptuously to put confidence in his course of life and carriage, though never so pure. So Augustine likewise himself to his Adversaries; kFor my ⟨p. 34⟩reputation among men, I have witnesses great store, that have known me, to testify for me: but in the sight of God my conscience alone can speak for me; which albeit I bear fearless against your false accusations, yet dare I not justify my self before the eyes of the Almighty, but expect rather a largess of mercy flowing from him, than a strict judicial trial. And Bernard of himself; lLet others plead their merits, and boast and brag that mthey ha•• […] and endured the heat and the burden of the day: but nit is good for me to cleave to God, and to put my trust in him. And when he was even at deaths door, writing to some of his friends; oPray ye my Saviour not to delay now my timely departure, but to keep and protect me in it. Be careful by your prayers to fence mine heel being bare of merits it self. pWhere S. Bernard, saith Bellarmine, howsoever out of the conscience of his good life he desired to have his death no longer delayed, yet was so far from trusting in his merits, that he made account he had none. And again, qwhen he was even now (as it were) at the last gasp; 9I confess, saith he, that I am not worthy of, nor can by mine own merits obtain the kingdom of heaven: But my Lord Jesus Christ, who holdeth it by a double right, the inheritance of his Father, and the merit of his passion, contenting himself with the one, bestoweth on me the other. This then hath been, by our Adversaries their own confession, the ordinary practice of Gods people, even the greatest, the godliest, the worthiest of them. And can we imagine ⟨p. 35⟩but that their Faith & their Doctrine then at other times was correspondent thereunto? No undoubtedly. Thus they did, and thus they died themselves: and thus taught they their people to do, and to die. Yea thus were our Ancestors here in England above five hundred years agone taught to prepare themselves for death, by Anselm Archbishop of Canterbury, who then lived. Among other Questions he willeth that this be demanded of the sick man that lieth a dying; *Doest thou believe and hope to be saved, or to come to life eternal, not by thine own merits, but by Christs?
affirming that Ambrose so said, ithat 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; kFor my ⟨p. 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; lLet others pleade their merits, and boast and brag that mthey ha••〈…〉 and endured the heat and the burden of the day: but nit 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; oPray 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. pWhere 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, qwhen hee was euen now (as it were) at the last gaspe; 9I 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
iNe crederetur praefidens de suis purgatissimis moribus praesumere, Possidon. in vit. Aug.
kAd 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.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.
lPraetendat alter meritum; sustinere see jactet pondus diei & •stus. Mihi ad••rere Deo bonū est, ponere in Domin• Deo spem meam. Bern. in Psal. 90. Serm. 9.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.
To which Question he adviseth the sick man to say, yea. And then turning his speech to him by way of instruction and exhortation; sCover thy self, saith he, all over with Christs death, and wind up thy soul in it. And if God offer to judge thee, say thou; Lord, I set the death of my Lord Jesus Christ between me and thee, and thy judgement, and I will no otherwise contend with thee. If he say, thou deservest damnation; say thou; I set the death of my Lord Jesus Christ between thee and me and mine evil deserts: And I tender the merits of his most worthy passion in stead of the merit that I should have, but (alas) have not. This 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 ⟨p. 36⟩made profession of, when he writ on this wise (as Baronius reporteth of him) to the Abbot of Clugnie, *I find my self so depressed with the weight of mine own actions, that I have no hope of safety left, but in the mercy of Christ alone.
To which Question hee adviseth the sicke man to say, yea. And then turning his speech to him by way of instruction and exhortation; sCover 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 ⟨p. 36⟩made profession of, when hee writ on this wise (as Baronius reporteth of him) to the Abbot of Clugnie, *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.
sIn sola Christi morte te totum contege: huic morti te involve. Et si Dominus Deus te voluerit judicare, dic, Domine, morsē Domini mei Jesu 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: ipsumque dignissi•• passionis meritū offero pro merito, quod ego habere debuissem, & (•eu) non habeo. Ibid.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: ipsumque dignissi•• passionis meritū offero pro merito, quod ego habere debuissem, & (•eu) non habeo. Ibid.
*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.
1. Is this the surest and safest course, why condemn they us then as Heretics for taking and teaching it? Why tcross they out of their own Writers such speeches as tend this way? Would they not have men go the safer way? It is their Canonists rule, and their Casuists common note, that uThe safest side, where any doubt may be, is to be held. And that much doubt may be, yea must needs be here, himself telleth us, when he teacheth; that xMans merits are ordinarily very uncertain; yea so uncertain, that without special revelation a man can have no assured certainty of them. So that our fault belike herein is only this then, that we are not so venturous, or fool-hardy rather, as they are.
1. Is this the surest and safest course, why condemne they us then as Heretikes for taking and teaching it? Why tcrosse 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 uThe 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 xMans 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.
tIndex Expurg. H•span. In libro qui inscribitur, Ordo baptizandi: Deleantur illa verba; Credis non▪ proprijs meritis, sed Domini Christi virtute & merito ad gloriam pervenire? Index Belg. ex Jac. Fabr. in Rom. 4. deal; Tu, si sapis, neque in fide, neque in operibus, sed in Deo 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•? Nunquid nos, aut opera nostra, &c. Nequaquam.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, neque in fide, neque 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.
uIn dubijs & ambiguis via tutior eligenda est: Clemens 3. in Decretal. lib. 5. tit. 12. cap. 12. Gerson in Reg. Mor. Martin. Navarre. Enchirid. cap. 27. §. 284.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.
xNon possunt homines in hac vita habere certitudinem fidei de su• justitia, nisi ex speciali revelatione. Bellarmin. de Justificat. lib. 3. cap. 3. Nemo absque revelation certò scire potest, se habere vera merita. Ibid. cap. 5. Hoc scire impossibile est, nisi ads•• revelatio. Ibidem cap. 8.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.
2. Is it a sure, yea the surest and safest course that can be, to trust in Gods mercy alone? Then is Gods mercy alone belike able to save a man ⟨p. 37⟩without merits. For in vain were it to trust in it alone, if it alone were not sufficient to save: according to that excellent saying of Bernard, speaking of those words of the Psalmist; yHe will save them because they trust in him. He zwill save them; saith he: Why so? For what merits of theirs? Mark what followeth: Because they trust in him: A sweet cause, but effectual and irrefragable. This is the righteousness indeed, not of the Law, but of Faith. aThis is mans whole merit, that he set his whole hope on him, who hath saved the whole man. And, bThis is mans true confidence, to fall from himself, and rest on his Lord, refreshed in nothing but his mercy only. And elsewhere; cNo man need ask for what merits of ours we expect good things at Gods hands. It is merit sufficient, to know, that no merit is sufficient. And again, dGods mercy is my merit. eThough I want merit, yet wanteth he no mercy. fNor can I want store of merit, so long as he hath store of mercy. Much merit have I, since that he hath so much mercy.
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 ⟨p. 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; yHee will save them because they trust in him. Hee zwill 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. aThis is mans whole merit, that hee set his whole hope on him, who hath saved the whole man. And, bThis is mans true confidence, to fall from himselfe, and rest on his Lord, refreshed in nothing but his mercy onely. And elsewhere; cNo 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, dGods mercy is my merit. eThough I want merit, yet wanteth hee no mercy. fNor 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.
zSalvabi• 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? Non: quoniam in te speravit anima mea. Psalm. 57.1.Salvabi• eo•. quare? quibus mer•t•? Audi quod sequitur; Quia sper•ver•nti• eo. Dlis causa; attamen fficax; attamen irrefrgab ls. Nimū ae est jstitia, sed quae ex ide est, non ex lege, Bern. in
3. But why should they trust thus in Gods mercy alone? or why may they not trust safely enough in their own merits also? For so his Assertion was, that in them men might trust to; and that there was ground good enough for them so for to do. gIn regard, saith he, of ⟨p. 38⟩the uncertainty of a mans own righteousness: hbecause a man may be mistaken in it, and imagine that he hath it, when he hath not. But certain or uncertain, 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?
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. gIn regard, saith he, of ⟨p. 38⟩the uncertainty of a mans owne righteousnesse: hbecause 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?
gPropter justitiae incertitudinem. Bellarm. ubi sup.
hQuia multi falluntur, dumb putant se habere quod non habent. Idem de Justific. l. 3. c. 8.Quia multi falluntur, dum putāt se habere quod non habent. Idem de Iustific. l. 3. c. 8.
4. iIn regard also, saith he, of the Jeopardy of vain-glory. In which clause he acknowledgeth that this their Doctrine of mans merit is a dangerous doctrine, (as Bernard also termeth kthe practise of it both foolish and perilous) and such as may soon puff up mens minds with vain-glory, yeal with pride and presumption, (he might well have said) the very bane of all true confidence, grace, goodness and godliness. And consequently as a most dreadful *rock threatening ship-wrack of salvation, to be most warily shunned and eschewed of all those that are jealous of miscarrying, and desirous of eternal well-doing.
4. iIn 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 kthe practise of it both foolish and perillous) and such as may soone puffe vp mens minds with vaine-glorie, yeal 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 *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.
iPropter periculū inanis gloriae▪ Idem ubi sup.Propter periculū inanis gloriae▪ Idem ubi sup.
kStultum & periculosum est suis quenquam consider meritis, Bern. de Divers. 32. Periculosa habitatio eorum, qui in meritis suis sperant; periculosa quia ruinosa. Idem in Psal. 90. Serm. 1.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.
lDiscamus 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.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.
I will add here but the Confession of one or two of their own Writers: †I am wholly of this mind (saith Cardinal Contarene) that it is a pious and a Christian-like saying, that we ought to rely, ⟨p. 39⟩as on a thing steadfast and able to support us, on Christs righteousness bestowed upon us, not on holiness or grace inherent in us. On this alone, as certain and steadfast ought we to rest. And †All the Ancients with general consent, saith Cassander, deliver, that confidence for remission of sins, and hope of pardon and life eternal, is to be placed in Gods mercy alone and Christs merits. To which purpose also he allegeth a place of Pope Gregory, to this effect; “We trust not in our own tears or deeds, but in our Advocates plea. And as for trust in ought else, saith Adrian of Utrecht, who was Bishop of Rome also afterward; †Our merits are but as a staff of reed, which if a man lean to or rely on, it knappeth asunder, and runneth through his hand that relieth on it. It is the surest course, saith Bellarmine; it is the only sure course, say we, to trust only in Gods mercy. So said the Ancients before us (as some of their own, you see confess) with us. And to teach men in stead of it to trust in their own merits, is to teach them *to exchange a rock for a reed. Nor can there be any safety at all in so doing; unless it be safe to rely on so deceitful and dangerous a stay as is sure to serve them all (by their own Adrians confession) that trust thereunto, as †Rabsake saith Egypt did, as “the Spartan said Athens would have done, if Greece should have relied on it.
I will adde here but the Confession of one or two of their owne Writers: †I am wholly of this minde (saith Cardinall Contarene) that it is a pious and a Christian-like saying, that we ought to relie, ⟨p. 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 †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; “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; †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 *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 †Rabsake saith Egypt did, as “the Spartan said Athens would haue done, if Greece should haue relied on it.
†Ego prorsus •xistim••i• & Christian• […], quod […], unquam restabili quae sustentatu•, justitia Christi nobi• […] & gratia […]. Co• taren. […] Justific.Ego prorsus •xistim••i• & Christian•〈…〉, quod 〈…〉, unquam restabili quae sustentatu•, justitia Christi nobi•〈…〉 & gratia 〈…〉. Co• taren. 〈…〉 Justific.
†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.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.
Puritans
England
Rector of Rotherhithe; member of the Westminster Assembly.
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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
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
cannot possibly by any meanes be deceived therein.
aTanta est profunditas in homine, ut lateat ipsum hominem in quo est: sed Dominum latere nō potest. Jer. 17.9.10. Herv. in 1 Cor. 4.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.
b1 John 3.20. Quantum possunt homines de alio judicare, plus homo utique de se. Sed Deus plus de •omine, quam hom• de se. Herv. ibid.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.
cIlle magis novit me, qui est scrutator cordis mei. Philip. in Job 9.Ille magis novit me, qui est scrutator cordis mei. Philip. in Iob 9.
eTria 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 transcendisset et proprium: porro humanum contemnebat, nec proprium timebat, divinum tantùm restabat. Bern. de divers. 32. Vide Thom. Aquin. in Job 9. Lect. 3. & Greg. Mor. l. 5. c. 7.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.
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;
⟨p. 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;
Doest thou beleeve and hope to bee saved, or to come to life eternall, not by thine owne merits, but by Christs?
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pUbi B. Bern. ex conscientia bonae vitae •••at non differri diutius m•rtem. Et tamen adeò non […] meritis, […] existimar•• […] esse meri•••. B•llar. de Justific. l. 5. c 7.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.
qC•m extremum […] spiritū videretur, Gulielm. in vit. Ber. l. 1. c. 13.C•m extremum 〈…〉 spiritū videretur, Gulielm. in vit. Ber. l. 1. c. 13.
9F•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.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.
*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.
. 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.
aHoc totū est hominis meritum, si totam spem pona• in eo, qui totum hominem salvum fecit. Bern. Idem ibid. Serm. 15.Hoc totū est hominis meritum, si totam spem pona• in eo, qui totum hominem salvum fecit. Bern. Idem ibid. Serm. 15.
bHaec est vera hominis fiducia, à see de•icientis, & innitentis Domino suo; ut non nisi in sola Dei misericordia respiret. Idem de temp. 50.Haec est vera hominis fiducia, à se de•icientis, & innitētis Domino suo; ut non nisi in sola Dei misericordia respiret. Idem de temp. 50.
cNon est quod quaeras, quibus meritis sp•remus bona. Sufficit ad meritum scire, quod merita non sufficiant. Idem in Cant. 68.
dMeritum meum miseratio Domini. Ibid. ser. 61.
eEtsi mihi meritum deest, sed non illi miseratio. Ibid. ser. 14.
fNon sum plan• meriti in•ps, quamdi• ille miserationum non fuerit. Quodsi misericordiae Domini multae, multus nihilominus •go in meritis sum. Ibid. ser. 61.
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Non in fletibus & actibus nostris, sed in Advocati nostri allegation confidimus, Greg. in Ezech. hom. 1.Non in fletibus & actibus nostris, sed in Advocati nostri allegatione confidimus, Greg. in Ezech. hom. 1.
†Sunt merita nostra veluti baculus arundineus; cui dū quis innixus fuerit, confringitur, et perforat •anum innitentis, Adrian. de Traject. in 4. Sent.Sunt merita nostra veluti baculus arundineus; cui dū quis innixus fuerit, confringitur, et perforat •anum innitentis, Adrian. de Traject. in 4. Sent.
