Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
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.
Unworthy of all thy Mercies; saith Jacob. And,o who pcrowneth, or qObserv. 3 environeth thee rather, with Mercies; saith the Psalmist: andr doth not deal with thee according to thy deserts. sFor if he should so do, he should damn thee; saith Augustine. And,t who so trusteth in the Lord, Mercy shall uencompass him on every side; saith David.
Vnworthie of all thy Mercies; saith Iacob. And,o who pcrowneth, or qObserv. 3 invironeth thee rather, with Mercies; saith the Psalmist: andr doth not deale with thee according to thy deserts. sFor if he should so doe, hee should damne thee; saith Augustine. And,t who so trusteth in the Lord, Mercie shall uencompasse him on every side; saith David.
pCoronat te. Vulg. & Vatabl. quia [Greek or Hebrew] corona. Unde Aug. de verb. Ap. 2. Post redemptionem ab omni corruptione quid restat nisi corona justitiae? Ipsa certè restat; sed etiam sub ipsa vel in ipsa non fit caput turgidum, ut recipiat coronam. Dicturus erat, Coronat me; merita mea fatetur, &c. debitum redditur non donatur. Audi, &c. De miscricordia te coronat, de miseratione te coronat. Non enim dignus fuisti quem vocaret, & vocatum justificaret, & justificatum glorificaret. Et de sp. & lit. c. 33. Hoe fiet in judicio, ubi necessarium fuit commemorare miseric. & miserat. Ubi jam exigi debita & ready merita sic 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.Coronat te. Vulg. & Vatabl. quia 〈non-Latin alphabet〉 corona. Vnde Aug. de verb. Ap. 2. Post redemptionem ab omni corruptione quid restat nisi corona justitiae? Ipsa certè restat; sed etiam sub ipsa vel in ipsa non fit caput turgidum, ut recipiat coronam. Dicturus erat, Coronat me; merita mea fatetur, &c. debitum redditur non donatur. Audi, &c. De miscricordia te coronat, de miseratione te coronat. Non enim dignus fuisti quem vocaret, & vocatum justificaret, & justificatum glorificaret. Et de sp. & lit. c. 33. Hoe fiet in judicio, ubi necessarium fuit commemorare miseric. & miserat. Vbi jam exigi debita & reddi merita sic 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.
qCingit, vel circumtegit, Jun. [Greek or Hebrew] sicut Psal. 5.12. Benevolentiâ tuâ tanquam umbone circumteges eum.Cingit, vel circumtegit, Iun. 〈non-Latin alphabet〉 sicut Psal. 5.12. Benevolentiâ tuâ tanquam umbone circumteges eum.
sNam si secundum merita tibi daret, damnaret te, August. in Psal. 102. Si quod debetur redderet, utique damnaret. Idem in Psal. 31. Si vellet pro meritis agere, non inveniret, nisi quod damnaret. Idem in Psal. 94.
Now this point, 1that all that we either receive or expect is of Gods Mercy, howsoever it be by the former consideration sufficiently confirmed. Forx if we be not worthy of ought, then is nothing of merit. And if nothing of merit, then all consequently of mercy.
Now this point, 1that all that we either receive or expect is of Gods Mercie, howsoever it be by the former consideration sufficiently confirmed. Forx if we be not worthy of ought, then is nothing of merit. And if nothing of merit, then all consequently of mercie.
Consid. 1 First, the Promises of God run all upon Mercy. a2Showing mercy to thousands, with them that love him, and keep his Commandments. And,b His mercy is for ever and ever on those that fear him; cand keep Covenants with him, and think upon his Commandments to do them. And,d I will spare them (and there is mercy then) that fear me, and think on my Name, as a man spareth his Son that serveth him. eThere shall be judgement without mercy to those that show no mercy. And,f If without mercy to those that show no mercy; then with mercy even to those also that show mercy; saith Augustine. Yea so saith our Saviour himself;g Blessed are the merciful; for they shall have mercy showed them. And,h The grace of God is (i that is, bringeth) life eternal; saith the Apostle. Which place Augustine entreating of,k The Apostle, saith he, having said, the wages of sin is ⟨p. 286⟩Death; because everlasting death is repaid as of debt due to the service of Sin and Satan; he doth not say, albeit he might also so have said; but the reward of Righteousness is Life eternal: But he chose rather to say, Gods Grace (or lfree favour) is Life eternal; that thereby we might learn that God bringeth us to Life eternal, not for our Merits, but of his Mercy. In regard whereof Tertullian also very fitly termeth (alluding to military matters)m the one a Stipend, the other a Donative; because, as Bernard saith well,n it cannot be had but by donation, or free gift. Ando if of free gift, then not of due debt, or desert for any work done, saith Hilary. For,p gift and debt cannot stand together; saith Faber. Yea Cardinal Cajetan himself on those words of the Apostle, qHe saith not, The wages of righteousness is Life eternal; but the grace, that is, the gift of God, is life eternal; that we may understand that we attain life eternal not by our merits, but by Gods free gift. For which cause also he addeth, In Christ Jesus our Lord. rBehold the merit; behold the righteousness, the wages whereof is life eternal; but to us in regard of Christ himself it is a gift. And lastly, to add one place more of so many as might be added;s With thee is mercy, saith the Psalmist to God: for thou wilt reward every man according to his works. Concerning which words Gregory, (on that of the Psalmist, tMake me to hear thy mercy in the morning;
Consid. 1 First, the Promises of God run all upon Mercy. a2Shewing mercie to thousands, with them that love him, and keepe his Commandements. And,b His mercy is for ever and ever on those that feare him; cand keepe Covenants with him, and thinke upon his Commandements to doe them. And,d I will spare them (and there is mercy then) that feare me, and thinke on my Name, as a man spareth his Sonne that serveth him. eThere shall bee judgement without mercy to those that shew no mercy. And,f If without mercy to those that shew no mercie; then with mercie even to those also that shew mercy; saith Augustine. Yea so saith our Saviour himselfe;g Blessed are the mercifull; for they shall have mercie shewed them. And,h The grace of God is (i that is, bringeth) life eternall; saith the Apostle. Which place Augustine entreating of,k The Apostle, saith he, having said, the wages of sinne is ⟨p. 286⟩Death; because everlasting death is repaied as of debt due to the service of Sin and Satan; he doth not say, albeit he might also so have said; but the reward of Righteousnesse is Life eternall: But he chose rather to say, Gods Grace (or lfree favour) is Life eternall; that thereby wee 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 to militarie matters)m
eJam. 2.13. Misericordiam qui non praestat alteri, tollit sibi. Chrysol. ser. 42.Iam. 2.13. Misericordiam qui non praestat alteri, tollit sibi. Chrysol. ser. 42.
fIn illo judicio, in que justi coronantur, & injusti damnantur, alii cum misericordia, alii sine miseric. judicandi. Nam cum dicit, Judicium erit sine miseric. iis qui non fecerunt misericordiam manifestatur in his, in quibus inveniuntur bona opera misericordiae judicium cum misericordia fieri, ac per hoc ipsam etiam misericordiam meritis bonorum operum reddi, Aug. de Corrept. & Grat. c. 13.In illo judicio, in que justi coronantur, & injusti damnantur, alii cum misericordia, alii sine miseric. judicandi. Nam cum dicit, Iudicium erit sine miseric. iis qui non fecerunt misericordiam manifestatur in his, in quibus inveniuntur bona opera misericordiae judicium cum misericordia fieri, ac per hoc ipsam etiam misericordiam meritis bonorum operum reddi, Aug. de Corrept. & Grat. c. 13.
whichu he expoundeth the resurrection) having moved this Question; xIf the happiness of the Saints be of mercy, and not of merit, how is it said, Thou wilt render to each one according to his works? If according to mens works it be rendered, how may it be deemed mercy? He thus answereth;y It is one thing to render according to works, and another thing to render the reward for the works themselves. aIn the one is noted only the quality of the work, (a far other exposition thanb Bellarmine giveth of it) that those that have done well, shall receive a royal reward. (And in the other then consequently should be implied an equality between the work and the wages. But)c No labour or work of ours, (nothing that we can either do or endure) by the Apostles own testimony, can be equal to, or once compared with that blessed life, wherein men shall live of God and with God. For,d the sufferings of this life, (yeae all of them, if any one man could and should undergo them all, saith Bernard, ffrom the very beginning of the world too, saith Macarius, unto the worlds end) are not worthy, saith the Apostle, of the Glory that shall be revealed (g not, unto us, as he also well observeth, but) in us. And,h what are all mans merits then, saith Bernard, to it; that it should of right be due to them: or that God should do men wrong, if he bestowed it not ⟨p. 287⟩on them? asi our Rhemists before affirmed that he should.k The grace therefore of salvation is not due to works, saith Faber, (l which the Popish purgers cross out of him) but to the goodness of God alone. mNor doth mans salvation consist in mans merits, but in Gods mercy, saith Origen.
whichu he expoundeth the resurrection) having moved this Question; xIf 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 be rendred, how may it bee deemed mercy? Hee thus answereth;y It is one thing to render according to workes, and another thing to render the reward for the workes themselves. aIn the one is noted onely the quality of the worke, (a farre other exposition thanb Bellarmine giveth of it) that those that have done well, shall receive a royall reward. (And in the other then consequently should be implied an equalitie between the worke and the wages. But)c No labour or worke of ours, (nothing that we can either doe or endure) by the Apostles owne testimonie, can be equall to, or once compared with that blessed life, wherein men shall live of God and with God. For,d the sufferings of this life, (yeae all of them, if any one man could and should undergoe them all, saith Bernard, ffrom the very beginning of the world too, saith Macarius, unto the worlds end) are not worthy, saith the Apostle, of the Glory that shall bee revealed (g not, unto us, as he also well observeth, but) in us. And,h 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 hee bestowed it not ⟨p. 287⟩on them? asi our Rhemists before affirmed that he should.
xSi illa Sanctorum foelicitas &c. misericordia est, & non meritis •oquiritur, •bi erit, quod scriptum est, Et tu reddes &c. Si secundum opera redditur, quomodo misericordia aestimabitur?
ySed aliud est focund•m opera reddere, & aliud propter ipsa opera reddere, Greg. ibid.
aIn eo quod sec. opera dicitur, ipsa operum qualitas intelligitur, ut cujus apparuerint bona opera, ejus sit & retributio gloriosa, Ib.
b[Greek or Hebrew] rectè vertitur, second. in meritum, vel promerito & dignitate operum. Quid est enim reddere sec. opera, nisi reddere sicut opera merentur? Bellarm. de justific. l. 5 c. 2.〈non-Latin alphabet〉 rectè vertitur, secund. in meritum, vel promerito & dignitate operum. Quid est enim reddere sec. opera, nisi reddere sicut opera merentur? Bellarm. de justific. l. 5 c. 2.
cIlli namque beatae vitae, in qua cum Deo & de Deo vivitur, nullus poterit aequari labour, nulla opera comparari, &c. Greg. ibid.Illi namque beatae vitae, in qua cum Deo & de Deo vivitur, nullus poterit aequari labor, nulla opera comparari, &c. Greg. ibid.
dRom 8.18. Minora sunt omnia quae patimur & indigna, pro quorum laboribus tanta rependatu futurorum merces bonorum, Amb. epist. 12.
eNe si unus quidem universas sustineret, Bern. de Temp. 48.
f[Greek or Hebrew], Macar. homil. 15.〈non-Latin alphabet〉, Macar. homil. 15.
g[Greek or Hebrew]. Non dicit, nobis, sed, in nobis. Neque enim crimus otiosi spectatores, sed participes gloiae, 1 Joan. 3.2. Bern. de Praecept. & Dispens.
Consider. 2 Again, the prayers of Gods Saints strike all upon this string. Of David, Chrysostom observeth,1 that though he weren a man of singular parts for sincerity and piety, byo Gods own testimony of him; andp had many good deeds that he might have alleged, yetq in all his prayers ordinarilyr he hath recourse only to Gods mercy, sthat alone he pleadeth, that alone he relieth upon, tand desireth to be saved by. uLet others, saith he, allege and plead what they list; xI will hope in thy mercy: that I plead and allege, and that do I hang all mine hope upon. And,y Have mercy on me, and hear me; andz Have mercy on me, for I am weak. And,a The same song, saith he, have we need to sing every one of us, albeit we had done ten thousand times ten thousand good deeds, and attained even to the very highest pitch and perfection of righteousness: bfor it is yet of mercy and loving kindness still that we are heard, and that we are saved for all that. So the same David again else-where,c But thou Lord deal mercifully with me for thy Names sake. And,d Save me for thy Mercy sake. eFor thy mercy, not for my merit, saith Augustine. fFor thy mercy, not for my righteousness, saith Ruffine. gNot because I am worthy, but because thou art merciful, saith Chrysostom. hHe flieth only to Gods goodness and his loving kindness: iCommending Gods free grace, not claiming ought as due to his good deeds, saith Prosper. It is as if he had said;k I entreat thee to save me, saith Gregory, not trusting to mine own merits, but presuming only to obtain that of thy mercy, which by mine own merits I have no hope to obtain: Or,l I entreat thee to hear me, not in thy judiciary severity, but in thy most merciful bounty; saith Augustine. mHe renounceth his own merit; andn he desireth to be heard, saith Cassiodore, not according to his merits, but for Gods mercy sake: whereon when our hope is fixed, pardon is the easilier obtained. And,o Let thy mercy also betide me, and thy salvation, according to thy Word. pAccording to thy Word, not according to my merit; qA child he would be not of pride, but of the promise, saith Augustine. And again;r For thy Name sake be merciful to my sin: for it is much. sFor thy Name, not for my merit; saith Ruffine: and Bernard; tBe I never so penitent, and afflict and macerate my self never so much.
Consider. 2 Againe, the prayers of Gods Saints strike all upon this string. Of David, Chrysostome observeth,1 that though he weren a man of singular parts for sincerity and piety, byo Gods owne testimony of him; andp had many good deeds that hee might have alleaged, yetq in all his prayers ordinarilyr he hath recourse onely to Gods mercy, sthat alone he pleadeth, that alone he relieth upon, tand desireth to be saved by. uLet others, saith he, alleage and plead what they list; xI will hope in thy mercie: that I plead and alleage, and that doe I hang all mine hope upon. And,y Have mercy on me, and heare me; andz Have mercy on me, for I am weake. And,a The same song, saith he, have we need to sing every one of us, albeit we had done ten thousand times tenne thousand good deeds, and attained even to the very highest pitch and perfection of righteousnesse: bfor it is yet of mercy and loving kindnesse still that wee are heard, and that wee are saved for all that. So the same David againe else-where,c But thou Lord deale mercifully with me for thy Names sake. And,d
1The Saints Prayers.
n[Greek or Hebrew], Chrysost. de Compunct. 2.〈non-Latin alphabet〉, Chrysost. de Compunct. 2.
uHe attributeth his ⟨p. 288⟩whole salvation to the mercy of his Saviour, saith Cardinal Hugh. And,x In mercy remember me, or think upon me, for thy goodness sake, O Lord. yNot in wrath, as I am worthy; but as is worthy of thee in thy mercy; saith Augustine. zFor thy goodness, not for any merit of mine; saith Peter Lombard. For,a When he saith, For thy goodness, his meaning is, and he would so be understood, Not for my merit; saith Cassiodore. Who thence also observeth that,b No man without grievous error, may presume at anytime thereon. And yet again;c For thy Name sake guide and conduct me. dFor thy Name, not for my merit; saith Augustine, and Hugh the Cardinal after him:e Not for my worth, desert, or dignity, but for thy Glory. And Hilary on those words of his,f Hear my voice according to thy mercy, or thy loving kindness, O Lord. gWe, saith he, when we have fasted some once, out of vain-glory, or given ought to a beggar for his mere importunity, think that God is bound by and by to hear us; hWhereas David after all his hearty crying, his night watchings, his early meditations, his continency in his younger years, his diligent enquiry into Gods Statutes, and his careful keeping of his Testimonies, having attained to a perfection in all kind of goodness, yet hath his hope wholly in God, and expecteth all from his mercy, placeth all his hope in it, and desireth to be heard according to it. And Chrysostom preaching upon the Prayer of Eleazer, entreatingi mercy and kindness for his Master Abraham; (k and whose merits might better have been pleaded than his?)l That you may not imagine, saith he, that he demanded it as a debt, Deal mercifully or show mercy, saith he, to my master Abraham. mThough we had done ten thousand good deeds, saith he, yet is it of grace that we require to be saved, and of loving kindness, not of debt or desert, that we look to receive this. So the Apostle;n The Lord show mercy to Onesiphorus his family. (The Lord show him mercy, because he showed me mercy.) For he often refreshed me, and was not ashamed of my chains; but when he was at Rome he diligently sought me and found me; and in how many things he steaded me (or supplied me) at Ephesus, thou well knowest. And,o the Lord grant therefore, that he may find mercy with the Lord in that day. pThat as he sought me and found me;
uHe attributeth his ⟨p. 288⟩whole salvation to the mercy of his Saviour, saith Cardinall Hugh. And,x In mercie remember me, or think upon me, for thy goodnesse sake, O Lord. yNot in wrath, as I am worthy; but as is worthy of thee in thy mercy; saith Augustine. zFor thy goodnesse, not for any merit of mine; saith Peter Lombard. For,a When he saith, For thy goodnesse, his meaning is, and he would so be understood, Not for my merit; saith Cassiodore. Who thence also observeth that,b No man without grievous errour, may presume at anytime thereon. And yet againe;c For thy Name sake guide and conduct me. dFor thy Name, not for my merit; saith Augustine, and Hugh the Cardinall after him:e Not for my worth, desert, or dignitie, but for thy Glory. And Hilary on those words of his,f Heare my voyce according to thy mercy, or thy loving kindnes, O Lord. gWe, saith he, when wee have fasted some once, out of vaine-glory, or given ought to a begger for his meere importunitie, thinke that God is bound by and by to heare us; hWhereas David after all his hearty crying, his night watchings, his early meditations, his continency in his younger yeeres, his diligent enquirie into Gods Statutes, and his carefull keeping of his Testimonies, having attained to a perfection in all kinde of goodnesse, yet hath his hope wholly in God, and expecteth all from his mercy, placeth all his hope in it, and desireth to be heard according to it. And Chrysostome preaching upon the Prayer of Eleazer, entreating
uTotam salutem suam hic attribuit misericordiae salvatoris, Hugo in Psal. 24.
yNon secundum iram, qua ego dignus sum; sèd sec. misericordiam tuam, quae te digna est, Aug. in Psal 24.
zNon propter meritum meum, sed propter bonitatem tuam. Ex Aug. Alcuin. & Gloss. Ordin. Lomb. in Psal. 24.
aDicendo, Propter bon. t.D. fecit intelligi, Non propter mer. meum. Cassiod. ibid.
bUnde nullum fas est aliquando praesumere, nisi quem graviter contingit errare, Idem ibid.Vnde nullum fas est aliquando praesumere, nisi quem graviter contingit errare, Idem ibid.
gNos 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.
hPost haec &c. in operibus bonitatis totius perfectus, totum de Deo sperat, totum ex misericordia ejus expectat, omnem in ea spem reponit, audiri secundum eam vocem suam rogat, Ibid.
so he may find mercy when he shall seek it at the hand of his Judge; saith one that beareth the name of Ambrose. qThat as I found mercy with him, so may he find mercy with God; saith Chrysostom: And mark you, saith he, how he saith,r nothing, or not any thing but mercy: Eleemosynam, that is, word for word, Alms, that whichs the Popish Professor so much scorned before: Mercy in that day, wherein twe shall have much need of it; uif Onesiphorus for all these his good works, we (the most of us) much more. There is mercy as well for those that helped him, asx for those that forsook him; as well mercy in rewarding the one, as mercy in pardoning and not punishing the other. So Daniel also,y We present these our prayers unto thee, not for any our righteousness, (that is, any righteous works of ⟨p. 289⟩ours; zfor we have none, saith Gregory Nazianzene; such at least as we dare plead the worth of) but for thy tender mercies. Whereupon also saith Aquinas, aObtaining by prayer indeed resteth upon mercy; whereas merit of condignitie resteth upon Justice or Righteousness: and therefore by prayer do men obtain many things of God in mercy, which yet in justice they deserve not. Yea so the Papists themselves in their Liturgy, (retaining yet still some broken relics of Antiquity) contrary to their School-learning, desire Godb not to ponder their merits, but to pardon their misdeeds; and so consequentlyc to be merciful (as the Psalmist speaketh) to their sins. And, a Popish Writer commenting upon that place;d What merit, saith he, can we pretend or plead to God, whom we owe all unto? Or how can we applaud our selves in our good deeds, when all our righteousness is but as a filthy rag in Gods sight? Our merits therefore are none to God, whom all that we do, is due unto, &c. And it is a good rule that Bernard giveth for Prayer in general:e He that cometh, saith he, to ask ought of God, must in the first place have an eye unto this, that he look not to receive ought for his own worth or merits, but hope to obtain whatsoever he craves, only of Gods mercy. And when we come to pray (saith Aquinas) we must fdevise some cause why our suit should be heard, and that must be not our merit, but Gods mercy: according to that of Daniel above mentioned, which he also there allegeth.
so he may finde mercie when he shall seeke it at the hand of his Iudge; saith one that beareth the name of Ambrose. qThat as I found mercy with him, so may he finde mercy with God; saith Chrysostome: And marke you, saith he, how hee saith,r nothing, or not any thing but mercy: Eleemosynam, that is, word for word, Almes, that whichs the Popish Professor so much scorned before: Mercy in that day, wherein twe shall have much need of it; uif Onesiphorus for all these his good workes, wee (the most of us) much more. There is mercy as well for those that holpe him, asx for those that forsooke him; as well mercy in rewarding the one, as mercy in pardoning and not punishing the other. So Daniel also,y Wee present these our prayers unto thee, not for any our righteousnesse, (that is, any righteous workes of ⟨p. 289⟩ours; zfor we have none, saith Gregorie Nazianzene; such at least as we dare plead the worth of) but for thy tender mercies. Whereupon also saith Aquinas, aObtaining by prayer indeed resteth upon mercy; whereas merit of condignitie resteth upon Iustice or Righteousnesse: and therefore by prayer doe men obtaine many things of God in mercy, which yet in justice they deserve not. Yea so the Papists themselves in their Liturgie, (retaining yet still some broken relikes of Antiquity) contrary to their Schoole-learning, desire Godb not to ponder their merits, but to pardon their misdeeds; and so consequentlyc to bee mercifull (as the Psalmist speaketh) to their sinnes. And, a Popish Writer commenting upon that place;
q[Greek or Hebrew], Chrysost. in 2 Tim. hom. 3.〈non-Latin alphabet〉, Chrysost. in 2 Tim. hom. 3.
r[Greek or Hebrew].〈non-Latin alphabet〉.
sRuard. Tapper. supra. Absit, ut tanquam pauperes eleemosynam expectent.
t[Greek or Hebrew].〈non-Latin alphabet〉.
u[Greek or Hebrew], Chrysost. ibid.〈non-Latin alphabet〉, Chrysost. ibid.
x2 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. 30.2 Tim. 4.14, 16. Aliter enim de eis, qui ex malitia obstiterant; aliter pro eis, qui ex infirmitate deliquerant, uti & Aug. observat. in Iosh. quaest. 30.
aImpetratio orationis innititur misericordiae; meritum autem condigni innititur justitiae. Et ideò multa orando impetrat homo ex divina misericordia, quae tamen non meretur secundum justitiam. Tho. sum. part. prima secundae q. 114. a. 6.
It is all of mercy therefore, that God promiseth: It is all of mercy that Gods children pray for. It isg a Throne of grace that they repair unto; and it ish mercy that they there sue for. It is for mercy all that they pray; And to mercy it is, that they ascribe all: whatsoever either by prayer they obtain at Gods hand, ori without prayer they have voluntarily conferred on them by him, (as Jacob here much more than everk he did or durst ask,) they acknowledge all to come of mercy. lThey are the children, saith Jacob, that God hath of his mercy given thy Servant. And,m God hath been merciful to me: and therefore have I all this. And here in my Text; All the mercies, that thou hast showed me. Evenn the just, saith Augustine, will ascribe nothing to their merits, but give all only to Gods mercy. For,o All is taken from the one, that is ascribed to the other, saith Bernard.
It is all of mercie therefore, that God promiseth: It is all of mercy that Gods children pray for. It isg a Throne of grace that they repaire unto; and it ish mercy that they there sue for. It is for mercy all that they pray; And to mercy it is, that they ascribe all: whatsoever either by praier they obtaine at Gods hand, ori without praier they have voluntarily conferred on them by him, (as Iacob here much more than everk he did or durst aske,) they acknowledge all to come of mercy. lThey are the children, saith Iacob, that God hath of his mercy given thy Servant. And,m God hath beene mercifull to me: and therefore have I all this. And here in my Text; All the mercies, that thou hast shewed me. Evenn the just, saith Augustine, will ascribe nothing to their merits, but give all onely to Gods mercy. For,o All is taken from the one, that is ascribed to the other, saith Bernard.
iFides aliquando recipit, quod oratio non praesumit, Bernard. de Grad. humil. Et instat in Laz. resuscitato, Joan. 11.23.Fides aliquando recipit, quod oratio non praesumit, Bernard. de Grad. humil. Et instat in Laz. resuscitato, Ioan. 11.23.
nJusti nihil tribuent meritis suis. Non tribuent nisi totum misericordiae tuae, Aug. in Psal. 139.Iusti nihil tribuent meritis suis. Non tribuent nisi totum misericordiae tuae, Aug. in Psal. 139
Use 1 Now this first again serveth even to cut the very throat of that Romish Doctrine of Merit. For mercy and merit (as they understand it) by their own confession cannot stand together. pThat which a man meriteth, say they, he hath not of mercy. And, it is,q according to the judgement (not of mercy, but) of justice, that mans merit is rewarded. Where to omit thatr even the reward, that we expect for our well doing to receive, is, as Augustine from the Apostles Pauls ⟨p. 290⟩speech observeth, andt Bellarmine himself also from him acknowledgeth of grace or free favour, (which before also was showed:) and consequently by their own grants also,u not of merit, but of mere mercy. As the Apostle reasoneth concerning Election; xIf it be of grace, then it is not of works: for else grace were no grace. If it be of works, then it is not of grace: for else work were no work. So here,y That which is of mercy, is not of merit: for else mercy were no mercy. And that which is of merit, is not of mercy: for else merit were no merit. Since it is no mercy to afford a man what he hath merited: no just merit that hath need of mercy. Or thus;z If it be of right, then it is not of mercy: for else right were no right. If it be of mercy, then it is not of right, or due debt: for then mercy were no mercy. Sincea it is no point of mercy to give a man his due: nor needeth he crave or sue for mercy, that demandeth but his due, and requireth consequently but his own: As merit therefore leaveth no place for mercy: (b there is no entrance for grace, saith Bernard, where merit is once got in.) So mercy likewise leaveth no place for merit: the rather since that also, (as well Primasius observeth) a man doth no more than his due, when he hath done all, and can claim nothing as due therefore for what he doth of due debt. Forc he is a debtor (saith he, andd the Apostle before him) and standeth bound to do what he doth, before he do it; and is justly and deservedly damned, if be do it not; and when he hath done all he can, he hath nothing to glory of, because he hath done nothing but what he stood bound to do. It being most true thate Saint Bernard, saith Bellarmine, showeth in a Sermon of his, that for sundry respects, the good works that we do are all due to God, and God might therefore well require them of us, though he rendered us no reward for them:
Vse 1 Now this first againe serveth even to cut the very throat of that Romish Doctrine of Merit. For mercy and merit (as they understand it) by their owne confession cannot stand together. pThat which a man meriteth, say they, he hath not of mercy. And, it is,q according to the judgement (not of mercy, but) of justice, that mans merit is rewarded. Where to omit thatr even the reward, that we expect for our well doing to receive, is, as Augustine from the Apostles Pauls ⟨p. 290⟩speech observeth, andt Bellarmine himselfe also from him acknowledgeth of grace or free favour, (which before also was shewed:) and consequently by their owne grants also,u not of merit, but of meere mercy. As the Apostle reasoneth concerning Election; xIf it bee 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 worke. So here,y That which is of mercy, is not of merit: for else mercy were no mercy. And that which is of merit, is not of mercy: for else merit were no merit. Since it is no mercy to afford a man what he hath merited: no just merit that hath need of mercy. Or thus;z If it be of right, then it is not of mercy: for else right were no right. If it be of mercy, then it is not of right, or due debt: for then mercy were no mercy. Sincea it is no point of mercy to give a man his due: nor needeth hee crave or sue for mercy, that demandeth but his due, and requireth consequently but his owne: As merit therefore leaveth no place for mercie: (b there is no entrance for grace, saith Bernard, where merit is once got in.) So mercy likewise leaveth no place for merit: the rather since that also, (as well Primasius observeth) a man doth no more than his due, when he hath done all, and can claime nothing as due therefore for what hee doth of due debt. For
pId quod ex condigno quis meretur, non ex miseratione, sed ex merito accipit, Thom. sum. part. prima secundae q. 114. a. 3.
qSecundum judicium justitiae, Thom. ibid Impetratio orationis nititur misericordiae; meritum autem condigni innititur justitiae, Idem ibid art. 6.
rEtiam merces nostra gratia vocatur. Si gratia est, gratis datur. August. in Psal. 31. Nam gratia sic nominatur, quia gratis datur, Idem in Psal. 43. Opponitur autem gratia debito, Bellarm. de Grat. & lib. arb. l. 1. c. 1. ex Rom. 4.4. & 11.6.
tAugustin. de Civitat. lib. 12. cap. 9. Scripsit ipsam beatitudinem hominibus nunc esse donum, quae merces meriti futura erat, si primus homo stare voluisset, Bellarmin. ibidem, lib. 2. cap. 17.
uQuaerimus misericordiae meritum, & non invenimus: quia nullum est misericordiae meritum, ne gratia evacuetur, si non gratis donatur, sed meritis redditur, Lombard. Sent. lib. 1. d 41. A. ex Aug. ep. 105.
xRom. 11.6. Omne meritum repugnat gratiae, Thom. sum. part, prima secundae q. 114. a. 5.
ySi 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 strictè & propriè sumpto, Durand. in Sent. lib. 2. d. 27. q. 2.
zMiseremini mei; non quia dignus, sed quia inops; non quia merui, sed quia egeo. Justitia meritum quarit, misericordia miseriam, Bernard. epist. 12.
and therefore cannot we challenge any reward at Gods hand for them. Andf how much less then can any man by way of condigne merit or due debt claim ought at Gods hand, wheng no man doth any thing near so much as he ought?
and therefore cannot wee challenge any reward at Gods hand for them. Andf how much lesse then can any man by way of condigne merit or due debt claime ought at Gods hand, wheng no man doth any thing neere so much as he ought?
fQuid ergò de nobis sentiendum qui non omnia servamus, qui multorum rei sumus? Non inutiles tantum, sed minus quam inutiles nos esse Cajetan in Luc. 17.
gNemo Deo totum reddit quod debet, Bernard. de Divers. Serm. 34. Nullus potest dicere quod debebam feci, nisi qui exemptus est à dicendo, Dimitte nobis debita nostra, Cajet. in Luc. 17.
hLet who will, therefore trust to merit: ilet us fly to, let us rely upon mercy. Fork as it is a point of mercy with God to vouchsafe mercy to such as submissely and sincerely sue for it, seek to it, and rely wholly upon it: So it shall be just with him to turn them off to their own merits, and to deal with them as they deserve, that renouncing his mercy rely on their own merits, and offer themselves to be ⟨p. 291⟩judged by his Justice alone: (Andl in a woeful estate are all those, that come so to be judged:) That renouncing expressly as well Christs merit as Gods mercy, (they do so in precise terms, I do them no wrong)m expect and look for a reward of their works, not from the mercy of a father, nor from the free bounty and liberality of a Prince, (they are Bellarmines own words) but from the justice of a Judge; nnot for Christs merit, (for life eternal, say they, is not given for Christs merit, pnor is it to be ascribed thereunto) but for the worth of their own works.
hLet who will, therefore trust to merit: ilet us fly to, let us rely upon mercy. Fork as it is a point of mercy with God to vouchsafe mercy to such as submissely and sincerely sue for it, seeke to it, and rely wholly upon it: So it shall bee 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 be ⟨p. 291⟩judged by his Iustice alone: (Andl in a wofull estate are all those, that come so to be judged:) That renouncing expresly as well Christs merit as Gods mercy, (they doe so in precise tearmes, I doe them no wrong)m expect and looke for a reward of their workes, not from the mercy of a father, nor from the free bounty and liberalitie of a Prince, (they are Bellarmines owne words) but from the justice of a Iudge; nnot for Christs merit, (for life eternall, say they, is not given for Christs merit, pnor is it to be ascribed thereunto) but for the worth of their owne workes.
hVide Bernard. in Psal. 90. ser. 9. sup. Sed & Ambr. in Psal. 118. p. 20. Nemo sibi arroget; nemo de meritu glorietur: sed misericordiam invenire speremus omnes per Dominum Jesum: De illo veniam, de illo indulgentiam postulabo.Vide Bernard. in Psal. 90. ser. 9. sup. Sed & Ambr. in Psal. 118. p. 20. Nemo sibi arroget; nemo de meritu glorietur: sed misericordiam invenire speremus omnes per Dominum Iesum: De illo veniam, de illo indulgentiam postulabo.
iSic Luk. 18.13. Publicanus [Greek or Hebrew], Basil. Sell. ser. Tota humilitate ad misericordiam recurramus, quae Sola potest servare animas nostras. Bern. in Cant. 14.Sic Luk. 18.13. Publicanus 〈non-Latin alphabet〉, Basil. Sel. ser. Tota humilitate ad misericordiam recurramus, quae Sola potest servare animas nostras. Bern. in Cant. 14.
kQuid faciat justus & misericors Dominus; altera gloriante in lege & applaudente justitiam sibi, nec indigente misericordia, sed despiciente ipsam qua indiget; altera è region propria cognoscente delicta, confitente indignitatem, renuente judicium, flagitante misericordiam? Quid, inquam, faciat judex, cui & judicare & misereri aequè familiare utrumque? Quid possit sanè convenientius, quam ut pro suo quaeque accipiat voto, judicium illa, ista misericordiam. Illi judicium quaerunt, & habeant: nos autem super misericordia bonoremus Deum. Est & judicium, ut qui contemnit Dei misericordem justitiam, & suam volunt statuere, quae non justificat, sed accusat, eidem suae justitiae relinquantur, opprimendi magis quam justificandi, Bern. in Cant. 41.Quid faciat justus & misericors Dominus; altera gloriante in lege & applaudente justitiam sibi, nec indigente misericordia, sed despiciente ipsam qua indiget; altera è regione propria cognoscente delicta, confitente indignitatem, renuente judicium, flagitante misericordiam? Quid, inquam, faciat judex, cui & judicare & misereri aequè familiare utrumque? Quid possit sanè convenientius, quam ut pro suo quaeque accipiat voto, judicium illa, ista misericordiam. Illi judicium quaerunt, & habeant: nos autem super misericordia bonoremus Deum. Est & judicium, ut qui contemnit Dei misericordem justitiam, & suam volunt statuere, quae non justificat, sed accusat, eidem suae justitiae relinquantur, opprimendi magis quam justificandi, Bern. in Cant. 41.
Yea let us the rather abhor this pestiferous Doctrine, which so strongly savoureth of theq Pharisaical leaven; For that asr the acknowledgement of Gods mercy here was the ground of Jacobs thankfulness: sos this conceit of mans merit is the very bane of true thankfulness, andt their own bane therefore that are possest with it, and cause of much unthankfulness to God for his mercies. Foru how can a man be truly thankful to God for ought, that thinketh he hath nothing from him, but what he hath deserved, he hath dearly earned, is of right due to him, and he should have wrong if he had it not? And let us acknowledge, (as other the faithful servants of God have done before us) that it is, as our highestx wisdom to see our own folly; our besty knowledge for us to know our own ignorance, and how little it is that indeed we know; our greatestz perfection to discover and find out our own imperfections, how far we come short of that we should be; our maina righteousness to acknowledge our own unrighteousness; and our chiefb purity sincerely to confess our own impurity: so our onlyc Merit to know the insufficiency of our Merit, to believe that we have no such Merit as the Popish sort imagine; and our onlyd worth and dignity, seriously to apprehend and sincerely to acknowledge our own want of worth and indignity, to account our selves with Jacob here unworthy of ought, and to ascribe it therefore not to our own merit, but to Gods mercy that we have ought.
Yea let us the rather abhorre this pestiferous Doctrine, which so strongly savoureth of theq Pharisaicall leven; For that asr the acknowledgement of Gods mercy here was the ground of Iacobs thankfulnesse: sos this conceit of mans merit is the very bane of true thankfulnes, andt their owne bane therefore that are possest with it, and cause of much unthankfulnesse to God for his mercies. Foru how can a man be truly thankfull to God for ought, that thinketh he hath nothing from him, but what hee hath deserved, hee hath deerly earned, is of right due to him, and he should have wrong if he had it not? And let us acknowledge, (as other the faithfull servants of God have done before us) that it is, as our highestx wisedome to see our owne folly; our besty knowledge for us to know our owne ignorance, and how little it is that indeed we know; our greatestz perfection to discover and finde out our owne imperfections, how farre we come short of that we should be; our mainea righteousnesse to acknowledge our owne unrighteousnesse; and our chiefeb puritie sincerely to confesse our owne impurity: so our onelyc Merit to know the insufficiency of our Merit, to beleeve that wee have no such Merit as the Popish sort imagine; and our onelyd worth and dignity, seriously to apprehend and sincerely to acknowledge our owne want of worth and indignity, 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.
rOmnia Deo tribuit, &c. quod cum facere oportet, qui novit gratus esse, & ut par est, in bonorum confessione gratias agere, Faber de Paulo in Ephes. 1.
sNimius sui suspectus ingratos, & maxim, facit. Inde est, ut omnia meruisse se homines existiment, & in solutum accipiant. Sen. de Benef. l. 2. c. 26. [Greek or Hebrew], Chrysost. in Matth. hom. 25.Nimius sui suspectus ingratos, & maxime, facit. Inde est, ut omnia meruisse se homines existiment, & in solutum accipiant. Sen. de Benef. l. 2. c. 26. 〈non-Latin alphabet〉, Chrysost. in Matth. hom. 25.
t[Greek or Hebrew], Idem in Psal. 5.〈non-Latin alphabet〉, Idem in Psal. 5.
uTeneri neminem ad gratias reddendas pro ea re, quam, ex condigno meruit, recte docet Thom. Bradward. de Caus. Dei. lib. 1. cap. 39.
x1 Cor. 3.18. Sapiens ne sit, ut sit sapiens, Augustin. de Consens. Evang. lib. 2. cap. 31. Stulti estote, ut sitis sapientes, Tertull. ad Marc. lib. 5. Hoc ipsum sapere est, insipientiam agnoscere, Bernard. in Cant. 20. [Greek or Hebrew], Gregor. Nazianz. de sede Constant.1 Cor. 3.18. Sapiens ne sit, ut sit sapiens, Augustin. de Consens. Evang. lib. 2. cap. 31. Stulti estote, ut sitis sapientes, Tertull. ad Marc. lib. 5. Hoc ipsum sapere est, insipientiam agnoscere, Bernard. in Cant. 20. 〈non-Latin alphabet〉, Gregor. Nazianz. de sede Constant.
y
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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the one a Stipend, the other a Donative; because, as Bernard saith well,
He saith not, The wages of righteousnesse is Life eternall; but the grace, that is, the gift of God, is life eternall; that we 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.
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;
With thee is mercy, saith the Psalmist to God: for thou wilt reward every man according to his works. Concerning which words Gregorie, (on that of the Psalmist,
Sicut Ioan. 12.50. & 17.3. Quod & Piscator observat.
kMors meritò stipendium, quia militiae Diabolicae mors aeterna tanquam debitum redditur. Ubi cum posset dicere, & rectè dicere, Stipendium justitiae vita; maluit dicere, Gratia Dei vita aeterna, ut hinc intelligeremus, Deum nos ad vitam aternam, non pro meritis nostris, sed pro sua miseratione perducere, August. de Grat. & lib. arb. cap. 9. & Gloss. Ordin. in Rom. 6.Mors meritò stipendium, quia militiae Diabolicae mors aeterna tanquam debitum redditur. Vbi cum posset dicere, & rectè dicere, Stipendium justitiae vita; maluit dicere, Gratia Dei vita aeterna, ut hinc intelligeremus, Deum nos ad vitam aternam, non pro meritis nostris, sed pro sua miseratione perducere, August. de Grat. & lib. arb. cap. 9. & Gloss. Ordin. in Rom. 6.
lGratia nisi gratis sit, gratia non est, August. Enchir. c. 107. Gratia enim vocatur, quia gratis datur. Idem in Joan. 3. Quomodò est ergò gratia, si non gratis datur: quomodo est gratia, si ex debito redditur? Idem de Grat. Christi, 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.Gratia nisi gratis sit, gratia non est, August. Enchir. c. 107. Gratia enim vocatur, quia gratis datur. Idem in Ioan. 3. Quomodò est ergò gratia, si non gratis datur: quomodo est gratia, si ex debito redditur? Idem de Grat. Christi, 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.
mMortis stipendium; Vitae donativum. Tertul. de Resurr. carn. Quo vocabulo usus est & Durand. in 2. Sent. d. 27. q. 2.
nAeternam vitam nullis potes operibus promereri, nisi gratis detur & illa, Bern. de Temp. 48. Unde & scitè subjungit Idem ibid. Ipse enim peccata condonat, ipse donat merita, & praemia nihilominus ipse redonat.Aeternam vitam nullis potes operibus promereri, nisi gratis detur & illa, Bern. de Temp. 48. Vnde & scitè subjungit Idem ibid. Ipse enim peccata condonat, ipse donat merita, & praemia nihilominus ipse redonat.
oMerces ex dono nulla est, quae debetur ex opere. Hilur. in Matth. Can. 20.
pDebitum & donum non consistunt, Faber. in Rom. 8.
qNon dicit, quod stipendia justitiae vita aeterna: ut intelligamus non ex nostris meritis, sed ex gratuito Dei dono assequi nos vitam aeternam, Cajet. in Rom. 6.
rEcce meritum; ecce justitia, cujus stipendium est vita aelerna: nobis autem est don•m ratione ipsius Christi Jesu. Idem ibid.Ecce meritum; ecce justitia, cujus stipendium est vita aelerna: nobis autem est don•m ratione ipsius Christi Iesu. Idem ibid.
Nor doth mans salvation consist in mans merits, but in Gods mercy, saith Origen.
•
〈non-Latin alphabet〉. Non dicit, nobis, sed, in nobis. Neque enim crimus otiosi spectatores, sed participes glo•iae, 1 Ioan. 3.2. Bern. de Praecept. & Dispens.
hQuid sunt merita omnia ad tantam gloriam? Non sunt talia hominum merita, ut propter ca vita aeterna debeatur ex jure; aut Deus injuriam faceret, si eam non donaret, Bern. de Temp. 48. Itaque scitè Prosper. in Psal. 102. Per candem misericordiam dantur corona meritorum, per quam data sunt merita coronarum.
kNeque gratia salutis operibus debetur, sed solius Dei bonitati, Jac. Faber. in Luc. 3.Neque gratia salutis operibus debetur, sed solius Dei bonitati, Iac. Faber. in Luc. 3.
lDeleatur, Index expurg. Belgic.
mNon in Meritis, sed in misericordia Dei salus humana consistit, Origen. in Rom. l. 9. cap. 11.
I intreat thee to save me, saith Gregory, not trusting to mine owne merits, but presuming onely to obtaine that of thy mercy, which by mine owne merits I have no hope to obtaine: Or,
he desireth to be heard, saith Cassiodore, not according to his merits, but for Gods mercy sake: whereon when our hope is fixed, pardon is the easilier obtained. And,
ePropter misericordiam tuam, non propter meritum meum, August. in Psal. 6. & Ruffin. ibid.
fIn misericordia tua, non in justitia mea. Ruffin. in Psal. 30.
g[Greek or Hebrew], Chrysost. in Psal. 108. Non quia ego sum dignus, sed quia tu es misericors, August. in Psal. 30. Conc. 3.〈non-Latin alphabet〉, Chrysost. in Psal. 108. Non quia ego sum dignus, sed quia tu es misericors, August. in Psal. 30. Conc. 3.
h[Greek or Hebrew], Chrysost. ibid.〈non-Latin alphabet〉, Chrysost. ibid.
iGratuita gratia commendatur, non ex operum debito, Prosper. post Aug. in Psal. 108.
kNon de meis meritis conf•dens, ut me salvum facias supptico, sed de sola misericordia tua praesumens impetrare, quod non de meritis meis spero, Greg. in Psal. Foenit. 1.
lNoli me audire secundum judiciariam severitatem, sed sec. misericordissimam bonitatem, Aug. in Psal 30. & ex eodem Lombard. ibid.
nSalvum se petit fieri, non sec. merita sua, sed propter divinam misericordiam: in qua dum fixa spes ponitur, venia facilius impetratur, Idem in Psal. 6.
sPropter nomen tuum, non propter meritum meum, Ruffin. im Psal. 24.
tSed & quantumlibet poeniteat, quantumlibet see afflictet & maceret, Propter nomen tuum, non propter meritum meum propitiaberis peccato meo, ait justus, Bern. de Divers. 22.Sed & quantumlibet poeniteat, quantumlibet se afflictet & maceret, Propter nomen tuum, non propter meritum meum propitiaberis peccato meo, ait justus, Bern. de Divers. 22.
Though we had done ten thousand good deeds, saith he, yet is it of grace that we require to be saved, and of loving kindnesse, not of debt or desert, that we looke to receive this. So the Apostle;
The Lord shew mercy to Onesiphorus his family. (The Lord shew him mercy, because he shewed me mercy.) For he often refreshed me, and was not ashamed of my chaines; but when hee was at Rome he diligently sought me and found me; and in how many things he steeded me (or supplied me) at Ephesus, thou well knowest. And,
pUt sicut Apostolum requirens invenit, sic & misericordiam quaerens inveniat apud judicem, Ambr. nomine in 1 Tim. 1.Vt sicut Apostolum requirens invenit, sic & misericordiam quaerens inveniat apud judicem, Ambr. nomine in 1 Tim. 1.
What merit, saith he, can we pretend or plead to God, whom we owe all unto? Or how can wee applaud our selves in our good deeds, when all our righteousnesse is but as a filthy ragge in Gods sight? Our merits therefore are none to God, whom all that we doe, is due unto, &c. And it is a good rule that Bernard giveth for Prayer in generall:
He that commeth, saith he, 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 hee craves, onely of Gods mercy. And when we come to pray (saith Aquinas) we must
devise some cause why our suit should be heard, and that must bee not our merit, but Gods mercy: according to that of Daniel above mentioned, which he also there alleageth.
bNon meriti aestimator, sed veniae largiter, Missal. in post. commun.
dQuid meriti apud Deum poterimus obtendere, cui debemus omnia? Luc. 17.10. Quid nobis de bonis operibus poterimus applaudere, cum universae justitiae nostrae sint quasi pannus menstruatae apud Dominum? Esa. 64.6. Nulla igitur in Deum sunt nostra merita, cui debita sunt omniae quae praestamus. Jodoc. Clicthov. in Canon. Miss.Quid meriti apud Deum poterimus obtendere, cui debemus omnia? Luc. 17.10. Quid nobis de bonis operibus poterimus applaudere, cum universae justitiae nostrae sint quasi pannus menstruatae apud Dominum? Esa. 64.6. Nulla igitur in Deum sunt nostra merita, cui debita sunt omniae quae praestamus. Iodoc. Clicthov. in Canon. Miss.
eQui petit, primò debet attendere, ut pro suis meritis nihil accepturum se putet, sed de Dei misericordia tantum, quicquid rogaverit, impetraturum. Bern. in Sentent.
fCausam excogitare quare debeat concedi: & hoc non merita nostra, sed miseratio Domini, Aquin. in 1 Tim. 2.
.
oDeest gratia, quicquid meritis deputas, Bern. in Can. 67.
the Apostle before him) and standeth bound to doe what he doth, before he doe it; and is justly and deservedly damned, if be doe it not; and when he hath done all he can, he hath nothing to glory of, because hee hath done nothing but what he stood bound to doe. It being most true that
Saint 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 therefore well require them of us, though he rendred us no reward for them:
Miseremini mei; non quia dignus, sed quia inops; non quia merui, sed quia egeo. Iustitia meritum quarit, misericordia miseriam, Bernard. epist. 12.
aSi dantur hominibus bona pro meritis eorum, quae gratia Dei erit? Sicut si paterfamilias solvat operario operationem quam ipse meruit, in hoc nullam gratiam ei facit, Guil. Perald. sum. tom. 2. tract. 6. part. 3. cap. 2.
bNon est quo gratia intret, ubi jam meritum occupavit, Bernard. in Cant. 67.
cCum justificat impium divina miseratio, locum meriti non potest habere praesumptio. Debitor enim est, antequam pareat praeceptis: & nisi paruerit, damnatus est. Si autem fecerit, non habet gloriam, quia inutilis servus est, qui nihil amplius operatur, Primas. in Rom. 4. & Hieron. nomine ibid.
e59. Bern. in Ser. de quadrupl. deb. demonstrat pluribus de causis in solidum, omnia opera nostra bona esse debit• Deo, ita ut possit omnia exigere, etiamsi praemium nullum dare velit, Bellarm de Justific. lib. 5. cap. 13.59. Bern. in Ser. de quadrupl. deb. demonstrat pluribus de causis in solidum, omnia opera nostra bona esse debit• Deo, ita ut possit omnia exigere, etiamsi praemium nullum dare velit, Bellarm de Iustific. lib. 5. cap. 13.
lPsal. 130.3, 4. & 143.2, 3. Inest quippe Deo & misericordia judicanti, & judicium miseranti. Nam quisquis velut nimium justus judicium sine misericordia quasi securus expectat, iram justissimam provocat, August. epist. 29. Itaque, Vae etiam laudabili vitae hominum, si remota misericordia discutias eam? Idem Confess. l. 9. cap. 13. Si enim remota tunc pietate discutitur, in illo examine etiam justi vita succumbet. Greg. Moral. l. 9. c. 11.
mSi non pro meritis operum, sed in gratiam fidei & justitiae Christi misericorditer imputatae vita aeterna daretur, non justitiâ Judicis, sed misericordia Patris, vel liberalitate Principis opus esset, Bellarm. Apolog. adv. Sereniss. Reg. Britain. c. 7. Assumat Pontificius quivis: videbis statim quid sequatur, Nihil opus scil. alterutrâ.Si non pro meritis operum, sed in gratiam fidei & justitiae Christi misericorditer imputatae vita aeterna daretur, non justitiâ Iudicis, sed misericordia Patris, vel liberalitate Principis opus esset, Bellarm. Apolog. adv. Sereniss. Reg. Britan. c. 7. Assumat Pontificius quivis: videbis statim quid sequatur, Nihil opus scil. alterutrâ.
nMerces ob Christi meritum non datur, Suarez in 3. Thom. Disp. 41. §. 3.
pIn retributione bonorum ad Christi meritum non aspicitur. Quod operibus bonis vita reddatur aeterna, id non Christi meritis ascribendum est. Mich. Baius de merit. oper. lib. 1. cap. 9.
1 Cor. 8.2
. [Greek or Hebrew], dixit Bion. Contra, [Greek or Hebrew], Basil. hom. 24. Hinc Socrates sapiontissimus est habitus, quod hoc unum stire se profiteretur quod nihil sciret, Laert. & Plut. ad Colot. In omni si quidem neg•tio pretiosissimum est, intelligere quemque nescire se quae nesciat. Colum. de re rust. lib. 11. cap. 1.
1 Cor. 8.2. 〈non-Latin alphabet〉, dixit Bion. Contra, 〈non-Latin alphabet〉, Basil. hom. 24. Hinc Socrates sapiontissimus est habitus, quod hoc unum stire se profiteretur quod nihil sciret, Laert. & Plut. ad Colot. In omni si quidem neg•tio pretiosissimum est, intelligere quemque nescire se quae nesciat. Colum. de re rust. lib. 11. cap. 1.
zPhil. 3.12, 13, 15. [Greek or Hebrew]. Chrysost. in Philip. hom. 12. Virtus quae nunc est in homine justo perfecta hactenus nominatur, ut ad ejus perfectionem pertineat etiam ipsius imperfectionis & in veritate cognitio, & in humilitate confessio. August. contr. ep. Pelag. lib. 3. cap. 7. Haec hominibus sola perfectio est, si imperfectos esse se noverint, Hier. ad Ctesiphont. c. 3. Bede in Luc. 17. & Aquin. in Caten.Phil. 3.12, 13, 15. 〈non-Latin alphabet〉. Chrysost. in Philip. hom. 12. Virtus quae nunc est in homine justo perfecta hactenus nominatur, ut ad ejus perfectionem pertineat etiam ipsius imperfectionis & in veritate cognitio, & in humilitate confessio. August. contr. ep. Pelag. lib. 3. cap. 7. Haec hominibus sola perfectio est, si imperfectos esse se noverint, Hier. ad Ctesiphont. c. 3. Beda in Luc. 17. & Aquin. in Caten.
aPhilip. 3.9. Tunc justi sumus, quando nos peccatores fatemur; & justitia nostra non ex proprio merito, sed ex Dei consistit misericordia, Hieron. contr. Pelag. Dialog. 1.
bPuritatem hîc accipimus, ut per omnia quae agimus, injustitiam nostram (i. impuritatem) •urè & humiliter Domino consiteamur, Bern de Divers. 16.
cSufficit ad meritum scire, quod non sufficiant merita. Ber. in Cant. 68. Ve ei, cum sufficere sua videtur insufficientia. Idem de Divers. 27.
d2 Cor 12 11. Gal. 6.3. [Greek or Hebrew]. Chrysost. in Matth. Hom. 25. Dignisunt regno Dei, qui gloriam ejus scientes, nullam condignam esse putant passionem, Primas. in 2. Thess. 1. Nos digni sumus, sed dignatione ipsius, non dignitate nostra, Bern. de Temp. 116.2 Cor 12 11. Gal. 6.3. 〈non-Latin alphabet〉. Chrysost. in Matth. Hom. 25. Dignisunt regno Dei, qui gloriam ejus scientes, nullam condignam esse putant passionem, Primas. in 2. Thess. 1. Nos digni sumus, sed dignatione ipsius, non dignitate nostra, Bern. de Temp. 116.
