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.
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
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)
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;
nor 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.
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.
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.
Use 2 And so pass we to a second use of this point; which may again serve to teach us lowliness, thankfulness, and contentment of mind.e What we have earned dearly and is owing us, we may justly expect, and claim as of right due to us: and we think much when we come to demand a debt of one that oweth it us,f to crave it in any submissive manner; and much more to be denied it, when we make demand of it: for we are wont to say in such cases, that *we ask but our own. But when we come to crave a courtesy, to request a kindness (from a superior especially) of one that is no way indebted or engaged unto us, we are glad to come with cap in hand, andg use all terms of submissness and engagement: nor have we cause to be discontent, if he deny us; andh we are wont to be well content (if but in part he please to grant our request) with what he is willing to afford us; and think that we have cause to be thankful to him for it, whatsoever it be, be it never so mean; because it is more than of right we could challenge or demand of him. So here,i if we could claim or challenge ought at Gods hand by way of Merit or due debt upon desert, it were somewhat; some colour we might have to repine, when we had not what we would have, ork when we have not as others have. But when as God is no way thus indebted to any;l all is absolutely his own; andm he may do as he will with it: when as we come to him asn beggars do to us, to ask alms, to crave all of mere mercy: we have great reason now to repair to him in the submissest manner that may be: we have no reason to repine, if he give us less than we would; (Beggars, we say, must be no choosers:) oro than he giveth to many others. We would think much that any man should take upon him to control us in the disposing of our alms; (albeit oft-timesp we err much therein, andq had need therefore of advice from others:) Great Potentates especially would take it in foul scorn, that every base fellow should take upon him to direct them where and how to confer their favours. Much more it is extreme arrogancy and presumption in us, when we will take upon us to control God in the distribution of his mercies, as if he did not distribute them so equally as he ought. Whereas we should rather endeavourr to bring our heart to his hand, and shape our will to his pleasure:
Vse 2 And so passe we to a second use of this point; which may againe serve to teach us lowlinesse, thankfulnesse, and contentment of minde.e What we have earned dearly and is owing us, wee may justly expect, and claime as of right due to us: and we thinke much when we come to demand a debt of one that oweth it us,f to crave it in any submisse manner; and much more to bee denied it, when wee make demand of it: for we are wont to say in such cases, that *we aske but our owne. But when we come to crave a courtesie, to request a kindnesse (from a superior especially) of one that is no way indebted or engaged unto us, we are glad to come with cap in hand, andg use all termes of submisnesse and engagement: nor have we cause to be discontent, if he deny us; andh we are wont to be well content (if but in part he please to grant our request) with what he is willing to afford us; and thinke that we have cause to be thankfull to him for it, whatsoever it be, be it never so meane; because it is more than of right we could challenge or demand of him. So here,i if we could claime or challenge ought at Gods hand by way of Merit or due debt upon desert, it were somewhat; some colour we might have to repine, when we had not what wee would have, ork when we have not as others have. But when as God is no way thus indebted to any;l all is absolutely his owne; andm hee may doe as he will with it: when as we come to him asn beggars doe to us, to aske almes, to crave all of meere mercy: wee have great reason now to repaire to him in the submissest manner that may be: wee have no reason to repine, if hee give us lesse than wee would; (Beggars, we say, must be no chusers:) oro
fMolestum verbum est, & onerosum, & demisso vultu dicendum, Rogo, Sen. de Benef lib. 2. c. 2.
*Meum peto. Plaut. Mostest. 3. 1.
gA•di voces petentium: Nemo non victuram semper in animo suo memoriam dicit: nemo non deditum se & devotum profitetur, & si quod aliud humilius verbum quo se oppignoraret, invenit. Senec. de Benef. l. 3. c. 5. [Greek or Hebrew] Palad. Antholog. ib 1. cap. 42. [Greek or Hebrew], Ibid.A•di voces petentium: Nemo non victuram semper in animo suo memoriam dicit: nemo non deditum se & devotum profitetur, & si quod aliud humilius verbum quo se oppignoraret, invenit. Senec. de Benef. l. 3. c. 5. 〈non-Latin alphabet〉 Palad. Antholog. ib 1. cap. 42. 〈non-Latin alphabet〉, Ibid.
h[Greek or Hebrew]. Theophyl. epist. 73. [Greek or Hebrew], Gregor. Naz pro Pauper. [Greek or Hebrew], Idem epist. 45.〈non-Latin alphabet〉. Theophyl. epist. 73. 〈non-Latin alphabet〉, Gregor. Naz pro Pauper. 〈non-Latin alphabet〉, Idem epist. 45.
iAudacter Deum roga, nihil illum de alieno rogaturus, Senec. epist. 10.
kJustitia enim in aequalitate consistit Thomas sum. par. secunda q. 57. a 1. & q. 62. a. 2.Iustitia enim in aequalitate consistit Thomas sum. par. secunda q. 57. a 1. & q. 62. a. 2.
that where he stayeth his liberality, there we stay our desires; as in the wildernesss the Israelites made stay where the Ark stayed: and when he enlargeth his hand, we in thankfulness enlarge also our hearts: being thankful to him for whatsoever we have, be it more or less; since that it is all of mere mercy; not discontent for what we have not, or for what we see others have.
that where he stayeth his liberality, there wee stay our desires; as in the wildernesses the Israelites made stay where the Arke staied: and when he enlargeth his hand, wee in thankfulnesse enlarge also our hearts: being thankfull to him for whatsoever wee have, bee it more or lesse; since that it is all of meere mercy; not discontent for what we have not, or for what we see others have.
Particular. 3 Truth hath here reference to a word of Promise. 1And we may do well to observe how these two are still coupled and yoked together, Mercy and Truth. sAll the ways of God are Mercy and Truth, 3saith the Psalmist; and that even to those that keep covenant with him. And,t Thy Mercy, O Lord, reacheth unto the Heavens, and thy Truth or Faithfulness unto the Clouds. And,u Withdraw not thy tender Mercies from me, O Lord: but let thy Mercy and thy Truth always preserve me. And,x I will praise thee for thy Mercy and thy Truth, &c. The one is the ground of Gods gracious Promises: the other is the ground of the Performance of what therein he hath promised. It is his Mercy that he doth ought at first, and that he promiseth further to do ought: And it is his Truth and his Justice, (fory Truth is a part also of Justice) that he performeth and maketh good what he hath promised.
Particular. 3 Truth hath here reference to a word of Promise. 1And wee may doe well to observe how these two are still coupled and yoaked together, Mercy and Truth. sAll the wayes of God are Mercy and Truth, 3saith the Psalmist; and that even to those that keep covenant with him. And,t Thy Mercie, O Lord, reacheth unto the Heavens, and thy Truth or Faithfulnesse unto the Clouds. And,u Withdraw not thy tender Mercies from me, O Lord: but let thy Mercy and thy Truth alwayes preserve me. And,x I will praise thee for thy Mercy and thy Truth, &c. The one is the ground of Gods gracious Promises: the other is the ground of the Performance of what therein he hath promised. It is his Mercy that he doth ought at first, and that hee promiseth further to doe ought: And it is his Truth and his Iustice, (fory Truth is a part also of Iustice) that he performeth and maketh good what hee hath promised.
Ground 2 So that here is A second ground of Gods goodness, unto those whom by promise he hath vouchsafed to tie himself unto, His Word and his Truth.
Ground 2 So that here is A second ground of Gods goodnesse, unto those whom by promise he hath vouchsafed to tie himselfe unto, His Word and his Truth.
aObservat. 4 Send forth thy Light and thy Truth, saith the Psalmist, to bring me again to thine holy Hill. And,b Destroy mine enemies in thy Truth. And,c My Mercy and Truth, saith God, shall always be with him: and my Covenant shall stand firm with him for ever. For,d I will not break my Covenant; nor will I falsify my Truth. And,e Blessed therefore is the man, whose hope is in the Lord, who keepeth his Truth for ever. It is his Mercy that moveth him; it is his Truth that bindeth him. It is his Mercy, I say, that induceth him to promise: it is his Truth that obligeth him to make good what he hath promised. A sure tie-all.f Heaven and Earth may fail sooner than Gods Truth; thang he should fail to make good ought that he hath promised to his.
aObservat. 4 Send forth thy Light and thy Truth, saith the Psalmist, to bring me againe to thine holy Hill. And,b Destroy mine enemies in thy Truth. And,c My Mercy and Truth, saith God, shall alwaies bee with him: and my Covenant shall stand firme with him for ever. For,d I will not breake my Covenant; nor will I falsifie my Truth. And,e Blessed therefore is the man, whose hope is in the Lord, who keepeth his Truth for ever. It is his Mercy that moveth him; it is his Truth that bindeth him. It is his Mercy, I say, that induceth him to promise: it is his Truth that obligeth him to make good what he hath promised. A sure tie-all.f Heaven and Earth may faile sooner than Gods Truth; thang hee should faile to make good ought that hee hath promised to his.
For first, it is against the very nature of God to do otherwise.1hHe that made the ear, saith the Psalmist, shall not he hear? and Reason 1 he that made the eye, shall not he see? and ihe that teacheth man wisdom, that giveth man understanding, shall not he understand himself? So he thatk teacheth man Truth, and of manl requireth Truth, shall notm he keep and observe Truth himself? Yea how is it possible he should do otherwise who is Truth it self? who as he isn a God of Truth ando Truth it self, so his Word also isp a Word of Truth andq Truth it self: And thereforer he cannot lie, snor deny himself: It weret an impotency in him, if he were able to do either.u If you that are evil know how to give good things to your children; how much more, saith our Saviour, shall your Heavenly Father, who isx Goodness it self, give good things to his? So ify an honest man will be careful to keep his word, one that hath but some small ⟨p. 294⟩drop of this divine Truth distilled into his heart, which floweth infinitely in God, how much more shall he do so, who isz Truth it self, and who* can no more cease to be true or to be just than he can cease to be God.
For first, it is against the very nature of God to doe otherwise.1hHe that made the eare, saith the Psalmist, shall not hee heare? and Reason 1 he that made the eye, shall not he see? and ihe that teacheth man wisedome, that giveth man understanding, shall not he understand himselfe? So hee thatk teacheth man Truth, and of manl requireth Truth, shall notm hee keepe and observe Truth himselfe? Yea how is it possible he should doe otherwise who is Truth it selfe? who as hee isn a God of Truth ando Truth it selfe, so his Word also isp a Word of Truth andq Truth it selfe: And thereforer he cannot lie, snor deny himselfe: It weret an impotencie in him, if he were able to doe either.u If you that are evill know how to give good things to your children; how much more, saith our Saviour, shall your Heavenly Father, who isx Goodnesse it selfe, give good things to his? So ify an honest man will be carefull to keepe his word, one that hath but some small ⟨p. 294⟩
1Confirmation.
hPsal. 94.9, 10. Non ergò audit, qui fecit tibi undo audias? & non videt, qui creavit unde videas? Oculum in te non intendit suum, qui fecit tuum? Aug. de verb. Dom. 10.
Reason 2 Again, is not God as prone (think we) and as ready unto Mercy as unto wrath; to do good as toa do evil; to bless as to curse; to fulfil his promises, as to execute his threatenings and his menaces; to cause to prosper, as to punish? Yes undoubtedly, and (if we may say so)b much more. But Gods threatenings against the wicked shall undoubtedly take effect. God hath evenc by a solemn Oath bound himself thereunto: and thatd they shall find to their endless woe one day unfailable, that now either deny it, or make doubt of it. And much more then shall his free promises be made good all to the godly: The rather since thate he hath bound himself by Oath as well to the fulfilling of the one, as to the effecting and executing of the other.
Reason 2 Againe, is not God as prone (thinke wee) and as ready unto Mercy as unto wrath; to doe good as toa doe evill; to blesse as to curse; to fulfill his promises, as to execute his threatnings and his menaces; to cause to prosper, as to punish? Yes undoubtedly, and (if we may say so)b much more. But Gods threatnings against the wicked shall undoubtedly take effect. God hath evenc by a solemne Oath bound himselfe thereunto: and thatd they shall finde to their endlesse woe one day unfailable, that now either deny it, or make doubt of it. And much more then shall his free promises bee made good all to the godly: The rather since thate he hath bound himselfe by Oath as well to the fulfilling of the one, as to the effecting and executing of the other.
aEsa. 45.7. Mala ultoria, non peccatoriae: poenae, non culpae; supplicia, non delicta, Tertull. in Marc. l. 2. & 3. Mala, non peccata, sed supplicia, August. epist. 120. c. 19. Justitiae, non malitiae mala, quae quia justitiae sunt, nec mala, sed bona sunt, Tertull. ibid. Malum quippe malo non malè redditur. Et ei cui redditur malum est; quia supplicium est; & ei à quo redditur bonum est, quia rectè factum ejus est, August. ad epist. Pelag. lib. 2. c. 17.Esa. 45.7. Mala ultoria, non peccatoriae: poenae, non culpae; supplicia, non delicta, Tertull. in Marc. l. 2. & 3. Mala, non peccata, sed supplicia, August. epist. 120. c. 19. Iustitiae, non malitiae mala, quae quia justitiae sunt, nec mala, sed bona sunt, Tertull. ibid. Malum quippe malo non malè redditur. Et ei cui redditur malum est; quia supplicium est; & ei à quo redditur bonum est, quia rectè factum ejus est, August. ad epist. Pelag. lib. 2. c. 17.
Use 1 Now this consideration may first serve to clear many places of Scripture, where Gods children seem to require God evenf in justice to hear, and help them, and do for them, and deliver them: And where God is said to beg just, either in remitting of mens sins, orh in rewarding of their works. Which placesi Popish Writers are wont to abuse and produce for the justification of their pernicious Positions concerning mans merit, and the worth of mens works. As if in those places Gods Children pleaded unto God their own merits, in regard whereof God in justice might not deny them their suits, they requiring nothing but what by their own righteous actions they had even in justice deserved at Gods hands: Or as if Gods justice it self so tied him to the rewarding of their works, in regard of the very worth and dignity of them, that God could not without some taint of injustice do otherwise. Butk that the justice or righteousness that the Saints and Servants of God speak of in those places, neither is, nor respecteth simply the justice or righteousness of their persons, in regard whereof, and for the worth of which, God in justice, were engaged to do for them what they require of him, is hereby apparent, in that in some of those very places, where they require or plead this justice, lthey sue yet for mercy, and renounce their own righteousness, and refuse to be tried by the precise Rule of Gods justice.
Vse 1 Now this consideration may first serve to cleere many places of Scripture, where Gods children seeme to require God evenf in justice to heare, and helpe them, and doe for them, and deliver them: And where God is said to beeg just, either in remitting of mens sinnes, orh in rewarding of their workes. Which placesi Popish Writers are wont to abuse and produce for the justification of their pernicious Positions concerning mans merit, and the worth of mens workes. As if in those places Gods Children pleaded unto God their owne merits, in regard whereof God in justice might not deny them their suits, they requiring nothing but what by their owne righteous actions they had even in justice deserved at Gods hands: Or as if Gods justice it selfe so tied him to the rewarding of their workes, in regard of the very worth and dignitie of them, that God could not without some taint of injustice doe otherwise. Butk that the justice or righteousnesse that the Saints and Servants of God speake of in those places, neither is, nor respecteth simply the justice or righteousnesse of their persons, in regard whereof, and for the worth of which, God in justice, were engaged to doe for them what they require of him, is hereby apparant, in that in some of those very places, where they require or plead this justice, lthey sue yet for mercy, and renounce their owne righteousnesse, and refuse to be tried by the precise Rule of Gods justice.
iBellar. de Justif. l. 1. c. 21. & l. 5. cap. 3, 16. Rhemens. in Heb. 6. & 2 Thess. 1. & alii.Bellar. de Iustif. l. 1. c. 21. & l. 5. cap. 3, 16. Rhemens. in Heb. 6. & 2 Thess. 1. & alii.
kApertum est qua ratione justitiam Domini petebat, qui dicit, Ne intres in judicium, &c. Nam si justitia judicium significasset, hoc petere non poterat, quod pavebat. Cassiodor. in Psal. 142. Et causa reddita est, quare noluerit ad judicium venire cum Domino, ut non sola potestatis reverentia, sed ipsa etiam videatur justitiae regula formidata, ib.
lPsal. 143.2, 8. Non contendit judicio, nec praetendit justitiam; recusat judicium, Postulat misericordiam: facilius sibi veniam impetrare posse, quam justitiam vendicare confidens. Bern. epist. 42. Qui & subjungit; Sola profectò quae non solet gloriari, non novit praesumere, contendere non consuevit, gratiam inventura est in oculis pietatis humilitas.
I answer: It is sometimem the justice of their cause; when being falsely accused, and wrongfully charged, by their malicious Adversaries, with such crimes as they never either committed or imagined, they daren appeal even to Gods justice, and offer themselves to be tried thereby for their innocency therein.
I answer: It is sometimem the justice of their cause; when being falsely accused, and wrongfully charged, by their malicious Adversaries, with such crimes as they never either committed or imagined, they daren appeale even to Gods justice, and offer themselves to be tried thereby for their innocency therein.
mPsal. 4.1, 2. Deus juste mi: vel Deus justitiae mea, i. causae justae meae, ut Jun. & Piscat. Sic Psal. 119.121.Psal. 4.1, 2. Deus juste mi: vel Deus justitiae mea, i. causae justae meae, ut Iun. & Piscat. Sic Psal. 119.121.
Sometime it is Gods Justice and Righteousness, that is, his Truth, or his Faithfulness; which the Psalmist thereforeo joineth together, (it isp Hugh the Cardinals observation) as one and the same. Forq Truth or Faithfulness is (as before was said) a branch and a limb of Justice or Righteousness. That which even our Adversaries themselves also confess and acknowledge, expounding some such places so also themselves.r If we confess our sins, saith Saint John, God is faithful and just to forgive us our sins, and to cleanse us (how but bys Christs blood?) from all iniquity. Here tthose words just and faithful, saith Bellarmine, are referred to Gods Promise: uFor therefore, saith he, is God said to be faithful and just, because he standeth to his word, and breaketh not his Faith. Though thereinx he crosseth himself again elsewhere; and he addeth wretchedly, yea impiously in the same place, thata there seemeth to be no promise at all extant in Scripture concerning remission of sins upon confession of them made unto God. In like manner where the Apostle saith,b For God is not unjust to forget your work and labour of love, which you show to his Name, in ministering to his Saints. cHe showeth manifestly, saith Bellarmine, that he should be unjust, if he did otherwise. And therefore dit is neither bold nor blasphemous to say, that God should be unjust, if he should not keep his promises: to confute which assertion, efalsely fathered upon Durand, whom therein he doth wrong too, he produceth that place. Again whereas Saint Paul saith,f There is a crown of Righteousness (and so it may be, and yetg a crown of Mercy too, saith Chrysostom) laid up for me, which the just Judge will render unto me in that day; and not to me alone, but to all those that love his appearance; hIt is not his own righteousness, but Gods righteousness, saith Bernard, that the Apostle here buildeth upon. For it is a just thing for God to pay that that he oweth. And he oweth that that he hath promised. iIt was out of mercy indeed promised, but it is of justice to be performed. kAnd this is the justice that the Apostle here presumeth of, even Gods Promise. For,l that may well be of justice and due debt required, that was freely promised at first. To which purpose also even Bellarmine, mThat which God doth of grace or free favour, saith he, that he may not do:
Sometime it is Gods Iustice and Righteousnesse, that is, his Truth, or his Faithfulnesse; which the Psalmist thereforeo joyneth together, (it isp Hugh the Cardinals observation) as one and the same. Forq Truth or Faithfulnesse is (as before was said) a branch and a limme of Iustice or Righteousnesse. That which even our Adversaries themselves also confesse and acknowledge, expounding some such places so also themselves.r If we confesse our sinnes, saith Saint Iohn, God is faithfull and just to forgive us our sinnes, and to cleanse us (how but bys Christs blood?) from all iniquity. Here tthose words just and faithfull, saith Bellarmine, are referred to Gods Promise: uFor therefore, saith he, is God said to be faithfull and just, because hee standeth to his word, and breaketh not his Faith. Though thereinx he crosseth himselfe againe elsewhere; and he addeth wretchedly, yea impiously in the same place, thata there seemeth to be no promise at all extant in Scripture concerning remission of sins upon confession of them made unto God. In like manner where the Apostle saith,b For God is not unjust to forget your worke and labour of love, which you shew to his Name, in ministring to his Saints. cHe sheweth manifestly, saith Bellarmine, that he should be unjust, if he did otherwise. And therefore dit is neither bold nor blasphemous to say, that God should be unjust, if he should not keepe his promises: to confute which assertion, e
pVeritatem & justitiam pro eodem accipit, Hugo in Psal. 142. & ex cassiod. Lombard. ib.
qBellar. ipse ex illis verbis Neh. 9.8. Et implesti verba tua, qu• niam justus es, de Justif. l. 5. c. 16.Bellar. ipse ex illis verbis Neh. 9.8. Et implesti verba tua, qu• niam justus es, de Iustif. l. 5. c. 16.
tVerba illa, Justus & Fidelis, referuntur ad promissionem divinam, Bellar. de Poenit. l. 3. c. 6.Verba illa, Iustus & Fidelis, referuntur ad promissionem divinam, Bellar. de Poenit. l. 3. c. 6.
uIdeò enim Deus fidelis & justus dicitur, quia peccata confitentibus remittit, quia stat promissis, nec fidem fallit. Bellar. ibid.
xLoquitur de remissione venialium, quae justo Dei judicio redditur bonis meritis justorum. Idem de Justif. l. 1. c. 21.Loquitur de remissione venialium, quae justo Dei judicio redditur bonis meritis justorum. Idem de Iustif. l. 1. c. 21.
aPromissio de remittendis peccatis eis qui confitentur Deo, non videtur ulla extare in divinis literis, Bellar. ubi sup.
(or he may choose whether he will do or no.) But yet when he hath promised once to do it, he cannot now but do it, though not simply and absolutely, yet in respect of his promise. Hence is that that Augustine, andn others after him, so oft have:o God, saith he, albeit ⟨p. 296⟩he be debtor to none, yet hath he made himself a debtor to us. But how? Not by receipt, but by promise. Not by receiving of ought from us; but by promising what he pleased and thought good himself unto us. In regard whereof very pithily and piously saith Bernard, pMy Judges will (or good will) is my right. What can be righter? What can be richer? What righter for merit? What richer for recompense? Nowq it is one thing to say to one, You owe me this or that, because I have bestowed somewhat upon you, or have done this or that for you, and have thereby deserved it: and another thing to say, You owe me this or that, because you promised to bestow it on me. In the one, the ground of the debt ariseth from the work or deed and desert of the party that claimeth it: in the other, from the word and promise of him, of whom it is claimed.r In the former sense, saith Augustine, can no man claim ought of God: because no man can by any such means tie or engage God to himself. But in the latter sense some may, in regard of his promise past to them, by which, though free otherwise,s he hath bound himself to do for them, to the performance whereof, his Truth and his Justice do now tie him. By virtue of which Truth and Justice Gods Saints oft require that of God, which in justice otherwise they durst not, nor could claim or challenge at his hands as of due debt or of desert.
(or he may chuse whether he will doe or no.) But yet when he hath promised once to doe it, he cannot now but doe it, though not simply and absolutely, yet in respect of his promise. Hence is that that Augustine, andn others after him, so oft have:o God, saith he, albeit ⟨p. 296⟩he be debtor to none, yet hath he made himselfe a debtor to us. But how? Not by receit, but by promise. Not by receiving of ought from us; but by promising what he pleased and thought good himselfe unto us. In regard whereof very pithily and piously saith Bernard, pMy Iudges will (or good will) is my right. What can be righter? What can be richer? What righter for merit? What richer for recompence? Nowq it is one thing to say to one, You owe me this or that, because I have bestowed somewhat upon you, or have done this or that for you, and have thereby deserved it: and another thing to say, Yow owe me this or that, because you promised to bestow it on me. In the one, the ground of the debt ariseth from the worke or deed and desert of the partie that claimeth it: in the other, from the word and promise of him, of whom it is claimed.r In the former sense, saith Augustine, can no man claime ought of God: because no man can by any such means tie or engage God to himselfe. But in the latter sense some may, in regard of his promise past to them, by which, though free otherwise,s hee hath bound himselfe to doe for them, to the performance whereof, his Truth and his Iustice doe now tie him. By vertue of which Truth and Iustice Gods Saints oft require that of God, which in justice otherwise they durst not, nor could claime or challenge at his hands as of due debt or of desert.
nFulgent. ad Monim. praefat. Idem autor est debiti, qui autor est doni. Nam & scipsum sua largitate dignatus est facere debitorem. Et Gregor. in Evang hom. 37. Eum cui ipse debitor suerat, ex promissione debitorem habere jam ceperat.
oAudi Dei m•sericordiam & veritatem. Donator est indulgenti••, redditor coronae. Unde debitor? accepit aliquid? Cui debet aliquid Deus? Ecce videmus quiae tenet eum Paulus debitorem. Consecutus est misericordiam, 1 Tim. 1.16. Jam exigens veritatem, Reddet, ait, 2 Tim. 2.8. Quid tibi reddet, nisi quod tibi debet? Unde tibi debet? Quid ei dedisti? Quis prior dedit ei & retribuetur ei? Debitorem Dominus ipse se fecit, non accipiendo, sed promittendo August. in Psal. 83. Tenes certum promissorem, qui se fecit promittendo debitorem, Idem in Psal. 74. Dignaris eis, quibus debita omn•a dimittis, etiam promissionibus tuis debitor fieri. Idem Confess. l. 5. c. 9. In his quae habemus laudamus Deum largitorem: in his quae nondum habemus, tenemus debitorem. Debitor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Idem de verb. Ap. 16. Non debendo, sed promittendo debitorem see fecit, Idem de verb. Dom. 31. Promissorem tenemus, ut debitorem exigamus. Promissor Deus debitor factus est bonitate sua, non praerogantia nostra, Idem de Temp. 151.Audi Dei m•sericordiam & veritatem. Donator est indulgenti••, redditor coronae. Vnde debitor? accepit aliquid? Cui debet aliquid Deus? Ecce videmus quiae tenet eum Paulus debitorem. Consecutus est misericordiam, 1 Tim. 1.16. Iam exigens veritatem, Reddet, ait, 2 Tim. 2.8. Quid tibi reddet, nisi quod tibi debet? Vnde tibi debet? Quid ei dedisti? Quis prior dedit ei & retribuetur ei? Debitorem Dominus ipse se fecit, non accipiendo, sed promittendo August. in Psal. 83. Tenes certum promissorem, qui se fecit promittendo debitorem, Idem in Psal. 74
Use 2 Again, this may further be of singular use to all Gods dear children and faithful servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his Truth, for the making good of all his gracious promises unto them.t Let your conversation, saith the Apostle, be without covetousness, (yea or distrustfulness either;) and rest contented with what you have. For he hath said, (and what he hath said, concerneth us, as well as eitheru Jacob orx Joshua, to whom it was said)y I will not leave thee, nor in any wise will I forsake thee. zSo that we may boldly say (yet not presuming of our own merit and worth, but on his Mercy and Truth) with the Psalmist,a The Lord is my feeder; I am sure to want nothing: and,b The Lord is mine helper; I need not fear any thing. He hath said it: and that is enough; we need no other security, his bare word is as good, yea better than any bond. For he isc a God of Truth; andd cannot go from his word. Ande those therefore that trust in him shall not need (as the Prophet speaketh) tof make haste; by seeking to unlawful and indirect courses for the relieving of themselves, when they are in some want; or for the recovering of themselves, when they are fallen behind hand; or for the enlarging of their estates, when charge beginneth to grow upon them:g like those that to save themselves being in ⟨p. 297⟩danger of drowning, catch hold of whatsoever cometh next hand, such things oft as are means rather to enwrap and entangle and so to wind them further in, than to bear them up, or to help them out. Nor shall they needh to hang (as our Saviour Christ speaketh) in suspense; asi the Clouds do in the Air,k hovering to and fro, as the wind driveth them, and uncertain whether to hang still there, or to fall down on the earth: perplexed and distracted withl carking care and thought for the things of this life how they shall have wherewith to maintain their charge, and to feed and clothe them and theirs; especially if dear times come, and further charge grow upon them, or if trading decay and wax dead with them, or if those break that they have dealings with, and the like: As if God were tied to these means; or as if the performance of Gods Promises depended upon these things?
Vse 2 Againe, this may further be of singular use to all Gods deare children and faithfull servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his Truth, for the making good of all his gracious promises unto them.t Let your conversation, saith the Apostle, be without covetousnesse, (yea or distrustfulnesse either;) and rest contented with what you have. For he hath said, (and what hee hath said, concerneth us, as well as eitheru Iacob orx Ioshua, to whom it was said)y I will not leave thee, nor in any wise will I forsake thee. zSo that we may boldly say (yet not presuming of our owne merit and worth, but on his Mercy and Truth) with the Psalmist,a The Lord is my feeder; I am sure to want nothing: and,b The Lord is mine helper; I need not feare any thing. He hath said it: and that is enough; wee need no other securitie, his bare word is as good, yea better than any bond. For hee isc a God of Truth; andd cannot goe from his word. Ande those therefore that trust in him shall not need (as the Prophet speaketh) tof make haste; by seeking to unlawfull and indirect courses for the releeving of themselves, when they are in some want; or for the recovering of themselves, when they are fallen behinde hand; or for the enlarging of their estates, when charge beginneth to grow upon them:g like those that to save themselves being in ⟨p. 297⟩
y[Greek or Hebrew], Heb. 13.5. Negativa, quod rarissimum est, ter repetita ut confirmatissima fit stipulatio divina.〈non-Latin alphabet〉, Heb. 13.5. Negativa, quod rarissimum est, ter repetita ut confirmatissima fit stipulatio divina.
fNon praefestinabit, i. ex infidelitate & impatientia ad res presentes confugiet, Jun.Non praefestinabit, i. ex infidelitate & impatientia ad res presentes confugiet, Iun.
g
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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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.
than he giveth to many others. We would thinke much that any man should take upon him to controll us in the disposing of our almes; (albeit oft-times
had need therefore of advice from others:) Great Potentates especially would take it in foule scorne, that every base fellow should take upon him to direct them where and how to conferre their favours. Much more it is extreme arrogancy and presumption in us, when wee will take upon us to controll God in the distribution of his mercies, as if he did not distribute them so equally as he ought. Whereas we should rather endevour
to bring our heart to his hand, and shape our will to his pleasure:
Matth. 20.15
.
n[Greek or Hebrew], Greg Naz. pro Pauper. Mendici Dei sumus. Et quod petitur à nobis, à Deo nos petimus, August. de verb. Dom. 5. Quantumvis dives es, Dei mendicus es, Idem ibid. 41. & in Orat. Dom. An non mendicas, qui panem petis? Idem homil. 14.〈non-Latin alphabet〉, Greg Naz. pro Pauper. Mendici Dei sumus. Et quod petitur à nobis, à Deo nos petimus, August. de verb. Dom. 5. Quantumvis dives es, Dei mendicus es, Idem ibid. 41. & in Orat. Dom. An non mendicas, qui panem petis? Idem homil. 14.
oNemo alii aut participium, aut parilitatem, (aut praeeminentiam etiam) invideat. Quis enim meritum praetendat, ubi in munere sola est gratia? Gilbert. in Cant. 27. Ita enim erga alios largitas, ut erga alios nulla iniquitas, Aug. de Persever. cap. 4.
pMulti sunt, qui non donant, sed projiciunt, Senec. ep. 120.
qErrat, siquis existimat facilem rem esse donare. Plurimum habet res ista difficultatis, si modo consilio tribuitur, non casu & impetu spargitur. Idem de Beat. c. 24. Multi perdere sciunt, donare nesciunt. Tacit. hist. l. 5.
r[Greek or Hebrew], Aristot. Stob. c. 3. Transeamus in ea, in quae nos casus (imò Deus ipse) deduxerit. Sen. de Tranq. c. 14. [Greek or Hebrew]. Epictet. Arian. dissert. l. 1. c. 12. Hinc Thymarides ei qui dixisset, [Greek or Hebrew], Dii tibi dent quae velis; respondit, [Greek or Hebrew]. Imò velim ego, quae Dii dederint. Jamb. vita Pythag.〈non-Latin alphabet〉, Aristot. Stob. c. 3. Transeamus in ea, in quae nos casus (imò Deus ipse) deduxerit. Sen. de Tranq. c. 14. 〈non-Latin alphabet〉. Epictet. Arian. dissert. l. 1. c. 12. Hinc Thymarides ei qui dixisset, 〈non-Latin alphabet〉, Dii tibi dent quae velis; respondit, 〈non-Latin alphabet〉. Imò velim ego, quae Dii dederint. Iamb. vita Pythag.
drop of this divine Truth distilled into his heart, which floweth infinitely in God, how much more shall he doe so, who is
t[Greek or Hebrew], Isidor. Pel. lib. 2. epist. 117. Haec posse impotentia est, Anselm. Prosol. cap. 7. Nec est infirmitas ista, sed firmitas, qua falsa esse non potest Veritas. Magna potentia non posse mentiri, Aug. de Trinit. lib. 15. c. 14, 15. Ideo enim verè omnipotens est, quia impotens esse non potest, Gomar. de Provid. cap. 3.〈non-Latin alphabet〉, Isidor. Pel. lib. 2. epist. 117. Haec posse impotentia est, Anselm. Prosol. cap. 7. Nec est infirmitas ista, sed firmitas, qua falsa esse non potest Veritas. Magna potentia non posse mentiri, Aug. de Trinit. lib. 15. c. 14, 15. Ideo enim verè omnipotens est, quia impotens esse non potest, Gomar. de Provid. cap. 3.
eHeb. 6.17, 18. Jurat nobis, per quem Juramus: nec potest ab eo quisquam falli, quo invocato non licet impune mentiri, Athalar. apud Cassiod. var. l. 8. ep. 3.Heb. 6.17, 18. Iurat nobis, per quem Juramus: nec potest ab eo quisquam falli, quo invocato non licet impune mentiri, Athalar. apud Cassiod. var. l. 8. ep. 3.
falsly fathered upon Durand, whom therein he doth wrong too, hee produceth that place. Againe whereas Saint Paul saith,
a crowne of Mercy too, saith Chrysostome) laid up for me, which the just Iudge will render unto me in that day; and not to me alone, but to all those that love his appearance;
It is not his owne righteousnesse, but Gods righteousnesse, saith Bernard, that the Apostle here buildeth upon. For it is a just thing for God to pay that that he oweth. And he oweth that that he hath promised.
That which God doth of grace or free favour, saith he, that hee may not doe:
Heb. 6.10
.
cManifestè significat eum injustum fore sis• cus faceret, Bellarm. de Justific. l. 5. c. 16.Manifestè significat eum injustum fore sis• cus faceret, Bellarm. de Iustific. l. 5. c. 16.
dNon est temerarium & blasphemum, sed pium & sanctum dicere, Deum fore injustum, si non servaret promissa, ibid.
eSee Durands own words at large in the end.See Durands owne words at large in the end.
g[Greek or Hebrew], Chrys. in Psal. 5.12.〈non-Latin alphabet〉, Chrys. in Psal. 5.12.
hEst quam Paulus expectat coronae justitiae, sed justitiae Dei, non suae. Justum quippe est, ut reddat quod debet: debet autem quod pollicitus est, Bern. de Grat. & l. Arb.Est quam Paulus expectat coronae justitiae, sed justitiae Dei, non suae. Iustum quippe est, ut reddat quod debet: debet autem quod pollicitus est, Bern. de Grat. & l. Arb.
iQui credidit promittenti, 2 Tim. 1.12. fidenter promissum repetit: promissum quidem ex misericordiae, sed j•• ex justitia persolvendum.
kEt haec est justitia, de qua praesumit Apostolus, promissio Dei, Ib.
lJustè jam & ex debito requiritur, quodcunque vel gratis, promittitur, Bern. ibid.Iustè jam & ex debito requiritur, quodcunque vel gratis, promittitur, Bern. ibid.
mQuod ex gratia facit Deus, potest non facere. Sed tamen cum promiserit, profectò si non absolutè, certè tamen ratione promissionis & pacti non potest non facere, Bellar. de Poenit. l. 1. c. 14.
. Dignaris eis, quibus debita omn•a dimittis, etiam promissionibus tuis debitor fieri. Idem Confess. l. 5. c. 9. In his quae habemus laudamus Deum largitorem: in his quae nondum habemus, tenemus debitorem. Debitor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Idem de verb. Ap. 16. Non debendo, sed promittendo debitorem se fecit, Idem de verb. Dom. 31. Promissorem tenemus, ut debitorem exigamus. Promissor Deus debitor factus est bonitate sua, non praerogantia nostra, Idem de Temp. 151.
pJus meum voluntas judicis mei. Quid justius ad meritum? Quid ditius ad praemium? Bern. in Cant. 14. Et Chrysost. in Psal. 143. [Greek or Hebrew].Ius meum voluntas judicis mei. Quid justius ad meritum? Quid ditius ad praemium? Bern. in Cant. 14. Et Chrysost. in Psal. 143. 〈non-Latin alphabet〉.
qAliter dicimus homini, debes mihi, quia dedi tibi, & aliter dicimus, Debes mihi, quia promisisti mihi. Ibi à te processit beneficium, sed mutuatum, non donatum. Hic tu nihil dedisti, & tamen exigit. Bonitas enim ejus, qui promisit, dabit; ne in malitiam fides convetatur. Qui autem fallit, malus est. August. de verb. Apost. 16.
rDeo igitur quid dicimus? Redde mihi quia dedi tibi? Quid dedimus Deo, quando totum quod sumus boni, ab illo habemus? Non est quemadmodum ista voce exigamus debitorem Deum. Quis enim prior dedit ei, &c. Illo ergò modo possumus exigere Dominum nostrum ut dicamus; Redde quod promisisti, quia fecimus quod jussisti, & hoc tu fecisti, qui laborantes javisti, August. de verb. Ap. 16. Non possumus ei dicere, Redde quod accepisti; sed possumus dicere, Redde quod promisisti, Idem in Psal. 83. & de verb. Dom. 31. Hoc est quod ex Lomb. Tho. Bradward. de caus. Dei, l. 1. c. 39. Non esse Debitorem nobis Deum nisi ex promisso, non ex commisso. Non est debitor nobis, nisi fortè ex promisso: nos verò ei ex commisso debitores sumus, Lombard. Sent. lib. 1. d. 43.
sOmnis enim vera promissio fert secum obligationem: & ideo ex justitia implenda & servanda est, Bellarm. de Justific. l. 5. c. 16. Et hoc est quod Ambros. de Poenit. l. 2. c. 8. Tanquam ex Syngrapha fides impetrat. Ita David, Psal. 119.49, 50.Omnis enim vera promissio fert secum obligationem: & ideo ex justitia implenda & servanda est, Bellarm. de Iustific. l. 5. c. 16. Et hoc est quod Ambros. de Poenit. l. 2. c. 8. Tanquam ex Syngrapha fides impetrat. Ita David, Psal. 119.49, 50.
danger of drowning, catch hold of whatsoever commeth next hand, such things oft as are meanes rather to enwrap and entangle and so to winde them further in, than to beare them up, or to helpe them out. Nor shall they need
hovering to and fro, as the winde driveth them, and uncertaine whether to hang still there, or to fall downe on the earth: perplexed and distracted with
carking care and thought for the things of this life how they shall have wherewith to maintaine their charge, and to feed and cloath them and theirs; especially if deare times come, and further charge grow upon them, or if trading decay and wax dead with them, or if those breake that they have dealings with, and the like: As if God were tied to these means; or as if the performance of Gods Promises depended upon these things?
Sicut natare nescii ubi mergi jam ceperint, quicquid occurrit, vitae retinendae cupidi, temerè arripiunt, Cyril. Alex. ep. 29 Similes his qui submersi periclitantur in aquis, quos tenere videas, quicquid primum occurrerit manibus, licet tale sit, quod omnino prodesse non possit, Bernard. de Temp. 1.Sicut natare nescii ubi mergi jam ceperint, quicquid occurrit, vitae retinendae cupidi, temerè arripiunt, Cyrill. Alex. ep. 29 Similes his qui submersi periclitantur in aquis, quos tenere videas, quicquid primum occurrerit manibus, licet tale sit, quod omnino prodesse non possit, Bernard. de Temp. 1.
h[Greek or Hebrew], Luk. 12.29. Animi pendere, & dubio ac suspenso animo esse, Beza. Sic [Greek or Hebrew] Thucydid. l. 2. [Greek or Hebrew]. Uti rectè H. Steph. Nam frustrá est ibi Schol. qui de spe exponit, quasi spe erectum esse. Imò, inter spemque metumque dubium esse. Strigel. Atque ita Thucyd. l. 6. [Greek or Hebrew] Neque rempub. dubiam & quasi pendulam in discrimen adducere. [Greek or Hebrew] Schol.〈non-Latin alphabet〉, Luk. 12.29. Animi pendere, & dubio ac suspenso animo esse, Beza. Sic 〈non-Latin alphabet〉 Thucydid. l. 2. 〈non-Latin alphabet〉. Vti rectè H. Steph. Nam frustrá est ibi Schol. qui de spe exponit, quasi spe erectum esse. Imò, inter spemque metumque dubium esse. Strigel. Atque ita Thucyd. l. 6. 〈non-Latin alphabet〉 Neque rempub. dubiam & quasi pendulam in discrimen adducere. 〈non-Latin alphabet〉 Schol.
i[Greek or Hebrew].〈non-Latin alphabet〉.
kNe in aere vagamini cogitationibus vestris, Piscat.
