Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	good_a	grace_n	work_n	6,662	5	5.6625	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01676	Questions and disputations concerning the Holy Scripture wherein are contained, briefe, faithfull and sound expositions of the most difficult and hardest places: approued by the testimony of the Scriptures themselues; fully correspondent to the analogie of faith, and the consent of the Church of God; conferred with the iudgement of the fathers of the Church, and interpreters of the Scripture, nevv and old. Wherein also the euerlasting truth of the word of God, is freed from the errors and slaunders of atheists, papists, philosophers, and all heretikes. The first part of the first tome. By Nicholas Gibbens, minister and preacher of the word of God.	Gibbons, Nicholas.	1601 (1601)	STC 11814; ESTC S103122	726,660	618

potestatis inuenio hominem à Deo institutum c. Nam non poneretur lex ei qui non haberet obsequium debitum legi in sua potestate c. will and power perfectlie to haue performed obedience vnto all the commaundements of God and the Lord doth at our hands require the same perfection and that u Luc. 12 48. Origen in Leuit. 6. Hom. 4. Videamus nunc quid est depositum quod fidelium vnusquisque suscepit Ego puto quod ipsam aninam nostram corpus depositum accepimus à Deo Et vis videre maius aliud depositum quod acceposti à Deo Ipsi animae tuae Deus imaginem suam similitudinem commendauit istud ergo depositum tam integrè tibi restituendum est quàm à te constat esse susceptum most iustlie forasmuch as he gaue it vs to keepe the same power x Psal 53.3 in all men y Rom. 5.12.19 thorough Adams disobedience in whom z August de peccat merit lib. 3. cap. 7. Siquidem in Adam omnes tunc peccauerunt quando eius natura illa insita in qua eos gignere poterat adhuc omnes ille unus fuerunt the nature of all men was contained is so farre a Ierem. 10.23 Galat. 5 17. Fulgent ad Mon. lib. 1. cap. 9. Vnde cognoscimus Dei esse vt bonum facere velimus vt bonum facere ●aleamus August de Grat. libero arbit cap. 17. Deus est qui praeparat voluntatem cooperando perficit quod operando incepit weakened and defiled and the b Ioh. 8.44 Philip. 2.13 August de corrept Grat. c. 12. Tantum quippe à spiritu sancto accenditur voluntas eorum vt ideo possint quia sic volunt ideo sic velint quia Deus operatur vt velint Nā cum fuisset voluntas serna peccati liberata est per illum qui dixit si vos filius librauerit c. will corrupted that no man which euer liued c That is beside Christ alone begotten of the sonnes of Adam can doe no not so much as will to doe by his own power or will without the vertue of the d That is by Christs righteousnesse applied by faith second righteousnes obedience e Ioh. 15.5 2. Cor. 3.5 Philip. 2.13 Concil Araufican c. 25 Prorsus est donum Dei diligere Deum c. praedicare debemus eredere quod per peccatum primi hominis ita inclinatum attenuatum fuerit liberum arbitriū vt nullus postea aut diligere Deum sicut oportuit aut credere in Deum aut operari propter Deum quod bonum est possit nisi gratia eum diuina misericordia p●euenerit i. Mans freewill is so weakned by the fal of the first man that it can neither loue God nor beleeue in God or doe any good thing vnlesse it be preuented by grace and diuine mercie of righteousnes answerable to the least commaundement And therefore the Scripture repeateth often mans imperfection to confute f August de verb. Apost Serm. 2. Sunt enim homines ingrati gratiae multum tribuentes inopi sanciaeque naturae i. Men are vngratefull vnto grace and attribute too much to their beggerly and wounded nature the natural pride of men wherein both g Rom. 10.3 11.7.25 Iewes and h Arist. Ethicor. lib. 3. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Both vertue and vice is in owne power The Pythagori●ns resembled this choice to the letter Y as if all men being borne alike when they come to discretion had in themselues two waies in forme of Y● to chuse good or euill Lactan. lib. 6. cap. 3. Virgil. Litera Pythagora discrimine secta bi●orni c. Christians that hold this differ nothing but in name from the veriest Heathen Cic. quaest Academ Zeno omnes virtutes in natura ratione ponebat Philosphers and i Hieron Dialog in Pelagian 1. Bene operari meum est inquit Pelagianus Dei vt ego operer ille adiuuet Aug. Epist 95. Literas misimus contra inimicos gratiae Chr●sti qui confidunt in virtute sua in creatore nostro quemadmodum dicunt tu nos fecisti homines iustos autem nos ipsi fecimus Pelagians k Aquin. part 1. q. 83. art 1. prim secund q. 85. art 2. Concil Senonens lecret 15. Concil Trident. sess 6. can 4 Si quis diverit liberum hominis arbitrium à Deo motum excitation nihil cooperari assentiendo Deo excitanti atque vocanti quo ad obtinendam iustificationis gratiam se disponat ac preparet c. If any man say that mans freewill moued and stirred vp by God doth not worke together with him by assenting vnto God mouing it and stirring it vp whereby it might dispose and prepare it selfe to obtaine the grace of iustification c. hold him accursed Andrat defens Trident. Synod lib. 4. expoundeth the meaning of the Synod in these words moued and stirred vp thus Non quasi mens voluntas c. Not as though saith he the minde and will of man before conuersion had no power to begin and to effect spirituall actions but because those naturall powers although not extinguished yet are they wrapped in the cords of sinne so that man by his owne power cannot rid himselfe cleere like as one that is tied is not able to goe vnlesse he be loosed albeit he haue naturall power of going c. What is thi● but as the Pelagians said I work God helps me forward Bellarm. tom 3. cont 3. part 1 cap. 1● Liberū arbitriū cooperatur cu● gratia ad co●ersione peccatorū i. Freewill worketh together with grace vnto the conuersion of a sinner Papists beleeue and teach that men are able by vertue of this l Concil Trident. sess 6. can 7. Si quis dixerit operae omnia quae ante iustificationē fiunt verè peccata vel odiū Dei mere●i c. anathema sit i. If any mā say that al mens works before iustification are sins deserue Gods wrath let him be accursed And ●et the A●ostle saith Whatsoeuer is not of faith is sin Rom. 14.23 those which are not ●●stified are the children of wrath Eph 2. Then which what can be more opposite I cānot see former righteousnesse to keepe the law and to doe good works which may stand righteous before Gods iudgement But the Scripture doth most fullie and plainly confute their lies whereas it teacheth that not onlie not any man is righteous but not any worke of man m Namely which is not of faith Rom. 14.23 which is not wrought in the second righteousnesse This second kind of righteousnes is n Iere. 23.6 33.16 1. Cor. 1.30 The perfect righteousnesse fulfilled by Iesus Christ giuē of God to bee our righteousnesse Iehoua our righteousnes Iesus that o Ioh. 1.29 Lambe of God which taketh

her gracious Maiestie by authoritie and power of euery good man in his place as he tendereth the welfare of the Church of God the blessed continuance of the Gospell which her Maiestie hath alwaies so carefully maintained as the chiefest good of all her subiects and the safetie and preseruation of the publike wealth to labour with watchfulnes and wisedome to bridle the furie of such enterprisers Moreouer for that I know right well that the writings of the Protestants are wholy banished from all the territories of the Papacie by the authoritie of the Tridentine Councell and the Pope except to certaine licensed vnder paine of confiscation of goods and life therefore I did assure my selfe my labours in our vulgar tongue would be communicate to moe than in the common language of many countries Neuerthelesse if hereafter I shall perceiue it more for the seruice of the Church of God and honour of my Countrie to make my labours common to other Nations I promise also this booke of Genesis being happily finished if God giue life and leisure to conuert my stile This in the meane time I would craue of your Honourable Lordship that if I shall be found in some one or other point not so fully perhaps to satisfie my reader as of some peraduenture will be expected for as Hierome saith Quilibet in suo sensu maximè abundat you would fauourablie impute it in part to my manifold distresses which through the mercifulnes of God may hereafter be relieued hauing continued these eight and twentie yeeres brought vp in learning only vpon the charges of mine owne reuenewes and in these my labours receiued neither incouragement or helpe of societie or conference or like assistance which might otherwise haue been mine aduantage in this exercise Now that I haue been thus bold to present my simple labours vnto your Honourable patronage I am besides more priuate causes publikely inuited by that honour and thankfulnes that is due vnto your Lordship not only from my selfe but of this whole Realme and the Church of God That paterne of godly praelacie described by the Apostle practised by the godly Fathers and Bishops of the Church is very notablie exemplified in your person Your life vnproueable I speake nothing but before the Church of God and by the testimonie of this Realme your temperancie vigilancie sobrietie modestie hospitalitie is knowne and commended in euerie quarter of this land your grauitie wisedome learning as it hath abounded through the blessing of the Lord so hath it been as a rich talent by a faithfull seruant carefully applied both in her Maiestie priuate palaces and in the farthest places of her kingdome your Zeale and diligence in holding forth the word of holesome doctrine both by painfull preaching and prudent gouernment in that precinct committed vnto you your most pregnant loyaltie and long continued seruice vnto her sacred Maiestie your continuall endeuours for the publike wealth which euery good man is bound to reuerence to loue and gratifie Iesus Christ the great shepheard of the sheepe in the bowels of his mercie tenderly regard his faithfull flocke within this land preserue in peace this Common-wealth continue long this happie and triumphant regiment blesse abundantly our gracious Soueraigne and peerelesse Princesse renew her yeeres inlarge her prosperitie treasure vp in her royall heart all graces of saluation and of gouernment And finally so prosper all your honourable proceedings your care and industrie for the peace and welfare of his Church your pastorall endeuour for that stewardship and flocke committed vnto you as that it may be euer to the praise of God your honour and commendation in the sight of men your continued comfort in your much prolonged life and at his appearance through his endlesse mercie you may receiue that infinit guerdon of your faithfull dispensation which is that immortall Crowne of vnspeakable glorie Diligat te Dominus quia tu dei seruos diligis Your Lordships most humble to be commanded NICHOLAS GIBBENS TO THE GODLY READER The counsaile of Chrysostome touching the reading of the Scripture Hom. 3. de Lazaro Luc. 16. SVine librum in manus lege historiam omnem quae nota sunt memoria tenem ea quae obscura sunt parumque manifesta frequenter percurre Quod si non poteris assiduitate lectionis inuenire quod dicitur accede ad sapientiorem vade ad doctorem communica cum his ea quae scripta sunt declara vehemens studiū Et si viderit te Deus tantam animi promptitudinem adhibere non despiciet tuam vigilantiam solicitudinem Verum etiamsi nullus homo te docuerit quod quaeris ipse sine ●●bio reserabit Memento Eunuchi reginae Aethiopum c. Thus much in English TAke the Bible in thy hand reade the whole historie and remembring that thou vnderstandest that which is darke and not manifest vnto thee runne ouer often If thou canst not finde out the meaning of the words by diligent reading haue accesse to one of better knowledge goe vnto a teacher of the word communicate with them the things that are written declare thy earnest desire to vnderstand And if God see thee vse so great readines of minde he will not despise thy watching and thy carefulnes Yea if no man teach thee that thou askest he himselfe without doubt will vnlocke it and disclose it vnto thee Remember the Eunuch of the Queene of Aethiopia a man troubled with innumerable cares and hedged in with many businesses who being a Barbarian and not vnderstanding what he read he read notwithstanding sitting in his chariot and if he shewed such diligēce in the way think what he did whē he was at home QVESTIONS AND DISPVTATIONS VPON GENESIS CHAP. I. Question 1. verse 1. Wherefore is it written thus Jn the beginning God created the heauen and earth BEcause the Lord would haue it known vnto men but especiallie vnto his Church that the world was not eternall as men are readie to imagine and the a Aristoteles de cielo lib. 1. cap. 10. c. Metrodorus Chius Philosophers and b Simon Basilides c. vide August de Heres 1. 4. heretikes haue taught but that hauing a beginning in time c Elohim a word of the plurall number signifieth the three persons in the Trinitie being ioyned with the word of the singular number Bara sheweth that the three persons are but one God which did create Deus vnus in trinitate trinus in vnitate Arnob. in Psalm 145. And although for honour sake a creature sometimes is spoken of in the plurall number as the Iewes obiect yet no creature in any place of Scripture euer spake of himselfe in the plurall number as I am Elohim this is peculiar to the Lord. God himselfe was the d Bara to create signifieth to make of nothing and thereby is distinguished from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iatzar to forme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnashah to make so that all things

ipse quod absit erit iniustus si ad eius regnum verus non admittitur iustus si verò tennerunt salui fuerunt pro his Christus verè gratis mortuus est At qui fidē non habent Christi profecto nec iusti sunt nec Deo placent cum sine fide placere impossibile est c. In hominibus Deus operatus est in occulto iudicio tamen iusto vt alij fatui alij acutè intelligentes alij lenes alij iracundi alij spadones alij libidinosi quod diuino muneri tribuendum licet ipsi hoc nes●iunt Sed non erat in ijs scilicet eorum abstinentia vel intelligentia vera iustitiae quia non actibus sed finibus pensantur officia August de ciuit Dei lib 19. cap. 25. Quamlibet enim videatur animus corpori ratio vitijs laudabiliter imperare si tum Deo animus ratio ipsa non seruis sicut sibi seruiendum ipse Deus praecepit nullo modo corpori vitijsque rectè imperat Promde virtutes quas sibi habere videntur per quas imperat corpori vitijs ad quodlibet adipiscendum vel tenendum nisi ad Deum retulerint etiam ipsa vitia sunt potiu● quàm virtutes sacrifices of the wicked are abominable then are all their works no lesse then sinnes And if Caine the first man by birth of all the world who brought his sacrifice in e Vers 3. time before Abel and offered it vnto the Lord and yet neither his worke nor hee himselfe was any thing accepted f Ex diaemetro aduersatur doctrinae Papistarum placere Deo missas preces opera propter opus operatū because he was not iustified by faith it is manifest that the workes of all the wicked which g Lapsus igitur fuit Iustini Mart. Clementis existimare quosdam infideles esse saluos Iustin. Mart. Apolog. 2. Quicunque secundū verbū Christiani sunt quamuis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullius numinis cultores habiti sunt quales inter Graecos fuere Socrates Heraclitus ijs similes At quidem Socraetes Esculapio gallum dicauit postremis verbis Plato in Phaedon Et scriptura docet neque scortatores neque idololatra regni Dei haereditatem possidebunt 1. Cor. 6. Clem. Alex. Strom. 1. Ij● qui à philosophia iustificati c. at scriptura nō à philosophia iustificari homines sed à sola fide testatur Habac. 2.4 Rom. 1.17 3.28 Denique huic opinioni opponit sese Augustinus infinitis in locis et patrum confensus ex verbo Dei either know not Christ or receiue him not by faith are not accepted of the Lord and therefore are no better then sinnes because h Vers 7. they are not of him accepted Secondlie if the worthines of Abels offering did cause the same to be accepted or the worthines of his faith whereby it was accepted i Rom 4.2 3.4 then had Abel to reioyce in the merite of his work or of his faith but not with God But seeing the Scripture teacheth k Heb. 11.4 that the worthines of Abels offering was through faith and that faith it selfe l Ioh. 6.35.51 Ephes 2.8.9 is not a merit but a meanes for man to obtaine by the mercy of God the merit of Iesus Christ it followeth that Abel being iustified by faith in Iesus Christ his worke was respected not for the desert thereof but for the merit of Iesus Christ which God had giuen him by imputation as to a member of his son and Abel himselfe had receiued by promise beleeued by his faith It may farther be demanded how it was known that the Lord accepted the offering of Abel and not of Cain Doubtles m Sicut prophetis either by voice or n Quemadmodum Salom●●i reddit Theodotio inflāmauit super c. by fire from heauen or by successe and o Calu. in Gen. 3. euent therof or by p Ventilatione aut dissipatione fu●ti vt quibusdam videtur siue alio modo such like meanes which because the Scripture no where expresseth we must with silence reuerēce but not determine Obserue these doctrines q Gen. 20.40 1. Sam. 24.4 Clem. Alexandr paedagog lib. 2. cap. 6. Multas vtilitates pudici sermonis docet Fulgent epist 1. cap. 3. Huius potestatis inculpabilis est vsus si iustitiae terminum transgredi libidinosus non permittatur excessus all these workes of nature are honest in themselues and are to be couered with honest names as doth the Scripture Secondlie those that by filthie speaking r Ephes 5.4 Coloss 3.5 vncouer their shame ſ 1. Cor. 15.33 corrupt their manners and haue not learned the language of t Isai 19.18 Canaan Thirdlie that the godlie from the beginning of the world u Hebr. 13.7.8 Hieron Comment in epist ad Galat. cap. 1. Admonere debemus sanctos qui antiquitus fuerint ex fide Christi iustificatos August epist 89. Vide quemadmodum cōmendat vnum vnum Rom. 5.15.16.17.18 id est Adam Christum illum ad condemnationem hunc ad iustificationem cum tanto post Adam venerit Christus in carne vt sciamus etiam antiquos iustos quicunque esse potuerunt non nisi per eandem fidem liberatos per quam liberamur nos fidem scilicet incarnationis Christi quae illis praenunciabatur sicut à nobis facta annūciatur Idem epist 157. confess lib. 10. cap. 44. were saued by the same faith in Iesus Christ which we professe Fourthlie that the sacrifice of men x Haggi 2.13.14.15 Isai 1.15 Iren. lib. 4. cap. 34. Igitur non sacrificia sanctificant hominem non enim indiget sacrificio Deus sed conscientia eius qui offert sanctificat sacrificium pura existens praestat acceptare Deum quasi ab amico doth not make holy the sacrificer but contrarie that the sacrificer doth pollute the sacrifice onely y Heb. 11.6 Rom. 14.23 Heb. 9.14 Ambros de Cain Abel lib. 2. cap. 2. Hinc ergo cognoscimus quod ante omnia fides nos commendare Deo debet Bernard in Cant. Hom. 24. Inuisibilis animi statum nunciet fides actio rectum iudica si fide Catholicum iustum opere probaueris faith in Christ doth sanctifie them both So that the offerer must be accepted z Prou. 15.8.9 28.9 Isai 1.11.12 before his sacrifice otherwise his offering can be no other then abominable Question 2. verse 4.5 Whether did the Patriarks receiue a commaundement from God to offer Sacrifice before the law of Moses WE finde it not commaunded vnto Adam nor vnto Abel to offer sacrifice neyther to any other before the commaundement of Moses law saue only a Gen. 2.9 22.12 vnto Abraham vnles that anie will contend b For manie both Rabbins and Christian writers doe thinke that historie to be more ancient then M●ses

Methodius Patarēsis lib. Reuelat. cap. 6. citeth a fourth son of Noah and calleth him Ionithus by whose counsel saith he they builded the tower of Babel Caictan Cardinal in Gen. 9. The sonnes of Noah which went out of the Ark were Sem Ham and Iapheth it appeareth therefore saith he that Noah had other sonnes after the flood which went not out of the Arke a wide and false coniecture Hector Boethius in his historie of Scotland affirmeth that a kinswoman of Noah in the time of the flood imbarked her selfe and arriued in Ireland from whom that Nation is deriued But it is an impudent falsehood and contrary to the Scripture Gen. 7.23 christian writers which haue crossed the plaine authority of the word of God in this respect The second is an oracle of God wherein is fore-described the condition of the ofspring of these three sonnes of Noah in time long afterward In this also is to be considered the occasion of the oracle which is that Noah was drunke with wine and also the matter of the oracle the Prophesie of Noah vnto his children Wherein wee may also indifferentlie behold the sinceritie of the word of God in obseruing h Cicer. de orat lib. 2. Prima est historiae lex ne quid falsi dicere audeat deinde ne quid ve●i non audeat ne qua suspicio gratiae sit in scribendo ne qua simultatis the common lawes of historie which neither i Chrysost Hom. in Gen. 29. Neque propter inuidiam iusto●●m virtutes pratexit neque propter gratiam peccata adumbrat for fauour of the godlie concealeth their faults neither for enuie pretermitteth their vertues and that which is common with no other histories the k Numb 11.11.21 20.10 Psal 51.1 Iona. 1.3.5 4.3.7 Ierem. 20.14 Matth. 9.9 1. Tim. 1.13 writers themselues are forced to declare their owne infirmities which is l 2. Pet. 1 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acti à spiritu sancto an euident argument that the Scriptures are of God Noah also saith the text began to be an husband man In the Hebrue text it is read thus m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaiachel Noah ish headhamah and Noah began to be a man of the earth Ambros de Noa cap. 29. vnderstandeth it otherwise but worse that he began to plant vines before to sow seede but this is not the meaning of the Scripture word for word And Noah began to be a man of the earth that is to say a husbandman The which coniunction n As if it had been said whereas before the stood men liued in husbandrie Noah continued the same also after the flood wherefore it is very well translated And Noah began againe c. And importeth that as before so after the floud hee was a husbandman and now began againe to be an husbandman Whereby as it is euident that both o Gen. 3.17.18 Ambros de Noah c. 29. Ergo sicut Adam primigenes magister terram videtur operatus ita iam egressus ex arca Noe seminationis agriculturae author est factus Adam and p Gen. 4.12 Caine and Noah and other did till the earth and liued in husbandrie before the floud so it seemeth no lesse by this and q Eccles 5.8 Luc. 17. vers 27. Mat. 24.38 Whereby that appeareth a forgerie of Berosus that saith Noah inuented the making of VVine Notwithstanding I suppose this historie was not vnknowne vnto the Heathen and that he was Noe who of thē was called Bacchus or Boacus of the Greeks Oenotrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of wine of others Ianus à 〈◊〉 Iain which in Hebrue Syriac signifieth wine whō they pictured with two faces because he saw the first world before the flood and this after and ioyned them as it were together Tertul. lib. Apolog. cap. 11. A●nob cont Gent. lib. 6. Of him ignorant Antiquitie among the Heathen hath sabuled many things as that Nicander lib. 1 linguar telleth that the mother of Bacchus was inclosed in an Arke by Ca●mus Other that he inuented sacrifice Ouid. fastor 3. Ante tuos ortus arae sine honore fuerunt Liber Other that he inuented and taught men husbandrie and planting of vineyards Euripides in Bacchis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Semele satus potum racemi reperit mortalibus Plin. lib. 7. cap. 56. saith also he was the first that taught to buy and sell Other which are fond fables are derided by August de ciuit Dei libr. 7. cap. 7.8 Lactantius libr. 2 cap. 2. Diodor. Siculus libr. 4. cap. 5. other Scriptures that the vse of the vine and r Rabb Moses Ben. Nahmah vpon this place and Dauid Kimchi lib. Rad. say that the vine was knowne before but men planted no Vineyards neither vsed Grapes for drink but for meate Rabb Leui saith he tooke the seede and slippes of euery tree with him into the Arke In the Cabala it is that he tooke them out of Paradice But it is the custome of the Iewes in diuining to ouer reach wine it selfe were not vnknowne vnto the world which augmenteth greatlie ſ Chrysostom Hom. in Gen. 25. Ostendit quod ipse vini bibendi primus inuentor fuerit sed perignorantiam nescien bibendi mensuram in ebrietatem inciderit Alij contrà statuunt verisimilius the fault of Noah and he dranke of the wine and was drunke Which report of Noah although t Iulian. apud Cyril lib. 7. Nonne Salomon nostris seruiuit dijs à muliere vt dicunt deceptus Igitur siquidem à muliere deceptus est eum sapientem ne dicatis Libertines and Atheists doe deride yet is it of most precious vse vnto the Church of God For first seeing the righteousnesse of Noah is so greatlie u Gen. 6.9 7.1 Ezec. 14.14 praised and his wonderfull deliuerance x Gen. 7.18.23 8.1.3 declared in the Scripture his sinne is also published to the end it might be knowne y Psal 130.3.4 Isai 53.6 Hieron in Isai cap. 3● August epist. 105. Quaerimus obdurationis meritum inuenimus quaerimus autem meritum misericordiae nec inuenimut quia nullum est ne gratia euacuetur si non gratis donatur sed meritis redditur Bernard in festo omnium sanctor Serm. 1. Quid potest esse omnis nostra iustitia coram Deo Nonne iux●● prophetam vt pannus menstruatae reputabitur Quid ergo de peccatis erit quando ne ipsa quidem per se poteris respondere iustitia he was saued not of merite but of mercie And if so great a Prince z Rom. 3.19 4.2 of righteousnes hath not to glorie in his works what can we wretches claime a Rom. 3.23 6.23 August Epist 105. Quae igitur sua merita iactaturus est liberatus cui si digna suis meritis redderentur non esset nisi damnatus of due desert saue punishment Secondlie albeit he