Jacobs thankfulness to God, for Gods goodness to Jacob A meditation on Genesis 32.…Iacobs thankfulnesse to God, for Gods goodnesse to Iacob A meditation on Genesis 32.…
Jacobs thankfulness to God, for Gods goodness to Jacob A meditation on Genesis 32. 10. Wherein by the way also the popish doctrine of mans merit is discussed. By Thomas Gataker, B. of D. and pastor of Rotherhith.Iacobs thankfulnesse to God, for Gods goodnesse to Iacob A meditation on Genesis 32. 10. VVherein by the way also the popish doctrine of mans merite is discussed. By Thomas Gataker, B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1624London: printed by Iohn Haviland for Fulke Clifton, 1624
[8], 97, [5] p. · 24k words · STC 11662 · ESTC S102969
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
These men hold that they can by some one good deed of theirs alone, not requite God only for what they have already received of him, (for dthat must be done first, ewhich no man indeed can do, ere they can merit ought at his hands) but engage him also to do further deservedly for them, even to the conferring of life eternal, and celestial glory on them.
These men hold that they can by some one good deed of theirs alone, not requite God onely for what they have alreadie received of him, (for dthat must be done first, ewhich no man indeed can doe, ere they can merit ought at his hands) but engage him also to doe further deservedly for them, even to the conferring of life eternall, and celestiall glory on them.
dFacilius & minus est reddere aequivalens ejus quod quis accepit ab alio, quā eum constituere debitorem: quia ad constituendum eum debitorem requiritur quod plus reddat quam acceperit, ut sic ratione plurium alius efficiatur debitor, Durand. in 2. Sent. d. 27. q. 2.Facilius & minus est reddere aequivalēs ejus quod quis accepit ab alio, quā eum constituere debitorem: quia ad constituendum eum debitorem requiritur quod plus reddat quam acceperit, ut sic ratione plurium alius efficiatur debitor, Durand. in 2. Sent. d. 27. q. 2.
eEtsi proximo forte videatur quis reddere plus quam debeat; Deo tamen nemo unquam reddit quod debet. Ber. de Divers. 36. Et hinc Thom. Bradward. de Caus. Dei, l. 1. c. 39. Nullus potest reddere plenarie debitum quod accepit à Deo, quare nec quicquā mereri ab eo ex pure debito & condigno.Etsi proximo forte videatur quis reddere plus quam debeat; Deo tamen nemo unquam reddit quod debet. Ber. de Divers. 36. Et hinc Thom. Bradward. de Caus. Dei, l. 1. c. 39. Nullus potest reddere plenarie debitum quod accepit à Deo, quare nec quicquā mereri ab eo ex pure debito & condigno.
Thus we have seen, both what they hold, howsoever they seem sometime ashamed of it, and therefore one while deny, what another while they affirm: As also how contrary their presumptuous conceits and positions in this kind are to the humble confessions & acknowledgements of Gods sincere Servants, as well recorded in the Word, as reported else-where, yea frelated, alleged, and taken notice of by themselves.
Thus we have seene, both what they hold, howsoever they seeme sometime ashamed of it, and therefore one while deny, what another while they affirme: As also how contrary their presumptuous conceits and positions in this kinde are to the humble confessions & acknowledgements of Gods sincere Servants, as well recorded in the Word, as reported else-where, yea frelated, alledged, and taken notice of by themselves.
fVide supra ex Bellarm. de Justific. l. 5. c. 7.Vide supra ex Bellarm. de Iustific. l. 5. c. 7.
But to leave them to their *proud and Pharisaical fancies, and return home again to our selves; this lastly should persuade us with the Apostle S. Paul, gto rest content with whatsoever estate God shall see good to place us in,3⟨p. 54⟩with whatsoever he shall please to confer on us, and afford us, or whatsoever he shall think fit to call us unto; considering that we are not worthy of ought, but unworthy wholly of whatsoever we have, be it more or less. And if we be unworthy of what we have, be it never so little; then have we more than we are worthy of, even when we have least: And if we have more than we are worthy of; then have we no cause to repine, murmur, grow discontent, or complain, if we have not so much as such and such have; if we cannot go, or fare as such and such do; if we have not so good trading, or our houses so well furnished, our wives and children so apparelled, as such and such have.
But to leave them to their *proud and Pharisaicall fancies, and returne home againe to our selves; this lastly should perswade us with the Apostle S. Paul, gto rest content with whatsoever estate God shall see good to place us in,3⟨p. 54⟩with whatsoever he shall please to conferre on us, and afford us, or whatsoever he shall thinke fit to call us unto; considering that we are not worthy of ought, but unworthy wholly of whatsoever we have, be it more or lesse. And if we be unworthie of what we have, be it never so little; then have we more than we are worthy of, even when we have least: And if we have more than we are worthy of; then have we no cause to repine, murmure, grow discontent, or complaine, if wee have not so much as such and such have; if we cannot goe, or fare as such and such doe; if we have not so good trading, or our houses so well furnished, our wives and children so apparelled, as such and such have.
*Superbia species est, qua quis credit habere pro meritis suis bona, quae à Deo habet. Gul. Perald. sum. tom. 2. tract. 6. part. 3. c. 2.
1This it is a great fault in the World, in this age of ours especially, an age of excess; wherein heach one striveth to go beyond another, in pride of apparel, in building, in expense in all kind of superfluity and excess; that ilike men that run in a race, we cast our eyes forward on those that go before us, but we forget to look back unto those that come short of us. kMen and women look upon those many times that are of higher degree than themselves, and would fain match them, and go even with them. Or suppose it be but on those, that are of the same rank with themselves: they see how they go, how they fare, how they spend; (and it is many times much more than they are well able to do, or than their means ⟨p. 55⟩will well afford) and because they are loath to come behind any of their own degree; (that they deem were a disgrace to them;) they begin to think thus with themselves; What difference is there betwixt us and them? and why should not we then do as they do? And hence ariseth la discontent in their minds, because they want means to do what they desire. Which their discontent, with their present estate, together with the inordinate and immoderate desire of that which they have not, & fain would have, only because they see others have it; is not only an occasion mto deprive and bereave them (with nHaman, and oAhab) of the comfort and benefit of what they have; but pit is as a grave also, to bury in the thankful remembrance of those manifold mercies that God hath vouchsafed them, above many other, (it may be) even of their own rank; as if God had done nothing for them, (as those murmuring Jews charged him, *Wherein hast ⟨p. 56⟩thou loved us? that is, showed any love to us, done ought for us?) unless they may spend, and go, and be maintained in it, as such and such do. Yea so far oft doth this corruption prevail with not a few, that with qthe Frog in the Fable, they stretch their states so far to get even with others, that at length all cracketh and cometh to nought, and both they and theirs rue it in the end.12
1This it is a great fault in the World, in this age of ours especially, an age of excesse; wherein heach one striveth to goe beyond another, in pride of apparell, in building, in expence in all kinde of superfluitie and excesse; that ilike men that runne in a race, we cast our eies forward on those that goe before us, but we forget to looke backe unto those that come short of us. kMen and women looke upon those many times that are of higher degree than themselves, and would faine match them, and goe even with them. Or suppose it be but on those, that are of the same rancke with themselves: they see how they go, how they fare, how they spend; (and it is many times much more than they are well able to doe, or than their meanes ⟨p. 55⟩will well afford) and because they are loath to come behind any of their owne degree; (that they deeme were a disgrace to them;) they begin to thinke thus with themselves; What difference is there betwixt us and them? and why should not we then doe as they doe? And hence ariseth la discontent in their minds, because they want meanes to doe what they desire. Which their discontent, with their present estate, together with the inordinate and immoderate desire of that which they have not, & faine would have, only because they see others have it; is not only an occasion mto deprive and bereave them (with nHaman, and oAhab) of the comfort and benefit of what they have; but pit is as a grave also, to burie in the thankfull remembrance of those manifold mercies that God hath vouchsafed them, above many other, (it may be) even of their owne ranke; as if God had done nothing for them, (as those murmuring Iewes charged him, *Wherein hast ⟨p. 56⟩
k[Greek or Hebrew]. Plut. de Tranquil.〈non-Latin alphabet〉. Plut. de Tranquil.
l[Greek or Hebrew]. Chrysostom. in 2 Thessal. Homil. 2. Quod enixe concupiscunt ut sit, conta•escunt quod esse non possit, Gilbert. in Can•. 19.〈non-Latin alphabet〉. Chrysostom. in 2 Thessal. Homil. 2. Quod enixe concupiscunt ut sit, conta•escunt quod esse non possit, Gilbert. in Can•. 19.
Again, others having sometime had more plentiful means, and having then (as they might well do) proportioned their expense accordingly thereunto; when it pleaseth God to withdraw that their plenty in part, for causes best known to himself, and it may be among others, to try them, how they will take it, whether they will say with our Saviour, rNot my will, but thy will be done, and so practise what they daily spray; and with Job, tGod hath given, and God hath taken again; blessed be his Name; and uso return God his own with thanks: Yet out of a pride of heart and stoutness of ⟨p. 57⟩stomach, (x Many are humbled, saith Bernard, yet are not humble:) not enduring to strike sail, or to stoop an inch, they will strive to live still according to their former means, and shape their expense not by what they have, but by what they have had: and so whereas the Lord in mercy had yet left them a competency still, ythey cast the helve (as we say) after the hatchet, and overthrow all: Or zthey grow into such inward grief and discontent, because they cannot do still as formerly they have done, as either breaketh their hearts and shorteneth their days, or altogether disableth them unto the cheerful performance of any good office either to God or man.
Againe, others having sometime had more plentifull meanes, and having then (as they might well doe) proportioned their expence accordingly thereunto; when it pleaseth God to withdraw that their plentie in part, for causes best knowne to himselfe, and it may be among others, to trie them, how they will take it, whether they will say with our Saviour, rNot my will, but thy will be done, and so practise what they daily spray; and with Iob, tGod hath given, and God hath taken againe; blessed be his Name; and uso returne God his owne with thankes: Yet out of a pride of heart and stoutnesse of ⟨p. 57⟩stomacke, (x Many are humbled, saith Bernard, yet are not humble:) not enduring to strike saile, or to stoupe an inch, they will strive to live still according to their former meanes, and shape their expence not by what they have, but by what they have had: and so whereas the Lord in mercie had yet left them a competencie still, ythey cast the helve (as we say) after the hatchet, and overthrow all: Or zthey grow into such inward griefe and discontent, because they cannot doe still as formerly they have done, as either breaketh their hearts and shorteneth their dayes, or altogether disableth them unto the cheerefull performance of any good office either to God or man.
rMatth. 26.39. [Greek or Hebrew]; Epicte•. Arian. dissert. l. 2. c. 17. Deus quae voluit qui vult, semper est f••lix. Sic enim •omo […] humanis in divina dirigitur, cum voluntati humanae volunta• divina praefertur. Aug. in Joan. 5•. Vide quid •quiu••it, aut t• voluntati divinae conf•rmando subdere, aut quod ipsa tu• subservia•▪ voluntati▪ Gers••▪••nsol. Theol. l. 2. c. 1.Matth. 26.39. 〈non-Latin alphabet〉; Epicte•. Arian. dissert. l. 2. c. 17. Deus quae voluit qui vult, semper est f••lix. Sic enim •omo 〈…〉 humanis in divina dirigitur, cum voluntati humanae volunta• divina praefertur. Aug. in Ioan. 5•. Vide quid •quiu••it, aut t• voluntati divinae conf•rmando subdere, aut quod ipsa tu• subservia•▪ voluntati▪ Gers nsol. Theol. l. 2. c. 1.
All which corruptions might soon be helped, if we could with Jacob here say, and think as we say; Non sum dignus, Domine; Lord I am not worthy of ought. If we would look out abroad, but acast our eyes now and then on those that have far less than we have. As Aristippus, when a friend of his came to condole with him for some land that he had lost, demanded of him what he had to live on ⟨p. 58⟩himself, and when he made answer that he had but some one small close only, he told him, that bthere was cause rather for Aristippus to bemoan him, than for him to bemoan Aristippus, who had more than thrice as much land still left him to live on than he had. It is hard but we should find some, with cthe Cynic, yea not a few be we never so needy, that would be glad of our relics. Or if we would but dcast our eyes home-ward, and consider our selves, and our own unworthiness of ought, we might soon see how little cause we have to be discontent in such cases. For have we but little left? It is more than we deserve. Hath God taken much from us? he might well have took more. As Anytus, a Gentleman of Athens, told his guests that were at table with him, when Alcibiades a young Gallant came in a revelling humour and took away the one half of his plate that stood either for show or service upon the cupboard, and they marvelled much at it, that Anytus could so take it, affirming that he had dealt very unkindly with them, eNay rather, quoth he, he hath dealt very kindly with us, that he hath left us half, when he might have took all: for it was all his, or at his command. So it is here indeed. He taketh part, that fgave all; and that might therefore as well take all as part; because gall is but his own. They ⟨p. 59⟩tell of a Jewish Doctor, that was called hRabbi This-too, because he used always to say, whatsoever befell him, iThis is good too, and this too, and this too, and this too, &c. And in like manner may we well say, how little soever be left us, This is more than I am worthy of, and this too, and this too, &c. If God shall again and again too, never so often, impair our estates, and by piece-meal withdraw from us what he hath formerly conferred on us:
All which corruptions might soone bee helpt, if wee could with Iacob here say, and thinke as wee say; Non sum dignus, Domine; Lord I am not worthie of ought. If we would looke out abroad, but acast our eyes now and then on those that have farre lesse than wee have. As Aristippus, when a friend of his came to condole with him for some land that hee had lost, demanded of him what he had to liue on ⟨p. 58⟩himselfe, and when hee made answer that hee had but some one small close onely, he told him, that bthere was cause rather for Aristippus to bemoane him, than for him to bemoane Aristippus, who had more than thrice as much land still leaft him to live on than hee had. It is hard but wee should finde some, with cthe Cynick, yea not a few bee wee never so needy, that would bee glad of our reliques. Or if we would but dcast our eyes home-ward, and consider our selves, and our owne vnworthinesse of ought, wee might soone see how little cause wee haue to bee discontent in such cases. For have wee but little leaft? It is more than we deserve. Hath God taken much from us? he might well have tooke more. As Anytus, a Gentleman of Athens, told his guests that were at table with him, when Alcibiades a young Gallant came in a revelling humour and tooke away the one halfe of his plate that stood either for shew or service upon the cupboard, and they marvelled much at it, that Anytus could so take it, affirming that hee had dealt very vnkindly with them, eNay rather, quoth he, hee hath dealt very kindely with us, that hee hath left us halfe, when hee might have tooke all: for it was all his, or at his command. So it is here indeed. Hee taketh part, that fgave all; and that might therefore as well take all as part; because gall is but his owne. They ⟨p. 59⟩tell of a Iewish Doctor, that was called h
a[Greek or Hebrew], Plut de Tranquill. [Greek or Hebrew], Favorin.—majorise pauperiorum Tur•ae comparet.—Horat. S••. 1. Si vis gratus esse adv••su• Deum, & adv. vitam tu•m, cogita quam multos antec•sseris. Cum aspexeris quot •e ant•cedant, cogita qu•• sequantur, Sen. ep. 15. Aspice quanto major pars si• pauperum. Idem ad Helv. c. 12.〈non-Latin alphabet〉, Plut de Tranquill. 〈non-Latin alphabet〉, Favorin.—majorise pauperiorum Tur•ae comparet.—Horat. S••. 1. Si vis gratus esse adv••su• Deum, & adv. vitam tu•m, cogita quam multos antec•sseris. Cum aspexeris quot •e ant•cedant, cogita qu•• sequantur, Sen. ep. 15. Aspice quanto major pars si• pauperum. Idem ad Helv. c. 12.
b[Greek or Hebrew]; Aristip. apud Plut. de Tranquill.〈non-Latin alphabet〉; Aristip. apud Plut. de Tranquill.
c[Greek or Hebrew], Diogen. apud Plut. de pros. not. de muribus; quos & reliquis suis vescentes parasitos suos appellitabat, Laert.〈non-Latin alphabet〉, Diogen. apud Plut. de pros. not. de muribus; quos & reliquis suis vescentes parasitos suos appellitabat, Laert.
And consequently as khe said to one that though with loss of goods, had in safety yet escaped himself to the shore, lnot repine or murmur for what is lost, but be thankful to God mfor what is left, and nfor what formerly we have had.
And consequently as khee said to one that though with losse of goods, had in safetie yet escaped himselfe to the shore, lnot repine or murmur for what is lost, but bee thankfull to God mfor what is leaft, and nfor what formerly we have had.
kDoles quod amisisti? gaude quod evasisti, Sen. excerpt. de remed. fortuit.
l[Greek or Hebrew], Plut. de Tranquil.〈non-Latin alphabet〉, Plut. de Tranquil.
1Unworthy of all thy Mercies; saith Jacob. And, owho pcrowneth, or qenvironeth thee rather, with mercy; saith the Psalmist: and rdoth not deal with thee according to thy deserts. sFor if he should so do, he should damn thee; saith Augustine. And, twho so trusteth in the Lord, mercy shall uencompass him on every side; saith David.
1Vnworthie of all thy Mercies; saith Iacob. And, owho pcrowneth, or qinvironeth thee rather, with mercy; saith the Psalmist: and rdoth not deale with thee according to thy deserts. sFor if he should so doe, hee should damne thee; saith Augustine. And, twho 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 justitia? Ipsa cer•è restat; sed eliam sub ipsa vel in ipsa non sit caput turgidum, ut recipiat coronā. Dicturus erat, Coronat me; merita mea fatetur, &c. debitū redditur non donatu•. Audi, &c. De misericordia te coronat, de miseratione te coronat. Non enim dignus fuisti qu•m vocaret, & vocatum justificaret, & justificatum glorifica••t. Et de sp. & lit. cap. 33. Hoc fiet in judicio, ubi necessarium suit commemorare miseric. & miserat. Ubi jam exigi d•bita & ready merita si possent videri, ut nullus esset misericordiae locus. Necessaria itaque est nobis Salvatoris misericordia, sive cum convertimur, sive cum praeliamur, sive cum coronamur. Idem de Corrept. & Grat. cap. 13.Coronat te. Vulg. & Vatabl. quia 〈non-Latin alphabet〉 corona. Vnde Aug. de verb. Ap. 2. Post redemptionem ab omni corruptione quid restat nisi corona justitia? Ipsa cer•è restat; sed eliam sub ipsa vel in ipsa non sit caput turgidum, ut recipiat coronā. Dicturus erat, Coronat me; merita mea fatetur, &c. debitū redditur non donatu•. Audi, &c. De misericordia te coronat, de miseratione te coronat. Non enim dignus fuisti qu•m vocaret, & vocatum justificaret, & justificatum glorifica••t. Et de sp. & lit. cap. 33. Hoc fiet in judicio, ubi necessarium suit commemorare miseric. & miserat. Vbi jam exigi d•bita & reddi merita si possent videri, ut nullus esset misericordiae locus. Necessaria itaque est nobis Salvatoris misericordia, sive cum convertimur, sive cum praeliamur, sive cum coronamur. Idem de Corrept. & Grat. cap. 13.
qCingit, vel circumtegit, Jun. [Greek or Hebrew] sicut Psalm. 5.12. Benevolentiâ tuā tanquam umbone circumteges eum.Cingit, vel circumtegit, Iun. 〈non-Latin alphabet〉 sicut Psalm. 5.12. Benevolentiâ tuā tanquam umbone circumteges eum.
sNam si secundum merita tibi daret, damnaret […], August. in Psalm. 102. Si quod debetur redderet, utique damnaret. Idem in Psalm. 31. Si vellet pro meritis agere, non inveniret, nisi quod damnaret. Idem in Psal. 94.Nam si secundum merita tibi daret, damnaret 〈…〉, August. in Psalm. 102. Si quod debetur redderet, utique damnaret. Idem in Psalm. 31. Si vellet pro meritis agere, non inveniret, nisi quod damnaret. Idem in Psal. 94.
1Now this point, that all that we either receive or expect is of Gods mercy, howsoever it be by the former consideration sufficiently confirmed. For xif we be not worthy of ought, then is nothing of merit. And if nothing of merit, then all consequently of mercy.
1Now this point, that all that wee either receiue or expect is of Gods mercie, howsoever it be by the former consideration sufficiently confirmed. For xif we be not worthie of ought, then is nothing of merit. And if nothing of merit, then all consequently of mercie.
1First, the Promises of God run all upon Mercy. aShowing mercy to thousands, with them that ⟨p. 61⟩love him, and keep his commandments. And, *His mercy is for ever and ever on those that fear him; “and keep covenants with him, and think upon his commandments to do them. And, bI 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. cThere shall be judgement without mercy to those that show no mercy. And, dIf 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; eBlessed are the merciful; for they shall have mercy showed them. And, fThe grace of God is (g that is, bringeth) life eternal; saith the Apostle. Which place Augustine entreating of, hThe Apostle, saith he, having said, The wages of Sin is 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 ifree 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 ⟨p. 62⟩to military matters) kthe one a Stipend, the other a Donative; because, as Bernard saith well, lit cannot be had but by Donation, or free gift. And *if of free gift, then not of due debt, or desert for any work done, saith Hilary. For, “gift and debt cannot stand together; saith Faber. Yea Cardinal Cajetan himself on those words of the Apostle; †He 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. ¶Behold 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; mWith 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, nMake me to hear thy mercy in the morning;
1First, the Promises of God run all vpon Mercy. aShewing mercie to thousands, with them that ⟨p. 61⟩love him, and keepe his commandements. And, *His mercy is for ever and ever on those that feare him; “and keepe covenants with him, and thinke upon his cōmandements to doe th•m. And, bI will spare them (and there is mercy then) that feare me, ond thinke on my Name, as a man spareth his Sonne that serveth him. cThere shall bee judgement without mercy to those that shew no mercy. And, dIf without mercie to those that shew no mercy; then with mercy even to those also that shew mercy; saith Augustine. Yea so saith our Saviour himselfe; eBlessed are the mercifull; for they shall have mercy shewed them. And, fThe grace of God is (g that is, bringeth) life eternall; saith the Apostle. Which place Augustine entreating of, hThe Apostle, saith he, having said, The wages of Sinne is Death; because everlasting death is repaied as of debt due to the service of Sin and Satan; hee doth not say, albeit he might also so have said; but the reward of Righteousnesse is Life eternall: But he chose rather to say, Gods grace (or ifree favour) is Life eternall; that thereby we might learne that God bringeth us to life eternall, not for our Merits, but of his Mercy. In regard whereof Tertullian also very fitly tearmeth (alluding ⟨p. 62⟩
cJam. 2.13. Misericordiam qui non praestat alt•ri, •ollit sibi. Chrysol. ser. 42.Iam. 2.13. Misericordiam qui non praestat alt•ri, •ollit sibi. Chrysol. ser. 42.
dIn illo j•dicio, in quo j•st• coronantur, et injus•i damnan•ur, alij con misericordia, alij sine misery. j•dicandi. Nam cum d•cit, Jud•cium erit sine miseric. jis qui non fecerunt misericord ā manifestatur in his, i• quibus inveniuntur bona opera misericordiae j•dicium cum misericordi• fi•ri, a• per hoc ipsam etiam misericordā meritis bonorum operum reddi, Aug. de Corrept. et Grat. cap. 13.
Puritans
England
Rector of Rotherhithe; member of the Westminster Assembly.
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thou loved us? that is, shewed any loue to us, done ought for us?) unlesse they may spend, and goe, and be maintained in it, as such and such doe. Yea so farre oft doth this corruption prevaile with not a few, that with
the Frog in the Fable, they stretch their states so farre to get eaven with others, that at length all cracketh and commeth to nought, and both they and theirs rue it in the end.
p[Greek or Hebrew]. Plut. ibid. Quantumlibet saepe obligati, si quid ••um neges, hoc solum meminirum• quod negatum est, Plin. epist. 4. l. 3. [Greek or Hebrew], Basil. Caesar▪ hom. 5. Quid facit oblivion•m acceptorum? cupiditas accipiendo•um, Sen. epist. 8•. Non quid habeamus, sed qu•d petamus, inspicimus; non in id quod est, sed quod appetitur inten••. Nec e• intu•••r qu• nos alijs praeposu•re; sed ea solum quae praecedentium fortuna osten•a•. Non potest quisquam & invid••e & gratias agere. Jdem de Benes. lib. 3. cap. 3. Non quod hab•t numerat; tantum quod non habet▪ optat. Mani•. Astron•m. l.〈non-Latin alphabet〉. Plut. ibid. Quantumlibet saepe obligati, si quid ••um neges, hoc solum meminirum• quod negatum est, Plin. epist. 4. l. 3. 〈non-Latin alphabet〉, Basil. Caesar▪ hom. 5. Quid facit oblivion•m acceptorum? cupiditas accipiendo•um, Sen. epist. 8•. Non quid habeamus, sed qu•d petamus, inspicimus; non in id quod est, sed quod appetitur inten••. Nec e• intu•••r qu• nos alijs praeposu•re; sed ea solum quae praecedentium fortuna osten•a•. Non potest quisquam & invid••e & gratias agere. Jdem de Benes. lib. 3. cap. 3. Non quod hab•t numerat; tantum quod non habet▪ optat. Mani•. Astron•m. l.
*In quo dilexisti nos? Mal••. 1.2. Et sic •sti, [Greek or Hebrew]; (ita quippe legendum.) [Greek or Hebrew], Plut. de Tranquil.In quo dilexisti nos? Mal••. 1.2. Et sic •sti, 〈non-Latin alphabet〉; (ita quippe legendum.) 〈non-Latin alphabet〉, Plut. de Tranquil.
qInops potentem dumb vult imitari perit. In prato quodam rana conspexit •ovem, Et tacta invidia tantae magnitudinis, Rugosam inflavit pellem; tum na•os suos interrogavit, an •o•e esset •atior. Illi negarunt: rursus in•endit cutem maj••e •isu.—Novissim• indig•nta dun vu•• validius inflar••ese, rupto jacuit▪ corpore. Phaedr. […] 8. Videatur & Horat. serm. l. 2. S•t. •▪ Hi•c Marti••. l. 10. epist. 79. Grandis ut exiguā •os ranam ruperat •li•; Sic, puto, Tor••atu••umpet Ola•ilium▪ Sanum itaque Greg. N•z. consili•m de Euta•. [Greek or Hebrew].Inops potentem dum vult imitari perit. In prato quodam rana conspexit •ovem, Et tacta invidia tantae magnitudinis, Rugosam inflavit pellem; tum na•os suos interrogavit, an •o•e esset •atior. Illi negarunt: rursus in•ēdit cutem maj••e •isu.—Novissim• indig•nta dū vu•• validius inflar••ese, rupto jacuit▪ corpore. Phaedr. 〈…〉 8. Videatur & Horat. serm. l. 2. S•t. •▪ Hi•c Marti••. l. 10. epist. 79. Grandis ut exiguā •os ranam ruperat •li•; Sic, puto, Tor••atu••umpet Ola•ilium▪ Sanum itaque Greg. N•z. consili•m de Euta•. 〈non-Latin alphabet〉.
tJob▪ 1.21. […] sed & dedi•▪ Sen. ep▪ […]. Tu••sti▪ qu••iam tun• erat▪ Bern. de Temp. 110.Iob▪ 1.21. 〈…〉 sed & dedi•▪ Sen. ep▪〈…〉. Tu••sti▪ qu••iam tun• erat▪ Bern. de Temp. 110.
u[Greek or Hebrew]. Epict•t. […]. [Greek or Hebrew]; Idem Arian. dissert. l. 1. c. 11. Ita Hieron. ad Julian. Tulisti libero• q•o• ipse d•deras. Non contrist•r quod recepisti; ag• gratias quod dedisti. Et Juli••. Imper. apud Ammi••▪ l. 25. Vi•am rep•s••nti […] fidei red•• turus exulto.〈non-Latin alphabet〉. Epict•t. 〈…〉. 〈non-Latin alphabet〉; Idem Arian. dissert. l. 1. c. 11. Ita Hieron. ad Iulian. Tulisti libero• q•o• ipse d•deras. Non contrist•r quod recepisti; ag• gratias quod dedisti. Et Iuli••. Imper. apud Ammi••▪ l. 25. Vi•am rep•s••nti 〈…〉 fidei red•• turus exulto.
xQuanti humiliantur, & humiles non sunt? Bern. in Cant. 34. Et nec fractis cervicibus inclinantur, Hieron. ad Aug. epist. 26.
y[Greek or Hebrew], Plut. de Tranquil. Meritò itaqu• Comic. Stitch. 1.2. Eam mulierem sapientem praedica•, quae aequo anim• pati potest sibi esse pejus quam suit.〈non-Latin alphabet〉, Plut. de Tranquil. Meritò itaqu• Comic. Stich. 1.2. Eam mulierem sapientem praedica•, quae aequo anim• pati potest sibi esse pejus quam suit.
z[Greek or Hebrew], Dion. Cass. hist. lib. 57. Apicius cum sestertiûm millies in culinam congessisset, aere alieno oppressus, rationibus inspectis, superfuturum sibi sestertiûm centies computavit, & velut in ultima fame victurus si sestertiûm cent•es vixisset, veneno vitam finivit, Sen. ad Helv. c. 10. Hinc Martial. l. 3. ep. 22. Dederas, Apici, ter trecenties ventri: Sed adhuc supererat centies tibi laxum. Hoc tu gravatus ut famen & sitim, far, summa venenum potion dux•sti▪ N•l est, Apici, tibi gulosius factum.〈non-Latin alphabet〉, Dion. Cass. hist. lib. 57. Apicius cum sestertiûm millies in culinam congessisset, aere alieno oppressus, rationibus inspectis, superfuturum sibi sestertiûm centies computavit, & velut in ultima fame victurus si sestertiûm cent•es vixisset, veneno vitam finivit, Sen. ad Helv. c. 10. Hinc Martial. l. 3. ep. 22. Dederas, Apici, ter trecenties ventri: Sed adhuc supererat centies tibi laxum. Hoc tu gravatus ut famen & sitim, ferre, summa venenum potione dux•sti▪ N•l est, Apici, tibi gulosius factum.
Rabbi This-too, because he used alwaies to say, whatsoever befell him,
This is good too, and this too, and this too, and this too, &c. And in like manner may wee well say, how little soever be leaft us, This is more than I am worthie of, and this too, and this too, &c. If God shall againe and againe too, never so often, impaire our estates, and by peece-meale withdraw from us what hee hath formerly conferred on us:
[Greek or Hebrew],—Homer. Odyss. [Greek or Hebrew] & Diog. apud Laert. & Plu. de Sanit. tuend. Domum redeamus, Cic. Bruto.〈non-Latin alphabet〉,—Homer. Odyss. 〈non-Latin alphabet〉 & Diog. apud Laert. & Plu. de Sanit. tuend. Domum redeamus, Cic. Bruto.
e[Greek or Hebrew], Athen. Dipnosoph. l. 12. Vel ut Plut. in Alcib. [Greek or Hebrew], Puto tamen Plut. ex Athen. castigandum: qui & in Erot. sic extulit, [Greek or Hebrew] ([Greek or Hebrew] Xyland.) [Greek or Hebrew].〈non-Latin alphabet〉, Athen. Dipnosoph. l. 12. Vel ut Plut. in Alcib. 〈non-Latin alphabet〉, Puto tamen Plut. ex Athen. castigandum: qui & in Erot. sic extulit, 〈non-Latin alphabet〉 (〈non-Latin alphabet〉 Xyland.) 〈non-Latin alphabet〉.
i[Greek or Hebrew] Etiā hoc bon•m est; Et hoc etiam; Et hoc; Sic Ezech. Esai. 39.8. Et Antigonus m•rbo correptus levi•s•ulo, [Greek or Hebrew]. Plut. Apophth. [Greek or Hebrew], &c. Plut de Tranquill.〈non-Latin alphabet〉 Etiā hoc bon•m est; Et hoc etiam; Et hoc; Sic Ezech. Esai. 39.8. Et Antigonus m•rbo correptus levi•s•ulo, 〈non-Latin alphabet〉. Plut. Apophth. 〈non-Latin alphabet〉, &c. Plut de Tranquill.
Hee saith not, The wages of righteousnesse is life eternall; but the grace, that is, the gift of God, is life eternall; that wee may understand that we attaine life eternall not by our merits, but by Gods free gift. For which cause also he addeth, In Christ Iesus our Lord.
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 workes. Concerning which words Gregorie, (on that of the Psalmist,
In illo j•dicio, in quo j•st• coronantur, et injus•i damnan•ur, alij cū misericordia, alij sine miseri•. j•dicandi. Nam cum d•cit, Iud•cium erit sine miseric. jis qui non fecerunt misericord ā manifestatur in his, i• quibus inveniuntur bona opera misericordiae j•dicium cum misericordi• fi•ri, a• per hoc ipsam etiam misericord•ā meritis bonorum operum reddi, Aug. de Corrept. et Grat. cap. 13.
gSicut Joan. 12.50. & 17.3. Quod & Piscator observat.
hMors merit• stip•ndium, qu•a militiae Diabolicae mors aeterna tanquam debitum redditur. Ubi cum posset dicere, & rectè dicere, Stipendium just•tiae vita; maluit dicere, Gratia Dei vita aeterna, ut hinc inte• ligeremus, Deum nos ad vitam aeternam, non pro meritis nostris, sed prō sua miseratione perducere, August. de Grat. & lib. arb. cap. 9. & Gloss. Ordm. in Rom 6.Mors merit• stip•ndium, qu•a militiae Diabolicae mors aeterna tanquam debitum redditur. Vbi cum posset dicere, & rectè dicere, Stipendium just•tiae vita; maluit dicere, Gratia Dei vita aeterna, ut hinc inte• ligeremus, Deum nos ad vitam aeternam, non pro meritis nostris, sed prō sua miseratione perducere, August. de Grat. & lib. arb. cap. 9. & Gloss. Ordm. in Rom 6.
iGratia nisi gratis sit, gratia non est, August. Enchir. c. 107. Gratia enim vocatur, quia gratis datur. Idem in Joan. 3. Quomodo est ergò gratia, si non gratis datur: quomodo est gratia, si ex debite redditur? Idem de Grat. Chri•ti, c. 23. Nisi gratuita non est gratia. Ibid. c. 31. Nullo modo est gratia, nisi fuerit omni modo gratuita. Idem de pecc. Orig. cap. 24.Gratia nisi gratis sit, gratia non est, August. Enchir. c. 107. Gratia enim vocatur, quia gratis datur. Idem in Ioan. 3. Quomodo est ergò gratia, si non gratis datur: quomodo est gratia, si ex debite redditur? Idem de Grat. Chri•ti, c. 23. Nisi gratuita non est gratia. Ibid. c. 31. Nullo modo est gratia, nisi fuerit omni modo gratuita. Idem de pecc. Orig. cap. 24.
kMortis stipendium; Vitae donativum. Tertul. de Resurr. carn. Quo vocabulo usus est & Durand. in 2. Sent. d. 27. q. 2.
lAeternam vitam nullis potes operibus promereri, nisi gratis detur & illa, Bern. de Temp. 48. Unde & scitè subjungit Idem ibid. Jpse enim peccata condonat, ipse donat merita, & praemia nihilominus ipse redonat.Aeternam vitam nullis potes operibꝰ promereri, nisi gratis detur & illa, Bern. de Temp. 48. Vnde & scitè subjungit Idem ibid. Jpse enim peccata condonat, ipse donat merita, & praemia nihilominus ipse redonat.
*Merces ex dono nulla est, quae debetur ex opere. Hilar. in Matth. Can. 20.
“Debitum & donum non consistunt, Faber. in Rom. 8.
†Non d•cit, quod st•pendia justitiae vita aeterna: ut intelligamus non ex nostris meritis, sed ex gratuito Dei dono assequi nos vitam aeternam, Caje•. in Rom. 6.Non d•cit, quod st•pēdia justitiae vita aeterna: ut intelligamus non ex nostris meritis, sed ex gratuito Dei dono assequi nos vitam aeternam, Caje•. in Rom. 6.
¶Ecce meritum; ecce justitia, cujus stipendium est vita aeterna: nobis au•ē est donum ratione ipsius Christi Jesu. Idem ibid.Ecce meritum; ecce justitia, cujus stipendium est vita aeterna: nobis au•ē est donum ratione ipsius Christi Iesu. Idem ibid.
