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.
pHe attributeth his whole salvation to the mercy of his Saviour, saith Cardinal Hugh. And, qIn mercy remember me, or think upon me, for thy goodness sake, O Lord. rNot in wrath, as I am worthy; but as is worthy of thee in thy mercy; saith Augustine. sFor thy goodness, not for any merit of mine; saith Peter Lombard. For, tWhen he saith, For thy goodness, his meaning is, and he would so be understood, Not for my merit; saith Cassiodore. Who thence also observeth that, uNo man without grievous error, may presume at any time thereon. And yet again; xFor thy Name sake guide and conduct me. yFor thy Name, not for my merit; saith Augustine, and Hugh the Cardinal after him: zNot for my worth, desert, or dignity, but for thy glory. And Hilary on those words of his, aHear my voice according to thy mercy, or thy loving kindness, O Lord. bWe, saith he, when we have fasted some once, out of vain-glory, or given ought to a beggar for his mere importunity, think that God is bound by and by to hear us; cWhereas David after all his hearty crying, his night watchings, his early meditations, his continency in his younger years, his diligent enquiry into Gods Statutes, and his careful keeping of his Testimonies, having attained to a perfection in all kind of goodness, yet hath his hope wholly in God,
and expecteth all from his mercy, placeth all his hope in it, and desireth to be heard according to it. And Chrysostom preaching upon the Prayer of Eleazer, entreating
Though we had done ten thousand good deeds, saith he, yet is it of grace that we require to be saved, and of loving kindness, not of debt or desert that we look to receive this. So the Apostle;
The Lord show mercy to Onesiphorus his family. (The Lord show him mercy, because he showed me mercy.) For he often refreshed me, and was not ashamed of my chains; but when he was at Rome he diligently sought me and found me; and in how many things he steaded me (or supplied me) at Ephesus, thou well knowest. And,
pHee attributeth his whole salvation to the mercy of his Saviour, saith Cardinall Hugh. And, qIn mercie remember me, or thinke upon me, for thy goodnesse sake, O Lord. rNot in wrath, as I am worthy; but as is worthy of thee in thy mercie; saith Augustine. sFor thy goodnesse, not for any merit of mine; saith Peter Lombard. For, tWhen hee saith, For thy goodnesse, his meaning is, and he would so be understood, Not for my merit; saith Cassiodore. Who thence also observeth that, uNo man without grievous errour, may presume at any time thereon. And yet againe; xFor thy Name sake guide and conduct me. yFor thy Name, not for my merit; saith Augustine, and Hugh the Cardinall after him: zNot for my worth, desert, or dignitie, but for thy glory. And Hilarie on those words of his, aHeare my voice according to thy mercie, or thy louing kindnesse, O Lord. bWee, saith hee, when we have fasted some once, out of vain-glory, or given ought to a begger for his meere importunitie, thinke that God is bound by and by to heare us; cWhereas David after all his heartie crying, his night watchings, his early meditations, his continencie in his younger yeeres, his diligent enquirie into Gods Statutes, and his carefull keeping of his Testimonies, having attained to a perfection in all kinde of goodnesse, yet hath his hope wholly in God, ⟨p. 67⟩and expecteth all from his mercie, placeth all his hope in it, and desireth to bee heard according to it. And Chrysostome preaching upon the Prayer of Eleazer, entreating emercie and kindnesse for his Master Abraham; (f and whose merits might better have beene pleaded than his?) gThat you may not imagine, saith hee, that hee demanded it as a debt, Deale mercifully or shew mercie, saith hee, to my Master Abraham. hThough we had done ten thousand good deeds, saith he, yet is it of grace that wee require to be saved, and of loving kindnesse, not of debt or desert that wee looke to receive this. So the Apostle; iThe Lord shew mercie to Onesiphorus his family. (The Lord shew him mercy, because hee shewed mee mercie.) For hee often refreshed me, and was not ashamed of my chaines; but when hee was at Rome he diligently sought mee and found mee; and in how many things hee steeded mee (or supplied mee) at Ephesus, thou well knowest. And, kthe Lord grant therefore, that hee may finde mercy with the Lord in that day. lThat as he sought me and found me;
pTotam salutē suā hic attribuit misericord•ae salvatoris, Hugo in Psal. 24.Totam salutē suā hic attribuit misericord•ae salvatoris, Hugo in Psal. 24.
rNon secundū irā, qua ego dignus sū; sed sec. misericordiam tuam, quae te digna est, Aug. in Psal. 24.Non secundū irā, qua ego dignus sū; sed sec. misericordiam tuam, quae te digna est, Aug. in Psal. 24.
sNon propter meritū m•ū, sed propter bonitatem tuā. Ex Aug. Alcuin. & Gloss. Ordin. Lomb. in Psal. 24.Non propter meritū m•ū, sed propter bonitatem tuā. Ex Aug. Alcuin. & Gloss. Ordin. Lomb. in Psal. 24.
tDicendo, Propter bon. t. D. fecit intelligi, Non propter mer. meum. Cassiod. ibid.
uUnde nullum fas est aliquando praesumere, nisi quē graviter contingit errare, Idem ibid.Vnde nullum fas est aliquando praesumere, nisi quē graviter contingit errare, Idem ibid.
yPropter nomē tuum, nō propter meritum meum, Aug. in Psal. 30. Conc. 1. & Hugo ibid. & in Psal. 142.Propter nomē tuum, nō propter meritum meum, Aug. in Psal. 30. Conc. 1. & Hugo ibid. & in Psal. 142.
zNon quia ego sum dignus; sed ut tu glorificeris, Idem ibid.
bNos si semel jejunamus ut hominibus placeamus, aut exiguum nescio quid damus, dum pulsantem fores nostras inopem non sustinemus; deberi nobis ut audiamur existimamus, Hilar. in Psal. 118. part. 19
cPost haec &c. in operibus bonitatis totius perfectus, totum de Deo sperat, totum ex misericordia ej•s expectat, omnem in ea spem repon•t, au••ri secundum •am vocem suam r• gat, Ibid.
lUt sicut Apostolum requirens invenit, sic & misericordiam quaerens inveniat apud judicem, Ambr. nomine in 1 Tim. 1.Vt sicut Apostolum requirens invenit, sic & misericordiam quaerens inveniat apud judicem, Ambr. nomine in 1 Tim. 1.
so he may find mercy when he shall seek it at the hand of his Judge; saith one that beareth the name of Ambrose. mThat as I found mercy with him, so may he find mercy with God; saith Chrysostom: And mark you, saith he, how he saith, nnothing, or not any thing but mercy: Eleemosynam, that is, word for word, Alms, that which othe Popish Professor so much scorned before: Mercy in that day, wherein pwe shall have much need of it; qif Onesiphorus for ⟨p. 68⟩all these his good works, we (the most of us) much more. There is mercy as well for those that helped him, as rfor those that forsook him; as well mercy in rewarding the one, as mercy in pardoning and not punishing the other. So Daniel also, sWe present these our prayers unto thee, not for any our righteousness, (that is, any righteous works of ours; tfor we have none, saith Gregory Nazianzene; such at least as we dare plead the worth of) but for thy tender mercies. Whereupon also saith Aquinas, uObtaining by prayer indeed resteth upon mercy; where as merit of condignitie resteth upon justice or righteousness: and therefore by prayer do men obtain many things of God in mercy, which yet in justice they deserve not. Yea so the Papists themselves in their Liturgy, (retaining yet still some broken relics of Antiquity) contrary to their School-learning, desire God xnot to ponder their merits, but to pardon their misdeeds; and so consequently yto be merciful (as the Psalmist speaketh) to their sins. And, a Popish Writer commenting upon that place; *What merit, saith he, can we pretend or plead to God, whom we owe all unto? Or how can we applaud our selves in our good deeds, when all our righteousness is but as a filthy rag in Gods sight? Our merits therefore are none to God, whom all that we do, is due unto, &c. And it is a good Rule that Bernard giveth for ⟨p. 69⟩Prayer in general: zHe that cometh, saith he, to ask ought of God, must in the first place have an eye unto this, that he look not to receive ought for his own worth or merits, but hope to obtain whatsoever he craves, only of Gods mercy. And when we come to pray (saith Aquinas) we must *devise some cause why our suit should be heard, and that must be not our merit, but Gods mercy: according to that of Daniel above mentioned, which he also there allegeth.
so hee may finde mercie when hee shall seeke it at the hand of his Iudge; saith one that beareth the name of Ambrose. mThat as I found mercie with him, so may hee finde mercie with God; saith Chrysostome: And marke you, saith hee, how hee saith, nnothing, or not any thing but mercie: Eleemosynam, that is, word for word, Almes, that which othe Popish Professor so much scorned before: Mercie in that day, wherin pwe shal have much need of it; qif Onesiphorus for ⟨p. 68⟩all these his good workes, wee (the most of us) much more. There is mercie as well for those that holpe him, as rfor those that forsooke him; as well mercy in rewarding the one, as mercie in pardoning and not punishing the other. So Daniel also, sWe present these our prayers unto thee, not for any our righteousnesse, (that is, any righteous workes of ours; tfor we have none, saith Gregorie Nazianzene; such at least as we dare pleade the worth of) but for thy tender mercies. Whereupon also saith Aquinas, uObtaining by prayer indeed resteth upon mercie; where as merit of condignitie resteth upon justice or righteousnesse: and therefore by prayer doe men obtaine many things of God in mercie, which yet in justice they deserve not. Yea so the Papists themselves in their Liturgie, (retaining yet still some broken relikes of Antiquitie) contrarie to their Schoole-learning, desire God xnot to ponder their merits, but to pardon their misdeeds; and so consequently yto be mercifull (as the Psalmist speaketh) to their sinnes. And, a Popish Writer commenting upon that place;
m[Greek or Hebrew], Chrysostom. in 2 Tim. hom. 3.〈non-Latin alphabet〉, Chrysostom. in 2 Tim. hom. 3.
q[Greek or Hebrew], Chrysost. ibid.〈non-Latin alphabet〉, Chrysost. ibid.
r2 Tim. 4.14, 16. Aliter enim de eis, qui ex malitia obstiterant; aliter pro eis, qui ex infirmitate deliquerant, uti & Aug. observat in Josh. quaest. 30.
uImpetratio orationis innititur misericordiae; meritum autē condigni innititur justitiae. Et ideò multa orando impetrat homo ex divina misericordia, quae tamen non meretur secundum justitiam, Tho. sum. part. 1a. 2ae. q. 114. a. 6.
It is all of mercy therefore, that God promiseth: It is all of mercy that Gods children pray for. It is †a Throne of grace that they repair unto; and it is “mercy that they there sue for. It is for mercy all that they pray; And to mercy it is, that they ascribe all: whatsoever either by prayer they obtain at Gods hand, or awithout prayer they have voluntarily conferred on them by him, (as Jacob here much more than ever bhe did or durst ask,) they acknowledge all to come of mercy. cThey are the children, saith Jacob, that God hath of his mercy given thy Servant. And, dGod hath been merciful to me: and therefore have I all this. And here in my Text; All the mercies, that thou hast showed me. Even ethe Just, saith Augustine, will ascribe nothing to their merits, but give all only to Gods mercy. For, fAll is taken from the one, that is ascribed to the other, saith Bernard.
It is all of mercie therefore, that God promiseth: It is all of mercie that Gods children pray for. It is †a Throne of grace that they repaire unto; and it is “mercie that they there sue for. It is for mercie all that they pray; And to mercie it is, that they ascribe all: whatsoever either by prayer they obtaine at Gods hand, or awithout prayer they have voluntarily conferred on them by him, (as Iacob here much more than ever bhee did or durst aske,) they acknowledge all to come of mercie. cThey are the children, saith Iacob, that God hath of his mercie given thy Servant. And, dGod hath beene mercifull to me: and therefore have I all this. And heere in my Text; All the mercies, that thou hast shewed me. Even ethe Iust, saith Augustine, will ascribe nothing to their merits, but give all onely to Gods mercie. For, fAll is taken from the one, that is ascribed to the other, saith Bernard.
aFides aliquando recipit, quod oratio non praesumit, Bern. de Grad. humil. Et instat in Laz. resuscitato, Joan. 11.23.Fides aliquando recipit, quod oratio non praesumit, Bern. de Grad. humil. Et instat in Laz. resuscitato, Ioan. 11.23.
eJusti nihil tribuent meritis suis. Nō tribuent nisi totum misericordiae tuae, Aug. in Psal. 139.Iusti nihil tribuent meritis suis. Nō tribuent nisi totum misericordiae tuae, Aug. in Psal. 139.
Now this first again serveth even to cut the very throat of that Romish Doctrine of Merit. ⟨p. 70⟩1For mercy and merit (as they understand it) by their own confession cannot stand together. gThat which a man meriteth, say they, he hath not of mercy. And, it is haccording to the judgement (not of mercy, but) of justice, that mans merit is rewarded. Where to omit that ieven the reward, that we expect for our well doing to receive, is, as Augustine from the Apostle kPauls speech observeth, and lBellarmine himself also from him acknowledgeth, of grace or free favour, (which before also was showed:) and consequently by their own grants also, mnot of merit, but of mere mercy. As the Apostle reasoneth concerning Election; nIf it be of grace, then it is not of works: for else grace were no grace. If it be of works, then it is not of grace: for else work were no work. So here, oThat which is of mercy, is not of merit: for else mercy were no mercy. And that which is of merit, is not of mercy: for else merit were no merit. Since it is no mercy to afford a man what he hath merited: no just merit that hath need of mercy. Or thus; pIf it be of right, then it is not of mercy: for else right were no right. If it be of mercy, then it is not ⟨p. 71⟩of right, or due debt: for then mercy were no mercy. Since *it is no point of mercy to give a man his due: nor needeth he crave or sue for mercy, that demandeth but his due, and requireth consequently but his own: As merit therefore leaveth no place for mercy: so (“ there is no entrance for grace, saith Bernard, where merit is once got in.) Mercy likewise leaveth no place for merit: the rather since that also, (as well Primasius observeth) when he hath done all, and can claim nothing as due therefore for what he doth of due debt. For qhe is a debtor (saith he, and †the Apostle before him) and standeth bound to do what he doth, before he do it; and is justly and deservedly damned, if he do it not; and when he hath done all he can, he hath nothing to glory of, because he hath done nothing but what he stood bound to do. It being most true that *S. Bernard, saith Bellarmine, showeth in a Sermon of his, that for sundry respects, the good works that we do are all due to God, and God might therefore well require them of us, though he rendered us no reward for them: and therefore cannot we challenge any reward at Gods hand for them.
Now this first againe serveth even to cut the very throat of that Romish Doctrine of Merit. ⟨p. 70⟩1For mercy and merit (as they understand it) by their owne confession cannot stand together. gThat which a man meriteth, say they, hee hath not of mercie. And, it is haccording to the judgement (not of mercie, but) of justice, that mans merit is rewarded. Where to omit that ieven the reward, that we expect for our well doing to receiue, is, as Augustine from the Apostle kPauls speech observeth, and lBellarmine himselfe also from him acknowledgeth, of grace or free favour, (which before also was shewed:) and consequently by their owne grants also, mnot of merit, but of meere mercie. As the Apostle reasoneth concerning Election; nIf it be of grace, then it is not of workes: for else grace were no grace. If it be of works, then it is not of grace: for else worke were no work. So here, oThat which is of mercy, is not of merit: for els mercy were no mercie. And that which is of merit, is not of mercie: for else merit were no merit. Since it is no mercie to afford a man what he hath merited: no just merit that hath need of mercie. Or thus; pIf it be of right, then it is not of mercie: for else right were no right. If it be of mercie, then it is not ⟨p. 71⟩of right, or due debt: for then mercy were no mercy. Since *it is no point of mercie to giue a man his due: nor needeth hee craue or sue for mercie, that demandeth but his due, and requireth consequently but his owne: As merit therefore leaveth no place for mercie: so (
1Use 1.Vse 1.
gId quod ex condigno quis meretur, non ex m•s•ratione, sed ex merito accip•t, Thom. sum. part. 1a. 2ae. q. 114. a. 3.
hSecundum judicium justitiae, Tho. ibid. Impetratio orationis nititur misericordiae; meritum autem condigni innititur justitiae, Idem ibid. art. 6.
iEtiam merces nostra gratia vocatur. Si gratia est, gratis datur. Aug. in Psal. 31. Nam gratia sic nominatur, quia gratis datur, Idem in Psal. 43. Opponitur autem gratia debi•o, Bellarm. de Grat. & lib. arb. l. 1. c. 1. ex Rom. 4.4. & 11.6.
lAugustin. de Civitat. lib. 12. cap. 9. Scripsit ipsam beatitudin•m hominibus nunc esse donum, quae merces meriti futura erat, si primus homo ••are voluisset, Bellarmin. ibidem, lib. 2. cap. 17.
mQuaerimus misericordiae meritum, & non invenimus: quia nullum est misericordiae meritum, ne gratia evacuetur, si non gratis don•tur, sed meritis redditur, Lombard. Sent. lib. 1. d 41. A. ex Aug. ep. 105.
And †how much less than can any man by way of condigne merit or due debt claim ought at Gods hand, when rno ⟨p. 72⟩man doth any thing near so much as he ought?3
And †how much lesse than can any man by way of condigne merit or due debt claime ought at Gods hand, when rno ⟨p. 72⟩man doth any thing neere so much as he ought?3
†Quid ergo de nobis sentiendum qui non omnia servamus, qui multorum rei sumus? Non in•tiles tantum, sed minus quam inutiles nos esse, Cajetan in Luc. 17.
rNemo Deo totum reddit quod debet, Bernard. de Divers. Serm. 34. Nullus potest d•cere quod debe•am feci, nisi qui exemptios est à dicendo, Dimitte nobis debita nostra, Cajet. in Luc. 17.
sLet who will, therefore trust to merit: tlet us fly to, let us rely upon mercy. For uas it is a point of mercy with God to vouchsafe mercy to such as submissively 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 judged by his justice alone: (And xin 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) yexpect 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; znot for Christs ⟨p. 73⟩merit, (for life eternal, say they, is not given for Christs merit, †nor is it to be ascribed thereunto) but for the worth of their own works.
sLet who will, therefore trust to merit: tlet us fly to, let us rely upon mercie. For uas it is a point of mercie with God to vouchsafe mercy to such as submissively and sincerely sue for it, seeke to it, and rely wholly upon it: So it shall be 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 bee judged by his justice alone: (And xin a wofull estate are all those, that come so to bee judged:) That renouncing expresly as well Christs merit as Gods mercie, (they doe so in precise tearmes, I doe them no wrong) yexpect and looke for a reward of their workes, not from the mercie of a Father, nor from the free bountie and liberalitie of a Prince, (they are Bellarmines owne wordes) but from the justice of a Iudge; znot for Christs ⟨p. 73⟩merit, (for life eternall, say they, is not given for Christs merit, †nor is it to be ascribed thereunto) but for the worth of their owne workes.
sVide Bern. in Psal. 90. ser. 9. sup. Sed & Ambr. in Psal. 1•8. p. 20. Nemo sibi arroget; nemo de meritis glorietur: sed misericordiam invenire speremus omnes per Dominum Jesum▪ De illo veniam, de illo indulgentiā postulabo.Vide Bern. in Psal. 90. ser. 9. sup. Sed & Ambr. in Psal. 1•8. p. 20. Nemo sibi arroget; nemo de meritis glorietur: sed misericordiam invenire speremus omnes per Dominum Iesum▪ De illo veniam, de illo indulgentiā postulabo.
tSic 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.
uQuid faciat justus & misericors Dominus; altera gloriante in lege & applaudente justitium sibi, nec indigente misericordia, sed despiciente ipsam qua indiget; altera è region propria cognoscente delicta, confitente indignitatē, renu•nte judiciū, ••agitante misericordiā? Quid, inquā, faciat judex, cui & judicare & misereri aequè familiar utrū que? Quid possit sanè convenientius, quā ut prosuo quaeque accipiat voto, judiciū illa, ista misericordiā, Illi judiciū quaerunt, & habeant: nos autem super misericordi• honoremus Deum. Est & judicium, ut qui contemnit Dei misericordem justiti•m, & suam volunt statuere, quae non justificat, sed accusat, eidem suae justitiae relinquantur, opprimendi magis quam justificandi, Bern. in Cant. 14.Quid faciat justus & misericors Dominus; altera gloriante in lege & applaudente justitium sibi, nec indigente misericordia, sed despiciente ipsam qua indiget; altera è regione propria cognoscente delicta, cōfitente indignitatē, renunte judiciū, agitante misericordiā? Quid, inquā, faciat judex, cui & judicare & misereri aequè familiare utrū que? Quid possit sanè convenientius, quā ut prosuo quaeque accipiat voto, judiciū illa, ista misericordiā, Illi judiciū quaerunt, & habeant: nos autem super misericordi honoremus Deum. Est & judicium, ut qui contemnit Dei misericordem justitim, & suam volunt statuere, quae non justificat, sed accusat, eidem suae justitiae relinquantur, opprimendi magis quam justificandi, Bern. in Cant. 14.
Yea let us the rather abhor this pestiferous Doctrine, which so strongly savoureth of the aPharisaical leaven; For that as bthe acknowledgement of Gods mercy here was the ground of Jacobs thankfulness: so cthis conceit of mans merit is the very bane of true thankfulness, and *their own bane therefore that are possest with it, and cause of much unthankfulness to God for his mercies. For “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?
Yea let us the rather abhorre this pestiferous Doctrine, which so strongly savoureth of the aPharisaicall leven; For that as bthe acknowledgement of Gods mercy here was the ground of Iacobs thankefulnesse: so cthis conceit of mans merit is the very bane of true thankfulnesse, and *their owne bane therefore that are possest with it, and cause of much unthankefulnesse to God for his mercies. For “how can a man bee truely thankfull to God for ought, that thinketh he hath nothing from him, but what he hath deserved, he hath deerly earned, is of right due to him, and he should have wrong if hee had it not?
bOmnia Deo tribuit, &c. quod cū facere oportet, qui novit gratus esse, et ut par est, in bonorū confessione gratias agere, Faber de Paulo in Ephes. 1.Omnia Deo tribuit, &c. quod cū facere oportet, qui novit gratus esse, et ut par est, in bonorū cōfessione gratias agere, Faber de Paulo in Ephes. 1.
cNimius 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.
*[Greek or Hebrew], Idem in Psalm. 5.〈non-Latin alphabet〉, Idem in Psalm. 5.
“Teneri neminem ad gratias reddendas pro ea re, quam, ex condigno meruit, recte docet Thom. Bradward. de Caus. Dei, lib. 1. cap. 39.
And let us acknowledge, (as other the faithful servants of God have done before us) that it is, as our highest dwisdom to see our own folly; our best eknowledge for us to know our ⟨p. 74⟩own ignorance, and how little it is that indeed we know; our greatest fperfection to discover and find out our own imperfection•, how far we come short of that we should be; our main grighteousness to acknowledge our own unrighteousness; and our chief hpurity sincerely to confess our own impurity: so our only imerit to know the insufficiency of our merit, to believe that we have no such merit as the Popish sort imagine; and our only kworth 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.
And let us acknowledge, (as other the faithfull servants of God have done before us) that it is, as our highest dwisedome to see our owne follie; our best eknowledge for us to know our ⟨p. 74⟩owne ignorance, and how little it is that indeed we know; our greatest fperfection to discover and finde out our owne imperfection•, how far wee come short of that wee should be; our maine grighteousnesse to acknowledge our owne unrighteousnesse; and our chiefe hpuritie sincerely to confesse our owne impuritie: so our only imerit to know the insufficiency of our merit, to beleeve that we have no such merit as the Popish sort imagine; and our onely kworth and dignity, seriously to apprehend and sincerely to acknowledge our owne want of worth and indignitie, 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.
d1 Cor. 3.18. Sap•ens 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, insipi••tiam agnos•ere, Bern. in Cant. 20. [Greek or Hebrew], Gregor. Nazianz. de sede Constant.1 Cor. 3.18. Sap•ens ne sit, ut sit sapiens, Augustin. de Consens. Euang. lib. 2. cap. 31. Stulti estote, ut sitis sapientes, Tertull. ad Marc. lib. 5. Hoc ipsum sapere est, insipi••tiam agnos•ere, Bern. in Cant. 20. 〈non-Latin alphabet〉, Gregor. Nazianz. de sede Constant.
e1 Cor. 8.2. [Greek or Hebrew] dixit bion. Contra, [Greek or Hebrew], Basil. hom. 24. Hinc Socrates sapientissimus est habitus, quod hoc unum scire se profiteretur quod nihil sciret, Laert. & Plut. ad Colot. In omni siquidem negotio pretiosissimum est, intelligere quemque nescire se quae nesciat▪ Colum. de rerust. lib. 11. cap. 1.1 Cor. 8.2. 〈non-Latin alphabet〉 dixit bion. Contra, 〈non-Latin alphabet〉, Basil. hom. 24. Hinc Socrates sapientissimus est habitus, quod hoc unum scire se profiteretur quod nihil sciret, Laert. & Plut. ad Colot. In omni siquidem negotio pretiosissimum est, intelligere quemque nescire se quae nesciat▪ Colum. de rerust. lib. 11. cap. 1.
fPhil. 3.12, 13, 15. [Greek or Hebrew], Chrysost. in Philip. hom. 12. Virius quae nunc est in homine fasto perfecta •actenus nominatur, ut ad ejus perfectionē pertineat etiam ipstus imperfectionis & in veritate cognitio, & in humilitate confessio. Aug. contr. ep. Pelag. l. 3. c. 7. Haec hominibus soli perfecto est, si imperfectos esse se noverint, Hier. ad Clesiphon. c. 3. Bede in
And so pass we to a second Use of this point; which may again serve to teach us lowliness, thankfulness, 1and contentment of mind: mWhat 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, nto 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, ⟨p. 75⟩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, and ouse all terms of submissness and engagement: nor have we cause to be discontent, if he deny us; and pwe 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, qif 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, or rwhen we have not as others have. But whenas God is no way thus indebted to any; sall is absolutely his own; and the may do as he will with it: when as we come to him as ubeggars 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:) ⟨p. 76⟩or xthan 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-times ywe err much therein, & zhad need therefore of good advice from others:) Great Potentates especially would take it in foul scorn, that every base fellow should take upon him to direct them where & how to confer their favours. Much more it is extreme arrogance & 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 endeavour *to bring our heart to his hand, and shape our will to his pleasure:
And so passe wee to a second Vse of this point; which may againe serve to teach us lowlinesse, thankfulnesse, 1and contentment of mind: mWhat wee have earned deerely 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, nto crave it in any submissive manner; and much more to be denied it, when wee make demand of it: for wee are wont to say in such cases, ⟨p. 75⟩that we aske but our owne. But when wee come to crave a courtesie, to request a kindenesse (from a superior especially) of one that is no way indebted or engaged unto us, we are glad to come with cap in hand, and ovse all termes of submisnesse and engagement: nor haue we cause to bee discontent, if hee deny us; and pwe are wont to be well content (if but in part hee 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 wee could challenge or demand of him. So here, qif 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 we would have, or rwhen wee have not as others have. But whenas God is no way thus endebted to any; sall is absolutely his owne; and the may doe as he will with it: when as we come to him as ubeggars doe to us, to aske almes, to crave all of meere mercie: we have great reason now to repaire to him in the submissest manner that may be: wee have no reason to repine, if hee giue us lesse than wee would; (Beggars, wee say, must bee no chusers:)
nMoles•um verbum est, & on•rosum, & di•isso vult•• dicend•, R•g•, Se• de ••nif. l. 2. c. 2.
oAudi voces petentium: Nemo nō victuram semper in animosuo memoriā dicit: nemo non deditum se & devotū profitetur, & si quod aliud humilius verbum quo se oppigneraret, invenit. Sen. de Benes. l. 3. c. 5. [Greek or Hebrew]. Palad. Antholog. l. 1. c. 42. [Greek or Hebrew], Ibid.Audi voces petentium: Nemo nō victuram semper in animosuo memoriā dicit: nemo non deditum se & devotū profitetur, & si quod aliud humilius verbum quo se oppigneraret, invenit. Sen. de Benes. l. 3. c. 5. 〈non-Latin alphabet〉. Palad. Antholog. l. 1. c. 42. 〈non-Latin alphabet〉, Ibid.
p[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.
qAudacter Deum roga, nihil illum de alieno rogaturus, Sen. epist. 10.
rJustitia enim in aequalitate consistit. Thom. sum. par. 2a.2ae. q. 57. a. 1. & q. 62. a. 2.Iustitia enim in aequalitate consistit. Thom. sum. par. 2a.2ae. q. 57. a. 1. & q. 62. a. 2.
that where he stayeth his liberality, there we stay our desires; as in the wilderness “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 hee staieth his liberality, there we stay our desires; as in the wildernesse “the Israelites made stay where the Arke staied: and when he enlargeth his hand, wee in thankfulnesse enlarge also our hearts: being thankefull to him for whatsoever wee have, be it more or lesse; since that it is all of meere mercie; not discontent for what wee have not, or for what we see others have.
Truth hath here reference to a word of promise. ⟨p. 77⟩And we may do well to observe how these two are still coupled and yoked together, Mercy and Truth. aAll the ways of God are Mercy and Truth, saith the Psalmist; and that even to those that keep covenant with him. And, bThy Mercy, O Lord, reacheth unto the heavens, and thy Truth or Faithfulness unto the clouds. And, cwithdraw not thy tender Mercies from me, O Lord: but let thy Mercy and thy Truth always preserve me. And, dI 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, (for eTruth is a part also of Justice) that he performeth and maketh good what he hath promised.
Truth hath here reference to a word of promise. ⟨p. 77⟩And wee may doe well to observe how these two are still coupled and yoaked together, Mercie and Truth. aAll the waies of God are Mercie and Truth, saith the Psalmist; and that even to those that keepe covenant with him. And, bThy Mercie, O Lord, reacheth unto the heavens, and thy Truth or Faithfulnesse unto the clouds. And, cwithdraw not thy tender Mercies from me, O Lord: but let thy Mercie and thy Truth alwaies preserve me. And, dI will praise thee for thy Mercie 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 Mercie that hee doth ought at first, and that he promiseth further to doe ought, And it is his Truth and his Iustice, (for eTruth is a part also of Iustice) that he performeth and maketh good what he hath promised.
fSend forth thy light and thy Truth, saith the Psalmist, to bring me again to thine holy Hill. And, gDestroy mine enemies in thy Truth. And, hMy Mercy and truth, saith God, shall always be with him: and my covenant shall stand firm with him for ever. For, iI will not break my covenant; nor will I falsify my Truth. And, kBlessed therefore is the man, whose hope is in ⟨p. 78⟩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. lHeaven and earth may fail sooner than Gods Truth; than mhe should fail to make good ought that he hath promised to his.
fSend forth thy light and thy Truth, saith the Psalmist, to bring mee againe to thine holy Hill. And, gDestroy mine enemies in thy Truth. And, hMy Mercie and truth, saith God, shall alwaies be with him: and my covenant shall stand firme with him for ever. For, iI will not breake my covenant; nor will I falsifie my Truth. And, kBlessed therefore is the man, whose hope is in ⟨p. 78⟩the Lord, who keepeth his Truth for ever. It is his Mercie that moveth him; it is his Truth that bindeth him. It is his Mercie, I say, that induceth him to promise: it is his Truth that obligeth him to make good what hee hath promised. A sure tie-all. lHeaven and earth may faile sooner than Gods Truth; than mhee should faile to make good ought that he hath promised to his.
For first, it is against the very nature of God to do otherwise.1nHe that made the e•re, saith the Psalmist, shall not he hear? and he that made the eye shall not he see? and ohe that teacheth man wisdom, that giveth man understanding, shall not he understand himself? So he that pteacheth man truth, and of man qrequireth truth, shall not rhe keep and observe truth himself? Yea how is it possible he should do otherwise who is truth it self? who as he is sa God of truth and ttruth it self, so his Word also is ua word of truth and xtruth it self: And therefore yhe cannot lie, znor deny himself: It were aan impotency in him, if he were able to do either. bIf you that are evil know how to give good things to your children; how much more, saith our Saviour, shall your heavenly Father, who is cgoodness it self, give good things to his? So if dan honest man ⟨p. 79⟩will be careful to keep his word, one that hath but some small drop of this divine Truth distilled into his heart, which floweth infinitely in God, how much more shall he do so, who is eTruth it self, and who fcan no more cease to be true or to be just than he can cease to be God.19
For first, it is against the very nature of God to doe otherwise.1nHee that made the e•re, saith the Psalmist, shall not he heare? and he that made the eye shall not hee see? and ohee that teacheth man wisdome, that giveth man understanding, shall not hee understand himselfe? So he that pteacheth man truth, and of man qrequireth truth, shall not rhee keepe and observe truth himselfe? Yea how is it possible hee should doe otherwise who is truth it selfe? who as hee is sa God of truth and ttruth it selfe, so his Word also is ua word of truth and xtruth it selfe: And therefore yhee cannot lie, znor deny himselfe: It were aan impotency in him, if hee were able to doe either. bIf you that are evill know how to give good things to your children; how much more, saith our Saviour, shall your heavenly Father, who is cgoodnesse it selfe, give good things to his? So if dan honest man ⟨p. 79⟩
1Confirmation. Reason 1.Cōfirmation. Reason 1.
nPsal. 94.9, 10. Non ergò audit, qui •ecit t•bi unde audias? & non videt, qu• creavit unde v•deas? Oculum in te non intendi• suū, qui fecit tuum? Aug. de verb▪ Dom, 10.Psal. 94.9, 10. Non ergò audit, qui •ecit t•bi unde audias? & non videt, qu• creavit unde v•deas? Oculum in te non intendi• suū, qui fecit tuum? Aug. de verb▪ Dom, 10.
What merit, saith he, can wee pretend or pleade to God, whom we owe all unto? Or how can we applaud our selves in our good deedes, when all our righteousnesse is but as a filthie ragge in Gods sight? Our merits therefore are none to God, whom all that we doe, is due unto, &c. And it is a good Rule that Bernard giveth for
Hee that commeth, saith hee, to aske ought of God, must in the first place have an eye unto this, that hee looke not to receive ought for his owne worth or merits, but hope to obtaine whatsoever he craves, onely of Gods mercie. And when we come to pray (saith Aquinas) we must
devise some cause why our suit should be heard, and that must bee not our merit, but Gods mercie: according to that of Daniel aboue mentioned, which hee also there alledgeth.
Impetratio orationis innititur misericordiae; meritum autē condigni innititur justitiae. Et ideò multa orando impetrat homo ex divina misericordia, quae tamen non meretur secundum justitiam, Tho. sum. part. 1a. 2ae. q. 114. a. 6.
xNon meriti aestimator, sed veniae largitor, Missal. in post-commun.
*Quid meriti apud Deum po•erimus obtendere, cui debemus omnia? Luc. 17.10. Quid nobis de bonis operibus poterimus applaudere, cum universae justitiae nostrae sint quasi pannus menstruatae apud Dominum? Esai. 64.6. Nulla igitur in Deum sunt nostra merita, cui debita sunt omnia quae praestamus. Jodoc. Cl•cthov. in Canon. Miss.Quid meriti apud Deum po•erimꝰ obtendere, cui debemus omnia? Luc. 17.10. Quid nobis de bonis operibus poterimus applaudere, cum universae justitiae nostrae sint quasi pannus menstruatae apud Dominum? Esai. 64.6. Nulla igitur in Deum sunt nostra merita, cui debita sunt omnia quae praestamꝰ. Iodoc. Cl•cthov. in Canon. Miss.
zQui petit, primò d•bet attendere, ut pro suis me•itis nihil accepturū se putet, sed de Dei mis•ricordia tantum, quicquid rogaverit, impetraturum. Bern. in Sentent.Qui petit, primò d•bet attendere, ut pro suis me•itis nihil accepturū se putet, sed de Dei mis•ricordia tantum, quicquid rogaverit, impetraturum. Bern. in Sentent.
*Causam excogitare quare debeat concedi: & hoc non merita nostra, sed miseratio Domini, Aquin. in 1 Tim. 2.
fDe est gratiae, quicquid meritis deputas, Ber. in Can. 67.
there is no entrance for grace, saith Bernard, where merit is once got in.) Mercie likewise leaveth no place for merit: the rather since that also, (as well Primasius observeth) when he hath done all, and can claime nothing as due therefore for what he doth of due debt. For
the Apostle before him) and standeth bound to doe what hee doth, before he doe it; and is justly and deservedly damned, if he doe it not; and when he hath done all hee can, he hath nothing to glorie of, because hee hath done nothing but what hee stood bound to doe. It being most true that
S. Bernard, saith Bellarmine, sheweth in a Sermon of his, that for sundry respects, the good workes that wee doe are all due to God, and God might therfore well require them of us, though hee rendered us no reward for them: and therefore cannot we challenge any reward at Gods hand for them.
Psal
. P•n. 7. Vide & quae Thom. sup. Quod redditur potius ex liberalitate dantis quam ex debito operis, non cadit sub merito de condigno sir•ctè & propriè sumpto, Durand. in Sent. lib. 2. d. 27. q. 2.
pMiseremini mei; non quia d•gnus, sed quia inops; non quia merui, sed quia eg••. Justitia meritum quaerit, misericordia miser•am, Bern. epist. 12.Miseremini mei; non quia d•gnus, sed quia inops; non quia merui, sed quia eg••. Iustitia meritum quaerit, misericordia miser•am, Bern. epist. 12.
*Si dantur hominibus b•na pro meritis co•ū, quae gratia Dei erit? Sicut si pater•am lias s•ivat operario operationē quam ipse meruit, in hoc nullam gratiam ei tacit, Guil. Perald. sum. tom. 2. tract. 6. part. 3. cap. 2.Si dantur hominibus b•na pro meritis co•ū, quae gratia Dei erit? Sicut si pater•am lias s•ivat operario operationē quam ipse meruit, in hoc nullam gratiam ei •acit, Guil. Perald. sum. tom. 2. tract. 6. part. 3. cap. 2.
“Non est quo gratia intret, ubi jam meritum occupavit, Bern. in Cant. 67.
qCon justificat impium divina miseratio, locum meriti non potest habere praesumptio. Deb•tor enim est, antequam pareat pr•ceptis: & nisi paruerit, damnatus est. Si autem fecerit, non hab•t gloriam, quia inutilis ser•us est, qui nihil amplius operatur, Primas. in R•m. 4. & Heron. nomine ibid.Cū justificat impium divina miseratio, locum meriti non potest habere praesumptio. Deb•tor enim est, antequam pareat pr•ceptis: & nisi paruerit, damnatus est. Si autem fecerit, non hab•t gloriam, quia inutilis ser•us est, qui nihil amplius operatur, Primas. in R•m. 4. & H•eron. nomine ibid.
*59. Bern. in Ser. de quadrupl. d•b. demonstrat pluribus de causis in solidū, omnia opera nostra bona esse d•b•ta Deo, ita ut possit omnia exigere, etiamsi praemium nullum dare velit, Bellarm. de Justific. l. 5. c. 13.59. Bern. in Ser. de quadrupl. d•b. demonstrat pluribus de causis in solidū, omnia opera nostra bona esse d•b•ta Deo, ita ut possit omnia exigere, etiamsi praemium nullum dare velit, Bellarm. de Iustific. l. 5. c. 13.
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xPsal. 130.3, 4. & 143.2, 3. I•est quippe Deo & misericordia judicanti, & judicium miseranti. Nam quisquis velut nimium justus judicium ••ne misericordia quasi securus expectat, iram justissimam provocat, Aug. epist. 29. Jtaque, Vae etiam laud•bili vitae hominum, si remota misericordia discutias eā? Idem Confess. l. 9. c. 13. Si enim remota tunc pietate discutitur, in illo examine etiam justi vita succumbe•, Greg. Moral. l. 9. c. 11.Psal. 130.3, 4. & 143.2, 3. I•est quippe Deo & misericordia judicanti, & judicium miseranti. Nam quisquis velut nimium justus judicium ••ne misericordia quasi securus expectat, iram justissimam provocat, Aug. epist. 29. Jtaque, Vae etiam laud•bili vitae hominum, si remota misericordia discutias eā? Idem Confess. l. 9. c. 13. Si enim remota tunc pietate discutitur, in illo examine etiam justi vita succumbe•, Greg. Moral. l. 9. c. 11.
ySi non pro meriti• operum, sed in gratiam fidei & justitiae Christi misericorditer imputatae vita aeterna daretur, non justiti• Judicis, sed misericordiâ Patris, vel liberalitate Principis […] esset, Bellar. Apolog. adv. Sereniss. Reg. Britain. c. 7. Assumat Pontificius quivis: videbis statim quid sequatur, Nihil opus scil. alterutrâ.Si non pro meriti• operum, sed in gratiam fidei & justitiae Christi misericorditer imputatae vita aeterna daretur, non justiti• Iudicis, sed misericordiâ Patris, vel liberalitate Principis 〈…〉 esset, Bellar. Apolog. adv. Sereniss. Reg. Britan. c. 7. Assumat Pontificius quivis: videbis statim quid sequatur, Nihil opus scil. alterutrâ.
zMerces o• Christi meritum non datur, Suarez in 3. Thom. Disp. 41. §. 3.
†In retr•butione bonorum ad Christi meritum non aspicitur. Quod operibus bonis vita reddatur aeterna, id nō Christi meritis ascribendū est. Mich. Baius de merit. oper. l. 1. c. 9.In retr•butione bonorum ad Christi meritum non aspicitur. Quod operibus bonis vita reddatur aeterna, id nō Christi meritis ascribendū est. Mich. Baius de merit. oper. l. 1. c. 9.
Phil. 3.12, 13, 15. 〈non-Latin alphabet〉, Chrysost. in Philip. hom. 12. Viriꝰ quae nunc est in homine fasto perfecta •actenus nominatur, ut ad ejus perfectionē pertineat etiam ipstus imperfectionis & in veritate cognitio, & in humilitate cōfessio. Aug. contr. ep. Pelag. l. 3. c. 7. Haec hominibꝰ soli perfect•o est, si imperfectos esse se noverint, Hier. ad Clesiphon•. c. 3. Beda in Luc. 17. & Aquin. in Caten.
gPhilip. 3.9. Tunc justi sumu•, qu•ndo nos peccatores fatem••; & justitia nostra non ex propria merito, sed ex Dei con•••tit. misericordia, Hieron. contr. Pelag. Dialog. 1.
hPuritatem hic accipimus, ut per omnia quae agimus, injustitiam nostram (•. impuritatem) purè & ••militer Domin• conf•••amur, Ber. de Divers. 16.
iSufficit ad meritum scire, quod non sufficiant merita, Ber. in Cant. 68. Ve ei, con sufficere sua midetur insufficientia. Id•• de Divers. 27.Sufficit ad meritum scire, quod non sufficiant merita, Ber. in Cant. 68. Ve ei, cū sufficere sua midetur insufficientia. Id•• de Divers. 27.
k2 Cor. 12.18. Gal. 6.3. [Greek or Hebrew]. Chrysost. in Matth. Hom. 25. Dignisunt regno Dei, qui gloriam ejus scient••▪ nullam condignam esa putant passi•nem, Primas. in 2 Thess. 1. Nes dignisumus, sed dign•ti•ne ips•m, non dignitate nostra, •er. de Ton. 11•.2 Cor. 12.18. Gal. 6.3. 〈non-Latin alphabet〉. Chrysost. in Matth. Hom. 25. Dignisunt regno Dei, qui gloriam ejus scient••▪ nullam condignam ess• putant passi•nem, Primas. in 2 Thess. 1. Nes dignisumꝰ, sed dign•ti•ne ips•m, non dignitate nostra, •er. de Ton. 11•.
than hee giveth to many others. Wee would thinke much that any man should take upon him to controll us in the disposing of our almes; (albeit oft-times
had need therfore of good advice from others:) Great Potentates especially would take it in foule scorne, that euery base fellow should take upon him to direct them where & how to conferre their favours. Much more it is extreme arrogancie & presumption in us, when we will take upon us to controll God in the distribution of his mercies, as if hee did not distribute them so equally as hee ought. Whereas we should rather endevour
u[Greek or Hebrew], Greg. Naz. pro Pauper. Mendici Dei sumus. Et quod petitur à nobis, à Deo nos petimus, Aug. de verb. Dom. 5. Quant•••vis 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, Aug. de verb. Dom. 5. Quant•••vis dives es, Dei mendicus es, Idem ibid. 41. & in Orat. Dom. An non mendicas, qui panem petis? Idem homil. 14.
xNemo alij 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 alias largitas, ut erga alios nulla iniquita•, Aug. de Persever. cap. 4.
yMulti sunt, qui non donant, sed pro••ciunt, Sen. ep. 120.
zErrat, 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, d• nare nesciunt. Tacit. hist. l. 5.
*[Greek or Hebrew], Aristot. Stob. c. 3. Transeamus in ea, in quo nos c•sus (imò Deus ips•) deduxerit. Sen. de Tranq. c. 14. [Greek or Hebrew]. Epictet. Arian. dissert. l. •. c. 12. Hinc Thymarid•s •i qui dixisset, [Greek or Hebrew], Di• tibi d•n• quae veli•; resp•ndit, [Greek or Hebrew]. Im• vel• ego, quae Dij dederint. Jamb. vita Pythag.〈non-Latin alphabet〉, Aristot. Stob. c. 3. Transeamus in ea, in quo nos c•sus (imò Deus ips•) deduxerit. Sen. de Tranq. c. 14. 〈non-Latin alphabet〉. Epictet. Arian. dissert. l. •. c. 12. Hinc Thymarid•s •i qui dixisset, 〈non-Latin alphabet〉, Di• tibi d•n• quae veli•; resp•ndit, 〈non-Latin alphabet〉. Im• vel• ego, quae Dij dederint. Iāb. vita Pythag.
will bee carefull to keepe his word, one that hath but some small drop of this divine Truth distilled into his heart, which floweth infinitly in God, how much more shall hee doe so, who is
a[Greek or Hebrew], Isidor. Pel. lib. 2. epist. 117. Haec posse impotentia est, Anselm. ••osil. cap. 7. Nec est infirmitas ista, s•d firmitas, qua •als• esse non potest Verita•. Magna potentia non posse mentiri, Aug. de Trinit. lib▪ 15. cap. 14, 15. Ideo eni•• erè •mnipotens est, quia impot•ns esse non potest, Gomar. de Provid. cap. 3.〈non-Latin alphabet〉, Isidor. Pel. lib. 2. epist. 117. Haec posse impotentia est, Anselm. ••osil. cap. 7. Nec est infirmitas ista, s•d firmitas, qua •als• esse non potest Verita•. Magna potentia non posse mentiri, Aug. de Trinit. lib▪ 15. cap. 14, 15. Ideo eni•• erè •mnipotens est, quia impot•ns esse non potest, Gomar. de Provid. cap. 3.
fVult D•um non esse Deum▪ qui vult cum aut impotentē, aut injustum •ss•, aut insip•••tē, Ber. de Temp. 58.Vult D•um non esse Deum▪ qui vult cum aut impotentē, aut injustum •ss•, aut insip•••tē, Ber. de Temp. 58.
