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.
Partly to testify the inward humility and lowliness of his mind, 1not puffed up (as the ymanner is) with that great mass of wealth, that God had pleased to confer upon him: to show that zhis heart was not altered, albeit his estate were: Jacob continued the same man that he was when he came over Jordan: he had not forgotten his former estate: his mind remained still the same that it was.
Partly to testifie the inward humilitie and lowlinesse of his minde, 1not puft up (as the ymanner is) with that great masse of wealth, that God had pleased to conferre upon him: to shew that zhis heart was not altered, albeit his estate were: Iacob continued the same man that hee was when hee came over Iordan: hee had not forgotten his former estate: his mind remained still the same that it was.
1Reason 1.
yPrimus vermis divitiarum sup•rbia, Aug. de Temp. 205. Omne pomum, omne granum, omne framentum, omne […] habet▪ vermē suum. Alius est vermis mali, ali•• pyri, alius p•si, alius tritici. V•rmis divitiarum est superbia Idem hom•l. 13.Primus vermis divitiarum sup•rbia, Aug. de Temp. 205. Omne pomum, omne granum, omne framentum, omne 〈…〉 habet vermē suum. Alius est vermis mali, ali pyri, alius psi, alius tritici. Vrmis divitiarum est superbia Idem homl. 13.
zPsa. 131.1. Morbus divitiarum est superbia. Grandis animus, est, qui inter divitias isto morbo non tenetur: Magnus dives est, & major divitis suis, qui non ideò magnum se putat, quia dives est, Idem de Temp. 212. Ardua enim res est, opibus non tradere mores, Martial. l. 11. Epigr. 6.
And partly also to commend and amplify the great goodness of God towards him,1 who from so mean and bare an estate had advanced him and raised him, to that wealth which he now had.
And partly also to commend and amplifie the great goodnesse of God towards him,1 who from so meane and bare an estate had advanced him and raised him, to that wealth which hee now had.
Where first come many to be controlled and condemned,1 who being raised from a very mean estate, even afrom the mire and muck hill, the dung-cart or the dung-hill, as the Psalmist speaketh; when they are once gotten up, *are ⟨p. 88⟩ashamed now to be acknowne of their beginnings, can endure no more to hear of their parentage and their off-spring; refuse to take notice of their poor kindred, that are yet as they were. Yea bso far in these cases forget not a few what formerly they have been, that cnone are many times more insolent, or more arrogant than such, none more imperious, or more scornful toward others, even those that have been sometime their betters, as if they had never been other than they are, or had ever been such as now they are.
Where first come many to bee controlled and condemned,1 who being raised from a very meane estate, even afrom the mire and muck hill, the dung-cart or the dung-hill, as the Psalmist speaketh; when they are once gotten up, *are ⟨p. 88⟩ashamed now to be acknowne of their beginnings, can endure no more to heare of their parentage and their off-spring; refuse to take notice of their poore kindred, that are yet as they were. Yea bso farre in these cases forget not a few what formerly they haue beene, that cnone are many times more insolent, or more arrogant than such, none more imperious, or more scornefull toward others, even those that have beene sometime their betters, as if they had never beene other than they are, or had ever beene such as now they are.
*Humili loco natus homo, ubi ad dignitatem aliqu•m ascē derit, genus suum audire •rumbes•it, patrem agnoscere dedignatur, Author oper. imperf. Chrysost. •om. hom. 54.Humili loco natus homo, vbi ad dignitatem aliqu•m ascē derit, genus suum audire •rūbes•it, patrem agnoscere dedignatur, Autor oper. imperf. Chrysost. •om. hom. 54.
bDe Largio Macedone, Plin. ep. 14. l. 3. Superbus Dominus & saevu•, & qui servisse patrem suum, parum, imò minimum meminisset.
cProv. 30.21.22. [Greek or Hebrew], Sol••. [Greek or Hebrew] &c. Th••g. quod tamen Ho••r• tribuit▪ Pind•ri Schol. Olymp. 13. [Greek or Hebrew], Thucydid. quod tamen ille de civitatibus extulit. •ell. Plop. lib. 3. [Greek or Hebrew] ▪ Phil•stus apud Clement. Alexandr: Strom. lib▪•. Sed & Aristot. apud St•b. cap. 3. [Greek or Hebrew] ▪•sperius nihil est humili cum surgit in altum—nec •ellu tetrior ulla est Quam servi rabies in libera cola farentis, Claud. in Eutrop. lib. 1. Divite novilio nihil est insolentius. Ruffinus Vibis apud M. […]. 9. Quantum ingenium est, compertum habeo, humillimos qusque maximè ubi alta accesserint superbia atque ambitione immodicos esse. Aurel. Victor. in Dioclet.
But let such take heed, lest they hear from God as Saul sometime by Samuel, dWhen thou wast mean in thine own eyes, I advanced thee, &c. And lest, as he for his disobedience, so they for their pride and ingratitude and haughtiness of spirit, ebe plucked down, and stripped, and laid as low again as ever they were. Let them remember what the Wise man saith; ⟨p. 89⟩fPride ushereth destruction; and an high mind forerunneth a fall. And our Saviour in the Gospel: gHe that lifteth up himself, shall be laid low; and he that abaseth himself shall be exalted. And ha miserable thing it is, as the Heathen man speaketh, to have been happy, or as the holy Ghost, ito have been in honour. For kthe higher a man sitteth, the heavier he falleth: And lbetter not to rise, than to rise and fall. But ma double misery it is to be miserable, and yet not commiserated; to be in pitiful plight, and yet not to be pitied. That which is usually nthe lot of such when they do fall: The more scornfully they have carried themselves towards others while they were aloft, the less are they pitied of any when they come down. For by such their carriage having made themselves *not envious only, but odious, as they were an eye-sore, while they stood, so they become a laughing-stock, when they fall.
But let such take heed, lest they heare from God as Saul sometime by Samuel, dWhen thou wast meane in thine owne eyes, I advanced thee, &c. And lest, as hee for his disobedience, so they for their pride and ingratitude and hautinesse of spirit, ebee plucked downe, and stript, and laid as low againe as ever they were. Let them remember what the Wise man saith; ⟨p. 89⟩fPride ushereth destruction; and an high minde forerunneth a fall. And our Saviour in the Gospell: gHee that lifteth up himselfe, shall be laid low; and hee that abaseth himselfe shall be exalted. And ha miserable thing it is, as the Heathen man speaketh, to have beene happy, or as the holy Ghost, ito have beene in honour. For kthe higher a man sitteth, the heavier he falleth: And lbetter not to rise, than to rise and fall. But ma double misery it is to bee miserable, and yet not commiserated; to be in pitifull plight, and yet not to bee pitied. That which is usually nthe lot of such when they do fall: The more scornfully they have carried themselves towards others while they were aloft, the lesse are they pitied of any when they come downe. For by such their carriage having made themselves *not envious onely, but odious, as they were an eye-sore, while they stood, so they become a laughing-stocke, when they fall.
d1 Samuel 15.17. Parvulum see prius in ocul•• suis vider••▪ sed full•• […], jam se parvulum non videbut. Mir• autem m•d• cum apud s• […] ▪ apud Deum magnus; cum verò apud se magnus apparuit, apud Deum parvulus fuit, Gregor. de Pastor. part. 2. cap. 6. q. d. Magnus mihi fuis•i, qu•a despectui tibi: sed nunc quia magnus tibi es, factus es despectus mihi. Idem Moral. lib. 18. cap. 22. Unde enim despectus erigitur, dignum est, ut •rectus inde des•r••tur, Ibidem lib. 9. Cap. 1.1 Samuel 15.17. Parvulum se prius in ocul•• suis vider••▪ sed full••〈…〉, jam se parvulum non videbut. Mir• autem m•d• cum apud s•〈…〉▪ apud Deum magnus; cum verò apud se magnus apparuit, apud Deum parvulus fuit, Gregor. de Pastor. part. 2. cap. 6. q. d. Magnus mihi fuis•i, qu•a despectui tibi: sed nunc quia magnus tibi es, factus es despectus mihi. Idem Moral. lib. 18. cap. 22. Vnde enim despectus erigitur, dignum est, ut •rectus inde des•r••tur, Ibidem lib. 9. Cap. 1.
Which things considered, let such therefore among you,1 as are come up from mean estate to large and plentiful means, learn to imitate Jacob, and to do as he here did. Look ⟨p. 90⟩back to your beginnings. oBe not puffed up in pride, in regard of your present wealth: Nor take you occasion thereby pto contemn or disdain others, that come short of you therein. But qremember what you have been sometime your selves; and how far beneath not a few of those, whom you have gotten now so far above. It is hard, if there be not some in this place, (for my part I know none: but sure I am, many such there have been, and some such there may here be) that may say with Jacob, I came into this City with a staff in mine hand, and a freeze co•t on my back; (yea it may be, in far meaner estate yet then he) with neither hose nor shoes on my feet, and scarce a penny in my purse; glad if I might get into any almost, though never so mean service. And now God hath given me a large and a plentiful estate: he hath made me a Master of many servants; he hath richly clothed me, provided liberally for me, &c. And rlet not then what you are now (if it have been and be thus with any of you) make you forget what you have been. But as sAgathocles being by birth but a Potters son, and yet having by his prowess attained to be King of his own Country, caused his cupboard to be furnished with earthen Cups, and his table, to be served with earthen dishes, that he might thereby be put in mind of his mean and poor parentage. So do you cast your eyes back on your mean beginnings, that by consideration thereof you ⟨p. 91⟩may the rather be moved, both unto thankfulness to God for what you now have; and tto humility, modesty, and lowliness of mind, uto carry your selves the more moderately towards those, that are still as you once were, or that were once as you are now, but are now as your selves were once.
Which things considered, let such therfore among you,1 as are come up from meane estate to large and plentifull meanes, learne to imitate Iacob, and to doe as hee here did. Looke ⟨p. 90⟩backe to your beginnings. oBe not puffed up in pride, in regard of your present wealth: Nor take you occasion thereby pto contemne or disdaine others, that come short of you therein. But qremember what you have beene sometime your selves; and how farre beneath not a few of those, whom you have gotten now so farre aboue. It is hard, if there be not some in this place, (for my part I know none: but sure I am, many such there have beene, and some such there may heere bee) that may say with Iacob, I came into this Citie with a staffe in mine hand, and a freeze co•t on my backe; (yea it may be, in farre meaner estate yet then he) with neither hose nor shooes on my feet, and scarce a penny in my purse; glad if I might get into any almost, though never so meane service. And now God hath given mee a large and a plentifull estate: hee hath made mee a Master of many servants; hee hath richly cloathed mee, provided liberally for me, &c. And rlet not then what you are now (if it have beene and be thus with any of you) make you forget what you have beene. But as sAgathocles being by birth but a Potters sonne, and yet having by his prowesse attained to bee King of his owne Countrey, caused his cupboard to be furnished with earthen Cups, and his table, to bee served with earthen dishes, that hee might thereby bee put in minde of his meane and poore parentage. So doe you cast your eyes backe on your meane beginnings, that by consideration thereof you ⟨p. 91⟩may the rather bee moved, both unto thankefulnesse to God for what you now have; and tto humility, modestie, and lowlinesse of minde, u
qQuid fueris cogites, non quid sis. [Greek or Hebrew], Greg. Naz. de Bapt. Quā mulla consecutus sis r•co•d•r•. Quid tibicū caeteris? te ipse antecessisti, S•n. epist. 8•.Quid fueris cogites, non quid sis. 〈non-Latin alphabet〉, Greg. Naz. de Bapt. Quā mulla consecutus sis r•co•d•r•. Quid tibicū caeteris? te ipse antecessisti, S•n. epist. 8•.
rEn quis es? Sed noli oblivisci etiam quid fueris. Opportunè enim cum eo quod es, etiam quod ante eras, consideras. N•n opo•tet ut illa extundat istam ins•rutinio tui, Ber. de Consider. l. 2.
s[Greek or Hebrew], Plut. de Laud. sui, & in Appth. Faa est fic libus coenasse Agatclea Regem; Atque abacū Samio saepe onerasse luto. Quaerenticausā respondst, Rex ego sum Sicaniae, figuto sum genitore satus, Auson. Epigr. 8.
Now followeth Gods bounty towards him, in so enriching him, and improving and enlarging his estate in that matter, that he was now become Master and owner of two troupes.
Now followeth Gods bountie towards him, in so enriching him, and improving and enlarging his estate in that matter, that hee was now become Master and owner of two troupes.
aHe raiseth, saith the Psalmist, the needy out of the dust; and lifteth the poor up from the dunghill: to seat him with Princes, even with the Princes of his people, and *to make him inherit the throne of glory, saith Anna. He took bSaul from seeking his Fathers Asses; and David from feeding his Fathers Sheep, and dfollowing the Ewes great with young, to feed his people in Jacob, and his inheritance in Israel. And by his means saith Solomon, eOut of the prison come some to reign, and out of the dungeon some to sit in the Chair of estate; as we know what fJoseph sometime did.
aHe raiseth, saith the Psalmist, the needy out of the dust; and lifteth the poore up from the dunghill: to seat him with Princes, even with the Princes of his people, and *to make him inherite the throne of glorie, saith Anna. Hee tooke bSaul from seeking his Fathers Asses; and David from feeding his Fathers Sheepe, and dfollowing the Ewes great with young, to feede his people in Iacab, and his inheritance in Israel. And by his meanes saith Salomon, eOut of the prison come some to raigne, and out of the dungeon some to sit in the Chaire of estate; as wee know what fIoseph sometime did.
For he is the hsupreme Judge, that setteth up and pulleth down. 2iAll estates hold of him, and khe disposeth them at pleasure. No Prince can so easily ruin, or raise, as he can both them and their favourites also; for if them, much more then those that depend upon them. lThine is the kingdom, saith David; and thou reignest •ver all: and in thine hand it is to make great, and to give might unto any, even the meanest.
For he is the hsupreame Iudge, that setteth up and pulleth downe. 2iAll estates hold of him, and khee disposeth them at pleasure. No Prince can so easily ruine, or raise, as hee can both them and their favorites also; for if them, much more then those that depend upon thē. lThine is the kingdome, saith David; and thou reignest •ver all: and in thine hand it is to make great, and to give might unto any, even the meanest.
kDan. 4.22▪Jer. 27.5. Ille r•gni dispensat, cujus est & or••s qui regnatur, & homo qui regnat, Tertull. Apolog.Dan. 4.22▪Ier. 27.5. Ille r•gni dispensat, cujus est & or••s qui regnatur, & homo qui regnat, Tertull. Apolog.
Again, all the wealth in the world is his. For,1mGold is mine, and silver is mine, saith he by Haggai. And, nRiches and honour are thine and of thee, saith King David. Yea oThe earth is the Lords, saith the Psalmist, and the fullness thereof. And, pThe whole world, saith he, is mine, and whatsoever therein is. qThe Devil may pretend title to it, but hath of right nothing to do with it; rnor hath he or any other whosoever power to dispose of ought in it, further than he permitteth.
Againe, all the wealth in the world is his. For,1mGold is mine, and silver is mine, saith he by Haggie. And, nRiches and honour are thine and of thee, saith King David. Yea oThe earth is the Lords, saith the Psalmist, and the fulnesse thereof. And, pThe whole world, saith hee, is mine, and whatsoever therein is. qThe Devill may pretend title to it, but hath of right nothing to doe with it; rnor hath hee or any other whosoever power to dispose of ought in it, further than he permitteth.
The consideration whereof may first serve to admonish us not to trust unto these things.1sCharge the rich men of this world, saith the Apostle, not to be high minded; nor to trust in uncertain riches: so uncertain, saith Nazianzene, that ta man may as well trust to the weather-cock, that standeth continually in ⟨p. 93⟩the wind, or to figures and characters not udrawn, as another speaketh, in the ice, but xwritten in the running water, as to the wealth of this world. Since that yhe that gave them can again resume them. ( zGod gave, and God hath taken, saith Job.) aHe that set up, can as well and as easily pull down. For this is easier (whatsoever bthe Canon law saith to the contrary in some cases) cthan that. dOut of the prison, saith Solomon, there cometh one to reign, when ehe that was himself borne a King is abased. As he that was so poor is here stored and made rich: so fhe that is most rich, may as soon be pulled and made poor, and left barer than ever Jacob when he came to Laban at first.
The consideration whereof may first serve to admonish us not to trust unto these things.1sCharge the rich men of this world, saith the Apostle, not to be high minded; nor to trust in uncertaine riches: so uncertaine, saith Nazianzene, that ta man may as well trust to the weather-cocke, that standeth continually in ⟨p. 93⟩the wind, or to figures and characters not udrawn, as another speaketh, in the ice, but xwritten in the running water, as to the wealth of this world. Since that yhee that gave them can againe resume them. ( zGod gave, and God hath taken, saith Iob.) aHe that set up, can as well and as easily pull downe. For this is easier (whatsoever bthe Canon law saith to the contrarie in some cases) cthan that. dOut of the prison, saith Salomon, there commeth one to reigne, when ehee that was himselfe borne a King is abased. As he that was so poore is here stored and made rich: so fhee that is most rich, may as soone be puld and made poore, and left barer than ever Iacob when hee came to Laban at first.
t[Greek or Hebrew], Greg. N•z. de Ira Praesid▪ & pro Pauper▪ & epist. 51.〈non-Latin alphabet〉, Greg. N•z. de Ira Praesid▪ & pro Pauper▪ & epist. 51.
uPlus creed literis scriptis in glacie, quam mundi fragilis vanae fallaciae, Bern. ad Map•s. de Contempt. Mundi.Plus crede literis scriptis in glacie, quam mundi fragilis vanae fallaciae, Bern. ad Map•s. de Contempt. Mundi.
yJovem, qui donat & ausert, Horat. epist. 18. Qui dedit hoc hodie, cras, si volet, auseret idem, Ibid. 15. Dari bonum quod potuit, auserri potest, Lucil. Sen. ep. 8.Iovem, qui donat & ausert, Horat. epist. 18. Qui dedit hoc hodie, cras, si volet, auseret idem, Ibid. 15. Dari bonum quod potuit, auserri potest, Lucil. Sen. ep. 8.
Secondly, it may encourage men to depend upon Gods providence;1 and to seek to him for wealth, and not to Satan: that is, to seek it by lawful & honest means, and gnot by unlawful and indirect courses. Since that hGod is as well, yea far better able to enrich by the one, than the Devil is, or can be by the other. He that thus enriched Jacob, notwithstanding iLabans hard, cross, and unjust dealing with ⟨p. 94⟩him, is kno less able still (for lneither is his hand now shortened, nor his treasury exhausted) to do the like for those that depend, with Jacob, upon him, and mwalk no other way toward wealth, than they are directed by him, nnotwithstanding all the affronts and oppositions that the world and worldly men, whom they live either among or under, and have occasion to deal with, shall be ever able to make against them.
Secondly, it may encourage men to depend upon Gods providence;1 and to seeke to him for wealth, and not to Satan: that is, to seeke it by lawfull & honest means, and gnot by unlawfull and indirect courses. Since that hGod is as well, yea farre better able to enrich by the one, than the Devill is, or can be by the other. He that thus enriched Iacob, notwithstanding iLabans hard, crosse, and unjust dealing with ⟨p. 94⟩him, is kno lesse able still (for lneither is his hand now shortened, nor his treasurie exhausted) to doe the like for those that depend, with Iacob, upon him, and mwalke no other way toward wealth, than they are directed by him, nnotwithstanding all the affronts and oppositions that the world and worldly men, whom they live either among or under, and have occasion to deale with, shall be ever able to make against them.
Rector of Rotherhithe; member of the Westminster Assembly.
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Prov. 30.21.22. 〈non-Latin alphabet〉, Sol••. 〈non-Latin alphabet〉 &c. Th••g. quod tamen Ho••r• tribuit▪ Pind•ri Schol. Olymp. 13. 〈non-Latin alphabet〉, Thucydid. quod tamen ille de civitatibus extulit. •ell. P•lop. lib. 3. 〈non-Latin alphabet〉▪ Phil•stus apud Clement. Alexandr: Strom. lib▪•. Sed & Aristot. apud St•b. cap. 3. 〈non-Latin alphabet〉▪•sperius nihil est humili cum surgit in altum—nec •ellu• tetrior ulla est▪ Quam servi rabies in libera colla farentis, Claud. in Eutrop. lib. 1. Divite novilio nihil est insolentius. Ruffinus Vibi•s apud M. 〈…〉. 9. Quantum ingenium est, compertum habeo, humillimos qu•sque maximè ubi alta accesserint▪ superbia atque ambitione immodicos esse. • Aurel. Victor. in Dioclet.
eLuk. •.51, 52. Sequitur superb ultor à tergo Deus, Sen. Herc. Eur. 22.Luk. •.51, 52. Sequitur superb• ultor à tergo Deus, Sen. Herc. Eur. 22.
fPro. 16.18. & 18.12. [Greek or Hebrew], Greg. Naz. Stelit. 1. Itaque quod apud Pindar. Olymp. 13. vi•go legitur, [Greek or Hebrew], H. Steph. Sched. lib. 5. ca. 14. sanius legit, [Greek or Hebrew]. Alta praesumptio quid nisi ruinosa est praecipiratio? Bern. de Cō sid. l. 2. Illa prorsus ruina quae fit in occulto, praecedit ruinam quae fit in manifesto. Ipsum quippe extolli jam dejici est, Aug. de Civit. l. 14. c. 13. Allevatio ipsa ruina est, Greg. Registr. lib. 1. ep. 5. Elatio siquidē de extollit, dejicit, Idē. Mor. l. 23. c. 16.Pro. 16.18. & 18.12. 〈non-Latin alphabet〉, Greg. Naz. Stelit. 1. Itaque quod apud Pindar. Olymp. 13. vi•go legitur, 〈non-Latin alphabet〉, H. Steph. Sched. lib. 5. ca. 14. sanius legit, 〈non-Latin alphabet〉. Alta praesumptio quid nisi ruinosa est praecipiratio? Bern. de Cō sid. l. 2. Illa prorsus ruina quae fit in occulto, praecedit ruinam quae fit in manifesto. Ipsum quippe extolli jam dejici est, Aug. de Civit. l. 14. c. 13. Allevatio ipsa ruina est, Greg. Registr. lib. 1. ep. 5. Elatio siquidē de extollit, dejicit, Idē. Mor. l. 23. c. 16.
kDe excelso gravior est casus: de alto ruina major, Bernard. ad S• ror. cap. 39. Quo gradus altior, eo casus gravior. Ocul. Mor. cap. 12. Et gravius summo culmine missa ruunt.
mMultipliciter miser sum, si nec miserabilis sum, Bernard. epist. 12. Sisque miser semper, sed nec miserabilis ulli, Ovid. in Ibin. Miserum esse, nec miserabilem, est miserrimum.
n[Greek or Hebrew], Gregor. Nazianz. de Pace 3. [Greek or Hebrew], Idem de Bapt. Neque enim ulla miseratio contingit illis, qui patiuntur injurias, qua• posse fieri faciendo docuerunt, Senec. epist. 81.〈non-Latin alphabet〉, Gregor. Nazianz. de Pace 3. 〈non-Latin alphabet〉, Idem de Bapt. Neque enim ulla miseratio contingit illis, qui patiuntur injurias, qua• posse fieri faciendo docuerunt, Senec. epist. 81.
*[Greek or Hebrew], Plut. in Precept. Polit.〈non-Latin alphabet〉, Plut. in Praecept. Polit.
to carry your selues the more moderately towards those, that are still as you once were, or that were once as you are now, but are now as your selues were once.
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〈non-Latin alphabet〉, Plut. de Laud. sui, & in Ap•p•th. Fa•a est fic• libus coenasse Agat••clea Regem; Atque abacū Samio saepe onerasse luto. Quaerenticausā respond•t, Rex ego sum Sicaniae, figuto sum genitore satus, Auson. Epigr. 8.
tHaec te consideratio ten•at intra te, nec •volare sinat a te, Bern. de Cons•d. lib. 2.
Qui elevarit, & dejicere potest, Ber. de Consid. l. 2. Psal. 73.18. & 102.10. 〈non-Latin alphabet〉, Hesio. oper. 1.
bCorporalia facilius destruuntur quam construantur: Spiritualia facilius construuntur quam destruantur, Innocent. 3. Decretal. l. 1. tom. 7. c. 2.
cEsset aliquod imbecillitatis nostrae rerumque nostrarum solatium, si tam tat dè perirent cuncta quam fiunt. Nunc incrementa lentè exeunt; festinatur in damnū, Sen. ep. 91. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Ibid. Vincendo didici magna momento obrui, Agamemn. Sen. Trod. 2.2.Esset aliquod imbecillitatis nostrae rerumque nostrarum solatium, si tam tat dè perirent cuncta quam fiunt. Nunc incrementa lentè exeunt; festinatur in damnū, Sen. ep. 91. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Ibid. Vincendo didici magna momento obrui, Agamemn. Sen. Troad. 2.2.
