A01537:195
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.
London: printed by John Haviland for Fulke Clifton, 1624London: printed by Iohn Haviland for Fulke Clifton, 1624
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.
The first is, because Gods promise in Scripture implieth no such obligation, but importeth only a liberal disposition in God.
The first is, because Gods promise in Scripture implieth no such obligation, but importeth onely a liberall disposition in God.
The second is, because that which is rendered, is ⟨image 56⟩not rendered for the due desert of the work, but for the promise precedent. It is not, I say, rendered, for the condigne merit of the work, but only or principally for the promise: And so it is not such debt, as we now speak of.
The second is, because that which is rendered, is ⟨image 56⟩not rendered for the due desert of the worke, but for the promise precedent. It is not, I say, rendered, for the condigne merit of the worke, but onely or principally for the promise: And so it is not such debt, as we now speake of.
Thus it appeareth that Merit of condignitie strictly and properly taken, to wit, for a voluntary action, for which a reward is of justice due to the doer, so that if it be not paid, he that should pay it, doth wrong, and is simply and properly unjust; is not in man towards God, yea that it is altogether impossible for any such to be.
Thus it appeareth that Merit of condignitie strictly and properly taken, to wit, for a voluntarie action, for which a reward is of justice due to the doer, so that if it be not paid, hee that should pay it, doth wrong, and is simply and properly unjust; is not in man towards God, yea that it is altogether impossible for any such to be.