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.
1. Their vileness and abominableness by reason of Sin. In regard whereof,1 they are not unworthy only of ought that is good, but worthy of all evil, if God in the rigour of his justice should regard them as in themselves they are. aBehold, I am vile; saith Job: what should I say? bBred in sin, saith David, and borne in iniquity. And, cIf the very heavens themselves, and dthe stars (the brightest and clearest part of them) be not clean in Gods sight: ⟨p. 14⟩How much more is Man▪ea miry worm, unclean? Yea, fhow much more, (I say) is Man abominable, that drinketh in iniquity like water? gWith whom sin is as familiar as his ordinary diet, his daily meat and drink is? Whereupon well saith Augustine, entreating of those words of the Psalmist, hReject not, O Lord, the work of thy hands: iRegard, O Lord, in me not my work, but thine own: for if thou regardest my work, thou damnest me; if thine own work, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. For kI know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good.
1. Their vilenesse and abominablenesse by reason of Sinne. In regard whereof,1 they are not unworthy only of ought that is good, but worthy of all evill, if God in the rigour of his justice should regard them as in themselves they are. aBehold, I am vile; saith Iob: what should I say? bBred in sinne, saith David, and borne in iniquitie. And, cIf the very heavens themselves, and dthe starres (the brightest and cleerest part of them) be not cleane in Gods sight: ⟨p. 14⟩How much more is Man▪ea mirie worme, uncleane? Yea, fhow much more, (I say) is Man abominable, that drinketh in iniquitie like water? gWith whom sinne is as familiar as his ordinarie diet, his daily meat and drinke is? Whereupon well saith Augustine, entreating of those words of the Psalmist, hReject not, O Lord, the worke of thy hands: iRegard, O Lord, in me not my worke, but thine owne: for if thou regardest my work, thou damnest mee; if thine owne worke, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. For kI know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good.
iOpus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si videris, coronas me. Nā & quae cunque sunt bona oper• mea, abs te mihi sunt: et ideò tua magis quā mea sunt. Aug. in Psal. 137. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quā Deus homini. Quod idem & Durand. habet in Sent. l. 2. d. 28. q. 1.Opus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si videris, coronas me. Nā & quae cunque sunt bona oper mea, abs te mihi sunt: et ideò tua magis quā mea sunt. Aug. in
1. The poorness and imperfection of that grace and goodness that is yet in them, and of all that they do consequently, while they live here. For our sanctification is here but in part. As lwe know but in part: so we are purged but in part. mI am not yet perfect, saith the Apostle. And, nwho can say, I have so cleansed mine heart, saith Solomon, 4that I am wholly free from sin? Yea as othe most that any know is the least of that they know not: so the most of the sanctifying Grace that we have, is the least (for the most part) of that that we want and should have. There are relics and remainders of the old man still even in the best. They are not so pstripped ⟨p. 15⟩of their old garment, of their *prison apparel, but that many a rag of it hangeth still upon them, and qsticketh so close to them, that they will not off all, till they go altogether for good and all, till rdeath do that all at once, that sGrace doth now by degrees. Though tSin reign not in them, as uformerly it hath done: yet it remaineth with them, and xdwelleth still, like a bad Inmate, within them. yIt remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and thrown down in regard of its regency, yet not ejected or cast out in regard of inherency. It is zlike a wild fig-tree, saith Proclus in Epiphanius, that hath so pierced into the stone-wall of a fair Temple, that though it be cut away, the boughs, body of it, and the main stump of it pulled out, yet some of the strings of the root▪aready ever anon to sprout out again, will abide there, do what can be done, till the wall it self be digged down. It is as bthe fretting Leprosy in an house, that though the walls be scraped over and over, again and again, yet will not away, until the building be it self wholly demolished. And cas we are our selves; so is all that cometh from us. There is a tang and taint of this rotten root in all that we do: as there is da tincture of the stained ⟨p. 16⟩glass in the light that it giveth, and in the rays of the Sun, though pure otherwise themselves, that pass through it. 20Our evil actions are merely evil, saith Gregory, but our good acti••• (are not, nay) cannot be purely good. They are but fmaimed; saith Prosper. They are gso imperfect, and some way or other corrupt, saith Anselm, that God might well be displeased with them.
1. The poorenesse and imperfection of that grace and goodnesse that is yet in them, and of all that they doe consequently, while they live here. For our sanctification is here but in part. As lwe know but in part: so we are purged but in part. mI am not yet perfect, saith the Apostle. And, nwho can say, I have so clensed mine heart, saith Salomon, 4that I am wholly free from sinne? Yea as othe most that any know is the least of that they know not: so the most of the sanctifying Grace that wee have, is the least (for the most part) of that that wee want and should have. There are reliques and remainders of the old man still even in the best. They are not so pstript ⟨p. 15⟩of their old garment, of their *prison apparell, but that many a ragge of it hangeth still upon them, and qsticketh so close to them, that they will not off all, till they go altogether for good and all, till rdeath do that all at once, that sGrace doth now by degrees. Though tSinne reigne not in them, as uformerly it hath done: yet it remaineth with them, and xdwelleth still, like a bad Inmate, within them. yIt remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and throwne downe in regard of its regencie, yet not ejected or cast out in regard of inherencie. It is
hOur righteousness is all (even the very best of it) in Gods sight, saith Bernard (alluding to the words of the Prophet iIsaiah) but as a menstruous clout (that is, as a filthy, beastly, abominable rag) if it should strictly be examined: kUnless we esteem our selves better than our fore-fathers, who have no less truly than humbly confessed so by themselves. And, if our best righteousness be such; (no better than lunrighteousness; saith Gregory; a kind of munrighteous righteousness, saith Bernard:) nwhat is our unrighteousness than? If othe light that is in us burn so dim, how is it with our darkness; which for ⟨p. 17⟩the most part is more than the light, even in those that have most?
hOur righteousnesse is all (even the very best of it) in Gods sight, saith Bernard (alluding to the words of the Prophet iEsay) but as a menstruous clout (that is, as a filthie, beastly, abominable rag) if it should strictly be examined: kVnlesse we esteeme our selves better than our fore-fathers, who have no lesse truly than humbly confessed so by themselves. And, if our best righteousnesse be such; (no better than lunrighteousnesse; saith Gregorie; a kinde of munrighteous righteousnesse, saith Bernard:) nwhat is our unrighteousnesse than? If othe light that is in us burne so dimme, how is it with our darknesse; which for ⟨p. 17⟩the most part is more than the light, even in those that have most?
hSed quid potest esse omnis justitia nostra c•ram Deo? Nonne juxta Prophet••, velut pannus menstruatae reputabitur? Et si districtè judicetur, injust• invenietur […] justitia nostra, & minus habens. Bern. de Temp. 94.Sed quid potest esse omnis justitia nostra c•ram Deo? Nonne juxta Prophet••, velut pannus menstruatae reputabitur? Et si districtè judicetur, injust• invenietur 〈…〉 justitia nostra, & minus habens. Bern. de Temp. 94.
kNostra justitia, •iqu• est, humilis justitia, recta f•rsitan, sed non p•ra. Nisi fortè meliores nos esse credimus paetribus nostris qui nō minus ver•citer quam humiliter aiebant, omnes justitiae nostrae, &c. Bern. de Verb. Esai. 5. Sic etiam explicant, hu• applicant saltem verba illa Prophetae Orig. in Rom. c. 3. Hieron. in Isaiah. c. 64. Aug. nom. soliloq. c. 28. Bern. in dedic. Eccles. 5. Ex Pontificij• Hugo Cardinal. in Job 9. Albert. Mag. in Miss. d. 3. tr. 2. cap. 5. Perald. Sum. tom. 2. tr. 6. Par. 3. cap. 3. Pigh. Controv. de Fid. & Justif. Ferus in Joan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg. Hisp.Nostra justitia, •iqu est, humilis justitia, recta frsitan, sed non pra. Nisi fortè meliores nos esse credimus paetribus nostris qui nō minus verciter quam humiliter aiebant, omnes justitiae nostrae, &c. Bern. de Verb.
Again,1 they consider as their poorness and imperfection in Grace; so their unprofitableness, even in the good that they do out of Grace. For, pWhen you have done all that ever you can, saith our Saviour, say that you are (for qso indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in Job, rWhether a man can be profitable to God, as he may be profitable to Man, either himself, or any other. And it is well resolved and answered by Elihu in the Negative: sIf thou doest well, saith he, what good doest thou to God? or what is he the better for it? And again, tIf thou doest evil, what hurt doest thou to him? Be thy sins never so many, what is he the worse for it? No: uAll my well-doing, saith David, or my goodness, is nothing to my God. xHe were not God, saith Augustine, if my well-doing could do him any good. For yGod (saith one well) being ever the same, is neither the better for our goodness, nor the worse for our wickedness. He ⟨p. 18⟩neither gaineth ought by us, when we love and serve him, and cleave close to him: nor loseth he ought by us, when we love him not, but leave him and fall away from him. For zhe can be well enough without us: but we can by no means do well without him. And therefore he cannot be the better for us; howsoever we may be the better for him.11
Againe,1 they consider as their poorenesse and imperfection in Grace; so their unprofitablenesse, even in the good that they doe out of Grace. For, pWhen you have done all that ever you can, saith our Saviour, say that you are (for qso indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in Iob, rWhether a man can be profitable to God, as he may be profitable to Man, either himselfe, or any other. And it is well resolved and answered by Elihu in the Negative: sIf thou doest well, saith he, what good doest thou to God? or what is hee the better for it? And againe, tIf thou doest evill, what hurt doest thou to him? Be thy sinnes never so many, what is hee the worse for it? No: uAll my well-doing, saith David, or my goodnesse, is nothing to my God. xHe were not God, saith Augustine, if my well-doing could doe him any good. For yGod (saith one well) being ever the same, is neither the better for our goodnesse, nor the worse for our wickednesse. He ⟨p. 18⟩neither gaineth ought by us, when wee love and serve him, and cleave close to him: nor loseth he ought by us, when we love him not, but leave him and fall away from him. For zhee can be well enough without us: but we can by no meanes doe well without him. And therefore he cannot be the better for us; howsoever we may be the better for him.11
qSed hoc, inquies, propter humilitatem monuit esse dicendum. Planè propter humilitatē. Sed nū quid contra veritatem? Bern. de Divers. 17. Nam quod Chrysost. in Ozian. ho. 3. [Greek or Hebrew]: nihil huic repugnat sententiae; cum & ipse alibi fateatur; [Greek or Hebrew]. In Mat. hom. 3. .i. non tam humilitas iderat quam sanum judicium: uti vertit Bern. Brix. ad p•p. Ant. hom. 38.Sed hoc, inquies, propter humilitatem monuit esse dicendum. Planè propter humilitatē. Sed nū quid contra veritatem? Bern. de Divers. 17. Nam quod Chrysost. in Ozian. ho. 3. 〈non-Latin alphabet〉: nihil huic repugnat sententiae; cum & ipse alibi fateatur; 〈non-Latin alphabet〉. In Mat. hom. 3. .i. non tam humilitas iderat quam sanum judicium: vti vertit Bern. Brix. ad p•p. Ant. hom. 38.
sJob 35.7. Justitia nostra Deus non indiget. Totumque quod rectè colitur Deus ab homine, prodest homini non Deo. Neque enim fentise quisquam dixerit profuisse quod biberit, aut luci, si viderit. Aug. de Civit. lib. 10. cap. 5.Iob 35.7. Iustitia nostra Deus non indiget. Totumque quod rectè colitur Deus ab homine, prodest homini non Deo. Neque enim fentise quisquam dixerit profuisse quod biberit, aut luci, si viderit. Aug. de Civit. lib. 10. cap. 5.
tJob 35.6. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Jdem Consess. l. 4. c. 8.
Secondly, from the consideration of Gods infinite Majesty and dignity, his worth and his greatness, that dampeth and obscureth all those their excellent parts, for which others so much worthily and deservedly admire them. aGoodly Creatures are the Stars, and bthey shine bright in the Night, but when the Sun is once up, all their light and lustre is gone, it is no more to be seen, than as if they were not: Nor do those worthy Saints of God, whom we justly deem as bright dStars, retain their glorious lustre that yet dasteth our eyes, when they appear in the presence of the eGod of Glory. The nearer therefore Gods Saints approach ⟨p. 19⟩to God, and consider his worth and his greatness, the more apprehensive are they of their own meanness & unworthiness. And as fthe Moon never casteth less light, than when she is nearest the Sun, from whom she hath it: so never doth ought, (ought, I mean, that excelleth, that is ought,) less appear in any of us, than when we approach nearest the gFather and hFountain of Light, from whom we have received whatsoever we have. For ino where doth Man better or more fully see his own meanness, than in the Glass of Gods Greatness. kWhile we sit here in the Church together, and look one upon another, or upon other things here about us, we may well seem to be well-eyed and quick-sighted the most of us. But if the Sun should shine bright abroad, and we should go out and look full on it, our eyes would be soon obscured and darkened, and all our sharp-sightedness would prove nothing but mere dimness and darkness. And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (that ltheir presence when they appear but in some glimpse only of that their celestial glory, is wont to strike such terror and astonishment into those to whom they appear in that manner) yet when they cast their eyes on that most glorious mSun of Righteousness, this nSuns ⟨p. 20⟩Creator, the Author of its excellency, and oinfinitely therefore more excellent than it, they are so abashed at the consideration of their own vileness in comparison of it, that pthey clap their wings on their faces, (q as men are wont to do their hands, when the lightning flasheth in their eyes) as wholly overwhelmed with it, and not easily enduring it.
Secondly, from the consideration of Gods infinite Majestie and dignitie, his worth and his greatnesse, that dampeth and obscureth all those their excellent parts, for which others so much worthily and deservedly admire them. aGoodly Creatures are the Stars, and bthey shine bright in the Night, but when the Sunne is once up, all their light and luster is gone, it is no more to be seene, than as if they were not: Nor doe those worthy Saints of God, whom wee justly deeme as bright dStarres, retaine their glorious lustre that yet dasteth our eyes, when they appeare in the presence of the eGod of Glory. The nearer therefore Gods Saints approach ⟨p. 19⟩to God, and consider his worth and his greatnesse, the more apprehensive are they of their owne meannesse & unworthinesse. And as fthe Moone never casteth lesse light, than when shee is neerest the Sunne, from whom she hath it: so neuer doth ought, (ought, I meane, that excelleth, that is ought,) lesse appeare in any of us, than when we approach neerest the gFather and hFountaine of Light, from whom we have received whatsoever we have. For ino where doth Man better or more fully see his owne meannesse, than in the Glasse of Gods Greatnesse. kWhile we sit here in the Church together, and looke one upon another, or upon other things here about us, we may well seeme to be well-eyed and quick-sighted the most of us. But if the Sun should shine bright abroad, and we should goe out and looke full on it, our eyes would be soone obscured and darkened, and all our sharp-sightednesse would prooue nothing but meere dimnesse and darkenesse. And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (that l
b[Greek or Hebrew]. Basil. Sell. hom, in Transfig. [Greek or Hebrew]. Isid. Pel. l. 1. epist. 2 57. Sol relic sidera occu•tat; quibus & lumen suum foenerat. Plin. hist. Nat. lib. 2. cap. 6. Minuta lumina claritas Solis obscurat. Sen. epist. 67. Sic cum Sole perit sidericus decor. Idem Medea. Per diem fulgorem Lunae Stellarumque omnium Sol exortus abscondi•. Ambros Hexam. lib. 4. cap. 3. Simulque ut Sol ortus •ui sign• praemiserit, omnes Stellarum ignes sub u•ius luminaris fulg•re vanescunt. Ibidem cap. 6. Clara latent sub Sole co•us•o Sidera. Dracont. Hexam. Et, Hujus ab aspectu •anguescunt. Jbid. Inde Sol dictus, qua••solus •it. Cic. de Nat▪ Deor. l. 3. Quia postq••m exortus est, reliquis obscuratis sideribus solus app••et. Cass••d. in Psalm. 103. Jul. Firmic. de Error. Gent. Isid. Origin. lib. 3. cap. 70. Verum Sol potius à Graeco [Greek or Hebrew]. Bibliand. de rat. ling. lib. 3. cap. 2. Priscis enim Sel dicebatur, ut & Apello, Hemo, selves. Auson. Popma de antiq. loc. l. 1. c. 1. & Meurs. animadv. l. 3. c. 8.〈non-Latin alphabet〉. Basil. Sel. hom, in Transfig. 〈non-Latin alphabet〉. Isid. Pel. l. 1. epist. 2 57. Sol reliqu• sidera occu•tat; quibus & lumen suum foenerat. Plin. hist. Nat. lib. 2. cap. 6. Minuta lumina claritas Solis obscurat. Sen. epist. 67. Sic cum Sole perit sidericus d•cor. Idem Medea. Per diem fulgorem Lunae Stellarumque omnium Sol exortus abscondi. Ambros Hexam. lib. 4. cap. 3. Simulque ut Sol ortus ui sign praemiserit, omnes Stellarum ignes sub uius luminaris fulgre vanescunt. Ibidem cap. 6. Clara latent sub Sole couso Sidera. Dracont. Hexam. Et, Hujus ab aspectu anguescunt. Jbid. Inde Sol dictus, quasolus it. Cic. de Nat Deor. l. 3. Quia postqm exortus est, reliquis obscuratis sideribus solus appet. Cassd. in
No marvel if rElijah, when God spake unto him, (though in no terrible manner, but with a still voice, yet) cast his mantle over his face, as abashed at his appearance; and if other the Saints of God, when by prayer they repair unto God, and sset themselves in his special presence, tbeholding God as it were then looking with full eye upon them, and ulooking him in a manner full in the face, do then especially, as take notice of, so confess and acknowledge, their unworthiness to approach so glorious a presence, and to require or expect ought from the hands of such a Majesty, being so mean, so vile, so base, so abominable, as they are, and do then especially see themselves to be. xLord depart from me; I am a sinful wretch; saith S. Peter to our Saviour, when in a strange draught of fish only, he saw some print of his Deity. And, yI have oft heard of thee by report; saith Job to God: but now mine eye seeth thee: And therefore do I even abhor my self; and repent me in dust and ashes; in zsuch as my self am. Men are then *holiest (saith Pythagoras) when they repair unto God: they are humblest sure ⟨p. 21⟩(say I) when they approach nearest to him.
No marvell if rElias, when God spake unto him, (though in no terrible manner, but with a still voice, yet) cast his mantle over his face, as abashed at his appearance; and if other the Saints of God, when by prayer they repaire unto God, and sset themselves in his speciall presence, tbeholding God as it were then looking with full eye upon them, and ulooking him in a manner full in the face, doe then especially, as take notice of, so confesse and acknowledge, their unworthinesse to approach so glorious a presence, and to require or expect ought from the hands of such a Majesty, being so meane, so vile, so base, so abominable, as they are, and doe then especially see themselves to be. xLord depart from me; I am a sinfull wretch; saith S. Peter to our Saviour, when in a strange draught of fish only, he saw some print of his Deitie. And, yI have oft heard of thee by report; saith Iob to God: but now mine eye seeth thee: And therefore doe I even abhorre my selfe; and repent me in dust and ashes; in zsuch as my selfe am. Men are then *holiest (saith Pythagoras) when they repaire unto God: they are humblest sure ⟨p. 21⟩(say I) when they approach nearest to him.
Now this may serve first to teach us Humility. 1For if so worthy Saints and servants of God account themselves unworthy of ought, and think and speak so meanly of themselves; what doth it behove us to do, that come so far short of them? There are two Virtues especially, that our Saviour Christ hath by his own example commended unto us, to be imitated of us; aHumility in his Life, and bLove or Charity at his Death: Which we may well therefore term cChrists cognisances; and the marks and badges of those that be his. And certainly where Humility is wanting, that is wanting that Gods Children have ever most of all abounded and excelled in. All their speeches and sayings generally (if you mark them) savour strongly of it. dDust and ashes, saith Abraham. eA Worm, and no Man; saith David. fNot a Man, but a Beast; saith the Wise-man Agur, and gAsaph. hThe least and last of the Saints; and iof the Apostles; saith the Apostle Paul of himself: but kthe first and lchiefest of Sinners.
Now this may serve first to teach us Humilitie. 1For if so worthy Saints and servants of God account themselves unworthie of ought, and thinke and speake so meanely of themselves; what doth it behove us to doe, that come so farre short of them? There are two Vertues especially, that our Saviour Christ hath by his owne example commended unto us, to be imitated of us; aHumilitie in his Life, and bLove or Charitie at his Death: Which wee may well therefore tearme cChrists cognisances; and the markes and badges of those that be his. And certainly where Humilitie is wanting, that is wanting that Gods Children have ever most of all abounded and excelled in. All their speeches and sayings generally (if you mark them) savour strongly of it. dDust and ashes, saith Abraham. eA Worme, and no Man; saith David. fNot a Man, but a Beast; saith the Wise-man Agur, and gAsaph. hThe least and last of the Saints; and iof the Apostles; saith the Apostle Paul of himselfe: but kthe first and lchiefest of Sinners.
1Use 1.Vse 1.
aHumilis venit. Z•ch. 9 9. Mat. 21.5. humilitatem docere venit. Matth. 11.29. August. in Joan. 25. Discite à me, inquit. Quid discimus à te? nescio quid magnum à magno artific•. Nunquid ut eadem cum illo faciamus? Qui potest, quae solus Deus facit? Hoc disce à me▪ quod factus sum pro te. Quid prodest, si miracula facis, & humilis non sis? Idem hom. 34. Nolo à me discatis, sacere quae feci; sed quod factus quifeci, ne p• rirent quae feci. Idem de verb. Ap. 12.Humilis venit. Z•ch. 9 9. Mat. 21.5. humilitatem docere venit. Matth. 11.29. August. in Ioan. 25. Discite à me, inquit. Quid discimus à te? nescio quid magnum à magno artific•. Nunquid ut eadem cum illo faciamus? Qui potest, quae solus Deus facit? Hoc disce à me▪ quod factus sum pro te. Quid prodest, si miracula facis, & humilis non sis? Idem hom. 34. Nolo à me discatis, sacere quae feci; sed quod factus quifeci, ne p• rirent quae feci. Idem de verb. Ap. 12.
bJob. 13.34, 35.Iob. 13.34, 35.
cQuo modo de Fide Basil. apud Greg. Naz. in Epitaph. [Greek or Hebrew]. Et de Charitate & Pa•e, Chrysost. in Hebr. hom. 31. [Greek or Hebrew].Quo modo de Fide Basil. apud Greg. Naz. in Epitaph. 〈non-Latin alphabet〉. Et de Charitate & Pa•e, Chrysost. in Hebr. hom. 31. 〈non-Latin alphabet〉.
And where men therefore are so prone to stand upon terms of Comparison; I am as good a man as such and such: and, I deserve as well as they: and, I see no reason why I should not be respected as well as any other: and are so ready to thrust themselves forward; and not min giving honour to others, as the Apostle exhorteth, but nin taking honour to themselves, which the Holy Ghost reproveth, strive to go beyond others: it savoureth not of othe Spirit of Christ, nor of that pSpirit that Gods Children are led by; but of the Spirit and humour rather of those, who in the Gospel are reported to have qaffected the chief rooms at feasts, and the highest seats in the Synagogues, to be crouched and cringed to, and to be called, Rabbi, Rabbi: the rScribes and Pharisees, I mean, swho in comparison of themselves, scorned and contemned all others; tI am not like other men; nor like this Publican: saith he.
And where men therefore are so prone to stand upon tearmes of Comparison; I am as good a man as such and such: and, I deserve as well as they: and, I see no reason why I should not be respected as well as any other: and are so readie to thrust themselves forward; and not min giving honour to others, as the Apostle exhorteth, but nin taking honour to themselves, which the Holy Ghost reproveth, strive to goe beyond others: it savoureth not of othe Spirit of Christ, nor of that pSpirit that Gods Children are led by; but of the Spirit and humour rather of those, who in the Gospell are reported to have qaffected the chiefe roomes at feasts, and the highest seats in the Synagogues, to be crowched and cringed to, and to be called, Rabbi, Rabbi: the rScribes and Pharisees, I meane, swho in comparison of themselves, scorned and contemned all others; tI am not like other men; nor like this Publican: saith he.
sQui dum in se singulariter exultant, alijs arroganter insult•nt. Bern. de Grad. humil.Qui dum in se singulariter exul•ant, alijs arroganter insult•nt. Bern. de Grad. humil.
tNon sum sicut cateri, non sicut is••. Luk. 18.•1. [Greek or Hebrew]. Basil. Sell. […]. 34.Non sum sicut cateri, non sicut is••. Luk. 18.•1. 〈non-Latin alphabet〉. Basil. Sel. 〈…〉. 34.
Such should remember that uWhere the true fear of God is, Pride is not: and consequently, that where such pride is, there is a great want of sincerity. And consider withal, that as there is xno Virtue more acceptable and well-pleasing to God than Humility: so there is yno Vice in Gods sight more abominable than Pride. It is a strange thing, saith Augustine, entreating of ⟨p. 23⟩those words of the Psalmist, aThough the Lord be on high himself, yet beholdeth be the lowly: as for the proud and haughty, he knoweth them afar off. bIt is a strange thing, saith he, and yet as true as it is strange: God he sitteth aloft himself in heaven: and yet the higher a man lifteth himself, the further he is from him; the lower a man stoopeth, the nearer he is to him. We have a very pregnant instance of it in the Pharisee and the Publican, by our Saviour propounded. cThe proud Pharisee pressed as near God as he could: the poor Publican, not daring so to do, stood aloof off. And dyet was God far from the proud Pharisee, but near to the poor Publican. eThe latter went away justified rather than the former. For fthe Lord is near unto all those that be of a contrite heart: And ghe will dwell with him that is of an humble spirit. hHe resisteth the proud: but he giveth grace (that is, ihonour and respect) to the humble. kThe Low valleys are watered, when the high hills remain thirsty: And lthe poor and lowly are satisfied, when the proud rich are sent away empty. In a word; ⟨p. 24⟩mmuch danger there is in Pride; there is not the like in humility, albeit a man should abase himself somewhat more, than were meet or requisite for him to do. nIn coming in at a low portal, if a man stoop never so low, there is little danger in so doing; but if he hold up his head an inch only too high, he may chance to get a sound knock, if not a broken brow by it.
Such should remember that uWhere the true feare of God is, Pride is not: and consequently, that where such pride is, there is a great want of sinceritie. And consider withall, that as there is xno Vertue more acceptable and well-pleasing to God than Humilitie: so there is yno Vice in Gods sight more abominable than Pride. It is a strange thing, saith Augustine, entreating of ⟨p. 23⟩those words of the Psalmist, aThough the Lord be on high himselfe, yet beholdeth be the lowly: as for the proud and hautie, he knoweth them afarre off. bIt is a strange thing, saith he, and yet as true as it is strange: God he sitteth aloft himselfe in heaven: and yet the higher a man lifteth himselfe, the further he is from him; the lower a man stoopeth, the nearer he is to him. We have a very pregnant instance of it in the Pharisee and the Publican, by our Saviour propounded. cThe proud Pharisee pressed as neere God as hee could: the poore Publican, not daring so to doe, stood aloofe off. And dyet was God farre from the proud Pharisee, but neere to the poore Publican. eThe latter went away justified rather than the former. For fthe Lord is neere unto all those that be of a contrite heart: And ghee will dwell with him that is of an humble spirit. hHe resisteth the proud: but he giveth grace (that is, ihonour and respect) to the humble. k
uUbi timor, nullus tu••r. Ber. in Cant. •3. Quid est enim ti••re nisi non •• mere? Gilbert. in Cant. 19.Vbi timor, nullus tu••r. Ber. in Cant. •3. Quid est enim ti••re nisi non •• mere? Gilbert. in Cant. 19.
x[Greek or Hebrew]. Chrysost. tom. 6. Orat. 83. Quanto quis humilior in se fuerit, tant• in Dei co•spectu maj•r erit. Superbus verò quo glori•sior inter homines fu•rit, eo apud Deum despectior eri•. Aug. de Temp. 213. & Greg. M•ral. l. 8. c. 22.〈non-Latin alphabet〉. Chrysost. tom. 6. Orat. 83. Quanto quis humilior in se fuerit, tant• in Dei co•spectu maj•r erit. Superbus verò quo glori•sior inter homines fu•rit, eo apud Deum despectior eri•. Aug. de Temp. 213. & Greg. M•ral. l. 8. c. 22.
yProv. 6.16, 17. & 8.13▪ & 16.5. Exosa semper est Deo superbia. Cassiod. Var. l. 3. epist. 3.
Secondly, this may well discover one reason unto us, why our suits and prayers many times prevail not with God, but are returned back to us without fruit and effect;1 to wit, obecause we are not so humbled as we ought to be, ere we come to commence them; because we are not so affected as Jacob here, with any serious consideration or apprehension of our own indignity and unworthiness: The want whereof breedeth pirreverence and qpresumption in us, the very bane and pests of Prayer.
Secondly, this may well discover one reason unto us, why our suits and prayers many times prevaile not with God, but are returned backe to us without fruit and effect;1 to wit, obecause we are not so humbled as we ought to be, ere we come to commence them; because we are not so affected as Iacob here, with any serious consideration or apprehension of our owne indignitie and unworthinesse: The want whereof breedeth pirreverence and qpresumption in us, the very bane and pests of Prayer.
1Uses 2.Vses 2.
oMicah 6.6, 7, 8. Orandi disciplina repr•batrix superbiae, justificatrix humilitatis; Deum docet •rare in humilitate, ut allevatorem humilium, non in superbia, ut destructorem superborum. Tertul. in Marc. lib. 4.Micha 6.6, 7, 8. Orandi disciplina repr•batrix superbiae, justificatrix humilitatis; Deum docet •rare in humilitate, ut allevatorem humilium, non in superbia, ut destructorem superborum. Tertul. in Marc. lib. 4.
There are three special faults in Prayer, saith Bernard, that hinder the success of it; rFaintness, Coldness, and Boldness:
There are three speciall faults in Prayer, saith Bernard, that hinder the successe of it; rFaintnesse, Coldnesse, and Boldnesse:
rEst trepida, est tepida, est temeraria oratio. Bern. de Temp. 43. Terr•r, tep•r, […]. Gilbert. in Cant. 33.Est trepida, est tepida, est temeraria oratio. Bern. de Temp. 43. Terr•r, tep•r, 〈…〉. Gilbert. in Cant. 33.
Puritans
England
Rector of Rotherhithe; member of the Westminster Assembly.
. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quā Deus homini. Quod idem & Durand. habet in Sent. l. 2. d. 28. q. 1.
like a wilde fig-tree, saith Proclus in Epiphanius, that hath so pierced into the stone-wall of a faire Temple, that though it be cut away, the boughs, body of it, and the maine stumpe of it pulled out, yet some of the strings of the root▪
the fretting Leprousie in an house, that though the walls be scraped over and over, againe and againe, yet will not away, untill the building be it selfe wholly demolished. And
yHabitat; sed non regnat: manet; sed non dominatur aut praevalet: Evulsum quodammodo, necdum tam•n expulsum; dejectum, sed non prorsus eject•m tamen. Bern. in Psa. 90. s•rm. 10. Eradicari siquidem aut extirpari penitus è cordibus nostris malitia non potest. Idem de Temp. 45.Habitat; sed non regnat: manet; sed non dominatur aut praevalet: Evulsum quodammodo, necdum tam•n expulsum; dejectum, sed non prorsus eject•m tamen. Bern. in Psa. 90. s•rm. 10. Eradicari siquidem aut extirpari penitus è cordibꝰ nostris malitia non potest. Idem de Temp. 45.
z[Greek or Hebrew]. Proclus apud Epiphan. haeres. 64.〈non-Latin alphabet〉. Proclus apud Epiphan. haeres. 64.
dTinguntur soli• radij, eorumque trahunt similitudinem, in quorum or•m sube••do venere. Plin. hist. Nat. lib. 2. cap. 18.
20Si de •is divinitus districtè discuti••r, quis inter ••c remanet salu••• locus• quando et •ala nostra pura m•la sunt, & bon•qu• […] •abere cr• dimus, p•ra […] essen•••quam […]. Greg. […]. lib. 35. cap 26. […] corruptionis astringi••r, qua•libet […] operibus insudemus, verā m• diti•• nequaquam appr••endimus, sed imitamur. Ibid. l. 9. c. 28.Si de •is divinitus districtè discuti••r, quis inter ••c remanet salu••• locus• quando et •ala nostra pura m•la sunt, & bon•qu•〈…〉•abere cr• dimus, p•ra 〈…〉 essen•••quam 〈…〉. Greg. 〈…〉. lib. 35. cap 26. 〈…〉 corruptionis astringi••r, qua•libet 〈…〉 operibus insudemus, verā m• diti•• nequaquam appr••endimus, sed imitamur. Ibid. l. 9. c. 28.
fIpsa et virtutum gaudi• vulnus habe•t. Prosper. in sentent.
gTerret me vita […]. Na•que diligenter discussa apparet mihi aut peccatum, aut sterilitas ferè tota. Quod si quid fructus in ea videtur, sic est aut simulatum, aut imperfectum, aut aliquo modo corruptum, ut possit aut non placere, aut displicere Deo. Anselm. de miser. homin.Terret me vita 〈…〉. Na•que diligenter discussa apparet mihi aut peccatum, aut sterilitas ferè tota. Quod si quid fructus in ea videtur, sic est aut simulatum, aut imperfectum, aut aliquo modo corruptum, ut possit aut non placere, aut displicere Deo. Anselm. de miser. homin.
. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Jdem Consess. l. 4. c. 8.
uPsal. 16.2. Nec ille collat• eget, nec nos ei quicquam confer possumus. Sen. de benef. l. 4. c. 9. Nec eget bonis, nec timet à malis. August. in Psal. 80.Psal. 16.2. Nec ille collat• eget, nec nos ei quicquam conferre possumus. Sen. de benef. l. 4. c. 9. Nec eget bonis, nec timet à malis. August. in Psal. 80.
xIdeò Deus meus, quia bonorum meorum non indige•. Omne enim bonum nostrum aut ipse est, aut ab ipso. Aug. epist. 5. & de doctr. Christ. l. 1. c. 31.
yNos cum te am•mus, à te ad te afficimur, qui possumus misero aliquo mod• ess• & non amare te, hoc est, esse & male esse. Tibi autem qui semper idem es, nihil accedi• si amando proficimus ad te, nihil decedit, si non amando deficimus à te. Guilel•. à S. Theod•ric. de amor. Dei, c. 8. quod Bernardo perperam tribuitur.
zNec crescit Deus, accident […] decrescit decedent te. Aug. in Psalm. 145. Si fueri• fine D•o, min•• eris: Si fueri•tum▪ Deo, major Deus non erit. Non ex te ille major: sed tu fine illo minor. Reficieris, si accesseris: deficies, si recesseris. Integer m••et te a••edente; integer manet & te cadente. Idem in Joan. 11. Non erit major, si placet tibi; sed tu min•r eris, si d•pli•et tibi. Ib. 18.Nec crescit Deꝰ, acc•dente 〈…〉 decrescit d•cedente te. Aug. in Psalm. 145. Si fueri• fine D•o, min•• eris: Si fueri•tum▪ Deo, major Deus non erit. Non ex te ille major: sed tu fine illo minor. Reficieris, si accesseris: deficies, si recesseris. Integ•r m••et te a••edente; integ•r manet & te cadente. Idem in Ioan. 11. Non erit major, si placet tibi; sed tu min•r eris, si d•pli•et tibi. Ib. 18.
11Ground. 2. Consider. 2.
their presence when they appeare but in some glimpse only of that their celestiall glorie, is wont to strike such terrour and astonishment into those to whom they appeare in that manner) yet when they cast their eyes on that most glorious
. Iul. Firmic. de Error. Gent. Isid. Origin. lib. 3. cap. 70. Verum Sol potius à Graeco 〈non-Latin alphabet〉. Bibliand. de rat. ling. lib. 3. cap. 2. Priscis enim Sel dicebatur, ut & Apello, Hemo, •elus. Auson. Popma de antiq. loc. l. 1. c. 1. & Meurs. animadv. l. 3. c. 8.
iNusquam see melius deprehendit modus imperf•ctionis human•, quam in sp•culo visi•nis divin•. Bern•r. ad fratr. de Mont. Dei.Nusquam se melius deprehendit modus imperf•ctionis human•, quam in sp•culo visi•nis divin•. Bern•r. ad fratr. de Mont. Dei.
k[Greek or Hebrew]. Greg. Naz. de Sasim. epifc. Sivel terram despici••us medio die, vel intuemur quae aspectu• nostro circum circa patent, validissim• persp•cacissimaque acie videmur nobis praediti: at ubi in S•lem suspicimus atque arr•ctis oculis contemplamur, vis illa qu• egregiè in terra val•b•t, •ā to fulgore protinus consiringitur & confunditu•, ut fateri cogamur, illud nostrum in considerandis terrenis acumen, ubi ad S•lem ventum est, mera• esse ••b•tudinem. Idem in reputandis nobis contingit, &c. Calvin. Institut. lib. 1. cap. 1.〈non-Latin alphabet〉. Greg. Naz. de Sasim. epifc. Sivel terram despici••us medio die, vel intuemur quae aspectu• nostro circum circ• patent, validissim• persp•cacissimaque acie videmur nobis praediti: at vbi in S•lem suspicimus atque arr•ctis oculis contemplamur, vis illa qu• egregiè in terra val•b•t, •ā to fulgore protinus consiringitur & confunditu•, ut fateri cogamur, illud nostrum in considerandis terrenis acumen, ubi ad S•lem ventum est, mera• esse ••b•tudinem. Idem in reputandis nobis contingit, &c. Calvin. Institut. lib. 1. cap. 1.
lPrimus, quo nullus prior. Gerson, consol. Theolog. imò, quo nullus pejor. Aug. de verb. Ap. 9. & 10. Nec hoc dixit mentiendi praecipitatione, sed aestimandi affectione. Qui enim perfectè examinando s•metipsum intelligit, suo peccato nullius peccatum par esse existimat, quod non sicut suum intelligat. Bern. ad Fratr. de Mont. Dei.
The Low valleyes are watered, when the high hills remaine thirstie: And
much danger there is in Pride; there is not the like in humilitie, albeit a man should abase himselfe somewhat more, than were meet or requisite for him to doe.
In comming in at a low portall, if a man stoope never so low, there is little danger in so doing; but if hee hold up his head an inch only too high, he may chāce to get a sound knocke, if not a broken brow by it.
Video magnum miraculum: Alius est Deus; erigiste, & fugit à te: inclinas te, & descendit ad te. Humilia de proximo respicit, ut attollat: superba de longe cognoscit, ut deprimat. Aug. de Temp. 175. Fulgent. de Ascens. S•d & eadem fere. Aug. in Psa. 74. & de divers. 36. & de Temp. 213. & in Joan. 10. & 15. Vis tib• propinquet? humiliate. Nam tanto erit à te altior, quanto tu elatior. Idem in Psal. •37. Nescio quo pacto •amiliarius semper humilitati propinquare solet divinitas. Ber. ep. 42.Vide•e magnum miraculum: Alius est Deus; erigiste, & fugit à te: inclinas te, & descendit ad te. Humilia de proximo respicit, ut attollat: superba de longe cognoscit, ut deprimat. Aug. de Temp. 175. Fulgent. de Ascens. S•d & eadem fere. Aug. in Psa. 74. & de divers. 36. & de Tēp. 213. & in Ioan. 10. & 15. Vis tib• propinquet? humiliate. Nam tanto erit à te altior, quanto tu elatior. Idem in Psal. •37. Nescio quo pacto •amiliarius semper humilitati propinquare solet divinitas. Ber. ep. 42.
dPharisaeus contempsit de longinquo stantē, cui Deus confitenti propinquabat. Pharisaeus de propinquo stabat; sed Deus ad illum de propinquo non stabat. Publicanus de longinquo stabat: sed Deus ad illum de long▪ non stabat. August in Psalm. 31. Publ. de long. stabat, & Deo tamen propinquabat. Publ. de long. stabat: sed Dominus illum de prop•nquo attendeba•. Idem de verb. Dom. 36.Pharisaeus contempsit de longinquo stantē, cui Deus confitenti propinquabat. Pharisaeus de propinquo stabat; sed Deus ad illum de propinquo non stabat. Publicanus de longinquo stabat: sed Deus ad illum de long▪ non stabat. August in Psalm. 31. Publ. de long. stabat, & Deo tamen propinquabat. Publ. de long. stabat: sed Dominus illum de prop•nquo attendeba•. Idem de verb. Dom. 36.
eLuk. 18.14. Ille laudabilior, qui humilior, & j•stior, qui d•jectior. Ambr. de poenit. l. 2. c. •0▪ [Greek or Hebrew]. Basil. Sell. hom. 34.Luk. 18.14. Ille laudabilior, qui humilior, & j•stior, qui d•jectior. Ambr. de poenit. l. 2. c. •0▪〈non-Latin alphabet〉. Basil. Sel. hom. 34.
iPatet ex antithes•Prov. 3.34, 35. unde Apostoli sumpserunt. Videantur Mercer. & Piscat. in Prov. sed & omnium plenissime reverendus soccer meus Carol. Pi••er serm. in 1 Pet. 2.17.Patet ex antithes•Prov. 3.34, 35. unde Apostoli sumpserunt. Videantur Mercer. & Piscat. in Prov. sed & omnium plenissime reverendus socer meus Carol. Pi••er serm. in 1 Pet. 2.17.
kExcelsa siccantur: depressarigantur. Aug. de verb. Ap. 2. & Bern. de Temp. 47.
lLuk. •.53.
m[Greek or Hebrew]. Greg. Naz. de Eutax. Non est periculum quantumcunque te humilies, quantumcunque reputes minorē quàm •is. Est autem grande malum, horrendumque periculū, si vel modico pli•• vero te ext•llas▪ Bern. in Cant. 23.〈non-Latin alphabet〉. Greg. Naz. de Eutax. Non est periculum quantumcunque te humilies, quantumcunque reputes minorē quàm •is. Est autem grande malum, horrendumque periculū, si vel modico pli•• vero te ext•llas▪ Bern. in Cant. 23.
nQuemadmodum enim si per ostium transeas, cujus superliminare ni•iū bass•m sit, non nocet quantumcunque te inclinaveris; nocet ••tē si vel transversi digiti spatio plu• quam ostij patitur mensura •rex•ri•, ita ut impingas & capite qu•ssato collidaris. Sic in anima nō est planè timenda quantalibet humiliatio; •orrenda a•tē nimiumque pavenda v•l m••ima temerè praesumpta erectio. Bern. ibid. Humilis est janna Christus Dominus. Qui intrat per ha•c ja••am, humiliet se •portet, ut […] capite intrare contingat. August. in Joan. 44.Quemadmodum enim si per ostium transeas, cujus superliminare ni•iū bass•m sit, non nocet quantumcūque te inclinaveris; nocet ••tē si vel transversi digiti spatio plu• quam ostij patitur mensura •rex•ri•, ita ut impingas & capite qu•ssato collidaris. Sic in anima nō est planè timenda quantalibet humiliatio; •orrenda a•tē nimiumque pavenda v•l m••ima temerè praesumpta erectio. Bern. ibid. Humilis est janna Christus Dominus. Qui intrat per ha•c ja••am, humiliet se •portet, ut 〈…〉 capite intrare contingat. August. in Ioan. 44.
