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.
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
their 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
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 ltheir 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 mSunne of Righteousnesse, this nSunnes ⟨p. 20⟩Creator, the Author of its excellencie, and oinfinitly therefore more excellent than it, they are so abashed at the consideration of their owne vilenesse in comparison of it, that pthey clap their wings on their faces, (q as men are wont to doe their hands, when the lightning flasheth in their eyes) as wholly overwhelmed with it, and not easily enduring it.
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 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. 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.
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.
tThe cold and formal prayer cometh forth fast enough, but it cannot get up: it freezeth (for want of spirit and fervour) by the way, ere it come to appear in Gods presence. uA good mans prayer is effectual, saith S. James; but provided it be fervent.
tThe cold and formall prayer commeth forth fast enough, but it cannot get up: it freeseth (for want of spirit and fervour) by the way, ere it come to appeare in Gods presence. uA good mans prayer is effectuall, saith S. Iames; but provided it be fervent.
tTepida procedit, sed in ascen•u languescit & deficit.
xThe bold and presumptuous prayer flieth up apace; but it is as fast beaten back again, for presenting it self over-boldly and saucily in Gods sight; and in stead of a blessing, it bringeth back a curse with it. ySuch was that proud Pharisees prayer before spoken of. zHe went up, saith our Saviour, into the Temple to pray. But when he was arrived there, ahe had nothing to ask. He thrusteth himself forward, and offereth God a sacrifice of praise indeed; but of his own, not of bhis. He cspendeth the time not with Jacob in the confession of his own unworthiness, but in dcommemoration of his merits and good-deeds unto God; for fear lest God should forget ⟨p. 26⟩them, or not esteem of him as his worth (he thought) well deserved that he should.
xThe bold and presumptuous prayer flieth up apace; but it is as fast beaten backe againe, for presenting it selfe over-boldly and saucily in Gods sight; and in stead of a blessing, it bringeth backe a curse with it. ySuch was that proud Pharisees prayer before spoken of. zHe went up, saith our Saviour, into the Temple to pray. But when hee was arrived there, ahee had nothing to aske. Hee thrusteth himselfe forward, and offereth God a sacrifice of praise indeed; but of his owne, not of bhis. He cspendeth the time not with Iacob in the confession of his owne unworthinesse, but in dcommemoration of his merits and good-deeds unto God; for feare lest God should forget ⟨p. 26⟩them, or not esteeme of him as his worth (he thought) well deserved that he should.
xTemeraria ascendit, sed resil••: n•c tantum non obtinet gratiam, s•d meretur offensam. Bern. ibid.
y[Greek or Hebrew]. Basil. Sell. hom. 34. Velut dignus, qui cum Deo cominus colloqueretur. Erasin. Paraphr•.〈non-Latin alphabet〉. Basil. Sel. hom. 34. Velut dignus, qui cum Deo cominus colloqueretur. Erasin. Paraphr•.
aNon inveni•bat quod peteret. Gilb. in Cant. 33. Gratias, inquit, ago, quod nihil pe•cavi: Non habeo quod ignos•as. Optat. contr. Parmen. l. 2. Aut sui oblitum, aut à culpis ablutum dicas. Bern. de Grad. humil.
c[Greek or Hebrew]. Basil. Sel. ubi sup.〈non-Latin alphabet〉. Basil. Sel. ubi sup.
d[Greek or Hebrew], &c. Idem ibid. Purae ••tae Pont•ficiorum Votariorum ampullae: Quibus optimè quadr•nt & Chrysost. illa de Compunct. 2. [Greek or Hebrew].〈non-Latin alphabet〉, &c. Idem ibid. Purae ••tae Pont•ficiorum Votariorum ampullae: Quibus optimè quadr•nt & Chrysost. illa de Compunct. 2. 〈non-Latin alphabet〉.
True it is indeed, that even Gods sincere Servants, as eHezekiah, fNehemie, gJob, and hothers do upon special occasion sometime make mention, & that in Prayer too, of the sincerity of their hearts, their upright carriage, and their careful endeavour for Gods glory, and the good of ihis house, the Church. But if we shall advisedly compare these and the former together, we shall find a far different strain and spirit in either; we may discern as much difference between the one and the other in their prayers, as kbetween the vain-glorious confidence of Heathen Philosophers, and lthe religious constancy of Christian Martyrs in their ends. There is a vaunting Pride joined with a scorn of others in the one: There is a necessary and lowly touch (either in way of mjust apology, or nto strengthen their faith in some hope of speeding with God, and having their suites heard of him) of their own sincerity and integrity in the other.
True it is indeed, that even Gods sincere Servants, as eEzechias, fNehemie, gIob, and hothers doe upon speciall occasion sometime make mention, & that in Prayer too, of the sinceritie of their hearts, their upright carriage, and their carefull endevour for Gods glory, and the good of ihis house, the Church. But if we shall advisedly compare these and the former together, we shall finde a farre different straine and spirit in either; we may discerne as much difference betweene the one and the other in their prayers, as kbetweene the vaine-glorious confidence of Heathen Philosophers, and lthe religious constancie of Christian Martyrs in their ends. There is a vaunting Pride joyned with a scorne of others in the one: There is a necessary and lowly touch (either in way of mjust apologie, or nto strengthen their faith in some hope of speeding with God, and having their suites heard of him) of their owne sinceritie and integritie in the other.
kPlurimum interest inter barbaricā immanitatem, affe•t•sque impotentes, qui faciant ut vel mortem impavidi perserant; & Martyrum modestissimā constantia• in se i•becillem, in Christo •ortem. Cypriani nomine de duplic. martyr.Plurimum interest inter barbaricā immanitatem, affe•t•sque impotentes, qui faciant ut vel mortem impavidi perserant; & Martyrum modestissimā constantia• in se i•becillem, in Christo •ortem. Cypriani nomine de duplic. martyr.
lScilicet contemptum mortis in multis videas. Sed placidum illud, […] mā s•etum, illud humil•ter sublime, & sublimiter humile nisi in Christi Martyribus non videmus. Ibid. Magnitudo cum mansuetudine. Sen. epist.
And howsoever therefore we may likewise on the like occasions do the like, so be we remember withal to do it also in the like manner as they did: Yet owe must take heed how we offer to press over-boldly and presumptuously into Gods presence; lest as Jacob speaketh else-where, and upon another occasion, pwe ⟨p. 27⟩bring a curse upon our selves in stead of a blessing. Rather qconsider we the greatness and the gloriousness, on the one side, of that unconceivable Majesty that in prayer we approach unto; and on the other side, our own vileness, indignity, and unworthiness; that being truly humbled in the view both of the one and the other, our Prayers so seasoned, may both find freer access to God, and return with better success to us.
And howsoever therefore we may likewise on the like occasions doe the like, so be we remember withall to doe it also in the like manner as they did: Yet owe must take heed how we offer to presse over-boldly and presumptuously into Gods presence; lest as Iacob speaketh else-where, and upon another occasion, pwe ⟨p. 27⟩bring a curse upon our selves in stead of a blessing. Rather qconsider wee the greatnesse and the gloriousnesse, on the one side, of that unconceiveable Majestie that in prayer we approach unto; and on the other side, our owne vilenesse, indignitie, and unworthinesse; that being truly humbled in the view both of the one and the other, our Prayers so seasoned, may both finde freer accesse to God, and returne with better successe to us.
qOmnino siquidé oportet nos orationis tempore curiam intrare coelestem, in qua Rex regū stellato s•de• solio, circundante innumerabili & ineffabili beatorum spirituū exerci•u. Quanta ergò cum reverentia, quanto timore, quanta illuc humilitate accedere debet è palude sua procedens & repens vilis ranuncula? Bern. de divers. 25.Omnino siquidé oportet nos orationis tempore curiam intrare coelestem, in qua Rex regū stellato s•de• solio, circundante innumerabili & ineffabili beatorum spirituū exerci•u. Quanta ergò cum reverentia, quanto timore, quanta illuc humilitate accedere debet è palude sua procedens & repens vilis ranuncula? Bern. de divers. 25.
Thirdly, this directly crosseth and controlleth that Popish conceit of Merit, properly so termed, of matter of worth and desert in Man. Non sum dignus; I am not worthy of ought;1 saith Jacob: and rit is the common and general note (as you have heard) of Gods Servants. Whereas our Romanists teach their followers to plead to God for themselves, as the Jews did sometime for the Centurion to our Saviour; sDignus est; He is worthy; he deserveth, that thou shouldest do this for him. tDignus es: Thou art worthy to receive honour and glory; sing the Saints of God to God. But, Digni sumus: We are worthy; do they sing, and teach theirs so to sing: We are worthy, that God should confer honour and glory on us: We deserve by our well-doing, not grace only, but glory too, even eternal glory: And umuch more then any temporal benefits & blessings whatsoever, that come far short of either. xThey give all to God: these take all to ⟨p. 28⟩themselves. There is on their parts nothing but indignity with the one; nothing but condignitie with the other. Jacob deemeth himself unworthy of ought; and they esteem themselves yworthy of any thing. There was nothing that he could; and there is nothing but that they do, or can deserve it at Gods hands. He knoweth not how to requite what already he hath received: they are able not to requite it only, but to merit also much more. A strange presumption, whereby men dare arrogate & ascribe that unto themselves, that none of Gods holy ones, whose stories are recorded in Gods word, ever did, or durst do.
Thirdly, this directly crosseth and controlleth that Popish conceit of Merit, properly so termed, of matter of worth and desert in Man. Non sum dignus; I am not worthy of ought;1 saith Iacob: and rit is the common and generall note (as you have heard) of Gods Servants. Whereas our Romanists teach their followers to plead to God for themselves, as the Iewes did sometime for the Centurion to our Saviour; sDignus est; He is worthy; he deserveth, that thou shouldest doe this for him. tDignus es: Thou art worthy to receive honour and glory; sing the Saints of God to God. But, Digni sumus: We are worthie; doe they sing, and teach theirs so to sing: Wee are worthie, that God should conferre honour and glory on us: We deserve by our well-doing, not grace only, but glory too, even eternall glorie: And umuch more then any temporall benefits & blessings whatsoever, that come farre short of either. xThey give all to God: these take all to ⟨p. 28⟩themselves. There is on their parts nothing but indignitie with the one; nothing but condignitie with the other. Iacob deemeth himselfe unworthie of ought; and they esteeme themselves yworthie of any thing. There was nothing that he could; and there is nothing but that they doe, or can deserve it at Gods hands. He knoweth not how to requite what alreadie hee hath received: they are able not to requite it only, but to merit also much more. A strange presumption, whereby men dare arrogate & ascribe that unto themselves, that none of Gods holy ones, whose stories are recorded in Gods word, ever did, or durst doe.
uQuo modo Bellarm. ratiocinatur de Poenit. l. 2. c. 8. Si opera justorum eam vim habent, ut vitam aeternam verè & propriè mereantur; nullo modo negari potest, quin etiam efficacia esse possint ad satufaciendū pro reat• poenae temporalis: Siquidem longè majus est gloria aeterna, quam poenae tē poralis remissio. Absurdum ergò quod Th•m. sum. par. 1 a. 2ae q. 114. a. 3. e. 10. Vitam aeternam sub merito cadere; bona temporalia non cadere.Quo modo Bellarm. ratiocinatur de Poenit. l. 2. c. 8. Si opera justorum eam vim habent, ut vitam aeternam verè & propriè mereantur; nullo modo negari potest, quin etiam efficacia esse possint ad satufaciendū pro reat• poenae temporalis: Siquidem longè majus est gloria aeterna, quam poenae tē poralis remissio. Absurdum ergò quod Th•m. sum. par. 1 a. 2ae q. 114. a. 3. e. 10. Vitam aeternam sub merito cadere; bona temporalia non cadere.
yWorthy of the Crown; worthy of the Kingdom; worthy of Heaven; worthy of Salvation; worthy of God himself; as meriting and deserving all this Rhemists on 2 Thess. 1.5. & Apoc. 3.4.Worthy of the Crowne; worthie of the Kingdom; worthie of Heaven; worthie of Salvation; worthie of God himselfe; as meriting and deserving all this Rhemists on 2 Thess. 1.5
Puritans
England
Rector of Rotherhithe; member of the Westminster Assembly.
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.
Scilicet contemptum mortis in multis videas. Sed placidum illud, 〈…〉 mā s•etum, illud humil•ter sublime, & sublimiter humile nisi in Christi Martyribus non videmus. Ibid. Magnitudo cum mansuetudine. Sen. epist.
