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.
And so pass we to a second Use of this point; which may again serve to teach us lowliness, thankfulness, 1and contentment of mind: mWhat we have earned dearly and is owing us, we may justly expect, and claim as of right due to us: and we think much when we come to demand a debt of one that oweth it us, nto crave it in any submissive manner; and much more to be denied it, when we make demand of it: for we are wont to say in such cases, ⟨p. 75⟩that we ask but our own. But when we come to crave a courtesy, to request a kindness (from a superior especially) of one that is no way indebted or engaged unto us, we are glad to come with cap in hand, and ouse all terms of submissness and engagement: nor have we cause to be discontent, if he deny us; and pwe are wont to be well content (if but in part he please to grant our request) with what he is willing to afford us; and think that we have cause to be thankful to him for it, whatsoever it be, be it never so mean; because it is more than of right we could challenge or demand of him. So here, qif we could claim or challenge ought at Gods hand by way of merit or due debt upon desert, it were somewhat; some colour we might have to repine, when we had not what we would have, or rwhen we have not as others have. But whenas God is no way thus indebted to any; sall is absolutely his own; and the may do as he will with it: when as we come to him as u
beggars do to us, to ask alms, to crave all of mere mercy: we have great reason now to repair to him in the submissest manner that may be: we have no reason to repine, if he give us less than we would; (Beggars, we say, must be no choosers:)
had need therefore of good advice from others:) Great Potentates especially would take it in foul scorn, that every base fellow should take upon him to direct them where & how to confer their favours. Much more it is extreme arrogance & presumption in us, when we will take upon us to control God in the distribution of his mercies, as if he did not distribute them so equally as he ought. Whereas we should rather endeavour
to bring our heart to his hand, and shape our will to his pleasure:
And so passe wee to a second Vse of this point; which may againe serve to teach us lowlinesse, thankfulnesse, 1and contentment of mind: mWhat wee have earned deerely and is owing us, wee may justly expect, and claime as of right due to us: and we thinke much when we come to demand a debt of one that oweth it us, nto crave it in any submissive manner; and much more to be denied it, when wee make demand of it: for wee are wont to say in such cases, ⟨p. 75⟩that we aske but our owne. But when wee come to crave a courtesie, to request a kindenesse (from a superior especially) of one that is no way indebted or engaged unto us, we are glad to come with cap in hand, and ovse all termes of submisnesse and engagement: nor haue we cause to bee discontent, if hee deny us; and pwe are wont to be well content (if but in part hee please to grant our request) with what he is willing to afford us; and thinke that we have cause to be thankfull to him for it, whatsoever it be, be it never so meane; because it is more than of right wee could challenge or demand of him. So here, qif we could claime or challenge ought at Gods hand by way of merit or due debt upon desert, it were somewhat; some colour we might have to repine, when we had not what we would have, or rwhen wee have not as others have. But whenas God is no way thus endebted to any; sall is absolutely his owne; and the may doe as he will with it: when as we come to him as ubeggars doe to us, to aske almes, to crave all of meere mercie: we have great reason now to repaire to him in the submissest manner that may be: wee have no reason to repine, if hee giue us lesse than wee would; (Beggars, wee say, must bee no chusers:) ⟨p. 76⟩or xthan hee giveth to many others. Wee would thinke much that any man should take upon him to controll us in the disposing of our almes; (albeit oft-times ywe erre much therein, & zhad need therfore of good advice from others:) Great Potentates especially would take it in foule scorne, that euery base fellow should take upon him to direct them where & how to conferre their favours. Much more it is extreme arrogancie & presumption in us, when we will take upon us to controll God in the distribution of his mercies, as if hee did not distribute them so equally as hee ought. Whereas we should rather endevour *to bring our heart to his hand, and shape our will to his pleasure:
nMoles•um verbum est, & on•rosum, & di•isso vult•• dicend•, R•g•, Se• de ••nif. l. 2. c. 2.
oAudi voces petentium: Nemo nō victuram semper in animosuo memoriā dicit: nemo non deditum se & devotū profitetur, & si quod aliud humilius verbum quo se oppigneraret, invenit. Sen. de Benes. l. 3. c. 5. [Greek or Hebrew]. Palad. Antholog. l. 1. c. 42. [Greek or Hebrew], Ibid.Audi voces petentium: Nemo nō victuram semper in animosuo memoriā dicit: nemo non deditum se & devotū profitetur, & si quod aliud humilius verbum quo se oppigneraret, invenit. Sen. de Benes. l. 3. c. 5. 〈non-Latin alphabet〉. Palad. Antholog. l. 1. c. 42. 〈non-Latin alphabet〉, Ibid.
p[Greek or Hebrew]. Theophyl. epist. 73. [Greek or Hebrew], Gregor. Naz. pro Pauper. [Greek or Hebrew], Idem epist. 45.〈non-Latin alphabet〉. Theophyl. epist. 73. 〈non-Latin alphabet〉, Gregor. Naz. pro Pauper. 〈non-Latin alphabet〉, Idem epist. 45.
qAudacter Deum roga, nihil illum de alieno rogaturus, Sen. epist. 10.
rJustitia enim in aequalitate consistit. Thom. sum. par. 2a.2ae. q. 57. a. 1. & q. 62. a. 2.Iustitia enim in aequalitate consistit. Thom. sum. par. 2a.2ae. q. 57. a. 1. & q. 62. a. 2.
u[Greek or Hebrew], Greg. Naz. pro Pauper. Mendici Dei sumus. Et quod petitur à nobis, à Deo nos petimus, Aug. de verb. Dom. 5. Quant•••vis dives es, Dei mendicus es, Idem ibid. 41. & in Orat. Dom. An non mendicas, qui panem petis? Idem homil. 14.〈non-Latin alphabet〉, Greg. Naz. pro Pauper. Mendici Dei sumus. Et quod petitur à nobis, à Deo nos petimus, Aug. de verb. Dom. 5. Quant•••vis dives es, Dei mendicus es, Idem ibid. 41. & in Orat. Dom. An non mendicas, qui panem petis? Idem homil. 14.
xNemo alij aut participium, aut parilitatem, (aut praeeminentiam etiam) invideat. Quis enim meritum praetendat, ubi in munere sola est gratia? Gilbert. in Cant. 27. Ita enim erga alias largitas, ut erga alios nulla iniquita•, Aug. de Persever. cap. 4.
yMulti sunt, qui non donant, sed pro••ciunt, Sen. ep. 120.
zErrat, siquis existimat facilem rem esse donare. Plurimum habet res ista difficultatis, si modo consilio tribuitur, non casu & impetu spargitur. Idem de Beat. c. 24. Multi perdere sciunt, d• nare nesciunt. Tacit. hist. l. 5.
*[Greek or Hebrew], Aristot. Stob. c. 3. Transeamus in ea, in quo nos c•sus (imò Deus ips•) deduxerit. Sen. de Tranq. c. 14. [Greek or Hebrew]. Epictet. Arian. dissert. l. •. c. 12. Hinc Thymarid•s •i qui dixisset, [Greek or Hebrew], Di• tibi d•n• quae veli•; resp•ndit, [Greek or Hebrew]. Im• vel• ego, quae Dij dederint. Jamb. vita Pythag.〈non-Latin alphabet〉, Aristot. Stob. c. 3. Transeamus in ea, in quo nos c•sus (imò Deus ips•) deduxerit. Sen. de Tranq. c. 14. 〈non-Latin alphabet〉. Epictet. Arian. dissert. l. •. c. 12. Hinc Thymarid•s •i qui dixisset, 〈non-Latin alphabet〉, Di• tibi d•n• quae veli•; resp•ndit, 〈non-Latin alphabet〉. Im• vel• ego, quae Dij dederint. Iāb. vita Pythag.
that where he stayeth his liberality, there we stay our desires; as in the wilderness “the Israelites made stay where the Ark stayed: and when he enlargeth his hand, we in thankfulness enlarge also our hearts: being thankful to him for whatsoever we have, be it more or less; since that it is all of mere mercy; not discontent for what we have not, or for what we see others have.
that where hee staieth his liberality, there we stay our desires; as in the wildernesse “the Israelites made stay where the Arke staied: and when he enlargeth his hand, wee in thankfulnesse enlarge also our hearts: being thankefull to him for whatsoever wee have, be it more or lesse; since that it is all of meere mercie; not discontent for what wee have not, or for what we see others have.
Truth hath here reference to a word of promise. ⟨p. 77⟩And we may do well to observe how these two are still coupled and yoked together, Mercy and Truth. aAll the ways of God are Mercy and Truth, saith the Psalmist; and that even to those that keep covenant with him. And, bThy Mercy, O Lord, reacheth unto the heavens, and thy Truth or Faithfulness unto the clouds. And, cwithdraw not thy tender Mercies from me, O Lord: but let thy Mercy and thy Truth always preserve me. And, dI will praise thee for thy Mercy and thy Truth, &c. The one is the ground of Gods gracious promises: the other is the ground of the performance of what therein he hath promised. It is his Mercy that he doth ought at first, and that he promiseth further to do ought, And it is his Truth and his Justice, (for eTruth is a part also of Justice) that he performeth and maketh good what he hath promised.
Truth hath here reference to a word of promise. ⟨p. 77⟩And wee may doe well to observe how these two are still coupled and yoaked together, Mercie and Truth. aAll the waies of God are Mercie and Truth, saith the Psalmist; and that even to those that keepe covenant with him. And, bThy Mercie, O Lord, reacheth unto the heavens, and thy Truth or Faithfulnesse unto the clouds. And, cwithdraw not thy tender Mercies from me, O Lord: but let thy Mercie and thy Truth alwaies preserve me. And, dI will praise thee for thy Mercie and thy Truth, &c. The one is the ground of Gods gracious promises: the other is the ground of the performance of what therein he hath promised. It is his Mercie that hee doth ought at first, and that he promiseth further to doe ought, And it is his Truth and his Iustice, (for eTruth is a part also of Iustice) that he performeth and maketh good what he hath promised.
fSend forth thy light and thy Truth, saith the Psalmist, to bring me again to thine holy Hill. And, gDestroy mine enemies in thy Truth. And, hMy Mercy and truth, saith God, shall always be with him: and my covenant shall stand firm with him for ever. For, iI will not break my covenant; nor will I falsify my Truth. And, kBlessed therefore is the man, whose hope is in ⟨p. 78⟩the Lord, who keepeth his Truth for ever. It is his Mercy that moveth him; it is his Truth that bindeth him. It is his Mercy, I say, that induceth him to promise: it is his Truth that obligeth him to make good what he hath promised. A sure tie-all. lHeaven and earth may fail sooner than Gods Truth; than mhe should fail to make good ought that he hath promised to his.
fSend forth thy light and thy Truth, saith the Psalmist, to bring mee againe to thine holy Hill. And, gDestroy mine enemies in thy Truth. And, hMy Mercie and truth, saith God, shall alwaies be with him: and my covenant shall stand firme with him for ever. For, iI will not breake my covenant; nor will I falsifie my Truth. And, kBlessed therefore is the man, whose hope is in ⟨p. 78⟩the Lord, who keepeth his Truth for ever. It is his Mercie that moveth him; it is his Truth that bindeth him. It is his Mercie, I say, that induceth him to promise: it is his Truth that obligeth him to make good what hee hath promised. A sure tie-all. lHeaven and earth may faile sooner than Gods Truth; than mhee should faile to make good ought that he hath promised to his.
For first, it is against the very nature of God to do otherwise.1nHe that made the e•re, saith the Psalmist, shall not he hear? and he that made the eye shall not he see? and ohe that teacheth man wisdom, that giveth man understanding, shall not he understand himself? So he that pteacheth man truth, and of man qrequireth truth, shall not rhe keep and observe truth himself? Yea how is it possible he should do otherwise who is truth it self? who as he is sa God of truth and ttruth it self, so his Word also is ua word of truth and xtruth it self: And therefore yhe cannot lie, znor deny himself: It were aan impotency in him, if he were able to do either. bIf you that are evil know how to give good things to your children; how much more, saith our Saviour, shall your heavenly Father, who is cgoodness it self, give good things to his? So if dan honest man ⟨p. 79⟩will be careful to keep his word, one that hath but some small drop of this divine Truth distilled into his heart, which floweth infinitely in God, how much more shall he do so, who is eTruth it self, and who fcan no more cease to be true or to be just than he can cease to be God.19
For first, it is against the very nature of God to doe otherwise.1nHee that made the e•re, saith the Psalmist, shall not he heare? and he that made the eye shall not hee see? and ohee that teacheth man wisdome, that giveth man understanding, shall not hee understand himselfe? So he that pteacheth man truth, and of man qrequireth truth, shall not rhee keepe and observe truth himselfe? Yea how is it possible hee should doe otherwise who is truth it selfe? who as hee is sa God of truth and ttruth it selfe, so his Word also is ua word of truth and xtruth it selfe: And therefore yhee cannot lie, znor deny himselfe: It were aan impotency in him, if hee were able to doe either. bIf you that are evill know how to give good things to your children; how much more, saith our Saviour, shall your heavenly Father, who is cgoodnesse it selfe, give good things to his? So if dan honest man ⟨p. 79⟩
1Confirmation. Reason 1.Cōfirmation. Reason 1.
nPsal. 94.9, 10. Non ergò audit, qui •ecit t•bi unde audias? & non videt, qu• creavit unde v•deas? Oculum in te non intendi• suū, qui fecit tuum? Aug. de verb▪ Dom, 10.Psal. 94.9, 10. Non ergò audit, qui •ecit t•bi unde audias? & non videt, qu• creavit unde v•deas? Oculum in te non intendi• suū, qui fecit tuum? Aug. de verb▪ Dom, 10.
Again, is not God as prone (think we) and as ready unto Mercy as unto wrath; to do good as to gdo evil; to bless as to curse; to fulfil his promises, as to execute his threatenings and his menaces; to cause to prosper, as to punish? Yes undoubtedly, and (if we may say so) hmuch more. But Gods threatenings against the wicked shall undoubtedly take effect. God hath even iby a solemn oath bound himself thereunto: and that kthey shall find to their endless woe one day unfailable, that now either deny it, or make doubt of it. And much more then shall his free promises be made good all to the godly: The rather since that lhe hath bound himself by oath as well to the fulfilling of the one, as to the effecting and executing of the other.
Againe, is not God as prone (thinke wee) and as readie unto Mercie as unto wrath; to doe good as to gdoe evill; to blesse as to curse; to fulfill his promises, as to execute his threatnings and his menaces; to cause to prosper, as to punish? Yes undoubtedly, and (if wee may say so) hmuch more. But Gods threatnings against the wicked shall undoubtedly take effect. God hath even iby a solemne oath bound himselfe thereunto: and that kthey shall finde to their endlesse woe one day unfailable, that now either deny it, or make doubt of it. And much more then shall his free promises bee made good all to the godly: The rather since that lhee hath bound himselfe by oath as well to the fulfilling of the one, as to the effecting and executing of the other.
gIsaiah. 45.7. Mala ulto•ia, non p•ccatoria: poenae, non culpae; supplicia, non delicta, Tertull. in Marc. l. 2. & 3. Mala, non peccata, sed supplicia, Aug. epist. 120. c. 19. Justitiae, non malitiae mala, quae quia justitiae sunt, nec mala, sed bona sunt, Tertull. ibid. Malum quippe malo non malè redditur. Et •i cui redditur malū est; quia supplicium est; & ei à quo redditur bonum est, quia rectè factū •jus est, Aug. ad ep. Pelag. l. 2. c. 17.Esai. 45.7. Mala ulto•ia, non p•ccatoria: poenae, non culpae; supplicia, nō delicta, Tertull. in Marc. l. 2. & 3. Mala, non peccata, sed supplicia, Aug. epist. 120. c. 19. Iustitiae, non malitiae mala, quae quia justitiae sunt, nec mala, sed bona sunt, Tertull. ibid. Malum quippe malo non malè redditur. Et •i cui redditur malū est; quia supplicium est; & ei à quo redditur bonum est, quia rectè factū •jus est, Aug. ad ep. Pelag. l. 2. c. 17.
Now this consideration may first serve to clear many places of Scripture,1 where Gods children seem to require God even min justice to hear, and help them, and do for them, & deliver them: And where God is said to be njust, either in ⟨p. 80⟩remitting of mens sins, or oin rewarding of their works. Which places pPopish writers are wont to abuse and produce for the justification of their pernicious Positions concerning mans merit, and the worth of mens works. As if in those places Gods children pleaded unto God their own merits, in regard whereof God in justice might not deny them their suits, they requiring nothing but what by their own righteous actions they had even in justice deserved at Gods hands: Or as if Gods justice it self so tied him to the rewarding of their works, in regard of the very worth and dignity of them, that God could not without some taint of injustice do otherwise. But qthat the justice or righteousness that the Saints and servants of God speak of in those places, neither is, nor respecteth simply the justice or righteousness of their persons, in regard whereof, and for the worth of which, God in justice, were engaged to do for them what they require of him, is hereby apparent, in that in some of those very places, where they require or plead this justice, *they sue yet for mercy, and renounce their own righteousness, and refuse to be tried by the precise Rule of Gods justice.
Now this consideration may first serve to cleer many places of Scripture,1 where Gods children seeme to require God even min justice to heare, and helpe them, and doe for them, & deliver them: And where God is said to be njust, either in ⟨p. 80⟩remitting of mens sinnes, or oin rewarding of their workes. Which places pPopish writers are wont to abuse and produce for the justification of their pernicious Positions concerning mans merit, and the worth of mens workes. As if in those places Gods children pleaded unto God their owne merits, in regard whereof God in iustice might not deny them their suits, they requiring nothing but what by their owne righteous actions they had even in justice deserved at Gods hands: Or as if Gods justice it selfe so tied him to the rewarding of their workes, in regard of the very worth and dignitie of them, that God could not without some taint of injustice doe otherwise. But qthat the justice or righteousnesse that the Saints and servants of God speake of in those places, neither is, nor respecteth simply the justice or righteousnesse of their persons, in regard whereof, and for the worth of which, God in justice, were engaged to do for them what they require of him, is hereby apparant, in that in some of those very places, where they require or pleade this justice, *they sue yet for mercie, and renounce their owne righteousnesse, and refuse to be tried by the precise Rule of Gods justice.
pBellar. de Justis. l. 1. c. 21. & l. 5. c. 3, 16. Rhemens. in Heb. 6. & 2 Thess. 1. & •lij.Bellar. de Iustis. l. 1. c. 21. & l. 5. c. 3, 16. Rhemēs. in Heb. 6. & 2 Thess. 1. & •lij.
qApertum est qua ratione Justitiā Domini petebat, qui dicit, Ne intres in judicium, &c Nam si justitia judicium significasset, hoc petere non poterat, quod pavebat. Cassiodor. in Psal. 142. Et causa reddita est, quare •oluerit ad judicium venire cum Domino, ut nō sola potestatis reverentia, sed ipsa etiā videatur justitiae regula formidata, ib.Apertum est qua ratione Iustitiā Domini petebat, qui dicit, Ne intres in judicium, &c Nam si justitia judicium significasset, hoc petere non poterat, quod pavebat. Cassiodor. in Psal. 142. Et causa reddita est, quare •oluerit ad judicium venire cum Domino, ut nō sola potestatis reverentia, sed ipsa etiā videatur justitiae regula formidata, ib.
I answer: It is sometime rthe justice of ⟨p. 81⟩their cause; when being falsely accused, and wrongfully charged, by their malicious Adversaries, with such crimes as they never either committed or imagined, they dare sappeal even to Gods justice, and offer themselves to be tried thereby for their innocency therein.
I answer: It is sometime rthe justice of ⟨p. 81⟩their cause; when being falsely accused, and wrongfully charged, by their malicious Adversaries, with such crimes as they never either committed or imagined, they dare sappeale even to Gods justice, and offer themselues to be tried thereby for their innocency therein.
rPsal. 4.1, 2. Deus juste mi: vel Deus justitia me•, i. causae justae me•, ut Jun. & Piscat. Sic Psal. 119.121.Psal. 4.1, 2. Deus juste mi: vel Deus justitia me•, i. causae justae me•, ut Iun. & Piscat. Sic Psal. 119.121.
Sometime it is Gods justice and righteousness, that is, his Truth, or his Faithfulness; which the Psalmist therefore tjoineth together, (it is *Hugh the Cardinals observation) as one and the same. For †truth or faithfulness is (as before was said) a branch and a limb of justice or righteousness. That which even our Adversaries themselves also confess & acknowledge, expounding some such places so also themselves. uIf we confess our sins, saith S. John, God is faithful and just to forgive us our sins, and to cleanse us (how but by xChrists blood?) from all iniquity. Here ythose words just and faithful, saith Bellarmine, are referred to Gods promise: zFor therefore, saith he, is God said to be faithful and just, because he standeth to his word, and breaketh not his faith. Though therein ahe crosseth himself again elsewhere; and he addeth wretchedly, yea impiously in the same place, that bthere seemeth to be no promise at all extant in Scripture concerning remission of sins upon confession of them made unto God. In like manner where the Apostle saith, cFor God is not unjust, to forget your work and ⟨p. 82⟩labour of love, which you show to his Name, in ministering to his Saints. dHe showeth manifestly, saith Bellarmine, that he should be unjust, if he did otherwise. And therefore eit is neither hold nor blasphemous to say, that God should be unjust, if he should not keep his promises: to confute which assertion, ffalsely fathered upon Durand, whom therein he doth wrong too, he produceth that place. Again whereas S. Paul saith, gThere is a crown of righteousness (and so it may be, and yet *a crown of mercy too, saith Chrysostom) laid up for me, which the just Judge will render unto me in that day; and not to me alone, but to all those that love his appearance, hIt is not his own righteousness, but Gods righteousness, saith Bernard, that the Apostle here buildeth upon. For it is a just thing for God to pay that that he oweth. And he oweth that that he hath promised. iIt was out of mercy indeed promised, but it is of justice to be performed. kAnd this is the justice that the Apostle here presumeth of, even Gods promise. For lthat may well be of justice and due debt required, that was freely promised at first. To which purpose also even Bellarmine, mThat which God doth of grace or free favour, saith he, that he may not do:
Sometime it is Gods justice and righteousnes, that is, his Truth, or his Faithfulnesse; which the Psalmist therefore tjoyneth together, (it is *Hugh the Cardinals observation) as one and the same. For †truth or faithfulnesse is (as before was said) a branch and a limme of justice or righteousnesse. That which even our Adversaries themselves also confesse & acknowledge, expounding some such places so also themselves. uIf wee confesse our sinnes, saith S. Iohn, God is faithfull and just to forgive us our sinnes, and to cleanse us (how but by xChrists blood?) from all iniquitie. Here ythose words just and faithfull, saith Bellarmine, are referred to Gods promise: zFor therefore, saith he, is God said to bee faithfull and just, because hee standeth to his word, and breaketh not his faith. Though therein ahee crosseth himselfe againe elsewhere; and hee addeth wretchedly, yea impiously in the same place, that bthere seemeth to bee no promise at all extant in Scripture concerning remission of sinnes upon confession of them made unto God. In like manner where the Apostle saith, cFor God is not unjust, to forget your worke and ⟨p. 82⟩labour of love, which you shew to his Name, in ministring to his Saints. dHe sheweth manifestly, saith Bellarmine, that hee should be unjust, if hee did otherwise. And therfore eit is neither hold nor blasphemous to say, that God should be unjust, if hee should not keep his promises: to confute which assertion,
*Veritatē & justitiam pro e•dem accipit, Hugo in Psalm. 142. & ex Cassiodor. Lombard ibid.Veritatē & justitiam pro e•dem accipit, Hugo in Psalm. 142. & ex Cassiodor. Lombard ibid.
†Bellar. ipse ex illis verbis Neh. 9.8. Et implesti verba tua, quoniam justus es, de Justis. l. 5. c. 16.Bellar. ipse ex illis verbis Neh. 9.8. Et implesti verba tua, quoniam justus es, de Iustis. l. 5. c. 16.
yVerba illa, Justus & Fidelis, referuntu• ad promissionem divinam, Bellar. de Poenit. l. 3. c. 6.Verba illa, Iustus & Fidelis, referuntu• ad promissionem divinam, Bellar. de Poenit. l. 3. c. 6.
zIdeò enim Deus •idelis & justus dicitur, quia peccata confitentibus remitt•t, quia stat promissis, nec fidē fallit. Bellar. ibid.Ideò enim Deus •idelis & justus dicitur, quia peccata cōfitentibus remitt•t, quia stat promissis, nec fidē fallit. Bellar. ibid.
(or he may choose whether he will do or no.) But yet when he hath promised once to do it, he cannot now but do it, though not simply and absolutely, yet in respect of his promise. ⟨p. 83⟩Hence is that that Augustine, and nothers after him, so oft have. oGod, saith he, albeit he be debtor to none, yet hath he made himself a debtor to us. But how? Not by receipt, but by promise. Not by receiving of ought from us; but by promising what he pleased and thought good himself unto us. In regard whereof very pithily and piously saith Bernard, pMy Judges will (or good will) is my right. What can be righter? What can be richer? What righter for merit? What richer for recompense? Now qit is one thing to say to one, You owe me this or that, because I have bestowed somewhat upon you, or have done this or that for you, and have thereby deserved it: and another thing to say, You owe me this or that, because you promised to bestow it on me. In the one, the ground of the debt ariseth from the work or deed and desert of the party that claimeth it: in the other, from the word and promise of him, of whom it is claimed, ⟨p. 84⟩rIn the former sense, saith Augustine, can no man claim ought of God: because no man can by any such means tie or engage God to himself. But in the latter sense some may, in regard of his promise past to them, by which, though free otherwise, she hath bound himself to do for them, to the performance whereof, his truth and his justice do now tie him. By virtue of which truth and justice Gods Saint• oft require that of God, which in justice otherwise they durst not, nor could claim or challenge at his hands as of due debt or of desert.
(or hee may chuse whether he will doe or no.) But yet when he hath promised once to doe it, hee cannot now but doe it, though not simply and absolutely, yet in respect of his promise. ⟨p. 83⟩Hence is that that Augustine, and nothers after him, so oft have. oGod, saith hee, albeit hee be debtor to none, yet hath hee made himselfe a debtor to us. But how? Not by receit, but by promise. Not by receiving of ought from us; but by promising what hee pleased and thought good himselfe unto us. In regard whereof very pithily and piously saith Bernard, pMy Iudges will (or good will) is my right. What can be righter? What can be richer? What righter for merit? What richer for recompence? Now qit is one thing to say to one, You owe me this or that, because I have bestowed somewhat upon you, or have done this or that for you, and have thereby deserved it: and another thing to say, You owe mee this or that, because you promised to bestow it on me. In the one, the ground of the debt ariseth from the worke or deed and desert of the partie that claimeth it: in the other, from the word and promise of him, of whom it is claimed, ⟨p. 84⟩rIn the former sense, saith Augustine, can no man claime ought of God: because no man can by any such meanes tie or engage God to himselfe. But in the latter sense some may, in regard of his promise past to them, by which, though free otherwise, shee hath bound himselfe to doe for them, to the performance whereof, his truth and his justice doe now tie him. By vertue of which truth and justice Gods Saint• oft require that of God, which in justice otherwise they durst not, nor could claime or challenge at his hands as of due debt or of desert.
nFulgent ad Monim, praefat. Idem autor est deb•ti, qui autor est doni. Nam & seips•m sua largitate dignatus est facere debitorē Et Gregor. in Evang. hom. 37. Eum cui ipse debitor fuerat, ex promissione debitorem habere jam ceperat.Fulgent ad Monim, praefat. Idem autor est deb•ti, qui autor est doni. Nam & seips•m sua largitate dignatus est facere debitorē Et Gregor. in Euang. hom. 37. Eum cui ipse debitor fuerat, ex promissione debitorem habere jam ceperat.
oAudi Dei misericordiam & veritatem. Donator est indulgentiae, redditor coronae. Unde d•bit•r? accepit aliquid? Cui debet aliquid Deus? Ecce videmus quid tenet eū Paulus debitorē. Consecutus est misericordiā, 1 Tim. 1.16. Jam exigens veritatem, Reddet, ait, 2 Tim. 2.8. Quid tibi reddet, nisi quod tibi debet? Unde tibi debet? Quid ei dedisti? Quis prior deditei & retribueturei? Debitorem Diminus ipse se fecit, non accipiendo, sed promittendo. August. in Psal. 83. Tenes certum promissorem, qui se fecit promittendo debitorem, Idem in Psalm. 74. Dignaris eis, quibus debita omnia dimittis, etiam promissionibus tuis debit•r fieri. Idem Confess. lib. 5. cap. 9. In his quae habemus laudamus Deum largitorem: in his quae nondum habemus, tenemus debitorem. Debitor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Idem deverb. Ap. 16. Non debendo, sed promittendo debitorem see fecit, Idem de verb. Dom. 31. Promissorem tenemus, ut debitorem exigamus. Promissor Deus debiter factus est bonitate sua, non praerogantia nostra, Idem de Temp. 151.Audi Dei misericordiam & veritatem. Donator est indulgentiae, redditor coronae. Vnde d•bit•r? accepit aliquid? Cui debet aliquid Deus? Ecce videmus quid tenet eū Paulus debitorē. Consecutus est misericordiā, 1 Tim. 1.16. Jam exigens veritatem, Reddet, ait,
1Again, this may further be of singular •se to all Gods deer children and faithful servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his truth, for the making good of all his gracious promises unto them. tLet your conversation, saith the Apostle, be without covetousness, (yea or distrustfulness either;) and rest contented with what you have. For he hath said, (and what he hath said, concerneth us, as well as either uJacob or xJoshua, to whom it was said) yI will not leave thee, nor in any wise will I forsake thee. zSo that we may ⟨p. 85⟩boldly say (yet not presuming of our own merit and worth, but on his mercy and truth) with the Psalmist, aThe Lord is my feeder; I am sure to want nothing: and, bThe Lord is mine helper; I need not fear any thing. He hath said it: and that is enough; we need no other security, his bare word is as good, yea better than any bond. For he is ca God of truth; and dcannot go from his word. And ethose therefore that trust in him, shall not need (as the Prophet speaketh) to fmake haste; by seeking to unlawful and indirect courses for the relieving of themselves, when they are in some want; or for the recovering of themselves, when they are fallen behind hand; or for the enlarging of their estates, when charge beginneth to grow upon them: glike those that to save themselves being in danger of drowning, catch hold of whatsoever cometh next hand, such things oft as are means rather to enwrap and entangle and so to wind them further in, than to bear them up, or to help them out. Nor shall they need hto hang (as our Saviour Christ speaketh) in suspense; as ithe Clouds do in the air, khovering to and fro, as the wind driveth them, and uncertain whether to hang still there, or to fall down on the earth: perplexed and distracted with lcarking ⟨p. 86⟩care and thought for the things of this life how they shall have wherewith to maintain their charge, and to feed and cloth them and theirs; especially if dear times come, & further charge grow upon them, or if trading decay and wax dead with them, or if those break that they have dealings with, and the like: As if God were tied to these means; or as if the performance of Gods promises depended upon these things?
1Againe, this may further bee of singular •se to all Gods deere children and faithfull servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his truth, for the making good of all his gracious promises unto them. tLet your conversation, saith the Apostle, bee without covetousnesse, (yea or distrustfulnesse either;) and rest contented with what you have. For hee hath said, (and what hee hath said, concerneth us, as well as either uIacob or xIoshua, to whom it was said) yI will not leave thee, nor in any wise will I forsake thee. zSo that wee may ⟨p. 85⟩boldly say (yet not presum•ng of our owne merit and worth, but on his mercy and truth) with the Psalmist, aThe Lord is my feeder; I am sure to want nothing: and, bThe Lord is mine helper; I need not feare any thing. He hath said it: and that is enough; we need no other security, his bare word is as good, yea better than any bond. For he is ca God of truth; and dcannot goe from his word. And ethose therefore that trust in him, shall not need (as the Prophet speaketh) to fmake haste; by seeking to unlawfull and indirect courses for the releeving of themselves, when they are in some want; or for the recovering of themselves, when they are fallen behinde hand; or for the enlarging of their estates, when charge beginneth to grow upon them:
y[Greek or Hebrew], Hebr. 13.5. Negativa, quod rarissimum est, ter repetita ut confirmatissima sit stipulatio divina.〈non-Latin alphabet〉, Hebr. 13.5. Negativa, quod rarissimum est, ter repetita ut confirmatissima sit stipulatio divina.
But walk they may well cheerfully in the mcareful performance of those duties that God hath in their several places imposed on them, (for there is na diligent care as well as oa diffident; the one enjoined, the other inhibited) and so pleave the issue and event of all to God and his blessing: qwho will be sure to provide for them, and will suffer neither them, nor theirs (for rhe is a God of his Word, and that sall shall find, that trust to it) to want any thing at any time, that shall be fit for them.
But walke they may well cheerfully in the mcarefull performance of those duties that God hath in their severall places imposed on them, (for there is na diligent care as well as oa diffident; the one enjoyned, the other inhibited) and so pleave the issue and event of all to God and his blessing: qwho will be sure to provide for them, and will suffer neither them, nor theirs (for rhee is a God of his Word, and that sall shall finde, that trust to it) to want any thing at any time, that shall be fit for them.
Rector of Rotherhithe; member of the Westminster Assembly.
Transcription key
•
an illegible letter
〈…〉
illegible words
〈non-Latin alphabet〉
Greek or Hebrew the transcribers did not key
▪
illegible punctuation
⟨p. 12⟩
a page break in the printed book
will bee carefull to keepe his word, one that hath but some small drop of this divine Truth distilled into his heart, which floweth infinitly in God, how much more shall hee doe so, who is
a[Greek or Hebrew], Isidor. Pel. lib. 2. epist. 117. Haec posse impotentia est, Anselm. ••osil. cap. 7. Nec est infirmitas ista, s•d firmitas, qua •als• esse non potest Verita•. Magna potentia non posse mentiri, Aug. de Trinit. lib▪ 15. cap. 14, 15. Ideo eni•• erè •mnipotens est, quia impot•ns esse non potest, Gomar. de Provid. cap. 3.〈non-Latin alphabet〉, Isidor. Pel. lib. 2. epist. 117. Haec posse impotentia est, Anselm. ••osil. cap. 7. Nec est infirmitas ista, s•d firmitas, qua •als• esse non potest Verita•. Magna potentia non posse mentiri, Aug. de Trinit. lib▪ 15. cap. 14, 15. Ideo eni•• erè •mnipotens est, quia impot•ns esse non potest, Gomar. de Provid. cap. 3.
fVult D•um non esse Deum▪ qui vult cum aut impotentē, aut injustum •ss•, aut insip•••tē, Ber. de Temp. 58.Vult D•um non esse Deum▪ qui vult cum aut impotentē, aut injustum •ss•, aut insip•••tē, Ber. de Temp. 58.
lHebr. 6.17, 18. Jurat nobis, per quem juramus: nec potest ab eo quisquam •alli, quo invocato non licet impune mentiri, Athalar. apud Cassiod. var. l. 8. ep. 3.Hebr. 6.17, 18. Iurat nobis, per quem juramus: nec potest ab eo quisquam •alli, quo invocato non licet impune mentiri, Athalar. apud Cassiod. var. l. 8. ep. 3.
*Psal. 143.2, 8 Non contendit judicio, nec praetendit justitiam; recusat judicium, Postu•it mis•ricordiam: faciliu• sibi veniam impetrare posse, quam justitiam vendicare confidens. Bern. ep. 42. Qui & subjungit; Sola profec•ò quae non solet gloriari, non novit praesumere, contendere non consuevit, gratiam inventura est in oculis pietatis humil•tas.Psal. 143.2, 8 Nō contendit judicio, nec praetendit justitiam; recusat judicium, Postu•it mis•ricordiam: faciliu• sibi veniam impetrare posse, quam justitiam vendicare confidens. Bern. ep. 42. Qui & subjungit; Sola profec•ò quae non solet gloriari, non novit praesumere, contendere non consuevit, gratiam inventura est in oculis pietatis humil•tas.
a crowne of mercie too, saith Chrysostome) laid up for mee, which the just Iudge will render unto me in that day; and not to mee alone, but to all those that love his appearance,
It is not his owne righteousnesse, but Gods righteousnesse, saith Bernard, that the Apostle here buildeth upon. For it is a just thing for God to pay that that hee oweth. And hee oweth that that he hath promised.
That which God doth of grace or free favour, saith he, that hee may not doe:
a•oquitur de remissione venialium, quae justo Dei judicio redditur bonis meritis justortū. Idē de Justif. l. 1. c. 21.•oquitur de remissione venialium, quae justo Dei judicio redditur bonis meritis justortū. Idē de Iustif. l. 1. c. 21.
bPromissio de remittendis peccatis, eis qui confitentur Deo, non vid•tur ulla extare in divinis literis, Bellar. ubi. sup.
dManifestè significat eum injustum fore si secus faceret, Bellar. de Justific. l. 5. c. 16.Manifestè significat eum injustum fore si secus faceret, Bellar. de Iustific. l. 5. c. 16.
eNon est temerarium et blasphemū, sed pium & sanctū dicere, D•um fore injustum, si non servaret promissa, ib.Non est temerarium et blasphemū, sed pium & sanctū dicere, D•um fore injustum, si non servaret promissa, ib.
fSee Durands own words at large in the end.See Durands owne words at large in the end.
*[Greek or Hebrew], Chrys. in Psal 5.12.〈non-Latin alphabet〉, Chrys. in Psal 5.12.
hEst quam Paulus expectat corona justitiae, sed justitia Dei, non suae, Justū quippe est, ut reddat quod debet: d•bet autem quod pollicitus est, Bernard. de Grat. & lib. A•b.Est quam Paulus expectat corona justitiae, sed justitia Dei, non suae, Iustū quippe est, ut reddat quod debet: d•bet autem quod pollicitus est, Bernard. de Grat. & lib. A•b.
iQui credidit promittenti, 2 Tim. 1.12. fidenter promissum repetit: promissum quidem ex misericordia, sed jam ex justitia persolvendum.
kEt h•c est justitia, de qua praesus mit Apostolus, promissio Dei, Ibid.
lJustè jam & ex debito requiritur, quodcunque vel gratis promittitur, Bern. ib•d.Iustè jam & ex debito requiritur, quodcunque vel gratis promittitur, Bern. ib•d.
mQuod ex gratia facit Deus, potest non facere. Sed lamen cum promiserit, profecto si non absolutè, certè tamen ratione promissumis & pacti non potest non f• c•re, Bellarm. de Poenit. l. 1. c. 14.
2 Tim. 2.8
. Quid tibi reddet, nisi quod tibi debet? Vnde tibi debet? Quid ei dedisti? Quis prior deditei & retribueturei? Debitorem Diminus ipse se fecit, non accipiendo, sed promittendo. August. in
. Dignaris eis, quibus debita omnia dimittis, etiam promissionibus tuis debit•r fieri. Idem Confess. lib. 5. cap. 9. In his quae habemus laudamus Deum largitorem: in his quae nondum habemus, tenemus debitorem. Debitor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Idem deverb. Ap. 16. Non debendo, sed promittendo debitorem se fecit, Idem de verb. Dom. 31. Promissorem tenemus, ut debitorem exigamus. Promissor Deus debiter factus est bonitate sua, non praerogantia nostra, Idem de Temp. 151.
pJus meum voluntas judicis mei. Quid justius meritum? Quid ditus ad praemium? Bern. in Cant. 14. Et Chrysost. in Psalm. 143. [Greek or Hebrew].Ius meum voluntas judicis mei. Quid justius meritum? Quid ditus ad praemium? Bern. in Cant. 14. Et Chrysost. in Psalm. 143. 〈non-Latin alphabet〉.
qAliter dicimus homini, debes mihi, quia dedi tibi, & aliter d•cimus, Debes mihi, quia promisisti mihi. Ibi à te processit beneficium, sed mutuatum, non donatum. Hic tu nihil dedisti, & tamen exigis. Bonitas enim ejus, qui promisit, dabit; ne in malitiam fides convertatur. Qui autem fallit, malus est. Augustin. de verb. Apost. 16.
rDeo igitur quid dicimus? Redde mihi quia dedi tibi? Quid dedimus Deo, quando totum quod sumus boni, ab illo habemus? Non est quemadmodum ista voce exigamus debitorē Deum. Quis enim prior dedit ei, &c. illo ergò modo possumus exigere Dominum nostrū ut dicamus; Redde quod promisisti, quia fecimus quod jussisti, & hoc tu secisti, qui laborantes j•visti, August. de verb. Ap. 16. Non possumus ei dicere, Redde quod accepisti, sed possumus dicere, Redde quod promisisti, Idem in Psal. 83. et de verb. Dom. 31. Hoc est quod ex L•mb. Tho. Bradward. de caus. Dei, l. 1. c. 39. Non esse Debitorem nobis Deū nisi ex promisso, non ex commisso. Non est debiter nobis, nisi sortè ex promisso: nes verò e• ex commisso debitores sumus, Lombard. Sent. lib. 1. d▪ 43.Deo igitur quid dicimus? Redde mihi quia dedi tibi? Quid dedimꝰ Deo, quando totum quod sumus boni, ab illo habemus? Non est quemadmodum ista voce exigamus debitorē Deum. Quis enim prior dedit ei, &c. illo ergò modo possumus exigere Dominum nostrū ut dicamus; Redde quod promisisti, quia fecimus quod jussisti, & hoc tu secisti, qui laborantes j•visti, August. de verb. Ap. 16. Non possumus ei dicere, Redde quod accepisti, sed possumus dicere, Redde quod promisisti, Idem in Psal. 83. et de verb. Dom. 31. Hoc est quod ex L•mb. Tho. Bradward. de caus. Dei, l. 1. c. 39. Non esse Debitorem nobis Deū nisi ex promisso, non ex commisso. Non est debiter nobis, nisi sortè ex promisso: nes verò e• ex commisso debitores sumus, L•mbard. Sent. lib. 1. d▪ 43.
sOmnis enim vera promissio sor• secum obligationem: & ideo ex justitia implenda & servanda est, Bellarm. de Justific. lib. 5. cap. 16. Et hoc est quod Ambros. de Poenit. lib▪ 2. cap. 8. Tanquam ex Syngrapha fides impetrat. Ita Da•id, Psalm. 119.49, 50.Omnis enim vera promissio sor• secum obligationem: & ideo ex justitia implenda & servanda est, Bellarm. de Iustific. lib. 5. cap. 16. Et hoc est quod Ambros. de Poenit. lib▪ 2. cap. 8. Tanquam ex Syngrapha fides impetrat. Ita Da•id, Psalm. 119.49, 50.
like those that to save themselves being in danger of drowning, catch hold of whatsoever commeth next hand, such things oft as are meanes rather to enwrap and entangle and so to winde them further in, than to beare them up, or to helpe them out. Nor shall they need
hovering to and fro, as the wind driveth them, and uncertaine whether to hang still there, or to fall downe on the earth: perplexed and distracted with
care and thought for the things of this life how they shall have wherewith to maintaine their charge, and to feed and cloth them and theirs; especially if deare times come, & further charge grow upon them, or if trading decay and wax dead with them, or if those breake that they have dealings with, and the like: As if God were tied to these meanes; or as if the performance of Gods promises depended upon these things?
Non praefestinabit, i. ex infid•l•tate & impatientia ad res praesentes con f•giet, Jun.Non praefestinabit, i. ex infid•l•tate & impatientia ad res praesentes cō f•giet, Iun.
gSicut natare nescij ubi mergi jam cep•rint, quicquid occurrit, vitae retinendae cupid•, temerè arripiunt, Cyril. Alex. epist. 29. Similes his qui submersi periclitantur in aquis, quos tenere▪ videas, quicquid primum oc•urrerit manibus, licet tale sit, quod omnino prodesse non possit, Ber. de Temp. 1.Sicut natare nescij ubi mergi jam cep•rint, quicquid occurrit, vitae retinendae cupid•, temerè arripiunt, Cyrill. Alex. epist. 29. Similes his qui submersi periclitantur in aquis, quos tenere▪ videas, quicquid primum oc•urrerit manibus, licet tale sit, quod omnino prodesse non possit, Ber. de Temp. 1.
h[Greek or Hebrew], Luk. 12.29. Animi pendere, & dubi• ac suspens• animo esse, Beza. Sic [Greek or Hebrew] Thucydid. l. 2. [Greek or Hebrew], i. [Greek or Hebrew], vel [Greek or Hebrew]. Uti rectè H. Steph. Nam fru•ir• est ibi Schol. qui de sp• exponit, quasi spe erectum esse. Imò, inter spemque metumque dub•um esse. Strigel. Atque ita Thucyd. l. 6. [Greek or Hebrew]. Neque rempub. dubiam & quasi pendulam in discrimen adducere. [Greek or Hebrew], Schol.〈non-Latin alphabet〉, Luk. 12.29. Animi pendere, & dubi• ac suspens• animo esse, Beza. Sic 〈non-Latin alphabet〉 Thucydid. l. 2. 〈non-Latin alphabet〉, i. 〈non-Latin alphabet〉, vel 〈non-Latin alphabet〉. Vti rectè H. Steph. Nam fru•ir• est ibi Schol. qui de sp• exponit, quasi spe erectum esse. Imò, inter spemque metumque dub•um esse. Strigel. Atque ita Thucyd. l. 6. 〈non-Latin alphabet〉. Neque rempub. dubiam & quasi pendulam in discrimen adducere. 〈non-Latin alphabet〉, Schol.
i[Greek or Hebrew].〈non-Latin alphabet〉.
kNe in aere vagamini cogitati•nibus vestris, Pis•at.
