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.
2. In a Fruit and effect of it; Jacobs present estate, now at his return from Laban, compared with what it was, when he went thither:1
He went over Jordan with his staff alone,
And he was now become two bands, or two troops.
2. In a Fruit and effect of it; Iacobs present estate, now at his returne from Laban, compared with what it was, when he went thither:1
He went over Iordan with his staffe alone,
And he was now become two bands, or two troopes.
And withal note we,1kThe usual practise of Gods people to begin their prayers and petitions to God with a thankful commemoration of mercies formerly received.
And withall note we,1kThe usuall practise of Gods people to beginne their prayers and petitions to God with a thankefull commemoration of mercies formerly received.
1Observ. 1.
kArrogans oratio, si ab homine quid petiturus, dicas statim, Da mihi, Hoc peto, Debet inchoari Oratio à laude Dei, ut sequatur supplicatio. Ambr. nomine de Sa•ram. l. 6. c. 5.
So Moses; lLord thou hast been our refuge from one generation to another. And the Saints elsewhere; mLord thou wast sometime favourable to thy Land, in bringing again the Captivity of Jacob, &c. And; nWe have heard, O God, from our Fathers reports, what wonderful works in times past thou wroughtest for them. And David; oLord, thou hast kept me from my childhood up till now: Therefore will I talk of thy wondrous works. Forsake me not now until mine old age, nor when I am grey headed, &c.
So Moses; lLord thou hast beene our refuge from one generation to another. And the Saints elsewhere; mLord thou wast sometime fauourable to thy Land, in bringing againe the Captiuitie of Iacob, &c. And; nWe have heard, O God, from our Fathers reports, what wonderfull workes in times past thou wroughtest for thē. And David; oLord, thou hast kept me from my childhood up till now: Therefore will I talke of thy wondrous workes. Forsake me not now untill mine old age, nor when I am gray headed, &c.
1First, in regard of God, to testify their Thankfulness to him, and pto incite him thereby the rather to vouchsafe them further favour, being so thankful for the former. For qThanksgiving is the best, and rthe most effectual form of Prayer. And sthe ascent of our thanks-givings to God, is a means to procure a more plentiful descent of his mercies upon us. It is as a little water poured into the Pump, when the Springs lye low, that bringeth up a great deal more together with it: Or as tthe Vapours, that ascending up from the earth, are a means to bring down rain for the watering of it, where it was parched and dried up; and so making it fertile, where it was barren before.
1First, in regard of God, to testifie their Thankfulnesse to him, and pto incite him thereby the rather to vouchsafe them further fauour, being so thankful for the former. For qThanksgiving is the best, and rthe most effectuall forme of Prayer. And sthe ascent of our thanks-givings to God, is a meanes to procure a more plentifull descent of his mercies upon us. It is as a little water powred into the Pump, when the Springs lye low, that bringeth up a great deale more together with it: Or as tthe Vapors, that ascending up from the earth, are a means to bring downe raine for the watering of it, where it was parched and dried up; and so making it fertile, where it was barren before.
1Reason 1.
pDeum siquidem ad ampliora d•ndū provocamus, quando sibi de praeteritis gratias ref•ramus. Sicut agricola terraemillam diligentius colit, quae uberius fructum reddit. Alex. Carpent. destruct. V•t. Par. 6. c. 4.Deum siquidem ad ampliora d•ndū provocamus, quando sibi de praeteritis gratias ref•ramus. Sicut agricola terraemillam diligentius colit, quae uberius fructum reddit. Alex. Carpent. destruct. V•t. Par. 6. c. 4.
qOptima petitio ipsa gratiarum est actio.
rEfficacissimū genus est rogandi gratias agere. Plan. Paneg.Efficacissimū genus est rogandi gratias agere. Pl•n. Paneg.
sAscensus gr•tiarum descensus grati•. Invitat ad magna, qui gratanter suscipit modica: & spem de futuris recipit, qui transacta beneficia recognoscit: nec desperatione frangitur, qui magnorum munerū consolation r•boratur. Cassi•d. Variar.Ascensus gr•tiarum descensus grati•. Invitat ad magna, qui gratanter suscipit modica: & spem de futuris recipit, qui transacta beneficia recognoscit: nec desperatione frangitur, qui magnorum munerū consolatione r•boratur. Cassi•d. Variar.
tMirabili natura, siquis veli• reputare, ut si uges gignantur, ar•ores frutic esque viva•t, in coelum migra•e aquas, animamque etiam herbis vitalem inde defer. Plin. hist. not. lib. 31. cap. 1.
1Secondly, in regard of themselves, to strengthen their Faith, in assurance of future favour and safeguard from God, upon ground and experience of his former goodness. For uthe receipt of former mercies giveth good hope and assurance of future favours. xHear me, saith David, when I call, yO my righteous God, or God of my righteous cause. Thou hast formerly delivered ⟨p. 5⟩me when I was in distress: Have mercy therefore now again on me, and give ear to my prayer. And, zThou hast been my succour; leave me not now, nor forsake me, aO God my Saviour. And, bThe Lord that delivered me from the claws of the Lion, and the paw of the Bear, will deliver me also out of the hand of this uncircumcised Philistine. So the Apostle Paul likewise; cWho delivered me then, and doth yet deliver me, and I trust that he will further deliver me again. And again; dThe Lord stood by me, when all forsook me: and I was delivered out of the mouth of that Lion: Yea the Lord will deliver me from every evil work, and preserve me to his everlasting Kingdom.
1Secondly, in regard of themselves, to strengthen their Faith, in assurance of future favour and safegard from God, upon ground and experience of his former goodnesse. For uthe receipt of former mercies giveth good hope and assurance of future favours. xHeare mee, saith David, when I call, yO my righteous God, or God of my righteous cause. Thou hast formerly delivered ⟨p. 5⟩me when I was in distresse: Have mercie therefore now againe on mee, and give eare to my prayer. And, zThou hast beene my succour; leave mee not now, nor forsake me, aO God my Saviour. And, bThe Lord that delivered me from the clawes of the Lion, and the paw of the Beare, will deliver me also out of the hand of this uncircumcised Philistine. So the Apostle Paul likewise; cWho delivered me then, and doth yet deliver me, and I trust that he will further deliuer me againe. And againe; dThe Lord stood by mee, when all forsooke me: and I was delivered out of the mouth of that Lion: Yea the Lord will deliver me from everie evill worke, and preserve me to his everlasting Kingdome.
1Reason 2.
uSequentium rerum certitudo est praeteritarum exhibitio. Greg. in Evang. hom. 1. Ex perception• praeteritorum munerum firma fit expectatio futurorum. Bern. de Temp. 18. & in Psal. 90. Serm. 7.
First, to keep in mind carefully Gods former mercies, and not suffer them by forgetfulness to slip away from us. We should be in this regard (to use the Heathen mans comparison) like eCivet-boxes, which though the Civet be taken out of them, yet retain still the sent of it: The sweet sent of Gods mercies and gracious deliverances should remain still in our minds by a faithful and careful remembrance of them, even when the act it self is over.
First, to keepe in minde carefully Gods former mercies, and not suffer them by forgetfulnesse to slip away from us. Wee should be in this regard (to use the Heathen mans comparison) like eCivet-boxes, which though the Civet be taken out of them, yet retaine still the sent of it: The sweet sent of Gods mercies and gracious deliverances should remaine still in our minds by a faithfull and carefull remembrance of them, even when the act it selfe is over.
e[Greek or Hebrew]. Carneades apud Plut. de tranquill. Quod Budaeus perperam est interpretatus, dum [Greek or Hebrew], esse existimavit. Sic qui pomum in manu sua died midia tenuerit, reliqua diei part pomis•rvabit odorem. Bernard. de Temp. 31.〈non-Latin alphabet〉. Carneades apud Plut. de tranquill. Quod Budaeus perperam est interpretatus, dum 〈non-Latin alphabet〉, esse existimavit. Sic qui pomum in manu sua died midia tenuerit, reliqua diei parte pomis•rvabit odorem. Bernard. de Temp. 31.
And this should we the rather do, that we may thereby be encouraged the more constantly and confidently to depend upon God and his goodness for the time to come.1 For this is one main cause of our usual distrust of ⟨p. 6⟩Gods Providence in times of trouble, or in danger and distress, that fwe remember not what God hath in former times done either for others, or for our selves. This it is that maketh men ready, when charge beginneth to come on them, and things go backward with them, gto put their hands to iniquity, and by fraud and deceit, or by exaction and oppression, or by becoming instruments of evil offices to great ones, to seek to repair their losses, or to enlarge their estates: And men are wont to pretend a kind of necessity of so doing; they should hnot be able to defe•d the world (as they speak) unless they so did; there would be no living for them in the world, if they did otherwise. As if God were not as well able to provide for them then, as before-time he had been: as if either continuance of time had weakened his hand, or by his former bounty his wealth and treasury were exhausted or wasted: As with man it oft falleth out. No: iGods hand is not shortened; his power is not impaired: kbut thy trust in him is straitened; thy faith is not strengthened. It is not his might, but thy faith, that faileth. And one reason thereof is, because thou callest not to mind, what God hath formerly done for thee, which he is able also to do for thee still. And surely if we did but consider seriously, who it was that lkept us and fed us in our Mothers womb before we were borne, when neither we could shift for our selves, nor our parents do ought for us, we ⟨p. 7⟩might well reason thus with our selves; He that preserved and maintained me without any care or travel either of mine own or others for me then, while I was yet in my Mothers womb, is much more able by mine honest labours and endeavours to do the same now for me and mine: he is able now to give me msufficiency by them, that then provided sufficiently for me without them.
And this should we the rather doe, that we may thereby bee encouraged the more constantly and confidently to depend upon God and his goodnesse for the time to come.1 For this is one maine cause of our usuall distrust of ⟨p. 6⟩Gods Providence in times of trouble, or in danger and distresse, that fwee remember not what God hath in former times done either for others, or for our selves. This it is that maketh men readie, when charge beginneth to come on them, and things goe backward with them, gto put their hands to iniquity, and by fraud and deceit, or by exaction and oppression, or by becomming instruments of evill offices to great ones, to seeke to repaire their losses, or to enlarge their estates: And men are wont to pretend a kinde of necessitie of so doing; they should hnot be able to defe•d the world (as they speake) unlesse they so did; there would be no living for them in the world, if they did otherwise. As if God were not as well able to provide for them then, as before-time he had beene: as if either continuance of time had weakened his hand, or by his former bountie his wealth and treasurie were exhausted or wasted: As with man it oft falleth out. No: iGods hand is not shortned; his power is not impaired: kbut thy trust in him is straitned; thy faith is not strengthned. It is not his might, but thy faith, that faileth. And one reason thereof is, because thou callest not to minde, what God hath formerly done for thee, which hee is able also to doe for thee still. And surely if we did but consider seriously, who it was that lkept us and fed us in our Mothers wombe before wee were borne, when neither wee could shift for our selues, nor our parents doe ought for us, wee ⟨p. 7⟩might well reason thus with our selves; He that preserved and maintained me without any care or travell eith•r of mine owne or others for me then, while I was yet in my Mothers wombe, is much more able by mine honest labours and endevours to doe the same now for me and mine: hee is able now to give me
1Inducement.
fPsal. 78.7, 8, 10, 11, 12. Quod scimus cum necesse nō est, in necessitate nescimus. Bern. de Consider. l. 2.Psal. 78.7, 8, 10, 11, 12. Quod scimus cum necesse nō est, in necessitate nescimus. Bern. de Consider. l. 2.
hLargitio fontem ipsum benignitatis exhaurit. Ita benignitate tollitur benignitas; quâ quo in plures usus sis, eo minus in multos uti po•••s. Cic. Offic. l. 2. & apud Lactant. Instit. l. 6. c. 11. Hinc Hieron. ad Paulin. Etiam liberalitate perit liberalitas.Largitio fontem ipsum benignitatis exhaurit. Ita benignitate tollitur benignitas; quâ quo in plures vsus sis, eo minus in multos uti po•••s. Cic. Offic. l. 2. & apud Lactant. Instit. l. 6. c. 11. Hinc Hieron. ad Paulin. Etiam liberalitate perit liberalitas.
Again,1 do we desire to have Gods goodness continued unto us, or enlarged towards us? Let us be careful then to show our selves thankful unto him for mercies formerly received. For nthankfulness for former mercies, is a strong inducement to move God to confer further favours. *Let the people (saith the Psalmist) praise thee, O God; yea let all the people join together in the praising of thee: And then shall the earth bring forth her increase; and God will show himself to be our God, by multiplying his mercies and blessings upon us. As on the other side, the want of it lieth as a block in the way between God and us to debar us of further blessings. For ohe is unworthy of future favours, that is not thankful for former mercies. And *the course of Gods gracious goodness stoppeth, where no recourse of thanks-giving is. It is our unthankfulness pthat stayeth and stauncheth the streams of Gods bounty, that they flow not so freely as otherwise they ⟨p. 8⟩would; qbeing like rthe Spring Solinus speaketh of, that riseth and runneth over while men sing and play to it, but falleth and sinketh again as fast, so soon as they cease. sThat is it that causeth our prayers, though we pray long, and sue hard, and cry loud, oft to fail; and causeth God tnot to answer them according either to our desires, or to his own wonted dealings with others of his in times past; not that uhe is become either more xshort-handed, or close-fisted, or hard-hearted, now than heretofore he hath been; (for he is yever the same;) but because, with those znine Lepers, we are more frequent and fervent in prayer than in praise, more forward and earnest to sue for what we desire, than to return thanks for it again when we are heard: aImportunate to have; unquiet, till we have; and unthankful, when we have once gotten what we would have. Yea bthis it is that causeth God, cto bereave us oft of those benefits and blessings that he hath formerly bestowed on us; as being but dcast away with us, as those things are, that on unthankful persons are conferred.e Because (saith ⟨p. 9⟩God of the unthankful Israelites) they say, I will go after *my Sweet-hearts, that give me my me•e and my drink, my wool and my flax, my wine and mine oil; and consider not, that it is I that gave them these things: Therefore fI will come and take these things again away from them.
Againe,1 doe we desire to have Gods goodnesse continued unto us, or enlarged towards us? Let us be carefull then to shew our selves thankfull unto him for mercies formerly received. For nthankfulnesse for former mercies, is a strong inducement to move God to confer further favours. *Let the people (saith the Psalmist) praise thee, O God; yea let all the people joyne together in the praising of thee: And then shall the earth bring forth her increase; and God will shew himselfe to be our God, by multiplying his mercies and blessings upon us. As on the other side, the want of it lieth as a blocke in the way betweene God and us to debarre us of further blessings. For ohee is unworthy of future favours, that is not thankfull for former mercies. And *the course of Gods gracious goodnesse stoppeth, where no recourse of thanks-giving is. It is our unthankfulnesse pthat stayeth and stauncheth the streames of Gods bountie, that they flow not so freely as otherwise they ⟨p. 8⟩would; qbeing like rthe Spring Solinus speaketh of, that riseth and runneth over while men sing and play to it, but falleth and sincketh againe as fast, so soone as they cease. sThat is it that causeth our prayers, though wee pray long, and sue hard, and crie loud, oft to faile; and causeth God tnot to answer them according either to our desires, or to his owne wonted dealings with others of his in times past; not that uhe is become either more x
1Use 2.Vse 2.
n[Greek or Hebrew]. Grata mente nihil est Deo gratius: Et gratiarum actio est ad plus dandum invitatio. Chrysost. in Genes. hom. 52.〈non-Latin alphabet〉. Grata mente nihil est Deo gratius: Et gratiarum actio est ad plus dandum invitatio. Chrysost. in Genes. hom. 52.
oIndignus est dandis, qui ingratus est pro datis. Aug. de Temp. citante Jo. Herolt. de Temp. 112. Non est dignus dā dis, qui non agit grates pro datis. Greg. laudante Gull. Perald. Sum. tom. 2. tr. 6. p. 3. c. 1. & in epist. Dom. 18. Pent. ser. 1. & in Evang. dom. 14. Trinit. Ser. 1. Accipiendis indignus est, qui fuerit de acceptis ingratus. Bern. de Divers. 27. & Jac. Genuens. de Temp. 150.Indignus est dandis, qui ingratus est pro datis. Aug. de Temp. citante Io. Herolt. de Tēp. 112. Non est dignus dā dis, qui non agit grates pro datis. Greg. laudante Gul. Perald. Sum. tom. 2. tr. 6. p. 3. c. 1. & in epist. Dom. 18. Pent. ser. 1. & in Euang. dom. 14. Trinit. Ser. 1. Accipiendis indignus est, qui fuerit de acceptis ingratus. Bern. de Divers. 27. & Iac. Genuens. de Temp. 150.
*Gratiarum enim cessat decursus, ubi recursus non fuerit, Bern. de Temp. 40.
pIngratitudo ventus exurens est, exiccans sibi rorem misericordiae, fluenta gratiae. Bernard. in Cant. 51.
qJn Halesina regione fons est quietus & tranquillus cum siletur; si insonent tibiae exultabundus ad cantus elevatur, & ultra marginē extumescit. Solin. Polyhist. c. 11.Jn Halesina regione fons est quietus & tranquillus cum siletur; si insonent tibiae exultabundus ad cantus elevatur, & ultra marginē extumescit. Solin. Polyhist. c. 11.
rIta sons divinae bonitatis ad laet•m gratia•um actionē exuberat, & beneficiorum suorum aquas inundat; subsidit, ubi ea deficit. Alex. Carp. destruct. vi•. par. 6. c. 4.
Puritans
England
Rector of Rotherhithe; member of the Westminster Assembly.
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Mirabili natura, siquis veli• reputare, ut si uges gignantur, ar•ores frutic esque viva•t, in coelum migra•e aquas, animamque etiam herbis vitalem inde deferre. Plin. hist. nat. lib. 31. cap. 1.
nine Leapers, wee are more frequent and fervent in prayer than in praise, more forward and earnest to sue for what we desire, than to returne thankes for it againe when we are heard:
my Sweet-hearts, that give me my me•e and my drinke, my wooll and my flax, my wine and mine oile; and consider not, that it is I that gave them these things: Therefore
I will come and take these things againe away frō them.
Ita sons divinae bonitatis ad laet•m gratia•um actionē exuberat, & beneficiorum suorum aquas inundat; subsidit, ubi ea deficit. Alex. Carp. destruct. vi•. par. 6. c. 4.
sPetitionibus effectum negat, quod ingrati invenimur. Bern. de divers. 27.
tQuid sibi vult quod minus ergasuos liberalis nunc divina clementia videatur, ut quibus tanta contulit nec vocantibus, nunc orantibus, obsecrantibus, postulantibus sapissime, imò continuè minora multo denegare videatur▪ Bern. ibid.
uNon quod aut manus abbreviata, a•t mutata voluntas, aut […] facult•s. Sed quia non est inventur, qui gratias […]. Idem ibid.Non quod aut manus abbreviata, a•t mutata voluntas, aut 〈…〉 facult•s. Sed quia non est inventur, qui gratias 〈…〉. Idem ibid.
aUt accipiant, •importuni; donec acceperint, inquieti; ubi acceperint, migrati. Bern. de Consider. l. 4.Vt accipiant, •importuni; donec acceperint, inquieti; ubi acceperint, migrati. Bern. de Consider. l. 4.
b[Greek or Hebrew]. Ph••o de vita Mosis.〈non-Latin alphabet〉. Ph••o de vita Mosis.
cQuae c•ntulit gratis, tollit ingratis. Quod illo dante fit nostrum, nobi• super•ientibus fit ali••um. Aug. H•mil. 14. Nec tantum nihil a•getur ingrat•; sed & quod datum est, tollitur. Bern. de Temp. 40.
dQuia dedisse poenitet, quod perisse videtur. Nunquid enim non perit, quod ingrato donatur? Idem ibid. 79. [Greek or Hebrew]. Lucian. anthol. lib. 1. ca. 30.Quia dedisse poenitet, quod perisse videtur. Nunquid enim non perit, quod ingrato donatur? Idem ibid. 79. 〈non-Latin alphabet〉. Lucian. anthol. lib. 1. ca. 30.
