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.
1Because ialtogether unworthy of them; as not deserving, nor having right to require ought, (and much less so much as he had received,) by way of due debt and desert at Gods hands.
1Because ialtogether unworthy of them; as not deserving, nor having right to require ought, (and much lesse so much as he had received,) by way of due debt and desert at Gods hands.
1Sense. Reason 1.
iMinor sum, i. indignus sum m•serationibus tuis mihi impensis. Hug. Car. Excedunt miserationes tuae merita mea. Propter substantiam hoc dicit, quam sine meritis •edit. Hier. Oleast. Jndignus in quem tot tantaque conferret. Calvin. Piscat.
mDavid sought sometime how he might; but but he could not devise how. nThanks alone he could return (a poor requital) and no more.
mDavid sought sometime how he might; but but he could not devise how. nThankes alone hee could returne (a poore requitall) and no more.
mPsal. 116.12.13. Quaerebat quid retribueret, & non inveniebat. Imò quasi aliquid invenit, remā sit in actione gratiarum: nam in relation defecit. Gratias agere licet, referre non licet: non enim potes. Aug. in Psal. 44.Psal. 116.12.13. Quaerebat quid retribueret, & non inveniebat. Imò quasi aliquid invenit, remā sit in actione gratiarum: nam in relatione defecit. Gratias agere licet, referre non licet: non enim potes. Aug. in Psal. 44.
nQuid dicam aliud quam gratias gratiae ejus? Nos enim gratias agimus: non damus, nec reddimus, nec referimus, nec rependimus gratiam. Idem in Psal. 88.
Where again observe we a second Practise of Gods people;1 When the godly repair to God for ought by Prayer, they are ever confessing and acknowledging their own vileness and baseness, their inability and weakness, their indignity and unworthiness.
Where againe observe we a second Practise of Gods people;1 When the godly repaire to God for ought by Prayer, they are ever confessing and acknowledging their owne vilenesse and basenesse, their inabilitie and weaknesse, their indignitie and unworthinesse.
So Jacob here: and so his Grand-father Abraham before him; oHow should I that am but pdust and ashes, presume to speak to my Lord? And, qWhat am I? saith David; or what is my ⟨p. 13⟩parentage, that thou shouldst afford me such favours? And, rWhat is man that thou shouldest regard him? or the son of Man that thou shouldest once think on him? sI am not worthy, saith John the Baptist of our Lord Jesus, to carry his shoes after him; or tto untie but his shoo-strings. uUnworthy, saith the Centurion, that thou shouldest come under my roof; or, xthat I should come once in thy presence. yUnworthy, saith the Prodigal Child, to be called thy Sonne. zUnworthy, saith the Apostle Paul, to bear the name of an Apostle.
So Iacob here: and so his Grand-father Abraham before him; oHow should I that am but pdust and ashes, presume to speake to my Lord? And, qWhat am I? saith David; or what is my ⟨p. 13⟩parētage, that thou shouldst afford me such favors? And, rWhat is man that thou shouldest regard him? or the sonne of Man that thou shouldest once thinke on him? sI am not worthy, saith Iohn the Baptist of our Lord Iesus, to carie his shooes after him; or tto untie but his shooe-strings. uVnworthy, saith the Centurion, that thou shouldest come under my roofe; or, xthat I should come once in thy presence. yVnworthy, saith the Prodigall Childe, to be called thy Sonne. zVnworthy, saith the Apostle Paul, to beare the name of an Apostle.
1. Their vileness and abominableness by reason of Sin. In regard whereof,1 they are not unworthy only of ought that is good, but worthy of all evil, if God in the rigour of his justice should regard them as in themselves they are. aBehold, I am vile; saith Job: what should I say? bBred in sin, saith David, and borne in iniquity. And, cIf the very heavens themselves, and dthe stars (the brightest and clearest part of them) be not clean in Gods sight: ⟨p. 14⟩How much more is Man▪ea miry worm, unclean? Yea, fhow much more, (I say) is Man abominable, that drinketh in iniquity like water? gWith whom sin is as familiar as his ordinary diet, his daily meat and drink is? Whereupon well saith Augustine, entreating of those words of the Psalmist, hReject not, O Lord, the work of thy hands: iRegard, O Lord, in me not my work, but thine own: for if thou regardest my work, thou damnest me; if thine own work, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. For kI know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good.
1. Their vilenesse and abominablenesse by reason of Sinne. In regard whereof,1 they are not unworthy only of ought that is good, but worthy of all evill, if God in the rigour of his justice should regard them as in themselves they are. aBehold, I am vile; saith Iob: what should I say? bBred in sinne, saith David, and borne in iniquitie. And, cIf the very heavens themselves, and dthe starres (the brightest and cleerest part of them) be not cleane in Gods sight: ⟨p. 14⟩How much more is Man▪ea mirie worme, uncleane? Yea, fhow much more, (I say) is Man abominable, that drinketh in iniquitie like water? gWith whom sinne is as familiar as his ordinarie diet, his daily meat and drinke is? Whereupon well saith Augustine, entreating of those words of the Psalmist, hReject not, O Lord, the worke of thy hands: iRegard, O Lord, in me not my worke, but thine owne: for if thou regardest my work, thou damnest mee; if thine owne worke, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. For kI know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good.
iOpus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si videris, coronas me. Nā & quae cunque sunt bona oper• mea, abs te mihi sunt: et ideò tua magis quā mea sunt. Aug. in Psal. 137. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quā Deus homini. Quod idem & Durand. habet in Sent. l. 2. d. 28. q. 1.Opus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si videris, coronas me. Nā & quae cunque sunt bona oper mea, abs te mihi sunt: et ideò tua magis quā mea sunt. Aug. in
1. The poorness and imperfection of that grace and goodness that is yet in them, and of all that they do consequently, while they live here. For our sanctification is here but in part. As lwe know but in part: so we are purged but in part. mI am not yet perfect, saith the Apostle. And, nwho can say, I have so cleansed mine heart, saith Solomon, 4that I am wholly free from sin? Yea as othe most that any know is the least of that they know not: so the most of the sanctifying Grace that we have, is the least (for the most part) of that that we want and should have. There are relics and remainders of the old man still even in the best. They are not so pstripped ⟨p. 15⟩of their old garment, of their *prison apparel, but that many a rag of it hangeth still upon them, and qsticketh so close to them, that they will not off all, till they go altogether for good and all, till rdeath do that all at once, that sGrace doth now by degrees. Though tSin reign not in them, as uformerly it hath done: yet it remaineth with them, and xdwelleth still, like a bad Inmate, within them. yIt remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and thrown down in regard of its regency, yet not ejected or cast out in regard of inherency. It is zlike a wild fig-tree, saith Proclus in Epiphanius, that hath so pierced into the stone-wall of a fair Temple, that though it be cut away, the boughs, body of it, and the main stump of it pulled out, yet some of the strings of the root▪aready ever anon to sprout out again, will abide there, do what can be done, till the wall it self be digged down. It is as bthe fretting Leprosy in an house, that though the walls be scraped over and over, again and again, yet will not away, until the building be it self wholly demolished. And cas we are our selves; so is all that cometh from us. There is a tang and taint of this rotten root in all that we do: as there is da tincture of the stained ⟨p. 16⟩glass in the light that it giveth, and in the rays of the Sun, though pure otherwise themselves, that pass through it. 20Our evil actions are merely evil, saith Gregory, but our good acti••• (are not, nay) cannot be purely good. They are but fmaimed; saith Prosper. They are gso imperfect, and some way or other corrupt, saith Anselm, that God might well be displeased with them.
1. The poorenesse and imperfection of that grace and goodnesse that is yet in them, and of all that they doe consequently, while they live here. For our sanctification is here but in part. As lwe know but in part: so we are purged but in part. mI am not yet perfect, saith the Apostle. And, nwho can say, I have so clensed mine heart, saith Salomon, 4that I am wholly free from sinne? Yea as othe most that any know is the least of that they know not: so the most of the sanctifying Grace that wee have, is the least (for the most part) of that that wee want and should have. There are reliques and remainders of the old man still even in the best. They are not so pstript ⟨p. 15⟩of their old garment, of their *prison apparell, but that many a ragge of it hangeth still upon them, and qsticketh so close to them, that they will not off all, till they go altogether for good and all, till rdeath do that all at once, that sGrace doth now by degrees. Though tSinne reigne not in them, as uformerly it hath done: yet it remaineth with them, and xdwelleth still, like a bad Inmate, within them. yIt remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and throwne downe in regard of its regencie, yet not ejected or cast out in regard of inherencie. It is
hOur righteousness is all (even the very best of it) in Gods sight, saith Bernard (alluding to the words of the Prophet iIsaiah) but as a menstruous clout (that is, as a filthy, beastly, abominable rag) if it should strictly be examined: kUnless we esteem our selves better than our fore-fathers, who have no less truly than humbly confessed so by themselves. And, if our best righteousness be such; (no better than lunrighteousness; saith Gregory; a kind of munrighteous righteousness, saith Bernard:) nwhat is our unrighteousness than? If othe light that is in us burn so dim, how is it with our darkness; which for ⟨p. 17⟩the most part is more than the light, even in those that have most?
hOur righteousnesse is all (even the very best of it) in Gods sight, saith Bernard (alluding to the words of the Prophet iEsay) but as a menstruous clout (that is, as a filthie, beastly, abominable rag) if it should strictly be examined: kVnlesse we esteeme our selves better than our fore-fathers, who have no lesse truly than humbly confessed so by themselves. And, if our best righteousnesse be such; (no better than lunrighteousnesse; saith Gregorie; a kinde of munrighteous righteousnesse, saith Bernard:) nwhat is our unrighteousnesse than? If othe light that is in us burne so dimme, how is it with our darknesse; which for ⟨p. 17⟩the most part is more than the light, even in those that have most?
hSed quid potest esse omnis justitia nostra c•ram Deo? Nonne juxta Prophet••, velut pannus menstruatae reputabitur? Et si districtè judicetur, injust• invenietur […] justitia nostra, & minus habens. Bern. de Temp. 94.Sed quid potest esse omnis justitia nostra c•ram Deo? Nonne juxta Prophet••, velut pannus menstruatae reputabitur? Et si districtè judicetur, injust• invenietur 〈…〉 justitia nostra, & minus habens. Bern. de Temp. 94.
kNostra justitia, •iqu• est, humilis justitia, recta f•rsitan, sed non p•ra. Nisi fortè meliores nos esse credimus paetribus nostris qui nō minus ver•citer quam humiliter aiebant, omnes justitiae nostrae, &c. Bern. de Verb. Esai. 5. Sic etiam explicant, hu• applicant saltem verba illa Prophetae Orig. in Rom. c. 3. Hieron. in Isaiah. c. 64. Aug. nom. soliloq. c. 28. Bern. in dedic. Eccles. 5. Ex Pontificij• Hugo Cardinal. in Job 9. Albert. Mag. in Miss. d. 3. tr. 2. cap. 5. Perald. Sum. tom. 2. tr. 6. Par. 3. cap. 3. Pigh. Controv. de Fid. & Justif. Ferus in Joan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg. Hisp.Nostra justitia, •iqu est, humilis justitia, recta frsitan, sed non pra. Nisi fortè meliores nos esse credimus paetribus nostris qui nō minus verciter quam humiliter aiebant, omnes justitiae nostrae, &c. Bern. de Verb.
Again,1 they consider as their poorness and imperfection in Grace; so their unprofitableness, even in the good that they do out of Grace. For, pWhen you have done all that ever you can, saith our Saviour, say that you are (for qso indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in Job, rWhether a man can be profitable to God, as he may be profitable to Man, either himself, or any other. And it is well resolved and answered by Elihu in the Negative: sIf thou doest well, saith he, what good doest thou to God? or what is he the better for it? And again, tIf thou doest evil, what hurt doest thou to him? Be thy sins never so many, what is he the worse for it? No: uAll my well-doing, saith David, or my goodness, is nothing to my God. xHe were not God, saith Augustine, if my well-doing could do him any good. For yGod (saith one well) being ever the same, is neither the better for our goodness, nor the worse for our wickedness. He ⟨p. 18⟩neither gaineth ought by us, when we love and serve him, and cleave close to him: nor loseth he ought by us, when we love him not, but leave him and fall away from him. For zhe can be well enough without us: but we can by no means do well without him. And therefore he cannot be the better for us; howsoever we may be the better for him.11
Againe,1 they consider as their poorenesse and imperfection in Grace; so their unprofitablenesse, even in the good that they doe out of Grace. For, pWhen you have done all that ever you can, saith our Saviour, say that you are (for qso indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in Iob, rWhether a man can be profitable to God, as he may be profitable to Man, either himselfe, or any other. And it is well resolved and answered by Elihu in the Negative: sIf thou doest well, saith he, what good doest thou to God? or what is hee the better for it? And againe, tIf thou doest evill, what hurt doest thou to him? Be thy sinnes never so many, what is hee the worse for it? No: uAll my well-doing, saith David, or my goodnesse, is nothing to my God. xHe were not God, saith Augustine, if my well-doing could doe him any good. For yGod (saith one well) being ever the same, is neither the better for our goodnesse, nor the worse for our wickednesse. He ⟨p. 18⟩neither gaineth ought by us, when wee love and serve him, and cleave close to him: nor loseth he ought by us, when we love him not, but leave him and fall away from him. For zhee can be well enough without us: but we can by no meanes doe well without him. And therefore he cannot be the better for us; howsoever we may be the better for him.11
qSed hoc, inquies, propter humilitatem monuit esse dicendum. Planè propter humilitatē. Sed nū quid contra veritatem? Bern. de Divers. 17. Nam quod Chrysost. in Ozian. ho. 3. [Greek or Hebrew]: nihil huic repugnat sententiae; cum & ipse alibi fateatur; [Greek or Hebrew]. In Mat. hom. 3. .i. non tam humilitas iderat quam sanum judicium: uti vertit Bern. Brix. ad p•p. Ant. hom. 38.Sed hoc, inquies, propter humilitatem monuit esse dicendum. Planè propter humilitatē. Sed nū quid contra veritatem? Bern. de Divers. 17. Nam quod Chrysost. in Ozian. ho. 3. 〈non-Latin alphabet〉: nihil huic repugnat sententiae; cum & ipse alibi fateatur; 〈non-Latin alphabet〉. In Mat. hom. 3. .i. non tam humilitas iderat quam sanum judicium: vti vertit Bern. Brix. ad p•p. Ant. hom. 38.
sJob 35.7. Justitia nostra Deus non indiget. Totumque quod rectè colitur Deus ab homine, prodest homini non Deo. Neque enim fentise quisquam dixerit profuisse quod biberit, aut luci, si viderit. Aug. de Civit. lib. 10. cap. 5.Iob 35.7. Iustitia nostra Deus non indiget. Totumque quod rectè colitur Deus ab homine, prodest homini non Deo. Neque enim fentise quisquam dixerit profuisse quod biberit, aut luci, si viderit. Aug. de Civit. lib. 10. cap. 5.
tJob 35.6. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Jdem Consess. l. 4. c. 8.
Puritans
England
Rector of Rotherhithe; member of the Westminster Assembly.
. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quā Deus homini. Quod idem & Durand. habet in Sent. l. 2. d. 28. q. 1.
like a wilde fig-tree, saith Proclus in Epiphanius, that hath so pierced into the stone-wall of a faire Temple, that though it be cut away, the boughs, body of it, and the maine stumpe of it pulled out, yet some of the strings of the root▪
the fretting Leprousie in an house, that though the walls be scraped over and over, againe and againe, yet will not away, untill the building be it selfe wholly demolished. And
yHabitat; sed non regnat: manet; sed non dominatur aut praevalet: Evulsum quodammodo, necdum tam•n expulsum; dejectum, sed non prorsus eject•m tamen. Bern. in Psa. 90. s•rm. 10. Eradicari siquidem aut extirpari penitus è cordibus nostris malitia non potest. Idem de Temp. 45.Habitat; sed non regnat: manet; sed non dominatur aut praevalet: Evulsum quodammodo, necdum tam•n expulsum; dejectum, sed non prorsus eject•m tamen. Bern. in Psa. 90. s•rm. 10. Eradicari siquidem aut extirpari penitus è cordibꝰ nostris malitia non potest. Idem de Temp. 45.
z[Greek or Hebrew]. Proclus apud Epiphan. haeres. 64.〈non-Latin alphabet〉. Proclus apud Epiphan. haeres. 64.
dTinguntur soli• radij, eorumque trahunt similitudinem, in quorum or•m sube••do venere. Plin. hist. Nat. lib. 2. cap. 18.
20Si de •is divinitus districtè discuti••r, quis inter ••c remanet salu••• locus• quando et •ala nostra pura m•la sunt, & bon•qu• […] •abere cr• dimus, p•ra […] essen•••quam […]. Greg. […]. lib. 35. cap 26. […] corruptionis astringi••r, qua•libet […] operibus insudemus, verā m• diti•• nequaquam appr••endimus, sed imitamur. Ibid. l. 9. c. 28.Si de •is divinitus districtè discuti••r, quis inter ••c remanet salu••• locus• quando et •ala nostra pura m•la sunt, & bon•qu•〈…〉•abere cr• dimus, p•ra 〈…〉 essen•••quam 〈…〉. Greg. 〈…〉. lib. 35. cap 26. 〈…〉 corruptionis astringi••r, qua•libet 〈…〉 operibus insudemus, verā m• diti•• nequaquam appr••endimus, sed imitamur. Ibid. l. 9. c. 28.
fIpsa et virtutum gaudi• vulnus habe•t. Prosper. in sentent.
gTerret me vita […]. Na•que diligenter discussa apparet mihi aut peccatum, aut sterilitas ferè tota. Quod si quid fructus in ea videtur, sic est aut simulatum, aut imperfectum, aut aliquo modo corruptum, ut possit aut non placere, aut displicere Deo. Anselm. de miser. homin.Terret me vita 〈…〉. Na•que diligenter discussa apparet mihi aut peccatum, aut sterilitas ferè tota. Quod si quid fructus in ea videtur, sic est aut simulatum, aut imperfectum, aut aliquo modo corruptum, ut possit aut non placere, aut displicere Deo. Anselm. de miser. homin.
. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Jdem Consess. l. 4. c. 8.
uPsal. 16.2. Nec ille collat• eget, nec nos ei quicquam confer possumus. Sen. de benef. l. 4. c. 9. Nec eget bonis, nec timet à malis. August. in Psal. 80.Psal. 16.2. Nec ille collat• eget, nec nos ei quicquam conferre possumus. Sen. de benef. l. 4. c. 9. Nec eget bonis, nec timet à malis. August. in Psal. 80.
xIdeò Deus meus, quia bonorum meorum non indige•. Omne enim bonum nostrum aut ipse est, aut ab ipso. Aug. epist. 5. & de doctr. Christ. l. 1. c. 31.
yNos cum te am•mus, à te ad te afficimur, qui possumus misero aliquo mod• ess• & non amare te, hoc est, esse & male esse. Tibi autem qui semper idem es, nihil accedi• si amando proficimus ad te, nihil decedit, si non amando deficimus à te. Guilel•. à S. Theod•ric. de amor. Dei, c. 8. quod Bernardo perperam tribuitur.
zNec crescit Deus, accident […] decrescit decedent te. Aug. in Psalm. 145. Si fueri• fine D•o, min•• eris: Si fueri•tum▪ Deo, major Deus non erit. Non ex te ille major: sed tu fine illo minor. Reficieris, si accesseris: deficies, si recesseris. Integer m••et te a••edente; integer manet & te cadente. Idem in Joan. 11. Non erit major, si placet tibi; sed tu min•r eris, si d•pli•et tibi. Ib. 18.Nec crescit Deꝰ, acc•dente 〈…〉 decrescit d•cedente te. Aug. in Psalm. 145. Si fueri• fine D•o, min•• eris: Si fueri•tum▪ Deo, major Deus non erit. Non ex te ille major: sed tu fine illo minor. Reficieris, si accesseris: deficies, si recesseris. Integ•r m••et te a••edente; integ•r manet & te cadente. Idem in Ioan. 11. Non erit major, si placet tibi; sed tu min•r eris, si d•pli•et tibi. Ib. 18.
