in Sion that yet want it and increase it dayly in the hearts of all those that already have it untill wee come all to meet and partake together in that c Psal 16.11 fulnesse of Ioy which shall never againe bee interrupted or eclipsed in us d Iohn 16.22 shall never in whole or in part bee taken againe away from us Amen FINIS Iacobs THANKFVLNES TO GOD FOR GODS GOODNES TO IACOB 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 LONDON Printed by IOHN HAVILAND for FVLKE CLIFTON 1637. TO THE RIGHT WORSHIPFVLL Sir WILLIAM WHITMORE of Appley in Salope Knight And Mr. GEORGE WHITMORE of London Alderman Saving Health true Honour and eternall Happinesse RIGHT WORSHIPFVLL I stood obliged to the Stock you both sprang from before I was able to apprehend what such obligation meant Your worthy Mother was one of those that presented me to the sacred Laver and that undertooke there in my behalfe Shee answered there for me * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priusquam respondere possem uti Iunius vertit Psalm 119.67 when I could not answer for my selfe and did further also then seale up her free affection to me with a reall testimonie of her Love Neither did her kindnesse towards me then and there expire but as it was oft renewed in her life time when occasion thereof was offered so it ceased not untill her selfe deceased Shee performed one of the first religious Offices for mee soone after my birth and it was one of her last Pious works to remember me among others whom she had performed the like Office for at the time of her decease Some monument of my thankfull acknowledgement hereof being desirous to have extant whom should I addresse it unto rather than your selves the only two Principals now left of that Family Being therefore moved to make publike two of my weake Discourses containing the explication of two portions of Scripture of some neare relation the one to the other the one of them relating a memorable example of the performance of that that is promised in the other to wit of Gods blessing of those with temporall things that are carefull to looke after the spirituall This of the twaine I chose the rather to present your Worships The Worshipfull Companie of Haberdashers withall partly because at the motion of the one of you being then Head of that worthy Societie which I acknowledge my selfe also a debtour unto it was by word of mouth at first delivered and partly also that it may helpe for the best also even * Genes 35.1 Jacob himselfe in this kinde need helps to egge you on whom God hath blessed with so large a portion of his bountie unto those religious offices that by occasion of Jacobs example men of your rancke are therein encited unto whether risen from meane estate as with him here it had beene or from the first largely and liberally endowed as your selves The Worke indeed is growne much larger than at first was delivered by reason that a Question betweene us and the Romanists concerning Mans merit is therein now discussed which was then but touched upon and pointed at onely neither the streights of time admitting over-long discourse then nor such matter of controversie so well befitting the occasion that then was The rest without any materiall alteration or addition is the same for substance that then it was Which recommending entirely as now it is to your Worships together with my Love and Christian service to you both and mine heartie Prayers to God for the well-fare spirituall especially of you and yours with the rest of the Branches of that Family wheresoever now transplanted I take leave of you for the present and rest Your Worships ever in the Lord THOMAS GATAKER IACOBS THANKFVLNES TO GOD FOR GODS GOODNES to JACOB GENESIS 32.10 I am not worthy of all thy Mercies and all thy Truth which thou hast shewed unto thy Servant For with my staffe came I over this Jordan and now am I become two troopes THese Words are parcell of a Prayer conceived by the Patriarch Iacob in a time of distresse Coherence after his departure from Laban when a Verse 6. tidings were brought him that his brother Esau was comming in armes against him with foure hundred men at his heeles His Prayer consisteth of foure parts Iacobs prayer Parts 4. There is in it Part 1 1. A serious Protestation concerning the ground of his journey and his leaving of Laban to wit b Tu â—hâ—isti Vers 9. Gods owne Word hee had not done what he did of his owne head but by c Chap. 31.3 13. Gods speciall direction a good argument to assure him that God would therein secure him having his Word and Warrant for the ground of his Action d Summa est Deum sequi ducem secaritas Incedit tutâ—s qui ducem sequitur Deum Ambr. de Abraam s 1. c. 2. He walketh surely that walketh warily He walketh warily that walketh with warrant Part 2 2. An humble Confession and e Vers 10. acknowledgement of Gods goodnesse towards him illustrate and amplified by his owne unworthinesse of it and so f Indignitatis agnitio ingratitudinis amolitio a secret insinuation of his thankfulnesse for it Part 3 3. An instant suit and Supplication to God that hee would vouchsafe to stand by him in his present distresse and g Vers 11. deliver him out of the great danger that hee was in at that instant walking in no other way than that God himselfe had set him in Part 4 4. An Allegation of h Vers 12. Gods gracious promises i Chap. 28.14 15. formerly made him which might seeme likely to faile and to be utterly frustrate if he were now left to the mercie of his mercilesse Brother who minded nothing but the destruction of him and all his The words of my Text Text. are the second Part Part 2 And therein are these Particulars Particulars 1. His owne Vnworthinesse I am not worthy 1. Iacobs unworthinesse 2. Gods Goodnesse 2. Gods goodnes laid downe 1. In the Grounds Grounds 2. of it Mercie 1. Mercie and Truth 2. Truth Mercie in promising Truth in performing 2. In a Fruit Fruit. and Effect of it Iacobs Iacobs Penurie present estate now at his returne from Laban compared with what it was when he went thither He went over Iordan with his staffe alone And he was now become two bands or two troopes Gods bountie Where first in Generall Generall observe we ere we come to the Particulars * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost tom 8. serm 14. Iacobs Iacobs thankfulnesse Thanksgiving promised before his Petition How before he come to crave what he would have of God he doth in thankfull manner mention what already he had
est Et tu reddes c. Si secundum opera redditur quomodo misericordia aestimabitur If the happinesse of the Saints be of mercy and not of merit how is it said Thou wilt render to each one according to his works If according to mens works it be rendred how may it bee deemed mercy Hee thus answereth y Sed aliud est focundâ—m opera reddere aliud propter ipsa opera reddere Greg. ibid. It is one thing to render according to workes and another thing to render the reward for the workes themselves a In eo quod sec opera dicitur ipsa operum qualitas intelligitur ut cujus apparuerint bona opera ejus sit retributio gloriosa Ib. In the one is noted onely the quality of the worke a farre other exposition than b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè vertitur secund in meritum vel promerito dignitate operum Quid est enim reddere sec opera nisi reddere sicut opera merentur Bellarm. de justific l. 5 c. 2. Bellarmine giveth of it that those that have done well shall receive a royall reward And in the other then consequently should be implied an equalitie between the worke and the wages But c Illi namque beatae vitae in qua cum Deo de Deo vivitur nullus poterit aequari labor nulla opera comparari c. Greg. ibid. No labour or worke of ours nothing that we can either doe or endure by the Apostles owne testimonie can be equall to or once compared with that blessed life wherein men shall live of God and with God For d Rom 8.18 Minora sunt omnia quae patimur indigna pro quorum laboribus tanta rependatu futurorum merces bonorum Amb. epist 12. the sufferings of this life yea e Ne si unus quidem universas sustineret Bern. de Temp. 48. all of them if any one man could and should undergoe them all saith Bernard f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar homil 15. from the very beginning of the world too saith Macarius unto the worlds end are not worthy saith the Apostle of the Glory that shall bee revealed g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dicit nobis sed in nobis Neque enim crimus otiosi spectatores sed participes gloâ—iae 1 Ioan. 3.2 Bern. de Praecept Dispens not unto us as he also well observeth but in us And h Quid sunt merita omnia ad tantam gloriam Non sunt talia hominum merita ut propter ca vita aeterna debeatur ex jure aut Deus injuriam faceret si eam non donaret Bern. de Temp. 48. Itaque scitè Prosper in Psal 102. Per candem misericordiam dantur corona meritorum per quam data sunt merita coronarum what are all mans merits then saith Bernard to it that it should of right be due to them or that God should doe men wrong if hee bestowed it not on them as i Rhem. in Heb. 6.10 our Rhemists before affirmed that he should k Neque gratia salutis operibus debetur sed solius Dei bonitati Iac. Faber in Luc. 3. The grace therefore of salvation is not due to workes saith Faber l Deleatur Index expurg Belgic which the Popish purgers crosse out of him but to the goodnesse of God alone m Non in Meritis sed in misericordia Dei salus humana consistit Origen in Rom. l. 9. cap. 11. Nor doth mans salvation consist in mans merits but in Gods mercy saith Origen Consider 2 Againe the prayers of Gods Saints strike all upon this string Of David Chrysostome observeth The Saints Prayers that though he were n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost de Compunct 2. a man of singular parts for sincerity and piety by o 1 Sam. 13.14 Gods owne testimony of him and p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Psal 12. had many good deeds that hee might have alleaged yet q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. in all his prayers ordinarily r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. he hath recourse onely to Gods mercy Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. that alone he pleadeth that alone he relieth upon t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem de Compunct 2. and desireth to be saved by u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Psal 12. Let others saith he alleage and plead what they list x Psal 13.5 I will hope in thy mercie that I plead and alleage and that doe I hang all mine hope upon And y Psal 4.2 Have mercy on me and heare me and z Psal 6.2 Have mercy on me for I am weake And a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Psal 6. The same song saith he have we need to sing every one of us albeit we had done ten thousand times tenne thousand good deeds and attained even to the very highest pitch and perfection of righteousnesse b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Psal 4. for it is yet of mercy and loving kindnesse still that wee are heard and that wee are saved for all that So the same David againe else-where c Psalm 109.21 But thou Lord deale mercifully with me for thy Names sake And d Psal 6.4 31.16 109.26 Save mee for thy Mercy sake e Propter misericordiam tuam non propter meritum meum August in Psal 6. Ruffin ibid. For thy mercy not for my merit saith Augustine f In misericordia tua non in justitia mea Ruffin in Psal 30. For thy mercy not for my righteousnesse saith Ruffine g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Psal 108. Non quia ego sum dignus sed quia tu es misericors August in Psal 30. Conc. 3. Not because I am worthie but because thou art mercifull saith Chrysostome h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ibid. He flieth onely to Gods goodnesse and his loving kindnesse i Gratuita gratia commendatur non ex operum debito Prosper post Aug. in Psal 108. Commending Gods free grace not claiming ought as due to his good deeds saith Prosper It is as if he had said k Non de meis meritis confâ—dens ut me salvum facias supptico sed de sola misericordia tua praesumens impetrare quod non de meritis meis spero Greg. in Psal Foenit 1. I intreat thee to save me saith Gregory not trusting to mine owne merits but presuming onely to obtaine that of thy mercy which by mine owne merits I have no hope to obtaine Or l Noli me audire secundum judiciariam severitatem sed sec misericordissimam bonitatem Aug. in Psal 30. ex eodem Lombard ibid. I intreat thee to heare me not in thy judiciary severity but in thy most mercifull bountie saith Augustine m Negat merita sua Cassiod in Psal 30. He
renounceth his owne merit and n Salvum se petit fieri non sec merita sua sed propter divinam misericordiam in qua dum fixa spes ponitur venia facilius impetratur Idem in Psal 6. he desireth to be heard saith Cassiodore not according to his merits but for Gods mercy sake whereon when our hope is fixed pardon is the easilier obtained And o Psal 119.41 Let thy mercy also betide me and thy salvation according to thy Word p Secundum verbum tuum non sec meritum meum August in Psal 118. According to thy Word not according to my merit q Filius esse vult promissionis non elationis Ibid. A childe he would bee not of pride but of the promise saith Augustine And againe r Psal 25.11 For thy Name sake be mercifull to my sinne for it is much ſ Propter nomen tuum non propter meritum meum Ruffin im Psal 24. For thy Name not for my merit saith Ruffine and Bernard t Sed quantumlibet poeniteat quantumlibet se afflictet maceret Propter nomen tuum non propter meritum meum propitiaberis peccato meo ait justus Bern. de Divers 22. Be I never so penitent and afflict and macerate my selfe never so much u Totam salutem suam hic attribuit misericordiae salvatoris Hugo in Psal 24. He attributeth his whole salvation to the mercy of his Saviour saith Cardinall Hugh And x Psal 25.7 In mercie remember me or think upon me for thy goodnesse sake O Lord. y Non secundum iram qua ego dignus sum sèd sec misericordiam tuam quae te digna est Aug. in Psal 24. Not in wrath as I am worthy but as is worthy of thee in thy mercy saith Augustine z Non propter meritum meum sed propter bonitatem tuam Ex Aug. Alcuin Gloss Ordin Lomb. in Psal 24. For thy goodnesse not for any merit of mine saith Peter Lombard For a Dicendo Propter bon t. D. fecit intelligi Non propter mer. meum Cassiod ibid. When he saith For thy goodnesse his meaning is and he would so be understood Not for my merit saith Cassiodore Who thence also observeth that b Vnde nullum fas est aliquando praesumere nisi quem graviter contingit errare Idem ibid. No man without grievous errour may presume at anytime thereon And yet againe c Psal 31.3 For thy Name sake guide and conduct me d Propter nomen tuum non propter meritum meum Aug. in Psal 30. Conc. 1. Hugo ibid. in Psal 142. For thy Name not for my merit saith Augustine and Hugh the Cardinall after him e Non quia eo sum dignus sed ut tu glorificeris Idem ibid. Not for my worth desert or dignitie but for thy Glory And Hilary on those words of his f Psal 119.149 Heare my voyce according to thy mercy or thy loving kindnes O Lord. g Nos si semel jejunamus ut hominibus placeamus aut exiguum nescio quid damus dum pulsantem fores nostras inopem non sustinemus deberi nobis ut audiamur existimamus Hilar. in Psal 118. part 19. We saith he when wee have fasted some once out of vaine-glory or given ought to a begger for his meere importunitie thinke that God is bound by and by to heare us h Post haec c. in operibus bonitatis totius perfectus totum de Deo sperat totum ex misericordia ejus expectat omnem in ea spem reponit audiri secundum eam vocem suam rogat Ibid. Whereas David after all his hearty crying his night watchings his early meditations his continency in his younger yeeres his diligent enquirie into Gods Statutes and his carefull keeping of his Testimonies having attained to a perfection in all kinde of goodnesse yet hath his hope wholly in God and expecteth all from his mercy placeth all his hope in it and desireth to be heard according to it And Chrysostome preaching upon the Prayer of Eleazer entreating i Gen. 24.12 mercy and kindnesse for his Master Abraham k See Sermon on Eleazers prayer and whose merits might better have beene pleaded than his l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost tom 8. serm 15. That you may not imagine saith he that he demanded it as a debt Deale mercifully or shew mercy saith hee to my master Abraham m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Though we had done ten thousand good deeds saith he yet is it of grace that we require to be saved and of loving kindnesse not of debt or desert that we looke to receive this So the Apostle n 2 Tim. 1.16 17. The Lord shew mercy to Onesiphorus his family The Lord shew him mercy because he shewed me mercy For he often refreshed me and was not ashamed of my chaines but when hee was at Rome he diligently sought me and found me and in how many things he steeded me or supplied me at Ephesus thou well knowest And o Ibid. 18. the Lord grant therefore that he may finde mercy with the Lord in that day p Vt sicut Apostolum requirens invenit sic misericordiam quaerens inveniat apud judicem Ambr. nomine in 1 Tim. 1. That as hee sought me and found me so he may finde mercie when he shall seeke it at the hand of his Iudge saith one that beareth the name of Ambrose q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 2 Tim. hom 3. That as I found mercy with him so may he finde mercy with God saith Chrysostome And marke you saith he how hee saith r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing or not any thing but mercy Eleemosynam that is word for word Almes that which ſ Ruard Tapper supra Absit ut tanquam pauperes eleemosynam expectent the Popish Professor so much scorned before Mercy in that day wherein t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall have much need of it u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ibid. if Onesiphorus for all these his good workes wee the most of us much more There is mercy as well for those that holpe him as x 2 Tim. 4.14 16. Aliter enim de eis qui ex malitia obstiterant aliter pro eis qui ex infirmitate deliquerant uti Aug. observat in Iosh quaest 30. for those that forsooke him as well mercy in rewarding the one as mercy in pardoning and not punishing the other So Daniel also y Dan. 9.18 Vide Hug. Card. in Iob 9.21 Wee present these our prayers unto thee not for any our righteousnesse that is any righteous workes of ours z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz adv Eunom Orat. 4. for we have none saith Gregorie Nazianzene such at least as we dare plead the worth of but for thy tender mercies Whereupon also saith Aquinas a
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 alios largitas ut erga alios nulla iniquitas Aug. de Persever cap. 4. than he giveth to many others We would thinke much that any man should take upon him to controll us in the disposing of our almes albeit oft-times p Multi sunt qui non donant sed projiciunt Senec. ep 120. wee erre much therein and q Errat 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 donare nesciunt Tacit. hist l. 5. had need therefore of advice from others Great Potentates especially would take it in foule scorne that every base fellow should take upon him to direct them where and how to conferre their favours Much more it is extreme arrogancy and presumption in us when wee will take upon us to controll God in the distribution of his mercies as if he did not distribute them so equally as he ought Whereas we should rather endevour r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Stob. c. 3. Transeamus in ea in quae nos casus imò Deus ipse deduxerit Sen. de Tranq c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictet Arian dissert l. 1. c. 12. Hinc Thymarides ei qui dixisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dii tibi dent quae velis respondit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imò velim ego quae Dii dederint Iamb vita Pythag. to bring our heart to his hand and shape our will to his pleasure that where he stayeth his liberality there wee stay our desires as in the wildernesse ſ Num. 9.17 18. the Israelites made stay where the Arke staied and when he enlargeth his hand wee in thankfulnesse enlarge also our hearts being thankfull to him for whatsoever wee have bee it more or lesse since that it is all of meere mercy not discontent for what we have not or for what we see others have Grounds 2 And thus was the former ground of Gods goodnesse his Mercy the latter followeth now his Veracitie his Fidelitie his Truth Particular 3 Truth hath here reference to a word of Promise Gods truth And wee may doe well to observe how these two are still coupled and yoaked together Mercy and Truth ſ Psal 25.10 All the wayes of God are Mercy and Truth Mercy Truth saith the Psalmist and that even to those that keep covenant with him And t Psal 36.5 Thy Mercie O Lord reacheth unto the Heavens and thy Truth or Faithfulnesse unto the Clouds And u Psal 40.11 Withdraw not thy tender Mercies from me O Lord but let thy Mercy and thy Truth alwayes preserve me And x Psal 138.2 I 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 hee promiseth further to doe ought And it is his Truth and his Iustice for y Ephes 4.24 25. Veritas sive veracitas pars est justitiae Ex Cicer. de Invent. Thom. sum part secunda secundae q. 109. a. 3. Truth is a part also of Iustice that he performeth and maketh good what hee hath promised Ground 2 So that here is A second ground of Gods goodnesse unto those whom by promise he hath vouchsafed to tie himselfe unto His Word and his Truth a Psal 43.3 Observat 4 Send forth thy Light and thy Truth saith the Psalmist to bring me againe to thine holy Hill And b Psal 54.5 Destroy mine enemies in thy Truth And c Psal 89.24 28. My Mercy and Truth saith God shall alwaies bee with him and my Covenant shall stand firme with him for ever For d Psal 89.33 34. I will not breake my Covenant nor will I falsifie my Truth And e Psal 146.5 6. Blessed therefore is the man whose hope is in 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 f Mark 13.31 Heaven and Earth may faile sooner than Gods Truth than g Iosh 23.14 hee should faile to make good ought that hee hath promised to his For first it is against the very nature of God to doe otherwise Confirmation h Psal 94.9 10. Non ergò audit qui fecit tibi undo audias non videt qui creavit unde videas Oculum in te non intendit suum qui fecit tuum Aug. de verb. Dom. 10. He that made the eare saith the Psalmist shall not hee heare and Reason 1 he that made the eye shall not he see and i Iob 35.9 he that teacheth man wisedome that giveth man understanding shall not he understand himselfe So hee that k Iohn 8.40 46. teacheth man Truth and of man l Psal 51.6 Zech. 8.16 Ephes 4.25 Iohn 4.24 requireth Truth shall not m Psal 89.33 hee keepe and observe Truth himselfe Yea how is it possible he should doe otherwise who is Truth it selfe who as hee is n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 31.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 65.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 3.14 a God of Truth and o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus veritas Ier. 10.10 Ioh. 14 6. Truth it selfe so his Word also is p Iam. 1.18 Apoc. 21.5 22.6 a Word of Truth and q Ioh. 17.17 Truth it selfe And therefore r Titus 1.1 he cannot lie ſ 2 Tim. 2.13 nor deny himselfe It were t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor Pel. lib. 2. epist 117. Haec posse impotentia est Anselm Prosol cap. 7. Nec est infirmitas ista sed firmitas qua falsa esse non potest Veritas Magna potentia non posse mentiri Aug. de Trinit lib. 15. c. 14 15. Ideo enim verè omnipotens est quia impotens esse non potest Gomar de Provid cap. 3. an impotencie in him if he were able to doe either u Matth. 7.11 If 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 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solus bonus Matth. 19.17 Goodnesse it selfe give good things to his So if y Psal 15.4 an honest man will be carefull to keepe 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 doe so who is
God because no man can by any such means 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 ſ Omnis enim vera promissio fert secum obligationem ideo ex justitia implenda servanda est Bellarm. de Iustific l. 5. c. 16. Et hoc est quod Ambros de Poenit l. 2. c. 8. Tanquam ex Syngrapha fides impetrat Ita David Psal 119.49 50. hee hath bound himselfe to doe for them to the performance whereof his Truth and his Iustice doe now tie him By vertue of which Truth and Iustice Gods Saints 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 Vse 2 Againe this may further be of singular use to all Gods deare 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 t Heb. 13.5 6. Let your conversation saith the Apostle be without covetousnesse yea or distrustfulnesse either and rest contented with what you have For he hath said and what hee hath said concerneth us as well as either u Gen. 28.15 Iacob or x Iosh 1.5 Ioshua to whom it was said y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.5 Negativa quod rarissimum est ter repetita ut confirmatissima fit stipulatio divina I will not leave thee nor in any wise will I forsake thee z Heb. 13.6 So that we may boldly say yet not presuming of our owne merit and worth but on his Mercy and Truth with the Psalmist a Psal 23.1 The Lord is my feeder I am sure to want nothing and b Psal 27.1 118.6 The Lord is mine helper I need not feare any thing He hath said it and that is enough wee need no other securitie his bare word is as good yea better than any bond For hee is c Psal 31.5 a God of Truth and d 2 Tim. 2.8 cannot goe from his word And e Esa 28.16 those therefore that trust in him shall not need as the Prophet speaketh to f Non praefestinabit i. ex infidelitate impatientia ad res presentes confugiet Iun. make 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 g Sicut natare nescii ubi mergi jam ceperint quicquid occurrit vitae retinendae cupidi temerè arripiunt Cyrill Alex ep 29 Similes his qui submersi periclitantur in aquis quos tenere videas quicquid primum occurrerit manibus licet tale sit quod omnino prodesse non possit Bernard de Temp. 1. 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 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 12.29 Animi pendere dubio ac suspenso animo esse Beza Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucydid l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vti rectè H. Steph. Nam frustrá est ibi Schol. qui de spe exponit quasi spe erectum esse Imò inter spemque metumque dubium esse Strigel Atque ita Thucyd. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque rempub dubiam quasi pendulam in discrimen adducere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. to hang as our Saviour Christ speaketh in suspence as i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Clouds doe in the Aire k Ne in aere vagamini cogitationibus vestris Piscat hovering to and fro as the winde driveth them and uncertaine whether to hang still there or to fall downe on the earth perplexed and distracted with l Matth. 6.25 Luk. 12.29 carking care and thought for the things of this life how they shall have wherewith to maintaine their charge and to feed and cloath them and theirs especially if deare times come and 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 means or as if the performance of Gods Promises depended upon these things But walke they may well cheerfully in the m Psal 37.3 2 Sam. 10.12 carefull performance of those duties that God hath in their severall places imposed on them for there is n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solicitudo diligentiae quae praecipitur probatur 1 Tim. 5.8 a diligent care as well as o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solicitudo diffidentiae quae prohibetur damnatur Phil. 4.6 a diffident the one enjoyned the other inhibited and so p Psal 37.5 55.22 1 Pet. 5.7 leave the issue and event of all to God and his blessing q Psal 34.9 10. 37.25 26. 84.11 12. who will be sure to provide for them and will suffer neither them nor theirs for r Deut. 32.4 1 Thess 5.24 2 Thess 3.3 he is a God of his Word and that ſ Psal 18.30 34.22 all shall finde that trust to it to want any thing at any time that shall be fit for them These then were the two grounds of Gods goodnesse to Iacob Fruit and Effect of Gods goodnesse his Mercy and his Truth Now followeth a fruit and effect and so a proofe and experiment of this Mercy and Truth and consequently of his Goodnesse in generall For I went saith Iacob over this river Iordan with my staffe onely in mine hand and now am I become owner of two troups or two bands Where we have first Particular 4 An humble acknowledgement of his mean beginnings Iacobs Penurie He came into the Countrey t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Quomodò missi Apostoli Marc. 6.8 In baculo suo i. fine ulla supellectile sine divitiu sine armentis pecudibus sine servis solo baculi comitatu Oleast with his staffe onely like a poore Pilgrim Observ 5 a Stranger a Traveller no company with him no attendance upon him like one that went as wee say to seeke his fortune abroad and u Gen. 28.20 hee thought himselfe well apaid if hee might have but meat drinke and apparell onely every servants allowance Which he mentioneth as x 2 Sam. 7.18 other Servants of God doe somtime the like Partly to testifie the inward humility and lowlinesse of his minde not puft up as the y Primus vermis divitiarum superbia Aug. de Temp. 205. Omne pomum omne granum omne frumentum omne
received And withall note we k Arrogans oratio si ab homine quid petiturus dicas statim Da mihi Hoc peto Debet inchoari Oratio à laude Dei ut sequatur supplicatio Ambr. nomine de Sacram. l. 6. c. 5. Observat 1 The usuall practice of Gods people to beginne their prayers and petitions to God with a thankfull commemoration of mercies formerly received So Moses l Psal 90.1 Lord thou hast beene our refuge from one generation to another And the Saints elsewhere m Psal 85.1 Lord thou wast sometime favourable to thy Land in bringing againe the Captivitie of Iacob c. And n Psal 44.1 Wee have heard O God from our Fathers reports what wonderfull workes in times past thou wroughtest for them And David o Psal 71.18 19. Lord 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. Reasons 2 Now this they doe Partly in regard of God And partly in regard of themselves Reason 1 First in regard of God to testifie their Thankfulnesse to him and p Deum siquidem ad ampliora dandum provocamus quando sibi de praeteritis gratias referamus Sicut agricola terram illam diligentius colit quae uberius fructum reddit Alex. Carpent destruct Vit. Par. 6. cap. 4. to incite him thereby the rather to vouchsafe them further favour being so thankfull for the former For q Optima petitio ipsa gratiarum est actio Thanksgiving is the best and r Efficacissimum genus est rogandi gratias agere Plin. Paneg. the most effectuall forme of Prayer And ſ Ascensus gratiarum descensus gratiae Invitat ad magna qui gratanter suscipit modica spem de futuris recipit qui transacta beneficia recognoscit nec desperatione frangitur qui magnorum munerum consolatione roboratur Cassiod Variar the ascent of our thanksgivings 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 t Mirabili natura si quis velit reputare ut fruges gignantur arbores fruticesque vivant in coelum migrare aquas animamque etiam herbis vitalem inde deferre Plin. hist nat lib. 31. cap. 1. the Vapours that ascending up from the earth are a meanes 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 Secondly 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 u Sequentium rerum certitudo est praeteritarum exhibitio Greg. in Evang. hom 1. Ex perceptione praeteritorum munerum firma fit expectatio futurorum Bern. de Temp. 18. in Psal 90. Serm. 7. the receipt of former mercies Reason 2 giveth good hope and assurance of future favours x Psal 4.1 Heare me saith David when I call y Deus justitiae mi i. Deus mi justissime Sicut Coloss 1.13 Heb. 1.3 Esa 2.20 31.7 Quanquam potest exponi etiam Deus vindex assertor justitiae meae uti Iun. alii O my righteous God or God of my righteous cause Thou hast formerly delivered mee when I was in distresse Have mercy therefore now againe on me and give eare to my Prayer And z Psal 27.9 Thou hast beene my succour leave me not now nor forsake me a Deus salutis pro salutifero ut turris salutum pro omni modo salutifera 2 Sam. 22. ult O God my Saviour And b 1 Sam. 17.37 The 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 c 2 Cor. 1.10 Who delivered me then and doth yet deliver me and I trust that he will further deliver me againe And againe d 2 Tim. 4.16 17 18. The 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 every evill worke and preserve me to his everlasting Kingdome That which may serve to teach us Vses 2 Vse 1 First to keepe in minde carefully Gods former mercies and not suffer them by forgetfulnesse to slip away from us We should bee in this regard to use the Heathen mans comparison like e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carneades apud Plut. de tranquill Quod Budaeus perperam est interpretatus dum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse existimavit Sic qui pomum in manu suae die dimidia tenuerit reliqua dici parte pomi servabit odorem Bernard de Temp. 31. Civet boxes which though the Civet bee 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 mindes by a faithfull and carefull remembrance of them even when the act it selfe is over And this should we the rather doe Inducement that wee may thereby bee encouraged the more constantly and confidently to depend upon God and his goodnesse for the time to come For this is one maine cause of our usuall distrust of Gods Providence in times of trouble or in danger and distresse that f Psal 78.7 8 10 11 12. Quod scimus cum necesse non est in necessitate nescimus Bernard de Consider l. 2. we 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 goe backward with them g Psal 125.3 to 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 necessity of so doing they should h Largitio fontem ipsum benignitatis exhaurit Ita benignitate tollitur benignitas quâ quo in plures usus sis eo minus in multos uti possis Cic. Offic. l. 2. apud Lactant. Instit l. 6. c. 11. Hinc Hieron ad Paulin. Etiam liberalitate perit liberalitas not be able to defend 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 hee had beene as if either continuance of time had weakned his hand or by his former bounty his wealth and treasurie were exhausted or wasted As with man it oft falleth out No i Esa 59.1 Gods hand is not
shortned his Power is not impaired k Mat. 6.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 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 he is able also to doe for thee still And surely if we did but consider seriously who it was that l Psal 22.9 10. kept us and fed us in our Mothers wombe before we were borne when neither we could shift for our selves nor our Parents do ought for us we might well reason thus with our selves He that preserved and maintained me without any care or travell either 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 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 9.8 sufficiency by them that then provided sufficiently for me without them Vse 2 Againe doe wee desire to have Gods goodnesse continued unto us or enlarged towards us Let us bee carefull then to shew our selves thankfull unto him for mercies formerly received For n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grata mente nihil est Deo gratius Et gratiarum actio est ad plus dandum invitatio Chrysost in Genes hom 52. thankfulnes for former mercies is a strong inducement to move God to confer further favours * Psal 67.5 6. Let the people saith the Psalmist prayse thee O God yea let all the people joyne together in the praysing 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 o Indignus est dandis qui ingratus est pro datis Aug. de Temp. citante 10. Herolt de Temp. 112. Non est dignus dandis 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 Evang. dom 14. Trinit Ser. 1. Accipiendis indignus est qui fuerit de acceptis ingratus Bern. de Divers 27. Iac. Genuens de Temp. 150. hee is unworthy of future favours that is not thankfull for former mercies And * Gratiarum enim cessat decursus ubi recursus non fuerit Bern. de Temp 40. the course of Gods gracious goodnesse stoppeth where no recourse of thanksgiving is It is our unthankfulnesse p Ingratitudo ventus exurens est exiccant sibi rorem misericordiae fluenta gratiae Bernard in Cant. 51. that stayeth and stauncheth the streames of Gods bounty that they flow not so freely as otherwise they would q In Halesina regione fons est quietus tranquillus cum siletur si insonent tibiae exultabundus ad cantus elevatur ultra marginem extumescit Solin Polyhist cap. 11. being like r Ita fons divinae bonitatis ad laetam gratiarum actionem exuberat beneficiorum suorum aquas inundat subsidit ubi ea deficit Alex. Carp destruct vit par 6. cap. 4. the Spring Solinus speaketh of that riseth and runneth over while men sing and play to it but falleth and sinketh againe as fast so soone as they cease ſ Petitionibus effectum negat quod ingrati invenimur Bernard de Divers 27. That is it that causeth our prayers though we pray long and sue hard and crie loud oft to faile and causeth God t Quid sibi vult quod minus erga suos liberalis nunc divina clementia vidcatur ut quibus tanta contulit nec vocantibus nunc orantibus obsecrantibus postulantibus saepissimè imò continuè minora multo denegare videatur Bern. ibid. not to answer them according either to our desires or to his owne wonted dealings with others of his in times past not that u Non quod aut manus abbreviata aut mutata voluntas aut imminuta facultas Sed quia non est inventus qui gratias agat Idem ibid. hee is become either more x Num. 11.23 Esa 50.2 59.1 short-handed or close-fisted or hard-hearted now than heretofore hee hath beene for he is y Semper idem Psal 22.2 3. 102.27 Mal. 3 6. Heb. 13.8 Iam. 1.17 ever the same but because with those z Luk. 17.17 nine Leapers wee are more frequent and fervent in Prayer than in Prayse more forward and earnest to sue for what we desire than to returne thankes for it againe when we are heard a Vt accipiant importuni donec acceperint inquieti ubi acceperint ingrati Bern. de Consider l. 4. Importunate to have unquiet till we have and unthankfull when we have once gotten what wee could have Yea b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de vita Mosis this it is that causeth God c Quae contulit gratis tollit ingratis Quod illo dante sit nostrum nobis superbientibus sit alienum Aug. Homil. 14. Nec tantum nihil augetur ingrato sed quod datum est tollitur Bern. de Temp. 40. to bereave us oft of those benefits and blessings that hee hath formerly bestowed on us as being but d Quia dedisse poenitet quod perisse videtur Nunquid enim non perit quod ingrato donatur Idem ibid. 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian anthol lib. 1. cap. 30. cast away with us as those things are that on unthankfull persons are conferred e Hosea 2.8 9. Because saith God of the unthankfull Israelites they say I will goe after * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amasios meos my Sweet-hearts that give me my meat and my drinke my wooll and my flax my wine and mine oyle and consider not that it is I that gave them these things Therefore f Revertar tollam id est tollam denuo recipiam Sicut Dan. 9.25 revertetur aedificabitur id est reaedificabitur uti Livel in Chronol Pers I will come and take these things againe away from them And g Ezech. 29.3 9. because Pharao saith The River is mine owne h Esa 19.5 6. Therefore saith God will I drie up the River For the better understanding whereof and of some other the like passages in the Prophet I shall tell you that that it may be will seeme very strange to many of you and yet to some here present peradventure as well knowne as to my selfe There is some Countrey in the World where it never raineth all the yeare long i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ctesias in Indie apud Phot. Biblioth Cod. 72. Of some it is by some reported without certaintie or truth But it is certainly so in Aegypt and even Moses himselfe intimateth as
enduring to strike saile or to stoupe an inch they will strive to live still according to their former meanes and shape their expence not by what they have but by what they have had and so whereas the Lord in mercy had yet left them a competency still t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Tranquil Meritò itaque Comic Stich. 1. 2. Eam mulierem sapientem praedicat quae aequo animo pati potest sibi esse pejus quam fuit they cast the helve as wee say after the hatchet and overthrow all Or u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion Caff hist l. 57. Apicius cum sestertiûm millies in culinam congessisset aere alieno oppressus rationibus inspectis superfuturum sibi festertiûm centies computavit velut in ultima fame victurus si festertiúm centies vixisset veneno vitam finivit Sen. ad Helv. c. 10. Hinc Martial lib. 3. epist 22. Dederas Apici ter trecenties ventri Sed adhuc supererat centies tibi laxum Hoc tu gravatus ut famem sitim ferre summa venenum potione duxisti Nil est Apici tibi gulosius factum they grow into such inward griefe and discontent because they cannot doe still as formerly they have done as either breaketh their hearts and shortneth their dayes or altogether disableth them unto the cheerfull performance of any good office either to God or man All which corruptions might soone be helpt if we could with Iacob here say and thinke as we say Non sum dignus Domine Lord I am not worthie of ought If we would looke out abroad but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Tranquil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Favorin majori se pauperiorum Turbae comparet Horat. Sat. 1. Si vis gratus esse adversus Deum adv vitam tuam cogita quam multos antecesseris Cum aspexeris quot te antecedant cogita quot sequantur Senec. ep 15. Aspice quanto major pars sit pauperum Idem ad Helv. cap. 12. cast our eyes now and then on those that have farre lesse than we have As Aristippus when a friend of his came to condole with him for some land that he had lost demanded of him what he had to live on himselfe and when he made answer that he had but some one small close onely he told him that b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristip apud Plut. de Tranquill there was cause rather for Aristippus to bemoane him than for him to bemoane Aristippus who had more than thrice as much land still left him to live on than he had It is hard but wee should finde some with c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogen apud Plut. de prof not de muribus quos reliqis suis vescentes parasitos suos appestitabat Laert. the Cynick yea not a few be we never so needy that would bee glad of our reliques Or if wee would but d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. apud Laert. Plut. de Sanit tuend Domum redeamus Cic. Bruto cast our eyes home-ward and consider our selves and our owne unworthinesse of ought we might soone see how little cause we have to be discontent in such cases For have we but little left It is more than we deserve Hath God taken much from us hee might well have tooke more As Anytus a Gentleman of Athens told his guests that were at table with him when Alcibiades a young Gallant came in a revelling humour and tooke away the one halfe of his plate that stood either for shew or service upon the cupboard and they marvelled much at it that Anytus could so take it affirming that he had dealt very unkindly with them e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. Dipnosoph l. 12 Vel ut Plut. in Alcib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulo tamen Plut. ex Athen. castigandum qui in Erot. sic extulit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xyland 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay rather quoth he he hath dealt very kindly with us that he hath left us halfe when he might have tooke all for it was all his or at his command So it is here indeed He taketh part that f Act. 17.25 1 Tim. 6.17 gave all and that might therefore as well take all as part because g 1 Chron. 29.12 14 16. all is but his owne They tell of a Iewish Doctor that was called h Rabbi Gam zoth ex ore D. Leifeild Rabbi This-too because hee used alwayes to say whatsoever befell him i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etiam hoc bonum est Et hoc etiam Et hoc Sic Ezech. Esa 39.8 Et Antigonus morbo correptus leviusculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. Apophth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. de Tranquill. This is good too and this too and this too and this too c. And in like manner may wee well say how little soever be left us This is more than I am worthie of and this too and this too c. If God shall againe and againe too never so often impaire our estates and by peece-meale withdraw from us what hee hath formerly conferred on us And consequently as k Doles quod amisisti gaude quod evasisti Sen. excerpt do remed fortuit he said to one that though with losse of goods had in safety yet escaped himselfe to the shore l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Tranquil not repine or murmur for what is lost but be thankfull to God m Esa 1.9 Lament 3.22 Ezra 9.13 15. Nehem. 9.31 for what is left and n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Epita Patr. Habere siquidem eripitur habuisse nunquam Sen. for what formerly wee have had Hitherto wee have considered of Iacobs unworthinesse by himselfe Particular 2 here acknowledged Gods goodnesse wee come now to see Gods undeserved goodnesse to Iacob Wherein there offer themselves to our consideration 1. The grounds of it and 2. The fruit and effect of it The grounds of it are two Grounds 2 Gods Mercie and Gods Truth His Mercie in promising what hee had now performed his Truth in performing and making good what he had promised Ground 1 First his Mercie where observe we that whatsoever wee have or hope from God it is all of meere mercie Gods Mercie Vnworthie of all thy Mercies saith Iacob And o Psal 103.4 who p Coronat te Vulg. Vatabl. quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corona Vnde Aug. de verb. Ap. 2. Post redemptionem ab omni corruptione quid restat nisi corona justitiae Ipsa certè restat sed etiam sub ipsa vel in ipsa non fit caput turgidum ut recipiat coronam Dicturus erat Coronat me merita mea fatetur c. debitum redditur non donatur Audi c. De miscricordia te coronat de miseratione te coronat Non enim dignus fuisti quem
are reall Sermons of reformation and repentance They have a voyce saith the Prophet But every one understandeth not this voyce n Quomodo Bern. in Cant. 79. Graecè loquentem non intelligit qui Graecam non novit nec Latinè loquentem qui Latinus non est Sic lingua amoris ei qui non amat barbara est sicut aes sonans aut cymbalum tinniens They spake in a strange language to many to the most as o Act. 9.7 cum 22.9 Ita conciliat post Calvinum Piscator melius puto quà m Chrysost Theophyl Oecum Lyra Hugo Beza alii qui ad Pauli vocem coactius referunt Pauls companions when Christ spake to him they heare a noyse and no more p Psal 92.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heraclit apud Clement in protrept Theodor. de curand Graec. l. 1. The foolish saith the Psalmist conceive it not and the brutish understand it not But q Mica 6.9 a man of wisedome the wise man saith the Prophet knoweth what it meaneth And as the Psalmist speaketh of Gods workes of mercie r Psal 107.43 Who so is wise to observe these things such shall understand the loving kindnesse of the Lord So of his workes of judgement saith Ieremie Å¿ Ier. 9.12 Who so is wise to understand these things to him the mouth of God speaketh and hee is able to declare what this Voice of God saith And of both of them the Prophet Hoshe t Hosh 4.10 Who so is wise will understand these things and who so is of understanding will know that the Lords wayes are u Esa 26.7 10. Ezech. 18.25 strait and even and the just shall walke in them but the wicked shall fall in them To use Chrysostomes comparison yea and Augustines too x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in 1 Cor. hom 7. Lay you a booke open before a childe or one that cannot reade he may gaze and stare on it but he can make no use of it because he understandeth nothing at all in it But bring it to one that can reade and that understandeth the language it is written in and he can reade you many stories or instructions out of it It is as dumbe and silent to the one it speaketh to and talketh with the other In like manner is it with y Dei opera admiranda qui non aspicit tantum sed intelligit quasi legit Aliter enim videtur pictura aliter videntur literae Picturam cùm videris hoc est totum vidisse laudasse Literas cùm videris commonerà eas legere quod si fortè non nosti Quid putamus inquis esse quod hîc scriptum est Interrogas quid sit cùm jam videas aliquid Sed aliud tibi demonstraturus est à quo quaeris agnoscere quod vidisti Alios ille oculos habet alios tu Apices similiter videtis non similiter signa cognovistis Tu vides laudas ille videt laudat legit intelligit Aug. in Ioan. 24. Gods judgements as Augustine also well applieth it all sorts of men see them but few are able aright to reade them â—r to understand them what they say But what is it that the wise man is by them admonisheâ— Surely a Mica 6.9 to listen to the Rod saith Micah and b Quis accersat Iun. who or what it is that hath procured it to enquire saith Ieremie what is the cause c Ier. 9.12 why the land is spoiled and lieth burnt up like a wilde wildernesse that no man passeth thorow that is to search out the cause of the present crosse To which purpose also Gods people in the time of their captivitie d Lam. 3.40 Let us search say they and sift out our workes and our wayes They had before entered into some discourse and dispute with themselves what might be the cause of that their calamitie And first they lay downe this for an undoubted and undeniable position That e Amos 3.6 Quicquid malorum poenarumve perpetimur censura est divinae manus Salvian de provid l. 8. Quicquid patimur venit ex alto Sen. Oed. 5.2 there is no evill that befalleth any either person or people but the Lord hath his hand in it f Lam. 3.37 38. Dare any man say they say that g Matth. 10.29 ought commeth to passe and the Lord hath not appointed it Doth not h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odyssâ—ó both good and evill come out of his mouth But what then Doth God as i Heb. 12.10 earthly fathers doe who in an idle humour sometime correct their children without cause Or k Lam. 3.34 doth God take pleasure in stamping upon his people and in vexing and grieving of them No l Lam. 3.33 he doth not willingly or from the heart punish and afflict the sonnes of men m Est placidus facilisque pater veniaeque paratus Et qui fulmineo saepè sinè igne tâ—nat Qui cùm triste aliquid statuit fit tristis ipse Cuique fere poenam sumere poena sua est Ovid. Pâ—nt 2.2 Est piger ad poenas Deus est ad praemia velox Quique dolet quoties cogitur esse ferox Multa metu poena poenâ qui paâ—ca coercet Et jacet invitâ fulmina rara manu Ibid. 1.3 Torqueris ipse cùm tam lenis irasceris Plin. ep 21. l 9. It is a griefe to him to be grievous unto us it is a paine to him to be punishing of us It goeth as much against the heart with him to afflict as it goeth against the haire with us to be afflicted Why but what is the cause then that he dealeth so harshly with us that he carrieth himselfe so austerely towards us * Lam. 3.39 Wherefore is the living man afflicted Man suffereth for his sinne n Lam. 3.42 Victa tamen vilio est hujus clementia nostro Et venit ad vires ira coacta suas Ovid. Pont. 2.2 Ergò illum demens in me sevire coegi Mitius immensus quo nihil orbis habet Idem trist 4.8 Nunc quoque nil fecit nisi quod facere ipse coegi Nec minus infestus quà m fuit esse potest Idem de Pont. 1.3 Exacerbamus Deum impuritatibus nostris ad puniendos nos trabimus invitum Salvian de provid l. 4. c. 5. Wee have sinned and rebelled against him and he hath not spared us o Deus boâ—us de suo saevus de nostro Tertull. de resurr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Câ—s homil 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. orat 6. God is good of himselfe he hath his harshnesse from us it is our corruption that requireth it p Crudelem medicum intemperans ager facit P. Syr. A disordered patient maketh a cruell Physitian By our disordered courses q Esa 27.4 Ier. 7.19 Cùm ejus naturae sit meus Dei atque majestas
to no end for them to seeke unto God by prayer till they had pulled downe t Esa 59.2 Peccata sola separant inter homines Deum Aug. de pecc mor. l. 1. c. 20. Tollatur ergò de medio quod interest pax est Bern. in Cant. 4. the partition wall that severed betweene them and him and hindred their suits from getting accesse to him or obtaining successe with him untill they had as searched out so reformed and removed such evils as upon their search had presented themselves to their sight and as came to view upon this their surveigh And indeed till this course bee taken u Orans non operans iram non placat sed provocat Gregor mor. l. 18. c. 3. it is to small purpose to pray It is * Sicut nullum proficit medicamentum si adhuc ferrum in eo sit ita nihil proficit oratio illius cujus adhuc dolus in mente vel odium manet in pectore Isidor de sum bon l. 3. c. 7. as if the person pricked or wounded should crie and call upon the Surgion to have some ease of his paine but would not endure to have the splinter or the arrow-head pulled out that sticketh fast in his flesh and causeth his griefe or as if people should pray to God to stay the rage and furie of the burning when an house or towne is on fire and themselves the meane while powre on oyle or throw on fuell to the fire This God himselfe noteth as the maine cause of the continuance of his heavie hand upon his people x Ierem. 3.4 5. Thou criedst saith he unto me O my Father and the Guide of my youth y Non sic abibunt odio vivaces aget Violentus iras animus saevus dolor Aeterna bella pace sublatâ geret Sen. Herc. fur 1.1 Wilt thou retaine thy wrath alwayes wilt thou be angrie for ever This thou sayedst but thou diddest evill more and more still And z Hosh 7.14 They houle to mee on their beds for their corne and their wine but they rebell against me still And againe a Esa 9.12 13. Therefore is not the wrath of God yet turned away but his hand is stretched out still because the people turne not to him that smiteth them nor are turned away from their sinnes And surely so long indeed there is no hope of prevailing with God b Psal â—6 18 If I see iniquitie in mine heart saith DAVID and c Iob 20.12 13. be loth to leave it or If with my heart d Aspicitur in corde iniquitas cum mentu oculis placet Quae enim diligimus libenter aspicere solemus Ruffin in Psal 65. Quid est videre nisi indâ—sinenter intueri non videre per judicium sed videre per appetitum Gregor mor. l. 22. c. 3. Conspicere ut acceptetur quod despici dignum est ut calcetur Aug. in Psal 65. I looke after it as wee are wont to looke after such things as wee love and delight in and are not willing to forgoe the Lord will never heare any prayer of mine that I make to him As e Olim offensum sentimus nec placamus Deum nec amputamus causas morbi ut morbus pariter auferatur Hieron epit Nepot Medicus quando aegritudinem discutit si curet quod per aliquam causam factum est ipsam causam per quam factum est non câ—ret ad tempus videtur mederi sed causa manente morbus repetitur Aug. in Ioan 25. Purget humorem detrahat causam non erunt ulcera Ibid. the cause therefore of the disease must be removed and it can be dealt with till it be discovered ere there can be any sound cure of the disease or such as shall constantly continue So our sinnes must be removed that turne Gods face and favour from us and withdraw his regard of us ere we can hope to have his carriage towards us altered for the better or any end of our present evils f Poenas peccaterum suorum plurimi perferunt intelligere causas poenarum nemo dignatur Causa est quia si jam aliqua patiamur nondum tamen patimur qualiae meremur Agnoscere nos Deus peccata nostra mavult quam sustinere ostendere potius quid mereamur quà m infligere quod meremur Ille invitat ad veniam nos cumulanus offensam Vim Deo facimus iniquitatibus nostris iram in nos divinitatis armamus Nolentem ulcisci cogimus parâ—â—e volentem non permittimus Salv de provid lib. 5. We enforce him to continue his hard dealing with us while we doe otherwise we restraine him from doing that that of himselfe otherwise he would doe and is of himselfe in his owne nature most ready and willing unto did not we our selves withhold him from it So that while we continue still in our sinnes and excesses our owne practice crosseth and hindreth the effect and fruit of our prayers and we are like those heathen of whom the Cynicke observed that g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diogen apud Laert. lib. 6. Quod Democrit apud Stob. cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they prayed indeed to their Gods for health but at the very same time when they so did they used such excesse as could not but greatly impaire health and so wilfully deprived themselves of that that they prayed for Meanes 3 Thirdly that wee may thus doe because h Prov. 21.1 our heart is not in our owne hands i Ierem. 10.23 nor is it in mans power to direct his owne paths k Psal 90.11 Ier. 5.3 2.30 nor are afflictions able of themselves to effect grace in us or to worke good on us without the aid of Gods Spirit working together with them we should be earnest with God by prayer that he will be pleased l Psal 25.4 5. 86.11 94.12 as he doth correct us so withall to instruct us m Psal 90.7 8 9 12. as he sendeth crosses so that he would vouchsafe grace whereby we may make a good use of them and n Esa 48.17 learne to profit by them as o Iob 10.2 Ier. 31.19 to shew and make knowne to us what he aimeth at in them so to enable us in some measure to doe that which he requireth of us p Ier. 31.18 to turne us unto him that he may returne unto us Meanes 4 And lastly when we have thus done then may we with the more comfort and confidence r Psal 25.4 5 7 11 16 18 20 21. 39.8 10. 41.4 10. deale with the Lord for the removall of the evill it selfe be it outward or inward Å¿ Ier. 29.12 13 14. Then may we seeke to him with good assurance of successe because wee seeke him as wee should t Esa 58.9 wee may then praying hope indeed to bee heard those u Lam. 3.44 clouds of our iniquities being dispersed and dispelled that before hindred the passage of our prayers In a word thus we x Ier. 18.8 repenting of and y Ion. 3.10 turning from our sinnes that have turned God away from us and z Ier. 3.1.22 returning to him that hath hid his face from us he will a Psal 86.16 turne againe in mercie and goodnesse unto us and b Psal 80.19 make the light of his countenance againe to shine forth upon us wee c Psal 22.27 remembring our selves d Psal 9.18 hee will cease longer to forget us Yea he will beginne e Psal 25.7 in mercie againe to remember us who f Esa 54.8 Lam. 5.20 in wrath seemed to have forgotten us and shew that he so doth to our comfort and the confusion of our foes by g Psal 41.10 raising of us and h Psal 3.3 lifting up our heads againe and i Psal 41.11 not suffering them to triumph over us as formerly they have done FINIS
CERTAINE SERMONS FIRST PREACHED AND AFTER PUBLISHED at severall times By M. THOMAS GATAKER B. of D. and Pastor at Rotherhith AND NOW GATHERED together into one Volume The severall Texts and Titles whereof are set downe in the leafe following LONDON Printed by IOHN HAVILAND and ANNE GRIFFIN 1637. TITLES AND TEXTS PART I. Davids Instructer PSAL 34. vers 11. Come Children hearken unto me I will teach you the feare of the Lord. Pag. 1 The Christian Mans Care MATTH chap. 6. ver 33. Seeke first the kingdome of God and his righteousnesse and all these things shall be added unto you Pag. 27 The Spirituall Watch or Christs generall Watch-word MARK chap. 13. v. 37. What I say unto you I say unto all Watch. Pag. 61 True Contentment in the Gaine of Godlinesse with Its Self-sufficiencie 1 TIMOTH chap. 6. ver 6. Godlinesse is great gaine with Self-sufficiencie Pag. 127 The Joy of the Just with The Signes of such PSALM 97. vers 11. Light is sowen for the righteous and joy for the upright in heart Pag. 175 Jacobs Thankfulnesse to God For Gods Goodnesse to Jacob. GENES chap. 32. v. 10. I am not worthy of all thy mercies and all thy truth which thou hast shewed unto thy servant for with my staffe came I over this Jordan and now am I become two troopes Pag. 257 Davids Remembrancer PSALM 13. v. 1. How long O Lord wilt thou forget me for ever how long wilt thou hide thy face away from mee Pag. 311 PART II. Noaes Obedience with The Ground of it or His Faith Feare and Care HEBR. chap. 11. vers 7. By Faith Noa being warned by God of things as yet not seene moved with Feare prepared an Ark for the saving of his houshold Pag. 1 Englands Delivery from the Spanish Invasion PSALM 48. v. 7. As with an East wind thou breakest the ships of Tarsis so were they destroyed 8. As wee have heard so have wee seene in the City of the Lord in the City of our God God will establish it for ever Selah Pag. 29 A Spark towards the kindling of Sorrow for Sion AMOS chap. 6. v. 6. But they are not grieved for the affliction of Joseph Pag. 47 Gods Parley with Princes with An Appeale from them to him PSALM 82. v. 6. I have said Yee are Gods and Sonnes of the most high all of you 7. But yee shall die like men and fall as one of the Princes 8. Arise O God judge thou the earth for thou inheritest all Nations Pag. 71 A Mariage Prayer GENES chap. 24. v. 12. And he said O Lord God of my Master Abraham I beseech thee send mee good speed this day and shew kindnesse unto my Master Abraham 13. Behold I stand here by the well of water and the daughters of the men of the City come out to draw water 14. Now let it come to passe that the Damsell to whom I shall say Let downe thy pitcher I pray thee that I may drink and she shall say Drinke you and I will give thy Camels drink also let the same be she that thou hast appointed for thy servant Isaak and thereby shall I know that thou shewest kindnesse to my Master Pag. 119 A Good Wife Gods Gift PROV chap. 19. v. 14. Houses and Riches are the Inheritance of the Fathers but a prudent Wife is of the Lord. Pag. 135 A Wife in Deed. PROV chap. 18. v. 22. Hee that findeth a Wife findeth Good and obtaineth Favour of God Pag. 147 Mariage Duties COLOS. chap. 3. v. 18. Wives submit your selves unto your Husbands as it is comely in the Lord. 19. Husbands love your Wives and be not bitter to them Pag. 185 Pauls Desire of Departure and Deaths Advantage PHIL. c. 1. v. 23. Desiring to depart and to be with Christ which is by much more the better Pag. 217 The Benefit of a Good Name and a Good end ECCLES chap. 7. v. 1. A good Name is better than a good ointment and the day of Death than the day of ones Birth Pag. 237 Abrahams Decease GEN. c. 25. v. 8. And Abraham gave up the Ghost and died in a good old age an old man full of yeers he was gathered to his people P. 263 Jeroboams Sonnes Decease 1 KINGS chap. 14. v. 17. The Child died Pag. 291 Christian Constancie crowned by Christ APOCAL. chap. 2. v. 10. Bee thou faithfull unto Death and I will give thee a Crowne of Life Pag. 317 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Davids Instructer A SERMON PREACHED AT THE VISITATION OF the Free-Schoole at Tunbridge in Kent by the Wardens of the Worshipfull Company of Skinners By THOMAS GATAKER B. of D. and Pastor of Rotherhith LONDON Printed by IOHN HAVILAND 1637. To the Right Worshipfull and much Honoured Sir Thomas Smith Knight Governour of the famous Companie of Merchants trading to the EAST INDIES c. Long life and health here with eternall happinesse else-where RIGHT WORSHIPFVLL BEing requested lately by my kinde Friends the Wardens of the Worshipfull Companie of Skinners to assist them in their Visitation of the free Schoole at Tunbridge founded long since by that worthy Knight of blessed memorie Sir Andrew Judde your Grandfather and committed to the charge and over-sight of that well-deserving Society I made choice of such a portion of Scripture there to treat of as seemed not altogether unfitting an occasion of that kinde After the handling whereof being then presently solicited by some and since further importuned by others to make these my weake labours more publike as not unlikely so they deemed to doe some further good I was at length drawne regarding more their opinion than mine owne conceipt thereof as well knowing it to be but a tumultuary worke amids many distractions hastily peeced together and to give them satisfaction therein that seemed so desirous of it to let it goe abroad and make triall what benefit either Teacher or Scholer or other might make of it This resolved on I began to bethinke my selfe observing the usuall manner of the times whom I should make choice of for the patronizing of it In all respects none seemed so fit as your selfe whom I have therefore made bold to addresse it unto The Schoole was first erected and endowed by your Worships Ancestor And you have worthily built upon his foundation and added liberally to his gift So that through your munificence it is very likely to flourish and not to come behind some of those that be of chiefe note Your bounty herein and in other workes of the like nature is the rather to be regarded for that you doe not as the manner is of the most unwilling to part with ought till they must needs leave all defer wholly your well-doing to your deaths-bed or your dying day but bend your selfe thereunto while you may yet surviving your owne donation your selfe see things setled in a due course and receive comfort by view of the fruit and benefit that may thereby redound both to Church and Common-weale
a Crowne and that such a Crowne Information as is not a Inest imperio cura maxima maximo Salust ad Caes Seleucus Rex dicere solebat si multo scirent quantum fit negotii tantummodo tot epistolas scribere ac legere nec humi projectum diadema tolerent Alphonsus Arag Rex A sinorum conditionem esse potiorem quam regum si quidem illis dum pascuntur dominos parcere regibus neminem Rex alius accepto in manus diademate O Pannum inquit nobilem magis quam felicem quem siquis penitus cognoscat quam multis periculis sollicitudinibus ac miseriis sit refertus ne humi quidem jacentem tollere dignetur Erasm in Apophth l. 6. 8. Legantur Dio Chrysost de Rege Persarum Orat. 4. Sen. Thyest 3. 1 3 Oedipod 1. 1. Agamem l. 2. Et Petrarch Dialog 79. 96. Scitè itaque locasta in Theb. 4. Ne metu◠poenas quidem solvet graves Regnabit haec est poena environed with pricking Cares as if it were b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 15.17 De quo Meditationem Serenissimi Iacobi Regis nostri consulas fis a Crowne of thornes or thistles but such a one as may cure and rid our heads of all carking care as hereafter wee shall see Learne wee here the way to it The Way to this Crowne to this Kingdome is by Righteousnesse Seeke yee saith our Saviour the Righteousnesse of God and that will bring you to the Kingdome of God For c Rom. 14.17 The Kingdome of God is Righteousnesse This Kingdome of God is not like the Kingdomes of this World that are d Scelere parta scelere retenta De quibus Sen. Theb. 4. regna cum scelere omnibus sunt exiliis graviora gotten oft by wicked courses and kept by the like wherein e Aude aliquid brevibus Gyaris carcere dignum Si vis esse aliquid Iuvenal Sat. 1. men rise by unrighteousnesse and wherein not f 2 Pet. 3.13 Righteousnesse but g exeat ausâ Qui volet esse pius Virtus summa potestas Non coeunt Lucan bel Phars l. 8. jura pudorque Et conjugii sacrata fides Fugiunt aulas Fraus sublimi regnat in aulâ Sen. agam 1.2 sanctitas pietas fides Privata bona sunt Sen. Thy. 1.2 Vt nemo doceat fraudis scelerum vias Regnum docebit Ibid. 2.1 quid jam non regibus ausum Aut quod jam regni restat scelus Silius bel Pun. l. 16. unrighteousnesse oft reigneth There is no way to rise in this Kingdome there is no way to attaine to this Kingdome but by Righteousnesse h Prov. 21.21 Hee that followeth Righteousnesse and mercy shall finde Righteousnesse and Life and glory saith Salomon For it is the Iust saith the Psalmist that i Psal 11.5 7. God loveth and regardeth that k Psal 5.12 he regardeth and protecteth that l Psal 17.15 shall behold his face that shall m Psal 140.13 dwell ever in his house and that n Matth. 13.43 shall shine as the Sunne saith our Saviour in the Kingdome of God their Father o Dan. 12.3 for ever and ever Vse 2 Secondly observe wee hence how crosse and averse the corrupt heart of man is naturally to all goodnesse and godlinesse that Eviction though a Crowne a Kingdome an incorruptible Crowne an everlasting Kingdome bee propounded to this Righteousnesse and annexed unto it yet will rather lose this Crowne rather leave and forgoe this Kingdome than condescend to accept of it upon such a condition p At Paris ut vivat regnet que beatus Cogi posse negat Horat. epist 2. will not be constrained to live happily and to reigne everlastingly unlesse he may doe so upon some other termes will choose rather not to reigne than to bee righteous If this Crowne indeed might be compassed by fraud and deceit or by oppression and extortion not a few would be sure to have a share in it that are now never like to have any interest therein Or if it might be held with loosnesse and lewdnesse of life wee should not need much Rhetoricke to perswade many to accept of it It is q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. ad praefect indoct Peccandi libidine potentiae suae magnitudinem metiuntur Vell hist. l. 2. Idque esse regni maximum pignus putant Si quicquid aliis non licet solis licet Sen. Agam. 2. 2. Impune quidlibet facere id esse Regem esse Salust Iug. Hoc principatus praemium putant Tacit hist. 1. one maine end for which many men desire authoritity and greatnesse that they may thereby gaine libertie to live and doe as they list r Sceptrorum vis tota perit si pendere justa Incipit Lucan l. 8. Vbicunque tantum honesta dominanti licent Precario regnatur Atreus Sen. Thyest. 1.2 and without which they esteeme power and authority nought worth When ſ Matth. 3.1 2. Iohn the Baptist preached the Gospell of this Kingdome t Marke 6.20 Herod would willingly have had it if hee might have held his Herodias his Harlot with it When u Matth. 4.23 Marke 1.14 our Saviour Christ published it x Ioh. 12.42 43 3.1 the Pharisies would faine have had it if with their y Matth. 23.6 7. Iohn 5.44 pride z Luke 16.14 covetousnesse and a Luke 12.1 hypocrisie it might have beene had and held or if such b Matth. 5.20 Luke 18.9 a specious shew of Righteousnesse would have served the turne for it as they dazled the eyes of the simpler sort with But when this c Matth. 5.20 7.13 Righteousnesse of God this strictnesse of life commeth to bee propounded together with it and to be exacted of all those that will have any share in it now d Marke 6.17 18. Herod flieth off and will none of it e Luke 7.30 the Pharisies keepe aloofe off and reject it and every naturall mans perverse heart thinketh it held at too high a rate f Mica 6.6 7.8 if without change of his corrupt course of life it cannot bee compassed Vse 3 Thirdly this serveth to exclude many from it that would yet seeme to have Exclusion yea and perswade themselves that they have a good share in it They have no share in the former because they have no part in the latter They have no part in the Kingdome propounded by Christ because no part in the Righteousnesse annexed unto it because they remaine still as they were naturally g 1 Cor. 15.32 33 34. 2 Cor. 12.21 Tit. 1.10 12 15 16. unrenewed unsanctified unholy unrighteous wholly impure and profane both in heart and in life or if they have some shew of holinesse it is h 2 Tim. 3.2 3 4 5. in outward semblance only there is no inward substance or power of it Such they are and i
4 Q. How many Persons are there in that one Deitie A. There are l 1 Iohn 5.7 three Persons m Matth. 18.19 2 Cor. 13.13 the Father the Sonne and the holy Ghost 5 Q. Is each of these Persons God A. Yea n Iohn 17.3 Eph. 1.3 4. the Father is God o Iohn 1.1 Hebr. 1.4 6 8. Rom. 9.5 the Sonne is God and p Act. 5.3 4. the Holy Ghost is God 6 Q. Are they then three severall Gods A. No they are q 1 Iohn 5.7 Matth. 3.16 17. three distinct Persons yet but r Deut. 6.4 Iohn 10.30 1 Iohn 5.7 one God 7 Q. Whereof did God create Man at first A. Å¿ Gen. 2.7 3.19 Eccles 12.7 Hee made mans body of the mould of the earth but his soule he created immediately of nothing 8 Q. In what estate did God then make Man A. He made him t Eccles 7.31 pure perfect u Gen. 1.26.27 9.5 in his owne Image like himselfe 9 Q. Wherein was Man then like unto God A. In that he was perfectly x Colos 3.10 wise and perfectly y Ephes 4.24 good 10 Q. How came man then to be evill as now he is A. z Rom. 5.12 18 19. By disobeying God in breaking his Commandement 11 Q. Wherein did Man break the Commandement of God A. a Gen. 3.6 In eating of the fruit of one Tree b Gen. 2.17 which God had forbidden him 12 Q. Who perswaded him so to doe A. c 2 Cor. 11.3 Gen. 3.1 4 5. The Devill perswaded the Woman and d Gen. 3.6 the Woman her Husband 13 Q. What is the Devill A. e Matth. 4.1 The Devill is an f Luk. 7.21 8.2 evill Spirit who being g 2 Pet. 2.4 Iude 6. damned for sinning against God doth h 1 Pet. 5.8 Iohn 8.44 seeke to destroy others 14 Q. What became of Man after he had thus sinned against God A. He became most i Gen. 6.5 wicked and most k Iob 14.1 5.6 7 wretched 15 Q. In what regard wicked A. In that l Gen. 3.7 Ephes 4.22.24 he lost Gods Image and was m Gen 3.22 Deut. 32.4 5. not now like unto God as before but n Iohn 8.44 1 Iohn 3.8 like the Devill 16 Q. In what regard wretched A. In that o Gen. 3.23 he lost Gods favour and p Gen. 3.16 17 18 19 Rom. 5.12 16. brought upon himselfe Gods everlasting q Galath 3.10 curse and r Rom. 2.8 9. wrath 17 Q. In what state are wee all then since this fall of our first Parents A. We are all also Å¿ Ephes 2.2 3. by nature most t Rom. 3.9 20. 5.12 19. Titus 3.3 wicked and most u Rom. 3.23 5.12 15 16 17 18. wretched 18 Q. When come wee to be thus evill and wicked A. Wee are evill and wicked x Gen. 8.21 Psal 51.5 58.3 Esai 48.8 from our very breeding and our birth 19 Q. What doe wee for this our wickednesse deserve at Gods hands A. y Iohn 5.28 29. Matth. 25.46 Eternall damnation z Matth. 10.28 Apoc. 14.10 12. 21.14 15. both of soule and body in hell-fire 20 Q. Are wee able any way to save our selves from this A. No a Psal 22.29 49.7 8 9. Rom. 5.6 8.3 wee are not able for wee are by nature spiritually b Ephes 2.1 Col. 2.13 dead in sinne and naughtinesse 21 Q. Is there no meanes then to deliver us from eternall destruction A. Yes c Rom. 7.24 25. Act. 4.12 wee may bee delivered d Rom. 3.24.25 5 17-21 by Gods mercy in Jesus Christ 22 Q. Who is that Iesus Christ A. Jesus Christ is e Ioh. 10.30 14.9 10. Heb. 1.3 the second Person f Prov. 30.4 8.23 24 25. Matth. 16.16 the eternall Sonne of God 23 Q. What hath hee done to save us A. g Esai 53 4-2 Phil. 2.6 7 8. 1 Pet. 2.24 He suffered death upon the Crosse h Rom. 5.8 9 10. Galat. 1.4 3.13 1 Thess 1.10 Hebr. 2.9 14 15. 9.12.15 to save us from death and destruction 24 Q. How could he die being the eternall Sonne of God A. Hee was both i Ier. 23.6 33.16 Esai 9.6 1 Iohn 5.20 God and k Ioh. 1.10 Gal. 4.4 1 Tim. 2 5. Man and l 2 Cor. 13.4 1 Pet. 3.18 died as hee was Man but m Iohn 2 19. 10.17 18 raised himselfe againe to life as hee was God 25 Q. Shall all men then be saved by Christ A. n Luke 13 23-28 Matth. 7.13 14 21 22.23 No none shall be saved by Christ but o Marke 1 15. such as p Luke 13.3 5. 24.47 repent of their sinnes and q Marke 16.16 Iohn 3.14 18 36. beleeve in him 26 Q. What is meant by repenting of Sinne A. To repent of our sinnes is to be r Act. 2.37 2 Cor. 7.10 heartily sory for them Å¿ Psal 97.10 Rom. 7.15 20. 12.9 to hate and abhorre them and to endevour carefully t Prov. 28.13 Iohn 5.14 to shun and avoid them 27 Q. What is meant by beleeving in Christ A. u Rom. 3.25 28. 4.5 9.32 33. 10.4.9.11 To beleeve or x Psal 2.12 32.10 37.22 to trust in Christ is y Esai 50.10 Phil. 3.7 8 9. to rely wholly upon him for z Heb. 1.2 9.14 26. 1 Iohn 1.9 the pardon of our sinnes and * Rom. 5.9 10. Hebr. 9.28 the safetie of our soules 28 Q. How come wee thus to rely on him A. By a Rom. 1.16 10.14 17. the word of God b Rom. 3.21 22. 10.5 8. Gal. 3.2 making knowne Gods mercy in this behalfe towards us in Christ Jesus 29 Q. What meanes are there to give us further assurance of the mercy of God towards us A. The c Marke 1.4 16.16 Act. 2.31 Luke 22.19 20. Sacraments give us further assurance of Gods mercy revealed in the Word 30 Q. What is meant by the word Sacrament A. Sacraments are as visible d Gen. 17.10 11 23. Exod. 12 11 13. Signes and e Rom. 4.11 Psal 50.5 Ier. 34.18 Seales of Gods mercy towards us in Christ 31 Q. How many Sacraments are there now in use A. There are f 1 Cor. 12.13 two Sacraments g Marke 1.4 Matth. 28.19 Baptisme and h 1 Cor. 11.20 23 26. the Lords Supper 32 Q. What is Baptisme A. Baptisme is a Sacrament wherein i Hebr. 10.22 Ephes 5.26 by washing of the Body is signified k 1 Pet. 3.21 Rom. 6 2-9 the purging and cleansing of the soule 33 Q. What is the outward Signe in Baptisme A. The outward l Iohn 1 26 31. 3.23 Signe in Baptisme is water 34 Q. What is that a Signe of A. Water in Baptisme is m Matth 3.11 Iohn
Life here as g Aeternitas rerum constat contrariis Senec ep 107. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Plut. de tranquill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand Stob. c. 93. the Heathen Man said of every Mans is a meere Mixture of h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesarius apud Greg. Naz. ep 59. Contrarieties i Psal 34.19 73.14 Luk. 9.23 21.12 16 17. Act. 14.22 1 Cor. 15.19 None incumbred with more Crosses but k Luk. 9.24 21.18 2 Cor. 1 3 4 5. 2.14 6.10 10.4 none accompanied with more Comforts and those such as may well not countervaile onely but even throughly weigh downe the other In so much that I see not why a Christian Man though exposed to such a multitude of Crosses were it not for his owne either want of Wisedome or weaknesse might not well live the comfortablest life of any Man in the World whatsoever estate or condition of life GOD hath pleased to assigne and confine him unto Nor have any therefore cause to waive the profession of Christianitie in regard of such Crosses as a disconsolate and uncomfortable estate Of Children wee use to say that they are l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de prolis amore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incertus Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Democrit apud Stob. cap. 74. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evenus apud Plut. de am prol Certaine Cares uncertaine Comforts and yet wee see m Gen. 15.2 30.1 Iohn 16.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand apud Stob. c. 73. how desirous naturally Men and Women are to have Issue and that n 1 Sam. 1.6 7 8 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ibid. even those also that for outward things mihgt well live comfortably without How much more have all cause to desire Christian Grace when the Comforts that attend it are so sure and certaine if men bee not their owne enemies yea when no sound Comfort as is here shewed can bee attained without it Unworthie is hee of Issue that o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Oenoma◠esteemeth not the Care hee taketh for his Children especially p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Meleagr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand being toward dutifull and inclinable to good things q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. Danae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Androm inde restituendus apud Stob. cap. 74. abundantly over-countervailed in the Comfort he hath or may have of them Nor is hee worthie of Christ that accounteth not the Crosses that Christianitie and the Profession of it may procure for of other Crosses that worldly men are alike subject to with such what need I say ought and yet let these goe also in the same reckoning with those all abundantly r Rom. 5.2 3. 8.18 over-countervailed with those spirituall Comforts that the assurance of Gods favour towards him in Christ Jesus may afford him if the Eye of his Soule bee throughly opened duly to apprehend it This mine endevour is to shew in this weake Discourse the weaker ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Languente mens languet unâ corpore because amids much weaknesse during my late restraint by sicknesse out of broken Notes either reserved by my selfe or taken by others from my mouth as they are wont to bee at the time of the deliverie of it with addition of such things as came then further to minde and seemed not altogether impertinent it was by peece-meale put together and to encite all good Christians notwithstanding such occurrents to strive and straine themselves t Psal 13.4 5. 42 5 11. by their cheerefull carriage in such cases to seale up the truth of it which they cannot but acknowledge to those that may question it or make doubt of it This was I the rather enduced to take some paines in supposing that other weake ones like my selfe for of such am I bold to judge as u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Iulian. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem post redit suum Hoc enim proclivius homo suspicatur in alio quod sentit in seipso Aug. in Psal 118. conc 12. the manner is by my selfe being ordinarily too too backward herein might have need of some quickening and stirring up thereunto To which purpose if it shall be availeable unto any the meanest I shall have cause to blesse God for his Blessing thereupon If to your selves among others Persons for Place and Pietie so eminent for even x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Basil the worthiest also have their wants nor doe the best joy so much as they either ought or might in this their Blessed Estate and y Liceat usurpare Pauli illud Rom. 15.14 15. Martem aere liticen accendit bellantibus Imbellis ipse plebsque ignava fortibus Clamore stimulos subdit dimicantibus Acer ad palmae perse cursurus honores Si tamen horteris fortius ibit equus Ovid. Pont. 2.11 the very weakest may helpe on the worthiest much more Let it howsoever testifie my deserved respect to you both and my thankefull acknowledgement of your Lordships kindnesse shewed me in my friend and my selfe at home and abroad So with unfained thankes to Gods Goodnesse for your Lordships Safe returne to us reserved I hope in mercy for further Service to God and his Church and heartie Prayer for the continuance of health and well-fare such especially as z 3 Iohn 2. Saint John wisheth his beloved Gaius to you both I take leave and rest ready To be commanded by you in the Lord THOMAS GATAKER THE IOY OF THE IVST WITH THE SIGNES OF SVCH PSALME 97.11 Light is sowen for the Righteous and Joy for the Vpright in Heart AN a Musica in luctu importuna narratio unseasonable discourse saith b Eccles 22.6 Siracks Sonne is as musicke in mourning And to some peradventure it will seeme somewhat unseasonable to treat of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophocl Ioy in times of Griefe in such a time especially when so much cause of sorrow that it may well seeme a sinne not to be in some sort * Amos 6.6 sicke of it And yet it will not I hope prove so unseasonable if all be well weighed to treat even in such a time of such Ioy as Gods Spirit here speaketh of For d Math. 9.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ep 66. when is Physicke more seasonable than in time of sicknesse Or when had Gods Children more need of e Esai 40.1 50.4 61.1 Temporis officium est solatia dicere certi dum dolor in cursu est Ovid. de Pont. 4.11 cheering up than when they are pressed downe with the heaviest crosses and calamities The very maine Scope and drift of the Psalmist who ever he was in this Psalme The Psalme Psalme is * Partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly
the assurance of Gods goodnesse toward him the more he must needs grieve to consider how by his wicked and rebellious courses hee hath demeaned himselfe wretchedly and unworthily toward that God whom he findeth so gratiously affected toward him z Compare Psal 32.1 5. with Psal 51.1 2 17. Passumus simul dolere in nobis gaudere in Domino Petr. Martyr in 2 Sam. 24. A man may mourne for his sinnes then and yet rejoyce in Gods mercy be sory for his transgression and yet have joy of his pardon And in like manner may he be grieved heartily for the present afflictions of Ioseph and that even so as he may be sicke with griefe again and yet withall be cheered and comforted in the consideration of that happie issue of them that a Vers 8 10. Esa 27.1 3. 49.15 1 Cor. 10.13 Gods Fatherly care of his Church his Power his Providence his gratious Promise and his owne Faith building thereupon give him good hope and assurance that they shall have in the end For the Griefe of Gods Children in these cases is not a desperate griefe but b Psal 102.13 19 20. 119.49 50 52 81. a sorrow mixt with Faith and Hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nubecula est illico pertransibit Athanasius apud Socratem hist Eccles l. 3. c. 14. It is but a storme said that good Bishop and within a while it will over And d Psal 125.3 The rod of the wicked saith the Psalmist shall not rest upon the Lot of the Righteous e Psal 94.14 Nor will God utterly cast off his people f Lament 3.31 nor forsake his Inheritance for ever g Lam. 3.32 But though he send afflictions in upon them h Dan. 11.35 to scoure and to cleanse them yet i Mica 7.19 he will returne againe to them and have compassion on them k Psal 106.45 according to the multitude of his mercies and l Psal 126.4 turne againe their captivitie as the Rivers in the South m Esa 10.5 12 16 17 18. When hee hath by their adversaries wrought his owne worke upon them for n Ejus consiliis militant etiam qui ejus consiliis repugnant Greg. Agunt quod vult Deus sed non volunt quod vult Deus Bern. de grat lib. arb even such also doe his worke though against their owne will o Psal 81.14 hee will turne his hand upon them and p Psal 78.66 9.5 utterly destroy them r Vtitur Deus creatura rationali sed malevola ut virga quam correcto filio pater in ignem tanquam sarmentum inutile abjicit Bern. de grat lib. arb as the Father Å¿ Puer ergoes qui nisi virgam qua verberatus es verberari aut cremari videris plorare non desistis Idem in ecstas to please the Childe againe and to testifie his reconcilement to it is content sometime to cast the rod into the fire that he had corrected it with before Yea the more men take Gods wrath to heart and the more they are humbled under his hand be the same either on themselves or others the more comfort may they have in their humiliation as conceiving thereby the greater hope and assurance that God will in mercy the sooner hasten the deliverance of his distressed ones and the confusion of their oppressours And thus againe may a man t Psal 119.158 139. mourne as heartily for the sinnes also of others as he doth or would doe for his owne and u Psal 119.136 Ierem. 9.1 lament even with floods of teares their folly and misery like to ensue on it and yet x Psal 119.162 163 166. Ier. 16.19 have joy withall of his owne conversion and assurance of salvation as y Suave mari magno turbantibus aequora ventis E terra magnum alterius spectare laborem Non quia vexari quenquam est jucunda voluptas Sed quibus ipse malis careas quia cernere suave est Lucret. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Caes hom 4. those that are safe on shore having escaped shipwracke may at the same time both commiserate the distresse and danger of those that are still wallowing in the Sea amids the waves and bickering with the billowes there in jeopardy every instant to be swallowed up irrecoverably in the deepe and yet the whilst rejoyce also in and bee thankfull unto God for their owne safetie Ioy and griefe therefore may well concurre and agree together z Lex leginon miscetur sed nec adversatur utraque sua it vâ—a Senec. de benes lib. 6. cap. 6. Nor doe Gods Commandements herein crosse or contradict one another Wee may well sorrow sometimes and yet alwayes rejoyce Answer 3 3. Even in the greatest afflictions may Gods children have much joy For * Psal 112.4 Lux oritur justo quae non oritur injusto August in Psal 96. To the lust or the upright ariseth light in darknesse saith the Psalmist “ Esa 59.10 The ungodly meet with darknesse oft in the day the godly have light oft even in the night †Amos 8.9 The Sunne goeth downe at noonday oft with the one it riseth oft even at mid-night with the other a 1 Pet. 1.8 In whom you trust saith Saint Peter and rejoyce with a joy unspeakable and glorious albeit by occasion of manifold temptations yee are for a season in some sorrow And b Iam. 1.2 My brethren saith Saint Iames count it exceeding Ioy when you fall into many trials or troubles And * 2 Cor. 7.4 Great is my rejoycing I am full of comfort I have joy over-abundant in all my tribulations saith Saint Paul They may retaine joy in them yea they may draw matter of joy from them c Sapienti conteâ—itur gaudium nulla ruâ—pitur causa nulla fortuna Sen. ep 72. They may retaine joy in them For it is another kinde of matter and a matter of farre greater consequence that is the ground of their joy d Nunquam credideris scelicum quenquam ex foe â—itate suspensum fragilibuâ— innâ—titur qui adventitio laetus est Ibid. 98. A Christian mans joy dependeth not upon freedome from afflictions but e Rom. 5.1 2 3. upon the assurance of Gods favour towards him for the present and upon his hopes of future matters Yea they may draw matter of joy from them Since they doe or may know that they are good for them and doe worke for their good f Philip 1.19 I know saith the Apostle that this shall turne to my salvation And g Rom. 8.28 All things worke together for the good of those that love God And as the sicke man therefore may rejoyce at the comming of the Chirurgion though he know full well that he must needs put him to much paine that commeth to saw off some part gangreaned or to cut him of the stone So may the godly have
assurance I shall not need to say much because the Argument hath by m Mr Chibald Triall of Faith a reverend Brother been of late handled at large Answer Onely I make it plaine by this familiar Comparison Put case a poore man hath occasion to make use of some great Courtier for the effecting of some businesse of great consequence for him even as much as his life lieth on or all that ever he is worth as suppose the procuring him his pardon for some capitall crime from the Prince And this great Courtier telleth him that though hee bee but a stranger one that can claime no such thing from him yea one that hath deserved many wayes evill of him yet if hee trust onely to him and rely wholly upon him he will doe that for him which the poore wretch requireth of him This poore man now in this case may trust onely to him and neglecting all other means that either others may advise him to or himselfe sometime thinke on rely wholly upon him and yet he may not be fully perswaded that he will effect it for him neither The consideration of his owne want of worth and evill desert n quod nimis miseri volunt Hoc facilè credunt Immò quod metuunt nimis Nunquam amoneri posse nec tolli putant Prona est timori semper in pejus fides Senec. Herc. fur 2.1 Nec tutum patitur esse securum pavor Idem de gaudio Luk. 24.41 his immoderate feare arising from the apprehension of the great danger that hee is in and the subtill perswasion of others that would beare him in hand that hee will but delude him and not doe for him as hee saith may either severally or joyntly bee a meanes to hold his minde in suspence and to keepe him from such assurance Yea his very mistaking and misconstruction of the great mans meaning when he saith If you will trust to or rely upon mee alone for it being possest with a conceit that his want of a full perswasion that hee will doe it which hee cannot yet for his heart-bloud bring his minde to any setled assurance of doth evidently shew that hee doth not trust to him may bee a meanes to make him beleeve that hee will never doe it for him because hee doth not what hee supposeth is therein absolutely required of him which to that great man also if hee should bee demanded of it not daring to tell an untruth would appeare And yet for all this hee may resolve to sticke to his mediation only and to rely wholly upon him and not to seeke or trie any other way whatsoever any man shall perswade him to the contrary or whatsoever the issue and event of it shall be And even so may it well bee and is questionlesse with a Christian soule many times o Iohn 3.16 36. 5.24 God hath proclaimed and published a Patent of Pardon and salvation by Christ to all that trust to him for the same A man may so doe encouraged thereunto by this gratious offer and the condition to it annexed yea many an one so doth and yet partly out of the sight and consideration of his owne unworthinesse partly out of a kinde of timorousnesse and pusillanimitie of Spirit partly by reason of some strong melancholike imagination and partly also through some powerfull delusion of Satan not bee able possibly to perswade himselfe that Christ is yet his or that hee hath interest in him hath his sinnes pardoned for him and shall live eternally by him Yea the very mistaking of the true Nature of saving Faith and supposing the very essence of it to consist in this particular perswasion which yet is onely an effect and a fruit yea such a fruit of it as doth not necessarily alwayes spring from it p Psal 31.22 77.7 8 9. 88.14 116.11 nor is at all times of the yeere ever constantly found on it and that therefore hee doth not trust in Christ so long as hee wanteth it is a maine meanes to keepe many from it and from the comfort of it which yet have true Faith and doe unfainedly trust in Christ for all that As by many other sound and undoubted Arguments which if they bee questioned with and urged to it not daring to deny them lest they should lie against their owne Conscience may bee drawne from their owne confessions and answers concerning themselves when there is no feare of Hypocrisie lest they should therein dissemble being more prone to charge than to cleare and to alledge matter against themselves than to produce any thing for themselves will evidently appeare Among which Arguments also even this though it come last yet is none of the least if their Conscience unfainedly can testifie for them that though they have not yet such a perswasion and assurance of Gods mercy toward them in Christ for the remission of their sinnes and the salvation of their soules yet they q Psal 51.11 12. unfainedly desire and r 2 Pet. 1.10 labour instantly for it and though they cannot yet attaine to it yet they ſ Ephes 6.24 love the Lord Iesus heartily and t Coloss 1.4 his members for his sake and u 2 Chron. 14.11 rest and repose themselves wholly upon him and Gods mercy in him x Act. 4.12 Iohn 6.68 renouncing all other meanes of remission of sinne and salvation without him with y Iob 13.15 a full purpose of heart and resolution still so to doe z Psal 40.1 expecting when God shall in mercy be pleased to looke gratiously upon them and to vouchsafe them that assurance that as yet they have not * Prov. 16.10 Who so trusteth in the Lord saith Salomon O blessed is hee And what a great measure of grace is it for a man to trust thus in God * This is that certaintie of adherence distinct from the certainty of evidence of which Mr Hooker on Abakk 1.4 and cleave fast unto him while hee lieth yet under the sense and apprehension of his wrath Conclusion Those therefore whatsoever they are that having by these or the like Notes and Signes examined themselves have found their hearts to bee sincere and upright with God albeit this their beginning of Grace bee mixt with much weaknesse they may know thereby and assure themselves that they have right to and interest in the Light and Ioy of the Iust here spoken of and they may therefore safely lay hold on it admit it give way to it receive it and harbour it in their hearts yea that they wrong themselves Gods grace in them and his goodnesse towards them when a Psal 77.2 they refuse and repell it having so good and sure ground for it having so great cause as wee have here shewed to rejoyce Light and Ioy being sowen here not for the righteous alone but for all that are upright in heart Which Ioy the Lord in mercy vouchsafe b Esa 61.3 to all
c. 13. when hee was even now as it were at the last gaspe r Fateor non sum dignus ego nec possum propriis meritis regnum obtinere coelorum Caeterum Dominus meus duplici jure illad possidens haereditate Patris merito passionis altero ipse contentus ulcerum mihi donat Bern. ibid. I confesse saith he that I am not worthy of nor can by mine owne merits obtaine the Kingdome of Heaven But my Lord Iesus Christ who holdeth it by a double right the Inheritance of his Father and the merit of his Passion contenting himselfe with the one bestoweth on me the other This then hath beene by our adversaries their owne confession the ordinary practice of Gods People even the greatest the godliest the worthiest of them And can we imagine but that their Faith and their Doctrine then at other times was correspondent thereunto No undoubtedly Thus they did and thus they died themselves and thus taught they their people to doe and to die Yea thus were our Ancestors here in England above five hundred yeers agone taught to prepare themselves for death by Anselme Archbishop of Canterbury who then lived Among other Questions he willeth that this bee demanded of the sicke man that lieth a dying * Credis speras venire ad salutem aeternam non tâ—s mâ—ritis sed Christi Dicat Sic. Ansel ut refertur in Tract de Arte moriendi Impress Bisuntii Anno 1488. Dost thou beleeve and hope to be saved or to come to life eternall not by thine owne merits but by Christs To which Question hee adviseth the sicke man to say yea And then turning his speech to him by way of instruction and exhortation Å¿ In sola Christi morte te totum contege huic morti te involve Et si Dominus Deus te voluerit judicare dic Domine mortem Domini 〈◊〉 Iesu Christi objicio inter te me judicium tuùm aliter tecum non contendo Si dixerit quod mereris damnationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mortem D. mei I. C. objicio inter te me mala merita meâ— ipsumque dignissimo passionis meritu mosserâ— pro merito qâ—od ego habere debuissem heu non habeo Ibid. Cover thy selfe saith he all over with Christs death and winde up thy Soule in it And if God offer to judge thee say thou Lord I set the death of my Lord Iesus Christ betweene me and thee and thy judgement and I will no otherwise contend with thee If he say thou deservest damnation say thou I set the death of my Lord Iesus Christ betweene thee and mee and mine evill deserts And I tender the Merits of his most worthy Passion in stead of the Merit that I should have but alas have not This then was the Doctrine and Practice of those Ancient Fathers and this it was that our Ancestors and Forefathers were taught contrary to that that the Church of Rome teacheth and maintaineth at this day Yea this that fire-brand of the Christian world Pope Hildebrand made profession of when he writ on this wise as Baronius reporteth of him to the Abbot of Clugny * Ita me gravatum propria actionis pondere invenio ut nulla remaneat spes salutis nisi de sola misericordia Christi Greg. PP 7. in ep ad Hug. Cluniac apud Baron tom 11. An. 1075. num 7. I finde my selfe so depressed with the weight of mine owne actions that I have no hope of safety left but in the mercy of Christ alone But let us examine Bellarmines cautelous conclusion a little 1. Is this the surest and safest course why condemne they us then as Heretikes for taking and teaching it Why t Index Expurg Hispan In libro qui inscribitur Ordo baptizandi Deleantur illa verba Credis non propriis meritis sed Domini Christi virtute merito ad gloriam pervenire Index Belg. ex Iac. Fabr in Rom. 4. dele Tu sisapis neque in fide neque in operibus sed in Deo confide Et ex Comment in Gal. 3. Qui confidit in operibus in seipso confidit baculo nititur arundineo Et ex Comment in Ephes 1. Quid igitur laudabimus Nunquid nos aut opera nostra c. Nequaquam crosse they out of their owne Writers such speeches as tend this way Would they not have men goe the safer way It is their Canonists rule and their Casuists common note that u In duviis ambiguis via tutior eligenda este Clemens 3. in Decretal lib. 5. tit 10. cap. 12. Gerson in Reg. Mor. Martin Navar. Enchirid. cap. 27. §. 284. The safest side where any doubt may be is to be held And that much doubt may be yea must needs bee here himselfe telleth us when he teacheth that x Non possunt homines in hac vita habere â—ertitudinem fidei de sua justitia nisi ea speciali revelatione Bellarmin de Iustificat lib. 3. c. 3. Nemo absque revelatione ceriò scire potest se habere verae morita ibid. cap 5. Hoc scire impossibile est nisi ad sit revelatio Ibidem cap. 8. Mans Merits are ordinarily very uncertain yea so uncertaine that without speciall revelation a man can have no assured certainty of them So that our fault belike herein is only this then that we are not so venturous or foole-hardie rather as they are 2. Is it a sure yea the surest and safest course that can bee to trust in Gods mercy alone Then is Gods mercy alone belike able to save a man without merits For in vaine were it to trust in it alone if it alone were not sufficient to save according to that excellent saying of Bernard speaking of those words of the Psalmist y Psal 37.40 Hee will save them because they trust in him He z Salvabit eos quare quibus meritâ— Audi quod sequitur Quia speraverunt in eo Dulcis causa attamen effiâ—me attamen irrefragabilis Nimirum haec est justitia sed quae ex fide est non ex lege Bern. in Psal 90. Serm. 9 â—â—in August de verb. Ap. 7. Miserere mei Quare Quia virtutem habeo qua te promerear quiae voluntatis arbitrium gerâ— unde gratiam tuam meritum meum praecedat Non quoniam in te speravit anima mea Psal 57.1 will save them saith he Why so For what merits of theirs Marke what followeth Because they trust in him A sweet cause but effectuall and irrefragable This is the righteousnesse indeed not of the Law but of Faith a Hoc totum est hominis meritum si totam spem ponat in de qui totum hominem falvum fecit Bern. Idem ibid Serm. 15. This is mans whole merit that he set his whole hope on him who hath saved the whole man And b Haec est vera hominis fiduciae â—se deficientis innitentis
vocaret vocatum justificaret justificatum glorificaret Et de sp lit c. 33. Hoe fiet in judicio ubi necessarium fuit commemorare miseric miserat Vbi jam exigi debita reddi merita sic possent videri ut nullus esset misericordiae locus Necessaria itaque est nobis Salvatoris misericordia sive cum convertimur sive cum praeliamur sive cum coronamur Idem de Corrept Grat. cap. 13. crowneth or q Cingit vel circumtegit Iun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Psal 5.12 Benevolentiâ tuâ tanquam umbone circumteges eum Observ 3 invironeth thee rather with Mercies saith the Psalmist and r Psal 103.10 doth not deale with thee according to thy deserts Å¿ Nam si secundum merita tibi daret damnaret te August in Psal 102. Si quod debetur redderet utique damnaret Idem in Psal 31. Si vellet pro meritis agere non inveniret nisi quod damnaret Idem in Psal 94. For if he should so doe hee should damne thee saith Augustine And t Psal 32.10 who so trusteth in the Lord Mercie shall u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encompasse him on every side saith David Now this point Confirmation that all that we either receive or expect is of Gods Mercie howsoever it be by the former consideration sufficiently confirmed For x Vise August supr de verb. Ap. Serm. 2. if we be not worthy of ought then is nothing of merit And if nothing of merit then all consequently of mercie Yet consider we for the further proofe of it these two things The manner of Gods Promises and Consider 2 The prayers of Gods Saints Consid 1 First the Promises of God run all upon Mercy a Exod. 20.6 34.7 Deut. 5.10 Gods promises Shewing mercie to thousands with them that love him and keepe his Commandements And b Luk. 1.50 His mercy is for ever and ever on those that feare him c Psal 103.17 18. and keepe Covenants with him and thinke upon his Commandements to doe them And d Malac. 3.17 I will spare them and there is mercy then that feare me and thinke on my Name as a man spareth his Sonne that serveth him e Iam. 2.13 Misericordiam qui non praestat alteri tollit sibi Chrysol ser 42. There shall bee judgement without mercy to those that shew no mercy And f In illo judicio in que justi coronantur injusti damnantur alii cum misericordia alii sine miseric judicandi Nam cum dicit Iudicium erit sine miseric iis qui non fecerunt misericordiam manifestatur in his in quibus inveniuntur bona opera misericordiae judicium cum misericordia fieri ac per hoc ipsam etiam misericordiam meritis bonorum operum reddi Aug. de Corrept Grat. c. 13. If without mercy to those that shew no mercie then with mercie even to those also that shew mercy saith Augustine Yea so saith our Saviour himselfe g Mat. 5.7 Blessed are the mercifull for they shall have mercie shewed them And h Rom. 6.23 The grace of God is i Sicut Ioan. 12.50 17.3 Quod Piscator observat that is bringeth life eternall saith the Apostle Which place Augustine entreating of k Mors meritò stipendium quia militiae Diabolicae mors aeterna tanquam debitum redditur Vbi cum posset dicere rectè dicere Stipendium justitiae vita maluit dicere Gratia Dei vita aeterna ut hinc intelligeremus Deum nos ad vitam aternam non pro meritis nostris sed pro sua miseratione perducere August de Grat. lib. arb cap. 9. Gloss Ordin in Rom. 6. The Apostle saith he having said the wages of sinne is Death because everlasting death is repaied as of debt due to the service of Sin and Satan he doth not say albeit he might also so have said but the reward of Righteousnesse is Life eternall But he chose rather to say Gods Grace or l Gratia nisi gratis sit gratia non est August Enchir. c. 107. Gratia enim vocatur quia gratis datur Idem in Ioan. 3. Quomodò est ergò gratia si non gratis datur quomodo est gratia si ex debito redditur Idem de Grat. Christi c. 23. Nisi gratuita non est gratia Ibid. c. 31. Nullo modo est gratia nisi fuerit omni modo gratuita Idem de pecc Orig. cap. 24. free favour is Life eternall that thereby wee might learne that God bringeth us to Life eternall not for our Merits but of his Mercy In regard whereof Tertullian also very fitly tearmeth alluding to militarie matters m Mortis stipendium Vitae donativum Tertul de Resurr carn Quo vocabulo usus est Durand in 2. Sent. d. 27. q. 2. the one a Stipend the other a Donative because as Bernard saith well n Aeternam vitam nullis potes operibus promereri nisi gratis detur illa Bern. de Temp. 48. Vnde scitè subjungit Idem ibid. Ipse enim peccata condonat ipse donat merita praemia nihilominus ipse redonat it cannot be had but by donation or free gift And o Merces ex dono nulla est quae debetur ex opere Hilur in Matth. Can. 20. if of free gift then not of due debt or desert for any worke done saith Hilarie For p Debitum donum non consistunt Faber in Rom. 8. gift and debt cannot stand together saith Faber Yea Cardinall Cajetan himselfe on those words of the Apostle q Non dicit quod stipendia justitiae vita aeterna ut intelligamus non ex nostris meritis sed ex gratuito Dei dono assequi nos vitam aeternam Cajet in Rom. 6. He saith not The wages of righteousnesse is Life eternall but the grace that is the gift of God is life eternall that we may understand that we attaine life eternall not by our merits but by Gods free gift For which cause also he addeth In Christ Iesus our Lord. r Ecce meritum ecce justitia cujus stipendium est vita aelerna nobis autem est donâ—m ratione ipsius Christi Iesu Idem ibid. Behold the merit behold the righteousnesse the wages whereof is life eternall but to us in regard of Christ himselfe it is a gift And lastly to adde one place more of so many as might bee added Å¿ Psal 62.12 With thee is mercy saith the Psalmist to God for thou wilt reward every man according to his works Concerning which words Gregorie on that of the Psalmist t Psal 143.8 Make me to heare thy mercy in the morning which u Greg. in Psal Poenit. 7. he expoundeth the resurrection having moved this Question x Si illa Sanctorum foelicitas c. misericordia est non meritis â—oquiritur â—bi erit quod scriptum
Impetratio orationis innititur misericordiae meritum autem condigni innititur justitiae Et ideò multa orando impetrat homo ex divina misericordia quae tamen non meretur secundum justitiam Tho. sum part prima secundae q. 114. a. 6. Obtaining by prayer indeed resteth upon mercy whereas merit of condignitie resteth upon Iustice or Righteousnesse and therefore by prayer doe men obtaine many things of God in mercy which yet in justice they deserve not Yea so the Papists themselves in their Liturgie retaining yet still some broken relikes of Antiquity contrary to their Schoole-learning desire God b Non meriti aestimator sed veniae largiter Missal in post commun not to ponder their merits but to pardon their misdeeds and so consequently c Psal 65.3 to bee mercifull as the Psalmist speaketh to their sinnes And a Popish Writer commenting upon that place d Quid meriti apud Deum poterimus obtendere cui debemus omnia Luc. 17.10 Quid nobis de bonis operibus poterimus applaudere cum universae justitiae nostrae sint quasi pannus menstruatae apud Dominum Esa 64.6 Nulla igitur in Deum sunt nostra merita cui debita sunt omniae quae praestamus Iodoc. Clicthov in Canon Miss What merit saith he can we pretend or plead to God whom we owe all unto Or how can wee applaud our selves in our good deeds when all our righteousnesse is but as a filthy ragge in Gods sight Our merits therefore are none to God whom all that we doe is due unto c. And it is a good rule that Bernard giveth for Prayer in generall e Qui petit primò debet attendere ut pro suis meritis nihil accepturum se putet sed de Dei misericordia tantum quicquid rogaverit impetraturum Bern. in Sentent He that commeth saith he to aske ought of God must in the first place have an eye unto this that hee looke not to receive ought for his owne worth or merits but hope to obtaine whatsoever hee craves onely of Gods mercy And when we come to pray saith Aquinas we must f Causam excogitare quare debeat concedi hoc non merita nostra sed miseratio Domini Aquin. in 1 Tim. 2. devise some cause why our suit should be heard and that must bee not our merit but Gods mercy according to that of Daniel above mentioned which he also there alleageth It is all of mercie therefore that God promiseth It is all of mercy that Gods children pray for It is g Heb. 4.16 a Throne of grace that they repaire unto and it is h Ibidem mercy that they there sue for It is for mercy all that they pray And to mercy it is that they ascribe all whatsoever either by praier they obtaine at Gods hand or i Fides aliquando recipit quod oratio non praesumit Bernard de Grad humil Et instat in Laz. resuscitato Ioan. 11.23 without praier they have voluntarily conferred on them by him as Iacob here much more than ever k Genes 28.20 Vberior semper est Dei gratia quam nostra precatio Ambros in Luc. Et instat in latrone in Paradisum translato Luc. 23.42 43. Sic 2 Paral. 1.12 Psal 21.4 Luc. 15.19 22. he did or durst aske they acknowledge all to come of mercy l Genes 33.6 They are the children saith Iacob that God hath of his mercy given thy Servant And m Gen. 33.11 God hath beene mercifull to me and therefore have I all this And here in my Text All the mercies that thou hast shewed me Even n Iusti nihil tribuent meritis suis Non tribuent nisi totum misericordiae tuae Aug. in Psal 139. the just saith Augustine will ascribe nothing to their merits but give all onely to Gods mercy For o Deest gratia quicquid meritis deputas Bern. in Can. 67. All is taken from the one that is ascribed to the other saith Bernard Vse 1 Now this first againe serveth even to cut the very throat of that Romish Doctrine of Merit For mercy and merit as they understand it by their owne confession cannot stand together p Id quod ex condigno quis meretur non ex miseratione sed ex merito accipit Thom. sum part prima secundae q. 114. a. 3. That which a man meriteth say they he hath not of mercy And it is q Secundum judicium justitiae Thom. ibid Impetratio orationis nititur misericordiae meritum autem condigni innititur justitiae Idem ibid art 6. according to the judgement not of mercy but of justice that mans merit is rewarded Where to omit that r Etiam merces nostra gratia vocatur Si gratia est gratis datur August in Psal 31. Nam gratia sic nominatur quia gratis datur Idem in Psal 43. Opponitur autem gratia debito Bellarm. de Grat. lib. arb l. 1. c. 1. ex Rom. 4.4 11.6 even the reward that we expect for our well doing to receive is as Augustine from the Apostle Å¿ Rom. 4.4 6.22 23. Pauls speech observeth and t Augustin de Civitat lib. 12. cap. 9. Scripsit ipsam beatitudinem hominibus nunc esse donum quae merces meriti futura erat si primus homo stare voluisset Bellarmin ibidem lib. 2. cap. 17. Bellarmine himselfe also from him acknowledgeth of grace or free favour which before also was shewed and consequently by their owne grants also u Quaerimus misericordiae meritum non invenimus quia nullum est misericordiae meritum ne gratia evacuetur si non gratis donatur sed meritis redditur Lombard Sent. lib. 1. d 41. A. ex Aug. ep 105. not of merit but of meere mercy As the Apostle reasoneth concerning Election x Rom. 11.6 Omne meritum repugnat gratiae Thom. sum part prima secundae q. 114. a. 5. If it bee of grace then it is not of workes for else grace were no grace If it be of works then it is not of grace for else worke were no worke So here y Si misericordia est meritis non acquiritur Greg. sup in Psal Pâ—â—n 7. Vide quae Thom. sup Quod redditur potius ex liberalitate dantis quam ex debito operis non cadit sub merito de condigno strictè propriè sumpto Durand in Sent. lib. 2. d. 27. q. 2. That which is of mercy is not of merit for else mercy were no mercy And that which is of merit is not of mercy for else merit were no merit Since it is no mercy to afford a man what he hath merited no just merit that hath need of mercy Or thus z Miseremini mei non quia dignus sed quia inops non quia merui sed quia egeo Iustitia meritum quarit misericordia miseriam Bernard epist 12. If it be of right then it is not of mercy
for else right were no right If it be of mercy then it is not of right or due debt for then mercy were no mercy Since a Si dantur hominibus bona pro meritis eorum quae gratia Dei erit Sicut si paterfamilias solvat operario operationem quam ipse meruit in hoc nullam gratiam ei facit Guil. Perald sum tom 2. tract 6. part 3. cap. 2. it is no point of mercy to give a man his due nor needeth hee crave or sue for mercy that demandeth but his due and requireth consequently but his owne As merit therefore leaveth no place for mercie b Non est quo gratia intret ubi jam meritum occupavit Bernard in Cant. 67. there is no entrance for grace saith Bernard where merit is once got in So mercy likewise leaveth no place for merit the rather since that also as well Primasius observeth a man doth no more than his due when he hath done all and can claime nothing as due therefore for what hee doth of due debt For c Cum justificat impium divina miseratio locum meriti non potest habere praesumptio Debitor enim est antequam pareat praeceptis nisi paruerit damnatus est Si autem fecerit non habet gloriam quia inutilis servus est qui nihil amplius operatur Primas in Rom. 4. Hieron nomine ibid. he is a debtor saith hee and d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.12 the Apostle before him and standeth bound to doe what he doth before he doe it and is justly and deservedly damned if be doe it not and when he hath done all he can he hath nothing to glory of because hee hath done nothing but what he stood bound to doe It being most true that e 59. Bern. in Ser. de quadrupl deb demonstrat pluribus de causis in solidum omnia opera nostra bona esse debit◠Deo ita ut possit omnia exigere etiamsi praemium nullum dare velit Bellarm de Iustific lib. 5. cap. 13. Saint Bernard saith Bellarmine sheweth in a Sermon of his that for sundry respects the good workes that wee doe are all due to God and God might therefore well require them of us though he rendred us no reward for them and therefore cannot wee challenge any reward at Gods hand for them And f Quid ergò de nobis sentiendum qui non omnia servamus qui multorum rei sumus Non inutiles tantum sed minus quam inutiles nos esse Cajetan in Luc. 17. how much lesse then can any man by way of condigne merit or due debt claime ought at Gods hand when g Nemo Deo totum reddit quod debet Bernard de Divers Serm. 34. Nullus potest dicere quod debebam feci nisi qui exemptus est à dicendo Dimitte nobis debita nostra Cajet in Luc. 17. no man doth any thing neere so much as he ought h Vide Bernard in Psal 90. ser 9. sup Sed Ambr. in Psal 118. p. 20. Nemo sibi arroget nemo de meritu glorietur sed misericordiam invenire speremus omnes per Dominum Iesum De illo veniam de illo indulgentiam postulabo Let who will therefore trust to merit i Sic Luk. 18.13 Publicanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Sel. ser Tota humilitate ad misericordiam recurramus quae Sola potest servare animas nostras Bern. in Cant. 14. let us fly to let us rely upon mercy For k Quid faciat justus misericors Dominus altera gloriante in lege applaudente justitiam sibi nec indigente misericordia sed despiciente ipsam qua indiget altera è regione propria cognoscente delicta confitente indignitatem renuente judicium flagitante misericordiam Quid inquam faciat judex cui judicare misereri aequè familiare utrumque Quid possit sanè convenientius quam ut pro suo quaeque accipiat voto judicium illa ista misericordiam Illi judicium quaerunt habeant nos autem super misericordia bonoremus Deum Est judicium ut qui contemnit Dei misericordem justitiam suam volunt statuere quae non justificat sed accusat eidem suae justitiae relinquantur opprimendi magis quam justificandi Bern. in Cant. 41. as it is a point of mercy with God to vouchsafe mercy to such as submissely and sincerely sue for it seeke to it and rely wholly upon it So it shall bee just with him to turne them off to their owne merits and to deale with them as they deserve that renouncing his mercy rely on their owne merits and offer themselves to be judged by his Iustice alone And l Psal 130.3 4. 143.2 3. Inest quippe Deo misericordia judicanti judicium miseranti Nam quisquis velut nimium justus judicium sine misericordia quasi securus expectat iram justissimam provocat August epist 29. Itaque Vae etiam laudabili vitae hominum si remota misericordia discutias eam Idem Confess l. 9. cap. 13. Si enim remota tunc pietate discutitur in illo examine etiam justi vita succumbet Greg. Moral l. 9. c. 11. in a wofull estate are all those that come so to be judged That renouncing expresly as well Christs merit as Gods mercy they doe so in precise tearmes I doe them no wrong m Si non pro meritis operum sed in gratiam fidei justitiae Christi misericorditer imputatae vita aeterna daretur non justitiâ Iudicis sed misericordia Patris vel liberalitate Principis opus esset Bellarm. Apolog. adv Sereniss Reg. Britan. c. 7. Assumat Pontificius quivis videbis statim quid sequatur Nihil opus scil alterutrâ expect and looke for a reward of their workes not from the mercy of a father nor from the free bounty and liberalitie of a Prince they are Bellarmines owne words but from the justice of a Iudge n Merces ob Christi meritum non datur Suarez in 3. Thom. Disp. 41. §. 3. not for Christs merit for life eternall say they is not given for Christs merit p In retributione bonorum ad Christi meritum non aspicitur Quod operibus bonis vita reddatur aeterna id non Christi meritis ascribendum est Mich. Baius de merit oper lib. 1. cap. 9. nor is it to be ascribed thereunto but for the worth of their owne workes Yea let us the rather abhorre this pestiferous Doctrine which so strongly savoureth of the q Matth. 16.60 Luk. 18.11 12. Pharisaicall leven For that as r Omnia Deo tribuit c. quod cum facere oportet qui novit gratus esse ut par est in bonorum confessione gratias agere Faber de Paulo in Ephes 1. the acknowledgement of Gods mercy here was the ground of Iacobs thankfulnesse so ſ Nimius sui suspectus ingratos
z 1 Ioh. 5.6 7. Truth it selfe and who * Vult Deum non esse Deum qui vult eum aut impotentem aut injustum esse aut insipientem Bern. de Temp. 58. can no more cease to be true or to be just than he can cease to be God Reason 2 Againe is not God as prone thinke wee and as ready unto Mercy as unto wrath to doe good as to a Esa 45.7 Mala ultoria non peccatoriae poenae non culpae supplicia non delicta Tertull in Marc. l. 2. 3. Mala non peccata sed supplicia August 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 ei cui redditur malum est quia supplicium est ei à quo redditur bonum est quia rectè factum ejus est August ad epist Pelag. lib. 2. c. 17. doe 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 we may say so b Exod. 34 6 7. Psal 30.5 86.15 103.8 145.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Epitaph Patr. Est piger ad poenas Deus est ad praemia velox Ovid. Pont. lib. 1. el. 3. much more But Gods threatnings against the wicked shall undoubtedly take effect God hath even c Deut. 29.19 20. 32.40 41 42. by a solemne Oath bound himselfe thereunto and that d Psal 68.21 Mat. 25.46 they 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 e Heb. 6.17 18. Iurat nobis per quem Juramus nec potest ab eo quisquam falli quo invocato non licet impune mentiri Athalar apud Cassiod var. l. 8. ep 3. he hath bound himselfe by Oath as well to the fulfilling of the one as to the effecting and executing of the other Vse 1 Now this consideration may first serve to cleere many places of Scripture where Gods children seeme to require God even f Psal 143.1 11. in justice to heare and helpe them and doe for them and deliver them And where God is said to bee g 1 Ioh. 1.9 just either in remitting of mens sinnes or h Heb. 6.10 2 Thess 1.6 2 Tim. 4.8 in rewarding of their workes Which places i Bellar. de Iustif l. 1. c. 21. l. 5. cap. 3 16. Rhemens in Heb. 6. 2 Thess 1. alii Popish 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 justice 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 k Apertum est qua ratione justitiam 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 noluerit ad judicium venire cum Domino ut non sola potestatis reverentia sed ipsa etiam videatur justitiae regula formidata ib. that 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 doe for them what they require of him is hereby apparant in that in some of those very places where they require or plead this justice l Psal 143.2 8. Non contendit judicio nec praetendit justitiam recusat judicium Postulat misericordiam facilius sibi veniam impetrare posse quam justitiam vendicare confidens Bern. epist 42. Qui subjungit Sola profectò quae non solet gloriari non novit praesumere contendere non consuevit gratiam inventura est in oculis pietatis humilitas they sue yet for mercy and renounce their owne righteousnesse and refuse to be tried by the precise Rule of Gods justice But what justice or righteousnesse will some say then is it I answer It is sometime m Psal 4.1 2. Deus juste mi vel Deus justitiae mea i. causae justae meae ut Iun. Piscat Sic Psal 119.121 the justice of 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 n Psal 7.3 4 8. appeale even to Gods justice and offer themselves to be tried thereby for their innocency therein Sometime it is Gods Iustice and Righteousnesse that is his Truth or his Faithfulnesse which the Psalmist therefore o Psal 143.1 joyneth together it is p Veritatem justitiam pro eodem accipit Hugo in Psal 142. ex cassiod Lombard ib. Hugh the Cardinals observation as one and the same For q Bellar. ipse ex illis verbis Neh. 9.8 Et implesti verba tua quâ—niam justus es de Iustif l. 5. c. 16. Truth or Faithfulnesse is as before was said a branch and a limme of Iustice or Righteousnesse That which even our Adversaries themselves also confesse and acknowledge expounding some such places so also themselves r 1 Iohn 1.9 If we confesse our sinnes saith Saint Iohn God is faithfull and just to forgive us our sinnes and to cleanse us how but by Å¿ Ibid. vers 7. Apoc. 1.5 Christs blood from all iniquity Here t Verba illa Iustus Fidelis referuntur ad promissionem divinam Bellar. de Poenit. l. 3. c. 6. those words just and faithfull saith Bellarmine are referred to Gods Promise u Ideò enim Deus fidelis justus dicitur quia peccata confitentibus remittit quia stat promissis nec fidem fallit Bellar. ibid. For therefore saith he is God said to be faithfull and just because hee standeth to his word and breaketh not his Faith Though therein x Loquitur de remissione venialium quae justo Dei judicio redditur bonis meritis justorum Idem de Iustif l. 1. c. 21. he crosseth himselfe againe elsewhere and he addeth wretchedly yea impiously in the same place that a Promissio de remittendis peccatis eis qui confitentur Deo non videtur ulla extare in divinis literis Bellar. ubi sup there seemeth to be no promise at
In like manner some God thus forgetteth indeed As * Hosh 8.14 they forget him so he forgetteth them l Hosh 1.6 Call the childe Loruchamah saith God to Hoshea for I will have no more mercy on the house of Israel but as the Vulgar Latine hath it m Oblivione obliviscar Vulg. tanquam esset à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dextra quum sit à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinistra I will utterly forget them or rather after the Originall n Vt omninò condonem Iun Livel Sed prorsus tollam eos Leo Iud. à facie scil me◠Vatabl. I will never forgive them but o Hosh 4.6 9. because they have forgotten the Law of their God I will forget them when I have visited their wayes on them and rewarded them for their deeds p Minatur memoriam damnandorum oblivionem damnatorum Ruffin in Hose God threatneth saith Ruffine both to remember to damne them and to forget ever to shew mercy upon them when he hath once condemned them Some hee seemeth to forget when he doth not q Deus bonos non negligit cùm negligit Nec obliviscitur sed quasi obliviscitur Ruffin in Psal He neglecteth not the godly no not when he neglecteth them Yea r Obscuris super nos dispositionibus Deus saepe undenos aestimatur deserere inde nos recipit unde nos recipere creditur inde derelinquit ut plarunque hoc fiat gratiâ quod ira dicitur hoc aliquando ira sit quod gratia putatur Gregor mor. l. 5. c. 5. hee remembreth them then best when he seemeth least to regard them when hee seemeth most of all to forget them Though the wicked when hee hath his will on the poore thinketh that ſ Psal 10.11 God hath forgotten them and doth not at all minde them yet t Psal 9.18 10.12 the poore saith the Psalmist shall not alwayes bee forgotten nor the hope of the afflicted perish for ever But u Psal 9.12 God when he maketh inquisition for blood will make it appeare then that he remembreth them and that he doth not forget the poore mans complaint nor will ever faile any of those that x Psal 9.10 seeke to him and trust in him And y Esa 49.14 though Zion complaine that her God had forgotten her yet the Lord telleth her and assureth her that even then z Esa 49.15 16. he had her as fresh in minde as if she were * In manibus sculpsi te Humanitus dictum Iun. written upon his hands and her present estate was never out of his eye yea that he could no more forget her than a woman could her childe or than the kindest and tenderest “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg Naz. orat 31. Et si filius minus interdum quà m debeat filialem affectum exhibuit mater tamen pro suù visceribus maternum deserere non debet sed nec valet affectum Bern. ep 300. mother that is the fruit of her owne wombe Question But why doth God may some say then deale thus strangely with his deare ones and by seeming not to regard them yea by seeming to reject them suffer them to be in so wofull and rufull an estate that they are in a manner like persons utterly forlorne for the present Answer I answer God doth this for divers ends whereof these are some Reasons 8 of the principall Reason 1 First a Ad examen to trie their sinceritie their confidence in God their constancie with God whether their hearts be sincere toward him and upright with him or no whether they will keepe constantly in Gods wayes though God seeme to neglect them or seeke to indirect courses because God seemeth not to regard them b 2 Chron. 32.31 God left Hezekiah saith the holy Ghost to trie him and to know that is * Tentat Deus ut sciat i. ut scire nos faciat non ut sciatipse quem nil latet sine tentatione enim nemo satis probatus esse potest sive sibi ipsi sive alii Aug. in Gen. contr Manich. l. 1. c. 22. de Trinit l. 1. c. 12. ibid. l. 3. c. 11. in Genes quaest 57. 83. quaest 60. in Deut. quaest 19. in Psal 36. in Psal 58. in Psal 44. de serm Dom. in mont l. 2. to make knowne what was in his heart And c Deu. 8.2 13.3 the Lord tempteth you saith Moses to the Israelites to humble you and to prove you and to know what is in your heart whether you love him heartily and will constantly keepe his Commandements or no. As a Father will sometimes crosse his sonne to trie the childes disposition to see how hee will take it whether he will mutter and grumble at it and grow humorous and wayward neglect his duty to his Father because his Father seemeth to neglect him or make offer to runne away and withdraw himselfe from his Fathers obedience because he seemeth to carry himselfe harshly and roughly toward him and to provoke him thereunto So doth God likewise oft-times crosse his children and seemeth to neglect them to trie their disposition what metall they are made of how they stand affected toward him whether they will neglect God because God seemeth to neglect them forbeare to serve him because he seemeth to forget them cease to depend upon him because he seemeth not to looke after them to provide for them or to protect them like Iorams prophane Pursevant d 2 King 6.33 This evill saith he is of God and why should I depend then on God any longer Or whether they will still constantly cleave to him though he seeme not to regard them nor to have any care of them and say with Esay e Esa 8.17 Nec sit praebatus ab officio recessit Tu inquit avertis faciem tuam à me sed ego non sum aversus à te Ruffin in Psal 29. Yet will I wait upon God though hee have hid his face from us and I will looke for him though he looke not on us for f Esa 30.18 they are all blessed that wait on him and he will not faile in due time to shew mercy unto all them that doe so constantly wait on him As g 1 Sam. 13.8 10. Samuel dealt with Saul he kept away till the last houre to see what Saul would doe when Samuel seemed not to keepe touch with him So doth God with his Saints and with those that bee in league with him he withdraweth himselfe oft and h Psal 10.1 keepeth aloofe off for a long time together to trie what they will do and what courses they will take when i Psal 89.19 38 39 49. God seemeth to breake with them and to leave them in the suds as we say amids many difficulties much perplexed as it was with DAVID at this time Thus was Sauls hypocrisie
have it Reason 4 Fourthly God dealeth thus many times with his children o Ad majorem peccati detestationem to work in them a greater hatred and detestation of sin whereof this hiding of his face from them is oft a fruit and an effect p Esa 1.15 When you stretch forth your hands saith God by the Prophet I will hide mine eyes from you and though you make many prayers I will not heare you because your hands are full of blood And saith the same Prophet speaking in the person of Gods people q Esa 64.7 Thou hast hid thy face from us and hast consumed us because of our iniquities Yea in the Lamentations the people of God complaine that r Lament 3.24 43 44. God had overwhelmed them with his wrath aâ—d covered himselfe with a cloud that their prayers might not passe nor have accesse to his Highnesse because they had sinned and rebelled against him and he therefore had not spared them And certainly that is one principall cause the sinnes of Gods Church and Children their rebellious courses their untoward cariage their wickednesse their wantonnesse their evill demeanure towards him that maketh God to turne away his loving countenance from them and that not onely for a time to looke off them till they humble themselves before him but †Multa cogitur homo tolerare etiam remiffis peccatis quamvis ut in eam veniret miseriam primum suerit causa peccatum Productior est enim poena quà m culpa ne parva putaretur culpa si cum illa siniretur poena Ac per hoc vel ad demonstrationem debitae miseriae vel ad emendationem labilis vitae vel ad exercitationem necessariaâ— patientiae temporaliter hominem detinet poena etiam quem jam ad damnationem sempiternam reum non detinet culpa Aug. in Ioan. 124. even for some space of time after also to looke strangely upon them He doth as a wise and discreet Father who when his Sonne hath offended him though upon his submission hee be reconciled unto him and be inwardly as well affected againe towards him as ever yet will make some shew of anger still it may be and lowre and frowne on him for a long time after that he may not suddenly take heart to grace as wee say againe but may by that means be drawne to be both more seriously sory for his offence past and more fearfull for the future of offending his Father So dealeth God with his Children when they have done amisse and runne riot though upon their repentance he be at one againe with them yet he concealeth it long many times neither is his countenance oft the same for a long time after towards them that formerly it had beene Thus dealt DAVID with Absolom and thus God himselfe with DAVID Å¿ 2 Sam. 13.38 39. After that Absolom by a traine had made away his brother Ammon and was fled upon it to Geshur DAVID a Father but too indulgent t 1 King 1.6 2 Sam. 18.5 that was his fault and hee smarted shrewdly for it after some space of time when the sorrow for his sonne Ammon was over began to earne inwardly after Absolom and since that Ammon was gone hee was loth to lose the comfort of his Absolom also whom he loved but too well and farre better than his Absolom loved him And though he strove to conceale it yet u Sed malè dissimulat quis enim celaverit ignem Lumine qui semper proditur ipse suo Ovid. ep 12. Apparet facilè dissimulatus amor Ibid. he could not but discover it x 2 Sam. 14.1 2 3 19 20. Ioab wisely discerned it and used the woman of Tekoa as a Midwife to deliver DAVIDS heart of that that * Ita Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Basil Sel. homil 19. it went great with and was full of paine withall and to draw that from him as by constraint or importunity which DAVID was of himselfe over-willing unto already y 2 Sam. 14.21 22. Thus Absolom his exile must be called home at length though with some difficultie and the matter must proceed not as from DAVID but from Ioab DAVIDS affection to Absolom must by all means bee concealed Yea after Absolom was returned though DAVID no doubt longed still after him and in some sort doated on him and was more seriously and sincerely desirous to see Absolom than Absolom was to see DAVID yet z 2 Sam. 14.24 28. Let him turne saith he to his owne house and not see my face And so dwelt Absolom DAVIDS best beloved sonne for he had not yet Solomon for the space of two yeeres in Ierusalem where the Court most was and yet might not all that while so much as see the King his Fathers face or have accesse once to his presence DAVID no doubt was perfectly reconciled in heart to him and counted it no small crosse that he must thus be deprived of him but knowing Absoloms disposition how soone he might be returning to some such like practice if he were suddenly taken into grace again was content to enforce himselfe to this harsh and unpleasing cariage towards him unpleasing I say as well to DAVID himselfe as to Absolom to prevent some such further mischiefe if it might have beene that might otherwise both befall himselfe and Absolom as upon the change of his countenance towards him shortly after ensued Now looke how DAVID dealt with Absolom so dealt God himselfe with DAVID After that foule abuse of Bathsheba and the murther of Vriah albeit a 2 Sam. 12.13 DAVID had to Nathan freely confessed his offence and Nathan from God againe assured him of the free and full forgivenesse of it The Lord hath taken away thy sinne thou shalt not die for it Yet the Lord the more throughly to humble him for it and to make him the more wary for the time to come of shunning that that might produce againe such fearfull effects * Est quidam etiam tranquilli maris tremor aut lacus qui ex tempestate requievit Sen. de tranquill c. 1. did not looke upon him so lovingly for a long time after as before hee had wont to doe Read but the Psalme that hee made after Nathan had beene with him and see how earnestly and instantly he crieth and calleth upon God still b Psal 51.1 8 9 11 12. to turne his face away from his sinne and to looke in mercy upon himselfe not to cast him wholly out of his sight nor to take his good Spirit utterly away from him to restore unto him againe those inward comforts and joyes which c Psal 4.6 7. through the light of Gods countenance he had formerly injoyed but had in a manner cleane lost and was wholly deprived of for the present And in like manner doth God deale with many other of his deare servants after some hainous and notorious crimes by them committed hee