the joy of the just with the signs of such. A discourse tending to…the ioy of the iust vvith the signes of such. A discourse tending to…
the joy of the just with the signs of such. A discourse tending to the comfort of the dejected and afflicted; and to the trial of sincerity. Being the enlargement of a sermon preached at Black-Friars London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith.the ioy of the iust vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Being the enlargement of a sermon preached at Black-Friers London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1623London: printed by Iohn Hauiland for Fulke Clifton, 1623
[12], 163, [1] p. · 43k words · STC 11665 · ESTC S120494
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The former of those that areg righteous in regard of a perfect habit, or an absolute perfection of righteousness: Andh so our Saviour Christ only here on earth was; andi the Saints saved4 now in heaven are.5
The former of those that areg righteous in regard of a perfect habite, or an absolute perfection of righteousnesse: Andh so our Sauiour Christ only here on earth was; andi the Saints saued4 now in heauen are.5
The latter of those that arek righteous in regard2⟨p. 76⟩of the desire, study, endeavour, and imperfect practise, rather than perfection of righteousness: Such as sincerely desire to fear, and to serve God; and endeavour constantly to do his will: as have respect to Gods Commandments: and think upon them to observe them: though they cannot keep or fulfil them so as they should: that follow after righteousness, as a work-man doth his trade, that he hath bound himself an apprentice to, though he be not yet his crafts-master: And sol Job is said to be Just, though he had his infirmities and failings, by his own confession, mnot a few. Son Zechariah and Elizabeth are said to have been righteous in Gods sight; that is, truly and sincerely, though not perfectly, righteous: for they wereo not also without their wants. And even these latter also have right to, and may have part in the joy here propounded as well as the former, though the former enjoy it far more fully than they do. For,p God will be merciful, yea he hath already been, and is merciful, to those that set their hearts aright, & qthat desire to fear his name. And,r I will be with him, saith God of Solomon, if he endeavour to do my will. And,s Then, saith David, shall I not be confounded, when I have respect to all thy Precepts: &t When I am upright with my God. And, uThe loving kindness of the Lord is from ever and for ever, upon those that think upon his Commandments to do them. And,x He that followeth after Righteousness shall find Honour and Life; true honour and eternal Life. Fory unto those that by ⟨p. 77⟩patient perseverance in well-doing seek honour, and glory, and immortality, will God render Life eternal.
The latter of those that arek righteous in regard2⟨p. 76⟩of the desire, studie, endeuour, and imperfect practise, rather than perfection of righteousnesse: Such as sincerely desire to feare, and to serue God; and endeuour constantly to doe his will: as haue respect to Gods Commandements: and thinke vpon them to obserue them: though they cannot keepe or fulfill them so as they should: that follow after righteousnesse, as a worke-man doth his trade, that he hath bound himselfe an apprentice to, though he be not yet his crafts-master: And sol Iob is said to be Iust, though he had his infirmities and failings, by his owne confession, mnot a few. Son Zacharie and Elizabeth are said to haue beene righteous in Gods sight; that is, truly and sincerely, though not perfectly, righteous: for they wereo not also without their wants. And euen these latter also haue right to, and may haue part in the ioy here propounded as well as the former, though the former enioy it farre more fully than they doe. For,p God will be mercifull, yea he hath alreadie beene, and is mercifull, to those that set their hearts aright, & qthat desire to feare his name. And,r I will be with him, saith God of Salomon, if he endeuour to doe my will. And,s Then, saith Dauid, shall I not be confounded, when I haue respect to all thy Precepts: &t When I am vpright with my God. And, uThe louing kindnesse of the Lord is from euer and for euer, vpon those that thinke vpon his Commandements to do them. And,
And therefore to such also, even in express terms is joy promised; and such also in express terms are enjoined to rejoice.a The righteous shall be glad in the Lord, and trust in him; and all (without exception) that are upright in heart, shall rejoice. And as here, Light is sown for the righteous; so else-where,b Light in darkness ariseth to the upright. And again, having in the beginning of the Psalm pronounced them blessed, not that never sinned, butc that have sincerely repented them of their sins; in whose soul there is no guile: he concludeth with an incitement, yea an injunction laid upon all such to rejoice:d Be glad, ye righteous, and rejoice in the Lord; and be merry, yea shout for joy, all ye that are upright in heart. 5And if there be *great joy in heaven for such; 7sure there may well be much joy also here on earth unto such.
And therefore to such also, euen in expresse tearmes is ioy promised; and such also in expresse tearmes are enioyned to reioyce.a The righteous shall be glad in the Lord, and trust in him; and all (without exception) that are vpright in heart, shall reioyce. And as here, Light is sowen for the righteous; so else-where,b Light in darknesse ariseth to the vpright. And againe, hauing in the beginning of the Psalme pronounced them blessed, not that neuer sinned, butc that haue sincerely repented them of their sinnes; in whose soule there is no guile: he concludeth with an incitement, yea an iniunction laid vpon all such to reioyce:d Be glad, yee righteous, and reioyce in the Lord; and be merry, yea shout for ioy, all yee that are vpright in heart. 5And if there be *great ioy in heauen for such; 7sure there may well be much ioy also here on earth vnto such.
1. That it is not so much the quantity, as the quality and sincerity of his grace in us that God principally regardeth.e A little pale and course Gold is of much more worth than much bright Copper, than much fine Brass. Andf a good piece of Gold is true Gold, though it be bemired and besmeared with dirt; an ingot of Gold, is good Gold, though it have much dross still mixed with it.“ Nor will a man that is in his wits cast away ⟨p. 78⟩his money, be it Gold or Silver, for the foulness of it, or the Gold-smith his wedge for the dross that is mixed with it: but where he meeteth with never so little good gold, and it be but a grain or two, mixed with never so much dross, he will not leave the gold for the dross, but keep the dross with the gold, till he have fined it, and so severed and freed the one from the other. In like manner here: Gods grace in the hearts of his Children, though it be mixed still with many infirmities, yea and corruptions, yet is it true Grace, and much better than all those seemingg shadows, and though glorious, yet but counterfeit shows of it, that are found either in Heathen mens lives, or in the courses of Hypocrites. Nor will God therefore, in regard of those infirmities and corruptions mixed with it, reject it, but rather have a care of them in whom it is,h to cure and to correct them, that his Grace by the removal and amendment of them, may grow daily more pure, till it come at length untoi a perfection of purity.
1. That it is not so much the quantitie, as the qualitie and sinceritie of his grace in vs that God principally regardeth.e A little pale and course Gold is of much more worth than much bright Copper, than much fine Brasse. Andf a good peece of Gold is true Gold, though it be bemired and besmeared with durt; an ingot of Gold, is good Gold, though it haue much drosse still mixt with it.“ Nor will a man that is in his wits cast away ⟨p. 78⟩his money, be it Gold or Siluer, for the foulnesse of it, or the Gold-smith his wedge for the drosse that is mixt with it: but where he meeteth with neuer so little good gold, and it be but a grain or two, mixt with neuer so much drosse, he will not leaue the gold for the drosse, but keep the drosse with the gold, till he haue fined it, and so seuered and freed the one from the other. In like manner here: Gods grace in the hearts of his Children, though it be mixt still with many infirmities, yea and corruptions, yet is it true Grace, and much better than all those seemingg shadowes, and though glorious, yet but counterfeit shewes of it, that are found either in Heathen mens liues, or in the courses of Hypocrites. Nor will God therefore, in regard of those infirmities and corruptions mixt with it, reiect it, but rather haue a care of them in whom it is,h to cure and to correct them, that his Grace by the remouall and amendment of them, may grow daily more pure, till it come at length vntoi a perfection of puritie.
eMelius est pallens aurū quàm fulgens aurichalcum. Bern. in Cant. 61. [Greek or Hebrew]. Greg. Naz. apolog.Melius est pallens aurū quàm fulgens aurichalcum. Bern. in Cant. 61. 〈non-Latin alphabet〉. Greg. Naz. apolog.
fDe No• Basil. Sell. homil. 5. [Greek or Hebrew]. Valentinus apud Iren. l. 1. c. 33.De No• Basil. Sel. homil. 5. 〈non-Latin alphabet〉. Valentinus apud Iren. l. 1. c. 33.
“Nec vin•m rejicimus, etsi foecem habeat; nec aurum qua•vis lutosum existat. Spin. de justit. Christ.
gSimulacra virtutis. Cic. de offic. l. 1. Umbra est & imago justitiae quod illi justitiam putaverunt. Ex Cic. ipso Lactant. institut. l 6. c. 6.Simulacra virtutis. Cic. de offic. l. 1. Vmbra est & imago justitiae quod illi justitiam putaverunt. Ex Cic. ipso Lactant. institut. l 6. c. 6.
2.1 That with Godk the will is accepted for the work, and the desire and endeavour for the deed. As it is in evil; lthe very study, desire and endeavour of doing evil, maketh a man to stand guilty of evil doing in Gods sight, albeit he do ⟨p. 79⟩not, because he dare not or cannot do what he desireth.m He that looketh but on a woman to lust after her, saith our Saviour, hath already committed adultery with her. And,n He that hateth but his brother, saith Saint John, hath already murdered him in his heart. oA strange matter, saith Augustine, the woman is still honest, and yet art thou an adulterer; the man is alive still, and yet thou art a murderer. So is it also† in goodness: the study, desire and endeavour, the constant study, sincere desire, and earnest endeavour of holiness and righteousness, make a man esteemed holy and righteous in Gods sight, though he cannot yet attain to that measure of it that he would. God regardeth more what he desireth and endeavoureth to be, than what he is; he respecteth more what he desireth and endeavoureth to do, than what he doth.
2.1 That with Godk the will is accepted for the worke, and the desire and endeuour for the deed. As it is in euill; lthe very studie, desire and endeuour of doing euill, maketh a man to stand guiltie of euill doing in Gods sight, albeit he doe ⟨p. 79⟩not, because he dare not or cannot doe what hee desireth.m He that looketh but on a woman to lust after her, saith our Sauiour, hath alreadie committed adultery with her. And,n He that hateth but his brother, saith Saint Iohn, hath alreadie murthered him in his heart. oA strange matter, saith Augustine, the woman is still honest, and yet art thou an adulterer; the man is aliue still, and yet thou art a murtherer. So is it also† in goodnesse: the studie, desire and endeuour, the constant studie, sincere desire, and earnest endeuour of holinesse and righteousnesse, make a man esteemed holy and righteous in Gods sight, though hee cannot yet attaine to that measure of it that he would. God regardeth more what he desireth and endeuoureth to be, than what he is; hee respecteth more what he desireth and endeuoureth to doe, than what he doth.
1Reason 2.
kVoluntas pro facto reputatur. Bern. ep. 77. & de pass. cap. 32. Voluntas faciendi reputatur pro opere facti. Pelag. ad Demetr.
lStudium nocendi nocentem facit. Sacrilegi dant poenas, quamvis nemo ad Dcas mattus porrigat. Latro est etiam antequam manus inquinet, qui ad occidendum jam armatus est, & habet spoliandi atque interficiendi volunta•ē. Exercetur & aperitur opere nequitia, non incipit. Sen. de benef. l. 5. c. 14. Potest aliquis nocens fieri quamvis non nocuerit. Omnla scelera etiam ante effectum operas, quantum culpae satis est, perfecta sunt. Idem de constant. c. 7. Nam scelus intra se tacitum qui cogital ullum, Facti crimen habet.-Juvenal. sat. 13. In maleficiis cogitata etiam scelera, non adbuc perfecta vindicantur, cruenta meant, pura manu. Apul. florid. 4. Nunquam mens exitu aestimanda est, satis probasse animum parricidae. Quintill. declam. 271. Actionis crimine cogi•atio condemn••tur à Domno. Pelag. ad Demetr.Studium nocendi nocentem facit. Sacrilegi dant poenas, quamvis nemo ad Dcas mattus porrigat. Latro est etiam antequam manꝰ inquinet, qui ad occidendum jam armatus est, & habet spoliandi atque interficiendi volunta•ē. Exercetur & aperitur opere nequitia, nō incipit. Sen. de benef. l. 5. c. 14. Potest aliquis nocens fieri quamvis non nocuerit. Omnla scelera etiam ante effectum oper•s, quantum culpae satis est, perfecta sunt. Idem de constant. c. 7. Nam scelus intra se tacitum qui cogital ullum, Facti crimen habet.-Iuvenal. sat. 13. In maleficiis cogitata etiam scelera, non adbuc perfecta vindicantur, cruenta mente, pura manu. Apul. florid. 4. Nunquam mens exitu aestimanda est, satis probasse animum parricidae. Quintill. declam. 271. Actionis crimine cogi•atio condemn••tur à Domno. Pelag. ad Demetr.
mMatth. 5. 28. [Greek or Hebrew]. Greg. Naz. in Cypr. [Greek or Hebrew]. Clem. constit. apost. l. 1. c. 1. Decrevisti facere, jam perfecisti. Aug. verb. Dom. 43. Incesta est etiam sine stupro, quae cupit stuprum. Sen. controv. 6. 8.Matth. 5. 28. 〈non-Latin alphabet〉. Greg. Naz. in Cypr. . Clem. constit. apost. l. 1. c. 1. Decrevisti facere, jam perfecisti. Aug. verb. Dom. 43. Incesta est etiam sine stupro, quae cupit stuprum. Sen. controv. 6. 8.
3.1 That God exacteth no more of his, than he hath bestowed on them.p He requireth not the gain of ten talents, where he hath given out but five, or the profit of five, where he hath conferred ⟨p. 80⟩but one only.q He is content to accept of his what they are able to afford, in grace and mercy pardoning, passing by and remitting the rest.r Cursed is the Deceiver, or the Cozener, saith the Prophet, that having a ssound or a fat Male in his flock, bringeth a corrupt carrion or a lean starveling to God for a sacrifice. Butt he is not accursed that bringeth no better, because he hath no better to bring. Yea observe we in the legal sacrifices and oblations, how low in mercy God descendeth. It is true that if men should serve God and sacrifice to him, according to his state and his greatness,u all the wood of Lebanon would not serve to burn, nor all the beasts that be in it suffice for a sacrifice; yea little enough would all the wood in the world be, and all the cattle therein to it, to make up but one sacrifice. Yet see how low God is content to stoop herein, in regard of mans beggarliness, not able to give or offer ought worthy of God.x He is content to accept of a sheep or two, or a lamb or two for a sacrifice; or if a man be not able to bring so much, he is well pleased with one; or if he want means for a lamb, he is not unwilling to take a pair of Turtle Doves, or two little Pigeons in stead of it; yea if a mans ability be not able to reach so far neither,y an handful or two of flower, with a corn of salt or two, shall suffice as well as ought else, where it is ⟨p. 81⟩brought and offered with an honest heart. And it is more than once or twice inculcated for the comfort and encouragement of weak ones,a of the poorer sort, that were not able to offer as the rich did, and might doubt therefore of the like acceptance:b Look what he is able; according to his ability; even what his hand is able to reach unto; and it shall be accepted. cThe Poor Widows two mites were as acceptable to God, as the largest offerings of the richest.d He measureth the gift not by the worth or the greatness of it, but by the might and the mind only of the giver. Ande if there be in a man a willing mind, saith the Apostle, it is accepted not according to what he hath not, but according to what he hath.
3.1 That God exacteth no more of his, than he hath bestowed on them.p He requireth not the gaine of ten talents, where he hath giuen out but fiue, or the profit of fiue, where he hath conferred ⟨p. 80⟩but one only.q He is content to accept of his what they are able to afford, in grace and mercy pardoning, passing by and remitting the rest.r Cursed is the Deceiuer, or the Coosener, saith the Prophet, that hauing a ssound or a fat Male in his flocke, bringeth a corrupt carion or a leane starueling to God for a sacrifice. Butt he is not accursed that bringeth no better, because he hath no better to bring. Yea obserue we in the legall sacrifices and oblations, how low in mercie God descendeth. It is true that if men should serue God and sacrifice to him, according to his state and his greatnesse,u all the wood of Lebanon would not serue to burne, nor all the beasts that be in it suffice for a sacrifice; yea little enough would all the wood in the world be, and all the cattle therein to it, to make vp but one sacrifice. Yet see how low God is content to stoope herein, in regard of mans beggerlinesse, not able to giue or offer ought worthy of God.x Hee is content to accept of a sheepe or two, or a lambe or two for a sacrifice; or if a man be not able to bring so much, he is well pleased with one; or if he want meanes for a lambe, he is not vnwilling to take a paire of Turtle Doues, or two little Pigeons in stead of it; yea if a mans abilitie bee not able to reach so farre neither,y an handfull or two of flower, with a corne of salt or two, shall suffice as well as ought else, where it is ⟨p. 81⟩brought and offered with an honest heart. And it is more than once or twice inculcated for the comfort and encouragement of weak ones,
q[Greek or Hebrew] Greg. Naz. in Caesar.〈non-Latin alphabet〉 Greg. Naz. in Caesar.
rMala. 1. 14.
sMascu•u, i. masculum pinguem & integrū. sicut, lana, pro lana condida. Isaiah. 1. 18. D. Ca•us in Mal.Mascu•u, i. masculum pinguem & integrū. sicut, lana, pro lana condida. Esai. 1. 18. D. Ca•us in Mal.
t[Greek or Hebrew]. Greg. Naz. de cutax. Non impotentes sed nolentes condemnabuntur. Bern. de pass. Dom. c. 32. In vitae libro scribuntur omnes, qui quod possunt, faciunt, etsi quod debent, non possunt. Idē de Dco dilig. c. 2.〈non-Latin alphabet〉. Greg. Naz. de cutax. Non impotentes sed nolentes condemnabuntur. Bern. de pass. Dom. c. 32. In vitae libro scribuntur omnes, qui quod possunt, faciunt, etsi quod debent, non possunt. Idē de Dco dilig. c. 2.
God regardeth in his not so much what they should, as what they can and are willing to do. Andf what thou wouldst do but canst not do, saith Augustine, God accounteth as done.
God regardeth in his not so much what they should, as what they can and are willing to doe. Andf what thou wouldst doe but canst not doe, saith Augustine, God accounteth as done.
fQuicquid vis & non potes, factum Deus reputat. Aug. apud Joan. de Tambac. in consol. Theolog.Quicquid vis & non potes, factum Deus reputat. Aug. apud Ioan. de Tambac. in consol. Theolog.
4.1 That it is not so much our inherent righteousness in regard of the worth, dignity, and excellency of it, much less in regard of any purity and perfection in it, butg as it is a fruit of Gods love, a token of his favour, a sign and mark of our adoption and justification, and a pledge and pawn of our future glorification, that is the ground and matter of our joy: not it self so much, as that, that it giveth us assurance of.
4.1 That it is not so much our inherent righteousnesse in regard of the worth, dignitie, and excellencie of it, much lesse in regard of any puritie and perfection in it, butg as it is a fruit of Gods loue, a token of his fauour, a signe and marke of our adoption and iustification, and a pledge and pawne of our future glorification, that is the ground and matter of our ioy: not it selfe so much, as that, that it giueth vs assurance of.
1Reason 4.
gSi propriè appellantur •a quae dicim•• merita nostra, sunt spei quaedam seminaria, charitatis incentive, occult praedestinationis indicia, futurae glorificationis praesagia. Bern. de grat. & lib. arb.Si propriè appellantur •a quae dicim•• merita nostra, sunt spei quaedam seminaria, charitatis incentive, occult• praedestinationis indicia, futurae glorificationis praesagia. Bern. de grat. & lib. arb.
1.1 As it is a sign and seal of our Adoption. For our Regeneration whereby this righteousness ⟨p. 82⟩is restored, wrought and begun in us, doth ratify and seal up our adoption unto us. Since thath none are the children of God by adoption, but those that are so also by regeneration. And iall that are so by regeneration, are by adoption also such. The least and lowest degree therefore of sincere and soundk sanctification being an effect and fruit of regeneration, is a certain sign of adoption, and may minister a sure argument to him that hath it, that he is the adopted child of God. Nowl as parents love their children, not so much for their wit or comeliness, or the like qualities, as because they are theirs; So doth God love his Children, even because they are his Children: yeam had he not loved them before they had any good quality in them, for which he might affect them, they had never come to have any such. And as Parents affect as well, and* delight as much in their little young ones as in those that be well grown or at mans estate, as well in those that are not able to earn the bread that they eat, as in those that are able to do them the best service:n nor is any father so unnatural, that because his child being weak and wearish, sickly and cra•ie, as being full of bleach or some other such like troublesome infirmity, is in regard thereof somewhat waspish and way-ward, especially being a good natured and a dutiful child otherwise, will for that cause the less either regard or affect it: no, ⟨p. 83⟩we are wont rather to be theo more affectionate toward them, and the more tender and chary of them, when it is so with them. Yea, I say not, what infirmity, but what disease almost is there so loathsome, as will keep a mother from tendering and tending her child? In like manner is it with our heavenly Father, whose love and affection to his goeth infinitely beyond the love and affection of any earthly father or mother whatsoever. For,p as a Father, saith the Psalmist, is pitiful unto his children; so is the Lord pitiful to those that fear him. Andq the most natural mother, the kindest and tenderest parent that is, may sooner forget or not regard the fruit of her own body, than he can forget or not regard them. And,r I will spare them, saith he, that fear me, and think on my name, as a man spareth his own Son that serveth him.
1.1 As it is a signe and seale of our Adoption. For our Regeneration whereby this righteousnesse ⟨p. 82⟩is restored, wrought and begun in vs, doth ratifie and seale vp our adoption vnto vs. Since thath none are the children of God by adoption, but those that are so also by regeneration. And iall that are so by regeneration, are by adoption also such. The least and lowest degree therefore of sincere and soundk sanctification being an effect and fruit of regeneration, is a certaine signe of adoption, and may minister a sure argument to him that hath it, that he is the adopted childe of God. Nowl as parents loue their children, not so much for their wit or comelinesse, or the like qualities, as because they are theirs; So doth God loue his Children, euen because they are his Children: yeam had he not loued them before they had any good qualitie in them, for which hee might affect them, they had neuer come to haue any such. And as Parents affect as well, and* delight as much in their little young ones as in those that be well growen or at mans estate, as well in those that are not able to earne the bread that they eat, as in those that are able to doe them the best seruice:n nor is any father so vnnaturall, that because his childe being weake and wearish, sickly and cra•ie, as being full of bleach or some other such like troublesome infirmitie, is in regard thereof somewhat waspish and way-ward, especially being a good natured and a dutifull childe otherwise, will for that cause the lesse either regard or affect it: no, ⟨p. 83⟩we are wont rather to be theo more affectionate toward them, and the more tender and charie of them, when it is so with them. Yea, I say not, what infirmitie, but what disease almost is there so loathsome, as will keepe a mother from tendering and tending her childe? In like manner is it with our heauenly Father, whose loue and affection to his goeth infinitely beyond the loue and affection of any earthly father or mother whatsoeuer. For,
lPatriā amat quisque, non quia magna, sed quia sua. Se. epist. 66. Sic & prolem.Patriā amat quisque, non quia magna, sed quia sua. Se. epist. 66. Sic & prolem.
mEzech. 16. 4, 5, 6. Si non dilexisset inimicos, m•nquam possedisset amicos: sicut nec qu•s diligeret, essent, si non dilexisset, qui nondum erant. Bern. in Cant. 20. Qui neminem bonū invenit, neminem salvat, nisi quem praevenit, Idē de grat. & lib. arb.Ezech. 16. 4, 5, 6. Si non dilexisset inimicos, m•nquam possedisset amicos: sicut nec qu•s diligeret, essent, si non dilexisset, qui nondum erant. Bern. in Cant. 20. Qui neminem bonū invenit, neminem salvat, nisi quem praevenit, Idē de grat. & lib. arb.
*Fructuosior est adolescentia liberorum, sed infantia dulcior. Sen. epist. 9.
nQuis tam iniquam censuram inter suos agit, ut filium sanum quàm aegram magis diligat? procerumve & excelsum quàm brevem & modicum? Foetus suos non distinguunt ferae; & see in alimentum pariter omnium sternunt: aves ex aequo partiuntur cibos. Sen. epist. 66. Pater liberos non rejicit, quod aegroti, claudi, debiles, deformes sint; sed chariores habet & mollius tractat, imperfectiis infirmitatisque intuitu. Spin. de. Justit. Christian.
He loveth and delighteth in his littles weak ones, his novices, his youngt babes in Christ, that can scarce almost creep, much less go well alone yet, as well as in his great ones, his strong, his well grown ones, that are able to help and to tend others. Foru the Lords delight is in all those that fear him, and that rely upon his mercy. He is content to accept of at their hands what they are able. As a little done by a Son, giveth his Father much better contentment, than a great deal more done by a mere stranger or a servant. And there is the difference between a Son and a Servant; that a Servant if he cannot do his Masters work, xhis Master will not keep him, he must go ⟨p. 84⟩seek him some other service; whereas a Son, albeit he be not able to do ought, yety he is not therefore cast off; his Father keepeth him not for the service that he doth or can do him, but he keepeth him because he is his Son. Yea it is not the wants and infirmities and imperfections, or the remainders of sin and corruption in Gods children, that can cause God to cast them off or to abhor them.z Our corruptions shall not hurt us, if they do not please us, saith Augustine. Nor is it so much our corruptions as our pleasing of our selves in them that maketh God to be displeased with us. Any beginning of sincere sanctifying grace then argueth Gods Child; and a weak Child of God being yet a Child of God, as well as a strong, hath good cause and great cause therein to rejoice.
Hee loueth and delighteth in his littles weake ones, his nouices, his youngt babes in Christ, that can scarce almost creepe, much lesse goe well alone yet, as well as in his great ones, his strong, his well growen ones, that are able to helpe and to tend others. Foru the Lords delight is in all those that feare him, and that rely vpon his mercy. Hee is content to accept of at their hands what they are able. As a little done by a Son, giueth his Father much better contentment, than a great deale more done by a meere stranger or a seruant. And there is the difference betweene a Sonne and a Seruant; that a Seruant if he cannot do his Masters work, xhis Master will not keepe him, hee must goe ⟨p. 84⟩seeke him some other seruice; whereas a Sonne, albeit he be not able to doe ought, yety hee is not therefore cast off; his Father keepeth him not for the seruice that he doth or can doe him, but he keepeth him because he is his Son. Yea it is not the wants and infirmities and imperfections, or the remainders of sinne and corruption in Gods children, that can cause God to cast them off or to abhorre them.z Our corruptions shall not hurt vs, if they doe not please vs, saith Augustine. Nor is it so much our corruptions as our pleasing of our selues in them that maketh God to be displeased with vs. Any beginning of sincere sanctifying grace then argueth Gods Childe; and a weake Childe of God being yet a Childe of God, as well as a strong, hath good cause and great cause therein to reioyce.
sEzek. 34. 16. Esai. 40. 11. Non agnamve sinu p•igeat, foetumve capell• Desertum oblita matre referr• dom••. Tibull. eleg. 1.
zPeccata nobis nō nocent, si non placent. Aug. de temp. 181. Et apud Joan. de Tambac. in consol. Theolog.Peccata nobis nō nocent, si non placent. Aug. de temp. 181. Et apud Ioan. de Tambac. in consol. Theolog.
21 Thisa inchoate Righteousness, orb first fruits of Gods Spirit, is as a sure sign and seal of Justification and Adoption, (forc Justification also and Sanctification are never sundered or severed; all that are truly justified are sincerely sanctified; and all that are sincerely sanctified, are truly justified also:) so is it a firm pledge and pawn, ord earnest rather, of future glorification, and of whatsoever of Gods gracious promises remaineth yet to be made good. Christ is, as I may so say,* the Surety we have for them. He is ase our Surety to God, for the discharge of our debt: so Gods Surety to us, for the performance of his promises. And Gods Spirit in the graces of it, is the earnest that he hath given us ⟨p. 85⟩already before-hand, for the better assurance of what is to follow.f All the promises of God are in Christ, Yea and Amen, that is, firm and stable, saith the Apostle. And,g It is God that establisheth us with you in him; who hath also anointed, and sealed us, and put the earnest of his Spirit in our hearts. Andh this holy Spirit of Promise, wherewith we are anointed and sealed, is the earnest of the inheritance by Christ purchased for us, for assurance of possession. As a penny therefore given in earnest bindeth as firmly as a pound; if the party at least be a sure and sufficient man that one dealeth with: so even the smallest measure of sincere grace being Gods own earnest, bindeth him in regard of his promise accompanying it, (fori without some such word of agreement and promise, it could not be an earnest:) to the making good of all his gracious promises, made to the faithful in general, to those that have received it in particular; and may as well therefore *minister good hope, and give undoubted assurance of the performance thereof unto them in due time. And as a weak, but a true Faith, may as well lay hold upon Christ, and receive him by God offered it, as well as a strong; ask a feeble and a shaking hand may as well receive a Kings alms, as the lustiest and the ablest mans hand that is: So even a weak beginning of saving and sanctifying Grace, if it can be discerned and descried amidst a multitude of wants, may as well give assurance both of present grace and favour, and of future glory with God, as the ⟨p. 86⟩greatest measure that may be.
21 Thisa inchoate Righteousnesse, orb first fruits of Gods Spirit, is as a sure signe and seale of Iustification and Adoption, (forc Iustification also and Sanctification are neuer sundred or seuered; all that are truly iustified are sincerely sanctified; and all that are sincerely sanctified, are truly iustified also:) so is it a firme pledge and pawne, ord earnest rather, of future glorification, and of whatsoeuer of Gods gratious promises remaineth yet to be made good. Christ is, as I may so say,* the Suretie we haue for them. He is ase our Suretie to God, for the discharge of our debt: so Gods Surety to vs, for the performance of his promises. And Gods Spirit in the graces of it, is the earnest that he hath giuen vs ⟨p. 85⟩alreadie before-hand, for the better assurance of what is to follow.f All the promises of God are in Christ, Yea and Amen, that is, firme and stable, saith the Apostle. And,g It is God that establisheth vs with you in him; who hath also annointed, and sealed vs, and put the earnest of his Spirit in our hearts. Andh this holy Spirit of Promise, wherewith we are anointed and sealed, is the earnest of the inheritance by Christ purchased for vs, for assurance of possession. As a peny therefore giuen in earnest bindeth as firmely as a pound; if the partie at least be a sure and sufficient man that one dealeth with: so euen the smallest measure of sincere grace being Gods owne earnest, bindeth him in regard of his promise accompanying it, (fori without some such word of agreement and promise, it could not be an earnest:) to the making good of all his gratious promises, made to the faithfull in generall, to those that haue receiued it in particular; and may as well therefore
1Respect 2.
aJustitia inchoata, non consummata.Iustitia inchoata, non consummata.
And as a piece of Gold that such a poor sick mans weak hand receiveth of the Kings gift, may as much glad him at the heart, stand him in as much stead, and do him as much good, as that that is received with a better: So Gods gift by a weak Faith received and apprehended, may as well comfort a mans soul, and as well joy him at the heart, being it may stand him in as much stead, and be as beneficial to him for his good, as being received by a stronger. Yea, the main and principal matter of our joy here, being grounded upon not so much what we have already, as what we lhope for, and shall have: though a piece of gold be better worth, and a man therefore may do more good with it, than he can with a small piece of silver, yet the latter may altogether joy a man as much as the former, in regard of the inheritance that is assured unto him by either: So a poor quantity of Grace, though it cannot for the present so much benefit a man, either to do so much good to him, or to others by him, as a richer & larger portion of grace may; yet in regard of the heavenly inheritance and future glory, that it is an earnest of, the one may well minister as much joy as the other, because the one giveth good assurance of the very self-same in effect and substance with the other.
And as a peece of Gold that such a poore sicke mans weake hand receiueth of the Kings gift, may as much glad him at the heart, stand him in as much stead, and doe him as much good, as that that is receiued with a better: So Gods gift by a weake Faith receiued and apprehended, may as well comfort a mans soule, and as well ioy him at the heart, being it may stand him in as much stead, and be as beneficiall to him for his good, as being receiued by a stronger. Yea, the maine and principall matter of our ioy here, being grounded vpon not so much what we haue alreadie, as what wee lhope for, and shall haue: though a peece of gold be better worth, and a man therefore may doe more good with it, than he can with a small peece of siluer, yet the latter may altogether ioy a man as much as the former, in regard of the inheritance that is assured vnto him by either: So a poore quantitie of Grace, though it cannot for the present so much benefit a man, either to doe so much good to him, or to others by him, as a richer & larger portion of grace may; yet in regard of the heauenly inheritance and future glory, that it is an earnest of, the one may well minister as much ioy as the other, because the one giueth good assurance of the very selfe-same in effect and substance with the other.
Every sincere Christian then, be he weak or strong, hath much matter and good ground of joy.m Let all, saith the Psalmist, that are upright-hearted, rejoice. But
Euery sincere Christian then, be he weake or strong, hath much matter and good ground of ioy.m Let all, saith the Psalmist, that are vpright-hearted, reioyce. But
oRes mira: ille vivit, tu tamen homicida es: illa casta est, tu tamen adulter e•. Aug. de verb. Dom. 42. & 43. Non venenū parasti, non cū gladio processisti; n•• ipsum scelus fecisti: tantum •disti, & tu prius te quàm illū occidisti. Idem de temp. 235. Si quis cum uxore, tanquā con aliena conc••bat, adulter erit, qua•vis illa adulteria non sit. Aliquis mihi venenum dedit: sed vim suam remixtum […] perdidit: venenum illud d•ndo scelere see obligavit, etiamsi non nocuit. Non minus latro est, cui telum opposita veste elusum est. Sen. de constant. c. 7. Illo es homicida, venenum quo misces die. Frustra est ergo Greg. Naz. (si is saltem est) qui in serm. de Bapt. iniqu•m censet, [Greek or Hebrew]. Et Cato Censor apud Gellium l. 7. c. 3. haud aequum censet, p••nas dare quenquam •b eam rem, quod arguatur malè fecisse voluisse. Verum hic leges humana• cogitat, quibus Cogitationis nemo p••nam luit. De poenis l. 18. Net fugitivus habe•tur servus, quifugiendi cons•ium habeat. De verb. sign. l. 225.Res mira: ille vivit, tu tamen homicida es: illa casta est, tu tamen adulter e•. Aug. de verb. Dom. 42. & 43. Non venenū parasti, non cū gladio processisti; n•• ipsum scelus fecisti: tantum •disti, & tu prius te quàm illū occidisti. Idem de temp. 235. Si quis cum uxore, tanquā cū aliena conc••bat, adulter erit, qua•vis illa adulteria non sit. Aliquis mihi venenum dedit: sed vim suam remixtum 〈…〉 perdidit: venenum illud d•ndo scelere se obligavit, etiamsi non nocuit. Non minus latro est, cui telum opposita veste elusum est. Sen. de constant. c. 7. Illo es homicida, venenum quo misces die. Frustra est ergo Greg. Naz. (si is saltem est) qui in serm. de Bapt. iniqu•m censet, 〈non-Latin alphabet〉. Et Cato Censor apud Gellium l. 7. c. 3. haud aequum censet, p••nas dare quenquam •b eam rem, quod arguatur malè fecisse voluisse. Verum hic leges humana• cogitat, quibus Cogitationis nemo p••nam luit. De poenis l. 18. Net fugitivus habe•tur servus, quifugiendi cons•ium habeat. De verb. sign. l. 225.
†Nisi forte putetur in malo quàm in bono efficacior inveniri vol•ntas apud Deum, qui charitas est, & promptior esse ad ulciscendum quam ad remumerandum misericors & miserator Dominus. Bern. epist. 77. Vide Platonis cum Dio•ysio de Aes•hine dissertationē apud Plut. de adul.Nisi forte putetur in malo quàm in bono efficacior inveniri vol•ntas apud Deum, qui charitas est, & promptior esse ad ulciscendum quam ad remumerandum misericors & miserator Dominus. Bern. epist. 77. Vide Platonis cum Dio•ysio de Aes•hine dissertationē apud Plut. de adul.
the most naturall mother, the kindest and tenderest parent that is, may sooner forget or not regard the fruit of her owne bodie, than hee can forget or not regard them. And,
I will spare them, saith hee, that feare me, and thinke on my name, as a man spareth his owne Sonne that serueth him.
•
Quis tam iniquam censuram inter suos agit, ut filium sanum quàm aegram magis diligat? procerumve & excelsum quàm brevem & modicum? Foetus suos non distinguunt ferae; & se in alimentum pariter omnium sternunt: aves ex aequo partiuntur cibos. Sen. epist. 66. Pater liberos non rejicit, quod aegroti, claudi, debiles, deformes sint; sed chariores habet & mollius tractat, imperfecti•is infirmitatisque intuitu. Spin. de. Iustit. Christian.
oQuorsum haec ut scias virtutem omnia opera sua, velut foetus suos ijsdem oculis intueri, aequè indulgere omnibus; & quidem impensius laborantibus. Quoniam quidem etiam paren•ū amor magis in ca, quorum miseretur, inclinat. Virtus quoque opera sua quae videt affici & premi, non magis amat, sed parentum bonorum more, magis amplectitur & fovet. Sen. ibid. inclinat animus, quo sors deterior trabit. Sen. Theb. 3. [Greek or Hebrew]. Greg. Naz. in Heron.Quorsum haec ut scias virtutem omnia opera sua, velut foetus suos ijsdem oculis intueri, aequè indulgere omnibus; & quidem impensius laborantibꝰ. Quoniam quidem etiam paren•ū amor magis in ca, quorum miseretur, inclinat. Virtꝰ quoque opera sua quae videt affici & premi, nō magis amat, sed parentum bonorum more, magis amplectitur & fovet. Sen. ibid. inclinat animus, quo sors deterior trabit. Sen. Theb. 3. 〈non-Latin alphabet〉. Greg. Naz. in Heron.
minister good hope, and giue vndoubted assurance of the performance thereof vnto them in due time. And as a weake, but a true Faith, may as well lay hold vpon Christ, and receiue him by God offered it, as well as a strong; as
a feeble and a shaking hand may as well receiue a Kings almes, as the lustiest and the ablest mans hand that is: So euen a weake beginning of sauing and sanctifying Grace, if it can be discerned and discried amids a multitude of wants, may as well giue assurance both of present grace and fauour, and of future glory with God, as the
⟨p. 86⟩
greatest measure that may be.
Nam, ut Iurisconsulti, pignus donum est verbo vestitum. Nec potest esse sine pacto pignus.
kFides licet exigua & infirma, accipit nibilominus quae largitur Deus: haud secus ac pu•rulus parvula, velscabiosa mendicus manu, ille panem, hic stipē porreclam accipit, perinde ac si major aut sanior esset. Spin, de Jus•itia Christ.Fides licet exigua & infirma, accipit nibilominꝰ quae largitur Deus: haud secus ac pu•rulus parvula, velscabiosa mendicus manu, ille panem, hic stipē porreclam accipit, perinde ac si major aut sanior esset. Spin, de Ius•itia Christ.
