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.
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
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,a of the poorer sort, that were not able to offer as the rich did, and might doubt therefore of the like acceptance:b Looke what he is able; according to his abilitie; euen what his hand is able to reach vnto; and it shall be accepted. cThe Poore Widowes two mites were as acceptable to God, as the largest offerings of the richest.d Hee measureth the gift not by the worth or the greatnesse of it, but by the might and the minde onely of the giuer. Ande if there be in a man a willing minde, saith the Apostle, it is accepted not according to what hee hath not, but according to what hee hath.
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
As Simon Peter told Simon Magus, nThou hast no part nor portion in this business, for thine heart is not upright in Gods sight: 2So the Hypocrite hath no part nor share in the Joy of the Just, 3because he is not upright-hearted, his heart is not single nor sincere in Gods sight.o The joy of the Hypocrite is but momentany, saith Zophar in Job; it is no true, no sound, no permanent Joy. As their repentance is, so is their rejoicing: as their godliness is, so is their Joy. Asp they repent in the face, but not in the heart: Soq rejoice they may in the face, but not in the heart. As their godliness is all in outward show, nothing in substance nor in truth, andr therefore it is of no constancy at all, of no continuance.(s Thy goodness, saith God, is as a morning cloud, that is dissolved as soon as the Sun breaketh forth, and as the dew, that melteth and is dried up, as soon as the Sun shineth on it.) So is their joy only a superficial, a seeming rejoicing, and it shall not therefore last long, but it shall fade and fail soon, as their goodness and godliness doth.
As Simon Peter told Simon Magus, nThou hast no part nor portion in this businesse, for thine heart is not vpright in Gods sight: 2So the Hypocrite hath no part nor share in the Ioy of the Iust, 3because he is not vpright-hearted, his heart is not single nor sincere in Gods sight.o The ioy of the Hypocrite is but momentanie, saith Zophar in Iob; it is no true, no sound, no permanent Ioy. As their repentance is, so is their reioycing: as their godlinesse is, so is their Ioy. Asp they repent in the face, but not in the heart: Soq reioyce they may in the face, but not in the heart. As their godlinesse is all in outward shew, nothing in substance nor in truth, andr therefore it is of no constancie at all, of no continuance.(s Thy goodnesse, saith God, is as a morning cloud, that is dissolued as soone as the Sunne breaketh forth, and as the dew, that melteth and is dried vp, as soone as the Sunne shineth on it.) So is their ioy only a superficiall, a seeming reioycing, and it shall not therefore last long, but it shall fade and faile soone, as their goodnesse and godlinesse doth.
r[Greek or Hebrew]. Greg. Naz. Nihil fictum diuturnum, Ambr. offic. l. 2. c. 22. Caduca sunt, quaecunque fucata sunt. Cyprian. ad Donat. Ficta omnia celeriter tanquam flosculi decid•nt; nec simulatum potest quicquam esse diuturnū. Cic. offic. l. 1.〈non-Latin alphabet〉. Greg. Naz. Nihil fictum diuturnum, Ambr. offic. l. 2. c. 22. Caduca sunt, quaecunque fucata sunt. Cyprian. ad Donat. Ficta omnia celeriter tanquam flosculi decid•nt; nec simulatum potest quicquam esse diuturnū. Cic. offic. l. 1.
For, 1.1 Whence ariseth the joy here spoken of? Yea, whence springeth all true, sound and constant joy, but as before was showed,t from the present uassurance of Gods favour here, andx the hopeful expectation of eternal happiness hereafter? But the Hypocrite hath neither Faith nor Hope, neither Faith that may give him assurance of the one, nor Hope that may put him in expectation ⟨p. 88⟩of the other. No Faith, no such Faith at least, as may give assurance of Gods favour. For the Faith that doth that, must bey a Faith without hypocrisy, a Faith unfeigned: And how can his Faith be without hypocrisy, when he himself is but an hypocrite. No Hope, such at least as is certain andz unfaileable, such as is the Hope that is* founded on Faith unfeigned. Fora What hope can the Hypocrite have, though he have heaped up never so much, saith Job, when God snatcheth away his soul. bThe just man hath hope even in Death, saith Solomon. But then do the Hypocrites hopes fail him, if not before,c When he dieth, saith Solomon, his hopes all die with him. dWhere no Hope then, no joy: where no Faith, no Hope: and the Hypocrite therefore having neither Faith, nor sure Hope, cannot have any sound joy.
For, 1.1 Whence ariseth the ioy here spoken of? Yea, whence springeth all true, sound and constant ioy, but as before was shewed,t frō the present uassurance of Gods fauour here, andx the hopefull expectation of eternal happinesse hereafter? But the Hypocrite hath neither Faith nor Hope, neither Faith that may giue him assurance of the one, nor Hope that may put him in expectation ⟨p. 88⟩of the other. No Faith, no such Faith at least, as may giue assurance of Gods fauour. For the Faith that doth that, must bey a Faith without hypocrisie, a Faith vnfained: And how can his Faith be without hypocrisie, when he himselfe is but an hypocrite. No Hope, such at least as is certaine andz vnfaileable, such as is the Hope that is* founded on Faith vnfained. Fora What hope can the Hypocrite haue, though he haue heaped vp neuer so much, saith Iob, when God snatcheth away his soule. bThe iust man hath hope euen in Death, saith Salomon. But then doe the Hypocrites hopes faile him, if not before,c When hee dieth, saith Salomon, his hopes all die with him. dWhere no Hope then, no ioy: where no Faith, no Hope: and the Hypocrite therefore hauing neither Faith, nor sure Hope, cannot haue any sound ioy.
uHinc [Greek or Hebrew], the joy of Faith. Philip. 1. 25.Hinc 〈non-Latin alphabet〉, the ioy of Faith. Philip. 1. 25.
xHinc [Greek or Hebrew], the joy or glorying of hope. Heb. 3. 6. Spes justorum laetisia. Pro. 10. 28.Hinc 〈non-Latin alphabet〉, the ioy or glorying of hope. Heb. 3. 6. Spes justorum laetisia. Pro. 10. 28.
2.1 In the light of Gods countenance is the Joy of the Godly. eBlessed are they, saith Ethan, that walk in the light of thy Countenance, O Lord: such may indeed continually rejoice in thy Name. But the Hypocrite as he cannot delight in God, so he can have no list to come into Gods sight, much less to walk before him, or in the light of his face, as those do, and well may, that are upright. For fhow can the Hypocrite, saith Job, delight himself in the All-sufficient? Or what heart can he have at all times to call upon God? Or consequently to depend upon him? And again,g Though God slay me, yet will I trust in him; and I will approve my ways in his sight: (to wit, for the integrity, for the sincerity of them:) And he shall be my ⟨p. 89⟩Saviour and my salvation; when the hypocrite shall not dare to appear in his presence. And indeed with what confidence can any hypocrite appear before God, when though he may delude man, yet he cannot beguile God? Forh God seeth not as man seeth: Man seeth the face, but God seeth the heart. (There is no deluding of him with vain shows, no more than cozening ofi a skilful Mint-man with counterfeit coin.) When all that they do is most loathsome and abominable in Gods sight? When all their masked devotion is so far from pacifying Gods wrath, that it is but a means rather to aggravate and exasperate it against them? Fork the hollow-hearted, saith Elihu, do but heap up and increase wrath. What joy can the hypocrite then have to come into that light,l that discovereth his hypocrisy, that layeth open his deceit?m The light, saith Job, is as the shadow of Death to such. Or what assurance can hypocrisy give of Gods favour, when there is nothing that doth more than it procure his displeasure?n His Lord will give him his portion with hypocrites, saith our Saviour, when he would intimate that such an one should most severely be punished.
2.1 In the light of Gods countenance is the Ioy of the Godly. eBlessed are they, saith Ethan, that walke in the light of thy Countenance, O Lord: such may indeed continually reioyce in thy Name. But the Hypocrite as he cannot delight in God, so he can haue no list to come into Gods sight, much lesse to walke before him, or in the light of his face, as those doe, and well may, that are vpright. For fhow can the Hypocrite, saith Iob, delight himselfe in the All-sufficient? Or what heart can he haue at all times to call vpon God? Or consequently to depend vpon him? And againe,g Though God slay me, yet will I trust in him; and I will approue my waies in his sight: (to wit, for the integritie, for the sinceritie of them:) And hee shall be my ⟨p. 89⟩Sauiour and my saluation; when the hypocrite shall not dare to appeare in his presence. And indeed with what confidence can any hypocrite appeare before God, when though he may delude man, yet he cannot beguile God? Forh God seeth not as man seeth: Man seeth the face, but God seeth the heart. (There is no deluding of him with vain shewes, no more than cozening ofi a skilfull Mint-man with counterfeit coine.) When all that they doe is most loathsome and abominable in Gods sight? When all their masked deuotion is so farre from pacifying Gods wrath, that it is but a meanes rather to aggrauate and exasperate it against them? Fork the hollow-hearted, saith Elihu, doe but heape vp and increase wrath. What ioy can the hypocrite then haue to come into that light,l that discouereth his hypocrisie, that laieth open his deceit?m The light, saith Iob, is as the shadow of Death to such. Or what assurance can hypocrisie giue of Gods fauour, when there is nothing that doth more than it procure his displeasure?n
fJob 27. 10, Est & talium poena Deus. Luxestenim. Etquid talibus tā invisum? •erm. de consid. l. 5.Iob 27. 10, Est & talium poena Deus. Luxestenim. Etquid talibus tā invisum? •erm. de consid. l. 5.
h1 Sam. 16. 7. [Greek or Hebrew]. Plut. de sera vindict.1 Sam. 16. 7. 〈non-Latin alphabet〉. Plut. de sera vindict.
iSapiens num•ularius Deus est: num••um fictum n• recipiet. Bern. de grad. obed.
kJob 36. 13. Nem• enim magis iram meretur, quàm amicū simulans inimicus. Bern. de convers. c. 27.Iob 36. 13. Nem• enim magis iram meretur, quàm amicū simulans inimicus. Bern. de convers. c. 27.
3.1 Is righteousness the root of joy? oRighteousness, and peace, and joy, saith the Apostle. And doth joy spring from righteousness? Then can the hypocrite have no true joy, because he hath no true righteousness. For as counterfeit coin is no coin; nor will in payment go as current for the procuring of ought to him that hath it; ⟨p. 90⟩so counterfeit righteousness is in deed and truth no righteousness, nor will to any good purpose stand him that hath it in stead. Yea as phe is farthest off from attaining to righteousness that supposeth himself to have it when indeed he hath not: so is that man farthest off from being indeed righteous, that maketh show of being such when he is indeed nothing less. rDissembled holiness, saith that ancient Father, is double ungodliness. For it is one point of ungodliness for a man not to be godly; and another point of it, being not godly, to make show of being such; and shall therefore haves a double share in Gods wrath. Andt a wicked man, saith the Heathen man, is then worst when he seemeth best; he is never worse than when he maketh show to be that which he is not. If there can be no sound rejoicing then, where righteousness is not; no hypocrite being most unrighteous can ever soundly rejoice.7
3.1 Is righteousnesse the root of ioy? oRighteousnesse, and peace, and ioy, saith the Apostle. And doth ioy spring from righteousnesse? Then can the hypocrice haue no true ioy, because he hath no true righteousnesse. For as counterfeit coine is no coine; nor will in payment goe as current for the procuring of ought to him that hath it; ⟨p. 90⟩so counterfeit righteousnesse is in deed and truth no righteousnesse, nor will to any good purpose stand him that hath it in stead. Yea as phe is farthest off from attaining to righteousnesse that supposeth himselfe to haue it when indeed he hath not: so is that man farthest off from being indeed righteous, that maketh shew of being such when he is indeed nothing lesse. rDissembled holinesse, saith that ancient Father, is double vngodlinesse. For it is one point of vngodlinesse for a man not to be godly; and another point of it, being not godly, to make shew of being such; and shall therefore haues a double share in Gods wrath. Andt a wicked man, saith the Heathen man, is then worst when he seemeth best; hee is neuer worse than when hee maketh shew to bee that which hee is not. If there can bee no sound reioycing then, where righteousnesse is not; no hypocrite being most vnrighteous can euer soundly reioyce.7
pRom. 10. 3. Apoc. 3. 17. [Greek or Hebrew]. Greg. Naz. apolog. Nemo est illo insanabilior, qui sibi saus videtur. Greg. in Psal. poen. 4. Puto multos ad sapientiam pervenire potuisse, nisi se put•ssent jam pervenisse. Sen. de tranq. c. 1.Rom. 10. 3. Apoc. 3. 17. 〈non-Latin alphabet〉. Greg. Naz. apolog. Nemo est illo insanabilior, qui sibi saꝰ videtur. Greg. in Psal. poen. 4. Puto multos ad sapientiam pervenire potuisse, nisi se put•ssent jam pervenisse. Sen. de tranq. c. 1.
rSimulata sanctitas, duplex iniquitas, Gregor. à Tambac. & aliis citatus. Simulata aequitas non est aequitas, sed duplex iniquitas: quia & iniquitas est, & simulatio. Aug. in Psal. 63.
tMalus ubi bonum se simulat, tunc est pessimus. P. Sir. Apertè quando malus est, tunc est optimus. Nam, Bonitatis verba imnari major est malitia. Idem.Malus ubi bonum se simulat, tunc est pessimus. P. Syr. Apertè quando malus est, tunc est optimus. Nam, Bonitatis verba imnari major est malitia. Idem.
Now the only Use of this Point (passing by all other) shall be,1 to stir us up every one diligently and seriously to examine himself whether his heart be sincere and upright with God or no, that so he may come to know whether he have part or no in this Joy, whether he have good and just cause or no to rejoice.
Now the onely Vse of this Point (passing by all other) shall be,1 to stirre vs vp euery one diligently and seriously to examine himselfe whether his heart be sincere and vpright with God or no, that so he may come to know whether hee haue part or no in this Ioy, whether he haue good and iust cause or no to reioyce.
1Exhortation to Examination.Exhortation to Examinatiō.
This the rather should we be content, and it standeth us upon, to take the more pains in, because there is much deceit and delusion, yea and collusion too,1 in this kind.
This the rather should we be content, and it standeth vs vpon, to take the more paines in, because there is much deceit and delusion, yea and collusion too,1 in this kinde.
1Motive.Motiue.
Thomas Gataker
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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.
Iob 27. 8. 〈non-Latin alphabet〉. Antipho. de choreut.
