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.
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, (for
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; as
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 *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; ask 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.
1Respect 2.
aJustitia inchoata, non consummata.Iustitia inchoata, non consummata.
iNam, ut Jurisconsulti, pignus donum est verbo vestitum. Nec potest esse sine pacto pignus.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.
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.
aSatan is full of wiles. 2Andb our own heart also is exceeding deceitful. Many there be that cbeguile themselves, andd think themselves to be somewhat, yea to be great ones, (as Simon Magus gave himself out to be,e some great one,) when indeed they are just nothing, butf are most miserably deluded.8 And there isg no means whereby Satan keepeth more out of Gods way, than by bearing them in hand, and making them believe that they are in it already.
aSatan is full of wiles. 2Andb our owne heart also is exceeding deceitfull. Many there be that cbeguile themselues, andd thinke themselues to be somewhat, yea to be great ones, (as Simon Magus gaue himselfe out to be,e some great one,) when indeed they are iust nothing, butf are most miserably deluded.8 And there isg no meanes whereby Satan keepeth more out of Gods way, than by bearing them in hand, and making them beleeue that they are in it alreadie.
g[Greek or Hebrew]. Chrysost. tom. 6. orat. 67. Initium salutis notitia peccali. Epicur. Nam qui peccare se nescit, corrigi non vult. Deprehendas te oportet, aniequā emends. Sen. ep. 28.〈non-Latin alphabet〉. Chrysost. tom. 6. orat. 67. Initium salutis notitia peccali. Epicur. Nam qui peccare se nescit, corrigi non vult. Deprehendas te oportet, aniequā emendes. Sen. ep. 28.
And again on the other side, many think they have not that which indeed they have. For ha man may have grace, and yet not know that he hath it; (as the Embryo or the Infant in the womb hath life, and yet knoweth not that it liveth;) yea he may think that he hath it not. As we seek sometime for keys, when they are in our pocket: andi we think that we have lost some jewel, when we have it safe looked up in our chest, or in our desk; yea or as the Butcher looketh about him for the candle that sticketh in his hat, and he carrieth about with him on his head, and seeketh it by the light of that which he seeketh, as if he had it not about him, not remembering suddenly where he stuck it. So the godly are oft in their own conceit at a loss, when yet that they deem lost is still sure and safe; they miss many times Gods grace in them, and seek for this grace by the light of the same grace, which yet they see not in themselves. And this is another wile of the Devil, whereby he laboureth to delude such, by calling in question ⟨p. 92⟩their sincerity, as he sometime didk Jobs, and moving, yea making them many times to their great discomfort to doubt of it, by persuading them that they are out of Gods way, when they are indeed in it; and out of favour with God, when they are as much in favour with him as any; that so either he may, if it be possible, make them grow desperate and careless; or else that he may make the way to the heavenly Canaan as tedious, toilsome and troublesome unto them as he can, when by no force or wile of his he is able to push or tice them out of it.
And againe on the other side, many thinke they haue not that which indeed they haue. For ha man may haue grace, and yet not know that hee hath it; (as the Embruo or the Infant in the wombe hath life, and yet knoweth not that it liueth;) yea hee may thinke that he hath it not. As we seeke sometime for keyes, when they are in our pocket: andi we thinke that we haue lost some jewell, when we haue it safe looked vp in our chest, or in our deske; yea or as the Butcher looketh about him for the candle that sticketh in his hat, and he carrieth about with him on his head, and seeketh it by the light of that which he seeketh, as if hee had it not about him, not remembring suddenly where he stucke it. So the godly are oft in their owne conceit at a losse, when yet that they deeme lost is still sure and safe; they misse many times Gods grace in them, and seeke for this grace by the light of the same grace, which yet they see not in themselues. And this is another wile of the Deuill, whereby he laboureth to delude such, by calling in question ⟨p. 92⟩their sinceritie, as he sometime didk Iobs, and mouing, yea making them many times to their great discomfort to doubt of it, by perswading them that they are out of Gods way, when they are indeed in it; and out of fauour with God, when they are as much in fauour with him as any; that so either he may, if it be possible, make them grow desperate and carelesse; or else that he may make the way to the heauenly Canaan as tedious, toilesome and troublesome vnto them as hee can, when by no force or wile of his hee is able to push or tice them out of it.
hJam ibi sunt, unde non est retrò lapsus. Sed hoc illis de se nondum liquet: & scire se nesciunt. Jam contigit illis bono suo fury, nondum consider. Sen. ep. 75.Iam ibi sunt, unde non est retrò lapsus. Sed hoc illis de se nondum liquet: & scire se nesciunt. Iam contigit illis bono suo furi, nondum confidere. Sen. ep. 75.
iHayward, Strong Helper, chap. 22. As we are said to have lost a thing, when we know not where it is, though it be safe still in our own custody.Hayward, Strong Helper, chap. 22. As we are said to haue lost a thing, when wee know not where it is, though it be safe still in our owne custodie.
That both sincerity therefore may be discerned, and hypocrisy discovered, to the consolation of the one, and the confusion of the other: it shall not be amiss here to annex some Notes, 1whereby those that desire to be truly informed of their estate, may be able to judge of their own sincerity, and of the uprightness of their heart.
That both sinceritie therfore may be discerned, and hypocrisie discouered, to the consolation of the one, and the confusion of the other: it shall not be amisse here to annex some Notes, 1whereby those that desire to be truly informed of their estate, may be able to iudge of their owne sinceritie, and of the vprightnesse of their heart.
The first Note then of Sincerity may be Universality: 1when our repentance and obedience is not partial but general, when we are careful to shun, not one or two only, this or that sin, but all known sin whatsoever, and to endeavour our selves to walk in all the good ways of God, without exception of any. So it is said of Josiah, thatm he turned unto God with all his heart, all his soul, all his mind and his might, according to all that was contained in the Law. And so saith David of himself,n I have refrained my feet, not from one or two, but from every evil ⟨p. 93⟩way, that I might keep thy Statutes. And,o Then shall I not be confounded, when I have respect unto all thy Precepts. And,p Therefore do I esteem all thy Precepts concerning all things to be right; and every wrong way do I even abhor. And hereby doth he approve unto God his sincerity and the uprightness of his heart with God.q I have kept the ways of God, and have not wickedly gone away from my God. For all his Commandments were before me, and I put not any of his Statutes wilfully away from me: But was upright before him, and kept my self from mine own sin. And of Zechariah and Elizabeth it is said,r They were righteous in Gods sight, walking blamelessly in all Gods Commandments and Ordinances. For as it is said of Vices, sHe that hath any one of them, hath all of them.t A fool, saith the Heathen man, is free from no fault. uSo it is much more true of Virtues, *He that hath any one of them, hath all of them; and consequently,x He hath none, that wanteth any. For Vices indeed are contrary and adverse one to another; asy Falsehood is to Falsehood, though Truth never to Truth. zVices are Extremes, Virtue is the Mean. And 15Extremes cross either other, as well as the Mean. And thereforea of them there is some ⟨p. 94⟩doubt made (thoughb there need not) by some: butc of the other it is generally agreed by all; that as he saith ofd Arts and Sciences, so moral eVirtues much more, have a kind of consanguinity and natural nearness between them; they are tied in such an indissoluble band together, that they cannot possibly be severed or disjoined one from another. And thereforef any one Virtue, where it entereth, expelleth all Vice, gbecause no one Virtue ever entereth alone, but it bringeth ever in somewhat of each other Virtue with it.
The first Note then of Sinceritie may be Vniuersalitie: 1when our repentance and obedience is not partiall but generall, when we are carefull to shunne, not one or two only, this or that sinne, but all knowne sinne whatsoeuer, and to endeuour our selues to walke in all the good waies of God, without exception of any. So it is said of Iosias, thatm hee turned vnto God with all his heart, all his soule, all his minde and his might, according to all that was contained in the Law. And so saith Dauid of himselfe,n I haue refrained my feet, not from one or two, but from euery euill ⟨p. 93⟩way, that I might keepe thy Statutes. And,o Then shall I not be confounded, when I haue respect vnto all thy Precepts. And,p Therefore doe I esteeme all thy Precepts concerning all things to be right; and euery wrong way doe I euen abhorre. And hereby doth he approue vnto God his sincerity and the vprightnesse of his heart with God.q I haue kept the waies of God, and haue not wickedly gone away from my God. For all his Commandements were before mee, and I put not any of his Statutes wilfully away from me: But was vpright before him, and kept my selfe from mine owne sinne. And of Zacharie and Elizabeth it is said,r They were righteous in Gods sight, walking blamelesly in all Gods Commandements and Ordinances. For as it is said of Vices, sHee that hath any one of them, hath all of them.t A foole, saith the Heathen man, is free from no fault. uSo it is much more true of Vertues, *Hee that hath any one of them, hath all of them; and consequently,
sQui Rabet unum vitium, habet omnia. Sen. de benef. l. 5. c. 15.
tStultus omnia vitia habet. Idem ib. l. 4. c. 27. Omnia omnibus insunt. Malus quisque nullo vitio vacat. Ibid. c. 26.
uFraterna enim quadam sibi copulantur necessitudine tum vitia, tum virtutes. Ambr. de Abra. l. 2. c. 6.
*[Greek or Hebrew]. Chrysip. apud Plut. in Stoic. contr. Qui unam habet, caeteras habet. Sen. ep. 95. Didicimus, cui virtua aliqua contingat, omnes inesse. Plia. in paneg.〈non-Latin alphabet〉. Chrysip. apud Plut. in Stoic. contr. Qui unam habet, caeteras habet. Sen. ep. 95. Didicimus, cui virtua aliqua contingat, omnes inesse. Plia. in paneg.
xUt si unam virtutem confessus sis te non habere, nullam necesse sit te habiturum. Cic. Tuscul. l. 2.Vt si unam virtutem confessus sis te non habere, nullam necesse sit te habiturum. Cic. Tuscul. l. 2.
yHinc Aristot. prior. l. 2. c. 2. [Greek or Hebrew]. Ex falsis falsum, verū que aliquando scquetur: Ex veris possunt non nisi vera scqui.
Nor is it so in Moral Virtues only, as they are commonly termed; but it is so in Spiritual Graces also. There ish a Concatenation as well of the one, as of the other; they are so inseparably linked and chained together in an holy band, in a divine league, thati one cannot, nor will not be without the other. And therefore kevery true Christian hath each sanctifying Grace in some measure.l As a Child, so soon as it is borne, is a perfect man for integrity of parts and entireness of limbs, though not for bigness and bulk of body: So every good Christian that is indeed trulym regenerate, is no sooner ⟨p. 95⟩soundly converted, but he is in partn renewed in all parts, and hath in some degree or other a beginning of all Christian Grace, though he be not any thing yet near hiso due and full growth in any: Andp he hath not any as yet consequently, if he wholly want any: As also on the other side again, if he have any one spiritual Grace, he is in some degree freed fromq every spiritual Vice. Forr as Health is in the body, so is Grace in the Soul. sAs Health freeth from all diseases, according to the degree of it: (fort in it also there are degrees:) So sanctifying Grace freeth from all Vices that are contrary thereunto, according to the measure and proportion of it. uNor is a man therefore said to be in good health, so long as any one disease holdeth him and hangeth on him;x nor clean, while the Leprosy possesseth any one part of him: nor a Saint, (and yety such an one is every true Christian) zso long as any Vice, what ever it be, ruleth and reigneth in him, or he wilfully lieth and liveth in any one Sin.
Nor is it so in Morall Vertues only, as they are commonly tearmed; but it is so in Spirituall Graces also. There ish a Concatenation as well of the one, as of the other; they are so inseparably lincked and chained together in an holy band, in a diuine league, thati one cannot, nor will not be without the other. And therefore keuery true Christian hath each sanctifying Grace in some measure.l As a Childe, so soone as it is borne, is a perfect man for integritie of parts and entirenesse of limbes, though not for bignesse and bulke of body: So euery good Christian that is indeed trulym regenerate, is no sooner ⟨p. 95⟩soundly conuerted, but he is in partn renewed in all parts, and hath in some degree or other a beginning of all Christian Grace, though hee be not any thing yet neare hiso due and full growth in any: Andp hee hath not any as yet consequently, if he wholly want any: As also on the other side againe, if hee haue any one spirituall Grace, he is in some degree freed fromq euery spirituall Vice. Forr as Health is in the body, so is Grace in the Soule. sAs Health freeth from all diseases, according to the degree of it: (fort in it also there are degrees:) So sanctifying Grace freeth from all Vices that are contrary thereunto, according to the measure and proportion of it. u
pQui unam habet, omnes habet: & qui unam non habet, nullam habet. Aug. ep. 29. In quo aliqua harum principalis est virtus, in eo etiam caeterae praesto sunt: quiae ipsae sibi sunt connexae concreaeque virtutes. Ambr. de parad. c. 3.
Thomas Gataker
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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Iob 27. 8. 〈non-Latin alphabet〉. Antipho. de choreut.
Vertues much more, haue a kinde of consanguinitie and naturall nearenesse betweene them; they are tied in such an indissoluble band together, that they cannot possibly be seuered or disioyned one from another. And therefore
because no one Vertue euer entreth alone, but it bringeth euer in somewhat of each other Vertue with it.
Hinc Aristot. prior. l. 2. c. 2. 〈non-Latin alphabet〉. Ex falsis falsum, verū que aliquando scquetur: Ex veris possunt non nisi vera scqui.
z[Greek or Hebrew]. Aristot. ethic. l. 2. c. 6. Virtus est medium vitiorum, & utrinque reductum. Horat. epist. 18. l. 1.〈non-Latin alphabet〉. Aristot. ethic. l. 2. c. 6. Virtus est medium vitiorum, & utrinque reductum. Horat. epist. 18. l. 1.
15[Greek or Hebrew]. Aristot. ibid. c. 8. Bonum malo contrarium est, malum & bono & malo.〈non-Latin alphabet〉. Aristot. ibid. c. 8. Bonum malo contrarium est, malum & bono & malo.
aDe vitijs ambigitur: quia & virtuti uni vitia duo opponuntur; & vitium vitio •ollitur. Aug. epist. 29.
bSee the Spiritual Watch, Point 2. §. 20. & Aquin. infra.See the Spirituall Watch, Point 2. §. 20. & Aquin. infra.
cConstans scitum Philosophorum, Inseparabilitas virtutum. Aug. ibid.
dHabent artes omnes commune quoddam vinculum, & cognatione quadam continentur. Cic. pro Arch.Habent artes omnes commune quoddam vinculum, & cognatione quadam continentur. Cic. pro Ar•h.
e[Greek or Hebrew]. Chrysip. apud Plut. & Zeno apud Laert. [Greek or Hebrew]. Stoici apud Sto•. Virtutes individuas esse, & inter se connexas, Apul. de Philos. Individuus est virtutū comitatus. Sē. ep. 68. Omnes inter se nexae & coniugatae sunt. Cic. •uscul. l. 3. Sic copulatae connexaeque sunt virtutes, ut omnes omnium participes fint: nec alia ab alia possit separari, Idem de fin. l. 5. Connexae sibi sunt concatenataeque virtutes, etiamsi vulgi opinione sejunctae; ut qui unam habet, plures habere videatur. Ambr. offic. l. 2. c. 9. & in Luc. c. 6. Et cognatae sibi invicem sunt virtutes. Idem offic. l. 1. 27.〈non-Latin alphabet〉. Chrysip. apud Plut. & Zeno apud Laert. 〈non-Latin alphabet〉. Stoici apud Sto•. Virtutes individuas esse, & inter se connexas, Apul. de Philos. Individuus est virtutū comitatus. Sē. ep. 68. Omnes inter se nexae & coniugatae sunt. Cic. •uscul. l. 3. Sic copulatae connexaeque sunt virtutes, ut omnes omnium participes fint: nec alia ab alia possit separari, Idem de fin. l. 5. Connexae sibi sunt concatenataeque virtutes, etiamsi vulgi opinione sejunctae; ut qui unam habet, plures habere videatur. Ambr. offic. l. 2. c. 9. & in Luc. c. 6. Et cognatae sibi invicem sunt virtutes. Idem offic. l. 1. 27.
fNon singula vitia ratio, sed omnia pa•iter prostern•t; in universum semel vincit. Sen. ad Helv. c. 13.
gVirtus ergò ubi una ingressa fuerit, quoniam secum caeteras ducit, vitia ibi cadunt omnia. Aug. ep. 29. •rudentia enim nec ignava, nec injusta, nec intemperans esse potest: Fortitudo nec injusta, nec imprudens, nec intem perans, &c. Aug. ibid. & Ambr. offic. l. 1. c. 27. & l. 2. c. 9. & Greg. mor. l. 21. c. 1. Nec veraullavirius esl, simixtavirtutibus aliis nonest. Ibid. l. 1. c. 39.
Nor is a man therefore said to bee in good health, so long as any one disease holdeth him and hangeth on him;
rQuod sonitas in corpore, sanctitas in corde. Bern. de divers. 16.
sSicut ad corporis sanitatem non est satis, ut peste quis, vel pleuritide careat, sed ab omnibus in universum morbis immune esse oportet: Sic ad animi sanitatem requiritur sordium ac vitiorum omnium in universum abdicatio. Spin. de just. Christ.
tVise Galenum de sanit. tuend. lib. 1. contra Erasist•ati sententiam agentem.
uNon est cardiacus (Craterum dixisse putato) Hic aeger: recte est igitur, surgetque? negabit; Quod latus aut renes morbo teneaniur a•uto. Horat. serm. •. 2. c. 3.
xLeprosus si parle ulla tantum sit immundus, extra castra obligatur. Hesych. in Levit. l. 4. c. 13.
