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.
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,
Where 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.
Again, as it is in Christian Graces; so† is it also in Gods Commandments. aThe whole Law, say they well in the Schools, is one Copulative. The Law for the sanction indeed is disjunctive; ⟨p. 96⟩for the Injunction it is Copulative. The sanction runneth in the Disjunctive, bEither do thus, or die: the Injunction in the Copulative, not, either do this or that; but, Do both this, and that too. cLove God above all, and thy Neighbour as thy self. dTake the true God alone for thy God: and worship him according to his Will: and use his Name reverently, and Sanctify his Sabbaths, &c. And therefore saith our Saviour to the Pharisees, eThese things ought ye to have done, and not to have left the other undone. Now it is a Rule in the Art of Reasoning, thatf in a Disjunctive, if any one part hold, the whole is held to be true; in the Copulative, if any one part hold not, the whole is held to be untrue. So in a Disjunctive Injunction, if a man perform the one part, he is freed thereby from the other; the Woman that was enjoined to bring for her Purification ga pair either of Turtles, or of Pigeons, was thereby bound to bring the one only, she needed not to bring both: and in the legal sanction, hhe that doth, dieth not, ihe that dieth doth not; for no man is thereby bound to both, both to do, and to die, to do the one, and yet to endure also the other. But in a Copulative Injunction it is far otherwise;k nothing is done to any purpose, if a man observe not every part: It is as in a Lease that is grounded upon many conditions, ten or twenty suppose, any one of them not observed, make a forfeiture of the whole. He isl accursed that persisteth not in every thing contained in the Law of God to fulfil it. And mthough he do not all these things, saith God by ⟨p. 97⟩the Prophet, if he do but any 14one of them, because he hath done any of these […], (for sol take it, the words would be read) he shall die. Yea, Saint James therefore goeth further, and sticketh not to affirm,o That whosoever keepeth the whole Law, but faileth only in one point, he is guilty of the whole. Which words of his yet are not so to be takenp as if* a man in stealing did break the Commandment of not committing adultery, or in telling a lye, the Commandment of sanctifying the Sabbath:
Againe, as it is in Christian Graces; so† is it also in Gods Commandements. aThe whole Law, say they well in the Schooles, is one Copulatiue. The Law for the sanction indeed is disiunctiue; ⟨p. 96⟩for the Iniunction it is Copulatiue. The sanction runneth in the Disiunctiue, bEither doe thus, or die: the Iniunction in the Copulatiue, not, either do this or that; but, Doe both this, and that too. cLoue God aboue all, and thy Neighbour as thy selfe. dTake the true God alone for thy God: and worship him according to his Will: and vse his Name reuerently, and Sanctifie his Sabbaths, &c. And therefore saith our Sauiour to the Pharisees, eThese things ought yee to haue done, and not to haue left the other vndone. Now it is a Rule in the Art of Reasoning, thatf in a Disiunctiue, if any one part hold, the whole is held to be true; in the Copulatiue, if any one part hold not, the whole is held to be vntrue. So in a Disiunctiue Iniunction, if a man performe the one part, he is freed thereby from the other; the Woman that was enioyned to bring for her Purification ga paire either of Turtles, or of Pigeons, was thereby bound to bring the one only, shee needed not to bring both: and in the legall sanction, hhee that doth, dieth not, ihee that dieth doth not; for no man is thereby bound to both, both to doe, and to die, to doe the one, and yet to endure also the other. But in a Copulatiue Iniunction it is far otherwise;k nothing is done to any purpose, if a man obserue not euery part: It is as in a Lease that is grounded vpon many conditions, ten or twentie suppose, any one of them not obserued, make a forfeiture of the whole. He is
†[Greek or Hebrew]. Eustath. in ascet. Et ex eodem Simeon Magist. homil. 1.〈non-Latin alphabet〉. Eustath. in ascet. Et ex eodem Simeon Magist. homil. 1.
aLex tota est una copulat•va. Illyric. in Clav. Script. & in Gloss. N. T.
fIn omni conjuncto, sive copulato, si unis est mendacium, etiamsi vera sint caetera, tota esse mendacuim dicitur. Ex omnibus verò quae disiunguntur, unum esse verum sufficit. Gel. noct. Attic. l. 16. c. 8. Verum enunciati copulati judicium pendet ex omniū partium veritate; falsum saliē ex una parte falsa. Ram. dialect. l. 2. c. 5.
or1 as if a man that did at any time of infirmity sin against any one Commandment of God, (as† who doth not3 oft, even4 the holiest that is?) did stand guilty in Gods sight as a wicked wretch, and one that had no regard at all of any. But his meaning is, that that man that would seem to make conscience of keeping all the Commandments of God save one, but maketh no conscience, or hath no care of keeping that one,q doth not indeed and truth, whatsoever he may pretend or seem to do, make conscience of any, no not of those that in that manner he seemeth to observe. The reason that the Apostle addeth there is indeed very forcible. It isr the same God that enacted and delivered the whole Law, that hath ⟨p. 98⟩enjoined one good duty as well as another, hath inhibited one sinful act as well as another. If a man therefore for Conscience of Gods will and word, do exercise himself in any one good duty, he will consequently exercise himself in all other good duties that concern him; because the same God in his Word hath alike enjoined all. If for Conscience of Gods will and Word he forbear or abhor any one sin, she will for conscience of the same word and will of God, forbear and abhor all other Sins; because the sa•e God in his Word hath alike forbidden all. And on the contrary therefore, he that doth not either exercise himself in every known duty that concerneth him of the one sort, or is not careful to shun every kind of evil act of the other sort, doth not either observe ought in the one kind, or eschew ought in the other kind, out of any true care or conscience of his duty and obedience to God, but for some other by-ends and by-respects. It is a good Rule in the Schools, tHe that hath any one sin remitted, hath all sins remitted: And so,u He that hath sincerely repented of any one sin, hath repented him of all. And he that hath not repented him of all known sin, hath not repented yet of any. For what is true Repentance, butx a returning again into the right way? And how is it possible for a man to return into the right way,* as long as he wandereth still in any by-path? Or how can a man repent of this or that particular sin, because it is contrary to Gods will, or offensive in ⟨p. 99⟩his sight, but he must needs withal repent him of whatsoever he knoweth to be in like manner a breach of his Law, and a business that he abhorreth?
or1 as if a man that did at any time of infirmitie sinne against any one Commandement of God, (as† who doth not3 oft, euen4 the holiest that is?) did stand guilty in Gods sight as a wicked wretch, and one that had no regard at all of any. But his meaning is, that that man that would seeme to make conscience of keeping all the Commandements of God saue one, but maketh no conscience, or hath no care of keeping that one,q doth not indeed and truth, whatsoeuer he may pretend or seeme to doe, make conscience of any, no not of those that in that manner he seemeth to obserue. The reason that the Apostle addeth there is indeed very forcible. It isr the same God that enacted and deliuered the whole Law, that hath ⟨p. 98⟩enioyned one good dutie as well as another, hath inhibited one sinfull act as well as another. If a man therefore for Conscience of Gods will and word, doe exercise himselfe in any one good dutie, he will consequently exercise himselfe in all other good duties that concerne him; because the same God in his Word hath alike enioyned all. If for Conscience of Gods will and Word he forbeare or abhorre any one sinne, shee will for conscience of the same word and will of God, forbeare and abhorre all other Sinnes; because the sa•e God in his Word hath alike forbidden all. And on the contrarie therefore, hee that doth not either exercise himselfe in euery knowne dutie that concerneth him of the one sort, or is not carefull to shunne euery kinde of euill act of the other sort, doth not either obserue ought in the one kinde, or eschew ought in the other kinde, out of any true care or conscience of his dutie and obedience to God, but for some other by-ends and by-respects. It is a good Rule in the Schooles, tHee that hath any one sinne remitted, hath all sinnes remitted: And so,u
1“Dod on the Decalogue.
†1 King. 8. 46. [Greek or Hebrew]. Crates apud Laert.1 King. 8. 46. 〈non-Latin alphabet〉. Crates apud Laert.
qNisi enim attenti fuerimus in […] mandatis ejus, fuerintque alia praeterita, alia pro voluntate observata, rectum justificationis ordinem […] tenemus. Hilar. in Psal. 118. Nulli siquidem […] licet, ex his quae […] eligere pro arbitria, & quod placuerit assi••ere, quod displicu••it repudiare; & […] ex […], ex p•rte contemnere, Si enim pro arbitria suo servi Dominis obtemper […] quidem in […]. de provid. l. 3.Nisi enim attenti fuerimus in 〈…〉 mandatis ejus, fuerintque alia praeterita, alia pro voluntate observata, rectum justificationis ordinem 〈…〉 tenemus. Hilar. in Psal. 118. Nulli siquidem 〈…〉 licet, ex his quae 〈…〉 eligere pro arbitria, & quod placuerit assi••ere, quod displicu••it repudiare; & 〈…〉 ex 〈…〉, ex p•rte contemnere, Si enim pro arbitria suo servi Dominis obtemper 〈…〉 quidem in . de provid. l. 3.
Nor doth that man indeed study sincerely and out of a love of God to please him in any thing, that doth not, as the Apostle Paul prayeth in the behalf of the Colossians, endeavour and strivey to fructify in every good work, that he may please the Lord in all things, zHe doth not Gods will, saith Saluian well, but his own will, that doth it no further than himself will: that doth not by labouring with the Apostle Paul, to keep3 a good conscience in all things, †endeavour to approve himself and his courses unto God, as well in some things as in others. This Universality therefore of care and endeavour is a good Argument of Sincerity. As on the other side it is a shrewd sign of unsoundness and insincerity, awhen men will seem to make conscience of performance of some good duties, and yet are wholly careless and regardless of others: or when they will seem to make conscience of the forbearance of some sins, and yet lie and live in the ordinary practise of others, which yet they cannot be so ignorant as not to know, or so unmindful, as not to consider to be sins. Thus was Herod's hypocrisy detected and discovered. He stood in some awe of John, knowing him to be a very holy man: and because he would be esteemed religious, and would seem to respect him,b he heard him oft, and at his motion did many good things: yea and it is like enough that ⟨p. 100⟩he outwardly reformed many things amiss, that John found fault with, either in his Court, or in himself. But yet he would not leave the keeping of his Brothers wife for all that; and thereforec when John began to deal plainly with him in that point, he then brake off all, and committed John toward; and made it evidently appear thereby, that all his former reformation and well-doing, was but in show only, and for other ends. And hereby also was Jehues zeal descried to be unsound. He made a great show a while of zeal for God and his worship: andd Jonadab must needs along with him and see it. He was zealouse against Baal, that was fthe ruin of Ahab's house, andg against Ahab's house, which it wash not for his safety, as he thought, to let stand, or to leave any remainder of: buti he gave way to the Calves, though no less abominable in Gods sight, and as dishonourable unto him, becausek that seemed to be the stay of his estate. And so he showed thereby that all his Piety was no better than mere Policy;
Nor doth that man indeed studie sincerely and out of a loue of God to please him in any thing, that doth not, as the Apostle Paul prayeth in the behalfe of the Colossians, endeuour and striuey to fructifie in euery good worke, that he may please the Lord in all things, zHe doth not Gods will, saith Saluian well, but his owne will, that doth it no further than himselfe will: that doth not by labouring with the Apostle Paul, to keepe3 a good conscience in all things, †endeuour to approue himselfe and his courses vnto God, as wel in some things as in others. This Vniuersalitie therefore of care and endeuour is a good Argument of Sinceritie. As on the other side it is a shrewd signe of vnsoundnesse and insinceritie, awhen men will seeme to make conscience of performance of some good duties, and yet are wholly carelesse and regardlesse of others: or when they will seeme to make conscience of the forbearance of some sinnes, and yet lie and liue in the ordinary practise of others, which yet they cannot be so ignorant as not to know, or so vnmindful, as not to consider to be sinnes. Thus was Herods hypocrisie detected and discouered. He stood in some awe of Iohn, knowing him to be a very holy man: and because hee would be esteemed religious, and would seeme to respect him,b he heard him oft, and at his motion did many good things: yea and it is like enough that ⟨p. 100⟩hee outwardly reformed many things amisse, that Iohn found fault with, either in his Court, or in himselfe. But yet hee would not leaue the keeping of his Brothers wife for all that; and thereforec when Iohn began to deale plainly with him in that point, he then brake off all, and committed Iohn toward; and made it euidently appeare thereby, that all his former reformation and well-doing, was but in shew only, and for other ends. And hereby also was Iehues zeale descried to be vnsound. He made a great shew a while of zeale for God and his worship: andd
zQuando servus ex Domini sui jussis ea facit tantummodò quae vult, jam non Dominicam implet voluntatē, sed suam. Salvian. de provid. l. 3.Quando servus ex Domini sui jussis ea facit tantummodò quae vult, jam nō Dominicam implet voluntatē, sed suam. Salvian. de provid. l. 3.
and that he sought but his own ends in either. And in like manner when men and women shall be content to reform their lives, and conform themselves to the will and word of God in some things, but stand out wilfully in some other things, refusing to practise the like reformation, or to show the like conformity in them, albeit they be in heart and conscience convinced of their duty therein, it is an evident Argument of unsoundness.
and that he sought but his owne ends in either. And in like manner when men and women shall be content to reforme their liues, and conforme themselues to the will and word of God in some things, but stand out wilfully in some other things, refusing to practise the like reformation, or to shew the like conformitie in them, albeit they be in heart and conscience conuinced of their dutie therein, it is an euident Argument of vnsoundnesse.
A second Note of Sincerity is Uniformity. 1As an Universality, so an uniformity in well doing: when a man keepeth* an equable tenor in his courses and carriage, not strict in some things, and slack in other, though, it may be, not wholly regardless of them; but holdeth an even hand generally in his care and observance of things enjoined him by God.3 I charge thee, saith the Apostle to Timothy, that thou observe all these things, without preferring one before another, and that thou do nothing partially. And saith David, as before,l I have all thy Precepts concerning all things in esteem; and I forbear not only, but even abhor all wicked ways. And again,m By thy Commandments I get understanding; and therefore I abhor not some one or two, but each wicked way. His Zeal was not partial, but indifferently against all. And it is† an evident sign, saith one of the Ancients, that our Zeal is of God, when in like manner we find our selves alike affected in regard of all sin, whatsoever God may be dishonoured by, as well in one kind as in another.
A second Note of Sinceritie is Vniformitie. 1As an Vniuersalitie, so an vniformitie in well doing: when a man keepeth* an equable tenour in his courses and cariage, not strict in some things, and slack in other, though, it may be, not wholly regardlesse of them; but holdeth an euen hand generally in his care and obseruance of things enioyned him by God.3 I charge thee, saith the Apostle to Timothy, that thou obserue all these things, without preferring one before another, and that thou doe nothing partially. And saith Dauid, as before,l I haue all thy Precepts concerning all things in esteeme; and I forbeare not only, but euen abhorre all wicked waies. And againe,m By thy Commandements I get vnderstanding; and therefore I abhorre not some one or two, but each wicked way. His Zeale was not partiall, but indifferently against all. And it is† an euident signe, saith one of the Auncients, that our Zeale is of God, when in like manner wee finde our selues alike affected in regard of all sinne, whatsoeuer God may bee dishonoured by, as well in one kinde as in another.
1Note 2. Uniformity.Note 2. Vniformitie.
*Virtutem oftendit constantia, & omnium inter se actionū concordia; quando idem semper quis est, & in omni actu par sibi. Sen. epist. 120. Tunc directae sunt viae nostrae, cùm par fuerit in omnia aequalisque custodia. Hilar. in Psal. 119. Omne bonum quod fit propter Deum, in omnibus rebus aequaliter observatur. Quod autem in omnibus rebus non aequaliter observatur, propter homines fit. Author oper. imperf. in Mat. hom. 45.Virtutem oftendit constantia, & omnium inter se actionū concordia; quando idem semper quis est, & in omni actu par sibi. Sen. epist. 120. Tunc directae sunt viae nostrae, cùm par fuerit in omnia aequalisque custodia. Hilar. in Psal. 119. Omne bonum quod fit propter Deum, in omnibus rebus aequaliter observatur. Quod autem in omnibus rebus non aequaliter observatur, propter homines fit. Autor oper. imperf. in Mat. hom. 45.
3“1 Tim. 5. 21. Nō est justa causatio, cur praeferuntur aliqua ubi facienda sunt omnia. Salviā. de provid. l 3.“1 Tim. 5. 21. Nō est justa causatio, cur praeferuntur aliqua ubi facienda sunt omnia. Salviā. de provid. l 3.
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.
one of them, because he hath done any of these 〈…〉, (for sol take it, the words would be read) he shall die. Yea, Saint Iames therefore goeth further, and sticketh not to affirme,
a man in stealing did breake the Commandement of not committing adultery, or in telling a lye, the Commandement of sanctifying the Sabbath:
In omni conjuncto, sive copulato, si unis est mendacium, etiamsi vera sint caetera, tota esse mendacuim dicitur. Ex omnibus verò quae disiunguntur, unum esse verum sufficit. Gell. noct. Attic. l. 16. c. 8. Verum enunciati copulati judicium pendet ex omniū partium veritate; falsum saliē ex una parte falsa. Ram. dialect. l. 2. c. 5.
kDelinquens in part, in totum reus est. Regula generalis, Gloss. ad Digest. l. 29. tit. 5. l. 3. Si quis unū custodiat, & reliqua praevaricetur, nihil ei prodest. Amb. in Psal. 118. serm. 13. & Hesych. in Levit. l. 4. c. 13.Delinquens in parte, in totum reus est. Regula generalis, Gloss. ad Digest. l. 29. tit. 5. l. 3. Si quis unū custodiat, & reliqua praevaricetur, nihil ei prodest. Amb. in Psal. 118. serm. 13. & Hesych. in Levit. l. 4. c. 13.
*Quod in •scet. Eustath. [Greek or Hebrew]. Et […] Logoth. serm. de virt, & vit.Quod in •scet. Eustath. 〈non-Latin alphabet〉. Et 〈…〉 Logoth. serm. de virt, & vit.
He that hath sincerely repented of any one sinne, hath repented him of all. And he that hath not repented him of all knowne sinne, hath not repented yet of any. For what is true Repentance, but
as long as he wandereth still in any by-path? Or how can a man repent of this or that particular sinne, because it is contrarie to Gods will, or offensiue in
⟨p. 99⟩
his sight, but hee must needs withall repent him of whatsoeuer he knoweth to be in like manner a breach of his Law, and a businesse that he abhorreth?
sO••em odit iniquitatem, qui habet hanc gratiam. Bern. Qui autem omnem viam iniquitatis odit, ad universa Dei praecepta corrigitur & emendatur. Ambr. in Psal. 118.O••em odit iniquitatem, qui habet hanc gratiam. Bern. Qui autem omnem viam iniquitatis odit, ad universa Dei praecepta corrigitur & emēdatur. Ambr. in Psal. 118.
tUbi unū aliquod peccatu remittitur, ibi omnia remittuntur. Impossibile est unum sine aliis remitti. Thom. Aquin. sum. p. 3. q. 86. a. 3.Vbi unū aliquod peccatu remittitur, ibi omnia remittuntur. Impossibile est unum sine aliis remitti. Thom. Aquin. sum. p. 3. q. 86. a. 3.
uPeccata quamuis non sint connexa quantum ad conversionem ad bonū commutabile, sunt tamen quantum ad aversionem à bono incommutabili: & in hac part habent rationem offensae, quam per poenitentiam oportet tolli. Aquin. ibid.Peccata quamuis non sint connexa quantum ad conversionem ad bonū commutabile, sunt tamen quantum ad aversionem à bono incommutabili: & in hac parte habent rationem offensae, quam per poenitentiam oportet tolli. Aquin. ibid.
