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.
Yea but will some say peradventure,1 (for my desire is herein to help weak souls and tender consciences all that I can:2) This is that that so much troubleth me, that I cannot find and feel in my self such inward remorse and hearty sorrow for my sins, or such alacrity and vivacity of spirit, as sometime I have done, or as at my first supposed, but now suspected, conversion I did.
Yea but will some say peraduenture,1 (for my desire is herein to helpe weake soules and tender consciences all that I can:2) This is that that so much troubleth me, that I cannot finde and feele in my selfe such inward remorse and heartie sorrow for my sinnes, or such alacritie and viuacitie of spirit, as sometime I haue done, or as at my first supposed, but now suspected, conuersion I did.
I answer:1 Nor is it to be suspected that always one so should: or is the soundness of the parties conversion to be either questioned or suspected in that regard if he do not. For it standeth with reason, that a strange Change, especially where it is suddenly effected, from one ⟨p. 119⟩contrary to another should more affect, and be more sensible, than the after-continuance of that estate which by such a change is introduced. The heat of an hot bath or an hot-house, is more sensible at our first entrance, especially if on a sudden we chop into it, than it is when we have been some space of time in it. And
the more familiar every thing groweth to be with us, the less sensible is the power and the work of it upon us. In this kind therefore also is there great difference between those that are at an instant converted, as
Timothy, have the grace of God wrought into them by degrees. The league that was naturally between the soul and Satan, is violently rent asunder in the one, it is gently
the bands of life that hold body and soul together in persons weak and far spent, in the other: the one have their spiritual fetters at once knocked off by force, the other filed off
by degrees. And hence it is that the one are oft-times more sensible of what is wrought upon them, and done in them at their first conversion, than afterward; the other find and feel their own growth and progress better than they. Nor are any to be
⟨p. 120⟩
dismayed or to misdoubt themselves therefore, those especially of the former sort, so long as they can find in themselves a continued love of Gods word, a constant use of good means, and care of good courses, albeit good things seem not so sensible with them, as they did at the first.
I answer:1 Nor is it to be suspected that alwaies one so should: or is the soundnesse of the parties conuersion to be either questioned or suspected in that regard if hee doe not. For it standeth with reason, that a strange Change, especially where it is suddenly effected, from one ⟨p. 119⟩contrary to another should more affect, and be more sensible, than the after-continuance of that estate which by such a change is introduced. The heat of an hot bath or an hot-house, is more sensible at our first entrance, especially if on a sudden we chop into it, than it is when we haue beene some space of time in it. Andm the more familiar euery thing groweth to be with vs, the lesse sensible is the power and the worke of it vpon vs. In this kinde therefore also is there great difference betweene those that are at an instant conuerted, asn Paul was, and those that witho Timothy, haue the grace of God wrought into them by degrees. The league that was naturally betweene the soule and Satan, is violently rent asunder in the one, it is gentlyp vnript and vnsowed in the other. The one are suddenly qsnatcht out of the Deuils clawes, the other are sweetly wonne andr ticed out of his hands. Thes cords of sinne, wherein the soule was held tcaptiue, are burst with strong hand and maine might, asu Sampsons were, in the one; they are easily fretted. by little and little, asx the bands of life that hold body and soule together in persons weake and farre spent, in the other: the one haue their spirituall fetters at once knockt off by force, the other filed off yby degrees. And hence it is that the one are oft-times more sensible of what is wrought vpon them, and done in them at their first conuersion, than afterward; the other finde and feele their owne growth and progresse better than they. Nor are any to be ⟨p. 120⟩dismaid or to misdoubt thēselues therfore, those especially of the former sort, so long as they can finde in themselues a continued loue of Gods word, a constant vse of good meanes, and care of good courses, albeit good things seeme not so sensible with them, as they did at the first.
1Answer.
m[Greek or Hebrew]. Sins. epist. 139.〈non-Latin alphabet〉. Synes. epist. 139.
Again,1 will some say, that troubleth me, that I find the fear of God indeed so fresh in me, when Gods hand is present upon me, or upon some others in my sight; and so little of it again, when that is gone. Yea, that I seem in such cases to be more affected with the outward evil it self, than with my sins that have procured it: which maketh me to fear, that this my fear is at the most but a servile fear, and such as Hypocrites are wont in the like cases to have.
Againe,1 will some say, that troubleth me, that I finde the feare of God indeed so fresh in mee, when Gods hand is present vpon me, or vpon some others in my sight; and so little of it againe, when that is gone. Yea, that I seeme in such cases to be more affected with the outward euill it selfe, than with my sinnes that haue procured it: which maketh me to feare, that this my feare is at the most but a seruile feare, and such as Hypocrites are wont in the like cases to haue.
I answer:1 1. It is agreeable both to reason and to religion, that the Fear of God should be more fresh with us, and more than ordinary at other times, when special occasions thereof occur. aDavid feared God that day, saith the Story; what time Uzza was so suddenly smitten and slain. He feared him before, but his fear was then much more than ordinary, by occasion of that extraordinary judgement. Yea, for a man not to have his fear of God in some sort proportioned to the various and divers occasions of expressing and exercising it; as for a man to fear no more, or no otherwise, when some eminent judgements of God discover themselves either incumbent or imminent, on himself or on others, than he doth ordinarily at ⟨p. 121⟩other times; were a strange kind of stupidity, and a shrewd argument of unsoundness. It is one thing to cast off all fear and regard of God at other times; and another thing not to have his fear so fresh in us at other times, as on such occasions we find and feel it to be.
I answer:1 1. It is agreeable both to reason and to religion, that the Feare of God should be more fresh with vs, and more than ordinary at other times, when speciall occasions thereof occurre. aDauid feared God that day, saith the Story; what time Vzza was so suddenly smitten and slaine. He feared him before, but his feare was then much more than ordinary, by occasion of that extraordinary iudgement. Yea, for a man not to haue his feare of God in some sort proportioned to the various and diuers occasions of expressing and exercising it; as for a man to feare no more, or no otherwise, when some eminent iudgements of God discouer themselues either incumbent or imminent, on himselfe or on others, than hee doth ordinarily at ⟨p. 121⟩other times; were a strange kinde of stupiditie, and a shrewd argument of vnsoundnesse. It is one thing to cast off all feare and regard of God at other times; and another thing not to haue his feare so fresh in vs at other times, as on such occasions we finde and feele it to be.
2.1 It is to be considered, that the fear even of Gods wrath, or the servile fear, as it is usually termed, isc not simply evil of it self. Though where it is unsanctified, by occasion of mans corruption, as being joined withd an hatred of him whom it feareth, it is evil, and produceth many evil and sinful effects. For it is a thing in nature, (and I speak now not of nature corrupted, but of nature created) fore each thing to fear that that tendeth to it own evil. Yea it were an evil and an ungracious thing in a child, even in Gods child, fnot to stand in much awe of his fathers wrath, or not to fear his fathers rod.
2.1 It is to be considered, that the feare euen of Gods wrath, or the seruile feare, as it is vsually termed, isc not simply euill of it selfe. Though where it is vnsanctified, by occasion of mans corruption, as being ioyned withd an hatred of him whom it feareth, it is euill, and produceth many euill and sinfull effects. For it is a thing in nature, (and I speake now not of nature corrupted, but of nature created) fore each thing to feare that that tendeth to it owne euill. Yea it were an euill and an vngratious thing in a childe, euen in Gods childe, fnot to stand in much awe of his fathers wrath, or not to feare his fathers rod.
1Answer 2.
cTimor servili• materialiter nō est malum. Riber. in Malach. 1. 6. Timor servilis secundùm substantiam suam bonus est. Aquin. sum. p. 22. 2•. q. 19. a. 4.Timor servili• materialiter nō est malum. Riber. in Malach. 1. 6. Timor servilis secundùm substantiam suam bonus est. Aquin. sum. p. 22. 2•. q. 19. a. 4.
dQuem enim metuunt odere; quem quisque obit perisse expetit. Cic. offic. l. 2.
eAb interitu natura abhorret: hinc ingenita cuique curae sui, metus mortis, fuga mali, &c. Cic. de fin. l. 5. Nullum animal ad vitā prodit sine metu mortis. Omne animal constitutioni suae con ciliatur. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, laesura formidat. Sen. epist. 121.Ab interitu natura abhorret: hinc ingenita cuique curae sui, metus mortis, fuga mali, &c. Cic. de fin. l. 5. Nullum animal ad vitā prodit sine metu mortis. Omne animal constitutioni suae cō ciliatur. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, laesura formidat. Sen. epist. 121.
f[Greek or Hebrew]. Greg. Naz. in Nyssen.〈non-Latin alphabet〉. Greg. Naz. in Nyssen.
3.1 It is not to be wondered, considering that there is ordinarily a far less measure of grace than of corruption in the most, and that grace also strippeth us not wholly of this fear, but doth only qualify and correct it, if even in Gods childreng the apprehension of Gods heavy indignation do so drown the consideration of their own transgressions, that they can hardly amidst those terrors andh horrors that their hearts and minds are possessed with, descry and discern their grief and sorrow for their sins.i When thou takest away the wicked of the ⟨p. 122⟩world like dross; My flesh, saith David, trembleth again for fear of thee, and I am horribly afraid of thy judgements. And,k When I heard of it, saith Habakkuk, my belly quaked, and my lips quivered, and I trembled and shook, so that my bones seemed to be not out of joint, but even rotten again. Andl if it were so with such Worthies, no marvel if the like sometime befall weak ones.
3.1 It is not to be wondred, considering that there is ordinarily a far lesse measure of grace than of corruption in the most, and that grace also strippeth vs not wholly of this feare, but doth onely qualifie and correct it, if euen in Gods childreng the apprehension of Gods heauy indignation doe so drowne the consideration of their owne transgressions, that they can hardly amids those terrors andh horrors that their hearts and minds are possessed with, descry and discerne their griefe and sorrow for their sinnes.i When thou takest away the wicked of the ⟨p. 122⟩world like drosse; My flesh, saith Dauid, trembleth againe for feare of thee, and I am horribly afraid of thy iudgements. And,k When I heard of it, saith Habbakuk, my belly quaked, and my lips quiuered, and I trembled and shooke, so that my bones seemed to be not out of ioint, but euen rotten againe. Andl if it were so with such Worthies, no maruell if the like sometime befall weake ones.
4.1 Let it be remembered, that as Grace doth not wholly strip us of this Fear, so it doth not cross us, but concur rather with us in the use and exercise of it. And it followeth not therefore that a mans sorrow for his sin is not sincere, because his fear of Gods wrath is greater or rifer in him than it. It is a Question propounded bym a worthy Divine, whether a mans grief for his sin may be deemed sincere or no, when he can weep more for the loss of some dear friend than for it. And his Answer is, which may well also serve, because the reason will hold, here; that it may, because nature and grace concur in the one, whereas nature and grace cross in the other. Since that Grace therefore doth not wholly either inhibit or restrain a man either from fearing of outward judgements, or being sensible of outward evils, so that Grace and Nature cross not but concur rather therein; whereas in godly sorrow for sin, corrupt Nature concurreth not with Grace, but is cross rather and averse thereunto: it is not to be marvelled, (especially where Grace yet is but ⟨p. 123⟩weak) if that fear and grief be greater, or more sensible at least, (forn the greatest grief is not always the most sensible, nor maketh always the most show;o a man may fear more, and be more heartily sorry for a consumption that he misdoubteth himself to be far gone in, than for a felon on his fingers end, that putteth him to more pain, and goeth, as we say, to the very heart with him, for the present,) wherein two agents concur, then wherein the one is alone, and the other hindereth more than helpeth.
4.1 Let it be remembred, that as Grace doth not wholly strip vs of this Feare, so it doth not crosse vs, but concurre rather with vs in the vse and exercise of it. And it followeth not therefore that a mans sorrow for his sinne is not sincere, because his feare of Gods wrath is greater or rifer in him than it. It is a Question propounded bym a worthy Diuine, whether a mans griefe for his sinne may be deemed sincere or no, when he can weepe more for the losse of some deare friend than for it. And his Answer is, which may well also serue, because the reason will hold, here; that it may, because nature and grace concurre in the one, whereas nature and grace crosse in the other. Since that Grace therefore doth not wholly either inhibite or restraine a man either from fearing of outward iudgements, or being sensible of outward euils, so that Grace and Nature crosse not but concurre rather therein; whereas in godly sorrow for sin, corrupt Nature concurreth not with Grace, but is crosse rather and auerse thereunto: it is not to be maruelled, (especially where Grace yet is but ⟨p. 123⟩weake) if that feare and griefe be greater, or more sensible at least, (forn the greatest griefe is not alwaies the most sensible, nor maketh alwaies the most shew;o a man may feare more, and be more heartily sorry for a consumption that hee misdoubteth himselfe to be farre gone in, than for a felon on his fingers end, that putteth him to more paine, and goeth, as wee say, to the very heart with him, for the present,) wherein two agents concurre, then wherein the one is alone, and the other hindereth more than helpeth.
1Answer 4.
mPerkins Cases of Conscience, lib. 1. cap. 5. quaest. 1. sect. 2. case 3.
nCasus leves loquuntur, ingentes stupent. Sen. tragoed.
oPlu• sensum afficit dolens digitus ab aciculae punctiuncula, quam integra corporis totius incolumitas. Spin. de justit. Christian. Hinc apud Plut. de audien. ille [Greek or Hebrew].Plu• sensum afficit dolens digitus ab aciculae punctiuncula, quam integra corporis totius incolumitas. Spin. de justit. Christian. Hinc apud Plut. de audien. ille 〈non-Latin alphabet〉.
A fifth Note 1of Sincerity, may be a Jealousy of ones own Hypocrisy: 2when a man is suspicious of himself, and timorous lest he should be unsincere. As the Disciples of our Saviour, when he told them,p One of you will betray me▪ though they knew themselves far from any such thought or purpose at the present, yet every one of them began to suspect himself, that he might be the man that our Saviour Christ meant, andq to ask thereupon, Is it I, Lord? or Is it I? Judas that was the man indeed, was most silent of any; though at lengthr he ask also for company, lest by not asking when each other did, he might move suspicion, and so bewray himself by his silence. And in like manner is it here. Hypocrites do least question their own sincerity of all others. They most misdoubt it usually that are furthest of all from it.* Oh, let mine heart be upright in thy Statutes, saith sincere David; (as suspecting or misdoubting himself, ⟨p. 124⟩lest it might prove otherwise;) that I may not be shamed. Mad-men are not wont to question whether they be in their right wits or no. Yea sthey are not mad, saith one, that think or suspect that they are. And certainly this godly jealousy, this shyness of unsoundness is so good and so sure an argument of sincerity, that I know none better, none surer than it. For such careful and anxious inquiry, such fearfulness of hypocrisy, argueth a strong desire of sincerity: and the desire of Grace, as we shall see afterward, is generally agreed on to be Grace. Yea even over-much timorousness and superfluous curiosity in this kind, when men cannot satisfy themselves with anything, no not with the pregnantest proofs of it, and are therefore thereby much disturbed, perplexed, and distracted, though it be an infirmity, and ought therefore with all good endeavour to be remedied, because it dismayeth, disheartneth, disturbeth the peace of the mind, depriveth the soul of alacrity, dulleth and dampeth the spirits, and hindereth much in the performance of many necessary good duties; yet as they use to say of shamefastness,t It is a good sign of an evil cause, though it proceed from an uevil cause, a consciousness commonly of some defect; yet it isx a sign of some grace; so is this, though of it self a weakness, yet a sign of much grace and goodness:
A fift Note 1of Sinceritie, may be a Iealousie of ones owne Hypocrisie: 2when a man is suspicious of himselfe, and timorous lest he should be vnsincere. As the Disciples of our Sauiour, when he told them,p One of you will betray me▪ though they knew themselues farre from any such thought or purpose at the present, yet euery one of them began to suspect himself, that he might be the man that our Sauiour Christ meant, andq to aske thereupon, Is it I, Lord? or Is it I? Iudas that was the man indeed, was most silent of any; though at lengthr he aske also for company, lest by not asking when each other did, hee might moue suspition, and so bewray himselfe by his silence. And in like manner is it here. Hypocrites doe least question their owne sinceritie of all others. They most misdoubt it vsually that are furthest of all from it.* Oh, let mine heart be vpright in thy Statutes, saith sincere Dauid; (as suspecting or misdoubting himselfe, ⟨p. 124⟩lest it might proue otherwise;) that I may not be shamed. Mad-men are not wont to question whether they be in their right wits or no. Yea sthey are not mad, saith one, that thinke or suspect that they are. And certainly this godly iealousie, this shienesse of vnsoundnesse is so good and so sure an argument of sinceritie, that I know none better, none surer than it. For such carefull and anxious inquiry, such fearfulnesse of hypocrisie, argueth a strong desire of sinceritie: and the desire of Grace, as we shall see afterward, is generally agreed on to be Grace. Yea euen ouer-much timorousnesse and superfluous curiositie in this kinde, when men cannot satisfie themselues with anything, no not with the pregnantest proofes of it, and are therefore thereby much disturbed, perplexed, and distracted, though it be an infirmitie, and ought therefore with all good endeuour to be remedied, because it dismayeth, disheartneth, disturbeth the peace of the minde, depriueth the soule of alacritie, dulleth and dampeth the spirits, and hindereth much in the performance of many necessarie good duties; yet as they vse to say of shamefastnesse,
sNon est insanus, insanum qui se dicit. Apu•. in apolog. aut etiam putat. Quid? caput abscissum demens quū portat Agave Gnati insoelicis, sibi tū furiosavidetur? Horat. serm. l. 2. sat. 3.Non est insanus, insanum qui se dicit. Apu•. in apolog. aut etiam putat. Quid? caput abscissum demens quū portat Agaue Gnati insoelicis, sibi tū furiosavidetur? Horat. serm. l. 2. sat. 3.
u[Greek or Hebrew]. Aristot. ethic. l. 4. c. 9. [Greek or Hebrew]. Idem rhet. l. 2. c. 6.〈non-Latin alphabet〉. Aristot. ethic. l. 4. c. 9. 〈non-Latin alphabet〉. Idem rhet. l. 2. c. 6.
xHinc Verecundiae ruborem [Greek or Hebrew] dixit Diogenes. Et [Greek or Hebrew] Pythias Aristot. filia apud Stob. c. 31. & Laert. Et [Greek or Hebrew]. Cato Plut. apophth. [Greek or Hebrew] menand. Homopatr. [Greek or Hebrew]. Homer. Quorum mens honesta, eorum imbecilla frons est. Symmach. l. 1. ep. 84.Hinc Verecundiae ruborem 〈non-Latin alphabet〉 dixit Diogenes. Et Pythias Aristot. filia apud Stob. c. 31. & Laert. Et . Cato Plut. apophth. menād. Homopatr. . Homer. Quorum mens honesta, eorum imbecilla frons est. Symmach. l. 1. ep. 84.
it is like some weeds, that though they be weeds, of no ⟨p. 125⟩good use, but unprofitable, and such as hinder the growth of better things, that might succeed in their room, if they were once removed, yet arey signs of a rich and a fat soil, and howsoever therefore they may discourage an unskilful person from dealing with it, yet will give a wise and an experienced man encouragement thereunto.
it is like some weeds, that though they be weeds, of no ⟨p. 125⟩good vse, but vnprofitable, and such as hinder the growth of better things, that might succeed in their roome, if they were once remoued, yet arey signes of a rich and a fat soile, and howsoeuer therefore they may discourage an vnskilful person from dealing with it, yet will giue a wise and an experienced man encouragement thereunto.
y[Greek or Hebrew] &c. [Greek or Hebrew]. Plut. de sera vindict.〈non-Latin alphabet〉 &c. 〈non-Latin alphabet〉. Plut. de sera vindict.
A sixth Note of Sincerity may be a sight and sense of ones own Incredulity and Impenitency with a serious grief for it.1 It was the poor mans speech to our Saviour in the Gospel;a I believe,3 Lord; help my unbelief. His Faith he found and felt mixed with much infidelity and incredulity; and the sense of his infidelity, with the grief for it, argued his Faith. Andb it is reported of the Mother of three men of great note, that when she told her Confessor, that considering what rare Scholars and Men of note her three sons, whom she had by unlawful means begotten on her, had proved; the onec the Master of the Stories, anotherd the Master of the Sentences, and the thirde the Collector and Compiler of the Decrees, she could not be so sorry for her sin as she should; he made her answer again, and it was no evil answer;f Be sorry for this then, that thou art or canst be no more sorry. And undoubtedly as when we have best believed, yet we shall have cause still to repent us of our unbelief: so when we have repented the best we can of our sins, we shall have cause to ⟨p. 126⟩repent us even then of our impenitency, of a want of repentance in us. But this ignorant, unfaithful, impenitent persons are not usually apprehensive and sensible of. They believe and repent, they say (and* it may well be they think & believe as they say,) as well as the best. And shall I tell you what is the cause of it?g Sinners, saith one, are sleepers. They are as men in a dream: and there ish nothing difficult with dreamers. Men may dream, and many do oft, that they fly in the air, and swim over the sea: but are far enough for all that from doing or being able to do either, as they will soon find, when they are once awaked out of their dream. In like manner is it with these silly deluded souls. They lie fasti asleep in sin, and so doingk they dream yet of faith and the fear of God and repentance, and other graces of Gods Spirit; they dream, I say, that they have these things as well and as much as any, yea so well as better needs not to be had.
A sixt Note of Sinceritie may be a sight and sense of ones owne Incredulitie and Impenitency with a serious griefe for it.1 It was the poore mans speech to our Sauiour in the Gospell;a I beleeue,3 Lord; helpe my vnbeleefe. His Faith hee found and felt mixed with much infidelitie and incredulitie; and the sense of his infidelitie, with the griefe for it, argued his Faith. Andb it is reported of the Mother of three men of great note, that when shee told her Confessor, that considering what rare Schollers and Men of note her three sonnes, whom shee had by vnlawfull meanes begotten on her, had proued; the onec the Master of the Stories, anotherd the Master of the Sentences, and the thirde the Collector and Compiler of the Decrees, shee could not be so sorie for her sinne as shee should; hee made her answer againe, and it was no euill answer;f Be sorie for this then, that thou art or canst be no more sorie. And vndoubtedly as when wee haue best beleeued, yet we shall haue cause still to repent vs of our vnbeleefe: so when we haue repented the best we can of our sinnes, we shall haue cause to ⟨p. 126⟩repent vs euen then of our impenitencie, of a want of repentance in vs. But this ignorant, vnfaithfull, impenitent persons are not vsually apprehensiue and sensible of. They beleeue and repent, they say (and* it may well be they thinke & beleeue as they say,) as well as the best. And shall I tell you what is the cause of it?g Sinners, saith one, are sleepers. They are as men in a dreame: and there ish nothing difficult with dreamers. Men may dreame, and many doe oft, that they flie in the aire, and swim ouer the sea: but are far enough for all that from doing or being able to doe either, as they will soone finde, when they are once awaked out of their dreame. In like manner is it with these silly deluded soules. They lie fast
hSomnianti nihil difficile. Magna etenim saepe in somnis faciuntque geruntque, Reges expugnant, acresque & praelia miscent. Et in noctis caligine Cernere censemus solem lumenque diurnū; Conclusique loco coelum, mare, flumma, montes Mutare, & campos pedibus transire videmur. Lucret. l. 4.
Whereas others that be awaked out of this imaginous sleep, and do now indeed truly repent and believe, find many wants, much defectiveness, in their Repentance, their Faith, their Hope, their fear of God, their dependence upon God, and the other graces of his Spirit, truly indeed, but imperfectly as yet begun and wrought in them. Yea, as* the more knowledge a man hath, the more he cometh to know his ignorance; the more skill he hath, the more he cometh to discover his own unskilfulness:“⟨p. 127⟩A young Scholar when he hath gotten his Seton or his Ramus once by heart, thinketh he hath as much Logic as his Tutor can teach him; but when he cometh indeed to understand things, he seeth his own error: So† the more men believe, the more they come to see and feel their own unbelief; the further they wade on in the study and practise of repentance, the more they find out and discover their own impenitence, and complain of the hardness and unto wardnesse of their hearts: the more they labour and make progress in sound sanctification, the more come they to apprehend and to see into the depth of their corruption. And this very sense of the want of grace, is a good argument of grace. It is a sure sign of Grace, to see no Grace, and to see it with grief. For,l Blessed, saith our Saviour, are those that are poor in spirit; even as well as thosem that are pure in Spirit. The one, he saith,n shall see God, and the other hath a present right to the Kingdom of God, which is the same in effect:o For the Kingdom of God is theirs. He saith not, Blessed are the rich in Grace; though that also be most true: but, Blessed are the poor in spirit: that is, such as are spiritually poor, humbled, dejected, cast down in the sight and sense of their own wants, apprehending nothing so much as the want of grace in themselves. Such are blessed, because such are *rich, though they cannot yet come to see and apprehend their own wealth. And this he saith no doubt, that if any weak one be not able ⟨p. 128⟩yet to discern the purity of his own heart, he may yet be comforted in the very poverty of his Spirit: the serious sense whereof may assure him that he is in part come out of his sin, and is entered into the state of grace. Forp it is a sure sign that a man is awaked out of his sleep, when he discovereth and seeth the errors of his Dream.
Whereas others that be awaked out of this imaginous sleepe, and doe now indeed truly repent and beleeue, finde many wants, much defectiuenesse, in their Repentance, their Faith, their Hope, their feare of God, their dependance vpon God, and the other graces of his Spirit, truly indeed, but imperfectly as yet begun and wrought in them. Yea, as* the more knowledge a man hath, the more hee commeth to know his ignorance; the more skill he hath, the more he commeth to discouer his owne vnskilfulnesse:“⟨p. 127⟩A young Scholler when he hath gotten his Seton or his Ramus once by heart, thinketh hee hath as much Logicke as his Tutor can teach him; but when hee commeth indeed to vnderstand things, hee seeth his owne errour: So† the more men beleeue, the more they come to see and feele their owne vnbeleefe; the further they wade on in the studie and practise of repentance, the more they finde out and discouer their owne impenitence, and complaine of the hardnesse and vnto wardnesse of their hearts: the more they labour and make progresse in sound sanctification, the more come they to apprehend and to see into the depth of their corruption. And this very sense of the want of grace, is a good argument of grace. It is a sure signe of Grace, to see no Grace, and to see it with griefe. For,l Blessed, saith our Sauiour, are those that are poore in spirit; euen as well as thosem that are pure in Spirit. The one, he saith,n shall see God, and the other hath a present right to the Kingdome of God, which is the same in effect:o For the Kingdome of God is theirs. He saith not, Blessed are the rich in Grace; though that also be most true: but, Blessed are the poore in spirit: that is, such as are spiritually poore, humbled, deiected, cast downe in the sight and sense of their owne wants, apprehending nothing so much as the want of grace in themselues. Such are blessed, because such are *rich, though they cannot yet come to see and apprehend their owne wealth. And this hee saith no doubt, that if any weake one be not able
*Hinc Socrates ille de quo Ora•ulum [Greek or Hebrew], de se, [Greek or Hebrew]. Laert.Hinc Socrates ille de quo Ora•ulum 〈non-Latin alphabet〉, de se, 〈non-Latin alphabet〉. Laert.
“Hinc illud Menedemi, [Greek or Hebrew]. Plut. de profect.Hinc illud Menedemi, 〈non-Latin alphabet〉. Plut. de profect.
†[Greek or Hebrew] Chrysost. in Matth. hom. 25.〈non-Latin alphabet〉 Chrysost. in Matth. hom. 25.
pQu•re vitia sua nemo confitetur? (nemo pervidet) quia adhuc in illis est. Somnium narrare vigilantis est: & vitia sua confiteri sanitatis indicium est. Expergiscamur necesse est, ut errores nostros coarguere possimus. Sen. ep. 54.
And it is in these cases with men commonly, as it is in drawing up of water; as long as the bucket is under water we feel not the weight of it, but so soon as it cometh above water, it beginneth to hang heavy on the hand: when a man diveth under water he feeleth no weight of the water, though there be many tun of it over his head;q The element, they say, weigheth not in his own proper place; whereas half a tub full of the same water taken out of the river and set upon the same mans head, would be very burdensome unto him, and make him soon grow weary of it. In like manner, so long as a man is over head and earsr in sin, he is not sensible of the weight of sin, it is not troublesome at all to him; but when he beginneth once to come out of that state of sin, wherein he lay and lived before, then beginneth sin to hang heavy on him, and he to feel the heavy weight of it. So long as sin is ins the will, the proper seat of sin, a man feeleth no weight of it,t he taketh rather delight in it,u It is a sport and a pastime to fools to do evil, saith Solomon: ⟨p. 129⟩and it is a good sign therefore that Si••• is removed out of his seat, out of his Chair of estate, xwhen it becometh ponderous and burdensome to us, as the elements do, when they are out of their own natural place.y A living member is not burdensome to the body: a mans arms are no burden to him, though they be massive and weighty: but a withered arm, or a limb mortified hangeth like a lump of lead on it. So long as* sin liveth in the soul, unkilled wholly and unmortified as yet, so long our corruption is nothing at all cumbersome to us; but when it is once mortified in a man, it beginneth to grow burdensome unto him, and to hang like a lump of dead flesh upon his soul; and then beginneth he poor soul pestered and oppressed with the weight of it, to cry out with the Apostle,z O wretched man that I am; when shall I be once freed from this “carcass of sin, that hangeth so heavy upon my soul? It is with him as with one that hath had a fit of the falling sickness, or that beginneth to recover again after a dead palsy.
And it is in these cases with men commonly, as it is in drawing vp of water; as long as the bucket is vnder water wee feele not the weight of it, but so soone as it commeth aboue water, it beginneth to hang heauie on the hand: when a man diueth vnder water hee feeleth no weight of the water, though there be many tun of it ouer his head;q The element, they say, weigheth not in his owne proper place; whereas halfe a tub full of the same water taken out of the riuer and set vpon the same mans head, would be very burdensome vnto him, and make him soone grow wearie of it. In like manner, so long as a man is ouer head and earesr in sin, he is not sensible of the weight of sinne, it is not troublesome at all to him; but when hee beginneth once to come out of that state of sin, wherein he lay and liued before, then beginneth sinne to hang heauie on him, and hee to feele the heauie weight of it. So long as sinne is ins the will, the proper seat of sinne, a man feeleth no weight of it,t hee taketh rather delight in it,u It is a sport and a pastime to fooles to doe euill, saith Salomon: ⟨p. 129⟩and it is a good signe therefore that Si••• is remoued out of his seat, out of his Chaire of estate, xwhen it becommeth ponderous and burdensome to vs, as the elements do, when they are out of their owne naturall place.y A liuing member is not burdensome to the bodie: a mans armes are no burden to him, though they be massie and weighty: but a withered arme, or a limme mortified hangeth like a lumpe of lead on it. So long as* sinne liueth in the soule, vnkilled wholly and vnmortified as yet, so long our corruption is nothing at all cumbersome to vs; but when it is once mortified in a man, it beginneth to grow burdensome vnto him, and to hang like a lumpe of dead flesh vpon his soule; and then beginneth he poore soule pestred and oppressed with the weight of it, to cry out with the Apostle,
qElementa in loco suo gravia nō sunt. Vide Syrianum & Ptolomaeum apud Simplic. ad Aristot. de Coelo l. 4. c. 16. & Scortiam. de Nilo l. 2. c. 11.Elementa in loco suo gravia nō sunt. Vide Syrianum & Ptolomaeum apud Simplic. ad Aristot. de Coelo l. 4. c. 16. & Scortiam. de Nilo l. 2. c. 11.
sPeccatum intantū volumarium est malum, ut nisi fuerit voluntarium, non sit peccatum. Aug. de verarelig. c. 14. Hinc Bern. de temp. 58. Tolle malam voluntatem, & non erit infernus. Mala enim voluntas malorum omnium & vitiorum origo. Ide de vita s•lit. Manifestum est ex voluntate mala tanquam ex arbore mala fi•ri omnia opera mala tanquā fructus malos. Aug. de nupt. & concupisc. l. 2. c. 28. & Lombard. sent. l. 2. d. 34. B. Ergò in voluntate praecipuè consistit peccatū. Ibid. d. 35. C. & 39. B.Peccatum intantū volumarium est malum, ut nisi fuerit voluntarium, nō sit peccatum. Aug. de verarelig. c. 14. Hinc Bern. de temp. 58. Tolle malam voluntatem, & non erit infernus. Mala enim voluntas malorum omnium & vitiorum origo. Ide de vita s•lit. Manifestum est ex voluntate mala tanquam ex arbore mala fi•ri omnia opera mala tanquā fructus malos. Aug. de nupt. & concupisc. l. 2. c. 28. & Lombard. sent. l. 2. d. 34. B. Ergò in voluntate praecipuè consistit peccatū. Ibid. d. 35. C. & 39. B.
So long as a man is in a fit of the falling sickness, though he be for the time in such lamentable plight, that he lieth along like a beast, unable to stand on his legs, or to lift up himself, or do ought to help himself, foaming and sprawling, and beating his own body, a rueful sight to all that see him; yet is he all the while himself insensible of ought: but when the fit is once over, and the man is come to himself again, then he beginneth to ⟨p. 130⟩find and feel himself all out of frame, his head heavy and giddy, his eyes staring and distorted, his brain and whole body disturbed and strangely disposed, all which before he was not sensible of: As also while a man lieth, rather than liveth, held with a dead palsy, though he be not able to stir hand or foot, yet† hath he himself no sense of it; but when those dead parts of him are in some measure revived again, the passages being opened for the vital Spirits to repair to them, and so sense and motion restored to them in part, then making offer to go or to stir, he beginneth to feel and complain of the stiffness and starkness of his limbs and joints, and a general unwieldiness throughout his whole body. And in like manner is it here. So long as a man is whollya dead in sin, albeit he be as much disabled unto the doing of any holy duty, as a dead man is unto the actions of this life, yet he findeth it not,3 he feeleth it not, he apprehendeth no such either disability in himself, or difficulty in the duties that he should do; but when any measure of spiritual life is once infused into the soul, wherebyb he liveth now to God, that lay before spiritually dead, now striving to apply himself unto Gods work, and to walk in the good ways of God, he beginneth to find and feel, with much pain and grief of mind, his own infirmity and weakness, the strange blindness of his mind, the dullness and drowsiness of his spirits, the untowardness of his heart, the rebelliousness of his will; ⟨p. 131⟩the sense whereof is a sure argument of spiritual life begun in him. For as Augustine saith well, though in another case and upon another occasion; cThere may be some life without grief; but there can be no grief without life. So there may be some spiritual life without any sense of pain or grief at all, as with the glorified ones in heaven it is:
So long as a man is in a fit of the falling sicknesse, though he be for the time in such lamentable plight, that he lieth along like a beast, vnable to stand on his legs, or to lift vp himselfe, or doe ought to helpe himselfe, foaming and sprawling, and beating his own bodie, a ruefull sight to all that see him; yet is he all the while himselfe insensible of ought: but when the fit is once ouer, and the man is come to himselfe againe, then he beginneth to ⟨p. 130⟩finde and feele himselfe all out of frame, his head heauie and giddie, his eyes staring and distorted, his brain and whole body disturbed and strangely disposed, all which before he was not sensible of: As also while a man lieth, rather than liueth, held with a dead palsie, though he be not able to stirre hand or foot, yet† hath hee himselfe no sense of it; but when those dead parts of him are in some measure reuiued againe, the passages being opened for the vitall Spirits to repaire to them, and so sense and motion restored to them in part, then making offer to goe or to stirre, hee beginneth to feele and complaine of the stiffenesse and starknesse of his limbes and ioynts, and a generall vnwealdinesse throughout his whole bodie. And in like manner is it here. So long as a man is whollya dead in sinne, albeit he be as much disabled vnto the doing of any holy dutie, as a dead man is vnto the actions of this life, yet he findeth it not,3 he feeleth it not, hee apprehendeth no such either disabilitie in himselfe, or difficultie in the duties that hee should doe; but when any measure of spirituall life is once infused into the soule, wherebyb hee liueth now to God, that lay before spiritually dead, now striuing to apply himselfe vnto Gods worke, and to walke in the good waies of God, he beginneth to finde and feele, with much paine and griefe of minde, his owne infirmitie and weaknesse, the strange blindnesse of his minde, the dulnes and drowsines of his spirits, the vntowardnesse of his heart, the rebelliousnesse of his will; ⟨p. 131⟩the sense whereof is a sure argument of spirituall life begun in him. For as Augustine saith well, though in another case and vpon another occasion; cThere may be some life without griefe; but there can be nogriefe without life. So there may be some spiritual life without any sense of paine or griefe at all, as with the glorified ones in heauen it is:
†[Greek or Hebrew]. Plut. de profect.〈non-Latin alphabet〉. Plut. de profect.
cPotest esse vita sine dolore; dolour sine vita esse non potest. Aug. de Civit. l. 19. c. 13.Potest esse vita sine dolore; dolor sine vita esse non potest. Aug. de Civit. l. 19. c. 13.
but there can be nod godly sorrow or sense of spiritual pain and grief, where no beginning at all of spiritual life is. And therefore it is that our Saviour also pronounceth them eBlessed, that thus mourn: nor doth he say that they shall be, but that they are already in a blessed estate, and that in due time3 they shall have comfort. Yea, undoubtedly these very heavy and uncomfortable signs are of all other the surest signs of true grace and sincerity, because least subject to deceit and delusion of any.
but there can be nod godly sorrow or sense of spirituall paine and griefe, where no beginning at all of spirituall life is. And therefore it is that our Sauiour also pronounceth them eBlessed, that thus mourne: nor doth he say that they shall be, but that they are alreadie in a blessed estate, and that in due time3 they shall haue comfort. Yea, vndoubtedly these very heauie and vncomfortable signes are of all other the surest signes of true grace and sinceritie, because least subiect to deceit and delusion of any.
d2 Cor. 7. 10. Argumentū salutis est via doloris. Greg. mor. l. 6. c. 17.2 Cor. 7. 10. Argumentū salutis est via doloris. Greg. mor. l. 6. c. 17.
A seventh Note of sincerity, 1is an earnest Desire of Grace. Though a man cannot discern yet any Grace in himself, yet if he do seriously and earnestly desire grace, it is a good sign of some beginning of Grace. For it is Grace, even to desire Grace. It is the first step unto Grace, for a man to see no Grace; and it is the first degree of Grace, for a man to desire Grace: when a mans heart doth with an holy Echo answer Gods voice as Davids did:f Seek my face; sayest Thou. O Lord, thy face will I seek. And,g Thou hast commanded us diligently to keep thy Law. Oh that my ways were so directed, that I might keep thy Statutes. When it can say seriously with Augustine; Lord, enable ⟨p. 132⟩hme to do what thou enjoinest me, and then enjoin me what thou wilt. iIt is a principal part of goodness, saith the Heathen man, for a man to be willing to be good. And* it is the very essence of Righteousness, saith Augustine, for a man to be willing to be righteous. It is not an help only unto health, but even a degree of health, though “not in the body, yet in the soul, for a man kto be willing to be healed. As† it is a principal part of our sickness to be unwilling to be cured: so is it a principal part of health with us here to be willing to be healed: When we can in sincerity of heart answer that question of our Saviour to the sick man,10 Wilt thou be healed? with a Sana me, Domine, 11Heal me, O Lord; as Jeremiah, and I shall then be healed: And,* Heal my soul, as David, for I have sinned against thee. lLet thine ears, O Lord, saith Nehemie, be attentive to the prayers of thy servants that desire to fear thy Name. And,m The good God, saith Hezekias, be merciful to that man that setteth his heart to seek the Lord. And surely, as Bernard saith well, discoursing on those words of the Prophet;n The Lord is good to those that wait on him, and to the Soul that seeketh him: For as it is elsewhere, othose that so seek him, shall find him pIf God, saith he, be so good to those that seek him; What ⟨p. 133⟩will he be to them, when they find him? But this is a strange thing, that no man can so seek him before he hath found him. And surely, as no man can sincerely seek God in vain; so no man can sincerely desire grace in vain.q A man may love Gold, and yet not have it: but no man loveth God, but he is sure to have God, saith Augustine.
A seuenth Note of sinceritie, 1is an earnest Desire of Grace. Though a man cannot discerne yet any Grace in himselfe, yet if hee doe seriously and earnestly desire grace, it is a good signe of some beginning of Grace. For it is Grace, euen to desire Grace. It is the first step vnto Grace, for a man to see no Grace; and it is the first degree of Grace, for a man to desire Grace: when a mans heart doth with an holy Eccho answer Gods voice as Dauids did:f Seeke my face; saist Thou. O Lord, thy face will I seeke. And,g Thou hast commanded vs diligently to keepe thy Law. Oh that my waies were so directed, that I might keepe thy Statutes. When it can say seriously with Augustine; Lord, enable ⟨p. 132⟩hme to do what thou enioynest me, and then enioyne me what thou wilt. iIt is a principall part of goodnesse, saith the Heathen man, for a man to be willing to be good. And* it is the very essence of Righteousnesse, saith Augustine, for a man to be willing to be righteous. It is not an helpe onely vnto health, but euen a degree of health, though “not in the bodie, yet in the soule, for a man kto be willing to be healed. As† it is a principall part of our sicknesse to be vnwilling to be cured: so is it a principall part of health with vs here to be willing to be healed: When wee can in sinceritie of heart answer that question of our Sauiour to the sicke man,10 Wilt thou be healed? with a Sana me, Domine, 11Heale me, O Lord; as Ieremie, and I shall then be healed: And,*
hDa, Domine, quod jubes, & jube quod vis. Aug. confess. l. 10. c. 31. & de persever. c. 20.
iPars magna bonitatis est velle fieri bonum. Sen. ep. 34. Quid tibi opus est, ut sis bonus? veil. Idem ep. 80.Pars magna bonitatis est velle fieri bonum. Sen. ep. 34. Quid tibi opus est, ut sis bonus? velle. Idem ep. 80.
*Justa vita, cùm volumus, adest, quia eam ipsam planè velle justitia est. Nec plus aliquid perficienda justitia est, quàm perfectam habe•e voluntatem. Aug. epist. 45.Iusta vita, cùm volumus, adest, quia eam ipsam planè velle justitia est. Nec plus aliquid perficienda justitia est, quàm perfectam habe•e voluntatem. Aug. epist. 45.
“[Greek or Hebrew]. Arist ethic. Eudem. l 7. c. 2.〈non-Latin alphabet〉. Arist ethic. Eudem. l 7. c. 2.
kPars sanitatis veil sanari fu•t. Shem. Hippol. 1. 2. Corpus enim multis rebus eget ut valeat: animus ex se cr•se•t, see alit, see •xe•cet. Sen. ub• supra.Pars sanitatis velle sanari fu•t. Sē. Hippol. 1. 2. Corpus enim multis rebus eget ut valeat: animus ex se cr•se•t, se alit, se •xe•cet. Sen. ub supra.
rWealth a man may desire, and yet be never the nearer it: but Grace no man ever sincerely desired and missed of it. It is true here that the Psalmist in another case saith;s Lord, thou hearest the desire of the poor; thou hast prepared their heart, and thine ear hearkeneth to their prayers. It is God that hath prepared the heart, and wrought this desire in it; (fort it is God that worketh such willingness in us:) and he will never frustrate the desire that himself hath there wrought. Yea, as no man, saith he, can seek God but he that hath found him; and it is a sign therefore that a man hath already found God in part, when seriously and sincerely he seeketh him: So“ no man can desire grace, but he that already hath grace: (for he that desireth grace, hath grace to desire it:) and it is an infallible sign therefore, that a man hath already some measure of grace, that doth seriously desire to have it. He would never desire to fear God, that stood not in some awe of him already: nor desire to feel in himself a love of God, that did not in some measure already love God: Nor could a man ever truly desire sanctifying grace, were not his heart already sanctified by the Spirit of Grace, which hath wrought also in ⟨p. 134⟩him that desire of it. Not to add that the ugreatest part of a Christian mans perfection in this life, (witnessx Pauls own ingenuous confession of himself: and who went ever beyond him? How far at least come the most short of him?) consisteth rather in will, then in work, and in desire and endeavour, more then in deed.
rWealth a man may desire, and yet be neuer the nearer it: but Grace no man euer sincerely desired and missed of it. It is true here that the Psalmist in another case saith;s Lord, thou hearest the desire of the poore; thou hast prepared their heart, and thine eare hearkeneth to their prayers. It is God that hath prepared the heart, and wrought this desire in it; (fort it is God that worketh such willingnesse in vs:) and he will neuer frustrate the desire that himselfe hath there wrought. Yea, as no man, saith he, can seeke God but he that hath found him; and it is a signe therefore that a man hath alreadie found God in part, when seriously and sincerely he seeketh him: So“ no man can desire grace, but he that alreadie hath grace: (for he that desireth grace, hath grace to desire it:) and it is an infallible signe therefore, that a man hath alreadie some measure of grace, that doth seriously desire to haue it. He would neuer desire to feare God, that stood not in some awe of him alreadie: nor desire to feele in himselfe a loue of God, that did not in some measure already loue God: Nor could a man euer truly desire sanctifying grace, were not his heart alreadie sanctified by the Spirit of Grace, which hath wrought also in ⟨p. 134⟩him that desire of it. Not to adde that the ugreatest part of a Christian mans perfection in this life, (witnessex Pauls owne ingenuous confession of himselfe: and who went euer beyond him? How farre at least come the most short of him?) consisteth rather in will, then in worke, and in desire and endeuour, more then in deed.
“Huc usque te faciente profeci, ut desiderē desiderare te. Quid est autem desiderare desiderium? Si enim desidero esse desiderans, jam invenio me desiderantē. Sed nunquid desiderium tui desiderantem, quasi non habeam, aut desiderium majus quam habeam? Gulielm. de S. Theodor. de amor. Dei c. 2.Huc usque te faciente profeci, ut desiderē desiderare te. Quid est autem desiderare desiderium? Si enim desidero esse desiderans, jam invenio me desiderantē. Sed nunquid desiderium tui desiderantem, quasi non habeam, aut desiderium majus quam habeam? Gulielm. de S. Theodor. de amor. Dei c. 2.
uChristiani sumus affectu magis quàm effectu. Et maxima pars Christianismi est toto pectore velle fieri Christianū. Itaque scitè Aug. in 1. Joan. tr. 4. Tota vita boni Christiani sanctū desiderium est. Et Pern. in Cant. 84. Magnum bonū quaerere Deum: primum in donis, ultimum in profectibus est. Virtutum nulli accedit, cedit nulli. Cui accedat, quam nulla praecedit? cui praecedat, quae omnium magis consummatio est? Quae enim virtus ascribi potest, non quaerenti Deum? aut quis terminus quaerenti Deum? Psal 105. 4. Sed & Lactant. instit. l. 6. c. 5. Virtus nostra tota posita est in voluntate faciendi bona.Christiani sumus affectu magis quàm effectu. Et maxima pars Christianismi est toto pectore velle fieri Christianū. Itaque scitè Aug. in 1. Ioan. tr. 4. Tota vita boni Christiani sanctū desiderium est. Et Pern. in Cant. 84. Magnum bonū quaerere Deum: primum in donis, ultimum in profectibus est. Virtutum nulli accedit, cedit nulli. Cui accedat, quam nulla praecedit? cui praecedat, quae omnium magis consummatio est? Quae enim virtus ascribi potest, non quaerenti Deum? aut quis terminus quaerenti Deum? Psal 105. 4. Sed & Lactant. instit. l. 6. c. 5. Virtus nostra tota posita est in voluntate faciendi bona.
xRō. 7. 15, 18, 19, 21.
Thomas Gataker
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
they dreame yet of faith and the feare of God and repentance, and other graces of Gods Spirit; they dreame, I say, that they haue these things as well and as much as any, yea so well as better needs not to be had.
Somnianti nihil difficile. Magna etenim saepe in somnis faciuntque geruntque, Reges expugnant, acresque & praelia miscent. Et in noctis caligine Cernere censemus solem lumenque diurnū; Conclusique loco coelum, mare, flumma, montes Mutare, & campos pedibus transire videmur. Lucret. l. 4.
kQuomodo de Platone Lactant. institut. l. 5. c. 14. Somniaverat Deum, non cogn•verat. Et de quibusdam Bern. Cant. 18. Dormiens in contemplatione Deum sommat.
⟨p. 128⟩
yet to discerne the puritie of his owne heart, hee may yet be comforted in the very pouertie of his Spirit: the serious sense whereof may assure him that he is in part come out of his sinne, and is entred into the state of grace. For
carcase of sinne, that hangeth so heauy vpon my soule? It is with him as with one that hath had a fit of the falling sicknesse, or that beginneth to recouer againe after a dead palsie.
*[Greek or Hebrew]. Arist. rhetor. l 3. c. 4. In animi morbis, contra quam in corporis, quo quis pejus se habet, minus sentit. Sene•. epist. 54.〈non-Latin alphabet〉. Arist. rhetor. l 3. c. 4. In animi morbis, contra quam in corporis, quo quis pejus se habet, minus sentit. Sene•. epist. 54.
The good God, saith Hezekias, be mercifull to that man that setteth his heart to seeke the Lord. And surely, as Bernard saith well, discoursing on those words of the Prophet;
If God, saith he, be so good to those that seeke him; What
⟨p. 133⟩
will he be to them, when they finde him? But this is a strange thing, that no man can so seeke him before he hath found him. And surely, as no man can sincerely seeke God in vaine; so no man can sincerely desire grace in vaine.
A man may loue Gold, and yet not haue it: but no man loueth God, but he is sure to haue God, saith Augustine.
•
†Pars est morbi nolle sanari: pars sanitatis veil sanari. Dr Jackson on the Creed, p. 2. l. 2. c. 6. §. 3.Pars est morbi nolle sanari: pars sanitatis velle sanari. Dr Iackson on the Creed, p. 2. l. 2. c. 6. §. 3.
pSi tam bonus quaerenti, quid ••venienti? nisi quod hoc mirum est, quod nemo te querit, nisi qui prius invenerit: Vis inveniri ut quaeraris; vis quaeri ut amplius inveniaris. Potes quarry & inveniri, praeveniri non potes. Bern. de Deo dilig. c. 3. Non pedum passibus, sed affectibus quaerit, nec desiderium sanctum extundit, sed extendit f•lix inventio. Idem in Cant. 84.Si tam bonus quaerenti, quid ••venienti? nisi quod hoc mirum est, quod nemo te querit, nisi qui prius invenerit: Vis inveniri ut quaeraris; vis quaeri ut amplius inveniaris. Potes quari & inveniri, praeveniri non potes. Bern. de Deo dilig. c. 3. Non pedum passibus, sed affectibus quaerit, nec desiderium sanctum extundit, sed extendit f•lix inventio. Idem in Cant. 84.
qQuid tibi jubet Deus? dilige me. Aurū diligis. Quaesiturus es forte, nec inventurus. Qui• quis me qu•rit, cum illo sum. Me ama: Ipse amor praesentē me tibi facit. Aug. in 1 Joan. 6. Hinc Guigo medit. c. 17. Ama quod amando carere nequeas, i. Deum.Quid tibi jubet Deus? dilige me. Aurū diligis. Quaesiturus es forte, nec inventurus. Qui• quis me qu•rit, cum illo sum. Me ama: Ipse amor praesentē me tibi facit. Aug. in 1 Ioan. 6. Hinc Guigo medit. c. 17. Ama quod amando carere nequeas, i. Deum.
Philip. 3. 12, 15
. Duplex est perfectio, una quae est in expletione virtutum, quam se negat assecutum; altera cum quis proficit, & ad anterior a nititur. Origen. in Rom. Et imperfectum & perfectum see dicit; imperfectū cogitando quantū sibi ad justitiam desit, cujus plenitudinemesurit & sitit; perfectum autem quod & imperfectionem confiteri non erubescit, & ut bene pervenial, been procedit. Aug. ad 2. Ep. Pelag. l. 3. c. 7.
Rō. 7. 15, 18, 19, 21. Philip. 3. 12, 15. Duplex est perfectio, una quae est in expletione virtutum, quam se negat assecutum; altera cum quis proficit, & ad anterior a nititur. Origen. in Rom. Et imperfectum & perfectum se dicit; imperfectū cogitando quantū sibi ad justitiam desit, cujus plenitudinemesurit & sitit; perfectum autem quod & imperfectionem confiteri non erubescit, & ut bene pervenial, bene procedit. Aug. ad 2. Ep. Pelag. l. 3. c. 7.
