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.
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. For
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 ⟨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. Forp it is a sure signe that a man is awaked out of his sleepe, when he discouereth and seeth the errours of his Dreame.
*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.
True it is indeed, that any natural man may desire happiness, glory, salvation, and eternal well-being.a Oh, saith Balaam, that I might die the death of the righteous, and that my latter end might be like his: († he desired indeed to die their death, but to live their life he could not endure:) bit is natural for every one to desire his own natural good. But to desire spiritual grace, holiness, sound sanctification, faith unfeigned, the true fear of God, serious repentance, is more than any natural man ever did or can do. And therefore Blessed are they, saith our Saviour, as, cthat are poor in spirit, andd that mourn for their spiritual defects; soe that hunger and thirst after righteousness, after spiritual grace, after a supply of them. Now what isf hunger but a want of food with a sense thereof, and an earnest desire ⟨p. 135⟩of it? or what is thirst but a drought, a want of drink, and a vehement desire of it? For in hunger and thirst there are these three things: first, an emptiness in the one, and a want of moisture in the other: forg it is not want of food simply, but want of wetting that causeth this: secondly, a sense of this emptiness and want of moisture, with a special kind of pain and grief in the body proceeding from it: For a man may be empty bodied, and yet not affected thus with it, ash in some diseases, and where natural heat is much wasted: and thirdly, a vehement desire of such either nurture or mo•sture, whereby this emptiness may be filled, or this drought slaked: For a man may be empty, and sick again in some sort with it, yea ready to die of it, and yet have no appetite to his meat neither, but* a loathing of that rather, whereby he might be refreshed and relieved: he may be empty of food, and yet feel it not; he may feel it in some sort, and yet not desire food. But in hunger and thirst ordinarily do these all three concur. Yea, so vehement and violent is this desire of such supply oft in hunger and thirst, thati for a bit of bread, or a cup of drink, men have many times been content to part with the dearest and preciousest things that they have been possest of. In like manner is it in this spiritual hunger and thirst. There is first spiritual poverty, a vacuity, an emptiness of grace, to sight and sense it may be, utterly of all, in deed and truth of some degree of it:
True it is indeed, that any naturall man may desire happinesse, glory, saluation, and eternall well-being.a Oh, saith Balaam, that I might die the death of the righteous, and that my latter end might be like his: († he desired indeed to die their death, but to liue their life he could not endure:) bit is naturall for euery one to desire his owne naturall good. But to desire spirituall grace, holinesse, sound sanctification, faith vnfained, the true feare of God, serious repentance, is more than any naturall man euer did or can doe. And therefore Blessed are they, saith our Sauiour, as, cthat are poore in spirit, andd that mourne for their spirituall defects; soe that hunger and thirst after righteousnesse, after spirituall grace, after a supply of them. Now what isf hunger but a want of food with a sense thereof, and an earnest desire ⟨p. 135⟩of it? or what is thirst but a drought, a want of drinke, and a vehement desire of it? For in hunger and thirst there are these three things: first, an emptinesse in the one, and a want of moisture in the other: forg it is not want of food simply, but want of wetting that causeth this: secondly, a sense of this emptinesse and want of moisture, with a speciall kinde of paine and griefe in the bodie proceeding from it: For a man may be emptie bodied, and yet not affected thus with it, ash in some diseases, and where naturall heat is much wasted: and thirdly, a vehement desire of such either nouriture or mo•sture, whereby this emptinesse may be filled, or this drought slaked: For a man may be emptie, and sicke againe in some sort with it, yea readie to die of it, and yet haue no appetite to his meat neither, but*
†Optabat sibi extrema justorum, sed non ita & principia. Mortem spiritualium optant sibi carnales, quorum vitam tamen abhorrent. Bern. in Cant. 2. Non curant qu•rere, quae tamen desiderant invenire: cupiunt consequi, non & sequi. Ibid.
b[Greek or Hebrew]. Aristot. ethic. l. 1. c. 1. & polit. l. 1. c. 1.〈non-Latin alphabet〉. Aristot. ethic. l. 1. c. 1. & polit. l. 1. c. 1.
f[Greek or Hebrew]. Aristot. de anima. lib. 2. cap. 3.〈non-Latin alphabet〉. Aristot. de anima. lib. 2. cap. 3.
gHinc [Greek or Hebrew]. Plut. sympos. probl. l. 5. c. 3. Et inde Sitiendi verbum deduci, [Greek or Hebrew], quia cibum sequitur sitis. Jul. Scalig. de caus. ling. Lat. c. 126.Hinc 〈non-Latin alphabet〉. Plut. sympos. probl. l. 5. c. 3. Et inde Sitiendi verbum deduci, 〈non-Latin alphabet〉, quia cibum sequitur sitis. Iul. Scalig. de caus. ling. Lat. c. 126.
h[Greek or Hebrew]. Plut. ibid. c. 2.〈non-Latin alphabet〉. Plut. ibid. c. 2.
there is secondly a “grief and painfulness in ⟨p. 136⟩the heart and soul arising from the apprehension of it, a mourning and bemoaning of ones self for the want of it: and thirdly,† an earnest desire of it above all things in the world, so that as a man throughly an hungered counteth all nothing in regard of meat, a man heartily a-thirst all nothing in comparison of drink, he would give any thing for it: so the soul thus affected, with the blessed Apostle countethk all nothing but dross and dung, in comparison of Christ, the knowledge of him, faith in him, and conformity unto him. It is with it, as withl a Kings child, that though it be never so richly arrayed, and have never so many costly jewels hanging about it, yet all is as nothing to it, nothing but the nurses breast can still it, when for want of food it is out of quiet. So nothing but spiritual grace can here satisfy the soul, & all other things are esteemed as nothing to it. Or as with some women that go with child, and are subject to longing; they will part with any thing for that that they long for, and are ready even to sink down, to faint, to go away, yeam to die, if they have it not: So here spiritual grace and the sense and assurance of it, is the thing longed for, & that they would give a whole world for to obtain, if they had it, and they are ready even to faint and sink under that heavy weight of grief that surchargeth their distressed souls, because they cannot yet find and feel that in themselves, which yet undoubtedly they have. For certainly whosoever they be that can find themselves in this sort ⟨p. 137⟩affected,6 either they must confess themselves to be in a blessed estate, and consequently in the state of grace, (for what true happiness out of it?) or else they must contradict our Saviour, and chargen Truth it self with untruth, who hath pronounced them blessed that are so affected. And this I desire to have well weighed and seriously considered for the staying of many troubled souls. What is it that doth so much trouble thee, and in this lamentable wise distress and distract thee? Oh, saith he presently, I have no faith, no repentance, no love, no fear of God, no sanctifying, no saving grace in me. Why? doest thou see a want of these things in thy self? Yes, that is it that so grieveth me:
there is secondly a “griefe and painfulnesse in ⟨p. 136⟩the heart and soule arising from the apprehension of it, a mourning and bemoaning of ones selfe for the want of it: and thirdly,† an earnest desire of it aboue all things in the world, so that as a man throughly an hungred counteth all nothing in regard of meat, a man heartily a-thirst all nothing in comparison of drinke, he would giue any thing for it: so the soule thus affected, with the blessed Apostle countethk all nothing but drosse and dung, in comparison of Christ, the knowledge of him, faith in him, and conformity vnto him. It is with it, as withl a Kings childe, that though it be neuer so richly arrayed, and haue neuer so many costly iewels hanging about it, yet all is as nothing to it, nothing but the nurses brest can still it, when for want of food it is out of quiet. So nothing but spirituall grace can here satisfie the soule, & all other things are esteemed as nothing to it. Or as with some women that goe with childe, and are subiect to longing; they will part with any thing for that that they long for, and are readie euen to sinke downe, to faint, to goe away, yeam to die, if they haue it not: So here spirituall grace and the sense and assurance of it, is the thing longed for, & that they would giue a whole world for to obtaine, if they had it, and they are readie euen to faint and sinke vnder that heauie weight of griefe that surchargeth their distressed soules, because they cannot yet finde and feele that in themselues, which yet vndoubtedly they haue. For certainly whosoeuer they be that can finde themselues in this sort ⟨p. 137⟩affected,6 either they must confesse themselues to be in a blessed estate, and consequently in the state of grace, (for what true happinesse out of it?) or else they must contradict our Sauiour, and chargen Truth it selfe with vntruth, who hath pronounced them blessed that are so affected. And this I desire to haue well weighed and seriously considered for the staying of many troubled soules. What is it that doth so much trouble thee, and in this lamentable wise distresse and distract thee? Oh, saith he presently, I haue no faith, no repentance, no loue, no feare of God, no sanctifying, no sauing grace in me. Why? doest thou see a want of these things in thy selfe? Yes, that is it that so grieueth me:
“Fames & sitis dolores sunt. Aug. confess. l. 10. c. 31. Vide & eundem de Music. l. 6. c. 5.
†Est sitis interior, uti & venter interior; quia est homo interior. Aug. in Joan. 32. Ipsum desiderium sitis est animae. Idem in Psal. 62.Est sitis interior, uti & venter interior; quia est homo interior. Aug. in Ioan. 32. Ipsum desiderium sitis est animae. Idem in Psal. 62.
6Verba Domini sunt; non est fas fidē suspendere. Credant, quod non experi••tur, ut fructū quandoque experientiae fidei merito consequantur. Bern. in Cant. 84.Verba Domini sunt; non est fas fidē suspendere. Credant, quod non experi••tur, ut fructū quandoque experientiae fidei merito consequantur. Bern. in Cant. 84.
that I cannot love God, stand in awe of him, trust in his mercy, repent of my sins as I should. Yea but, doest thou not seriously and unfeignedly desire to do thus? Oh yes, I desire it above all things in the world, and I would be willing to buy, and it were with a whole world, the least measure, a dram or a drop only, of such grace. And* who is it, I pray thee, that hath wrought this desire in thee? Not the Devil: he would rather quench it all he could in thee: Not thine own corrupt heart: that is naturally most averse thereunto: It must needs then be the work of the Spirit of God, and of him who affirmeth them to be all in a blessed plight that thus hunger and thirst after grace, and assureth them withal, that they shall one day be satisfied.“ Give her meat, said our Saviour, when he had raised I•irus his Daughter, †to show that ⟨p. 138⟩she was not revived only, but recovered. A good stomach, we say, is a sign of good health. And as hunger is a sign of health in the body: so is this spiritual hunger of health in the Soul.
that I cannot loue God, stand in awe of him, trust in his mercie, repent of my sinnes as I should. Yea but, doest thou not seriously and vnfainedly desire to doe thus? Oh yes, I desire it aboue all things in the world, and I would be willing to buy, and it were with a whole world, the least measure, a dramme or a drop onely, of such grace. And* who is it, I pray thee, that hath wrought this desire in thee? Not the Deuill: he would rather quench it all he could in thee: Not thine owne corrupt heart: that is naturally most auerse thereunto: It must needs then be the worke of the Spirit of God, and of him who affirmeth them to be all in a blessed plight that thus hunger and thirst after grace, and assureth them withall, that they shall one day be satisfied.“ Giue her meat, said our Sauiour, when he had raised I•irus his Daughter, †to shew that ⟨p. 138⟩she was not reuiued only, but recouered. A good stomacke, we say, is a signe of good health. And as hunger is a signe of health in the body: so is this spirituall hunger of health in the Soule.
*Quaerit anima verbum, sed quae à verbo prius quaesita sit. Audi profugam & deviam, quid doleat, & quid petat. Psal. 119. 176. Nec expositam omninò nec relictam dixerim qu•reverti cupit, & requiri petit. Unde enim haec voluntas illi? nisi quod à verbo visitata sit & quaesita. Nec otiosa quaesitio, quae operat• est voluntatē, fine qu• reditus esse non potest. Meminerit ergò see & quaesitam prius & prius dilectam, atquae […] esse quod & qu•rit & diligit. Cant. 3. 1. Bern. in Cant. 84. Nec repellet requirentem, qui contemnentem requisivit. Ibid.Quaerit anima verbum, sed quae à verbo prius quaesita sit. Audi profugam & deviam, quid doleat, & quid petat. Psal. 119. 176. Nec expositam omninò nec relictam dixerim qu•reverti cupit, & requiri petit. Vnde enim haec voluntas illi? nisi quod à verbo visitata sit & quaesita. Nec otiosa quaesitio, quae operat• est voluntatē, fine qu• reditus esse non potest. Meminerit ergò se & quaesitam prius & prius dilectam, atquae 〈…〉 esse quod & qu•rit & diligit. Cant. 3. 1. Bern. in Cant. 84. Nec repellet requirentem, qui contemnentem requisivit. Ibid.
An eighth Note of Sincerity may be a desire and endeavour of growth in grace: 1Desire, I say, and endeavour; for where desire indeed is, there endeavour also will be: there cannot but be a serious endeavour, where the desire of the heart is sincere. Buto grow in grace, saith Saint Peter, inciting hereunto, and in the knowledge of our Lord Jesus Christ. And,* Desire the sincere milk of the Word, that ye may thereby grow. And it is the joint prayer of the Apostles to their Saviour and ours;p Lord, increase our Faith, therein craving a further improvement of that grace that already they had received. And the Heathen man himself maketh it a note of a good man, that“ he studieth daily how he may grow better than he is, not contenting himself with any degree or measure of goodness. Yea the Apostle Paul telleth us, thatq the whole body of Christ (whereofr every true Christian is a limb) is so† compact together in it self, and so firmly fastened with certain spiritual nerves and ligaments to the head, that from it there is by them conveyed to each part a continual supply of spiritual grace, both sufficient to furnish it, and to further the growth of it.
An eighth Note of Sinceritie may be a desire and endeuour of growth in grace: 1Desire, I say, and endeuour; for where desire indeed is, there endeuour also will be: there cannot but be a serious endeuour, where the desire of the heart is sincere. Buto grow in grace, saith Saint Peter, inciting hereunto, and in the knowledge of our Lord Iesus Christ. And,* Desire the sincere milke of the Word, that yee may thereby grow. And it is the ioynt prayer of the Apostles to their Sauiour and ours;p Lord, encrease our Faith, therein crauing a further improuement of that grace that alreadie they had receiued. And the Heathen man himselfe maketh it a note of a good man, that“ hee studieth daily how he may grow better than hee is, not contenting himselfe with any degree or measure of goodnesse. Yea the Apostle Paul telleth vs, thatq the whole bodie of Christ (whereofr euery true Christian is a limbe) is so† compact together in it selfe, and so firmely fastned with certaine spirituall nerues and ligaments to the head, that from it there is by them conueighed to each part a continuall supply of spirituall grace, both sufficient to furnish it, and to further the growth of it.
1Note 8. Desire and Endeavour of Growth in Grace.Note 8. Desire and Endeuour of Growth in Grace.
Yea but,1 peradventure will some say, that is it that maketh me misdoubt my self, that to mine own seeming I stand at a stay; and, me ⟨p. 139⟩thinketh, I have so done for a long time together.
Yea but,1 peraduenture will some say, that is it that maketh me misdoubt my selfe, that to mine owne seeming I stand at a stay; and, mee ⟨p. 139⟩thinketh, I haue so done for a long time together.
I answer:1 It may well so be, and yet mayest thou be growing for all that.s The eye can see other things, but it cannot see it self: tWe can easily see the face and the countenance of another, we cannot behold our own, but by reflection only. Christians many times better discern how others grow in grace and come forward, than how themselves do, though it may be growing as fast or faster than they.* The Boat that crosseth us on the River, seemeth to go far swifter than ours, though our own go as fast or faster than it; and“ the land it self to pass by us, while we stand still, when indeed we pass by it, & it standeth still. Strangers that come by starts, some continuance of time between, to us, can better judge of the growth of our children than our selves, who have them continually in our eye. And it is the manner therefore of curious Artists, Picture-drawers and the like,u to stand sometime aloof off viewing their work, yea orx to go wholly away from ⟨p. 140⟩it, and to leave it a while, and after some space of time to return to it again, that they may the better discern any the least defect in it.y Our continual conversing with our selves, maketh our own growth many times to be not so discernible of our selves as of others. Which may the rather befall us, because this spiritual growth in the most is ordinarily butz by insensible degrees. A man may stand gassing a long time upon the Dial, and yet not perceive how the hand there stirreth, though it be stirring all that while: he may in warm springing weather sit night and day beside the young green grass, and yet not discern the shooting up of it, though by the warmth of the weather it be continually sprouting.
I answer:1 It may well so be, and yet mayest thou be growing for all that.s The eye can see other things, but it cannot see it selfe: tWee can easily see the face and the countenance of another, we cannot behold our owne, but by reflection onely. Christians many times better discerne how others grow in grace and come forward, than how themselues doe, though it may be growing as fast or faster than they.* The Boat that crosseth vs on the Riuer, seemeth to goe farre swifter than ours, though our owne goe as fast or faster than it; and“ the land it selfe to passe by vs, while we stand still, when indeed we passe by it, & it standeth still. Strangers that come by starts, some continuance of time betweene, to vs, can better iudge of the growth of our children than our selues, who haue them continually in our eye. And it is the manner therfore of curious Artists, Picture-drawers and the like,u to stand sometime aloofe off viewing their worke, yea orx to goe wholly away from ⟨p. 140⟩it, and to leaue it a while, and after some space of time to returne to it againe, that they may the better discerne any the least defect in it.y Our continuall conuersing with our selues, maketh our owne growth many times to be not so discernable of our selues as of others. Which may the rather befall vs, because this spirituall growth in the most is ordinarily butz by insensible degrees. A man may stand gasing a long time vpon the Diall, and yet not perceiue how the hand there stirreth, though it be stirring all that while: hee may in warme springing weather sit night and day beside the young greene grasse, and yet not discerne the shooting vp of it, though by the warmth of the weather it be continually sprouting.
1Answer 1.
s[Greek or Hebrew]. Greg. Naz. epist. 65. [Greek or Hebrew]. Basil. Caes. homil. 3. Ut oculus, sic animus se non videns, alia cernit. Ex Cic. Tuscul. l. 1. Joan. Sarisb. metalog. l. 4. c. 20. Corporis oculus alios oculos videt, se non videt: non sic mens. Aug. de Trinit. l. 9. c. 3.〈non-Latin alphabet〉. Greg. Naz. epist. 65. 〈non-Latin alphabet〉. Basil. Caes. homil. 3. Vt oculus, sic animus se non videns, alia cernit. Ex Cic. Tuscul. l. 1. Ioā. Sarisb. metalog. l. 4. c. 20. Corporis oculus alios oculos videt, se non videt: non sic mens. Aug. de Trinit. l. 9. c. 3.
tOculis corporis magis alij oculi noti sunt, quam ipsi sibi. Nunquā enim praeter specula see vident. Aug. de Trin. l. 10. c. 3. Facies nisi in speculo non videtur. Absens enim ab aspectu nostro etiam facies ipsa, quia non ibi est quo dirigi potest. Ibid. c. 9.Oculis corporis magis alij oculi noti sunt, quam ipsi sibi. Nunquā enim praeter specula se vident. Aug. de Trin. l. 10. c. 3. Facies nisi in speculo non videtur. Absens enim ab aspectu nostro etiam facies ipsa, quia non ibi est quo dirigi potest. Ibid. c. 9.
*Qua vehimur navi fertur, cùm stare videtur: Quae manet in flatione, ea propt•r creditur ire: Et fugere ad puppim colles campique videntur, Quos agimus praeter •• vim, velisque volamus. Lucret. rer. not. l. 4.Qua vehimur navi fertur, cùm stare videtur: Quae manet in flatione, ea propt•r creditur ire: Et fugere ad puppim colles campique videntur, Quos agimus praeter •• vim, velisque volamus. Lucret. rer. nat. l. 4.
“Vides ne naevem illam? nobis flare videtur. At eis qui in navi sunt, moveri haec villa. Cic. Academ. l. 4. Gemina his habet Origen. in Psal. 36. hom. 5.
u[Greek or Hebrew]. Greg. Naz. in Cyprian. [Greek or Hebrew]. basil. homil. 3. Homines neque proximè assita, neque longulè dissita cernimus. Apul. florid. 1.
Thou mayest well therefore be growing, though thou doest not discern it. As a man may have grace, and yet not know it: so he may be growing in grace, and yet not be aware of it. But doest thou not desire and endeavour to grow in it?a If thou dost so, it is certain that† thou dost grow,3 and art growing, howsoever thou seest it not. To useb Gersons similitude, or one somewhat ⟨p. 141⟩like it at least: A man is bound for the East-Indies, and shapeth his course thitherward; but by the way is put off oft by cross winds to the westward, he is compelled to put into divers harbours, and to make some stay by the way there, either to shift off stormy weather, or to take in fresh water. And yet all this while we say, he is going onward on his way, because his purpose and resolution still continueth the same. It is much more so in spiritual things, because our very growth it self in them consisteth much even in resolution and desire. The strength of desire never a whit furthereth the sea-man so long as he lieth wind-bound to the making of his port; but5 the very strength of our desire may convey us nearer to God, may carry us higher, as with Eagles wings, up towards heaven.
Thou maist well therfore be growing, though thou doest not discerne it. As a man may haue grace, and yet not know it: so he may be growing in grace, and yet not be aware of it. But doest thou not desire and endeuour to grow in it?a If thou dost so, it is certaine that† thou dost grow,3 and art growing, howsoeuer thou seest it not. To vseb Gersons similitude, or one somewhat ⟨p. 141⟩like it at least: A man is bound for the East-Indies, and shapeth his course thitherward; but by the way is put off oft by crosse winds to the westward, hee is compelled to put into diuers harbours, and to make some stay by the way there, either to shift off stormie weather, or to take in fresh water. And yet all this while we say, he is going onward on his way, because his purpose and resolution still continueth the same. It is much more so in spirituall things, because our very growth it selfe in them consisteth much euen in resolution and desire. The strength of desire neuer a whit furthereth the sea-man so long as hee lieth wind-bound to the making of his port; but5 the very strength of our desire may conueigh vs nearer to God, may carrie vs higher, as with Eagles wings, vp towards heauen.
aMagna pars est profectus velle proficere. Sen. ep. 72. Ambulare proficere est. Sedet is, qui proficere non curat. Id caveto, & si morte praeventus fueris, in refrigerio eris. Omnes enim qui in desiderio inveniuntur proficiendi, si morte praeoccupati fuerint, in eo quod eis deest sunt perficiendi. Bern. in Cant. 49.
†Amando bonum meli•res efficimur. Aug. in Psal. 143. Ambulas si amas. Non enim passibus ad Deum, sed affèctibus currimus. Idem de Cant. nev. c. 2.
3Answer 2.
bQuando peregrinatur quis ad S• Jacobi, aliquando proficiscitur viam recogitans; aliquando progreditur, nihil recogitans; aliquando nec progreditur, nec recogitat, dum dormit. In primo est continuatio naturae & morris actualis; in secundo naturae actualis, morris virtualis; in tertio discontinuatio motus naturalis, sed continuatio motus moris habitualis; quia non est apposita opposita ••luntes. Gerson, de valore orat.Quando peregrinatur quis ad S• Iacobi, aliquando proficiscitur viam recogitans; aliquando progreditur, nihil recogitans; aliquando nec progreditur, nec recogitat, dum dormit. In primo est continuatio naturae & moris actualis; in secundo naturae actualis, moris virtualis; in tertio discontinuatio motus naturalis, sed continuatio motus moris habitualis; quia non est apposita opposita ••luntes. Gerson, de valore orat.
5Omnis amor aut ascendit, aut descendit. Desiderio enim bon• levamur ad Deum, & desiderio malo ad ima praecipitamur. Aug. in Psal. 122. Non enim ambulando sed amando ad Deum itur. Idem epist. 52. Non pedibus, s•d affectibus, nec migrando, sed amando ad eum venimus: quanquā secundùm interiorem hominē, & qui amit, migrat. Aliud enim est migrare corpore, aliud cord. Migrat corpore, qui motu corporis mutat locū: migrat corde, qui motu cordis mutat affectum. Idem in Joan. 32. Hic non solùm ire, sed pervenire, nihil […] liud quàm ve•••e. Ide confess. l. 8. c. 8.
Yea this thy greedy desire of grace may make thee less sensible of thine own growth: As the Heathen man observeth, thatc the earnest desire of what men would have, maketh them forgetful of what they have.d I forget what is past, 3saith the Apostle, and press on to what is before. Their eye is more upon what they want, than upon what they have. It is with good Christians in this case, as with rich worldlings, thate like men in a race have their eye on ⟨p. 142⟩those that be before them, not on those that come after them; they are ever eying those that seem to out-strip and out-go them in wealth, and think they have nothing, they are but poor men, so long as they come short of such and such. And so is it with these; they are oft eying those, whose either examples they read of, or whose courses and graces they are in some sort eye-witnesses of, and think that they have nothing, they make no progress, at least worth speaking of, so long as they come behind, and keep short of such: And this is it oft that maketh them complain so much of their wants & their slow progress, and that they cannot perceive but that they stand still at a stay. Which yet complaint of theirs, and fervent desire of growth in grace, is a sure argument of sincere and undoubted grace in them. Yea it is an argument that they love not life only but grace, that they love Grace for it self, that they love Grace as it is Grace, when they desire so much to increase and to grow in Grace, especially supposing themselves to be in the estate of it already.
Yea this thy greedie desire of grace may make thee lesse sensible of thine owne growth: As the Heathen man obserueth, thatc the earnest desire of what men would haue, maketh them forgetfull of what they haue.d I forget what is past, 3saith the Apostle, and presse on to what is before. Their eye is more vpon what they want, than vpon what they haue. It is with good Christians in this case, as with rich worldlings, thate like men in a race haue their eye on ⟨p. 142⟩those that be before them, not on those that come after them; they are euer eying those that seeme to out-strip and out-goe them in wealth, and thinke they haue nothing, they are but poore men, so long as they come short of such and such. And so is it with these; they are oft eying those, whose either examples they reade of, or whose courses and graces they are in some sort eye-witnesses of, and thinke that they haue nothing, they make no progresse, at least worth speaking of, so long as they come behinde, and keepe short of such: And this is it oft that maketh them complaine so much of their wants & their slow progresse, and that they cannot perceiue but that they stand still at a stay. Which yet complaint of theirs, and feruent desire of growth in grace, is a sure argument of sincere and vndoubted grace in them. Yea it is an argument that they loue not life onely but grace, that they loue Grace for it selfe, that they loue Grace as it is Grace, when they desire so much to increase and to grow in Grace, especially supposing themselues to be in the estate of it alreadie.
cQuaeris quid sit quod oblivione acceplorum nobis faciat? cupiditas accipiendorum. Cogitamus non quid impetratum, sed quid impetrandum sit. Sen. epist. 81. Solebat Attalus hac imagine uti: Vidisti aliquando canem missa à Domino frusta apert• cre captantē? quicquid excepit, protinus devorat, & semper ad spem futuri hiat. Ibid. 72. Ultra see cupidity porrigit, & foelicitatē suam nō intelligit: quia nō unde venerit respicit, sed quo tendat. Idē de bē. l. 2. c. 27.Quaeris quid sit quod oblivione acceplorum nobis faciat? cupiditas accipiendorum. Cogitamus non quid impetratum, sed quid impetrandum sit. Sen. epist. 81. Solebat Attalus hac imagine uti: Vidisti aliquando canem missa à Domino frusta apert• cre captantē? quicquid excepit, protinus devorat, & semper ad spem futuri hiat. Ibid. 72. Vltra se cupidit• porrigit, & foelicitatē suam nō intelligit: quia nō unde venerit respicit, sed quo tendat. Idē de bē. l. 2. c. 27.
Whereas on the other side, it is an argument of insincerity and unsoundness, when men having gotten some small measure of speculative knowledge, or having attained to some slight degree of superficial conformity, far enough indeed from any sound sanctification, they can quietly sit down by it, and have no mind to go any further: yea how much soever they have attained to, if they can set down their rest there, ⟨p. 143⟩sing a requiem to their souls, and say with the rich Glutton in the Gospel,f Soul, thou hast much good; or,g I have enough, with Esau: what should I labour for any more? It was the Church of La•diceaes song,h I am rich, and full, and need nothing. He isi nothing worth indeed that so deemeth of himself.k He wanteth every thing, he hath not any thing, that thinketh he wanteth nothing; saith Bernard. The same is to be said of those that think themselvesl well enough, if they be but a little better than those that are stark naught, that are grossly impious and extremely profane: That use to ask, when they are incited to a more frequent & diligent use of the means, for the furtherance of their Christian growth: Why? may not a man be saved, though he know no more than this, and this? Or though he have no more than such a measure of faith, or though he do not live so precisely as such and such do? For such evidently show, that it is not grace but life, not sanctification that they desire, but salvation only. They serve God, only to serve their own turns upon God. It is not the pleasing of God, but the saving of themselves that they do not so much affect, as they are content to have, grace for.m He was never indeed good, that desireth not to be better. ⟨p. 144⟩Yea,n He is stark naught, that desireth not to be as good as the best. For he cannot be good, that loveth not goodness. Nor can any man truly love it, but he must needs desire more of it. For,o He that loveth money, saith Solomon, will never have enough of it: pAnd so he that truly loveth Grace, will never think he hath enough of it, and will consequently be ever desiring to grow in it. Which desire of growth in grace, as it is a good sign of sincerity of grace, so the want of it is too sure an argument of unsoundness.
Whereas on the other side, it is an argument of insinceritie and vnsoundnesse, when men hauing gotten some small measure of speculatiue knowledge, or hauing attained to some slight degree of superficiall conformitie, far enough indeed from any sound sanctification, they can quietly sit downe by it, and haue no minde to go any further: yea how much soeuer they haue attained to, if they can set downe their rest there, ⟨p. 143⟩sing a requiem to their soules, and say with the rich Glutton in the Gospell,f Soule, thou hast much good; or,g I haue enough, with Esau: what should I labour for any more? It was the Church of La•diceaes song,h I am rich, and full, and need nothing. He isi nothing worth indeed that so deemeth of himselfe.k He wanteth euery thing, he hath not any thing, that thinketh he wanteth nothing; saith Bernard. The same is to be said of those that thinke themseluesl well enough, if they be but a little better than those that are starke naught, that are grossely impious and extremely prophane: That vse to aske, when they are incited to a more frequent & diligent vse of the means, for the furtherance of their Christian growth: Why? may not a man be saued, though hee know no more than this, and this? Or though hee haue no more than such a measure of faith, or though he doe not liue so precisely as such and such doe? For such euidently shew, that it is not grace but life, not sanctification that they desire, but saluation only. They serue God, onely to serue their owne turnes vpon God. It is not the pleasing of God, but the sauing of themselues that they doe not so much affect, as they are content to haue, grace for.m He was neuer indeed good, that desireth not to be better. ⟨p. 144⟩Yea,n Hee is starke naught, that desireth not to bee as good as the best. For hee cannot be good, that loueth not goodnesse. Nor can any man truly loue it, but he must needs desire more of it. For,
kOmnia illi desunt, qui sibi nihil deesse putat. Bern. de consid. l. 2.
lSatis nos consequi, si inter pess•••os non sumus. Sen. ep. 76. Non est bonita• pessimis esse meliorem. Ibid. 79. Perfectū nolle essè delinquere est. Hierō. ad […]. & ad Julian. [Greek or Hebrew] Greg. Naz. in Matth. 19. 11, 12.Satis nos consequi, si inter pess•••os non sumus. Sen. ep. 76. Non est bonita• pessimis esse meliorem. Ibid. 79. Perfectū nolle essè delinquere est. Hierō. ad 〈…〉. & ad Iulian. 〈non-Latin alphabet〉 Greg. Naz. in Matth. 19. 11, 12.
mQui melior esse non cupit, nec est bonus. Ubi incipis nolle […] definis essè bonùs. Bern. epist. 91. Ubi sunt qui dieere s•lent, sufficit nubis, nol•mus esse me••res quàm patres nostri? non vis proficere? […] ergo deficere. nolle proficere, deficere est. Sic, inquis, […] vi•ere vo•; & […] in quo pervni: […], nec melior cupio. Hoc ergò vis quod essè non […]. Quid […] in hoe s ulo? Homo […] est. Idem epist. 254.
Yea but, will some other peradventure say, I have heard it oft said, that no true Christian, yea, thatq no man at all ever standeth at a stay: But that every one as he isr continually growing on toward his end, so he iss continually growing either better or worse:4 like the Angels on the ⟨p. 145⟩tLadder that Jacob saw, whereof some went upward, some downward, but none of them stood still. And with me the declination to the worse side is too evident: For I find that I am not able to continue in prayer, or to keep my mind long bent to any intention of meditation, yea that I cannot endure to hold out in hearing, or to retain or call to mind again what I have heard, as I formerly have done, or have been able to do. It is the usual complaint of many good Christians held with lingering infirmities and such bodily diseases as waste the spirits, weaken the senses, decay the memory, and disable the functions of those faculties of the soul that are wont to be in these holy exercises employed.
Yea but, will some other peraduenture say, I haue heard it oft said, that no true Christian, yea, thatq no man at all euer standeth at a stay: But that euery one as he isr continually growing on toward his end, so he iss continually growing either better or worse:4 like the Angels on the ⟨p. 145⟩tLadder that Iacob saw, whereof some went vpward, some downward, but none of them stood still. And with me the declination to the worse side is too euident: For I finde that I am not able to continue in prayer, or to keep my minde long bent to any intention of meditation, yea that I cannot endure to hold out in hearing, or to retaine or call to minde againe what I haue heard, as I formerly haue done, or haue beene able to doe. It is the vsuall complaint of many good Christians held with lingring infirmities and such bodily diseases as waste the spirits, weaken the senses, decay the memorie, and disable the functions of those faculties of the soule that are wont to be in these holy exercises employed.
qJob 14. 2. Nihil stat, nihil fixum manet. Aug. in Jam. 31. Non stat vel temporis puncto, sed s•e intermissione labitur, quicquid continua immutatione sensim currit in finem non consummantem, sed consumentem. Idem de pecc. mer. & remi. l. 1. c. 16.Iob 14. 2. Nihil stat, nihil fixum manet. Aug. in Iam. 31. Non stat vel temporis puncto, sed s•e intermissione labitur, quicquid continua immutatione sensim currit in finem non consummantem, sed consumentem. Idem de pecc. mer. & remi. l. 1. c. 16.
rJob 9. 26. Vita nostra navigationi similis est. Is namque qui navigat, stat, sedet, jacet, vadit; qu•• navis impulsu ducitur: ita & nos, sive vigilantes, sive dormientes, &c. per momenta temporum quotidiè ad finem tendimus. Greg. in registr. l. 6. ep. 26. Nam vita morti propior est quotidie. Phaedr. fab. l. 4. Velut secundo cymba vecta flumine Sensim propinquat litori: sic indies V•vendo morti appellimur propinquius. Rittershus.Iob 9. 26. Vita nostra navigationi similis est. Is namque qui navigat, stat, sedet, jacet, vadit; qu•• navis impulsu ducitur: ita & nos, sive vigilantes, sive dormientes, &c. per momenta temporum quotidiè ad finem tendimus. Greg. in registr. l. 6. ep. 26. Nam vita morti propior est quotidie. Phaedr. fab. l. 4. Velut secundo cymba vecta flumine Sensim propinquat litori: sic indies V•vendo morti appellimur propinquius. Rittershus.
sInter profectum & defectum nihil medium invenitur. Sed quomodo ipsum corpus nostrum continuè aut crescere constat aut decres•ere: sic necesseest & spiritum aut proficere semper aut deficere. Bern. ep. 254.
4Objection 2.Obiection 2.
tGen. 28. 12. Vidit Jacob in scala Angels ascendentes & descendentes: stantem vel residentem nemimem. Idem ep. 91. & de vit. solit. Unum ergò è duob necesse est, aut semper proficere, aut prorsus deficere. Idē de divers. 36. Plut. ipse de profect. [Greek or Hebrew].
Thomas Gataker
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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.
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†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.
a loathing of that rather, whereby hee might be refreshed and releeued: he may be emptie of food, and yet feele it not; he may feele it in some sort, and yet not desire food. But in hunger and thirst ordinarily doe these all three concurre. Yea, so vehement and violent is this desire of such supply oft in hunger and thirst, that
for a bit of bread, or a cup of drinke, men haue many times been content to part with the dearest and pretiousest things that they haue beene possest of. In like manner is it in this spiritual hunger and thirst. There is first spirituall pouertie, a vacuitte, an emptinesse of grace, to sight and sense it may be, vtterly of all, in deed and truth of some degree of it:
Quanto inanior, tanto fas•idiosior. Aug. confess. l. 3. c. 1.
i2 King. 6. 25, 28, 29. Lament. 1. 11. Hinc Lysimachus siti laborans cum post se suosque hosti deditos bibisset, [Greek or Hebrew] Plut. in apophth.2 King. 6. 25, 28, 29. Lament. 1. 11. Hinc Lysimachꝰ siti laborans cum post se suosque hosti deditos bibisset, 〈non-Latin alphabet〉 Plut. in apophth.
〈non-Latin alphabet〉. Greg. Naz. in Cyprian. 〈non-Latin alphabet〉. •asil. homil. 3. Homines neque proximè assita, neque longulè dissita cernimus. Apul. florid. 1.
x[Greek or Hebrew] Plut. de iracund.〈non-Latin alphabet〉 Plut. de iracund.
y[Greek or Hebrew]. Ibid. Aliena nobis, nostra plus aliis patent. Aliena quisque melius cernit quàm sua. Ter. heaut. 3. 1. Aiunt homines plus in alieno negotio videre quàm in suo. Quaedam sunt quae sapientes etiam in alio quàm in se diligentius vident. Shem. ep. 109. Facilius est de alienis judicare quàm de suis. Lactant. instit. l. 2. c. 3.〈non-Latin alphabet〉. Ibid. Aliena nobis, nostra plus aliis patent. Aliena quisque melius cernit quàm sua. Ter. heaut. 3. 1. Aiunt homines plus in alieno negotio videre quàm in suo. Quaedam sunt quae sapientes etiam in alio quàm in se diligentius vident. Sē. ep. 109. Facilius est de alienis judicare quàm de suis. Lactant. instit. l. 2. c. 3.
z[Greek or Hebrew]. Plut. de profect.〈non-Latin alphabet〉. Plut. de profect.
Omnis amor aut ascendit, aut descendit. Desiderio enim bon• levamur ad Deum, & desiderio malo ad ima praecipitamur. Aug. in Psal. 122. Non enim ambulando sed amando ad Deum itur. Idem epist. 52. Non pedibus, s•d affectibus, nec migrando, sed amando ad eum venimus: quanquā secundùm interiorem hominē, & qui amit, migrat. Aliud enim est migrare corpore, aliud corde. Migrat corpore, qui motu corporis mutat locū: migrat corde, qui motu cordis mutat affectum. Idem in Ioan. 32. Hic non solùm ire, sed pervenire, nihil 〈…〉 liud quàm ve•••e. Ide confess. l. 8. c. 8.
And so hee that truly loueth Grace, will neuer thinke he hath enough of it, and will consequently be euer desiring to grow in it. Which desire of growth in grace, as it is a good signe of sinceritie of grace, so the want of it is too sure an argument of vnsoundnesse.
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Qui melior esse non cupit, nec est bonus. Vbi incipis nolle 〈…〉 definis essè bonùs. Bern. epist. 91. Vbi sunt qui dieere s•lent, sufficit nubis, nol•mus esse me••res quàm patres nostri? non vis proficere? 〈…〉 ergo deficere. nolle proficere, deficere est. Sic, inquis, 〈…〉 vi•ere vo•; & 〈…〉 in quo perv•ni: 〈…〉, nec melior cupio. Hoc ergò vis quod essè non 〈…〉. Quid 〈…〉 in hoe s••ulo? Homo 〈…〉 est. Idem epist. 254.
nQui melior esse non vult, pro certo non est bonus. Bern. ep. 91. Imo, qui non vult esse optimus, non est revera bonus. Injustus est, qui non desider•t •mare te quantum ab aliqua creatura rational• possibile est te […]. Desiderat ergo etiam minimus quisque, quicunque ille est, tantum te amare, quantum amat, quicunque plus eo amat, non aemula insectiatione, sed pia & devota •• tatione. Guliel. de S. Theod. de amor. Dei c. 3.Qui melior esse non vult, pro certo non est bonus. Bern. ep. 91. Imo, qui non vult esse optimus, non est revera bonus. Injustus est, qui non desider•t •mare te quantum ab aliqua creatura rational• possibile est te 〈…〉. Desiderat ergo etiam minimus quisque, quicunque ille est, tantum te amare, quantum amat, quicunque plus eo amat, non aemula insectiatione, sed pia & devota •• tatione. Guliel. de S. Theod. de amor. Dei c. 3.
oEccles. 5. 10. Avarus animus, ••llo satiatur lucro. P. Sir. Senec. epist. 94. Nil satis est. Horat. serm. 1. Semper avarus eget. Idem epist. 2. [Greek or Hebrew]. Plut. de profect.Eccles. 5. 10. Avarus animus, ••llo satiatur lucro. P. Syr. Senec. epist. 94. Nil satis est. Horat. serm. 1. Semper avarus eget. Idem epist. 2. 〈non-Latin alphabet〉. Plut. de profect.
pN•scit virtus mensuram gratiae. Ambr. in Luc. l. 5. c. 6. Amori […] satis est: Amor exaestuat; se non capit; immensitatem aemulatur, dumb metam nescit affectui ponere: non excusat, sed accusat se de infirmitate; non capit de impossibilitate remedium, Galbert. in Cant. 19.N•scit virtus mensuram gratiae. Ambr. in Luc. l. 5. c. 6. Amori 〈…〉 satis est: Amor exaestuat; se non capit; immensitatem aemulatur, dum metam nescit affectui ponere: non excusat, sed accusat se de infirmitate; non capit de impossibilitate remedium, Galbert. in Cant. 19.
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Gen. 28. 12. Vidit Iacob in scala Angel•s ascendentes & descendentes: stantem vel residentem nemimem. Idem ep. 91. & de vit. solit. Vnum ergò è duob•• necesse est, aut semper proficere, aut prorsus deficere. Idē de divers. 36. Plut. ipse de profect. 〈non-Latin alphabet〉.
