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.
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].
For Answer hereunto; to omit what before was said, thatu where an earnest desire and endeavour of growth is, there is no standing at a stay. It followeth not, because persons cannot perform outward, yea or inward actions as formerly they have done, that therefore there is a decay of spiritual grace in them. Forx the Soul, 3we know, while it abideth in the body, worketh by it and the parts of it. And the working of it therefore cannot be other, than the affection of those parts, it worketh by, will afford. As ythe Heathen Philosopher therefore well observeth, that it followeth not that either the soul it self, or the faculty of seeing in the soul (for it ⟨p. 144⟩[…] ⟨p. 145⟩[…] ⟨p. 146⟩zis not the body, nor the eye it self that seeth, to speak properly, but the soul that seeth by it) is grown weak and decayed, because it cannot see so well by or with an old eye, as it could do and did by or with a young one:a Give it a young eye again, and it will see as well as ever. Nor doth it follow thatb a work-man hath either lost or lessened his skill, because either he wanteth tools, and therefore he cannot work, or hath bad tools, and cannot therefore work so well as he could, when he had better than now he hath: that a Musician is not so good or skilful an Artist as he was, because he cannot make so good Music with his Viol or Cithern, being now cracked and crazed, or evil-stringed, as he could when it was new and sound, and well-stringed at first. So neither doth it follow that spiritual Grace is therefore abated or decayed in the soul, because it cannot hold out now with that continuance of attention, or strength and vigour of intention in meditation, invocation, or other the like holy exercises,c the body being, by age, or sickness and feebleness accruing from either, much decayed and disabled, as it could formerly, when the parts and functions of it were fresh. I say not, (for I would not herein be mistaken) if the desire of doing what it hath done, but cannot now do, what it is now restrained of, or disabled unto, be not as fervent as formerly. For the desire usually rather on such occasions increaseth. And it is a ⟨p. 147⟩dshrewd evil sign, as even an Heathen man also could observe, when men restrained of the means or the use of them, or disabled unto their wonted performance of such duties, are not at all therewith moved, but can well enough endure such want.
For Answer hereunto; to omit what before was said, thatu where an earnest desire and endeuour of growth is, there is no standing at a stay. It followeth not, because persons cannot performe outward, yea or inward actions as formerly they haue done, that therefore there is a decay of spirituall grace in them. Forx the Soule, 3we know, while it abideth in the body, worketh by it and the parts of it. And the working of it therefore cannot be other, than the affection of those parts, it worketh by, will afford. As ythe Heathen Philosopher therefore well obserueth, that it followeth not that either the soule it selfe, or the facultie of seeing in the soule (for it ⟨p. 144⟩〈…〉⟨p. 145⟩〈…〉⟨p. 146⟩zis not the bodie, nor the eye it selfe that seeth, to speake properly, but the soule that seeth by it) is growne weake and decayed, because it cannot see so well by or with an old eye, as it could doe and did by or with a young one:a Giue it a young eye againe, and it will see as well as euer. Nor doth it follow thatb a work-man hath either lost or lessened his skill, because either hee wanteth tooles, and therefore he cannot worke, or hath bad tooles, and cannot therefore worke so well as he could, when he had better than now he hath: that a Musitian is not so good or skilfull an Artist as he was, because hee cannot make so good Musicke with his Viole or Citharne, being now cracked and crased, or euill-stringed, as he could when it was new and sound, and well-stringed at first. So neither doth it follow that spirituall Grace is therefore abated or decayed in the soule, because it cannot hold out now with that continuance of attention, or strength and vigour of intention in meditation, inuocation, or other the like holy exercises,
uIndefessum proficiend• fludium, & jugis conatus perfectionis (pros••tus, imò &) pe fectio reputatur. Bern. epist. 254. Et si studere perfectioni perfectum est esse, ut• Idem ibid. certè & Profectui studere, ipsum est proficere.
z[Greek or Hebrew]. Menaud. apud Plut. de fortua. & Cercida apud Stob. c. 4. A••mum videre & audire; non eas partes quae quasi fenestrae sunt animae. Cic. Tuscul. l. 1.〈non-Latin alphabet〉. Menaud. apud Plut. de fortua. & Cercida apud Stob. c. 4. A••mum videre & audire; nō eas partes quae quasi fenestrae sunt animae. Cic. Tuscul. l. 1.
a[Greek or Hebrew]. Aristot. ibid.〈non-Latin alphabet〉. Aristot. ibid.
bUt quamvis tacet Hermogenes, cā tor tamen, atque Optimus est modulator: ut Alfen' vafer, omni Abjecto instrumento ••tis, clausaque taberna Sutor erat.-Horat. •erm. l. 1. sat. 3.Vt quamvis tacet Hermogenes, cā tor tamen, atque Optimus est modulator: ut Alfen' vafer, omni Abjecto instrumento ••tis, clausaque taberna Sutor erat.-Horat. •erm. l. 1. sat. 3.
It was by one deemede as unequal for an old man to desire the strength he had when he was young, as for a young man to desire the strength that an Ox hath, or an Elephant. But for a man here not to desire to do as he hath done, may well minister some suspicion, of an heart not very sound, which they that thus complain of, by this their complaint do evidently show themselves not to be free only, but to be far from.f The very absence and restraint of things loved, longed after, and delighted in, is a great means to incense and inflame much the desire. Nor can there be a decay of grace, though the work of it may be restrained or suspended, where the desire continueth such. Spiritual grace is of the same nature, in some sort, with the Soul: As that is an immortal substance; so is thisg an incorruptible seed. Nor is it therefore any physical or natural defect, though such may either in whole or in parth restrain the operation, that can possibly either destroy, or decay either. By some natural defects indeed, ⟨p. 148⟩(such as either suspend or abandon the use of reason and understanding, and make a man by that means uncapable of instruction,) a man may bei disabled in ordinary course, (for extraordinary workings we leave unto God; who as he gavek power of speech and utterance sometime to a dumb beast, and hisl sanctifying Spirit to a Babe yet unborn, som is able to work in this kind as he will:) unto the attaining of saving Grace, where as yet it is not. But where it is already wrought, there cannot any such natural defect, either craze it, or wholly raze it out again. It were as absurd to imagine that a fit of the dead palsy continuing with a man some good space of time, and depriving him thereby of ability unto the performance of holy duties, should of it self therefore make himn less holy than he was when it first seized upon him; as to suppose a man well affected to be lesso liberally minded, because being fallen into poverty, he cannot now do that, which before he was wont to do, when he had better means and a more plentiful estate. It is not therefore any disability arising from such defects and infirmities, that argueth any decay of Grace.
It was by one deemede as vnequal for an old man to desire the strength he had when he was young, as for a young man to desire the strength that an Oxe hath, or an Elephant. But for a man here not to desire to doe as hee hath done, may well minister some suspition, of an heart not very sound, which they that thus complaine of, by this their complaint doe euidently shew themselues not to be free only, but to be farre from.f The very absence and restraint of things loued, longed after, and delighted in, is a great meanes to incense and inflame much the desire. Nor can there be a decay of grace, though the worke of it may be restrained or suspended, where the desire continueth such. Spirituall grace is of the same nature, in some sort, with the Soule: As that is an immortall substance; so is thisg an incorruptible seed. Nor is it therefore any physicall or naeturall defect, though such may either in whole or in parth restraine the operation, that can possibly either destroy, or decay either. By some naturall defects indeed, ⟨p. 148⟩(such as either suspend or abandon the vse of reason and vnderstanding, and make a man by that meanes vncapable of instruction,) a man may bei disabled in ordinarie course, (for extraordinarie workings wee leaue vnto God; who as hee gauek power of speech and vtterance sometime to a dumbe beast, and hisl sanctifying Spirit to a Babe yet vnborne, som is able to worke in this kinde as he will:) vnto the attaining of sauing Grace, where as yet it is not. But where it is alreadie wrought, there cannot any such naturall defect, either crase it, or wholly raze it out againe. It were as absurd to imagine that a fit of the dead palsie continuing with a man some good space of time, and depriuing him thereby of abilitie vnto the performance of holy duties, should of it selfe therefore make himn
eNe nunc quidem vires desidero adolescen•is: non plus quàm adolescens etiam vires tauri aut elephantis desiderabam. Cic. de senect.
f[Greek or Hebrew]. Plut. de profect.〈non-Latin alphabet〉. Plut. de profect.
lLuk. 1. 15. In utero priusquam nasceretur renatus. Greg. mor. l. 3. c. 4. Quod tamen Aug. impossibile censet. Nem•, inquit, ante renatus quàm natus. Et, Renasci nemo potest antequam sit natus. Aug. epist. 57. & de verb. Ap. 14. Verum regenitum si dixisset Gregorius, & id est propriè loquendo [Greek or Hebrew], contradictionis speciem omnem sustulisset.Luk. 1. 15. In utero priusquam nasceretur renatus. Greg. mor. l. 3. c. 4. Quod tamen Aug. impossibile censet. Nem•, inquit, ante renatus quàm natus. Et, Renasci nemo potest antequam sit natus. Aug. epist. 57. & de verb. Ap. 14. Verum regenitum si dixisset Gregorius, & id est propriè loquendo , contradictionis speciem omnem sustulisset.
A ninth Note 1of sincerity may be an endeavour to find out and discover our own corruptions; 2and a gladness when we have discovered them by the light of Gods word, or such other good means as God shall offer us. This business had David been busy about, what time he brake out into that exclamation;p O, who can tell how oft he ⟨p. 149⟩sins? or, what man is he that understandeth his own errors? qIt fared with David, saith Spina, as with the Housewife that having diligently swept her house and cast the dust out at doors, can see nothing amiss now, no speck of dust in it; whereas if the Sun do but a little shine in through some cranny in the wall, or some broken quarrel in the window, she may soon see the whole house swim and swarm with innumerable motes of dust floating to and fro in the air, which for dimness of light or sight before she was not able to discern. And so fared it with David; he was a man of no loose life, but even from his younger years careful of his courses,r Upright & after Gods own heart; so that little might seem to be amiss, or to require reformation and amendment with him: yet when he came to look more intentively into Gods law, a little beam of light reflecting upon his soul from it, discovered unto him suchs an innumerable company as well of corruptions in his heart, as of errors and over-sights in his life, that it made him, as one amazed, cry out in that manner, as guessing by what he now saw, that he had not seen before, how much corruption remained yet in him unseen. In like manner had he been sifting of himself, when he said;t I considered my ways, and turned my feet unto thy Testimonies. And of the joy that he conceived, when upon such view and search he had light upon somewhat that he was ignorant of before, and came to the notice of some duty ⟨p. 150⟩concerning himself, that before he was not aware of:u I rejoice, saith he, at thy Word, (to wit, when somewhat from it is discovered unto me,) as one that findeth a great spoil; that hath gotten a rich booty. An allusion to rich spoils taken from the enemy in the field, wherein the pleasure is usually as much as, or more than the profit. And he saith further therefore, Thatx he will praise God with an upright heart, when he shall have learned his righteous Testimonies: He will thank him heartily, when he shall by his Law inform him of ought.
A ninth Note 1of sinceritie may be an endeuour to finde out and discouer our owne corruptions; 2and a gladnesse when we haue discouered them by the light of Gods word, or such other good meanes as God shall offer vs. This businesse had Dauid beene busie about, what time he brake out into that exclamation;p O, who can tell how oft hee ⟨p. 149⟩sinnes? or, what man is he that vnderstandeth his owne errours? qIt fared with Dauid, saith Spina, as with the Houswife that hauing diligently swept her house and cast the dust out at doores, can see nothing amisse now, no specke of dust in it; whereas if the Sunne doe but a little shine in thorow some cranie in the wall, or some broken quarell in the window, shee may soone see the whole house swimme and swarme with innumerable motes of dust floating to and fro in the aire, which for dimnesse of light or sight before shee was not able to discerne. And so fared it with Dauid; he was a man of no loose life, but euen from his younger yeares carefull of his courses,r Vpright & after Gods own heart; so that little might seeme to be amisse, or to require reformation and amendment with him: yet when hee came to looke more intentiuely into Gods law, a little beame of light reflecting vpon his soule from it, discouered vnto him suchs an innumerable company as well of corruptions in his heart, as of errours and ouer-sights in his life, that it made him, as one amazed, crie out in that manner, as guessing by what hee now saw, that he had not seene before, how much corruption remained yet in him vnseene. In like manner had hee beene sifting of himselfe, when hee said;t I considered my wayes, and turned my feet vnto thy Testimonies. And of the ioy that hee conceiued, when vpon such view and search he had light vpon somewhat that he was ignorant of before, and came to the notice of some dutie ⟨p. 150⟩concerning himselfe, that before he was not aware of:
1Note 9.
2Diligence in Discovery of Corruptions.Diligence in Discouerie of Corruptions.
qSpin•us de Justit. Christian. Postquam diligenter cubiculū everrimus, id nobis perpurgatum videtur. At sole per fenestras illucente, radios atomorum sordibus infinitis permistos videmus.Spin•us de Iustit. Christian. Postquam diligenter cubiculū everrimus, id nobis perpurgatum videtur. At sole per fenestras illucente, radios atomorum sordibus infinitis permistos videmus.
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〉.
the body being, by age, or sicknesse and feeblenesse accruing from either, much decayed and disabled, as it could formerly, when the parts and functions of it were fresh. I say not, (for I would not herein be mistaken) if the desire of doing what it hath done, but cannot now doe, what it is now restrained of, or disabled vnto, be not as feruent as formerly. For the desire vsually rather on such occasions encreaseth. And it is a
shrewd euill signe, as euen an Heathen man also could obserue, when men restrained of the means or the vse of them, or disabled vnto their wonted performance of such duties, are not at all therewith moued, but can well enough endure such want.
cCorpus enim tunc instar organi Musici, non […] contemperatis & recte dispofiti, sed quasi cofracts & […]. August. nomme de spi•. & anun. c. 14.Corpus enim tunc instar organi Musici, non 〈…〉 contemperatis & recte dispofiti, sed quasi cofracts & 〈…〉. August. nomme de spi•. & anun. c. 14.
d[Greek or Hebrew]. Plut. de profectus i•diciis.〈non-Latin alphabet〉. Plut. de profectus i•diciis.
lesse holy than he was when it first seized vpon him; as to suppose a man well affected to be lesse
liberally minded, because being fallen into pouertie, he cannot now do that, which before he was wont to doe, when he had better meanes and a more plentifull estate. It is not therefore any disabilitie arising from such defects and infirmities, that argueth any decay of Grace.
〈non-Latin alphabet〉
mDrvina potentia non est med•is alligata. Aug. in Gen. ad lit. l. 6. c. 13.
nActiones enim corporis; animi virtutes & vitia. Aug. nō. de spir. & anim. c. 14.Actiones enim corporis; animi virtutes & vitia. Aug. nō. de spir. & anim. c. 14.
oEtiam in ma•imis angusti• libera•s est animus. Sen. de benef. l. 1. c. 8.
I reioyce, saith he, at thy Word, (to wit, when somewhat from it is discouered vnto me,) as one that findeth a great spoile; that hath gotten a rich bootie. An allusion to rich spoiles taken from the enemie in the field, wherein the pleasure is vsually as much as, or more than the profit. And he saith further therefore, That
he will praise God with an vpright heart, when he shall haue learned his righteous Testimonies: Hee will thanke him heartily, when he shall by his Law informe him of ought.
