the joy of the just with the signs of such. A discourse tending to…the ioy of the iust vvith the signes of such. A discourse tending to…
the joy of the just with the signs of such. A discourse tending to the comfort of the dejected and afflicted; and to the trial of sincerity. Being the enlargement of a sermon preached at Black-Friars London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith.the ioy of the iust vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Being the enlargement of a sermon preached at Black-Friers London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1623London: printed by Iohn Hauiland for Fulke Clifton, 1623
[12], 163, [1] p. · 43k words · STC 11665 · ESTC S120494
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Yea 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,
saith 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, that
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.
Yea how glad was he when Abigail had discovered unto him his error, and by that means stayed his hand from an unwarrantable act, that in his heat of passion he had before resolved to execute? Andy how doth he bless her, and bless God for her; her, as a messenger of God, and God, as one that had sent her to meet him, and so to with-hold him from that outrage? Andz this is also a singular good note of a sincere heart, when a man is careful to search into his own corruptions and oversights, is willing to be informed of them, glad to see them discovered, and ready to reform them when they are evidently discovered to him, and his conscience convinced of them out of Gods word. As on the contrary part when men* are not willing to have their corruptions discovered to them, cannot endure those that are dealing in any sort with their sins,a fume and storm against those that even in the kindest and […] Christian manner inform them of them, albeit ⟨p. 151⟩they cannot wholly excuse them or deny them to be such: when men will of set purpose forbear, yea and forswear to, the hearing of those, whose plain dealing and powerful delivery of Gods word, hath begun to lay open to them their corruptions, and to touch them a little to the quick: Or when (as Augustine well observeth of some, speaking of those words of the Psalmist; bHe flattereth himself in his own eyes, till his iniquity be found abominable; and he refuseth to understand:)c they will seem to search, but are loth to find; and therefore, asd the young man in the Gospel, that moved a question to our Saviour,e they are sorry that ever they sought, and go away with heavy hearts, when they find not as they would, when they have not an issue and an answer to their own minds: and asf the Jewish Captains that repaired for advice and direction to Jeremiah, their seeming search was never made in sincerity.
Yea how glad was hee when Abigail had discouered vnto him his errour, and by that meanes stayed his hand from an vnwarrantable act, that in his heat of passion he had before resolued to execute? Andy how doth he blesse her, and blesse God for her; her, as a messenger of God, and God, as one that had sent her to meet him, and so to with-hold him from that outrage? Andz this is also a singular good note of a sincere heart, when a man is carefull to search into his owne corruptions and ouersights, is willing to be informed of them, glad to see them discouered, and readie to reforme them when they are euidently discouered to him, and his conscience conuinced of them out of Gods word. As on the contrarie part when men* are not willing to haue their corruptions discouered to them, cannot endure those that are dealing in any sort with their sinnes,a fume and storme against those that euen in the kindest and 〈…〉 Christian manner informe them of them, albeit ⟨p. 151⟩they cannot wholly excuse them or deny them to be such: when men will of set purpose forbeare, yea and forsweare to, the hearing of those, whose plaine dealing and powerfull deliuery of Gods word, hath begunne to lay open to them their corruptions, and to touch them a little to the quicke: Or when (as Augustine well obserueth of some, speaking of those words of the Psalmist; bHe flattereth himselfe in his owne eyes, till his iniquitie be found abominable; and he refuseth to vnderstand:)c they will seeme to search, but are loth to finde; and therefore, asd the young man in the Gospell, that moued a question to our Sauiour,e they are sorie that euer they sought, and goe away with heauie hearts, when they finde not as they would, when they haue not an issue and an answer to their owne mindes: and asf
The last Note1 of Sincerity shall be a love of God and good things,2 refuse thereupon to follow what they are informed of, or to reform what upon such search they meet with, and find to be amiss with them in heart or life: It is a fearful sign that their heart is not upright, andg and of the Children of God for God; together with a steadfast purpose to depend still upon God, to continue constant in the frequent and diligent use of all the holy Ordinances of Go•, and to persevere and go on in the good ways of God, though a man cannot yet find or feel in himself ⟨p. 152⟩any assurance of Gods special favour towards him, or any comfort in the ordinances of God that he useth.
The last Note1 of Sinceritie shall be a loue of God and good things,2 refuse thereupon to follow what they are informed of, or to reforme what vpon such search they meet with, and find to be amisse with them in heart or life: It is a fearefull signe that their heart is not vpright, andg and of the Children of God for God; together with a stedfast purpose to depend still vpon God, to continue constant in the frequent and diligent vse of all the holy Ordinances of Go•, and to perseuer and goe on in the good waies of God, though a man cannot yet find or feele in himselfe ⟨p. 152⟩any assurance of Gods speciall fauour towards him, or any comfort in the ordinances of God that he vseth.
1Note 10.
2Love of God, and Gods children; with Purpose of constant Adherence unto him, even in Want of Assurance of his Special Favour.Loue of God, and Gods childrē; with Purpose of constant Adherence vnto him, euen in Want of Assurance of his Speciall Fauour.
gQuia dolosè agebant, ut invenirent, ubi invenerint, non oderunt. Si enim sincere & non dolose agerent, quod inven•rent, •dissent. Aug. in Psal. 35.
These I am the rather willing thus to pile up together, and to comprehend under one Head, though they might severally be insisted on, because I would hasten to an end, fearing that I have been over-long in what is past already: The work growing greater than I made account it would have done.
These I am the rather willing thus to pile vp together, and to comprehend vnder one Head, though they might seuerally be insisted on, because I would hasten to an end, fearing that I haue beene ouer-long in what is past alreadie: The worke growing greater than I made account it would haue done.
That our Love of God1 is a sure argument of Gods special Love of us it is most evident. hI love them, saith the Wisdom of God, that love me. And, iHe that loveth me, saith our Saviour Christ, both the Father and I will love him.k A man could not love God, did not God first love him, andl work this very love of himself in him. mNor need any man, that truly (though “but weakly, yet so well as he is able, or rather as God hath enabled him;) loveth God, doubt but that God loveth him. For nhow can he choose but love them again, when they love him, whom he loved even before they loved him? How can he but love them, when they love him, ⟨p. 153⟩that oloved them, when they loved not him; that loved them so dearly when they phated him, and qwere enemies to him, as to give his Son to die for them. If God, saith that †blessed man and Martyr of God, so loved us when we hated him and fled away from him, that he sent his Son after us to seek us, and with loss of his own life to redeem and reduce us, how can we think otherwise, but that now loving him, and lamenting because we do no more love him, he will surely love us for ever?
That our Loue of God1 is a sure argument of Gods speciall Loue of vs it is most euident. hI loue them, saith the Wisdome of God, that loue me. And, iHee that loueth mee, saith our Sauiour Christ, both the Father and I will loue him.k A man could not loue God, did not God first loue him, andl worke this very loue of himselfe in him. mNor need any man, that truly (though “but weakely, yet so well as he is able, or rather as God hath enabled him;) loueth God, doubt but that God loueth him. For nhow can he choose but loue them againe, when they loue him, whom hee loued euen before they loued him? How can he but loue them, when they loue him, ⟨p. 153⟩that oloued them, when they loued not him; that loued them so dearely when they phated him, and qwere enemies to him, as to giue his Sonne to die for them. If God, saith that †blessed man and Martyr of God, so loued vs when wee hated him and fled away from him, that he sent his Sonne after vs to seeke vs, and with losse of his owne life to redeeme and reduce vs, how can we thinke otherwise, but that now louing him, and lamenting because wee doe no more loue him, hee will surely loue vs for euer?
kNemo se fallat. Non nos Deum diligeremus, nisi ipse prius nos dilexisset, & sui dilectores secisset. Aug. de grat. & lib. •b. c. 18. Nisi prius quaesita non quaereres; nisi prius dilecta non diligeres. Bern. in Cant. 69.
lRom. 5. 5. Charitas Dei donum Spiritus Dei. Bern. de humil. grad. 3. Non amatur Deus nisi de Deo. Aug. de divers. 2. N•o habet homo unde Deum diligat nisi ex Deo. Idem de Trinit. l. 15. c. 17. Prorsus donum Dei est diligere Deum. Ipse ut diligeretur dedit, qui non dilectus dilexit. Idem in Joan. 102.Rom. 5. 5. Charitas Dei donum Spiritus Dei. Bern. de humil. grad. 3. Non amatur Deus nisi de Deo. Aug. de divers. 2. N•o habet homo unde Deum diligat nisi ex Deo. Idem de Trinit. l. 15. c. 17. Prorsus donum Dei est diligere Deum. Ipse ut diligeretur dedit, qui non dilectus dilexit. Idem in Ioan. 102.
mNihil dilectae, nihil diligenti timendum, Paveant, qu•• non amant. Quae amat, ne timeat, quia amat; quod non amata omninò non faceret: Itaque etiam amatur. Quae •mat, amari see ne dubitet; non magis quàm amare. Bern. in Cant. 69. & 84.Nihil dilectae, nihil diligenti timendum, Paveant, qu•• non amant. Quae amat, ne timeat, quia amat; quod non amata omninò non faceret: Itaque etiam amatur. Quae •mat, amari se ne dubitet; non magis quàm amare. Bern. in Cant. 69. & 84.
And that the Love of Gods Children for God, 1is a good Sign of the love of God, it is no less apparent. rHe that loveth him that begat, saith Saint John, loveth him also that is begotten. And he that loveth him that is begotten, say I, loveth him also that begat. It wass for Jonathans sake principally, that David loved and favoured Mephibosheth. Nor could a man for God love the Children of God, if he did not first love God himself. In regard whereof also Saint John maketh this Love of Gods Children a Sign that a mant is in the light, to […] of Gods favour; that he uis past from Death to Life, is in the state of salvation; that hex is borne of God, is regenerate, is the Child of God; thaty God dwelleth in him, he abideth in his heart by his Spirit; and that he dothz sincerely love God, and is beloved consequently of God. And as David testifieth the sincerity of his Love unto God, by his loving, aliking of, and delighting in the Saints of God: so he makethb the honouring and respecting of those ⟨p. 154⟩that fear God; a note and mark of such as are free Denizens of the heavenly Jerusalem.
And that the Loue of Gods Children for God, 1is a good Signe of the loue of God, it is no lesse apparent. rHee that loueth him that begat, saith Saint Iohn, loueth him also that is begotten. And he that loueth him that is begotten, say I, loueth him also that begat. It wass for Ionathans sake principally, that Dauid loued and fauoured Mephibosheth. Nor could a man for God loue the Children of God, if he did not first loue God himselfe. In regard whereof also Saint Iohn maketh this Loue of Gods Children a Signe that a mant is in the light, to 〈…〉 of Gods fauour; that hee uis past from Death to Life, is in the state of saluation; that hex is borne of God, is regenerate, is the Childe of God; thaty God dwelleth in him, he abideth in his heart by his Spirit; and that he dothz sincerely loue God, and is beloued consequently of God. And as Dauid testifieth the sinceritie of his Loue vnto God, by his louing, aliking of, and delighting in the Saints of God: so hee makethb the honouring and respecting of those ⟨p. 154⟩that feare God; a note and marke of such as are free Denisons of the heauenly Ierusalem.
1Love of Gods Children for God.Loue of Gods Children for God.
The like might be said severally ofc the steadfast purpose of depending upon God, 2and dof continuing constant in the diligent use of the Ordinances of God, and ewalking carefully in his ways. But that which I here in this last Note principally aim at,5 and will therefore most insist on, is this, that then the sincerity of a mans heart herein doth most evidently appear, when he persisteth thus constantly in loving God, and Gods children, cleaving to God, following him, frequenting his Ordinances, and depending upon him, 6though God seem not to regard him, nor do reveal himself yet unto him in that comfortable manner,f as he doth frequently and usually unto those that be his.† Yet will I wait upon the Lord, saith the Prophet Isaiah, 9though he have hid his face from us. And,g Though he slay me, saith Job, yet will I still trust in him: Yea,h though he hide his face from me, and carry himself towards me as an enemy. Hereby do the people of God in the Psalm approve their sincerity unto […], and the uprightness of their hearts with him, in thati though God seemed to have clean forgotten them, and to have utterly cast them off, yet they had not left him, nor taken occasion thereby, either to neglect him or to stray from him, either in heart or in life, and to seek to any other helps. And it is certainly an argument of a great measure of grace, when a ⟨p. 155⟩Christian Soul, though finding in it self so weak encouragement, in regard of comfort or assurance, to depend upon God, yet can firmly resolve constantlyk to rely and rest wholly upon him: when thoughl it feel little or no comfort at all in ought that it doth, yetm it will not thereby be discouraged from persisting in the observance of holy exercises, and the performance of good duties, content with patience, and yet not without a kind ofn religious impatience too,o to submit it self to Gods good pleasure, pwait his holy leisure, andq expect when he shall see it fit and seasonable in mercy, further to reveal himself, and to minister unto it the inward comforts of his Spirit. As on the other side it is a shrewd Sign of insincerity and unsoundness, when men are ready to cast off all religious regard, if they cannot in good exercises find present comfort;
The like might be said seuerally ofc the stedfast purpose of depending vpon God, 2and dof continuing constant in the diligent vse of the Ordinances of God, and ewalking carefully in his waies. But that which I here in this last Note principally aime at,5 and will therefore most insist on, is this, that then the sinceritie of a mans heart herein doth most euidently appeare, when he persisteth thus constantly in louing God, and Gods children, cleauing to God, following him, frequenting his Ordinances, and depending vpon him, 6though God seeme not to regard him, nor doe reueale himselfe yet vnto him in that comfortable manner,f as he doth frequently and vsually vnto those that be his.† Yet will I wait vpon the Lord, saith the Prophet Esay, 9though he haue hid his face from vs. And,g Though he slay me, saith Iob, yet will I still trust in him: Yea,h though he hide his face from me, and carry himselfe towards me as an enemie. Hereby doe the people of God in the Psalme approue their sinceritie vnto 〈…〉, and the vprightnesse of their hearts with him, in thati though God seemed to haue cleane forgotten them, and to haue vtterly cast them off, yet they had not left him, nor taken occasion thereby, either to neglect him or to stray from him, either in heart or in life, and to seeke to any other helpes. And it is certainly an argument of a great measure of grace, when a ⟨p. 155⟩
or shall be ready, if God do not instantly answer them according to their desires, to say with Joram's profane Pursuivant, rWhat should I do waiting on God any longer? Or with Saul, sto leave God, and betake them to other courses, yea those, such as he in his Word hath inhibited.
or shall be readie, if God do not instantly answer them according to their desires, to say with Iorams profane Pursueuant, rWhat should I doe waiting on God any longer? Or with Saul, sto leaue God, and betake them to other courses, yea those, such as hee in his Word hath inhibited.
Neither are we to think that the prayers and other holy exercises of such so affected, as before was said, in regard of the want of that alacrity and cheerfulness of spirit in them, are therefore either altogether unprofitable to themselves, or unacceptable in Gods sight. For to omit, that there is oft more true spiritual vivacity ⟨p. 156⟩in the prayers and other exercises of persons even so affected, than in the prayers and exercises of many others;t their inward sense of their wants and instant desire of having them supplied, putting a great deal of spirit and life more than ordinary into them: An hungry belly, an empty maw, will make a beggar beg more earnestly, than when he hath been feeding but a little before. Read butu the Psalms and Prayers that the Saints of God have made and penned in such cases, and upon such occasions, and mark what a deal of spiritual vigour and vivacity appeareth in them. Not to stand, I say, upon this; Even the weakest and the feeblest that are, must for their comfort and encouragement in this kind be informed, thatx as the broths, and meats, and medicines that sick persons take, though they delight not the taste, nor do they find any good relish in them, by reason of their present infirmity and weakness, yet may do them much good, and be a means both to preserve life, to keep from fainting and further weakness, and to strengthen also in some measure: so holy actions though performed with much infirmity and weakness, yet with an holy and religious diligence, may much benefit the soul so performing the same, albeit it find little spiritual relish in them, or feel no comfort from them for the present. Yea, howsoever it be true, as I saida before, that the want of alacrity and cheerfulness in performance of holy duties, especially procured by ⟨p. 157⟩some wilful neglect, or by some peevish and way ward disposition, framing matter of grief to it self from idle toys and trifles unto the disturbance of it self in such duties, doth much diminish, and take away much the grace of them:
Neither are we to thinke that the prayers and other holy exercises of such so affected, as before was said, in regard of the want of that alacritie and cheerefulnesse of spirit in them, are therefore either altogether vnprofitable to themselues, or vnacceptable in Gods sight. For to omit, that there is oft more true spirituall viuacitie ⟨p. 156⟩in the prayers and other exercises of persons euen so affected, than in the prayers and exercises of many others;t their inward sense of their wants and instant desire of hauing them supplied, putting a great deale of spirit and life more than ordinarie into them: An hungrie belly, an emptie maw, will make a begger begge more earnestly, than when hee hath beene feeding but a little before. Reade butu the Psalmes and Prayers that the Saints of God haue made and penned in such cases, and vpon such occasions, and marke what a deale of spirituall vigour and viuacitie appeareth in them. Not to stand, I say, vpon this; Euen the weakest and the feeblest that are, must for their comfort and encouragement in this kinde be informed, thatx as the brothes, and meats, and medic•nes that sicke persons take, though they delight not the taste, nor doe they finde any good relish in them, by reason of their present infirmitie and weaknesse, yet may doe them much good, and be a meanes both to preserue life, to keepe from fainting and further weaknesse, and to strengthen also in some measure: so holy actions though performed with much infirmitie and weaknesse, yet with an holy and religious diligence, may much benefit the soule so performing the same, albeit it finde little spirituall relish in them, or feele no comfort from them for the present. Yea, howsoeuer it be true, as I saida before, that the want of alacritie and cheerefulnesse in performance of holy duties, especially procured by ⟨p. 157⟩some wilfull neglect, or by some peeuish and way ward disposition, framing matter of griefe to it selfe from idle toyes and trifles vnto the disturbance of it selfe in such duties, doth much diminish, and take away much the grace of them:
tVideatur similitudo de Aqua tubis & cana•bus conclasa; apud Greg. Naz. orat. 31. Chrysost. contra Anomaeos orat. 5. & Greg. Ro. in Pastor p. 3. c. 1. §. 15.Videatur similitudo de Aqua tubis & cana•bꝰ conclasa; apud Greg. Naz. orat. 31. Chrysost. contra Anomaeos orat. 5. & Greg. Ro. in P•store p. 3. c. 1. §. 15.
xSpinaeus de Justit. Christian. translated into English by Mr I. Field. A book that I wish were reprinted again.Spinaeus de Iustit. Christian. translated into English by Mr I. Field. A booke that I wish were reprinted againe.
yet it is no less true thatb the constant and conscionable persisting in performance of such duties, notwithstanding that all good means used, the poor Christian soul cannot attain to that alacrity that fain it would, may make them no less acceptable, if not more acceptable to God, than if they were done even with the greatest delight. Suppose two persons attend the King in his hunting, or at his sports, the one that taketh much delight in the game, the other that hath little or no delight in it: or the one lusty and healthy, and that attendeth him therefore with ease; the other weak and faint, or lame, or having some hurt about him, in regard whereof he cannot follow him but with much pain and difficulty, and yet will not give over, but be hard at his heels still, as ready and forward as the former. Hisc will may be every whit as good as the other, and his Sovereign is no less, if not more, for such his service beholden to him, than to the other. Nor may the service of such a poor soul therefore be the less acceptable to God, because it cannot perform it with such alacrity and delight asd it desireth. And in like manner for Faith and dependence upon ⟨p. 158⟩God. It is not an argument of no Faith, when a man cannot yet attain to a full persuasion and assurance of Gods special favour towards him, and of the free remission of his sins in Christ, that many other faithfule have had, and many doubtless also ordinarily have. This is a consequent rather of Faith, that asf Augustine saith of works, rather followeth the person justified, than precedeth and goeth before justification, as Faith beingg an instrumental cause of producing it as an effect doth. It is a consequent, I say, of it, deduced from it, as the same Father well hshoweth, by a Syllogism, wherein Faith is assumed, and this persuasion concluded from it: and that not simply and absolutely necessary neither, but such as is, by general consent, oft severed from it. But for a man, though he cannot yet attain to it, yea though he never should so long as he liveth, yet to resolvei to cleave unto God with full purpose of heart, to stick close unto him, to depend wholly upon him, and not to give over still seeking and suing to him for it, and the constant use of all good means to attain it;
yet it is no lesse true thatb the constant and conscionable persisting in performance of such duties, notwithstanding that all good meanes vsed, the poore Christian soule cannot attaine to that alac•ity that faine it would, may make them no lesse acceptable, if not more acceptable to God, than if they were done euen with the greatest delight. Suppose two persons attend the King in his hunting, or at his sports, the one that taketh much delight in the game, the other that hath little or no delight in it: or the one lustie and healthy, and that attendeth him therefore with ease; the other weake and faint, or lame, or hauing some hurt about him, in regard whereof he cannot follow him but with much paine and difficultie, and yet will not giue ouer, but be hard at his heeles still, as readie and forward as the former. Hisc will may be euery whit as good as the other, and his Soueraigne is no lesse, if not more, for such his seruice beholden to him, than to the other. Nor may the seruice of such a poore soule therefore be the lesse acceptable to God, because it cannot performe it with such alacritie and delight asd it desireth. And in like manner for Faith and dependance vpon ⟨p. 158⟩God. It is not an argument of no Faith, when a man cannot yet attaine to a full perswasion and assurance of Gods speciall fauour towards him, and of the free remission of his sinnes in Christ, that many other faithfulle haue had, and many doubtlesse also ordinarily haue. This is a consequent rather of Faith, that asf Augustine saith of workes, rather followeth the person iustified, than precedeth and goeth before iustification, as Faith beingg an instrumentall cause of producing it as an effect doth. It is a consequent, I say, of it, deduced from it, as the same Father well hsheweth, by a Syllogisme, wherein Faith is assumed, and this perswasion concluded from it: and that not simply and absolutely necessarie neither, but such as is, by generall consent, oft seuered from it. But for a man, though he cannot yet attaine to it, yea though he neuer should so long as he liueth, yet to resolue
bQuibusdam lac, quibusdam vinum apponitur. Lacsuaviter bibitur, dulciter liquatur, sine laesione, sine amaritudine; vinu asperius est, & minus suave. Lac bibunt qui in sancto proposito suaeviter in••dunt, dulciter corrupt, &c. Vinū bibunt, qui vias vitae aggressi, & ingressi, corporis animeque tribulationibus contorquentur, sed non cedunt, neque recedunt tamen. Sed quis horum tibi videtur vel ille qui in suavitate, vel ille qui in asperitate currit viam mandatorum Dei? primus […], secundus furtior; uterque lamen justus, uterque pius. Bern. deconsc•ent. c. 3.Quibusdam lac, quibusdam vinum apponitur. Lacsuaviter bibitur, dulciter liquatur, sine laesione, sine amaritudine; vinu asperius est, & minus suave. Lac bibunt qui in sancto proposito suaeviter in••dunt, dulciter curru•t, &c. Vinū bibunt, qui vias vitae aggressi, & ingressi, corporis animeque tribulationibus contorquentur, sed non cedunt, neque recedūt tamen. Sed quis horum tibi videtur vel ille qui in suavitate, vel ille qui in asperitate currit viam mandatorum Dei? primus 〈…〉, secundus furtior; uterque lamen justus, uterque pius. Bern. deconsc•ent. c. 3.
cVoluntas est, quae apud nos ponit o•ficium. Sen. de benes. l. 6. c. 12.
dQuomodò de aegroto Aug. in Psal. 118. conc. 8. Aegrotus qui fastidio laborat, & vult evadere hoc malum, concupiscit desiderare cibum, dum concupiscit non habere fastidium. Et appetit animus, ut appeta• corpus, quando appetit animus, nec appetit corpus.
klike a Courtier, who though the King show him no Countenance, but seem wholly to neglect him, and not at all to regard him, yet will still follow the Court, and tender his service, and resolve to give attendance, hoping yet to find acceptance at length, yea to do it constantly, whether he shall find acceptance or no; or like lthe woman of Canaan, that would follow Christ still, and would take no nay of him, though he ⟨p. 159⟩seemed not only not to regard her, or any other that made suit for her, but to reject and put her off with much disgrace: it is a sound argument of a true and a lively Faith, and of no small measure of the same.
klike a Courtier, who though the King shew him no Countenance, but seeme wholly to neglect him, and not at all to regard him, yet will still follow the Court, and tender his seruice, and resolue to giue attendance, hoping yet to finde acceptance at length, yea to doe it constantly, whether he shall finde acceptance or no; or like lthe woman of Canaan, that would follow Christ still, and would take no nay of him, though he ⟨p. 159⟩seemed not only not to regard her, or any other that made suit for her, but to reiect and put her off with much disgrace: it is a sound argument of a true and a liuely Faith, and of no small measure of the same.
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.
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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.
the Iewish Captaines that repaired for aduice and direction to Ieremie, their seeming search was neuer made in sinceritie.
“Nos etsi te minus diligimus, quàm debemus, diligimus tamen quantum valemus, tantum antem v•lemus quantum accepimus: petimusque & expetimus, ut à te amplius accipiamus, unde […]. Bern. ep. 85.Nos etsi te minus diligimus, quàm debemus, diligimus tamen quantum valemus, tantum antem v•lemus quantum accepimus: petimusque & expetimus, ut à te amplius accipiamus, unde 〈…〉. Bern. ep. 85.
nNemo see dissidat amari qui ja• amat. Libenter Dei amor nostrum, quem praecessit, subsequitur. Quomodo enim redamare pigebit, quos amavit necdum […]? Bern. epist. 107. Ejus am•r nostrum & praeparat & […]. Idem de dilig. De• c. 3.Nemo se dissidat amari qui ja• amat. Libenter Dei amor nostrum, quem praecessit, subsequitur. Quomodo enim redamare pigebit, quos amavit necdum 〈…〉? Bern. epist. 107. Ejus am•r nostrum & praeparat & 〈…〉. Idem de dilig. De• c. 3.
o1 John 4. 9, 10. Potest nondum diligere etiam dilectus: sed nisi ante dilectus diligere non potest. Bern. an Cant. 71.1 Iohn 4. 9, 10. Potest nondum diligere etiam dilectus: sed nisi ante dilectus diligere non potest. Bern. an Cant. 71.
Christian Soule, though finding in it selfe so weake encouragement, in regard of comfort or assurance, to depend vpon God, yet can firmely resolue constantly
it will not thereby be discouraged from persisting in the obseruance of holy exercises, and the performance of good duties, content with patience, and yet not without a kinde of
expect when hee shall see it fit and seasonable in mercie, further to reueale himselfe, and to minister vnto it the inward comforts of his Spirit. As on the other side it is a shrewd Signe of insinceritie and vnsoundnesse, when men are readie to cast off all religious regard, if they cannot in good exercises finde present comfort;
Iob 13. 15
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hJob 13. 24. Nec fic probatus ab officio recessit. Tu, inquit, avertis faciem tuam à me, sed ego non sum aversus à te. Ruffin. in Psal. 29.Iob 13. 24. Nec fic probatus ab officio recessit. Tu, inquit, avertis faciem tuam à me, sed ego non sum aversus à te. Ruffin. in Psal. 29.
to cleaue vnto God with full purpose of heart, to sticke close vnto him, to depend wholly vpon him, and not to giue ouer still seeking and suing to him for it, and the constant vse of all good meanes to attaine it;
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fNon praecedunt justificandum, sed sequuntio justificafum. Aug. de fid. & oper. c. 14.
hServator loquitur, Veri•as pollicetur: Qui audit verba mea, & credit ei qui misit me, habet vitam aeternum, trans•t de morte ad vitam, & in•udicium non veniet. Ego audrvi, credidi; infidelis cùm essem, factus sum fidelis: Trans•• ergò à morte ad vitam, & injudicium non veniam, non praesumptione mea, sed ipsius promissione. Aug. in Joan. 5. 24.Servator loquitur, Veri•as pollicetur: Qui audit verba mea, & credit ei qui misit me, habet vitam aeternum, trans•t de morte ad vitam, & in•udicium non veniet. Ego audrvi, credidi; infidelis cùm essem, factus sum fidelis: Trans•• ergò à morte ad vitam, & injudicium non veniam, non praesumptione mea, sed ipsius promissione. Aug. in Ioan. 5. 24.
iAct. 11. 23. Hec suaderi, à verbo query; persuaderi, invenir• est, Bern. in Cant. 84.Act. 11. 23. Hec suaderi, à verbo quaeri; persuaderi, invenir• est, Bern. in Cant. 84.
