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.
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.
Hee 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 was
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 man
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.
Where if it be demanded how this trusting to, 1and dependence upon God, may stand with the want of such assurance. I shall not need to say much, because the Argument hath bym a Reverend Brother been of late handled at large.
Where if it be demanded how this trusting to, 1and dependance vpon God, may stand with the want of such assurance. I shall not need to say much, because the Argument hath bym a Reuerend Brother beene of late handled at large.
1Question.
mMr Chibald Trial of Faith.Mr Chibald Triall of Faith.
Only I make it plain by this familiar Comparison. 1Put case a poor man hath occasion to make use of some great Courtier for the effecting of some business of great consequence for him, even as much as his life lieth on, or all that ever he is worth, as suppose the procuring him his pardon for some capital crime from the Prince. And this great Courtier telleth him, that though he be but a stranger, one that can claim no such thing from him, yea one that hath deserved many ways evil of him, yet if he trust only to him, and rely wholly upon him, he will do that for him, which the poor wretch requireth of him. This poor man now in this case may trust only to him, & neglecting all other means that either others may advise him to, or himself sometime think on, rely wholly upon him; and yet he may not be fully persuaded that he will effect it for him neither. The consideration of his own want of worth and evil desert,n his immoderate fear arising from the apprehension of the great danger that he is in, and the subtle persuasion ⟨p. 160⟩of others that would bear him in hand that he will but delude him, and not do for him as he saith, may either severally or jointly be a means to hold his mind in suspense, and to keep him from such assurance. Yea his very mistaking and misconstruction of the great mans meaning, when he saith, If you will trust to, or rely upon me alone for it, being possest with a conceit that his want of a full persuasion that he will do it, which he cannot yet for his heart-blood bring his mind to any settled assurance of, doth evidently show that he doth nor trust to him, may be a means to make him believe, that he will never do it for him, because he doth not, what he supposeth is therein absolutely required of him, which to that great man also, if he should be demanded of it, not daring to tell an untruth, would appear. And yet for all this he may resolve to stick to his mediation only, and to rely wholly upon him, and not to seek or try any other way, whatsoever any man shall persuade him to the contrary, or whatsoever the issue and event of it shall be. And even so may it well be, and is questionless with a Christian soul many times.o God hath proclaimed and published a Patent of pardon and salvation by Christ, to all that trust to him for the same.
Only I make it plaine by this familiar Comparison. 1Put case a poore man hath occasion to make vse of some great Courtier for the effecting of some businesse of great consequence for him, euen as much as his life lieth on, or all that euer he is worth, as suppose the procuring him his pardon for some capitall crime from the Prince. And this great Courtier telleth him, that though he be but a stranger, one that can claime no such thing from him, yea one that hath deserued many waies euill of him, yet if he trust only to him, and rely wholly vpon him, hee will do that for him, which the poore wretch requireth of him. This poore man now in this case may trust only to him, & neglecting all other means that either others may aduise him to, or himselfe sometime thinke on, rely wholly vpon him; and yet hee may not be fully perswaded that he will effect it for him neither. The consideration of his owne want of worth and euill desert,n his immoderate feare arising from the apprehension of the great danger that hee is in, and the subtill perswasion ⟨p. 160⟩of others that would beare him in hand that he will but delude him, and not doe for him as he saith, may either seuerally or ioyntly be a meanes to hold his minde in suspence, and to keepe him from such assurance. Yea his very mistaking and misconstruction of the great mans meaning, when he saith, If you will trust to, or rely vpon me alone for it, being possest with a conceit that his want of a full perswasion that hee will doe it, which hee cannot yet for his heart-bloud bring his minde to any setled assurance of, doth euidently shew that he doth nor trust to him, may be a meanes to make him beleeue, that he will neuer do it for him, because he doth not, what he supposeth is therein absolutely required of him, which to that great man also, if hee should be demanded of it, not daring to tell an vntruth, would appeare. And yet for all this he may resolue to sticke to his mediation only, and to rely wholly vpon him, and not to seeke or trie any other way, whatsoeuer any man shall perswade him to the contrary, or whatsoeuer the issue and euent of it shall be. And euen so may it well be, and is questionlesse with a Christian soule many times.o God hath proclaimed and published a Patent of pardon and saluation by Christ, to all that trust to him for the same.
1Answer.
n-quod nimis miseri volunt, Hoc facilè credunt, Immò quod metuunt nimis, Nunquā amovert posse, nec tolli p•tant. Prona est timori semper in pejus fides. Sen. Herc. fur. 2. 1. Nec tutum patitur esse securum pavor. Idē de gaudio. Luk. 24. 41.-quod nimis miseri volunt, Hoc facilè credunt, Immò quod metuunt nimis, Nunquā amovert posse, nec tolli p•tant. Prona est timori semper in pejus fides. Sen. Herc. fur. 2. 1. Nec tutum patitur esse securum pavor. Idē de gaudio. Luk. 24. 41.
A man may so do, encouraged thereunto by this gracious offer and the condition to it annexed, yea many an one so doth, and yet partly out of the sight and consideration of his own unworthiness, partly out of a kind of timorousness ⟨p. 161⟩and pusillanimity of spirit, partly by reason of some strong melancholic imagination, and partly also through some powerful delusion of Satan, not be able possibly to persuade himself that Christ is yet his, or that he hath interest in him, hath his sins pardoned for him, and shall live eternally by him. Yea the very mistaking of the true Nature of saving Faith, and supposing the very essence of it to consist in this particular persuasion, (which yet is only an effect and a fruit, yea such a fruit of it, as doth not necessarily always spring from it,p nor is at all times of the year ever constantly found on it,) and that therefore he doth not trust in Christ so long as he wanteth it, is a main means to keep many from it, and from the comfort of it, which yet have true Faith, and do unfeignedly trust in Christ for all that: As by many other sound and undoubted Arguments, which if they be questioned with and urged to it, not daring to deny them, lest they should lie against their own conscience, may be drawn from their own confessions & answers concerning themselves, (when there is no fear of hypocrisy, lest they should therein dissemble, being more prone to charge than to clear, and to allege matter against themselves, than to produce any thing for themselves;) will evidently appear. Among which Arguments also even this, though it come last, yet is none of the least, if their conscience unfeignedly can testify for them, that though they have not yet such a persuasion and ⟨p. 162⟩assurance of Gods mercy toward them in Christ for the remission of their sins and the salvation of their souls, yet theyq unfeignedly desire, and rlabour instantly for it, and though they cannot yet attain to it, yet theys love the Lord Jesus heartily, and this members for his sake, and urest and repose themselves wholly upon him, and Gods mercy in him, xrenouncing all other means of remission of sin and salvation without him, with ya full purpose of heart and resolution still so to do, zexpecting when God shall in mercy be pleased to look graciously upon them, and to vouchsafe them that assurance that as yet they have not.
A man may so doe, encouraged thereunto by this gratious offer and the condition to it annexed, yea many an one so doth, and yet partly out of the sight and consideration of his owne vnworthinesse, partly out of a kind of timorousnesse ⟨p. 161⟩and pusillanimity of spirit, partly by reason of some strong melancholike imagination, and partly also through some powerfull delusion of Satan, not be able possibly to perswade himselfe that Christ is yet his, or that hee hath interest in him, hath his sinnes pardoned for him, and shall liue eternally by him. Yea the very mistaking of the true Nature of sauing Faith, and supposing the very essence of it to consist in this particular perswasion, (which yet is onely an effect and a fruit, yea such a fruit of it, as doth not necessarily alwaies spring from it,p nor is at all times of the yeere euer constantly found on it,) and that therefore he doth not trust in Christ so long as he wanteth it, is a maine meanes to keep many from it, and from the comfort of it, which yet haue true Faith, and doe vnfainedly trust in Christ for all that: As by many other sound and vndoubted Arguments, which if they be questioned with and vrged to it, not daring to denie them, lest they should lie against their owne conscience, may be drawne from their owne confessions & answers concerning themselues, (when there is no feare of hypocrisie, lest they should therein dissemble, being more prone to charge than to cleare, and to alledge matter against themselues, than to produce any thing for themselues;) will euidently appeare. Among which Arguments also euen this, though it come last, yet is none of the least, if their conscience vnfainedly can testifie for them, that though they haue not yet such a perswasion and ⟨p. 162⟩assurance of Gods mercy toward them in Christ for the remission of their sinnes and the saluation of their soules, yet theyq vnfainedly desire, and rlabour instantly for it, and though they cannot yet attaine to it, yet theys loue the Lord Iesus heartily, and this members for his sake, and u
*Who so trusteth in the Lord, saith Solomon, ô blessed is he. And what a great measure of grace is it for a man to trust thus in God, while he lieth yet under the sense and apprehension of his wrath?
*Who so trusteth in the Lord, saith Salomon, ô blessed is he. And what a great measure of grace is it for a man to trust thus in God, while he lieth yet vnder the sense and apprehension of his wrath?
Those therefore,1 whatsoever they are, that having by these or the like Notes and Signs examined themselves, have found their hearts to be sincere and upright with God, albeit this their beginning of grace be mixed with much weakness, they may know thereby and assure themselves that they have right to, and interest in the Light and Joy of the Just here spoken of: and they may therefore safely lay hold on it, admit it, give way to it, receive it and harbour it in their hearts; yea that they wrong themselves, Gods grace in them, and his goodness towards them, whena they refuse and repel it, having so good and sure ground for it, having so ⟨p. 163⟩great cause, as we have here showed, to rejoice. Light and Joy being sown here, not for the righteous alone, but for all that are upright in heart.
Those therefore,1 whatsoeuer they are, that hauing by these or the like Notes and Signes examined themselues, haue found their hearts to be sincere and vpright with God, albeit this their beginning of grace be mixt with much weaknesse, they may know thereby and assure themselues that they haue right to, and interest in the Light and Ioy of the Iust here spoken of: and they may therefore safely lay hold on it, admit it, giue way to it, receiue it and harbour it in their hearts; yea that they wrong themselues, Gods grace in them, and his goodnesse towards them, whena they refuse and repell it, hauing so good and sure ground for it, hauing so ⟨p. 163⟩great cause, as wee haue here shewed, to reioyce. Light and Ioy being sowen here, not for the righteous alone, but for all that are vpright in heart.
Which Joy the Lord in mercy vouchsafeb to all in Zion that yet want it, and increase it daily in the hearts of all those that already have it, until we come all to meet and partake together in thatc fullness of Joy, which shall never again be interrupted or eclipsed in us,d shall never in whole or in part be taken again away from us.
Which Ioy the Lord in mercie vouchsafeb to all in Sion that yet want it, and increase it daily in the hearts of all those that alreadie haue it, vntill wee come all to meet and partake together in thatc fulnesse of Ioy, which shall neuer againe be interrupted or eclipsed in vs,d shall neuer in whole or in part be taken againe away from vs.
Page 7. line 13. after, his, put in own. p. 11. l. 1. after, wicked, put in man. p. 15. l. 2. after, they, put in, be. p. 23. l. 11. for, not, read, nor. l. 16. after, That, put in, alone. p. 24. l. 16. put out, not. p. 108. l. ult. after, are, put in, in. p. 109. l. 14. for, mother, read, father. p. 118. l. 27. for, suspected, read, expected.
PAge 7. line 13. after, his, put in owne. p. 11. l. 1. after, wicked, put in man. p. 15. l. 2. after, they, put in, be. p. 23. l. 11. for, not, reade, nor. l. 16. after, That, put in, alone. p. 24. l. 16. put out, not. p. 108. l. vlt. after, are, put in, in. p. 109. l. 14. for, mother, reade, father. p. 118. l. 27. for, suspected, reade, expected.
Thomas Gataker
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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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.
rest and repose themselues wholly vpon him, and Gods mercy in him,
