Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
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.
Branch 1 First to the Upright; that is, as well to those that be sincere-hearted, Observ. 4 as to those that be perfectly and exactly righteous: yea to all upright, be they strong or weak ones, be they well grown, or but new borne babes in Christ Jesus.
Branch 1 First to the Vpright; that is, as well to those that be sincere-hearted, Observ. 4 as to those that be perfectly and exactly righteous: yea to all upright, be they strong or weake ones, bee they well growne, or but new borne babes in Christ Iesus.
Ranks 2 The former of such righteous ones as never fell, never sinned: the Division 1 estate ofa the Elect Angels, that* need no repentance, that like the Rank 1 Prodigals elder Brother, bnever left their Fathers house, cnor ever offended him in ought.
Rank 2 The latter of such righteous onesd as have fallen indeed, but are risen again, through Gods mercy in Christ their Saviour,e restoring ⟨p. 211⟩them in part, and raising them up again by“ repentance: the state of all the faithful in partf renewed, and regenerate, and restored again to their Original Righteousness:
Ranke 2 The latter of such righteous onesd as have fallen indeed, but are risen againe, through Gods mercy in Christ their Saviour,e restoring ⟨p. 211⟩them in part, and raising them up againe by“ repentance: the state of all the faithfull in partf renewed, and regenerate, and restored againe to their Originall Righteousnesse:
d[Greek or Hebrew]. Greg. Naz. apolog. [Greek or Hebrew]. Idem de plag. grand. & in Jul. 2. Prima virtus peccata non perpetrare sed vitare; secunda perpetrata corrigere. Greg. mor. lib. 6. cap. 17.〈non-Latin alphabet〉. Greg. Naz. apolog. 〈non-Latin alphabet〉. Idem de plag. grand. & in Iul. 2. Prima virtus peccata non perpetrare sed vitare; secunda perpetrata corrigere. Greg. mor. lib. 6. cap. 17.
The former of those that areg righteous in regard of a perfect habit, or an absolute perfection of righteousness: Andh so our Saviour Christ only here on earth was; andi the Saints saved now in heaven Division 2 are. Rank 1
The former of those that areg righteous in regard of a perfect habite, or an absolute perfection of righteousnesse: Andh so our Saviour Christ onely here on earth was; andi the Saints saved now in heaven Division 2 are. Ranke 1
The latter of those that arek righteous in regard of the desire, study, Rank 2 endeavour, and imperfect practice, rather than perfection of righteousness: Such as sincerely desire to fear, and to serve God; and endeavour constantly to do his Will: as have respect to Gods Commandments: and think upon them to observe them: though they cannot keep or fulfil them so as they should: that follow after righteousness, as a work-man doth his trade, that he hath bound himself an apprentice to, though he be not yet his crafts-master: And sol Job is said to be Just, though he had his infirmities and failings, by his own confession,m not a few. Son Zechariah and Elizabeth are said to have been righteous in Gods sight; that is, truly and sincerely, though not perfectly, righteous: for they wereo not also without their wants. And even these latter also have right to, and may have part in the joy here propounded as well as the former, though the former enjoy it far more fully than they do. For,p God will be merciful, yea he hath already been, and is merciful, to those that set their hearts aright, and qthat desire to fear his Name. And,r I will be with him, saith God of Solomon, if he endeavour to do my Will. Ands Then, saith David, shall I not be confounded, when I have respect to all thy Precepts: andt When I am upright with my God. And,u The loving kindness of the Lord is from ever and for ever, upon those that think upon his Commandments to do them. And,x He that followeth after Righteousness shall find Honour and Life; true Honour, and eternal Life. Fory unto those that by patient perseverance in well-doing seek Honour, and Glory, and Immortality, will God render Life eternal.
The latter of those that arek righteous in regard of the desire, study, Ranke 2 endevour, and imperfect practice, rather than perfection of righteousnesse: Such as sincerely desire to feare, and to serve God; and endevour constantly to doe his Will: as have respect to Gods Commandements: and thinke upon them to observe them: though they cannot keepe or fulfill them so as they should: that follow after righteousnesse, as a worke-man doth his trade, that hee hath bound himselfe an apprentice to, though hee be not yet his crafts-master: And sol Iob is said to be Iust, though he had his infirmities and failings, by his owne confession,m not a few. Son Zacharie and Elizabeth are said to have beene righteous in Gods sight; that is, truly and sincerely, though not perfectly, righteous: for they wereo not also without their wants. And even these latter also have right to, and may have part in the joy here propounded as well as the former, though the former enjoy it farre more fully than they doe. For,p God will bee mercifull, yea he hath already beene, and is mercifull, to those that set their hearts aright, and qthat desire to feare his Name. And,r I will be with him, saith God of Salomon, if he endevour to doe my Will. Ands Then, saith David, shall I not be confounded, when I have respect to all thy Precepts: andt When I am upright with my God. And,u The loving kindnes of the Lord is from ever and for ever, upon those that thinke upon his Commandements to doe them. And,x He that followeth after Righteousnesse shall finde Honour and Life; true Honour, and eternall Life. For
And therefore to such also, even in express terms is joy promised; and such also in express terms are enjoined to rejoice.a The righteous shall be glad in the Lord, and trust in him; and all (without exception) that are upright in heart, shall rejoice. And as here, Light is sown for the righteous; so else-where,b Light in darkness ariseth to the upright. And again, having in the beginning of the Psalm pronounced them blessed, not that never sinned, butc that have sincerely repented them of their sins; in whose soul there is no guile: he concludeth with an incitement, yea an injunction laid upon all such to rejoice:d Be glad ye Righteous, and rejoice in the Lord; and be merry, yea shout for Joy, all ye that are upright in heart. And if there be* great Joy in Heaven for such; sure there may well be much Joy also here on earth unto such.
And therefore to such also, even in expresse tearmes is joy promised; and such also in expresse tearmes are enjoyned to rejoyce.a The righteous shall be glad in the Lord, and trust in him; and all (without exception) that are upright in heart, shall rejoyce. And as here, Light is sowen for the righteous; so else-where,b Light in darknesse ariseth to the upright. And againe, having in the beginning of the Psalme pronounced them blessed, not that never sinned, butc that have sincerely repented them of their sinnes; in whose soule there is no guile: hee concludeth with an incitement, yea an injunction laid upon all such to rejoyce:d Bee glad yee Righteous, and rejoyce in the Lord; and be merry, yea shout for Ioy, all ye that are upright in heart. And if there be* great Ioy in Heaven for such; sure there may well be much Ioy also here on earth unto such.
Reason 1 1. That it is not so much the quantity, as the quality and sincerity ⟨p. 212⟩of his grace in us that God principally regardeth.e A little pale and course Gold is of much more worth than much bright Copper, than much fine Brass. Andf a good piece of Gold is true Gold, though it be bemired and besmeared with dirt; an ingot of Gold, is good Gold, though it have much dross still mixed with it.“ Nor will a man that is in his wits cast away his money, be it Gold or Silver, for the foulness of it, or the Gold-smith his wedge for the dross that is mixed with it: but where he meeteth with never so little good Gold, and it be but a grain or two, mixed with never so much dross, he will not leave the Gold for the dross, but keep the dross with the Gold, till he have fined it, and so severed and freed the one from the other. In like manner here: Gods grace in the hearts of his Children, though it be mixed still with many infirmities, yea and corruptions, yet is it true Grace, and much better than all those seemingg shadows, and though glorious, yet but counterfeit shows of it, that are found either in Heathen mens lives, or in the courses of Hypocrites. Nor will God therefore, in regard of those infirmities and corruptions mixed with it, reject it, but rather have a care of them in whom it is,h to cure and to correct them, that his Grace by the removal and amendment of them, may grow daily more pure, till it come at length untoi a perfection of purity.
Reason 1 1. That it is not so much the quantitie, as the qualitie and sinceritie ⟨p. 212⟩of his grace in us that God principally regardeth.e A little pale and course Gold is of much more worth than much bright Copper, than much fine Brasse. Andf a good peece of Gold is true Gold, though it be bemired and besmeared with durt; an ingot of Gold, is good Gold, though it have much drosse still mixt with it.“ Nor will a man that is in his wits cast away his money, be it Gold or Silver, for the foulenesse of it, or the Gold-smith his wedge for the drosse that is mixt with it: but where hee meeteth with never so little good Gold, and it be but a grain or two, mixt with never so much drosse, hee will not leave the Gold for the drosse, but keepe the drosse with the Gold, till he have fined it, and so severed and freed the one from the other. In like manner here: Gods grace in the hearts of his Children, though it bee mixt still with many infirmities, yea and corruptions, yet is it true Grace, and much better than all those seemingg shadowes, and though glorious, yet but counterfeit shewes of it, that are found either in Heathen mens lives, or in the courses of Hypocrites. Nor will God therefore, in regard of those infirmities and corruptions mixt with it, reject it, but rather have a care of them in whom it is,h to cure and to correct them, that his Grace by the removall and amendmenr of them, may grow daily more pure, till it come at length untoi a perfection of puritie.
eMelius est pallens aurum quàm fulgens aurich alcum. Bern. in Cant. 61. [Greek or Hebrew]. Greg. Naz. apolog.Melius est pallens aurum quàm fulgens aurich alcum. Bern. in Cant. 61. 〈non-Latin alphabet〉. Greg. Naz. apolog.
fDe Noa Basil. Sell. homil. 5. [Greek or Hebrew]. Valentinus apud Iren. l. 1. c. 33.De Noa Basil. Sel. homil. 5. 〈non-Latin alphabet〉. Valentinus apud Iren. l. 1. c. 33.
“Nec vinum rejicimus, et si foecem habeat; nec aurum quamvis lutosum existat. Spin. de justit Christ.
gSimulacra virtutis. Cic. de offic. l. 1. Umbra est & imago justitiae quod ill• justitiam putaverunt. Ex Cic. ipso Lactant. institut. l. 6. cap. 6.Simulacra virtutis. Cic. de offic. l. 1. Vmbra est & imago justitiae quod ill• justitiam putaverunt. Ex Cic. ipso Lactant. institut. l. 6. cap. 6.
Reason 2 2. That with Godk the will is accepted for the work, and the desire and endeavour for the deed. As it is in evil; lthe very study, desire and endeavour of doing evil, maketh a man to stand guilty of evil doing in Gods sight, albeit he do not, because he dare not or cannot do what he desireth.m He that looketh but on a woman to lust after her, saith our Saviour, hath already committed adultery with her. And,n He that hateth but his Brother, saith Saint John, hath already murdered him in his heart. oA strange matter, saith Augustine, the Woman is still honest, and yet art thou an adulterer; the man is alive still, and yet thou art a murderer. So is it also† in goodness: the study, desire and endeavour, the constant study, sincere desire, ⟨p. 213⟩and earnest endeavour of holiness and righteousness, make a man esteemed holy and righteous in Gods sight, though he cannot yet attain to that measure of it that he would. God regardeth more what he desireth and endeavoureth to be, than what he is; he respecteth more what he desireth and endeavoureth to do, than what he doth.
Reason 2 2. That with Godk the will is accepted for the worke, and the desire and endevour for the deed. As it is in evill; lthe very studie, desire and endevour of doing evill, maketh a man to stand guiltie of evill doing in Gods sight, albeit he doe not, because he dare not or cannot doe what he desireth.m Hee that looketh but on a woman to lust after her, saith our Saviour, hath already committed adultery with her. And,n Hee that hateth but his Brother, saith Saint Iohn, hath already murthered him in his heart. oA strange matter, saith Augustine, the Woman is still honest, and yet art thou an adulterer; the man is alive still, and yet thou art a murtherer. So is it also† in goodnesse: the studie, desire and endevour, the constant studie, sincere desire, ⟨p. 213⟩and earnest endevour of holinesse and righteousnesse, make a man esteemed holy and righteous in Gods sight, though he cannot yet attaine to that measure of it that he would. God regardeth more what hee desireth and endevoureth to bee, than what hee is; hee respecteth more what hee desireth and endevoureth to doe, than what he doth.
kVoluntas pro facto reputatur. Bern. ep. 77. & depass. cap. 32. Voluntas faciendi reputatur pro opere facti. Pelag. ad Demetr.
lStudium nocendi nocentem facit. Sacrilegi dant poenas, quamvis nemo ad Deos manus porrigat. Latro est etiam antequam manus inquinet, qui ad occidendum jam armatus est, & habet spoliandi atque interficiendi voluntatem. Exercetur & aperitur opere nequitia, non incipit. Sen. de benef. lib. 5. c. 14. Potest aliquis nocen, fieri quamvis non nocuerit. Omnia scelera etiam ante effectum operis, quantum culpae satis est, perfecta sunt. Idem de constant. cap. 7. Nam scelus intrase tacitum qui cogitat ullum. Facti crimen habet.—Juvenal. sat. 13. In malesiis cogitata etiam scelera, non adhuc perfecta vindicantur, cruenta meant, pura manu. Apul. florid. 4. Nunquam mens exitu aestimanda est, satis probasse animum parricidae. Quintill. declam. 271. Actionis crimine cogitatio condemnatur à Domino. Pelag. ad Demetr.Studium nocendi nocentem facit. Sacrilegi dant poenas, quamvis nemo ad Deos manus porrigat. Latro est etiam antequam manus inquinet, qui ad occidendum jam armatus est, & habet spoliandi atque interficiendi voluntatem. Exercetur & aperitur opere nequitia, non incipit. Sen. de benef. lib. 5. c. 14. Potest aliquis nocen, fieri quamvis non nocuerit. Omnia scelera etiam ante effectum operis, quantum culpae satis est, perfecta sunt. Idem de constant. cap. 7. Nam scelus intrase tacitum qui cogitat ullum. Facti crimen habet.—Iuvenal. sat. 13. In malesiis cogitata etiam scelera, non adhuc perfecta vindicantur, cruenta mente, pura manu. Apul. florid. 4. Nunquam mens exitu aestimanda est, satis probasse animum parricidae. Quintill. declam. 271. Actionis crimine cogitatio condemnatur à Domino. Pelag. ad Demetr.
mMatth. 5.28. [Greek or Hebrew]. Greg. Naz. in Cypr. [Greek or Hebrew]. Clem. constit. apost. lib. 1. cap. 1. Decrevisti facere, jam perfecisti. August. verb. Dom. 43. Incesta est etiam sine stupro, quae cupit stuprum. Senec. controv. 6. 8.Matth. 5.28. 〈non-Latin alphabet〉. Greg. Naz. in Cypr. 〈non-Latin alphabet〉. Clem. constit. apost. lib. 1. cap. 1. Decrevisti facere, jam perfecisti. August. verb. Dom. 43. Incesta est etiam sine stupro, quae cupit stuprum. Senec. controv. 6. 8.
Reason 3 3. That God exacteth no more of his, than he hath bestowed on them.p He requireth not the gain of ten talents, where he hath given out but five, or the profit of five, where he hath conferred but one only.q He is content to accept of his what they are able to afford, in grace and mercy pardoning, passing by and remitting the rest.r Cursed is the Deceiver, or the Cozener, saith the Prophet, that having a ssound or a fat Male in his flock, bringeth a corrupt carrion or a lean starveling to God for a sacrifice. Butt he is not accursed that bringeth no better, because he hath no better to bring. Yea observe we in the legal sacrifices and oblations, how low in mercy God descendeth. It is true that if men should serve God and sacrifice to him, according to his state and his greatness,u All the wood of Lebanon would not serve to burn, nor all the beasts that be in it suffice for a sacrifice; yea little enough would all the wood in the world be, and all the cattle therein to it, to make up but one sacrifice. Yet see how low God is content to stoop herein, in regard of mans beggarliness, not able to give or offer ought worthy of God.x He is content to accept of a sheep or two, or a lamb or two for a sacrifice; or if a man be not able to bring so much, he is well pleased with one; or if he want means for a lamb, he is not unwilling to take a pair of Turtle Doves, or two little Pigeons in stead of it; yea if a mans ability be not able to reach so far neither,y an handful or two of flower, with a corn of salt or two, shall suffice as well as ought else, where it is brought and offered with an honest heart. And it is more than once or twice inculcated for the comfort and encouragement of weak ones,a of the poorer sort, that were not able to offer as the rich did, and might doubt therefore of the like acceptance:b Look what he is able; according to his ability; even what his hand is able to reach unto; and it shall be accepted. cThe poor Widows two mites were as acceptable to God, as the largest offerings of the richest.d He measureth the gift not by the worth or the greatness of it, but by the might and the mind only of the giver. Ande If there be in a man a willing mind, saith the Apostle, it is accepted not according to what he hath not, but according to what he hath.
Reason 3 3. That God exacteth no more of his, than hee hath bestowed on them.p He requireth not the gaine of tenne talents, where hee hath given out but five, or the profit of five, where hee hath conferred but one onely.q He is content to accept of his what they are able to afford, in grace and mercy pardoning, passing by and remitting the rest.r Cursed is the Deceiver, or the Coosener, saith the Prophet, that having a ssound or a fat Male in his flocke, bringeth a corrupt carion or a leane starveling to God for a sacrifice. Butt he is not accursed that bringeth no berter, because he hath no better to bring. Yea observe we in the legall sacrifices and oblations, how low in mercy God descendeth. It is true that if men should serve God and sacrifice to him, according to his state and his greatnesse,u All the wood of Lebanon would not serve to burne, nor all the beasts that bee in it suffice for a sacrifice; yea little enough would all the wood in the world be, and all the cattle therein to it, to make up but one sacrifice. Yet see how low God is content to stoope herein, in regard of mans beggerlinesse, not able to give or offer ought worthy of God.x He is content to accept of a sheepe or two, or a lambe or two for a sacrifice; or if a man be not able to bring so much, hee is well pleased with one; or if he want means for a lambe, hee is not unwilling to take a paire of Turtle Doves, or two little Pigeons in stead of it; yea if a mans abilitie be not able to reach so farre neither,y an handfull or two of flower, with a corne of salt or two, shall suffice as well as ought else, where it is brought and offered with an honest heart. And it is more than once or twice inculcated for the comfort and encouragement of weake ones,a of the poorer sort, that were not able to offer as the rich did, and might doubt therefore of the like acceptance:b
sMasculum, i. masculum pinguem & integrum. sicut, lana, pro lana candida. Esa. 1.18. D. Camius in Mal.
t[Greek or Hebrew]. Greg. Naz. de eutax. Non impotentes sed nolentes condemnabuntur. Bern. de pass. Dom. c. 32. In vitae libro scribuntur omnes, qui quod possunt, faciunt, etsi quod debent, non possunt. Idem de Deo dilig. c. 2.〈non-Latin alphabet〉. Greg. Naz. de eutax. Non impotentes sed nolentes condemnabuntur. Bern. de pass. Dom. c. 32. In vitae libro scribuntur omnes, qui quod possunt, faciunt, etsi quod debent, non possunt. Idem de Deo dilig. c. 2.
God regardeth in his not so much what they should, as what they can and are willing to do. Andf what thou wouldst do but canst not do, saith Augustine, God accounteth as done.
God regardeth in his not so much what they should, as what they can and are willing to doe. Andf what thou wouldst doe but canst not doe, saith Augustine, God accounteth as done.
fQuicquid vis & non potes, factum Deus reputat. August. apud Joan. de Tambac. in consol. Theolog.Quicquid vis & non potes, factum Deus reputat. August. apud Ioan. de Tambac. in consol. Theolog.
Reason 4 4. That it is not so much our inherent Righteousness in regard of the worth, dignity, and excellency of it, much less in regard ⟨p. 214⟩of any purity and perfection in it, butg as it is a fruit of Gods Love, a token of his Favour, a sign and mark of our Adoption and Justification, and a pledge and pawn of our future Glorification, that is the ground and matter of our Joy: not it self so much, as that, that it giveth us assurance of.
Reason 4 4. That it is not so much our inherent Righteousnesse in regard of the worth, dignitie, and excellencie of it, much lesse in regard ⟨p. 214⟩of any puritie and perfection in it, butg as it is a fruit of Gods Love, a token of his Favour, a signe and marke of our Adoption and Iustification, and a pledge and pawne of our future Glorification, that is the ground and matter of our Joy: not it selfe so much, as that, that it giveth us assurance of.
gSi propriè appellantur ea quae dicimus merita nostra, sunt spei quaedam seminaria, charitatis incentiva, occultae predestinationis indicia, futurae glorificationis praesagia. Bern. de grat. & l. arb.
Respect 1 1. As it is a sign and a seal of our Adoption. For our Regeneration whereby this Righteousness is restored, wrought and begun in us, doth ratify and seal up our Adoption unto us. Since thath none are the Children of God by Adoption, but those that are so also by Regeneration. Andi all that are so by Regeneration, are by Adoption also such. The least and lowest degree therefore of sincere and soundk Sanctification being an effect and fruit of Regeneration, is a certain sign of Adoption, and may minister a sure argument to him that hath it, that he is the adopted Child of God. Nowl as Parents love their children, not so much for their wit or comeliness, or the like qualities, as because they are theirs; so doth God love his Children, even because they are his Children: yeam had he not loved them before they had any good quality in them, for which he might affect them, they had never come to have any such. And as Parents affect as well, and* delight as much in their little young ones as in those that be well grown or at mans estate, as well in those that are not able to earn the bread that they eat, as in those that are able to do them the best service:n nor is any father so unnatural, that because his child being weak and wearish, sickly and crazy, as being full of bleach or some other such like troublesome infirmity, is in regard thereof somewhat waspish and way-ward, especially being a good natured and a dutiful child otherwise, will for that cause the less either regard or affect it: no we are wont rather to be theo more affectionate toward them, and the more tender and chary of them, when it is so with them. Yea, I say not, what infirmity, but what disease almost is there so loathsome, as will keep a mother from tendering and tending her child? In like manner is it with our Heavenly Father, whose love and affection to his, goeth infinitely beyond the love and affection of any earthly father or mother whatsoever. For,p as a Father, saith the Psalmist, is pitiful unto his Children; so is the Lord pitiful to those that fear him. Andq the most natural mother, the kindest and tenderest Parent that is, may sooner forget or not regard the fruit of her own body, than he can forget or not regard them. And,r I will spare them, saith he, that fear me, and think on my Name, as a man spareth his own son that serveth him.
Respect 1 1. As it is a signe and a seale of our Adoption. For our Regeneration whereby this Righteousnesse is restored, wrought and begun in us, doth ratifie and seale up our Adoption unto us. Since thath none are the Children of God by Adoption, but those that are so also by Regeneration. Andi all that are so by Regeneration, are by Adoption also such. The least and lowest degree therefore of sincere and soundk Sanctification being an effect and fruit of Regeneration, is a certaine signe of Adoption, and may minister a sure argument to him that hath it, that he is the adopted Child of God. Nowl as Parents love their children, not so much for their wit or comelinesse, or the like qualities, as because they are theirs; so doth God love his Children, even because they are his Children: yeam had hee not loved them before they had any good qualitie in them, for which hee might affect them, they had never come to have any such. And as Parents affect as well, and* delight as much in their little young ones as in those that be well growen or at mans estate, as well in those that are not able to earne the bread that they eat, as in those that are able to doe them the best service:n nor is any father so unnaturall, that because his childe being weake and wearish, sickly and crasie, as being full of bleach or some other such like troublesome infirmitie, is in regard thereof somewhat waspish and way-ward, especially being a good natured and a dutifull childe otherwise, will for that cause the lesse either regard or affect it: no we are wont rather to be theo more affectionate toward them, and the more tender and charie of them, when it is so with them. Yea, I say not, what infirmitie, but what disease almost is there so loathsome, as will keepe a mother from tendering and tending her childe? In like manner is it with our Heaxenly Father, whose love and affection to his, goeth infinitely beyond the love and affection of any earthly father or mother whatsoever. For,p
lPatriam amat quisque, non quia magna, sed quia sua. Sen. epist. 66. Sic & prelem.
mEzech. 16.4, 5, 6. Si non dilexisset inimicos, nunquam possedisset amicos: sicut nec quos diligeret, essent, si non dilexisset, qui nond•m erant. Bern. in Cant. 20. Qui nominem bonum invenit, neminem salvat, nisi quem praevenit. Idem de grat. & lib. arb.
*Fructuosior est adolescentia liberorum, sed infantia dulcior. Senec. epist 9.
nQuis tam iniquam cens•ram inter suos agit, ut filium sanum quàm aegrum magis diligat? procerumve & excelsum quàm brevem & modicum? Foetus suos non distinguunt ferae; & see in alimentum pariter omnium sternunt: aves ex aequo partiuntur cibos. Sen. epist 66. Pater liberos non rejicit, quod aegroti claudi, debiles, deformes sint; sed chariores habet & mollius tractat, imperfectionis infirmitatisque intuitu. Spin. de Justit. Christian.Quis tam iniquam cens•ram inter suos agit, ut filium sanum quàm aegrum magis diligat? procerumve & excelsum quàm brevem & modicum? Foetus suos non distinguunt ferae; & se in alimentum pariter omnium sternunt: aves ex aequo partiuntur cibos. Sen. epist 66. Pater liberos non rejicit, quod aegroti claudi, debiles, deformes sint; sed chariores habet & mollius tractat, imperfectionis infirmitatisque intuitu. Spin. de Iustit. Christian.
oQuorsum haec? ut scias virtutem omnia opera sua, velut foetus suos iisdem oculis inturi, aequè indulgere omnibus; & quidem impensius laborantibus. Quoniam quidem etiam parentum amor magis in ea, quorum miseretur, inclinat. Virtus quoque opra sua quae videt affici & premi, non magis amat, sed parentum bonorum more, magis amplectitur & fovet. Senec. ibid Inclinat animus, quo sors deterior trahit. Sen. Theb. 3. [Greek or Hebrew]. Greg. Naz in Heron.
He loveth and delighteth in his littles weak ones, his novices, his youngt Babes in Christ, that can scarce almost creep, much less go well alone yet, as well as in his great ones, his strong, his well grown ones, that are able to help and to tend others. Foru The Lords delight is in all those that fear him, and that rely upon his mercy. He is content to accept of at their ⟨p. 215⟩hands what they are able. As a little done by a Son, giveth his Father much better contentment, than a great deal more done by a mere stranger or a servant. And there is the difference between a Son and a Servant; that a Servant if he cannot do his Masters work,x his Master will not keep him, he must go seek him some other service; whereas a Son, albeit he be not able to do ought, yety he is not therefore cast off; his Father keepeth him not for the service that he doth or can do him, but he keepeth him because he is his Sonne. Yea it is not the wants and infirmities and imperfections, or the remainders of sin and corruption in Gods Children, that can cause God to cast them off or to abhor them.z Our corruptions shall not hurt us, if they do not please us, saith Augustine. Nor is it so much our corruptions as our pleasing of our selves in them, that maketh God to be displeased with us. Any beginning of sincere sanctifying Grace then argueth Gods Child; and a weak Child of God being yet a Child of God, as well as a strong, hath good cause and great cause therein to rejoice.
He loveth and delighteth in his littles weake ones, his novices, his youngt Babes in Christ, that can scarce almost creepe, much lesse goe well alone yet, as well as in his great ones, his strong, his well growen ones, that are able to helpe and to tend others. Foru The Lords delight is in all those that feare him, and that rely upon his mercy. He is content to accept of at their ⟨p. 215⟩hands what they are able. As a little done by a Sonne, giveth his Father much better contentment, than a great deale more done by a meere stranger or a servant. And there is the difference betweene a Sonne and a Servant; that a Servant if he cannot doe his Masters worke,x his Master will not keepe him, hee must goe seeke him some other service; whereas a Sonne, albeit he be not able to doe ought, yety he is not therefore cast off; his Father keepeth him not for the service that he doth or can doe him, but he keepeth him because he is his Sonne. Yea it is not the wants and infirmities and imperfections, or the remainders of sinne and corruption in Gods Children, that can cause God to cast them off or to abhorre them.z Our corruptions shall not hurt us, if they doe not please us, saith Augustine. Nor is it so much our corruptions as our pleasing of our selves in them, that maketh God to be displeased with us. Any beginning of sincere sanctifying Grace then argueth Gods Childe; and a weake Childe of God being yet a Childe of God, as well as a strong, hath good cause and great cause therein to rejoyce.
sEzek 34.16. Esa. 40.11. Non agnamve sinu pigeat, foetumve capellae Desertum oblita matre refer domum. Tibull. leg. 1.Ezek 34.16. Esa. 40.11. Non agnamve sinu pigeat, foetumve capellae Desertum oblita matre referre domum. Tibull. •leg. 1.
zPeccata nobis non nocent, si non placent. Aug. de temp. 181. Et apud Joan. de Tambac. in consol. Theolog.Peccata nobis non nocent, si non placent. Aug. de temp. 181. Et apud Ioan. de Tambac. in consol. Theolog.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
oRes mira: ille vivit, tu tamen homicidaes: illa casta est, tu tamen adulter es. Aug. de verb. Dom. 42. & 43. Non venenum parasti, non cum gladio processisti; non ipsum scelus fecisti: tantum odisti, & tu prius te quàm illum occidisti. Idem de temp. 235. Si quis cum uxore, tanquam cum aliena concumbat, adulter erit, quamvis illa adultera non sit. Aliquis mihi venenum dedit: sed vim suam remixtum cibo perdidit: venenum illud dando scelere see obligavit, etiamsi non nocuit. Non minus latro est, cui telum opposita veste clusum est. Sen. de constant. cap. 7. Illo es homicida, venenum quo misces die. Frustra est ergo Greg. Naz. (si is saltem est) qui in serm. de Bapt. iniquum censet, [Greek or Hebrew]. Et Cato Censor apud Gellium lib. 7. cap. 3. haud aequum censet, poenas dare quenquam ob eam rem, quod arguatur malè fecisse voluisse. Verum hic leges humanas cogitat, quibus Cogitationis nemo poenam luit. De poenis lib. 18. Nec fugitivus habe•ur servus, qui fugiendi consilium habeat. De verb. sign. lib. 225.Res mira: ille vivit, tu tamen homicidaes: illa casta est, tu tamen adulter es. Aug. de verb. Dom. 42. & 43. Non venenum parasti, non cum gladio processisti; non ipsum scelus fecisti: tantum odisti, & tu prius te quàm illum occidisti. Idem de temp. 235. Si quis cum uxore, tanquam cum aliena concumbat, adulter erit, quamvis illa adultera non sit. Aliquis mihi venenum dedit: sed vim suam remixtum cibo perdidit: venenum illud dando scelere se obligavit, etiamsi non nocuit. Non minus latro est, cui telum opposita veste clusum est. Sen. de constant. cap. 7. Illo es homicida, venenum quo misces die. Frustra est ergo Greg. Naz. (si is saltem est) qui in serm. de Bapt. iniquum censet, 〈non-Latin alphabet〉. Et Cato Censor apud Gellium lib. 7. cap. 3. haud aequum censet, poenas dare quenquam ob eam rem, quod arguatur malè fecisse voluisse. Verum hic leges humanas cogitat, quibus Cogitationis nemo poenam luit. De poenis lib. 18. Nec fugitivus habe•ur servus, qui fugiendi consilium habeat. De verb. sign. lib. 225.
†Nisi forte putetur in malo quàm in bono efficacior inveniri voluntas apud Deum, qui charitas est, & promptior esse ad ulciscendum quam ad remunerandum misericors & miserator Dominus. Bern. epist. 77. Vide Platonis cum Dionysio de Aescbine dissertationem apud Plut. de adul.
Looke what he is able; according to his ability; even what his hand is able to reach unto; and it shall be accepted.
the most naturall mother, the kindest and tenderest Parent that is, may sooner forget or not regard the fruit of her owne body, than he can forget or not regard them. And,
I will spare them, saith he, that feare me, and thinke on my Name, as a man spareth his owne sonne that serveth him.
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Quorsum haec? ut scias virtutem omnia opera sua, velut foetus suos iisdem oculis intu•ri, aequè indulgere omnibus; & quidem impensius laborantibus. Quoniam quidem etiam parentum amor magis in ea, quorum miseretur, inclinat. Virtus quoque op•ra sua quae videt affici & premi, non magis amat, sed parentum bonorum more, magis amplectitur & fovet. Senec. ibid Inclinat animus, quo sors deterior trahit. Sen. Theb. 3. 〈non-Latin alphabet〉. Greg. Naz in Heron.
