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.
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
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.
Respect 2 2. Thisa inchoate Righteousness, orb first fruits of Gods Spirit, is as a sure Sign and Seal of Justification and Adoption, (forc Justification also and Sanctification are never sundered or severed; all that are truly Justified are sincerely Sanctified; and all that are sincerely Sanctified, are truly Justified also:) so is it a firm pledge and pawn, ord earnest rather, of future Glorification, and of whatsoever of Gods gracious Promises remaineth yet to be made good. Christ is, as I may so say,* the Surety we have for them. He is ase our Surety to God, for the discharge of our debt: so Gods Surety to us, for the performance of his Promises. And Gods Spirit in the Graces of it, is the earnest that he hath given us already before-hand, for the better assurance of what is to follow.f All the Promises of God are in Christ, Yea and Amen, that is, firm and stable, saith the Apostle. And,g It is God that establisheth us with you in him; who hath also anointed and sealed us, and put the earnest of his Spirit in our hearts. Andh this holy Spirit of Promise, wherewith we are anointed and sealed, is the earnest of the Inheritance by Christ purchased for us, for assurance of possession. As a penny therefore given in earnest bindeth as firmly as a pound; if the party at least be a sure and sufficient man that one dealeth with: so even the smallest measure of sincere grace being Gods own earnest, bindeth him in regard of his Promise accompanying it, (fori without some such word of agreement and promise, it could not be an earnest:) to the making good of all his gracious Promises, made to the faithful in general, to those that have received it in particular; and may as well therefore* minister good Hope, and give undoubted assurance of the performance thereof unto them in due time. And as a weak, but a true Faith, may as well lay hold upon Christ, and receive him by God offered, as well as a strong; ask a feeble and a shaking hand may as well receive a Kings alms, as the lustiest and the ablest mans hand that is: So even a weak beginning of saving and sanctifying Grace, if it can be discerned and descried amidst a multitude of wants, may as well give assurance both of present Grace and Favour, ⟨p. 216⟩and of future Glory with God, as the greatest measure that may be.
Respect 2 2. Thisa inchoate Righteousnesse, orb first fruits of Gods Spirit, is as a sure Signe and Seale of Iustification and Adoption, (forc Iustification also and Sanctification are never sundred or severed; all that are truly Iustified are sincerely Sanctified; and all that are sincerely Sanctified, are truly Iustified also:) so is it a firme pledge and pawne, ord earnest rather, of future Glorification, and of whatsoever of Gods gratious Promises remaineth yet to be made good. Christ is, as I may so say,* the Suretie wee have for them. Hee is ase our Suretie to God, for the discharge of our debt: so Gods Suretie to us, for the performance of his Promises. And Gods Spirit in the Graces of it, is the earnest that hee hath given us already before-hand, for the better assurance of what is to follow.f All the Promises of God are in Christ, Yea and Amen, that is, firme and stable, saith the Apostle. And,g It is God that establisheth us with you in him; who hath also annointed and sealed us, and put the earnest of his Spirit in our hearts. Andh this holy Spirit of Promise, wherewith wee are anointed and sealed, is the earnest of the Inheritance by Christ purchased for us, for assurance of possession. As a penny therefore given in earnest bindeth as firmely as a pound; if the partie at least bee a sure and sufficient man that one dealeth with: so even the smallest measure of sincere grace being Gods owne earnest, bindeth him in regard of his Promise accompanying it, (fori without some such word of agreement and promise, it could not be an earnest:) to the making good of all his gratious Promises, made to the faithfull in generall, to those that have received it in particular; and may as well therefore*
aJustitia inchoata, non consummata.Iustitia inchoata, non consummata.
iNam, ut Jurisconsulti, pignus donum est verbo vestitum. Nec potest esse sine pacto pignus.Nam, ut Iurisconsulti, pignus donum est verbo vestitum. Nec potest esse sine pacto pignus.
And as a piece of Gold that such a poor sick mans weak hand receiveth of the Kings gift, may as much glad him at the heart, stand him in as much stead, and do him as much good, as that that is received with a better: So Gods gift by a weak Faith received and apprehended, may as well comfort a mans soul, and as well joy him at the heart, being it may stand him in as much stead, and be as beneficial to him for his good, as being received by a stronger. Yea, the main and principal matter of our joy here, being grounded upon not so much what we have already, as what we lhope for, and shall have: though a piece of gold be better worth, and a man therefore may do more good with it, than he can with a small piece of silver, yet the latter may altogether joy a man as much as the former, in regard of the inheritance that is assured unto him by either: So a poor quantity of Grace, though it cannot for the present so much benefit a man, either to do so much good to him, or to others by him; as a richer and larger portion of grace may; yet in regard of the Heavenly Inheritance and future Glory, that it is an earnest of, the one may well minister as much joy as the other, because the one giveth good assurance of the very self-same in effect and substance with the other.
And as a peece of Gold that such a poore sicke mans weake hand receiveth of the Kings gift, may as much glad him at the heart, stand him in as much stead, and doe him as much good, as that that is received with a better: So Gods gift by a weake Faith received and apprehended, may as well comfort a mans soule, and as well joy him at the heart, being it may stand him in as much stead, and be as beneficiall to him for his good, as being received by a stronger. Yea, the maine and principall matter of our joy here, being grounded upon not so much what we have already, as what we lhope for, and shall have: though a peece of gold be better worth, and a man therefore may doe more good with it, than he can with a small peece of silver, yet the latter may altogether joy a man as much as the former, in regard of the inheritance that is assured unto him by either: So a poore quantity of Grace, though it cannot for the present so much benefit a man, either to doe so much good to him, or to others by him; as a richer and larger portion of grace may; yet in regard of the Heavenly Inheritance and future Glory, that it is an earnest of, the one may well minister as much joy as the other, because the one giveth good assurance of the very selfe-same in effect and substance with the other.
Every sincere Christian then, be he weak or strong, hath much matter and good ground of Joy.m Let all, saith the Psalmist, that are upright-hearted, rejoice. But
Every sincere Christian then, be he weake or strong, hath much matter and good ground of Joy.m Let all, saith the Psalmist, that are upright-hearted, rejoyce. But
Observat. 5 As Simon Peter told Simon Magus, nThou hast no part nor portion in this business, for thine heart is not upright in Gods sight: So the Hypocrite hath no part nor share in the Joy of the Just, because he is not upright-hearted, his heart is not single nor sincere in Gods sight.o The Joy of the Hypocrite is but momentany, saith Zophar in Job; it is no true, no sound, no permanent Joy. As their repentance is, so is their rejoicing: as their godliness is, so is their Joy. Asp they repent in the face, but not in the heart: Soq rejoice they may in the face, but not in the heart. As their Godliness is all in outward show, nothing in substance nor in truth, andr therefore it is of no constancy at all, of no continuance. (s Thy goodness, saith God, is as a morning cloud, that is dissolved as soon as the Sun breaketh forth, and as the dew, that melteth and is dried up, as soon as the Sun shineth on it.) So is their joy only a superficial, a seeming rejoicing, and it shall not therefore last long, but it shall fade and fail soon, as their goodness and godliness doth.
Observat. 5 As Simon Peter told Simon Magus, nThou hast no part nor portion in this businesse, for thine heart is not upright in Gods sight: So the Hypocrite hath no part nor share in the Ioy of the Iust, because he is not upright-hearted, his heart is not single nor sincere in Gods sight.o The Ioy of the Hypocrite is but momentanie, saith Zophar in Iob; it is no true, no sound, no permanent Joy. As their repentance is, so is their rejoycing: as their godlinesse is, so is their Ioy. Asp they repent in the face, but not in the heart: Soq rejoyce they may in the face, but not in the heart. As their Godlinesse is all in outward shew, nothing in substance nor in truth, andr therefore it is of no constancie at all, of no continuance. (s Thy goodnesse, saith God, is as a morning cloud, that is dissolved as soone as the Sunne breaketh forth, and as the dew, that melteth and is dried up, as soone as the Sunne shineth on it.) So is their joy onely a superficiall, a seeming rejoycing, and it shall not therefore last long, but it shall fade and faile soone, as their goodnesse and godlinesse doth.
r[Greek or Hebrew]. Greg. Naz. Nihil fictum diuturnum. Ambr. offic. l. 2. c. 22. Caducasunt, quaecunque fucata sunt. Cyprian ad Donat. Ficta omnia celeriter tanquam slosculi decidunt: nec simulatum potest quicquam esse diuturnum. Cic. offic. l. 1.〈non-Latin alphabet〉. Greg. Naz. Nihil fictum diuturnum. Ambr. offic. l. 2. c. 22. Caducasunt, quaecunque fucata sunt. Cyprian ad Donat. Ficta omnia celeriter tanquam slosculi decidunt: nec simulatum potest quicquam esse diuturnum. Cic. offic. l. 1.
For, 1. Whence ariseth the Joy here spoken of? Yea, whence springeth all true, sound and constant Joy, but as before was showed,t from the presentu assurance of Gods favour here, andx the hopeful expectation of eternal happiness hereafter? But the Hypocrite hath neither Faith nor Hope; neither Faith that may give him assurance of the one, nor Hope that may put him in expectation of the other. No Faith, no such Faith at least, as may give assurance of Gods favour. For the Faith that doth that, must bey a Faith without ⟨p. 217⟩hypocrisy, a Faith unfeigned: And how can his Faith be without hypocrisy, when he himself is but an hypocrite. No hope, such at least as is certain andz unfailable, such as is the hope that is* founded on Faith unfeigned. Fora What hope can the Hypocrite have, though he have heaped up never so much, saith Job, when God snatcheth away his soul. bThe Just man hath hope even in death, saith Solomon. But then do the Hypocrites heaps fail him, if not before;c When he dieth, saith Solomon, his hopes all die with him. Where no Hope then, no Joy: where no Faith, no Hope: and the Hypocrite therefore having neither Faith, nor sure Hope, cannot have any sound Joy.
For, 1. Whence ariseth the Joy here spoken of? Yea, whence springeth all true, sound and constant Joy, but as before was shewed,t from the presentu assurance of Gods favour here, andx the hopefull expectation of eternall happines hereafter? But the Hypocrite hath neither Faith nor Hope; neither Faith that may give him assurance of the one, nor Hope that may put him in expectation of the other. No Faith, no such Faith at least, as may give assurance of Gods favour. For the Faith that doth that, must bey a Faith without ⟨p. 217⟩hypocrisie, a Faith unfained: And how can his Faith bee without hypocrisie, when he himselfe is but an hypocrite. No hope, such at least as is certaine andz unfailable, such as is the hope that is* founded on Faith unfained. Fora What hope can the Hypocrite have, though he have heaped up never so much, saith Iob, when God snatcheth away his soule. bThe Iust man hath hope even in death, saith Salomon. But then doe the Hypocrites hepes faile him, if not before;c When hee dieth, saith Salomon, his hopes all die with him. Where no Hope then, no Ioy: where no Faith, no Hope: and the Hypocrite therefore having neither Faith, nor sure Hope, cannot have any sound Ioy.
uHinc [Greek or Hebrew], the joy of Faith. Philip. 1.25.Hinc 〈non-Latin alphabet〉, the joy of Faith. Philip. 1.25.
xHinc [Greek or Hebrew], the joy or glorying of hope. Heb. 3 6. Spes justorum laet•tia. Prov 10.28.Hinc 〈non-Latin alphabet〉, the joy or glorying of hope. Heb. 3 6. Spes justorum laet•tia. Prov 10.28.
Reason 2 2. In thed light of Gods Countenance is the Joy of the Godly. eBlessed are they, saith Ethan, that walk in the light of thy Countenance, O Lord: such may indeed continually rejoice in thy Name. But the Hypocrite as he cannot delight in God, so he can have no list to come into Gods sight, much less to walk before him, or in the light of his face, as those do, and well may, that are upright. Forf how can the Hypocrite, saith Job, delight himself in the All-sufficient? Or what heart can he have at all times to call upon God? Or consequently to depend upon him? And again,g Though God slay me, yet will I trust in him; and I will approve my ways in his sight: (to wit, for the integrity, for the sincerity of them:) And he shall be my Saviour and my salvation; when the Hypocrite shall not dare to appear in his presence. And indeed with what confidence can any hypocrite appear before God, when though he may delude man, yet he cannot beguile God? Forh God seeth not as man seeth: Man seeth the face, but God seeth the heart. (There is no deluding of him with vain shows, no more than cozening ofi a skilful Mint-man with counterfeit coin) When all that they do is most loathsome and abominable in Gods sight? when all their masked devotion is so far from pacifying Gods wrath, that it is but a means rather to aggravate and exasperate it against them? Fork the hollow-hearted, saith Elihu, do but heap up and increase wrath. What joy can the hypocrite then have to come into that light,l that discovereth his hypocrisy, that layeth open his deceitm The light, saith Job, is as the shadow of Death to such. Or what assurance can hypocrisy give of Gods favour, when there is nothing that doth more than it procure his displeasure?n His Lord will give him his portion with hypocrites, saith our Saviour, when he would intimate that such an one should most surely, most severely be punished.
Reason 2 2. In thed light of Gods Countenance is the Ioy of the Godly. eBlessed are they, saith Ethan, that walke in the light of thy Countenance, O Lord: such may indeed continually rejoyce in thy Name. But the Hypocrite as he cannot delight in God, so he can have no list to come into Gods sight, much lesse to walke before him, or in the light of his face, as those doe, and well may, that are upright. Forf how can the Hypocrite, saith Iob, delight himselfe in the All-sufficient? Or what heart can he have at all times to call upon God? Or consequently to depend upon him? And againe,g Though God slay me, yet will I trust in him; and I will approve my wayes in his sight: (to wit, for the integritie, for the sincerity of them:) And he shall be my Saviour and my salvation; when the Hypocrite shall not dare to appeare in his presence. And indeed with what confidence can any hypocrite appeare before God, when though he may delude man, yet he cannot beguile God? Forh God seeth not as man seeth: Man seeth the face, but God seeth the heart. (There is no deluding of him with vaine shewes, no more than cozening ofi a skilfull Mint-man with counterfeit coine) When all that they doe is most loathsome and abominable in Gods sight? when all their masked devotion is so farre from pacifying Gods wrath, that it is but a means rather to aggravate and exasperate it against them? Fork the hollow-hearted, saith Elihu, doe but heape up and increase wrath. What joy can the hypocrite then have to come into that light,l that discovereth his hypocrisie, that layeth open his deceitm The light, saith Iob, is as the shadow of Death to such. Or what assurance can hypocrisie give of Gods favour, when there is nothing that doth more than it procure his displeasure?n His Lord will give him his portion with hypocrites, saith our Saviour, when he would intimate that such an one should most surely, most severely be punished.
fJob 27.10. Est & talium poena Deus. Lux est enim. Et quid talibus tam invisum? Bern. de consid. l. 5.Iob 27.10. Est & talium poena Deus. Lux est enim. Et quid talibus tam invisum? Bern. de consid. l. 5.
h1 Sam. 16.7. [Greek or Hebrew]. Plut. de sera• vindict.1 Sam. 16.7. 〈non-Latin alphabet〉. Plut. de sera• vindict.
iSapiens nummularius Deus est: nummum fictum non recipiet. Bern de grad. obed.
kJob 36.13. Nemo enim magis iram meretur, quàm amicum simulans inimicus. Bern. de convers. c. 27.Iob 36.13. Nemo enim magis iram meretur, quàm amicum simulans inimicus. Bern. de convers. c. 27.
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.
minister good Hope, and give undoubted assurance of the performance thereof unto them in due time. And as a weake, but a true Faith, may as well lay hold upon Christ, and receive him by God offered, as well as a strong; as
a feeble and a shaking hand may as well receive a Kings almes, as the lustiest and the ablest mans hand that is: So even a weake beginning of saving and sanctifying Grace, if it can bee discerned and discried amids a multitude of wants, may as well give assurance both of present Grace and Favour,
⟨p. 216⟩
and of future Glory with God, as the greatest measure that may be.
kFides licet exigua & infirma, accipit nihilominus quae largitur Deus: haud secus ac puerulus parvula, vel scabiosa mendicus manu, ille panem, hic stipem porrectam accipit, perinde ac si major aut sanior esset. Spin. de Justitiae Christ.Fides licet exigua & infirma, accipit nihilominus quae largitur Deus: haud secus ac puerulus parvula, vel scabiosa mendicus manu, ille panem, hic stipem porrectam accipit, perinde ac si major aut sanior esset. Spin. de Iustitiae Christ.
Iob 27.8
. 〈non-Latin alphabet〉. Antipho. de chorent.
bProv. 14.32. Improbidum spirant sperant: justus etiam cum expirat, sperat. [Greek or Hebrew]. Basil. Sell. hom. 4.Prov. 14.32. Improbidum spirant sperant: justus etiam cum expirat, sperat. 〈non-Latin alphabet〉. Basil. Sel. hom. 4.
