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.
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.
Reason 3 3. Is righteousness the root of Joy? oRighteousness, and Peace, and Joy, saith the Apostle. And doth Joy spring from righteousness? Then can the hypocrite have no true Joy, because he hath no true righteousness. For as counterfeit coin is no coin; nor will in payment go as current for the procuring of ought to him that hath it; so counterfeit righteousness is in deed and truth no righteousness, nor will to any good purpose stand him that hath it in stead. ⟨p. 218⟩Yea asp he is farthest off from attaining to righteousness that supposeth himself to have it when indeed he hath not: so is that man farthest off from being indeed righteous, that maketh show of being such when he is indeed nothing less.r Dissembled holiness, saith that ancient Father, is double ungodliness. For it is one point of ungodliness for a man not to be godly; and another point of it, being not godly, to make show of being such; and shall therefore haves a double share in Gods wrath. Andt a wicked man, saith the Heathen man, is then worst when he seemeth best; he is never worse than when he maketh show to be that which he is not. If there can be no sound rejoicing then, where righteousness is not; no hypocrite being most unrighteous can ever soundly rejoice.
Reason 3 3. Is righteousnesse the root of Ioy? oRighteousnesse, and Peace, and Ioy, saith the Apostle. And doth Joy spring from righteousnesse? Then can the hypocrite have no true Joy, because hee hath no true righteousnesse. For as counterfeit coine is no coine; nor will in payment goe as current for the procuring of ought to him that hath it; so counterfeit righteousnesse is in deed and truth no righteousnesse, nor will to any good purpose stand him that hath it in stead. ⟨p. 218⟩Yea asp he is farthest off from attaining to righteousnesse that supposeth himselfe to have it when indeed he hath not: so is that man farthest off from being indeed righteous, that maketh shew of being such when he is indeed nothing lesse.r Dissembled holinesse, saith that ancient Father, is double ungodlinesse. For it is one point of ungodlinesse for a man not to be godly; and another point of it, being not godly, to make shew of being such; and shall therefore haves a double share in Gods wrath. Andt a wicked man, saith the Heathen man, is then worst when he seemeth best; hee is never worse than when he maketh shew to be that which he is not. If there can be no sound rejoycing then, where righteousnesse is not; no hypocrite being most unrighteous can ever soundly rejoyce.
pRom. 10.3. Apoc. 3.17. [Greek or Hebrew]. Greg. Naz. apolog. Nemo est illo insanabilior, qui sibi sanus videtur. Greg. in Psal. poen. 4. Puto multos ad sapientiam pervenire potuisse, nisi se putassent jam pervenisse. Sen de tranq. c. 1.Rom. 10.3. Apoc. 3.17. 〈non-Latin alphabet〉. Greg. Naz. apolog. Nemo est illo insanabilior, qui sibi sanus videtur. Greg. in Psal. poen. 4. Puto multos ad sapientiam pervenire potuisse, nisi se putassent jam pervenisse. Sen de tranq. c. 1.
rSimulata sanctitas, duplex iniquitas. Gregor. à Tambac. & aliis citatus. Simulata aequitas non est aequitas, sed duplex iniquitas: quia & iniquitas est, & simulatio. August. in Psal. 63.
tMalus ubi bonum se simulat, tunc est possimus. P. Sir. Apertè quando malus est, tunc est optimus. Nam, Bonitatis verba imitari major est malitia. Idem.Malus ubi bonum se simulat, tunc est possimus. P. Syr. Apertè quando malus est, tunc est optimus. Nam, Bonitatis verba imitari major est malitia. Idem.
Use. Now the only Use of this Point (passing by all other) shall be, to stir us up every one diligently and seriously to examine himself whether his heart be sincere and upright with God or no,1 that so he may come to know whether he have part or no in this Joy, whether he have good and just cause or no to rejoice.
Vse. Now the onely Vse of this Point (passing by all other) shall be, to stirre us up every one diligently and seriously to examine himselfe whether his heart be sincere and upright with God or no,1 that so hee may come to know whether he have part or no in this Ioy, whether he have good and just cause or no to rejoyce.
1This the rather should we be content, and it standeth us upon, to take the more pains in, because there is much deceit and delusion, yea and collusion too, in this kind.
1This the rather should we be content, and it standeth us upon, to take the more paines in, because there is much deceit and delusion, yea and collusion too, in this kinde.
Deceit 1 aSatan is full of wiles. Andb our own heart also is exceeding deceitful. Many there be thatc beguile themselves, andd think themselves to be somewhat, yea to be great ones, (as Simon Magus gave himself out to be,e some great one,) when indeed they are just nothing, butf are most miserably deluded. And there isg no means whereby Satan keepeth more out of Gods way, than by bearing them in hand, and making them believe that they are in it already.
Deceit 1 aSatan is full of wiles. Andb our owne heart also is exceeding deceitfull. Many there bee thatc beguile themselves, andd thinke themselves to be somewhat, yea to be great ones, (as Simon Magus gave himselfe out to be,e some great one,) when indeed they are just nothing, butf are most miserably deluded. And there isg no means whereby Satan keepeth more out of Gods way, than by bearing them in hand, and making them beleeve that they are in it alreadie.
g[Greek or Hebrew]. Chrysost. tom. 6. orat. 67. Initium salutis notitia peocati. Epicur. Nam qui peccare se nescit, corrigi non vult. Deprebendas te oportit, antequam emends. Sen. ep. 28.〈non-Latin alphabet〉. Chrysost. tom. 6. orat. 67. Initium salutis notitia peocati. Epicur. Nam qui peccare se nescit, corrigi non vult. Deprebendas te oportit, antequam emendes. Sen. ep. 28.
Deceit 2 And again on the other side, many think they have not that which indeed they have. Forh a man may have Grace, and yet not know that he hath it; (as the Embryo or the Infant in the womb hath life, and yet knoweth not that it liveth;) yea he may think that he hath it not. As we seek sometime for keys, when they are in our pocket: andi we think that we have lost some Jewell, when we have it safe locked up in our chest, or in our desk; yea or as the Butcher looketh about him for the candle that sticketh in his hat, and he carrieth about with him on his head, and seeketh it by the light of that which he seeketh, as if he had it not about him, not remembering suddenly where he stuck it. So the Godly are oft in their own conceit at a loss, when yet that they deem lost is still sure and safe; they miss many times Gods grace in them, and seek for this grace by the light of the same grace, which yet they see not in themselves. And this is another wile of the Devil, whereby he ⟨p. 219⟩laboureth to delude such, by calling in question their sincerity, as he sometime didk Jobs, and moving, yea making them many times to their great discomfort to doubt of it, by persuading them that they are out of Gods way, when they are indeed in it; and out of favour with God, when they are as much in favour with him as any; that so either he may, if it be possible, make them grow desperate and careless; or else that he may make the way to the heavenly Canaan as tedious, toilsome and troublesome unto them as he can, when by no force or wile of his he is able to push or tice them out of it.
Deceit 2 And againe on the other side, many thinke they have not that which indeed they have. Forh a man may have Grace, and yet not know that he hath it; (as the Embruo or the Infant in the wombe hath life, and yet knoweth not that it liveth;) yea hee may thinke that he hath it not. As we seeke sometime for keyes, when they are in our pocket: andi we thinke that we have lost some Jewell, when wee have it safe locked up in our chest, or in our deske; yea or as the Butcher looketh about him for the candle that sticketh in his hat, and he carrieth about with him on his head, and seeketh it by the light of that which he seeketh, as if hee had it not about him, not remembring suddenly where he stucke it. So the Godly are oft in their owne conceit at a losse, when yet that they deeme lost is still sure and safe; they misse many times Gods grace in them, and seeke for this grace by the light of the same grace, which yet they see not in themselves. And this is another wile of the Devill, whereby hee ⟨p. 219⟩laboureth to delude such, by calling in question their sinceritie, as hee sometime didk Iobs, and moving, yea making them many times to their great discomfort to doubt of it, by perswading them that they are out of Gods way, when they are indeed in it; and out of favour with God, when they are as much in favour with him as any; that so either he may, if it be possible, make them grow desperate and carelesse; or else that he may make the way to the heavenly Canaan as tedious, toilesome and troublesome unto them as he can, when by no force or wile of his hee is able to push or tice them out of it.
hJam ibi sunt, unde non est retrò lapsus. Sed hoc illis de se nondum liquet: & scire se nesciunt. Jam contigit illis bono suo frui, nondum consider. Sen. ep. 75.Iam ibi sunt, unde non est retrò lapsus. Sed hoc illis de se nondum liquet: & scire se nesciunt. Iam contigit illis bono suo frui, nondum confidere. Sen. ep. 75.
iHayward, Strong Helper, chap. 22. As we are said to have lost a thing, when we know not where it is, though it be safe still in our own custody.Hayward, Strong Helper, chap. 22. As we are said to have lost a thing, when we know not where it is, though it be safe still in our owne custody.
That both sincerity therefore may be discerned, and hypocrisy discovered, to the consolation of the one, and the confusion of the other: it shall not be amiss here to annex some Notes, whereby those that desire to be truly informed of their estate, may be able to judge of their own sincerity, and of the uprightness of their heart.
That both sinceritie therefore may be discerned, and hypocrisie discovered, to the consolation of the one, and the confusion of the other: it shall not bee amisse here to annex some Notes, whereby those that desire to be truly informed of their estate, may be able to judge of their owne sinceritie, and of the uprightnesse of their heart.
Note 1 The first Note then of Sincerity 1may be Universality: 2when our repentance and obedience is not partial but general, when we are careful to shun, not one or two only, this or that sin, but all known sin whatsoever, and to endeavour our selves to walk in all the good ways of God, without exception of any. So it is said of Josiah, thatm he turned unto God with all his heart, all his soul, all his mind and his might, according to all that was contained in the Law. And so saith David of himself,n I have refrained my feet, not from one or two, but from every evil way, that I might keep thy Statutes. And,o Then shall I not be confounded, when I have respect unto all thy Precepts. And,p Therefore do I esteem all thy Precepts concerning all things to be right; and every wrong way do I even abhor. And hereby doth he approve unto God his sincerity and the uprightness of his heart with God.q I have kept the ways of God, and have not wickedly gone away from my God. For all his Commandments were before me, and I put not any of his Statutes wilfully away from me: But was upright before him, and kept my self from mine own sin. And of Zechariah and Elizabeth it is said,r They were righteous in Gods sight, walking blamelessly in all Gods Commandments and Ordinances. For as it is said of Vices, sHe that hath any one of them, hath all of them.t A fool, saith the Heathen man, is free from no fault. uSo it is much more true of Virtues, *He that hath any one of them, hath all of them; and consequently,x He hath none, that wanteth any. For Vices indeed are contrary and adverse one to another; asy False-hood is to False-hood, though Truth never to Truth. zVices are Extremes, Virtue is the Mean. And“ Extremes cross either other, as well as the Mean. And thereforea of them there is some doubt made (thoughb there need not) by some: butc of the other it is generally agreed by all; that ⟨p. 220⟩as he saith ofd Arts and Sciences, so morale Virtues much more, have a kind of consanguinity and natural nearness between them; they are tied in such an indissoluble band together, that they cannot possibly be severed or dis-joined one from another. And thereforef any on Virtue, where it entereth, expelleth all Vice, gbecause no one Virtue ever entereth alone, but it bringeth •ver in somewhat of each other Virtue with it.
Note 1 The first Note then of Sinceritie 1may bee Vniversalitie: 2when our repentance and obedience is not partiall but generall, when we are carefull to shunne, not one or two onely, this or that sin, but all knowne sinne whatsoever, and to endevour our selves to walke in all the good wayes of God, without exception of any. So it is said of Iosias, thatm he turned unto God with all his heart, all his soule, all his minde and his might, according to all that was contained in the Law. And so saith David of himselfe,n I have refrained my feet, not from one or two, but from every evill way, that I might keepe thy Statutes. And,o Then shall I not be confounded, when I have respect unto all thy Precepts. And,p Therefore doe I esteeme all thy Precepts concerning all things to be right; and every wrong way doe I even abhorre. And hereby doth he approve unto God his sinceritie and the uprightnesse of his heart with God.q I have kept the wayes of God, and have not wickedly gone away from my God. For all his Commandements were before me, and I put not any of his Statutes wilfully away from me: But was upright before him, and kept my selfe from mine owne sinne. And of Zacharie and Elizabeth it is said,r They were righteous in Gods sight, walking blamelesly in all Gods Commandements and Ordinances. For as it is said of Vices, sHee that hath any one of them, hath all of them.t A foole, saith the Heathen man, is free from no fault. uSo it is much more true of Vertues, *He that hath any one of them, hath all of them; and consequently,
sQui habet unum vitium, habet omnia. Sen. de benes. l. 5. c. 15.
tStultus omnia vitia habet. Idem ib. lib. 4. c. 27. Omnia omnibus insunt. Malus quisque nullo vitio vacat. Ibid. c. 26.
uFraterna enim quadam sibi copulantur necessitudine tum vitia, tum virtutes. Ambros. de Abra. l. 2. c. 6.
*[Greek or Hebrew]. Chrysip. apud Plut. in Stoic. contr. Qui unam habet, caeteras habet. Sen. ep. 95. Didicimus, cui virtus aliqua contingat, omnes inesse. Plin. in paneg.〈non-Latin alphabet〉. Chrysip. apud Plut. in Stoic. contr. Qui unam habet, caeteras habet. Sen. ep. 95. Didicimus, cui virtus aliqua contingat, omnes inesse. Plin. in paneg.
xUt si un•m virtutem confessus sis te non habere, nullam necesse sit te habiturum. Cic. Tuscul. l. 2.Vt si un•m virtutem confessus sis te non habere, nullam necesse sit te habiturum. Cic. Tuscul. l. 2.
Nor is it so in Moral Virtues only, as they are commonly termed; but it is so in Spiritual Graces also. There ish a Concatenation as well of the one, as of the other; they are so inseparably linked and chained together in an holy band, in a divine league, thati one cannot nor will not be without the other. And thereforek every true Christian hath each sanctifying Grace in some measure.l As a Child, so soon as it is borne, is a perfect man for integrity of parts and entireness of limbs, though not for bigness and bulk of body: So every good Christian that is indeed trulym regenerate, is no sooner soundly converted, but he is in partn renewed in all parts, and hath in some degree or other a beginning of all Christian Grace, though he be not any thing yet near hiso due and full growth in any: Andp he hath not any as yet consequently, if he wholly want any: as also on the other side again, if he have any one spiritual grace, he is in some degree freed fromq every spiritual Vice. Forr as Health is in the body, so is Grace in the Soul. sAs Health freeth from all diseases, according to the degree of it: (fort in it also there are degrees:) So sanctifying Grace freeth from all Vices that are contrary thereunto, according to the measure and proportion of it.u Nor is a man therefore said to be in good health, so long as any one disease holdeth him and hangeth on him;x nor clean, while the Leprosy possesseth any one part of him: nor a Saint, (and yety such an one is every true Christian)z so long as any Vice, what ever it be, ruleth and reigneth in him, or he wilfully lieth and liveth in any one Sin.
Nor is it so in Morall Vertues onely, as they are commonly tearmed; but it is so in Spirituall Graces also. There ish a Concatenation as well of the one, as of the other; they are so inseparably linked and chained together in an holy band, in a divine league, thati one cannot nor wil not be without the other. And therforek every true Christian hath each sanctifying Grace in some measure.l As a Childe, so soone as it is borne, is a perfect man for integritie of parts and entirenesse of limbs, though not for bignesse and bulke of body: So every good Christian that is indeed trulym regenerate, is no sooner soundly converted, but he is in partn renewed in all parts, and hath in some degree or other a beginning of all Christian Grace, though he be not any thing yet neare hiso due and full growth in any: Andp he hath not any as yet consequently, if he wholly want any: as also on the other side againe, if hee have any one spirituall grace, hee is in some degree freed fromq every spirituall Vice. Forr as Health is in the body, so is Grace in the Soule. sAs Health freeth from all diseases, according to the degree of it: (fort in it also there are degrees:) So sanctifying Grace freeth from all Vices that are contrary thereunto, according to the measure and proportion of it.u Nor is a man therefore said to be in good health, so long as any one disease holdeth him and hangeth on him;
iUna sine aliis nulla est. Greg. mor. l. 21. c. 1. Nec veraulla virtus est, si mixta virtutibus aliis non est. Ibid. l. 1. c. 39.Vna sine aliis nulla est. Greg. mor. l. 21. c. 1. Nec veraulla virtus est, si mixta virtutibus aliis non est. Ibid. l. 1. c. 39.
pQui unam habet, omnes habet: & qui unam non habet, nullam habet. Aug. ep. 29. In qu• aliqua harum principalis est virtus, in eo etiam caeterae praesto sunt: quia ipsae sibi sunt connexae concretaeque virtutes. Ambr. de parad. c. 3.
Again, as it is in Christian Graces; so† is it also in Gods Commandments. aThe whole Law, say they well in the Schools, is one Copulative. The Law for the sanction indeed is disjunctive; for the Injunction it is Copulative. The sanction runneth in the Disjunctive, bEither do thus, or die: the Injunction in the Copulative, nor either do this or that; but, Do both this, and that too. cLove God above all, and thy Neighbour as thy self. dTake the true God alone for thy God: and worship him according to his Will: and use his Name reverently, and Sanctify his Sabbaths, &c. And therefore saith our Saviour ⟨p. 221⟩to the Pharisees, eThese things ought ye to have done, and not to have left the other undone. Now it is a rule in the Art of Reasoning, thatf in a Disjunctive, if any one part hold, the whole is held to be true; in the Copulative, if any one part hold not; the whole is held to be untrue. So in a Disjunctive Injunction, if a man perform the one part, he is freed thereby from the other; the Woman that was enjoined to bring for her Purification ga pair either of Turtles, or of Pigeons, was thereby bound to bring the one only, she needed not to bring both: and in the legal sanction, hhe that doth, dieth not, ihe that dieth, doth not; for no man is thereby bound to both, both to do, and to die, to do the one, and yet to endure also the other. But in a Copulative Injunction it is far otherwise;k nothing is done to any purpose, if a man observe not every part: It is as in a Lease that is grounded upon many conditions, ten or twenty suppose, any one of them not observed, make a forfeiture of the whole. He isl accursed that persisteth not in every thing contained in the Law of God to fulfil it. Andm though he do not all these things, saith God by the Prophet, if he do but any none of them, because he hath done any of these abominations, (for so I take it, the words would be read) he shall die. Yea, Saint James therefore goeth further, and sticketh not to affirm,o That whosoever keepeth the whole Law, but faileth only in one point, he is guilty of the whole. Which words of his yet are not so to be takenp as if* a man in stealing did break the Commandment of not committing adultery, or in telling a lie, the Commandment of sanctifying the Sabbath:
Againe, as it is in Christian Graces; so† is it also in Gods Commandements. aThe whole Law, say they well in the Schooles, is one Copulative. The Law for the sanction indeed is disiunctive; for the Injunction it is Copulative. The sanction runneth in the Disiunctive, bEither doe thus, or die: the Injunction in the Copulative, nor either doe this or that; but, Doe both this, and that too. cLove God above all, and thy Neighbour as thy selfe. dTake the true God alone for thy God: and worship him according to his Will: and use his Name reverently, and Sanctifie his Sabbaths, &c. And therefore saith our Saviour ⟨p. 221⟩to the Pharisees, eThese things ought ye to have done, and not to have left the other undone. Now it is a rule in the Art of Reasoning, thatf in a Disiunctive, if any one part hold, the whole is held to be true; in the Copulative, if any one part hold not; the whole is held to bee untrue. So in a Disjunctive Injunction, if a man performe the one part, he is freed thereby from the other; the Woman that was enjoyned to bring for her Purification ga paire either of Turtles, or of Pigeons, was thereby bound to bring the one onely, shee needed not to bring both: and in the legall sanction, hhe that doth, dieth not, ihe that dieth, doth not; for no man is thereby bound to both, both to doe, and to die, to doe the one, and yet to endure also the other. But in a Copulative Injunction it is farre otherwise;k nothing is done to any purpose, if a man observe not every part: It is as in a Lease that is grounded upon many conditions, ten or twentie suppose, any one of them not observed, make a forfeiture of the whole. He is
†[Greek or Hebrew]. Eustath. in ascet. Et ex eodem Simeon Magist. Homil. 1.〈non-Latin alphabet〉. Eustath. in ascet. Et ex eodem Simeon Magist. Homil. 1.
aLex tota est •n a copulativa. Illyric. in Clav. Script. & in Gloss. N. T.
fIn omni conjuncto, s•ve copulato, si unum est mendacium, etiamsi vera sint caetera, tota esse mendacium dicitur. Ex omnibus verò quae disjunguntur, unum esse verum sufficit. Gel. noct. Attic. l. 16. cap. 8. Ve um enunciati copulati judicium pendet ex omnium partium veritate; falsum saltemex una part falsa. Ram. dialect. lib. 2. c. 5.In omni conjuncto, s•ve copulato, si unum est mendacium, etiamsi vera sint caetera, tota esse mendacium dicitur. Ex omnibus verò quae disjunguntur, unum esse verum sufficit. Gell. noct. Attic. l. 16. cap. 8. Ve um enunciati copulati judicium pendet ex omnium partium veritate; falsum saltemex una parte falsa. Ram. dialect. lib. 2. c. 5.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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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.
Vertues much more, have a kinde of consanguinitie and naturall neernesse betweene them; they are tied in such an indissoluble band together, that they cannot possibly be severed or dis-joyned one from another. And therefore
because no one Vertue ever entreth alone, but it bringeth •ver in somewhat of each other Vertue with it.
yHinc Aristot. prior. l. 2. c. 2. [Greek or Hebrew]. Ex falsis falsum, verumque aliquando lo sequetur: Ex veris possent non nisi vera sequi.Hinc Aristot. prior. l. 2. c. 2. 〈non-Latin alphabet〉. Ex falsis falsum, verumque aliquando lo sequetur: Ex veris possent non nisi vera sequi.
z[Greek or Hebrew]. Aristot ethic. l. 2. c. 6. Virtus est medium vitiorum, & utrinque reductum. Horat. epist. 18. l. 1.〈non-Latin alphabet〉. Aristot ethic. l. 2. c. 6. Virtus est medium vitiorum, & utrinque reductum. Horat. epist. 18. l. 1.
“[Greek or Hebrew]. Aristot. ibid. c. 8. Bonum malo contrarium est, malum & bono & malo.〈non-Latin alphabet〉. Aristot. ibid. c. 8. Bonum malo contrarium est, malum & bono & malo.
aDe vitiis ambigitur: quia & virtuti uni vitia duo opponuntur; & vitium vitio tollitur. Aug. epist. 29.
bSee the Spiritual Watch, Point 2. §. 20. & Aquin. infra.See the Spirituall Watch, Point 2. §. 20. & Aquin. infra.
cConstans scitum Philosophorum, Inseparabilitas virtutum. Aug. ibid.
dHabent artes omnes commune quoddam vinculum, & cognatione quadam continentur. Cic pro Arch.
e[Greek or Hebrew] Chrysip. apud Plut. & Zeno apud Laert. [Greek or Hebrew]. Stoici apud Stob. Virtutes individuas esse, & inter se connexas. Apul de Philos. Individuus est virtutum comitatus. Sen. epist. 68. Omnes inter se nexae & conjugatae sunt. Cic. Tuscul. l. •. Sic copulatae connexaeque s•nt virtutes, ut omnes omnium participes sint: nec alia ab alia possit separari. Idem de fin. lib. 5. Connexae sibi sunt concatenataeque virtutes, etiamsi vulgi opinione sejunctae; ut qui unam habet, plures babere videatur. Ambr. offic. l. 2. c. 9 & in Luc c 6. Et cognatae sibi juvicem sunt virtutes. Idem offic l. 1.27.〈non-Latin alphabet〉 Chrysip. apud Plut. & Zeno apud Laert. 〈non-Latin alphabet〉. Stoici apud Stob. Virtutes individuas esse, & inter se connexas. Apul de Philos. Individuus est virtutum comitatus. Sen. epist. 68. Omnes inter se nexae & conjugatae sunt. Cic. Tuscul. l. •. Sic copulatae connexaeque s•nt virtutes, ut omnes omnium participes sint: nec alia ab alia possit separari. Idem de fin. lib. 5. Connexae sibi sunt concatenataeque virtutes, etiamsi vulgi opinione sejunctae; ut qui unam habet, plures babere videatur. Ambr. offic. l. 2. c. 9 & in Luc c 6. Et cognatae sibi iuvicem sunt virtutes. Idem offic l. 1.27.
fNon singula vitia ratio, sed omnia pariter prosternit; in un versum semel vincit. Sen. ad Helv. c. 13.
gVirtus ergò ubi una ingressa fuerit, quoniam secum caeteras ducit, vitia ibi •adunt omnia. Aug. ep 29. Prudentia enim nec ignava, nec injusta, nce intemperans essè potest: Fortitudo nec injusta, nec imprudens, ne intemperans, &c. Aug. ibid & Ambr. offic. l. 1. c. 27 & lib. 2. cap. 9. & Greg mor. l. 21. c. 1.
rQuod sanitas in corpore, sanctitas in corde. Bern. de divers. 16.
sSicut ad corporis sanitatem non est satis, ut peste quis, vel pleuritide careat, sed ab omnibus in universum morbis immune esse oportet: Sic ad animi sanitatem requiritur sordium ac vitiorum omnium in universum obdicatio. Spin. de just. Christ.
tVise Galenum de sanit. tuend. lib. 1. contra Erasistrati sententiam agentem.
uNon est cardiacus (Craterum dixisse putato) Hic aeger: rectè est igitur, surgetque? negábit; Quod latus aut renes morbo teneantur acuto. Horat. serm. l. 2. c. 3.
xLeprosus si part ulla tantum sit immundus, extra castra ablegatur. Hesych. in Levit. l. 4. c. 13.Leprosus si parte ulla tantum sit immundus, extra castra ablegatur. Hesych. in Levit. l. 4. c. 13.
one of them, because hee hath done any of these abominations, (for so I take it, the words would be read) he shall die. Yea, Saint Iames therefore goeth further, and sticketh not to affirme,
kDelinquens in part, in totum reus est. Regula generalis. Gloss. ad Digest. l. 29. tit 5. l. 3. Si quis unum custodiat, & reliqua praevaricetur, nih. lei prodest. Amb. in Psal. 118. serm. 13. & Hesych in Levit. lib 4. cap. 13.Delinquens in parte, in totum reus est. Regula generalis. Gloss. ad Digest. l. 29. tit 5. l. 3. Si quis unum custodiat, & reliqua praevaricetur, nih. lei prodest. Amb. in Psal. 118. serm. 13. & Hesych in Levit. lib 4. cap. 13.
*Quod in ascet. •ustath. [Greek or Hebrew]. Et Simeon Logoth. serm. de virt. & vit.Quod in ascet. •ustath. 〈non-Latin alphabet〉. Et Simeon Logoth. serm. de virt. & vit.
