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.
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.
or“ as if a man that did at any time of infirmity sin against any one Commandment of God, (as† who doth not9 oft, even* the holiest that is?) did stand guilty in Gods sight as a wicked wretch, and one that had no regard at all of any. But his meaning is, that that man that would seem to make conscience of keeping all the Commandments of God save one, but maketh no conscience, or hath no care of keeping that one,q doth not in deed and truth, whatsoever he may pretend or seem to do, make conscience of any, no not of those that in that manner he seemeth to observe. The reason that the Apostle addeth there is indeed very forcible. It isr the same God that enacted and delivered the whole Law, that hath enjoined one good duty as well as another, hath inhibited one sinful act as well as another. If a man therefore for Conscience of Gods Will and Word do exercise himself in anyone good duty, he will consequently exercise himself in all other good duties that concern him; because the same God in his Word hath alike enjoined all. If for Conscience of Gods Will and Word he forbear or abhor any one sin, she will for conscience of the same Word and Will of God, forbear and abhor all other Sins; because the same God in his Word hath alike forbidden all. ⟨p. 222⟩And on the contrary therefore, he that doth not either exercise himself in every known duty that concerneth him of the one sort, or is not careful to shun every kind of evil act of the other sort, doth not either observe ought in the one kind, or eschew ought in the other kind, out of any true care or conscience of his duty and obedience to God, but for some other by ends and by-respects. It is a good Rule in the Schools, tHe that hath any one sin remitted, hath all sins remitted: And so,u He that hath sincerely repented of any one sin, hath repented him of all. And he that hath not repented him of all known sin, hath not repented yet of any. For what is true Repentance, butx a returning again into the right way? And how is it possible for a man to return into the right way,* as long as he wandereth still in any by-path? Or how can a man repent of this or that particular sin, because it is contrary to Gods Will, or offensive in his sight, but he must needs withal repent him of whatsoever he knoweth to be in like manner a breach of his Law, and a business that he abhorreth?
or“ as if a man that did at any time of infirmitie sinne against any one Commandement of God, (as† who doth not9 oft, even* the holiest that is?) did stand guilty in Gods sight as a wicked wretch, and one that had no regard at all of any. But his meaning is, that that man that would seeme to make conscience of keeping all the Commandements of God save one, but maketh no conscience, or hath no care of keeping that one,q doth not in deed and truth, whatsoever he may pretend or seeme to doe, make conscience of any, no not of those that in that manner he seemeth to observe. The reason that the Apostle addeth there is indeed very forcible. It isr the same God that enacted and delivered the whole Law, that hath enjoyned one good dutie as wel as another, hath inhibited one sinnefull act as well as another. If a man therefore for Conscience of Gods Will and Word doe exercise himselfe in anyone good dutie, hee will consequently exercise himselfe in all other good duties that concerne him; because the same God in his Word hath alike enjoyned all. If for Conscience of Gods Will and Word he forbeare or abhorre any one sinne, she will for conscience of the same Word and Will of God, forbeare and abhorre all other Sinnes; because the same God in his Word hath alike forbidden all. ⟨p. 222⟩And on the contrary therefore, hee that doth not either exercise himselfe in every knowne dutie that concerneth him of the one sort, or is not carefull to shunne every kinde of evill act of the other sort, doth not either observe ought in the one kinde, or eschew ought in the other kinde, out of any true care or conscience of his dutie and obedience to God, but for some other by ends and by-respects. It is a good Rule in the Schooles, tHe that hath any one sin remitted, hath all sinnes remitted: And so,u Hee that hath sincerely repented of any one sinne, hath repented him of all. And he that hath not repented him of all knowne sinne, hath not repented yet of any. For what is true Repentance, but
“Dod on the Decalogue.
†1 King. 8.46. [Greek or Hebrew]. Crates apud Laert.1 King. 8.46. 〈non-Latin alphabet〉. Crates apud Laert.
qNisi enim attentisuerimus in omnibus mandatis ej•s, suerint q•ae alia praeterita, alia pro voluntate observata, rectum justificationis ordinem non tenemus. Hilar. in Psal. 118. Nulli siquidem servorum licet, ex his quae Dominus suus imperat eligere pro arbitrio, & quod placuerit assumere, quod displicuerit repudiare; & jussiones ex parte audire, ex parte contemnere. Si enim pro arbitrio suo servi Dominis obtemperant, neque in eis quidem in quibus obtemperaverint, obsequuntur. Salvian. de provid. lib. 3.
sOmnem odit iniquitatem, qui habet hanc gratiam. Bern. Qui autem omnem viam iniquitatis odit, ad universa Dei praecepta corrigitur & emendatur. Ambr. in Psal. 118.
tUbi unum aliquod peccatum remittitur, ibi omnia remittuntur. Impossibile est unum sine aliis remitti. Thom. Aqum. sum p. 3. q. 86. a. 3.
Nor doth that man indeed study sincerely and out of a love of God to please him in any thing, that doth not as the Apostle Paul prayeth in the behalf of the Colossians, endeavour and strivey to fructify in every good work, that he may please the Lord in all things. zHe doth not Gods Will, saith Salvian well, but his own Will, that doth it no further than himself will: that doth not by labouring with the Apostle Paul, to keep“ a good conscience in all things, †endeavour to approve himself and his courses unto God, as well in some things as in others. This Universality therefore of care and endeavour is a good argument of Sincerity. As on the other side it is a shrewd sign of unsoundness and insincerity, awhen men will seem to make conscience of performance of some good duties, and yet are wholly careless and regardless of others: or when they will seem to make conscience of the forbearance of some sins, and yet lye and live in the ordinary practice of others, which yet they cannot be so ignorant as not to know, or so unmindful, as not to consider to be sins. Thus was Herod's hypocrisy detected and discovered. He stood in some awe of John, knowing him to be a very holy man: and because he would be esteemed religious, and would seem to respect him,b he heard him oft, and at his motion did many good things: yea and it is like enough that he outwardly reformed many things amiss, that John found fault with, either in his Court, or in himself. But yet he would not leave the keeping of his Brothers wife for all that; and thereforec when John began to deal plainly with him in that point, he then brake off all, and committed John to ward; and made it evidently appear thereby, that all his former reformation and well-doing, was but in show only, and for other ends. And hereby also was Jehues zeal descried to be unsound. He made a great show a while of zeal for God and his worship: andd Jonadab must needs along with him and see it. He was zealouse against Baal, that wasf the ruin of Ahab's house, andg against Ahab's house, which it wash not for his safety, as he thought, to let stand, or to leave any remainder of: buti he gave way to the Calves, though no less abominable in Gods ⟨p. 223⟩sight, and as dishonourable unto him, becausek that seemed to be the stay of his estate. And so he showed thereby that all his Piety was no better than mere Policy;
Nor doth that man indeed studie sincerely and out of a love of God to please him in any thing, that doth not as the Apostle Paul prayeth in the behalfe of the Colossions, endevour and strivey to fructifie in every good worke, that he may please the Lord in all things. zHe doth not Gods Will, saith Salvian well, but his owne Will, that doth it no further than himselfe will: that doth not by labouring with the Apostle Paul, to keepe“ a good conscience in all things, †endevour to approve himselfe and his courses unto God, as well in some things as in others. This Vniversalitie therefore of care and endevour is a good argument of Sinceritie. As on the other side it is a shrewd signe of unsoundnesse and insinceritie, awhen men will seeme to make conscience of performance of some good duties, and yet are wholly carelesse and regardlesse of others: or when they will seeme to make conscience of the forbearance of some sinnes, and yet lye and live in the ordinary practice of others, which yet they cannot be so ignorant as not to know, or so unmindfull, as not to consider to be sinnes. Thus was Herods hypocrisie detected and discovered. He stood in some awe of Iohn, knowing him to be a very holy man: and because hee would be esteemed religious, and would seeme to respect him,b he heard him oft, and at his motion did many good things: yea and it is like enough that he outwardly reformed many things amisse, that Iohn found fault with, either in his Court, or in himselfe. But yet hee would not leave the keeping of his Brothers wife for all that; and thereforec when Iohn began to deale plainly with him in that point, he then brake off all, and committed Iohn to ward; and made it evidently appeare thereby, that all his former reformation and well-doing, was but in shew onely, and for other ends. And hereby also was Iehues zeale descried to bee unsound. He made a great shew a while of zeale for God and his worship: andd Ionadab must needs along with him and see it. Hee was zealouse
and that he sought but his own ends in either. And in like manner when men and women shall be content to reform their lives, and conform themselves to the Will and Word of God in some things, but stand out wilfully in some other things, refusing to practise the like reformation, or to show the like conformity in them, albeit they be in heart and conscience convinced of their duty therein, it is an evident Argument of unsoundness.
and that he sought but his owne ends in either. And in like manner when men and women shall be content to reforme their lives, and conforme themselves to the Will and Word of God in some things, but stand out wilfully in some other things, refusing to practise the like reformation, or to shew the like conformitie in them, albeit they be in heart and conscience convinced of their dutie therein, it is an evident Argument of unsoundesse.
Note 2 A second Note of Sincerity is Uniformity. As an Universality, so an Uniformity in well doing:1 when a man keepeth* an equable tenor in his courses and carriage, not strict in some things, and slack in other, though it may be, not wholly regardless of them; but holdeth an even hand generally in his care and observance of things enjoined him by God.“ I charge thee, saith the Apostle to Timothy, that thou observe all these things, without preferring one before another, and that thou do nothing partially. And saith David, as before,l I have all thy Precepts concerning all things in esteem; and I forbear not only, but even abhor all wicked ways. And again,m By thy Commandments I get understanding; and therefore I abhor not some one or two, but each wicked way. His zeal was not partial, but indifferently against all. And it is† an evident sign, saith one of the Ancients, that our zeal is of God, when in like manner we find our selves alike affected in regard of all sin, whatsoever God may be dishonoured by, as well in one kind as in another.
Note 2 A second Note of Sinceritie is Vniformitie. As an Vniversalitie, so an Vniformitie in well doing:1 when a man keepeth* an equable tenour in his courses and carriage, not strict in some things, and slack in other, though it may bee, not wholly regardlesse of them; but holdeth an even hand generally in his care and observance of things enjoyned him by God.“ I charge thee, saith the Apostle to Timothy, that thou observe all these things, without preferring one before another, and that thou doe nothing partially. And saith David, as before,l I have all thy Precepts concerning all things in esteeme; and I forbeare not onely, but even abhorre all wicked waies. And againe,m By thy Commandements I get understanding; and therefore I abhorre not some one or two, but each wicked way. His zeale was not partiall, but indifferently against all. And it is† an evident signe, saith one of the Ancients, that our zeale is of God, when in like manner we finde our selves alike affected in regard of all sinne, whatsoever God may be dishonoured by, as well in one kinde as in another.
1Uniformity.Vniformitie.
*Virtutem ostendit constantia, & omnium inter se actionum concordia; quando idem semper quis est, & in omni actu par sibi. Sen. epist. 120. Tunc directae sunt viae nostrae, cùm par fuerit in omnia aequalisque custodia. Hilar. in Psal. 119. Omne bonum quod fit propter Deum, in omnibus rebus aequaliter observatur. Quod autem in omnibus rebus non aequaliter observatur, propter homines fit. Author oper. imperf. in Mat. hom. 45.Virtutem ostendit constantia, & omnium inter se actionum concordia; quando idem semper quis est, & in omni actu par sibi. Sen. epist. 120. Tunc directae sunt viae nostrae, cùm par fuerit in omnia aequalisque custodia. Hilar. in Psal. 119. Omne bonum quod fit propter Deum, in omnibus rebus aequaliter observatur. Quod autem in omnibus rebus non aequaliter observatur, propter homines fit. Autor oper. imperf. in Mat. hom. 45.
“1 Tim 5.21. Non est justa causatio, cur praeferuntur aliqua ubi facienda sunt omnia. Salvian de provid. l. 3.
†[Greek or Hebrew]. Psal. 119.139. [Greek or Hebrew]. Eustath. in ascetis. l. 2. q. 165.〈non-Latin alphabet〉. Psal. 119.139. . Eustath. in ascetis. l. 2. q. 165.
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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.
as long as he wandreth still in any by-path? Or how can a man repent of this or that particular sinne, because it is contrary to Gods Will, or offensive in his sight, but hee must needs withall repent him of whatsoever he knoweth to bee in like manner a breach of his Law, and a businesse that he abhorreth?
Vbi unum aliquod peccatum remittitur, ibi omnia remittuntur. Impossibile est unum sine aliis remitti. Thom. Aqum. sum p. 3. q. 86. a. 3.
uPeccata quamvis non sint connexa quantum ad conversionem ad honum conmutabile, sunt tamen quantum ad aversionem à bono incommutabili: & in hac part habent rationem offensae, quamper poenitentiam oportet tolli Aquin ibid.Peccata quamvis non sint connexa quantum ad conversionem ad honum conmutabile, sunt tamen quantum ad aversionem à bono incommutabili: & in hac parte habent rationem offensae, quamper poenitentiam oportet tolli Aquin ibid.
