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.
Answer 1 I answer: 1. It is agreeable both to reason and to religion, that the Fear of God should be more fresh with us, and more than ordinary at other times, when special occasions thereof occur.a David feared God that day, saith the Story; what time Uzza was so suddenly smitten and slain. He feared him before, but his fear was then much more than ordinary, by occasion of that extraordinary judgement. Yea, for a man not to have his fear of God in some sort proportioned to the various and divers occasions of expressing and exercising it; as for a man to fear no more, or no otherwise, when some eminent judgements of God discover themselves either incumbent or imminent, on himself or on others, than he doth ordinarily at other times; were a strange kind of stupidity, and a shrewd argument of unsoundness. It is one thing to cast off all fear and regard of God at other times; and another thing not to have his fear so fresh in us at other times, as on such occasions we find and feel it to be.
Answer 1 I answer: 1. It is agreeable both to reason and to religion, that the Feare of God should be more fresh with us, and more than ordinary at other times, when speciall occasions thereof occurre.a David feared God that day, saith the Storie; what time Vzza was so suddenly smitten and slaine. Hee feared him before, but his feare was then much more than ordinary, by occasion of that extraordinary judgement. Yea, for a man not to have his feare of God in some sort proportioned to the various and divers occasions of expressing and exercising it; as for a man to feare no more, or no otherwise, when some eminent judgements of God discover themselves either incumbent or imminent, on himselfe or on others, than he doth ordinarily at other times; were a strange kinde of stupiditie, and a shrewd argument of unsoundnesse. It is one thing to cast off all feare and regard of God at other times; and another thing not to have his feare so fresh in us at other times, as on such occasions we finde and feele it to be.
Answer 2 2. It is to be considered, that the fear even of Gods wrath, or the servile fear, as it is usually termed, isc not simply evil of it self. Though where it is unsanctified, by occasion of mans corruption, as being joined withd an hatred of him whom it feareth, it is evil, and produceth many evil and sinful effects. For it is a thing in nature, (and I speak now not of nature corrupted, but of nature created) fore each thing to fear that that tendeth to it own evil. Yea it were an evil and an ungracious thing in a child, even in Gods child, fnot to stand in much awe of his fathers wrath, or not to fear his fathers rod.
Answer 2 2. It is to be considered, that the feare even of Gods wrath, or the servile feare, as it is usually termed, isc not simply evill of it selfe. Though where it is unsanctified, by occasion of mans corruption, as being joyned withd an hatred of him whom it feareth, it is evill, and produceth many evill and sinfull effects. For it is a thing in nature, (and I speake now not of nature corrupted, but of nature created) fore each thing to feare that that tendeth to it owne evill. Yea it were an evill and an ungracious thing in a childe, even in Gods childe, fnot to stand in much awe of his fathers wrath, or not to feare his fathers rod.
cTimor servilis materialiter non est malum. Riber. in Malach. 1.6. Timor servilis secundùm substantiam suam bonus est. Aquin. sum. p. secunda secundae q. 19. • 4.
dQuem enim metuunt odere; quem quisque odit perisse expetit. Cic. offic. l. 2.
eAb interitu natura abhorret: hinc ingenita cuique cura sui, metus mortis, fuga mali, &c. Cic. de fin. l. 5. Nullum animal ad vitam prodit sine metu mortis. Omne animal constitutioni suae conciliatur. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, laesura formidat. Sen. epist. 121.
f[Greek or Hebrew]. Greg. Naz. in Nyssen.〈non-Latin alphabet〉. Greg. Naz. in Nyssen.
Answer 3 3. It is not to be wondered, considering that there is ordinarily a far less measure of grace than of corruption in the most, and that grace also strippeth us not wholly of this fear, but doth only qualify and correct it, if even in Gods childreng the apprehension of Gods heavy indignation do so drown the consideration of their own transgressions, that they can hardly amidst those terrors andh horrors that their hearts and minds are possessed with, descry and discern their grief and sorrow for their sins.i When thou takest away the wicked of the world like dross; My flesh, saith David, trembleth again for fear of thee, and I am horribly afraid of thy Judgements. And,k When I heard of it, saith Habakkuk, my belly quaked, and my lips quivered, and I trembled and shook, so that my ⟨p. 233⟩bones seemed to be not out of joint, but even rotten again. Andl if it were so with such Worthies, no marvel if the like sometime befall weak ones.
Answer 3 3. It is not to be wondred, considering that there is ordinarily a farre lesse measure of grace than of corruption in the most, and that grace also strippeth us not wholly of this feare, but doth only qualifie and correct it, if even in Gods childreng the apprehension of Gods heavie indignation doe so drowne the consideration of their owne transgressions, that they can hardly amids those terrours andh horrours that their hearts and minds are possessed with, descrie and discerne their griefe and sorrow for their sinnes.i When thou takest away the wicked of the world like drosse; My flesh, saith David, trembleth againe for feare of thee, and I am horribly afraid of thy Iudgements. And,k When I heard of it, saith Habbakuk, my belly quaked, and my lips quivered, and I trembled and shooke, so that my ⟨p. 233⟩bones seemed to be not out of joynt, but even rotten againe. Andl if it were so with such Worthies, no marvell if the like sometime befall weake ones.
Answer 4 4. Let it be remembered, that as Grace doth not wholly strip us of this Fear, so it doth not cross us, but concur rather with us in the use and exercise of it. And it followeth not therefore that a mans sorrow for his sin is not sincere, because his fear of Gods wrath is greater or rifer in him than it. It is a Question propounded bym a worthy Divine, whether a mans grief for his sin may be deemed sincere or no, when he can weep more for the loss of some dear friend than for it. And his Answer is, which may well also serve, because the reason will hold, here; that it may, because nature and grace concur in the one, whereas nature and grace cross in the other. Since that grace therefore doth not wholly either inhibit or restrain a man either from fearing of outward judgements, or being sensible of outward evils, so that grace and nature cross not but concur rather therein; whereas in godly sorrow for sin, corrupt nature concurreth not with grace, but is cross rather and averse thereunto: it is not to be marvelled, (especially where grace yet is but weak) if that fear and grief be greater, or more sensible at least, (forn the greatest grief is not always the most sensible, nor maketh always the most show;o a man may fear more, and be more heartily sorry for a consumption that he misdoubteth himself to be far gone in, than for a felon on his fingers end, that putteth him to more pain, and goeth, as we say, to the very heart with him, for the present,) wherein two agents concur, than wherein the one is alone, and the other hindereth more than helpeth.
Answer 4 4. Let it be remembred, that as Grace doth not wholly strip us of this Feare, so it doth not crosse us, but concurre rather with us in the use and exercise of it. And it followeth not therefore that a mans sorrow for his sinne is not sincere, because his feare of Gods wrath is greater or rifer in him than it. It is a Question propounded bym a worthy Divine, whether a mans griefe for his sinne may be deemed sincere or no, when hee can weepe more for the losse of some deare friend than for it. And his Answer is, which may well also serve, because the reason will hold, here; that it may, because nature and grace concurre in the one, whereas nature and grace crosse in the other. Since that grace therefore doth not wholly either inhibite or restraine a man either from fearing of outward judgements, or being sensible of outward evills, so that grace and nature crosse not but concurre rather therein; whereas in godly sorrow for sinne, corrupt nature concurreth not with grace, but is crosse rather and averse thereunto: it is not to be marvelled, (especially where grace yet is but weake) if that feare and griefe be greater, or more sensible at least, (forn the greatess griefe is not alwayes the most sensible, nor maketh alwayes the most shew;o a man may feare more, and bee more heartily sory for a consumption that hee misdoubteth himselfe to be farre gone in, than for a felon on his fingers end, that putteth him to more paine, and goeth, as wee say, to the very heart with him, for the present,) wherein two agents concurre, than wherein the one is alone, and the other hindereth more than helpeth.
mPerkins Cases of Conscience, lib. 1. c. 5. quaest. 1. sect. 2. case 3.
nCasus leves loquuntur, ingentes stupent. Sen. trag•d.
oPlus sensum afficit dolens digitus ab aciculae punctiuncula, quam integra corporis totius incolumitas. Spin. de justit. Christian. Hinc apud Plut. de audien ille [Greek or Hebrew].Plus sensum afficit dolens digitus ab aciculae punctiuncula, quam integra corporis totius incolumitas. Spin. de justit. Christian. Hinc apud Plut. de audien ille 〈non-Latin alphabet〉.
Note 5 A fifth Note of Sincerity, may be a Jealousy of ones own Hypocrisy: when a man is suspicious of himself,1 and timorous lest he should be unsincere. As the Disciples of our Saviour, when he told them,p One of you will betray me; though they knew themselves far from any such thought or purpose at the present, yet every one of them began to suspect himself, that he might be the man that our Saviour Christ meant, andq to ask thereupon, Is it I, Lord? or Is it I? Judas that was the man indeed, was most silent of any; though at lengthr he ask also for company, lest by not asking when each other did, he might move suspicion, and so bewray himself by his silence. And in like manner is it here, Hypocrites do least question their own sincerity of all others. They most misdoubt it usually that are furthest of all from it.* Oh, let mine heart be upright in thy Statutes, saith sincere David; (as suspecting or misdoubting himself, lest it might prove otherwise;) that I may not be shamed. Mad-men are not wont to question whether they be in their right wits or no. Yea, sthey are not mad, saith one, that think or suspect that they are. And certainly this godly jealousy, this shyness of unsoundness is so good and so sure an argument of sincerity, that I know none better, none surer than it. For such careful and anxious inquiry, such fearfulness of hypocrisy, argueth a strong desire of sincerity: and the desire of Grace, as we shall see afterward, is generally agreed on to be Grace. Yea even over-much timorousness ⟨p. 234⟩and superfluous curiosity in this kind, when men cannot satisfy themselves with any thing, no not with the pregnantest proofs of it, and are therefore thereby much disturbed, perplexed, and distracted, though it be an infirmity, and ought therefore with all good endeavour to be remedied, because it dismayeth, disheartneth, disturbeth the peace of the mind, depriveth the soul of alacrity, dulleth and dampeth the spirits, and hindereth much in the performance of many necessary good duties; yet as they use to say of shamefastness,t It is a good sign of an evil cause, though it proceed from anu evil cause, a consciousness commonly of some defect; yet it isx a sign of some Grace; so is this, though of it self a weakness, yet a sign of much grace and goodness:
Note 5 A fift Note of Sinceritie, may be a Iealousie of ones owne Hypocrisie: when a man is suspicious of himselfe,1 and timorous lest he should be unsincere. As the Disciples of our Saviour, when he told them,p One of you will betray me; though they knew themselves far from any such thought or purpose at the present, yet every one of them began to suspect himselfe, that he might bee the man that our Saviour Christ meant, andq to aske thereupon, Is it I, Lord? or Is it I? Iudas that was the man indeed, was most silent of any; though at lengthr he aske also for company, lest by not asking when each other did, he might move suspition, and so bewray himselfe by his silence. And in like manner is it here, Hypocrites doe least question their owne sinceritie of all others. They most misdoubt it usually that are furthest of all from it.* Oh, let mine heart be upright in thy Statutes, saith sincere David; (as suspecting or misdoubting himselfe, lest it might prove otherwise;) that I may not bee shamed. Mad-men are not wont to question whether they bee in their right wits or no. Yea, sthey are not mad, saith one, that thinke or suspect that they are. And certainly this godly jealousie, this shienesse of unsoundnesse is so good and so sure an argument of sinceritie, that I know none better, none surer than it. For such carefull and anxious inquirie, such fearfulnesse of hypocrisie, argueth a strong desire of sinceritie: and the desire of Grace, as wee shall see afterward, is generally agreed on to be Grace. Yea even over-much timorousnesse ⟨p. 234⟩and superfluous curiositie in this kinde, when men cannot satisfie themselves with any thing, no not with the pregnantest proofes of it, and are therefore thereby much disturbed, perplexed, and distracted, though it bee an infirmitie, and ought therefore with all good endevour to be remedied, because it dismayeth, disheartneth, disturbeth the peace of the minde, depriveth the soule of alacritie, dulleth and dampeth the spirits, and hindereth much in the performance of many necessary good duties; yet as they use to say of shamefastnesse,t
sNon est insanus, insanum quise dicit. Apul. in apolog aut etiam putat. Quid? caput abscissum demens quum portat Agave Gnati infoelicis, sibi tum furiosa videtur? Horat. serm. l. 2. sat. 3.
tMala causae bonum signum.
u[Greek or Hebrew]. Aristot. ethic. l. 4. c. 9. [Greek or Hebrew]. Idem rhet. l. 2. c. 6.〈non-Latin alphabet〉. Aristot. ethic. l. 4. c. 9. 〈non-Latin alphabet〉. Idem rhet. l. 2. c. 6.
xHinc Verecundiae ruborem [Greek or Hebrew] dixit Diogenes. Et [Greek or Hebrew] Pythias Aristot. filia apud Stob. cap. 31. & Laert. Et [Greek or Hebrew]. Cato Plut. apophth. [Greek or Hebrew]. Menand. Homopatr. [Greek or Hebrew]. Homer. Quorum mens honesta, eorum imbecilla frons est. Symmach. lib. 1. epist. 84.Hinc Verecundiae ruborem 〈non-Latin alphabet〉 dixit Diogenes. Et 〈non-Latin alphabet〉 Pythias Aristot. filia apud Stob. cap. 31. & Laert. Et 〈non-Latin alphabet〉. Cato Plut. apophth. 〈non-Latin alphabet〉. Menand. Homopatr. 〈non-Latin alphabet〉. Homer. Quorum mens honesta, eorum imbecilla frons est. Symmach. lib. 1. epist. 84.
it is like some weeds, that though they be weeds, of no good use, but unprofitable, and such as hinder the growth of better things, that might succeed in their room, if they were once removed, yet arey signs of a rich and a fat soil, and howsoever therefore they may discourage an unskilful person from dealing with it, yet will give a wise and an experienced man encouragement thereunto.
it is like some weeds, that though they be weeds, of no good use, but unprofitable, and such as hinder the growth of better things, that might succeed in their roome, if they were once removed, yet arey signes of a rich and a fat soile, and howsoever therefore they may discourage an unskilfull person from dealing with it, yet will give a wise and an experienced man encouragement thereunto.
y[Greek or Hebrew]. Plut. de sera vindict.〈non-Latin alphabet〉. Plut. de sera vindict.
Note 6 A sixth Note of Sincerity may be a sight and sense of ones own Incredulity and Impenitency, 1with a serious grief for it. It was the poor mans speech to our Saviour in the Gospel;a I believe, Lord; help my unbelief. His Faith he found and felt mixed with much infidelity and incredulity; and the sense of his infidelity, with the grief for it, argued his Faith. Andb it is reported of the Mother of three men of great note, that when she told her Confessor, that considering what rare Scholars and Men of note her three sons, whom she had by unlawful means begotten on her, had proved; the onec the Master of the Stories, anotherd the Master of the Sentences, and the thirde the Collector and Compiler of the Decrees, she could not be so sorry for her sin as she should; he made her answer again, and it was no evil answer;f Be sorry for this then, that thou art, or canst be no more sorry. And undoubtedly as when we have best believed, yet we shall have cause still to repent us of our unbelief: so when we have repented the best we can of our sins, we shall have cause to repent us even then of our impenitency, of a want of repentance in us. But this ignorant, unfaithful, impenitent persons are not usually apprehensive and sensible of. They believe and repent, they say, (and* it may well be they think and believe as they say,) as well as the best. And shall I tell you what is the cause of it?g Sinners, saith one, are sleepers. They are as men in a dream: and there ish nothing difficult with dreamers. Men may dream, and many do ⟨p. 235⟩oft, that they fly in the Air, and swim over the Sea: but are far enough for all that from doing or being able to do either, as they will soon find, when they are once awaked out of their dream. In like manner is it with these silly deluded souls. They lie fasti asleep in sin, and so doingk they dream yet of faith and the fear of God and repentance, and other graces of Gods Spirit, they dream, I say, that they have these things as well and as much as any, yea so well as better needs not to be had.
Note 6 A sixt Note of Sinceritie may bee a sight and sense of ones owne Incredulitie and Impenitencie, 1with a serious griefe for it. It was the poore mans speech to our Saviour in the Gospell;a I beleeve, Lord; helpe my unbeleefe. His Faith he found and felt mixed with much infidelitie and incredulitie; and the sense of his infidelitie, with the griefe for it, argued his Faith. Andb it is reported of the Mother of three men of great note, that when she told her Confessor, that considering what rare Schollers and Men of note her three sonnes, whom she had by unlawfull meanes begotten on her, had proved; the onec the Master of the Stories, anotherd the Master of the Sentences, and the thirde the Collector and Compiler of the Decrees, shee could not be so sory for her sin as she should; he made her answer againe, and it was no evill answer;f Bee sorie for this then, that thou art, or canst bee no more sorie. And undoubtedly as when wee have best beleeved, yet wee shall have cause still to repent us of our unbeleefe: so when we have repented the best we can of our sinnes, wee shall have cause to repent us even then of our impenitencie, of a want of repentance in us. But this ignorant, unfaithfull, impenitent persons are not usually apprehensive and sensible of. They beleeve and repent, they say, (and* it may well be they thinke and beleeve as they say,) as well as the best. And shall I tell you what is the cause of it?g Sinners, saith one, are sleepers. They are as men in a dreame: and there ish nothing difficult with dreamers. Men may dreame, and many doe ⟨p. 235⟩oft, that they flie in the Aire, and swimme over the Sea: but are far enough for all that from doing or being able to doe either, as they will soone finde, when they are once awaked out of their dreame. In like manner is it with these silly deluded soules. They lie fast
1Sight and sense of Incredulity, and Impenitency; with Grief.Sight and sense of Incredulitie, and Impenitencie; with Griefe.
hSomnianti nihil difficile. Magna etenim saepe in somnis faciuntque geruntque, Reges expugnant, arcesque & praelia miscent. Et in noctis caligine Cernere censemus solem lumenque diurnum; Conclusique loco caelum, mare, flumina, montes Mutare, & campos pedibus transire videmur. Lucret. l. 4.
kQuomodo de Platone Lactant. insiitut. lib. 5. c. 14. Somniaverat Deum, non cognoverat. Et de quibusdam Bern. Cant. 18. Dormiens in contemplatione Deum somniat.
Whereas others that be awaked out of this imaginous sleep, and do now indeed truly repent and believe, find many wants, much defectiveness, in their Repentance, their Faith, their Hope, their fear of God, their dependence upon God, and the other graces of his Spirit, truly indeed, but imperfectly as yet begun and wrought in them. Yea, as* the more knowledge a man hath, the more he cometh to know his ignorance; the more skill he hath, the more he cometh to discover his own unskilfulness:“ A young Scholar when he hath gotten his Seton or his Ramus once by heart, thinketh he hath as much Logic as his Tutor can teach him; but when he cometh indeed to understand things, he seeth his own error: So† the more men believe, the more they come to see and feel their own unbelief, the further they wade on in the study and practice of repentance, the more they find out and discover their own impenitence, and complain of the hardness and untowardness of their hearts: the more they labour and make progress in sound Sanctification, the more come they to apprehend and to see into the depth of their corruption. And this very sense of the want of Grace, is a good argument of Grace. It is a sure sign of Grace, to see no Grace, and to see it with grief. For,l Blessed, saith our Saviour, are those that are poor in spirit; even as well as thosem that are pure in Spirit. The one, he saith,n shall see God, and the other hath a present right to the Kingdom of God, which is the same in effect:o For the Kingdom of God is theirs. He saith not, Blessed are the rich in Grace; though that also be most true: but, Blessed are the poor in spirit: that is, such as are spiritually poor, humbled, dejected, cast down in the sight and sense of their own wants, apprehending nothing so much as the want of Grace in themselves. Such are blessed, because such are* rich, though they cannot yet come to see and apprehend their own wealth. And this he saith no doubt, that if any weak one be not able yet to discern the purity of his own heart, he may yet be comforted in the very poverty of his Spirit: the serious sense whereof may assure him that he is in part come out of his sin, and is entered into the state of Grace. Forp it is a sure sign that a man is awaked out of his sleep, when he discovereth and seeth the errors of his Dream.
Whereas others that be awaked out of this imaginous sleepe, and doe now indeed truly repent and beleeve, finde many wants, much defectivenesse, in their Repentance, their Faith, their Hope, their feare of God, their dependance upon God, and the other graces of his Spirit, truly indeed, but imperfectly as yet begun and wrought in them. Yea, as* the more knowledge a man hath, the more hee commeth to know his ignorance; the more skill he hath, the more he commeth to discover his owne unskilfulnesse:“ A young Scholler when he hath gotten his Seton or his Ramus once by heart, thinketh he hath as much Logicke as his Tutor can teach him; but when he commeth indeed to understand things, he seeth his owne errour: So† the more men beleeve, the more they come to see and feele their owne unbeleefe, the further they wade on in the study and practice of repentance, the more they finde out and discover their owne impenitence, and complaine of the hardnesse and untowardnesse of their hearts: the more they labour and make progresse in sound Sanctification, the more come they to apprehend and to see into the depth of their corruption. And this very sense of the want of Grace, is a good argument of Grace. It is a sure signe of Grace, to see no Grace, and to see it with griefe. For,l Blessed, saith our Saviour, are those that are poore in spirit; even as well as thosem that are pure in Spirit. The one, he saith,n shall see God, and the other hath a present right to the Kingdome of God, which is the same in effect:o For the Kingdome of God is theirs. Hee saith not, Blessed are the rich in Grace; though that also be most true: but, Blessed are the poore in spirit: that is, such as are spiritually poore, humbled, dejected, cast downe in the sight and sense of their owne wants, apprehending nothing so much as the want of Grace in themselves. Such are blessed, because such are* rich, though they cannot yet come to see and apprehend their owne wealth. And this he saith no doubt, that if any weake one be not able yet to discern the puritie of his owne heart, he may yet bee comforted in the very povertie of his Spirit: the serious sense whereof may assure him that he is in part come out of his sinne, and is entred into the state of Grace. For
*Hinc Socrates ille de quo Oraculum [Greek or Hebrew], de se, [Greek or Hebrew]. Laert.Hinc Socrates ille de quo Oraculum 〈non-Latin alphabet〉, de se, 〈non-Latin alphabet〉. Laert.
“Hinc illud Menedemi, [Greek or Hebrew]. Plut. de profect.Hinc illud Menedemi, 〈non-Latin alphabet〉. Plut. de profect.
†[Greek or Hebrew]. Chrysost. in Mat. hom. 25.〈non-Latin alphabet〉. Chrysost. in Mat. hom. 25.
pQuare vitia sua nemo confitetur? (nemo pervidet) quia adhuc in illis est. Somnium narrare vigilantu est: & vitia sua confiteri sanitatis indicium est. Expergiscamur necesse est, ut errores nostros coarguere possimus. Sen. ep. 54.
And it is in these cases with men commonly, as it is in drawing up of water; as long as the bucket is under water we feel not the weight of it, but so soon as it cometh above water, it beginneth to hang heavy on the hand: when a man diveth under water, he feeleth no weight of the water, though there be many tun of it over his head;q The Element, they say, weigheth not in his own proper place; whereas half a tub full of the same water taken out of ⟨p. 236⟩the River and set upon the same mans head, would be very burdensome unto him, and make him soon grow weary of it. In like manner, so long as a man is over head and earsr in sin, he is not sensible of the weight of sin, it is not troublesome at all to him; but when he beginneth once to come out of that state of sin, wherein he lay and lived before, then beginneth sin to hang heavy on him, and he to feel the heavy weight of it. So long as sin is ins the will, the proper seat of sin, a man feeleth no weight of it,t he taketh rather delight in it,u It is a sport and a pastime to fools to do evil, saith Solomon; and it is a good sign therefore that Sin is removed out of his seat, out of his Chair of estate, xwhen it becometh ponderous and burdensome to us, as the Elements do, when they are out of their own natural place.y A living member is not burdensome to the body: a mans arms are no burden to him, though they be massive and weighty: but a withered arm, or a limb mortified hangeth like a lump of lead on it. So long as* sin liveth in the soul, unkilled wholly and unmortified as yet, so long our corruption is nothing at all cumbersome to us; but when it is once mortified in a man, it beginneth to grow burdensome unto him, and to hang like a lump of dead flesh upon his soul; and then beginneth he poor soul, pestered and oppressed with the weight of it, to cry out with the Apostle,z O wretched man that I am; when shall I be once freed from this “carcass of sin, that hangeth so heavy upon my soul? It is with him as with one that hath had a fit of the falling sickness, or that beginneth to recover again after a dead Palsy.
And it is in these cases with men commonly, as it is in drawing up of water; as long as the bucket is under water wee feele not the weight of it, but so soone as it commeth above water, it beginneth to hang heavie on the hand: when a man diveth under water, he feeleth no weight of the water, though there be many tunne of it over his head;q The Element, they say, weigheth not in his owne proper place; whereas halfe a tub full of the same water taken out of ⟨p. 236⟩the River and set upon the same mans head, would bee very burdensome unto him, and make him soone grow weary of it. In like manner, so long as a man is over head and earesr in sinne, hee is not sensible of the weight of sinne, it is not troublesome at all to him; but when he beginneth once to come out of that state of sin, wherein he lay and lived before, then beginneth sin to hang heavy on him, and he to feele the heavy weight of it. So long as sin is ins the will, the proper seat of sinne, a man feeleth no weight of it,t he taketh rather delight in it,u It is a sport and a pastime to fooles to doe evill, saith Salomon; and it is a good signe therefore that Sin is removed out of his seat, out of his Chaire of estate, xwhen it becommeth ponderous and burdensome to us, as the Elements doe, when they are out of their owne naturall place.y A living member is not burdensome to the body: a mans armes are no burden to him, though they bee massie and weightie: but a withered arme, or a limme mortified hangeth like a lumpe of lead on it. So long as* sinne liveth in the soule, unkilled wholly and unmortified as yet, so long our corruption is nothing at all cumbersome to us; but when it is once mortified in a man, it beginneth to grow burdensome unto him, and to hang like a lumpe of dead flesh upon his soule; and then beginneth he poore soule, pestred and oppressed with the weight of it, to cry out with the Apostle,
qElementa in loco suo gravia non sunt. Vide Syrianum & •tolomaeum apud Simplic. ad Aristot. de Coelo l. 4. c. 16. & Scortiam. de Nilo l. 2. cap. 11.
sPeccatum intantum voluntarium est malum, ut nisi fuerit voluntarium, non sit peccatum. Aug. de vera relig c. 14. Hinc Bern. de temp 58 Tolle malam voluntatem, & non erit infernus. Mala enim voluntas malorum omnium & vitiorum origo. Idem de vita solit. Manifestum est ex voluntate mala tanquam ex arbore mala fieri omnia opera mala tanquam fructus malos. Aug de nupt & concupisc. l. 2 c. 28 & Lombard. sent. l. 2. d. 34. B. Ergò in voluntate praecipuè consistit peccatum. Ibid. d. 35. C. & 39. B.
*[Greek or Hebrew]. Arist. rhetor. l 3. c. 4. In animi morbis, contra quam in corporis, quo quis pejus se habet, minus sentit. Senec. epist. 54.〈non-Latin alphabet〉. Arist. rhetor. l 3. c. 4. In animi morbis, contra quam in corporis, quo quis pejus se habet, minus sentit. Senec. epist. 54.
So long as a man is in a fit of the falling sickness, though he be for the time in such lamentable plight, that he lieth along like a beast, unable to stand on his legs, or to lift up himself, or do ought to help himself, foaming and sprawling, and beating his own body, a rueful sight to all that see him; yet is he all the while himself insensible of ought: but when the fit is once over, and the man is come to himself again, then he beginneth to find and feel himself all out of frame, his head heavy and giddy, his eyes staring and distorted, his brain and whole body disturbed and strangely disposed, all which before he was not sensible of: As also while a man lieth, rather than liveth, held with a dead Palsy, though he be not able to stir hand or foot, yet† hath he himself no sense of it; but when those dead parts of him are in some measure revived again, the passages being opened for the vital Spirits to repair to them, and so sense and motion restored to them in part, then making offer to go or to stir, he beginneth to feel and complain of the stiffness and starkness of his limbs and joints, and a general unwieldiness throughout his whole body. And in like manner is it here. So long as a man is whollya dead in sin, albeit he be as much disabled unto the doing of any holy duty, as a dead man is unto the actions of this life, yet he findeth it not,* he feeleth it not, he apprehendeth no such either disability in himself, or difficulty in the duties that he should do; but when any measure of Spiritual life is once infused into the soul, wherebyb he liveth now to God, that lay before spiritually ⟨p. 237⟩dead, now striving to apply himself unto Gods work, and to walk in the good ways of God, he beginneth to find and feel, with much pain and grief of mind, his own infirmity and weakness, the strange blindness of his mind, the dullness and drowsiness of his spirits, the untowardness of his heart; the rebelliousness of his will; the sense whereof is a sure argument of Spiritual life begun in him. For as Augustine saith well, though in another case and upon another occasion;c There may be some life without grief; but there can be no grief without life. So there may be some spiritual life without any sense of pain or grief at all, as with the glorified ones in Heaven it is:
So long as a man is in a fit of the falling sicknesse, though he be for the time in such lamentable plight, that hee lieth along like a beast, unable to stand on his legs, or to lift up himselfe, or doe ought to helpe himselfe, foaming and sprawling, and beating his owne body, a rufull sight to all that see him; yet is hee all the while himselfe insensible of ought: but when the fit is once over, and the man is come to himselfe againe, then he beginneth to finde and feele himselfe all out of frame, his head heavy and giddy, his eyes staring and distorted, his braine and whole body disturbed and strangely disposed, all which before he was not sensible of: As also while a man lieth, rather than liveth, held with a dead Palsie, though he be not able to stirre hand or foot, yet† hath hee himselfe no sense of it; but when those dead parts of him are in some measure revived againe, the passages being opened for the vitall Spirits to repaire to them, and so sense and motion restored to them in part, then making offer to goe or to stir, he beginneth to feele and complaine of the stiffenesse and starknesse of his limbes and joynts, and a generall unwealdinesse throughout his whole body. And in like manner is it here. So long as a man is whollya dead in sinne, albeit he be as much disabled unto the doing of any holy dutie, as a dead man is unto the actions of this life, yet hee findeth it not,* he feeleth it not, he apprehendeth no such either disability in himselfe, or difficulty in the duties that he should do; but when any measure of Spirituall life is once infused into the soule, wherebyb he liveth now to God, that lay before spiritually ⟨p. 237⟩dead, now striving to apply himselfe unto Gods worke, and to walke in the good wayes of God, he beginneth to finde and feele, with much paine and griefe of minde, his owne infirmity and weaknesse, the strange blindnesse of his minde, the dulnesse and drowsinesse of his spirits, the untowardnesse of his heart; the rebelliousnesse of his will; the sense whereof is a sure argument of Spirituall life begun in him. For as Augustine saith well, though in another case and upon another occasion;c There may be some life without griefe; but there can bee no griefe without life. So there may bee some spirituall life without any sense of paine or griefe at all, as with the glorified ones in Heaven it is:
†[Greek or Hebrew]. Plut. de profect.〈non-Latin alphabet〉. Plut. de profect.
cPotest esse vita sine dolore; dolour sine vita esse non potest. Aug. de Civit. l. 19. c. 13.Potest esse vita sine dolore; dolor sine vita esse non potest. Aug. de Civit. l. 19. c. 13.
but there can be nod godly sorrow or sense of spiritual pain and grief, where no beginning at all of spiritual life is. And therefore it is that our Saviour also pronounceth theme Blessed, that thus mourn: nor doth he say that they shall be, but that they are already in a blessed estate, and that in due time† they shall have comfort. Yea, undoubtedly these very heavy and uncomfortable signs are of all other the surest signs of true grace and sincerity, because least subject to deceit and delusion of any.
but there can be nod godly sorrow or sense of spirituall paine and griefe, where no beginning at all of spirituall life is. And therefore it is that our Saviour also pronounceth theme Blessed, that thus mourne: nor doth he say that they shall be, but that they are already in a blessed estate, and that in due time† they shall have comfort. Yea, undoubtedly these very heavie and uncomfortable signes are of all other the surest signes of true grace and sinceritie, because least subject to deceit and delusion of any.
d2 Cor. 7.10. Argumentum salutis est vis doloris. Greg. mor. l. 6. c. 17.
Note 7 A seventh Note of Sincerity, is an earnest desire of Grace. 1Though a man cannot discern yet any Grace in himself, yet if he do seriously and earnestly desire Grace, it is a good sign of some beginning of Grace. For it is Grace, even to desire Grace. It is the first step unto Grace, for a man to see no Grace; and it is the first degree of Grace, for a man to desire Grace: when a mans heart doth with an holy Echo answer Gods voice as Davids did:f Seek my face; sayest Thou. O Lord, thy face will I seek. And,g Thou hast commanded us diligently to keep thy Law. Oh that my ways were so directed, that I might keep thy Statutes. When it can say seriously with Augustine; Lord, enable hme to do what thou enjoinest me, and then enjoin me what thou wilt. iIt is a principal part of goodness, saith the Heathen man, for a man to be willing to be good. And* it is the very essence of Righteousness, saith Augustine, for a man to be willing to be Righteous. It is not an help only unto health, but even a degree of health, though“ not in the body, yet in the soul, for a mank to be willing to be healed. As† it is a principal part of our sickness to be unwilling to be cured: so is it a principal part of health with us here to be willing to be healed: When we can in sincerity of heart answer that question of our Saviour to the sick man,“ Wilt thou be healed? with a Sana me, Domine, ¶Heal me, O Lord, as Jeremiah, and I shall then be healed: And,* Heal my soul, as David, for I have sinned against thee. lLet thine ears, O Lord, saith Nehemie, be attentive to the prayers of thy servants that desire to fear thy Name. And,m The good God, saith Hezekias, be merciful to that man that setteth his heart to seek the Lord. And surely, as Bernard saith well, discoursing on those words of the Prophet;n The Lord is good to those that wait on him, and to the Soul that seeketh him: For as it is elsewhere,o those ⟨p. 238⟩that so seek him, shall find him. pIf God, saith he, be so good to those that seek him; what will he be to them, when they find him? But this is a strange thing, that no man can so seek him before he hath found him. And surely, as no man can sincerely seek God in vain; so no man can sincerely desire grace in vain.q A man may love gold, and yet not have it: but no man loveth God, but he is sure to have God, saith Augustine.
Note 7 A seventh Note of Sinceritie, is an earnest desire of Grace. 1Though a man cannot discerne yet any Grace in himselfe, yet if he doe seriously and earnestly desire Grace, it is a good signe of some beginning of Grace. For it is Grace, even to desire Grace. It is the first step unto Grace, for a man to see no Grace; and it is the first degree of Grace, for a man to desire Grace: when a mans heart doth with an holy Eccho answer Gods voyce as Davids did:f Seeke my face; saist Thou. O Lord, thy face will I seeke. And,g Thou hast commanded us diligently to keepe thy Law. Oh that my wayes were so directed, that I might keepe thy Statutes. When it can say seriously with Augustine; Lord, enable hme to doe what thou enjoynest me, and then enjoyne me what thou wilt. iIt is a principall part of goodnesse, saith the Heathen man, for a man to be willing to be good. And* it is the very essence of Righteousnesse, saith Augustine, for a man to be willing to be Righteous. It is not an helpe onely unto health, but even a degree of health, though“ not in the body, yet in the soule, for a mank to bee willing to bee healed. As† it is a principall part of our sicknesse to be unwilling to be cured: so is it a principall part of health with us here to be willing to bee healed: When wee can in sinceritie of heart answer that question of our Saviour to the sicke man,“ Wilt thou be healed? with a Sana me, Domine, ¶Heale me, O Lord, as Ieremie, and I shall then bee healed: And,* Heale my soule, as David, for I have sinned against thee.
hDa, Domine, quod jubes, & jube quod vis. Aug. confess. l. 10. c. 31. & de persever. c. 20.
iPars magna bonitatis est velle fieri bonum. Sen. ep. 34. Quid tibi opus est, ut sis bonus? veil. Idem epist. 80.Pars magna bonitatis est velle fieri bonum. Sen. ep. 34. Quid tibi opus est, ut sis bonus? velle. Idem epist. 80.
*Justa vita, cùm volumus, adest, quia eam ipsam planè velle justitia est. Nec plus aliquid perficienda justitia est, quàm perfectam habere voluntatem. August. ep. 45.Iusta vita, cùm volumus, adest, quia eam ipsam planè velle justitia est. Nec plus aliquid perficienda justitia est, quàm perfectam habere voluntatem. August. ep. 45.
“[Greek or Hebrew]. Arist. ethic. Eudem. l. 7. c. 2.〈non-Latin alphabet〉. Arist. ethic. Eudem. l. 7. c. 2.
kPars sanitatis velle sanari fuit. Sen. Hippol. 1. 2. Corpus enim multis rebus eget ut valeat: animus ex se crescit, see alit, see exercet. Sen ubi supra.Pars sanitatis velle sanari fuit. Sen. Hippol. 1. 2. Corpus enim multis rebus eget ut valeat: animus ex se crescit, se alit, se exercet. Sen ubi supra.
†Pars est morbi nolle sanari: pars sanitatís veil sanari. D• Jackson the Creed, p. 2. l. 2. c. 6. §. 3.Pars est morbi nolle sanari: pars sanitatís velle sanari. D• Iackson the Creed, p. 2. l. 2. c. 6. §. 3.
rWealth a man may desire, and yet be never the nearer it: but Grace no man ever sincerely desired and missed of it. It is true here that the Psalmist in another case saith;s Lord, thou hearest the desire of the poor; thou hast prepared their heart, and thine ear hearkeneth to their prayers. It is God that hath prepared the heart, and wrought this desire in it; (fort It is God that worketh such willingness in us:) and he will never frustrate the desire that himself hath there wrought. Yea, as no man, saith he, can seek God but he that hath found him; and it is a sign therefore that a man hath already found God in part, when seriously and sincerely he seeketh him: So“ no man can desire Grace, but he that already hath grace: (for he that desireth Grace, hath grace to desire it:) and it is an infallible sign therefore, that a man hath already some measure of Grace, that doth seriously desire to have it. He would never desire to fear God, that stood not in some awe of him already: nor desire to feel in himself a love of God, that did not in some measure already love God: Nor could a man ever truly desire sanctifying Grace, were not his heart already sanctified by the Spirit of Grace, which hath wrought also in him that desire of it. Not to add that theu greatest part of a Christian mans perfection in this life, (witnessx Pauls own ingenuous confession of himself: and who went ever beyond him? How far at least come the most short of him?) consisteth rather in will, than in work, and in desire and endeavour, more than in deed.
rWealth a man may desire, and yet bee never the nearer it: but Grace no man ever sincerely desired and missed of it. It is true here that the Psalmist in another case saith;s Lord, thou hearest the desire of the poore; thou hast prepared their heart, and thine eare hearkneth to their prayers. It is God that hath prepared the heart, and wrought this desire in it; (fort It is God that worketh such willingnesse in us:) and hee will never frustrate the desire that himselfe hath there wrought. Yea, as no man, saith he, can seeke God but he that hath found him; and it is a signe therefore that a man hath already found God in part, when seriously and sincerely he seeketh him: So“ no man can desire Grace, but hee that already hath grace: (for he that desireth Grace, hath grace to desire it:) and it is an infallible signe therefore, that a man hath already some measure of Grace, that doth seriously desire to have it. He would never desire to feare God, that stood not in some awe of him already: nor desire to feele in himselfe a love of God, that did not in some measure already love God: Nor could a man ever truly desire sanctifying Grace, were not his heart already sanctified by the Spirit of Grace, which hath wrought also in him that desire of it. Not to adde that theu greatest part of a Christian mans perfection in this life, (witnessex Pauls owne ingenuous confession of himselfe: and who went ever beyond him? How farre at least come the most short of him?) consisteth rather in will, than in worke, and in desire and endevour, more than in deed.
“Huc usque te faciente profeci, ut desiderem desiderare te. Quid est autem desiderare desiderium? Si enim desidero esse desiderans, jam invento me desiderantem. Sed nunquid desiderium tui desiderantem, quasi non habeam, aut desiderium majus quam habeam? Gulie•m. de S. Theodor. de amor. Dei c. 2.
uChristiani sumus affectu magis quàm effectu. Et maxima pars Christianismi est toto pectore •elle fieri Christianum. Itaque scitè August. in 1. Joan. tr. 4. Tota vita boni Christiani sanctum desiderium est. Et Bern. in Cant. 84. Magnum bonum quaerere Deum: primum in donis, ultimum in profectibus est. Virtutum nulli accedit, cedit nulli. Cui accedat, quam nulla praecedit? cui cedat, quae omnium magis consummatio est? Quae enim v•rtus ascribi potest, non quaerenti Deum? aut quis terminus quaerenti Deum? Psal. 105.4. Sed & Lactant. instit. lib. 6. cap. 5. Virtus nostra tota posita est in voluntate faciendi bona.Christiani sumus affectu magis quàm effectu. Et maxima pars Christianismi est toto pectore •elle fieri Christianum. Itaque scitè August. in 1. Ioan. tr. 4. Tota vita boni Christiani sanctum desiderium est. Et Bern. in Cant. 84. Magnum bonum quaerere Deum: primum in donis, ultimum in profectibus est. Virtutum nulli accedit, cedit nulli. Cui accedat, quam nulla praecedit? cui cedat, quae omnium magis consummatio est? Quae enim v•rtus ascribi potest, non quaerenti Deum? aut quis terminus quaerenti Deum? Psal. 105.4. Sed & Lactant. instit. lib. 6. cap. 5. Virtus nostra tota posita est in voluntate faciendi bona.
True it is indeed, that any natural man may desire happiness, glory, salvation, and eternal well-being.a Oh, saith Balaam, that I might die the death of the righteous, and that my latter end might be like his: († he desired indeed to die their death, but to live their life he could not endure:)b it is natural for every one to desire his own natural good. But to desire spiritual Grace, Holiness, sound Sanctification, Faith unfeigned, the true Fear of God, serious Repentance, is more than any natural man ever did or can do. And therefore Blessed are they, saith our Saviour, as,c that are poor in spirit, andd that mourn for their spiritual defects; soe that hunger and thirst after Righteousness, after Spiritual Grace, after a supply of them. Now what isf hunger but a want of food with a sense ⟨p. 239⟩thereof, and an earnest desire of it? or what is thirst but a drought, a want of drink, and a vehement desire of it? For in hunger and thirst there are these three things: first, an emptiness in the one, and a want of moisture in the other: forg it is not want of food simply, but want of wetting that causeth this: secondly, a sense of this emptiness and want of moisture, with a special kind of pain and grief in the body proceeding from it: For a man may be empty bodied, and yet not affected thus with it, ash in some diseases, and where natural heat is much wasted: and thirdly, a vehement desire of such either nurture or moisture, whereby this emptiness may be filled, or this drought slaked: For a man may be empty, and sick again in some sort with it, yea ready to die of it, and yet have no appetite to his meat neither, but* a loathing of that rather, whereby he might be refreshed and relieved: he may be empty of food, and yet feel it not; he may feel it in some sort, and yet not desire food. But in hunger and thirst ordinarily do these all three concur. Yea, so vehement and violent is this desire of such supply oft in hunger and thirst, thati for a bit of bread, or a cup of drink, men have many times been content to part with the dearest and preciousest things that they have been possest of. In like manner is it in this spiritual hunger and thirst. There is first spiritual poverty, a vacuity, an emptiness of Grace, to sight and sense it may be, utterly of all, in deed and truth of some degree of it:
True it is indeed, that any naturall man may desire happinesse, glory, salvation, and eternall well-being.a Oh, saith Balaam, that I might die the death of the righteous, and that my latter end might bee like his: († he desired indeed to die their death, but to live their life he could not endure:)b it is naturall for every one to desire his owne naturall good. But to desire spirituall Grace, Holinesse, sound Sanctification, Faith unfained, the true Feare of God, serious Repentance, is more than any naturall man ever did or can doe. And therefore Blessed are they, saith our Saviour, as,c that are poore in spirit, andd that mourne for their spirituall defects; soe that hunger and thirst after Righteousnesse, after Spirituall Grace, after a supply of them. Now what isf hunger but a want of food with a sense ⟨p. 239⟩thereof, and an earnest desire of it? or what is thirst but a drought, a want of drinke, and a vehement desire of it? For in hunger and thirst there are these three things: first, an emptinesse in the one, and a want of moisture in the other: forg it is not want of food simply, but want of wetting that causeth this: secondly, a sense of this emptinesse and want of moisture, with a speciall kinde of paine and griefe in the body proceeding from it: For a man may be empty bodied, and yet not affected thus with it, ash in some diseases, and where naturall heat is much wasted: and thirdly, a vehement desire of such either nouriture or moisture, whereby this emptinesse may be filled, or this drought slaked: For a man may bee emptie, and sicke againe in some sort with it, yea ready to die of it, and yet have no appetite to his meat neither, but*
†Optabat sibi extrema justorum, sed non ita & principia. Mortem spiritualium optant sibi carnales, quorum vitam tamen abhorrent. Bern. in Cant. 2. Non curant quaerere, quae tamen desiderant invenire: cupiunt consequi, non & sequi. Ibid.
b[Greek or Hebrew]. Aristot. ethic. l. 1. c. 1. & polit. l. 1. c. 1.〈non-Latin alphabet〉. Aristot. ethic. l. 1. c. 1. & polit. l. 1. c. 1.
f[Greek or Hebrew]. Aristot. de anima. l. 2. c. 3.〈non-Latin alphabet〉. Aristot. de anima. l. 2. c. 3.
gHinc [Greek or Hebrew]. Plut. sympos. probl. l. 5. c. 3. Et inde Sitiendi verbum deduci, [Greek or Hebrew], quia •ibum sequitur sitis. Jul. Scalig. de caus. ling. Lat. c. 126.Hinc 〈non-Latin alphabet〉. Plut. sympos. probl. l. 5. c. 3. Et inde Sitiendi verbum deduci, 〈non-Latin alphabet〉, quia •ibum sequitur sitis. Iul. Scalig. de caus. ling. Lat. c. 126.
h[Greek or Hebrew]. Plut. ibid. c. 2.〈non-Latin alphabet〉. Plut. ibid. c. 2.
there is secondly a “grief and painfulness in the heart and soul arising from the apprehension of it, a mourning and bemoaning of ones self for the want of it: and thirdly,† an earnest desire of it above all things in the world, so that as a man throughly an hungered counteth all nothing in regard of meat, a man heartily a thirst all nothing in comparison of drink, he would give any thing for it: so the soul thus affected, with the blessed Apostle countethk all nothing but dross and dung, in comparison of Christ, the knowledge of him, faith in him, and conformity unto him. It is with it, as withl a Kings child, that though it be never so richly arrayed, and have never so many costly jewels hanging about it, yet all is as nothing to it, nothing but the nurses breast can still it, when for want of food it is out of quiet. So nothing but spiritual Grace can here satisfy the soul, and all other things are esteemed as nothing to it. Or as with some women that go with child, and are subject to longing; they will part with any thing for that that they long for, and are ready even to sink down, to faint, to go away, yeam to die, if they have it not: So here spiritual Grace and the sense and assurance of it, is the thing longed for, and that they would give a whole world for to obtain, if they had it, and they are ready even to faint and sink under that heavy weight of grief that surchargeth their distressed souls, because they cannot yet find and feel that in themselves, which yet undoubtedly they have. For certainly whosoever they be that can find themselves in this sort affected,“ either they must confess themselves to be in a blessed estate, and consequently in the state of grace, (for what true happiness out of it?) or else they must contradict our Saviour, and chargen Truth ⟨p. 240⟩it self with untruth, who hath pronounced them blessed that are so affected. And this I desire to have well weighed and seriously considered for the staying of many troubled souls. What is it that doth so much trouble thee, and in this lamentable wise distress and distract thee? Oh, saith he presently, I have no Faith, no Repentance, no Love, no fear of God, no sanctifying, no saving grace in me. Why? doest thou see a want of these things in thy self? Yes, that is it that so grieveth me:
there is secondly a “griefe and painfulnesse in the heart and soule arising from the apprehension of it, a mourning and bemoaning of ones selfe for the want of it: and thirdly,† an earnest desire of it above all things in the world, so that as a man throughly an hungred counteth all nothing in regard of meat, a man heartily a thirst all nothing in comparison of drinke, hee would give any thing for it: so the soule thus affected, with the blessed Apostle countethk all nothing but drosse and dung, in comparison of Christ, the knowledge of him, faith in him, and conformitie unto him. It is with it, as withl a Kings childe, that though it be never so richly arrayed, and have never so many costly jewels hanging about it, yet all is as nothing to it, nothing but the nurses brest can still it, when for want of food it is out of quiet. So nothing but spirituall Grace can here satisfie the soule, and all other things are esteemed as nothing to it. Or as with some women that goe with childe, and are subject to longing; they will part with any thing for that that they long for, and are ready even to sinke downe, to faint, to goe away, yeam to die, if they have it not: So here spirituall Grace and the sense and assurance of it, is the thing longed for, and that they would give a whole world for to obtaine, if they had it, and they are ready even to faint and sinke under that heavie weight of griefe that surchargeth their distressed soules, because they cannot yet finde and feele that in themselves, which yet undoubtedly they have. For certainly whosoever they be that can finde themselves in this sort affected,“ either they must confesse themselves to be in a blessed estate, and consequently in the state of grace, (for what true happinesse out of it?) or else they must contradict our Saviour, and chargen Truth ⟨p. 240⟩it selfe with untruth, who hath pronounced them blessed that are so affected. And this I desire to have well weighed and seriously considered for the staying of many troubled soules. What is it that doth so much trouble thee, and in this lamentable wise distresse and distract thee? Oh, saith he presently, I have no Faith, no Repentance, no Love, no feare of God, no sanctifying, no saving grace in me. Why? doest thou see a want of these things in thy selfe? Yes, that is it that so grieveth me:
“Fames & sitis dolores sunt. Aug. confess l. 10. c. 31. Vide & eundem de Music. l. 6. c. 5.
†Est sitis interior, uti & venter interior; quia est homo interior. Aug. in Joan. 32. Ipsum desiderium sitis est animae. Idem in Psal. 62.Est sitis interior, uti & venter interior; quia est homo interior. Aug. in Ioan. 32. Ipsum desiderium sitis est animae. Idem in Psal. 62.
“Verba Domini sunt; non est fas fidem suspendere. Credant, quod non experiuntur, ut fructum quandoque experientiae fidei merito consequantur. Bern. in Cant. 84.
that I cannot love God, stand in awe of him, trust in his mercy, repent of my sins as I should. Yea but, doest thou not seriously and unfeignedly desire to do thus? Oh yes, I desire it above all things in the world, and I would be willing to buy, and it were with a whole world, the least measure, a dram or a drop only, of such grace. And* who is it, I pray thee, that hath wrought this desire in thee? Not the Devil: he would rather quench it all he could in thee: Not thine own corrupt heart: that is naturally most averse thereunto: It must needs then be the work of the Spirit of God, and of him who affirmeth them to be all in a blessed plight that thus hunger and thirst after grace, and assureth them withal, that they shall one day be satisfied.“ Give her meat, said our Saviour, when he had raised Jairus his daughter, †to show that she was not revived only, but recovered. A good stomach, we say, is a sign of good health. And as hunger is a sign of health in the body: so is this spiritual hunger of health in the Soul.
that I cannot love God, stand in awe of him, trust in his mercy, repent of my sinnes as I should. Yea but, doest thou not seriously and unfainedly desire to doe thus? Oh yes, I desire it above all things in the world, and I would bee willing to buy, and it were with a whole world, the least measure, a dramme or a drop onely, of such grace. And* who is it, I pray thee, that hath wrought this desire in thee? Not the Devill: hee would rather quench it all hee could in thee: Not thine owne corrupt heart: that is naturally most averse thereunto: It must needs then bee the worke of the Spirit of God, and of him who affirmeth them to be all in a blessed plight that thus hunger and thirst after grace, and assureth them withall, that they shall one day bee satisfied.“ Give her meat, said our Saviour, when he had raised Iairus his daughter, †to shew that she was not revived onely, but recovered. A good stomacke, we say, is a signe of good health. And as hunger is a signe of health in the body: so is this spirituall hunger of health in the Soule.
*Quaerit anima verbum, sed quae à verbo prius quaesita sit. Audi profugam & deviam, quid doleat, & quid petat. Psal. 119.176. Nec expositam omninò nec relictam dixerim quae reverti cupit, & requiri petit. Unde enim haec voluntas illi? nisi quod à verbo visitata sit & quaesita. Noc otiosa quaesitio, quae operata est voluntatem, sine qua reditus esse non potest. Meminerit ergò see & quaesitam prius & prius dilectam, atque inde esse quod & quaerit & diligit. Cant. 3.1. Bern. in Cant. 84. Nec repellet requirentem, qui contemnentem requisivit. Ibid.Quaerit anima verbum, sed quae à verbo prius quaesita sit. Audi profugam & deviam, quid doleat, & quid petat. Psal. 119.176. Nec expositam omninò nec relictam dixerim quae reverti cupit, & requiri petit. Vnde enim haec voluntas illi? nisi quod à verbo visitata sit & quaesita. Noc otiosa quaesitio, quae operata est voluntatem, sine qua reditus esse non potest. Meminerit ergò se & quaesitam prius & prius dilectam, atque inde esse quod & quaerit & diligit. Cant. 3.1. Bern. in Cant. 84. Nec repellet requirentem, qui contemnentem requisivit. Ibid.
they dreame yet of faith and the feare of God and repentance, and other graces of Gods Spirit, they dreame, I say, that they have these things as well and as much as any, yea so well as better needs not to bee had.
carcase of sinne, that hangeth so heavy upon my soule? It is with him as with one that hath had a fit of the falling sicknesse, or that beginneth to recover againe after a dead Palsie.
〈non-Latin alphabet〉, Corpus mortis, p•o mortuo, sive cadavere.
The good God, saith Hezekias, be mercifull to that man that setteth his heart to seeke the Lord. And surely, as Bernard saith well, discoursing on those words of the Prophet;
If God, saith he, bee so good to those that seeke him; what will hee bee to them, when they finde him? But this is a strange thing, that no man can so seeke him before hee hath found him. And surely, as no man can sincerely seeke God in vaine; so no man can sincerely desire grace in vaine.
pSi tam bonus quaerenti, quid invenienti? nisi quod hoc mirum est, quod nemo te quaerit, nisi quiprius invenerit: Vis inveniri ut quaeraris; vis quaeri ut amplius inveniaris. Potes query & inveniri, praeveniri non potes. Bern. de Deo dilig. c. 3. Non pedum passibus, sed affectibus quaerit, nec desiderium sanctum extundit, sed extendit foelix inventio. Idem in Cant. 84.Si tam bonus quaerenti, quid invenienti? nisi quod hoc mirum est, quod nemo te quaerit, nisi quiprius invenerit: Vis inveniri ut quaeraris; vis quaeri ut amplius inveniaris. Potes quaeri & inveniri, praeveniri non potes. Bern. de Deo dilig. c. 3. Non pedum passibus, sed affectibus quaerit, nec desiderium sanctum extundit, sed extendit foelix inventio. Idem in Cant. 84.
qQuid tibi jubet Deus? dilige me. Aurum diligis Quaesiturus es forte, nec inventurus. Quisquis me quaerit, cum illo sum. Me ama: Ipse amor praesentem me tibi facit. August. in 1 Joan. 6. Hinc Guigo medit c. 17. Ama quod amando carere nequeas, ī Deum.Quid tibi jubet Deus? dilige me. Aurum diligis Quaesiturus es forte, nec inventurus. Quisquis me quaerit, cum illo sum. Me ama: Ipse amor praesentem me tibi facit. August. in 1 Ioan. 6. Hinc Guigo medit c. 17. Ama quod amando carere nequeas, ī Deum.
. Duplex est perfectio, una quae est in expletione virtutum, quam se negat assecutum; altera cum quis proficit, & ad anteriora nititur. Origen. in Rom. Et imperfectum & perfectum see dicit; imperfectum cogitando quantum sibi ad justitiam desit, cujus plenitudinem esurit & sitit; perfectum autem quod & imperfectionem confiteri non erubescit, & ut bene perveniat, been procedit. Aug. ad 2. Ep. Pelag. l 3. c. 7.
Rom. 7.15, 18, 19, 21. Philip. 3.12, 15. Duplex est perfectio, una quae est in expletione virtutum, quam se negat assecutum; altera cum quis proficit, & ad anteriora nititur. Origen. in Rom. Et imperfectum & perfectum se dicit; imperfectum cogitando quantum sibi ad justitiam desit, cujus plenitudinem esurit & sitit; perfectum autem quod & imperfectionem confiteri non erubescit, & ut bene perveniat, bene procedit. Aug. ad 2. Ep. Pelag. l 3. c. 7.
a loathing of that rather, whereby hee might be refreshed and releeved: he may be empty of food, and yet feele it not; hee may feele it in some sort, and yet not desire food. But in hunger and thirst ordinarily doe these all three concurre. Yea, so vehement and violent is this desire of such supply oft in hunger and thirst, that
for a bit of bread, or a cup of drink, men have many times beene content to part with the dearest and pretiousest things that they have beene possest of. In like manner is it in this spirituall hunger and thirst. There is first spirituall povertie, a vacuitie, an emptinesse of Grace, to sight and sense it may bee, utterly of all, in deed and truth of some degree of it:
Quanto inanior, tanto fastidiosior. August. confess. l. 2. c. 1.
i2 King 6.25, 28, 29. Lament. 1.11. Hinc Lysimachus siti laborans cùm post see suos que hosti deditos bibisset, [Greek or Hebrew]; Plut in apophth.2 King 6.25, 28, 29. Lament. 1.11. Hinc Lysimachus siti laborans cùm post se suos que hosti deditos bibisset, 〈non-Latin alphabet〉; Plut in apophth.
