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.
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.
Note 8 An eighth Note of Sincerity may be a desire and endeavour of growth in grace: 1Desire, I say, and endeavour; for where desire indeed is, there endeavour also will be: there cannot but be a serious endeavour, where the desire of the heart is sincere. Buto grow in grace, saith Saint Peter, inciting hereunto, and in the knowledge of our Lord Jesus Christ. And,* Desire the sincere milk of the Word, that ye may thereby grow. And it is the joint prayer of the Apostles to their Saviour and ours;p Lord, increase our faith, therein craving a further improvement of that Grace that already they had received. And the Heathen man himself maketh it a note of a good man, that“ he studieth daily how he may grow better than he is, not contenting himself with any degree or measure of goodness. Yea the Apostle Paul telleth us, thatq the whole Body of Christ (whereofr every true Christian is a limb) is so† compact together in it self, and so firmly fastened with certain spiritual nerves and ligaments to the head, that from it there is by them conveyed to each part a continual supply of spiritual Grace, both sufficient to furnish it, and to further the growth of it.
Note 8 An eighth Note of Sinceritie may be a desire and endevour of growth in grace: 1Desire, I say, and endevour; for where desire indeed is, there endevour also will bee: there cannot but bee a serious endevour, where the desire of the heart is sincere. Buto grow in grace, saith Saint Peter, inciting hereunto, and in the knowledge of our Lord Iesus Christ. And,* Desire the sincere milke of the Word, that yee may thereby grow. And it is the joynt prayer of the Apostles to their Saviour and ours;p Lord, increase our faith, therein craving a further improvement of that Grace that already they had received. And the Heathen man himselfe maketh it a note of a good man, that“ he studieth dayly how he may grow better than he is, not contenting himselfe with any degree or measure of goodnesse. Yea the Apostle Paul telleth us, thatq the whole Bodie of Christ (whereofr every true Christian is a limbe) is so† compact together in it selfe, and so firmly fastned with certaine spirituall nerves and ligaments to the head, that from it there is by them conveighed to each part a continuall supply of spirituall Grace, both sufficient to furnish it, and to further the growth of it.
1Desire and endeavour of Growth in Grace.Desire and endevour of Growth in Grace.
Objection 1 Yea but, peradventure will some say, that is it that maketh me misdoubt my self, that to mine own seeming I stand at a stay; and me thinketh, I have so done for a long time together.
Objection 1 Yea but, peradventure will some say, that is it that maketh mee misdoubt my selfe, that to mine owne seeming I stand at a stay; and mee thinketh, I have so done for a long time together.
Answer 1 I answer: It may well so be, and yet mayest thou be growing ⟨p. 241⟩for all that.s The eye can see other things, but it cannot see it self: tWe can easily see the face and the countenance of another, we cannot behold our own, but by reflection only. Christians many times better discern how others grow in grace and come forward, than how themselves do, though it may be growing as fast or faster than they.* The Boat that crosseth us on the River, seemeth to go far swifter than ours, though our own go as fast or faster than it; and“ the land it self to pass by us, while we stand still, when indeed we pass by it, and it standeth still. Strangers that come by starts, some continuance of time between, to us, can better judge of the growth of our Children than our selves, who have them continually in our eye. And it is the manner therefore of curious Artists, Picture-drawers and the like,u to stand sometime aloof off viewing their work, yea orx to go wholly away from it, and to leave it a while, and after some space of time to return to it again, that they may the better discern any the least defect in it.y Our continual conversing with our selves, maketh our own growth many times to be not so discernible of our selves as of others. Which may the rather befall us, because this spiritual growth in the most is ordinarily butz by insensible degrees. A man may stand gassing a long time upon the Dial, and yet not perceive how the hand there stirreth, though it be stirring all that while: he may in warm springing weather sit night and day beside the young green grass, and yet not discern the shooting up of it, though by the warmth of the weather it be continually sprouting.
Answer 1 I answer: It may well so be, and yet mayest thou bee growing ⟨p. 241⟩for all that.s The eye can see other things, but it cannot see it selfe: tWee can easily see the face and the countenance of another, we cannot behold our owne, but by reflection onely. Christians many times better discerne how others grow in grace and come forward, than how themselves doe, though it may bee growing as fast or faster than they.* The Boat that crosseth us on the River, seemeth to goe farre swifter than ours, though our owne goe as fast or faster than it; and“ the land it selfe to passe by us, while wee stand still, when indeed we passe by it, and it standeth still. Strangers that come by starts, some continuance of time betweene, to us, can better judge of the growth of our Children than our selves, who have them continually in our eye. And it is the manner therefore of curious Artists, Picture-drawers and the like,u to stand sometime aloofe off viewing their worke, yea orx to goe wholly away from it, and to leave it a while, and after some space of time to returne to it againe, that they may the better discerne any the least defect in it.y Our continuall conversing with our selves, maketh our owne growth many times to bee not so discernable of our selves as of others. Which may the rather befall us, because this spirituall growth in the most is ordinarily butz by insensible degrees. A man may stand gasing a long time upon the Diall, and yet not perceive how the hand there stirreth, though it bee stirring all that while: he may in warme springing weather sit night and day beside the young greene grasse, and yet not discerne the shooting up of it, though by the warmth of the weather it bee continually sprouting.
s[Greek or Hebrew]. Greg. Naz. epist. 65. [Greek or Hebrew]. Basil. Caes. homil. 3. Ut oculus, sic animus se non videns, alia cernit. Ex Cic. Tuscul. l. 1. Joan. Sarisb. metalog. l. 4. c. 20. Corporis oculus alios oculos videt, se non videt: non sic mens. Aug. de Trinit. l. 9. c. 3.〈non-Latin alphabet〉. Greg. Naz. epist. 65. 〈non-Latin alphabet〉. Basil. Caes. homil. 3. Vt oculus, sic animus se non videns, alia cernit. Ex Cic. Tuscul. l. 1. Ioan. Sarisb. metalog. l. 4. c. 20. Corporis oculus alios oculos videt, se non videt: non sic mens. Aug. de Trinit. l. 9. c. 3.
tOculis corporis magis alii oculi noti sunt, quam ipsi sibi. Nunquam enim praeter specula see vident. Aug. de Trin. l 10. c. 3. Facies nisi in speculo non videtur. Absens enim ab aspectu nostro etiam facies ipsa, quia non ibi est quo dirigi potest. Ibid. c. 9.Oculis corporis magis alii oculi noti sunt, quam ipsi sibi. Nunquam enim praeter specula se vident. Aug. de Trin. l 10. c. 3. Facies nisi in speculo non videtur. Absens enim ab aspectu nostro etiam facies ipsa, quia non ibi est quo dirigi potest. Ibid. c. 9.
*Qua vehimur navi fertur, cùm stare videtur: Quae manet in statione, ea propter creditur ire. Et fugere ad puppim colles campique videntur, Quos agimus praeter navim, velisque volamus. Lucret. rer. not. lib. 4.Qua vehimur navi fertur, cùm stare videtur: Quae manet in statione, ea propter creditur ire. Et fugere ad puppim colles campique videntur, Quos agimus praeter navim, velisque volamus. Lucret. rer. nat. lib. 4.
“Vides ne navem illam? nobis stare videtur. At eis qui in navi sunt, moveri haec villa. Cic. Academ. lib. 4. Gemina his habet Origen. in Psal. 36. hom. 5.
u[Greek or Hebrew]. Greg. Naz. in Cyprian. [Greek or Hebrew]. Basil. homil. 3. Homines neque proximē assita, neque longulè dissita cernimus. Apul. florid. 1.〈non-Latin alphabet〉. Greg. Naz. in Cyprian. 〈non-Latin alphabet〉. Basil. homil. 3. Homines neque proximē assita, neque longulè dissita cernimus. Apul. florid. 1.
Thou mayest well therefore be growing, though thou doest not Answer 2 discern it. As a man may have grace, and yet not know it: so he may be growing in grace, and yet not be aware of it. But dost thou not desire and endeavour to grow in it?a If thou dost so, it is certain that† thou dost grow, and art growing, howsoever thou seest it not. To useb Gersons similitude, or one somewhat like it at least: A man is bound for the East-Indies, and shapeth his course thitherward; but by the way is put off oft by cross winds to the Westward, he is compelled to put into divers harbours, and to make ⟨p. 242⟩some stay by the way there, either to shift off stormy weather, or to take in fresh water. And yet all this while we say, he is going onward on his way, because his purpose and resolution still continueth the same. It is much more so in spiritual things, because our very growth it self in them consisteth much even in resolution and desire. The strength of desire never a whit furthereth the Seaman so long as he lieth wind-bound to the making of his Port; but“ the very strength of our desire may convey us near to God, may carry us higher, as with Eagles wings, up towards Heaven.
Thou maist well therefore be growing, though thou doest not Answer 2 discerne it. As a man may have grace, and yet not know it: so he may be growing in grace, and yet not be aware of it. But dost thou not desire and endevour to grow in it?a If thou dost so, it is certaine that† thou dost grow, and art growing, howsoever thou seest it not. To useb Gersons similitude, or one somewhat like it at least: A man is bound for the East-Indies, and shapeth his course thitherward; but by the way is put off oft by crosse winds to the Westward, he is compelled to put into divers harbours, and to make ⟨p. 242⟩some stay by the way there, either to shift off stormy weather, or to take in fresh water. And yet all this while we say, hee is going onward on his way, because his purpose and resolution still continueth the same. It is much more so in spirituall things, because our very growth it selfe in them consisteth much even in resolution and desire. The strength of desire never a whit furthereth the Seaman so long as hee lieth winde-bound to the making of his Port; but“ the very strength of our desire may conveigh us neare to God, may carrie us higher, as with Eagles wings, up towards Heaven.
aMagna pars est profectus velle proficere. Senec. epist. 72. Ambulare proficere est. Sedet is, qui proficere non curat. Id caveto, & si morte praeventus fuerit, in refrigerio eris. Omnes enim qui in desiderio inveniuntur proficiendi, si morte praeoccupati fuerint, in eo quod eis deest sunt perficiendi. Bern. in Cant. 49.
†Amando bonum meliores efficimur. Aug. in Psal. 143. Ambulas si amas. Non enim passibus ad Deum, sed affectibus currimus. Idem de Cant. nov. cap. 2.
bQuando peregrinatur quis ad S. Jacobi, aliquando proficiscitur viam recogitans; aliquando progreditur, nihil recogitans; aliquando nec progreditur, nec recogitat, dum dormit. In primo est continuatio naturae & morris actualis; in secundo naturae actualis, morris virtualis; in tertio discontinuatio motus naturalis, sed continuatio motus moris habitualis; quia non est apposita opposita voluntas. Gerson. de valore orat.Quando peregrinatur quis ad S. Iacobi, aliquando proficiscitur viam recogitans; aliquando progreditur, nihil recogitans; aliquando nec progreditur, nec recogitat, dum dormit. In primo est continuatio naturae & moris actualis; in secundo naturae actualis, moris virtualis; in tertio discontinuatio motus naturalis, sed continuatio motus moris habitualis; quia non est apposita opposita voluntas. Gerson. de valore orat.
“Omnis amor aut ascendit, aut descendit. Desiderio enim bono levamur ad Deum, & desiderio malo ad ima praecipit amur. Aug. in Psal. 122. Non enim ambulando sed amando ad Deum itur. Idem ep. 52. Non pedibus, sed affectibus, nec migrando, sed amando ad eum venimus. quanquam secundùm interiorem hominem, & quiamat, migrat. Aliud enim est migrare corpore, aliud cord. Migrat corpore, qui motu corporis mutat locum: migrat corde, qui motu cordis mutat affectum. Idem in Joan. 32. Hic non solùm ire, sed pervenire, nihil est aliud quàm veil ire. Idem confess. l. 8. c. 8.Omnis amor aut ascendit, aut descendit. Desiderio enim bono levamur ad Deum, & desiderio malo ad ima praecipit amur. Aug. in Psal. 122. Non enim ambulando sed amando ad Deum itur. Idem ep. 52. Non pedibus, sed affectibus, nec migrando, sed amando ad eum venimus. quanquam secundùm interiorem hominem, & quiamat, migrat. Aliud enim est migrare corpore, aliud corde. Migrat corpore, qui motu corporis mutat locum: migrat corde, qui motu cordis mutat affectum. Idem in Ioan. 32. Hic non solùm ire, sed pervenire, nihil est aliud quàm velle ire. Idem confess. l. 8. c. 8.
Answer 3 Yea this thy greedy desire of grace may make thee less sensible of thine own growth: as the Heathen man observeth, thatc the earnest desire of what men would have, maketh them forgetful of what they have.d I forget what is past, saith the Apostle, and press on to what is before. Their eye is more upon what they want, than upon what they have. It is with good Christians in this case, as with rich worldlings, thate like men in a race have their eye on those that be before them, not on those that come after them; they are ever eying those that seem to out-strip and out-go them in wealth, and think they have nothing, they are but poor men, so long as they come short of such and such. And so is it with these; they are oft eying those, whose either examples they read of, or whose courses and graces they are in some sort eye-witnesses of, and think that they have nothing, they make no progress, at least worth speaking of, so long as they come behind, and keep short of such: And this is it oft that maketh them complain so much of their wants and their slow progress, and that they cannot perceive but that they stand still at a stay. Which yet complaint of theirs, and fervent desire of growth in grace, is a sure argument of sincere and undoubted grace in them. Yea it is an argument that they love not life only but Grace, that they love Grace for it self, that they love Grace as it is Grace, when they desire so much to increase and to grow in Grace, especially supposing themselves to be in the estate of it already.
Answer 3 Yea this thy greedy desire of grace may make thee lesse sensible of thine owne growth: as the Heathen man observeth, thatc the earnest desire of what men would have, maketh them forgetfull of what they have.d I forget what is past, saith the Apostle, and presse on to what is before. Their eye is more upon what they want, than upon what they have. It is with good Christians in this case, as with rich worldlings, thate like men in a race have their eye on those that bee before them, not on those that come after them; they are ever eying those that seeme to out-strip and out-goe them in wealth, and thinke they have nothing, they are but poore men, so long as they come short of such and such. And so is it with these; they are oft eying those, whose either examples they read of, or whose courses and graces they are in some sort eye-witnesses of, and thinke that they have nothing, they make no progresse, at least worth speaking of, so long as they come behinde, and keepe short of such: And this is it oft that maketh them complaine so much of their wants and their slow progresse, and that they cannot perceive but that they stand still at a stay. Which yet complaint of theirs, and fervent desire of growth in grace, is a sure argument of sincere and undoubted grace in them. Yea it is an argument that they love not life only but Grace, that they love Grace for it selfe, that they love Grace as it is Grace, when they desire so much to increase and to grow in Grace, especially supposing themselves to be in the estate of it already.
cQuaeris quid sit quod oblivione acceptorum nobis faciat? cupiditas accipiendorum. Cogitamus non quid impetratum, sed quid impetrandum sit. Sen. epist. 81. Solebat Attalus hac imagine uti: Vidisti aliquando canem missa à Domino frusta aperto ore captantem? quicquid excepit, protinus devorat, & semper ad spem futuri hiat. Ibid. 72. Ultra see cupiditas porrigit, & foelicitatem suam non intelligit: quia non unde venerit respicit sed quo tendat. Idem de be•. l. 2. c. 27.Quaeris quid sit quod oblivione acceptorum nobis faciat? cupiditas accipiendorum. Cogitamus non quid impetratum, sed quid impetrandum sit. Sen. epist. 81. Solebat Attalus hac imagine uti: Vidisti aliquando canem missa à Domino frusta aperto ore captantem? quicquid excepit, protinus devorat, & semper ad spem futuri hiat. Ibid. 72. Vltra se cupiditas porrigit, & foelicitatem suam non intelligit: quia non unde venerit respicit sed quo tendat. Idem de be•. l. 2. c. 27.
Whereas on the other side, it is an argument of insincerity and unsoundness, when men having gotten some small measure of speculative knowledge, or having attained to some slight degree of superficial conformity, far enough indeed from any sound sanctification, they can quietly sit down by it, and have no mind to go any further: yea how much soever they have attained to, if they can set down their rest there, sing a requiem to their souls, and say with the rich Glutton in the Gospel,f Soul, thou hast much good; or,g I have enough, with Esau: what should I labour for any more? It was the Church of Laodicea's song,h I am rich, and full, and need nothing. He isi nothing worth indeed that so deemeth of himself.k He wanteth every thing, he hath not any thing, that thinketh he ⟨p. 243⟩wanteth nothing; saith Bernard. The same is to be said of those that think themselvesl well enough, if they be but a little better than those that are stark naught, that are grossly impious and extremely profane: That use to ask when they are incited to a more frequent and diligent use of the means, for the furtherance of their Christian growth: Why? may not a man be saved, though he know no more than this, and this? Or though he have no more than such a measure of Faith, or though he do not live so precisely as such and such do? For such evidently show, that it is not Grace but Life, not Sanctification that they desire, but Salvation only. They serve God, only to serve their own turns upon God. It is not the pleasing of God, but the saving of themselves that they do not so much affect, as they are content to have grace for.m He was never indeed good, that desireth not to be better. Yea,n He is stark naught, that desireth not to be as good as the best. For he cannot be good, that loveth not goodness. Nor can any man truly love it, but he must needs desire more of it. For,o He that loveth money, saith Solomon, will never have enough of it: pAnd so he that truly loveth Grace, will never think he hath enough of it, and will consequently be ever desiring to grow in it. Which desire of growth in grace, as it is a good sign of sincerity of grace, so the want of it is too sure an argument of unsoundness.
Whereas on the other side, it is an argument of insinceritie and unsoundnesse, when men having gotten some small measure of speculative knowledge, or having attained to some slight degree of superficiall conformity, far enough indeed from any sound sanctification, they can quietly sit downe by it, and have no minde to goe any further: yea how much soever they have attained to, if they can set downe their rest there, sing a requiem to their soules, and say with the rich Glutton in the Gospell,f Soule, thou hast much good; or,g I have enough, with Esau: what should I labour for any more? It was the Church of Laodiceaes song,h I am rich, and full, and need nothing. He isi nothing worth indeed that so deemeth of himselfe.k He wanteth every thing, he hath not any thing, that thinketh hee ⟨p. 243⟩wanteth nothing; saith Bernard. The same is to be said of those that thinke themselvesl well enough, if they be but a little better than those that are starke naught, that are grossely impious and extremely prophane: That use to aske when they are incited to a more frequent and diligent use of the means, for the furtherance of their Christian growth: Why? may not a man be saved, though he know no more than this, and this? Or though he have no more than such a measure of Faith, or though he doe not live so precisely as such and such doe? For such evidently shew, that it is not Grace but Life, not Sanctification that they desire, but Salvation onely. They serve God, onely to serve their owne turnes upon God. It is not the pleasing of God, but the saving of themselves that they doe not so much affect, as they are content to have grace for.m He was never indeed good, that desireth not to be better. Yea,n He is starke naught, that desireth not to be as good as the best. For he cannot be good, that loveth not goodnesse. Nor can any man truely love it, but he must needs desire more of it. For,
kOmnia illi desunt, qui sibi nihil de esse putat. Bern. de consid. l. 2.
lSatis nos consequi. si inter pessimos non sumus. Senec. epist. 76. Non est bonitas pessimis esse meliorem. Ibid. 79. Perfectum nolle esse delinquere est. Hieron. ad Heliod. & ad Julian. [Greek or Hebrew]. Greg. Naz in Matth. 19.11, 12.Satis nos consequi. si inter pessimos non sumus. Senec. epist. 76. Non est bonitas pessimis esse meliorem. Ibid. 79. Perfectum nolle esse delinquere est. Hieron. ad Heliod. & ad Iulian. 〈non-Latin alphabet〉. Greg. Naz in Matth. 19.11, 12.
mQui melior esse non cupit, nec est bonus. Ubi incipis nolle fieri melior, ibi desinis esse bonus. Bern. epist 91. Ubi sunt qui dicere solent, sufficit nobis, nolumus esse meliores quàm patres nostri? non vis proficere? vis ergo deficere. nolle proficere, deficere est. Sic, inquis, mihi vivere volo; & manere in quo perveni: nec pejor fieri patior, nec melior cupio. Hoc ergò vis quod esse non potest. Quid enim stat in hoc seculo? Homo nunquam in eodem statu permanet. Nolle ergò proficere, non nisi deficere est. Idem epist. 254.Qui melior esse non cupit, nec est bonus. Vbi incipis nolle fieri melior, ibi desinis esse bonus. Bern. epist 91. Vbi sunt qui dicere solent, sufficit nobis, nolumus esse meliores quàm patres nostri? non vis proficere? vis ergo deficere. nolle proficere, deficere est. Sic, inquis, mihi vivere volo; & manere in quo perveni: nec pejor fieri patior, nec melior cupio. Hoc ergò vis quod esse non potest. Quid enim stat in hoc seculo? Homo nunquam in eodem statu permanet. Nolle ergò proficere, non nisi deficere est. Idem epist. 254.
Objection 2 Yea but will some other peradventure say, I have heard it oft said, that no true Christian, yea, thatq no man at all ever standeth at a stay: But that every one as he isr continually going on toward his end, so he iss continually growing either better or worse: like the Angels on the tLadder that Jacob saw, whereof some went upward, some downward, but none of them stood still. And with me the declination to the worse side is too evident: For I find that I am not able to continue in prayer, or to keep my mind long bent to any intention of meditation, yea that I cannot endure to hold out in hearing, or to retain or call to mind again what I have heard, as I formerly have done, or have been able to do. It is the usual complaint of many good Christians held with lingering infirmities and such bodily diseases as waste the spirits, weaken the senses, decay ⟨p. 244⟩the memory, and disable the functions of those faculties of the soul that are wont to be in these holy exercises employed.
Objection 2 Yea but will some other peradventure say, I have heard it oft said, that no true Christian, yea, thatq no man at all ever standeth at a stay: But that every one as he isr continually going on toward his end, so he iss continually growing either better or worse: like the Angels on the tLadder that Iacob saw, whereof some went upward, some downward, but none of them stood still. And with mee the declination to the worse side is too evident: For I finde that I am not able to continue in prayer, or to keepe my minde long bent to any intention of meditation, yea that I cannot endure to hold out in hearing, or to retaine or call to minde againe what I have heard, as I formerly have done, or have beene able to doe. It is the usuall complaint of many good Christians held with lingring infirmities and such bodily diseases as waste the spirits, weaken the senses, decay ⟨p. 244⟩the memory, and disable the functions of those faculties of the soule that are wont to be in these holy exercises employed.
qJob 14.2. Nihil stat, nihil fixum manet. August. in Joan. 31. Non stat vel temporis puncto, sed sine intermissione labitur, quicquid continua immutatione sensim currit in finem non consummantem, sed consumentem. Idem de pecc. mer. & remi. lib. 1. c. 16.Iob 14.2. Nihil stat, nihil fixum manet. August. in Ioan. 31. Non stat vel temporis puncto, sed sine intermissione labitur, quicquid continua immutatione sensim currit in finem non consummantem, sed consumentem. Idem de pecc. mer. & remi. lib. 1. c. 16.
rJob 9.26. Vita nostra navigationi similis est. Is namque qui navigat, stat, sedet, jacet, vadit; quia navis impulsu ducitur: ita & nos, sive vigilantes, sive dormientes, &c. per momenta temporum quotidiè ad finem tendimus. Greg. in registr. lib. 6. epist. 26. Nam vita morti propior est quotidie. Phaedr. fab. l. 4. Velut secundo cymba vecta flumine Sensim propinqu•t litori: sic indies Vivendo morti appellimur propinquius. Rittershus.Iob 9.26. Vita nostra navigationi similis est. Is namque qui navigat, stat, sedet, jacet, vadit; quia navis impulsu ducitur: ita & nos, sive vigilantes, sive dormientes, &c. per momenta temporum quotidiè ad finem tendimus. Greg. in registr. lib. 6. epist. 26. Nam vita morti propior est quotidie. Phaedr. fab. l. 4. Velut secundo cymba vecta flumine Sensim propinqu•t litori: sic indies Vivendo morti appellimur propinquius. Rittershus.
sInter profectum & defectum nihil medium invenitur. Sed quomodo ipsum corpus nostrum continuè aut crescere constat aut decrescere: sic necesse est & spiritum aut proficere semper, aut deficere. Bern. epist. 254.
tGen. 28.12. Vidit Jacob in scala Angelos ascendentes & descendentes: stantem vel residentem nominem. Idem epist 91. & de vit. solit. Unum ergò è duobus necesse est, aut semper proficere, aut prorsus deficere. Idem de divers. 36. Plut. ipse de profect. [Greek or Hebrew].Gen. 28.12. Vidit Iacob in scala Angelos ascendentes & descendentes: stantem vel residentem nominem. Idem epist 91. & de vit. solit. Vnum ergò è duobus necesse est, aut semper proficere, aut prorsus deficere. Idem de divers. 36. Plut. ipse de profect. .
Answer. For Answer hereunto; to omit what before was said, thatu where an earnest desire and endeavour of growth is, there is no standing at a stay. It followeth not, because persons cannot perform outward, yea or inward actions as formerly they have done, that therefore there is a decay of Spiritual grace in them. Forx the Soul, we know, while it abideth in the body, worketh by it and the parts of it. And the working of it therefore cannot be other, than the affection of those parts, it worketh by, will afford. Asy the Heathen Philosopher therefore well observeth, that it followeth not that either the soul it self, or the faculty of seeing in the soul (for itz is not the body, nor the eye it self that seeth, to speak properly, but the soul that seeth by it) is grown weak and decayed, because it cannot see so well by or with an old eye, as it could do and did by or with a young one: aGive it a young eye again, and it will see as well as ever. Nor doth it follow thatb a work-man hath either lost or lessened his skill, because either he wanteth tools, and therefore he cannot work, or hath bad tools, and cannot therefore work so well as he could, when he had better than now he hath: that a Musician is not so good or skilful an Artist as he was, because he cannot make so good Music with his Viol or Cithern, being now cracked and crazed, or evil-stringed, as he could when it was new and sound, and well-stringed at first. So neither doth it follow that Spiritual Grace is therefore abated or decayed in the soul, because it cannot hold out now with that continuance of attention, or strength and vigour of intention in meditation, invocation, or other the like holy exercises,c the body being, by age, or sickness and feebleness accruing from either, much decayed and disabled, as it could formerly, when the parts and functions of it were fresh. I say not, (for I would not herein be mistaken) if the desire of doing what it hath done, but cannot now do, what it is now restrained of, or disabled unto, be not as fervent as formerly. For the desire usually rather on such occasions increaseth. And it is a shrewdd evil sign, as even an Heathen man also could observe, when men restrained of the means or the use of them, or disabled unto their wonted performance of such duties, are not at all therewith moved, but can well enough endure such want.
Answer. For Answer hereunto; to omit what before was said, thatu where an earnest desire and endevour of growth is, there is no standing at a stay. It followeth not, because persons cannot performe outward, yea or inward actions as formerly they have done, that therefore there is a decay of Spirituall grace in them. Forx the Soule, we know, while it abideth in the body, worketh by it and the parts of it. And the working of it therefore cannot be other, than the affection of those parts, it worketh by, will afford. Asy the Heathen Philosopher therefore well observeth, that it followeth not that either the soule it selfe, or the facultie of seeing in the soule (for itz is not the bodie, nor the eye it selfe that seeth, to speake properly, but the soule that seeth by it) is growne weake and decayed, because it cannot see so well by or with an old eye, as it could doe and did by or with a young one: aGive it a young eye againe, and it will see as well as ever. Nor doth it follow thatb a work-man hath either lost or lessened his skill, because either he wanteth tooles, and therefore hee cannot worke, or hath bad tooles, and cannot therefore worke so well as he could, when he had better than now he hath: that a Musitian is not so good or skilfull an Artist as he was, because he cannot make so good Musicke with his Viole or Citharne, being now cracked and crased, or evill-stringed, as he could when it was new and sound, and well-stringed at first. So neither doth it follow that Spirituall Grace is therefore abated or decayed in the soule, because it cannot hold out now with that continuance of attention, or strength and vigour of intention in meditation, invocation, or other the like holy exercises,c the body being, by age, or sicknesse and feeblenesse accruing from either, much decayed and disabled, as it could formerly, when the parts and functions of it were fresh. I say not, (for I would not herein bee mistaken) if the desire of doing what it hath done, but cannot now doe, what it is now restrained of, or disabled unto, be not as fervent as formerly. For the desire usually rather on such occasions increaseth. And it is a shrewdd
uIndefessum proficiendi studium, & jugis conatus perfectionis (profectus, imò &) perfectio reputatur. Bern. epist. 254. Et si studere perfectioni persectum est esse, uti Idem ibid. certè & Profectui studere, ipsum est prosicere.
xAnimi imperium, corporis servitium. Sallust. Catill.Animi imperium, corporis servitium. Salust. Catill.
yAristot. de anima, l. 1. c. 4.
z[Greek or Hebrew]. Menand. apud Plut. de fortun. & Cercida apud Stob. c. 4. Animum videre & audire; non eas partes quae quasi fenestrae sunt animae. Cic. Tuscul. l. 1.〈non-Latin alphabet〉. Menand. apud Plut. de fortun. & Cercida apud Stob. c. 4. Animum videre & audire; non eas partes quae quasi fenestrae sunt animae. Cic. Tuscul. l. 1.
a[Greek or Hebrew]. Arist. ibid.〈non-Latin alphabet〉. Arist. ibid.
bUt quamvis tacet Hermogenes, cantor tamen, atque Optimus est modulator: ut Alfenus vafer, omni Abjecto instrumento artis, clausaque taberna Sutor erat. —Horat. serm. l. 1. sat. 3.Vt quamvis tacet Hermogenes, cantor tamen, atque Optimus est modulator: ut Alfenus vafer, omni Abjecto instrumento artis, clausaque taberna Sutor erat. —Horat. serm. l. 1. sat. 3.
cCorpus enim tunc instar organi Musici, non jam contemperati, & rectè dispositi, sed quasi confracti & inutilis. August. nomine de spir. & anim. c. 14.
d[Greek or Hebrew]. Plut. de profectus indiciis.〈non-Latin alphabet〉. Plut. de profectus indiciis.
It was by one deemede as unequal for an old man to desire the strength he had when he was young, as for a young man to desire the strength that an Ox hath, or an Elephant. But for a man here not to desire to do as he hath done, may well minister some suspicion, of an heart not very sound, which they that thus complain of, by this their complaint do evidently show themselves not to be free only, but to be far from.f The ⟨p. 245⟩very absence and restraint of things loved, longed after, and delighted in, is a great means to incense and inflame much the desire. Nor can there be a decay of grace, though the work of it may be restrained or suspended, where the desire continueth such. Spiritual grace is of the same nature, in some sort, with the Soul: As that is an immortal substance; so is thisg an incorruptible seed. Nor is it therefore any physical or natural defect, though such may either in whole or in parth restrain the operation, that can possibly either destroy, or decay either by some natural defects indeed, (such as either suspend or abandon the use of reason and understanding, and make a man by that means uncapable of instruction,) a man may bei disabled in ordinary course, (for extraordinary workings we leave unto God; who as he gavek power of speech and utterance sometime to a dumb beast, and hisl sanctifying Spirit to a Babe yet unborn, som is able to work in this kind as he will:) unto the attaining of saving Grace, whereas yet it is not. But where it is already wrought, there cannot any such natural defect, either craze it, or wholly raze it out again. It were as absurd to imagine that a fit of the dead Palsy continuing with a man some good space of time, and depriving him thereby of ability unto the performance of holy duties, should of it self therefore make himn less holy than he was when it first seized upon him; as to suppose a man well affected to be lesso liberally minded, because being fallen into poverty, he cannot now do that, which before he was wont to do, when he had better means and a more plentiful estate. It is not therefore any disability arising from such defects and infirmities, that argueth any decay of grace.
It was by one deemede as unequall for an old man to desire the strength he had when hee was young, as for a young man to desire the strength that an Oxe hath, or an Elephant. But for a man here not to desire to doe as he hath done, may well minister some suspition, of an heart not very sound, which they that thus complaine of, by this their complaint doe evidently shew themselves not to be free onely, but to be farre from.f The ⟨p. 245⟩very absence and restraint of things loved, longed after, and delighted in, is a great means to incense and inflame much the desire. Nor can there be a decay of grace, though the worke of it may be restrained or suspended, where the desire continueth such. Spirituall grace is of the same nature, in some sort, with the Soule: As that is an immortall substance; so is thisg an incorruptible seed. Nor is it therefore any physicall or naturall defect, though such may either in whole or in parth restraine the operation, that can possibly either destroy, or decay either by some naturall defects indeed, (such as either suspend or abandon the use of reason and understanding, and make a man by that meanes uncapable of instruction,) a man may bei disabled in ordinary course, (for extraordinary workings we leave unto God; who as he gavek power of speech and utterance sometime to a dumbe beast, and hisl sanctifying Spirit to a Babe yet unborne, som is able to worke in this kinde as hee will:) unto the attaining of saving Grace, whereas yet it is not. But where it is already wrought, there cannot any such naturall defect, either crase it, or wholly raze it out againe. It were as absurd to imagine that a fit of the dead Palsie continuing with a man some good space of time, and depriving him thereby of ability unto the performance of holy duties, should of it selfe therefore make himn
eNe nunc quidem vires desidero adolescentis: non plus quàm adolescens etiam vires tauri aut elephantis desiderabam. Cic. desenect.
f[Greek or Hebrew]. Plut. de profect.〈non-Latin alphabet〉. Plut. de profect.
lLuk. 1.15. In utero priusquam nasceretur renatus. Greg. mor. lib. 3. cap. 4. Quod tamen Aug. impossibile censet. Nemo, inquit, ante renatus quam natus. Et, Renasci nemo potest antequam fit natus. Aug. ep. 57. & de verb. Ap. 14. Verum regenitum si dixisset Gregorius, & id est propriè loquendo [Greek or Hebrew], contradictionis speciem omnem sustulisset.Luk. 1.15. In utero priusquam nasceretur renatus. Greg. mor. lib. 3. cap. 4. Quod tamen Aug. impossibile censet. Nemo, inquit, ante renatus quam natus. Et, Renasci nemo potest antequam fit natus. Aug. ep. 57. & de verb. Ap. 14. Verum regenitum si dixisset Gregorius, & id est propriè loquendo 〈non-Latin alphabet〉, contradictionis speciem omnem sustulisset.
mDivina potentia non est mediis alligata. August in Gen. ad lit. l. 6. c. 13.
Note 9 A ninth Note of sincerity may be an endeavour to find out and discover our own corruptions; 1and a gladness when we have discovered them by the light of Gods Word, or such other good means as God shall offer us. This business had David been busy about, what time he brake out into that exclamation;p O, who can tell how oft he sins? or, What man is he that understandeth his own errors? qIt fared with David, saith Spina, as with the Housewife that having diligently swept her house and cast the dust out at doors, can see nothing amiss now, no speck of dust in it; whereas if the Sun do but a little shine in through some cranny in the wall, or some broken quarrel in the window, she may soon see the whole house swim and swarm with innumerable motes of dust floating to and fro in the air, which for dimness of light or sight before she was not able to discern. And so fared it with David; he was a man of no loose life, but even from his younger years careful of his courses,r Upright and after Gods own heart; so that little might seem to be amiss, or to require reformation and amendment with him: yet when he came to look more intentively into Gods Law, a little beam of light reflecting upon his soul from it, discovered unto him suchs an innumerable company as well of corruptions in his ⟨p. 246⟩heart, as of errors and over-sights in his life, that it made him, as one amazed, cry out in that manner, as guessing by what he now saw, that he had not seen before, how much corruption remained yet in him unseen. In like manner had he been sifting of himself, when he said;t I considered my ways, and turned my feet unto thy Testimonies. And of the joy that he conceived, when upon such view and search he had light upon somewhat that he was ignorant of before, and came to the notice of some duty concerning himself, that before he was not aware of:u I rejoice, saith he, at thy Word, (to wit, when somewhat from it is discovered unto me,) as one that findeth a great spoil; that hath gotten a rich booty. An allusion to rich spoils taken from the enemy in the field, wherein the pleasure is usually as much as, or more than the profit. And he saith further therefore, Thatx he will praise God with an upright heart, when he shall have learned his righteous Testimonies: He will thank him heartily, when he shall by his Law inform him of ought.
Note 9 A ninth Note of sinceritie may be an endevour to finde out and discover our owne corruptions; 1and a gladnesse when wee have discovered them by the light of Gods Word, or such other good means as God shall offer us. This businesse had David beene busie about, what time he brake out into that exclamation;p O, who can tell how oft he sinnes? or, What man is he that understandeth his owne errours? qIt fared with David, saith Spina, as with the Houswife that having diligently swept her house and cast the dust out at doores, can see nothing amisse now, no specke of dust in it; whereas if the Sunne doe but a little shine in thorow some cranie in the wall, or some broken quarell in the window, she may soone see the whole house swimme and swarme with innumerable motes of dust floating to and fro in the aire, which for dimnesse of light or sight before shee was not able to discerne. And so fared it with David; he was a man of no loose life, but even from his younger yeares carefull of his courses,r Vpright and after Gods owne heart; so that little might seeme to bee amisse, or to require reformation and amendment with him: yet when he came to looke more intentively into Gods Law, a little beame of light reflecting upon his soule from it, discovered unto him suchs an innumerable company as well of corruptions in his ⟨p. 246⟩heart, as of errours and over-sights in his life, that it made him, as one amazed, crie out in that manner, as guessing by what hee now saw, that he had not seene before, how much corruption remained yet in him unseene. In like manner had hee beene sifting of himselfe, when he said;t I considered my wayes, and turned my feet unto thy Testimonies. And of the joy that hee conceived, when upon such view and search he had light upon somewhat that hee was ignorant of before, and came to the notice of some dutie concerning himselfe, that before he was not aware of:u I rejoyce, saith he, at thy Word, (to wit, when somewhat from it is discovered unto me,) as one that findeth a great spoile; that hath gotten a rich bootie. An allusion to rich spoiles taken from the enemie in the field, wherein the pleasure is usually as much as, or more than the profit. And hee saith further therefore, That
1Diligence in Discovery of Corruptions.Diligence in Discoverie of Corruptions.
qSpinaeus de Justit. Christian. Postquam diligenter cubiculum everrimus, id nobis perpurgatum videtur. At sole per fenestras illucente, radios atomorum sordibus infinitis permislos videmus.Spinaeus de Iustit. Christian. Postquam diligenter cubiculum everrimus, id nobis perpurgatum videtur. At sole per fenestras illucente, radios atomorum sordibus infinitis permislos videmus.
tPsal. 119.59. Nos contra. Dissimulamus Domini quaerere voluntatem, dumb & nostram facere, & aliquam de ignorantia excusationem habere volumus. Bern. de divers. 26.Psal. 119.59. Nos contra. Dissimulamus Domini quaerere voluntatem, dum & nostram facere, & aliquam de ignorantia excusationem habere volumus. Bern. de divers. 26.
Yea how glad was he when Abigail had discovered unto him his error, and by that means stayed his hand from an unwarrantable act, that in his heat of passion he had before resolved to execute? Andy how doth he bless her, and bless God for her, her, as a messenger of God, and God, as one that had sent her to meet him, and so to with-hold him from that outrage? Andz this is also a singular good note of a sincere heart, when a man is careful to search into his own corruptions and oversights, is willing to be informed of them, glad to see them discovered, and ready to reform them when they are evidently discovered to him, and his conscience convinced of them out of Gods word. As on the contrary part when men* are not willing to have their corruptions discovered to them, cannot endure those that are dealing in any sort with their sins,a fume and storm against those that even in the kindest and most Christian manner inform them of them, albeit they cannot wholly excuse them or deny them to be such: when men will of set purpose forbear, yea and forswear to, the hearing of those, whose plain dealing and powerful delivery of Gods Word, hath begun to lay open to them their corruptions, and to touch them a little to the quick: Or when (as Augustine well observeth of some, speaking of those words of the Psalmist; bHe flattereth himself in his own eyes, till his iniquity be found abominable; and he refuseth to understand:)c they will seem to search, but are loth to find; and therefore, asd the young man in the Gospel, that moved a question to our Saviour,e they are sorry that ever they sought, and go away with heavy hearts, when they find not as they would, when they have not an issue and an answer to their own minds: and asf the Jewish Captains that repaired for advice and direction to Jeremiah, refuse thereupon to follow what they are informed of, or to reform what upon such search they meet with, and find to be amiss with them in heart or life: It is a fearful sign that their heart is not upright, andg their seeming search was never made in sincerity.
Yea how glad was hee when Abigail had discovered unto him his errour, and by that means stayed his hand from an unwarrantable act, that in his heat of passion hee had before resolved to execute? Andy how doth he blesse her, and blesse God for her, her, as a messenger of God, and God, as one that had sent her to meet him, and so to with-hold him from that outrage? Andz this is also a singular good note of a sincere heart, when a man is carefull to search into his owne corruptions and oversights, is willing to bee informed of them, glad to see them discovered, and ready to reforme them when they are evidently discovered to him, and his conscience convinced of them out of Gods word. As on the contrary part when men* are not willing to have their corruptions discovered to them, cannot endure those that are dealing in any sort with their sinnes,a fume and storme against those that even in the kindest and most Christian manner informe them of them, albeit they cannot wholly excuse them or deny them to be such: when men will of set purpose forbeare, yea and forsweare to, the hearing of those, whose plaine dealing and powerfull delivery of Gods Word, hath begun to lay open to them their corruptions, and to touch them a little to the quicke: Or when (as Augustine well observeth of some, speaking of those words of the Psalmist; bHe flattereth himselfe in his owne eyes, till his iniquitie be found abominable; and he refuseth to understand:)c they will seeme to search, but are loth to finde; and therefore, asd the young man in the Gospell, that moved a question to our Saviour,e they are sory that ever they sought, and goe away with heavie hearts, when they finde not as they would, when they have not an issue and an answer to their owne minds: and asf the Iewish Captaines that repaired for advice and direction to Ieremie, refuse thereupon to follow what they are informed of, or to reforme what upon such search they meet with, and finde to be amisse with them in heart or life: It is a fearfull signe that their heart is not upright, and
Note 10 The last Note of Sincerity shall be a love of God and good things, and of the Children of God for God; together with a steadfast purpose to depend still upon God, to continue constant in the frequent and diligent use of all the holy Ordinances of God, and to persevere and go on in the good ways of God, though a man cannot yet find or feel in himself any assurance of Gods special favour 1towards him, or any comfort in the Ordinances of God that he useth.
Note 10 The last Note of Sinceritie shall be a love of God and good things, and of the Children of God for God; together with a stedfast purpose to depend still upon God, to continue constant in the frequent and diligent use of all the holy Ordinances of God, and to persever and goe on in the good wayes of God, though a man cannot yet finde or feele in himselfe any assurance of Gods speciall favour 1towards him, or any comfort in the Ordinances of God that he useth.
1Love of God, and Gods children; with purpose of constant adherence unto him, even in want of assurance of his special favour.Love of God, and Gods children; with purpose of constant adherence unto him, even in want of assurance of his speciall favour.
These I am the rather willing thus to pile up together, and to comprehend under one Head, though they might severally be insisted on, because I would hasten to an end, fearing that I have been over-long in what is past already: The work growing greater than I made account it would have done.
These I am the rather willing thus to pile up together, and to comprehend under one Head, though they might severally be insisted on, because I would hasten to an end, fearing that I have been over-long in what is past already: The worke growing greater than I made account it would have done.
That our Love of God 1is a sure argument of Gods special Love of us it is most evident.h I love them, saith the Wisdom of God, that love me. And,i He that loveth me, saith our Saviour Christ, both the Father and I will love him. kA man could not love God, did not God first love him, and lwork this very love of himself in him. mNor need any man, that truly (though“ but weakly, yet so well as he is able, or rather as God hath enabled him;) loveth God, doubt but that God loveth him. Forn how can he choose but love them again, when they love him, whom he loved even before they loved him? How can he but love them, when they love him, thato loved them, when they loved not him; that loved them so dearly when theyp hated him, andq were enemies to him, as to give his Son to die for them. If God, saith that† blessed Man and Martyr of God, so loved us when we hated him and fled away from him, that he sent his Son after us to seek us, and with loss of his own life to redeem and reduce us, how can we think otherwise, but that now loving him, and lamenting because we do no more love him, he will surely love us for ever?
That our Love of God 1is a sure argument of Gods speciall Love of us it is most evident.h I love them, saith the Wisedome of God, that love me. And,i Hee that loveth mee, saith our Saviour Christ, both the Father and I will love him. kA man could not love God, did not God first love him, and lworke this very love of himselfe in him. mNor need any man, that truly (though“ but weakly, yet so well as he is able, or rather as God hath enabled him;) loveth God, doubt but that God loveth him. Forn how can he choose but love them againe, when they love him, whom he loved even before they loved him? How can hee but love them, when they love him, thato loved them, when they loved not him; that loved them so deerely when theyp hated him, andq were enemies to him, as to give his Sonne to die for them. If God, saith that† blessed Man and Martyr of God, so loved us when we hated him and fled away from him, that hee sent his Sonne after us to seeke us, and with losse of his owne life to redeeme and reduce us, how can we thinke otherwise, but that now loving him, and lamenting because we doe no more love him, he will surely love us for ever?
kNemo se fallat. Non nos Deum diligeremus, nisi ipse prius nos dilexisset, & sui dilectores fecisset. Aug. de grat. & lib. arb. c. 18. Nisi prius quaesita non quaereres; nisi prius dilecta non diligeres. Bern. in Cant. 69.
lRom. 5.5. Charitas Dei donum Spiritus Dei. Bern. de humil. grad. 3. Non amatur Deus nisi de Deo. Aug. de divers. 2. Non habet homo unde Deum diligat nisi ex Deo. Idem de Trinit. lib. 15. c. 17. Prorsus donum Dei est diligere Deum. Ipse ut diligeretur dedit, qui non dilectus dilexit. Idem in Joan. 102.Rom. 5.5. Charitas Dei donum Spiritus Dei. Bern. de humil. grad. 3. Non amatur Deus nisi de Deo. Aug. de divers. 2. Non habet homo unde Deum diligat nisi ex Deo. Idem de Trinit. lib. 15. c. 17. Prorsus donum Dei est diligere Deum. Ipse ut diligeretur dedit, qui non dilectus dilexit. Idem in Ioan. 102.
mNihil dilectae, nihil diligenti timendum. Paveant, quae non amant. Quae amat, ne timeat, quia amat; quod non amata omninò non faceret: Itaque etiam amatur. Quae amat, amari see ne dubitet, non magis quàm amare. Bern. in Cant. 69. & 84.Nihil dilectae, nihil diligenti timendum. Paveant, quae non amant. Quae amat, ne timeat, quia amat; quod non amata omninò non faceret: Itaque etiam amatur. Quae amat, amari se ne dubitet, non magis quàm amare. Bern. in Cant. 69. & 84.
“Nos etsi te minus diligimus, quàm debemus, diligimus tamen quantum valemus, tantum autem valemus quantum accepimus: petimusque & expetimus, ut à te amplius accipiamus, unde amplius diligamus. Bern. ep. 85.
n
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
Transcription key
•
an illegible letter
〈…〉
illegible words
〈non-Latin alphabet〉
Greek or Hebrew the transcribers did not key
▪
illegible punctuation
⟨p. 12⟩
a page break in the printed book
x[Greek or Hebrew]. Plut. de iracund.〈non-Latin alphabet〉. Plut. de iracund.
y[Greek or Hebrew]. Ibid. Aliena nobis, nostra plus aliis patent. Aliena quisque melius cernit quàm sua. Ter. beaut. 3. 1. Aiunt homines plus in alien• negotio videre quàm in suo. Quaedam sunt quae sapientes etiam in alio quàm in se diligentius vident. Senec. epist. 109. Facilius est de alienis judicare quàm desuis. Lactant. instit. lib. 2. cap. 3.〈non-Latin alphabet〉. Ibid. Aliena nobis, nostra plus aliis patent. Aliena quisque melius cernit quàm sua. Ter. beaut. 3. 1. Aiunt homines plus in alien• negotio videre quàm in suo. Quaedam sunt quae sapientes etiam in alio quàm in se diligentius vident. Senec. epist. 109. Facilius est de alienis judicare quàm desuis. Lactant. instit. lib. 2. cap. 3.
z[Greek or Hebrew]. Plut. de profect.〈non-Latin alphabet〉. Plut. de profect.
And so he that truly loveth Grace, will never thinke he hath enough of it, and will consequently bee ever desiring to grow in it. Which desire of growth in grace, as it is a good signe of sinceritie of grace, so the want of it is too sure an argument of unsoundnesse.
nQui melior esse non vult, pro certo non est bonus. Bern. epist. 91. Imò, qui non vult esse optimus, non est revera bonus. Injust•s est, qui non desiderat amare te quantum ab aliqua creatura rationali possibile est te amari. Desiderat ergò etiam minimus quisque, quicunque ille est, tantum te amare, quantum amat, quicunque plus eo amat, non aemula insectatione, sed pia & devota imitatione. Guliel. de S. Theod. de amor. Dei cap. 3.Qui melior esse non vult, pro certo non est bonus. Bern. epist. 91. Imò, qui non vult esse optimus, non est revera bonus. Injust•s est, qui non desiderat amare te quantum ab aliqua creatura rationali possibile est te amari. Desiderat ergò etiam minimus quisque, quicunque ille est, tantum te amare, quantum amat, quicunque pl•s eo amat, non aemula insectatione, sed pia & devota imitatione. Guliel. de S. Theod. de amor. Dei cap. 3.
oEccles. 5.10. Avarus animus, nullo satiatur lucro. P. Sir. Senec. epist. 94. Nil satis est. Horat. serm. 1. Semper avarus eget. Idem epist. 2. [Greek or Hebrew]. Plut. de profect.Eccles. 5.10. Avarus animus, nullo satiatur lucro. P. Syr. Senec. epist. 94. Nil satis est. Horat. serm. 1. Semper avarus eget. Idem epist. 2. 〈non-Latin alphabet〉. Plut. de profect.
pNescit virtus mensuram gratiae. Ambr. in Luc. l. 5. c. 6. Amori nihil satis est: Amor exaestuat; se non capit; immensitatem aemulatur, dumb metam nescit affectui ponere: non excusat, sed accusat se de infirmitate; no• capit de impossibilitate remedium. Gilbert. in Cant. 19.Nescit virtus mensuram gratiae. Ambr. in Luc. l. 5. c. 6. Amori nihil satis est: Amor exaestuat; se non capit; immensitatem aemulatur, dum metam nescit affectui ponere: non excusat, sed accusat se de infirmitate; no• capit de impossibilitate remedium. Gilbert. in Cant. 19.
〈non-Latin alphabet〉
evill signe, as even an Heathen man also could observe, when men restrained of the meanes or the use of them, or disabled unto their wonted performance of such duties, are not at all therewith moved, but can well enough endure such want.
lesse holy than he was when it first seized upon him; as to suppose a man well affected to be lesse
liberally minded, because being fallen into povertie, he cannot now doe that, which before hee was wont to doe, when he had better means and a more plentifull estate. It is not therefore any disabilitie arising from such defects and infirmities, that argueth any decay of grace.
Actiones enim corporis; animi virtutes & vitia. Aug. nom. de spir. & anim. c. 14.
oEtiam in maximis angustiis liberalis est animus. Sen. de benef. l. 1. c. 8.
he will praise God with an upright heart, when he shall have learned his righteous Testimonies: Hee will thanke him heartily, when hee shall by his Law informe him of ought.
gQuia dolosè agebant, ut invenirent. ubi invenerint, non oderunt. Si enim sincerè & non dolosè agerent, quod invenirent, odissent. Aug. in Psal. 35.
Nemo see diffidat amari qui jam amat. Libenter Dei amor nostrum, quem praecessit, subsequitur. Quomodo enim redamare pigebit, quos amavit necdum amantes? Bern. epist. 107. Ejus amor nostrum & praeparat & remunerat. Idem de dilig. Deo cap. 3.
Nemo se diffidat amari qui jam amat. Libenter Dei amor nostrum, quem praecessit, subsequitur. Quomodo enim redamare pigebit, quos amavit necdum amantes? Bern. epist. 107. Ejus amor nostrum & praeparat & remunerat. Idem de dilig. Deo cap. 3.
o1 John 4.9, 10. Potest nondum diligere etiam dilectus: sed nisi ante dilectus diligere non potest. Bern. in Cant. 71.1 Iohn 4.9, 10. Potest nondum diligere etiam dilectus: sed nisi ante dilectus diligere non potest. Bern. in Cant. 71.
