the joy of the just with the signs of such. A discourse tending to…the ioy of the iust vvith the signes of such. A discourse tending to…
the joy of the just with the signs of such. A discourse tending to the comfort of the dejected and afflicted; and to the trial of sincerity. Being the enlargement of a sermon preached at Black-Friars London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith.the ioy of the iust vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Being the enlargement of a sermon preached at Black-Friers London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1623London: printed by Iohn Hauiland for Fulke Clifton, 1623
[12], 163, [1] p. · 43k words · STC 11665 · ESTC S120494
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.
First,1 to admonish Gods children not to be dismayed and discouraged,2 or to grow discontent, if they cannot find and feel yet that large measure of spiritual joy and comfort, that they desire, and expected, yea and in the word of God is oft promised. It is but our Seed-time yet. And would we have Seed-time and Harvest concur? No,z Behold the Husbandman, saith Saint James, how he waiteth for the precious fruit of the earth; and expecteth patiently till athe first and latter rain be passed on it. And in like manner must we have patience till Gods Harvest-time come, and then shall we be sure to have our full crop, whatsoever it please God to impart unto us of it before; in the mean while looking constantly after the spiritualb rain of the Word, and praying instantly for the sweet dues of his Spirit, to descend down upon our ⟨p. 50⟩souls, for the cherishing and improving of this seed of joy sown in us. When we have laid our grain into the ground, we do not look to see it the same day again, much less to reap the same day, (as he saith of the Hyperborean people far North, that
they sow shortly after the Sun rising with them, and reap before the Sun set, that is because the whole half year is one continual day with them:) no, we expect not the next day, nor the next week neither, to see it again above ground; but we are content to wait patiently till the year come about; and are glad when we see it but after a month it may be, begin to peep out of the ground, living in hope still of the further growth of it, and to enjoy at length, after the spire and the blade, a full ear. So must we learn likewise herein patiently to wait Gods good leisure, and though we see a long time but slender growth, scarce any sight at all of it, yet not to be dismayed therefore or discouraged, but
live in hope, as the Husband-man doth, of further increase of it, and of a full crop at length, when God shall see it good. And the rather by much may we live in hope, and
live by hope here than there, because the seed that is there sown, after it is so sown may miscarry; it may be cast into the ground, and die there, and so never come up again: (
First,1 to admonish Gods children not to be dismaid and discouraged,2 or to grow discontent, if they cannot find and feele yet that large measure of spirituall ioy and comfort, that they desire, and expected, yea and in the word of God is oft promised. It is but our Seed-time yet. And would we haue Seed-time and Haruest concurre? No,z Behold the Husbandman, saith Saint Iames, how hee waiteth fon the pretious fruit of the earth; and expecteth patiently till athe first and latter raine be passed on it. And in like manner must wee haue patience till Gods Haruest-time come, and then shall wee be sure to haue our full crop, whatsoeuer it please God to impart vnto vs of it before; in the meane while looking constantly after the spirituallb raine of the Word, and praying instantly for the sweet dewes of his Spirit, to descend downe vpon our ⟨p. 50⟩soules, for the cherishing and improuing of this seed of ioy sowen in vs. When we haue laid our graine into the ground, we doe not looke to see it the same day againe, much lesse to reape the same day, (as he saith of the Hyperborean people farre North, thatc they sow shortly after the Sunne rising with them, and reape before the Sunne set, that is because the whole halfe yeere is one continuall day with them:) no, wee expect not the next day, nor the next weeke neither, to see it againe aboue ground; but we are content to wait patiently till the yeere come about; and are glad when wee see it but after a month it may be, beginne to peepe out of the ground, liuing in hope stil of the further growth of it, and to enioy at length, after the spire and the blade, a full eare. So must we learne likewise herein patiently to wait Gods good leisure, and though wee see a long time but slender growth, scarce any sight at all of it, yet not to be dismaid therefore or discouraged, butd liue in hope, as the Husband-man doth, of further increase of it, and of a full crop at length, when God shall see it good. And the rather by much may wee liue in hope, ande liue by hope here than there, because the seed that is there sowen, after it is so sowen may miscary; it may be cast into the ground, and die there, and so neuer come vp againe: (f The graine, saith Ioel, is rotted vnder the clods:) it may spring vp well, andg be blasted, while it is yet in the blade: it may be eared, and yet perish ere it come to be cut:h
The meat, ⟨p. 51⟩saith the Prophet, is cut away from your mouth: that is, it is spoiled & stroyed when it is full ripe, & fit for the sickle, when you make full account to feed on it, and it is in a manner even in your mouths. But this spiritual seed of light and joy (i the main matter and ground of it, I mean) that is sown in the hearts of Gods children, being an incorruptible seed, shall never die and decay, but though it may seem to lye dead there for a long time together, yet it shall surely sprout out, and in time show forth it self; yea it is even then sprouting, when it seemeth so to liek dead, and it will daily be growing, as thel seed cast into the ground, though it be not regarded, or notice taken of it, till it come to its full growth. Form the way of the Just, saith Solomon, is as the light, that shineth more and more till it be broad day light. And,n God will in his due time bring their righteousness forth as the light, and their judgement as the noon-day, that do quietly and constantly rest upon him, and are content to wait and abide his pleasure. For,o He that soweth to the Spirit, shall from the Spirit reap life eternal. And, pHe that soweth righteousness, shall have a sure reward. And,q In due time we shall reap, if we faint not.
The meat, ⟨p. 51⟩saith the Prophet, is cut away from your mouth: that is, it is spoiled & stroyed when it is full ripe, & fit for the sickle, when you make full account to feed on it, and it is in a manner euen in your mouthes. But this spirituall seed of light and ioy (i the maine matter and ground of it, I meane) that is sowen in the hearts of Gods children, being an incorruptible seed, shall neuer die and decay, but though it may seeme to lye dead there for a long time together, yet it shal surely sprout out, and in time shew forth it selfe; yea it is euen then sprouting, when it seemeth so to liek dead, and it will daily be growing, as thel seed cast into the ground, though it be not regarded, or notice taken of it, till it come to its full growth. Form the way of the Iust, saith Salomon, is as the light, that shineth more and more till it be broad day light. And,n God will in his due time bring their righteousnesse forth as the light, and their iudgement as the noone-day, that doe quietly and constantly rest vpon him, and are content to wait and abide his pleasure. For,o He that soweth to the Spirit, shall from the Spirit reape life eternall. And, pHe that soweth righteousnesse, shall haue a sure reward. And,q In due time we shall reape, if we faint not.
iDeradice siquidē certius dici potest, quod de fructu Sen. ep. 59. Gaudio junctum est non desinere; nec in contraria verti. Et ep. 23. Nunquam deficiet, cùm semel undè petatur inveneris, Et ep. 27. Si quid obstat, nubium modo intervenit, quae infra feruntur, nec unquam diem vimcunt.Deradice siquidē certius dici potest, quod de fructu Sen. ep. 59. Gaudio junctum est non desinere; nec in contraria verti. Et ep. 23. Nunquam deficiet, cùm semel undè petatur inveneris, Et ep. 27. Si quid obstat, nubium modo intervenit, quae infra feruntur, nec unquam diem vimcunt.
lMark. 4. 26, 27, 28. Gaudium exse ortum fidele firmū que est, & crescit, & ad extremū usque prosequitur, Sen. epist. 98.Mark. 4. 26, 27, 28. Gaudium exse ortum fidele firmū que est, & crescit, & ad extremū usque prosequitur, Sen. epist. 98.
In the mean space let us take heed, that we be not herein our own enemies; that we do not by our disorders and excesses, by our own wickedness or wantonness disturb wilfully our own peace, and so eclipse our own light, by rinterposition of some grievous enormities, ⟨p. 52⟩which ass the dark body of the Earth coming between the Sun and the Moon, may be a means to restrain the sweet influences of Gods Spirit, that otherwise we might have enjoyed: (t Wouldest thou never be sad? saith Augustine, have an eye to thy life, be careful ever to live uprightly: A religious life can never want matter of much joy.) Or how we growu negligent in the use of good means for the maintaining and feeding, yeax for the stirring of it up, and the making of it burn clear, that so we may walk cheerfully and comfortably in the light of it. Fory light must, we know, be maintained, and oftz tended and trimmed, or else it will but burn dim and afford little light. Yea, if we do find at any time some defect in this kind, some restraint of spiritual comfort, let us descend into our souls, and seriously examine our selves, whether we nourish not within us some secret corruption, that may choke this our joy, and like a thick fog, or a filthy vapour ascending up in our souls, may keep the light of Gods countenance from shining in upon us so brightly as otherwise it would, or peradventure formerly it hath done.
In the meane space let vs take heed, that wee be not herein our owne enemies; that wee doe not by our disorders and excesses, by our owne wickednesse or wantonnesse disturb wilfully our owne peace, and so eclipse our owne light, by rinterposition of some grieuous enormities, ⟨p. 52⟩which ass the darke bodie of the Earth comming betweene the Sunne and the Moone, may be a means to restraine the sweet influences of Gods Spirit, that otherwise wee might haue enioyed: (t Wouldest thou neuer be sad? saith Augustine, haue an eye to thy life, be carefull euer to liue vprightly: A religious life can neuer want matter of much ioy.) Or how we growu negligent in the vse of good meanes for the maintaining and feeding, yeax for the stirring of it vp, and the making of it burne cleare, that so we may walke cheerefully and comfortably in the light of it. Fory light must, we know, be maintained, and oftz tended and trimmed, or else it will but burne dimme and afford little light. Yea, if wee doe finde at any time some defect in this kinde, some restraint of spirituall comfort, let vs descend into our soules, and seriously examine our selues, whether wee nourish not within vs some secret corruption, that may choake this our ioy, and like a thicke fogge, or a filthie vapour ascending vp in our soules, may keepe the light of Gods countenance from shining in vpon vs so brightly as otherwise it would, or peraduenture formerly it hath done.
sSol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eosdem Solis radios Luna interpositu suo auferente terrae, terraque Lunae. Plin. hist. not. l. 2. c. 10.Sol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eosdem Solis radios Luna interpositu suo auferente terrae, terraque Lunae. Plin. hist. nat. l. 2. c. 10.
tVis nunquam triflis esse? benè vive. Bona vita semper gaudiū habet. Aug. apud Tambac. de consol. Theolog. l. 9. & Isidor. de mijer. hom. l. 2.Vis nunquam triflis esse? benè vive. Bona vita semper gaudiū habet. Aug. apud Tambac. de consol. Theolog. l. 9. & Isidor. de mijer. hom. l. 2.
Again,1 Is this seed sown already? and is there a sure crop to come of it? Then, as the Psalmist thereupon here inferreth,a Rejoice, ye righteous, and be glad in the Lord. Be not as ground or land that lieth wholly unsown. Full glad is the Husbandman when he hath had a seasonable seed-time, and hath got his grain ⟨p. 53⟩once well into the ground. But how merry, think you, would he be, if he could have his crop secured? This should therefore serve again to incite and stir up all Gods Children, to constant and continual joy and rejoicing, having so sound a seed of joy sown in them, and being so sure of a large and plentiful crop of it: to say with the blessed Virgin, bMy soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour: And with the Spouse in the Prophet, cI will greatly rejoice, and my soul shall be joyful (for why should it not be so?) in my God; evend in the God of my salvation.
Againe,1 Is this seed sowen alreadie? and is there a sure crop to come of it? Then, as the Psalmist thereupon here inferreth,a Reioyce, yee righteous, and be glad in the Lord. Bee not as ground or land that lieth wholly vnsowen. Full glad is the Husbandman when hee hath had a seasonable seed-time, and hath got his graine ⟨p. 53⟩once well into the ground. But how merrie, thinke you, would he be, if hee could haue his crop secured? This should therefore serue againe to incite and stirre vp all Gods Children, to constant and continuall ioy and reioycing, hauing so sound a seed of ioy sowen in them, and being so sure of a large and plentifull crop of it: to say with the blessed Virgin, bMy soule doth magnifie the Lord, and my spirit reioyceth in God my Sauiour: And with the Spouse in the Prophet, cI will greatly reioyce, and my soule shall be ioyfull (for why should it not be so?) in my God; euend in the God of my saluation.
Yea it may well serve to check us,1 for that fondly and wilfully we suffer our selves by every slight and trifling occasion to be bereft of this joy, whereof Gods mercy and goodness hath in part put us here in present possession. There ise a childish and peevish humour naturally in every one of us: and some tang and taint of it we may observe even in Abraham; fFear not, Abraham, saith GOD himself to Abraham; I am thy buckler, and rich reward. But, Lord, what wilt thou give me, saith Abraham to GOD again, so long as I go childless? As if all he had were nothing, or he could have no joy of any thing, so long as he was without that one thing, so long as he wanted a son and heir: asg Haman had no joy of all his wealth and honour, and grace and favour with King and Queen, so long ash Mordecai crouched not to him, nor fawned on him, as others did. And the ⟨p. 54⟩like wayward humour is too rise with the most of us. We are likei children with whom toys and trifles are more regarded than matters of greater worth and weight: and who therefore kif some one of those toys be taken away from them, though they have many more of them besides, will in a pettish humour cast all the rest away after it, and sit whining for that one. The loss or want of some one trifle, and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of, that either we had and have lost, or do want and would have, I say not of la child, or of a friend, or a father, or of some worldly means, (that the most are wont most mheartily to mourn for) but of a fine ruff, or a new fashion, or of a good look from some great one, or of a bow of the knee from some inferior one, or of an hawk, or an hound, orn a whelp, (for even so low, and yet lower, do our base affections oft deject us) doth so affect us, and go so near to the heart with us, thato it is a means many, too many, times to abandon all joy and mirth with us, as if all thep gracious favours of God towards us in Christ Jesus, and all theq rich and glorious hopes of our eternal inheritance with him, were all nothing in comparison of such a trifle as that, or not able to joy and cheer up our hearts without it.
Yea it may well serue to checke vs,1 for that fondly and wilfully we suffer our selues by euery slight and trifling occasion to be bereft of this ioy, whereof Gods mercy and goodnesse hath in part put vs here in present possession. There ise a childish and peeuish humor naturally in euery one of vs: and some tang and taint of it we may obserue euen in Abraham; fFeare not, Abraham, saith GOD himselfe to Abraham; I am thy buckler, and rich reward. But, Lord, what wilt thou giue me, saith Abraham to GOD againe, so long as I goe childlesse? As if all he had were nothing, or he could haue no ioy of any thing, so long as he was without that one thing, so long as he wanted a sonne and heire: asg Haman had no ioy of all his wealth and honour, and grace and fauour with King and Queene, so long ash Mordecai crouched not to him, nor fawned on him, as others did. And the ⟨p. 54⟩like wayward humour is too rise with the most of vs. We are likei children with whom toyes and trifles are more regarded than matters of greater worth and weight: and who therefore kif some one of those toyes be taken away from them, though they haue many more of them besides, will in a pettish humour cast all the rest away after it, and sit whining for that one. The losse or want of some one trifle, and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of, that either we had and haue lost, or doe want and would haue, I say not of la childe, or of a friend, or a father, or of some worldly meanes, (that the most are wont most mheartily to mourne for) but of a fine ruffe, or a new fashion, or of a good looke from some great one, or of a bowe of the knee from some inferiour one, or of an hawke, or an hound, orn
1Use 4. ReprehensionVse 4. Reprehension
eAdhuc in nobis non pueritia, sed, quod gravius est, puerilitas remanet. Sen. ep. 4. Etiam post jiuventam canosque puerilitas est. Ide•• de conflant. sap. c. 12.
iContemnenda miramur, pueris simillimi, quibus omne ludicrum in pretio est. Parentibus quippe, nec minus fratribus, praeferunt parvo aere empta monilia: & tam nucibus amissis flebunt quam parentibus. Sen. de ira l. 1. c. 12.
k[Greek or Hebrew]. Plut. de tranquill.〈non-Latin alphabet〉. Plut. de tranquill.
This childish and sottish quality should we every one of us ⟨p. 55⟩take notice of in our selves, of too much proneness at least unto it, andr strive and labour against it, as being worthily ashamed of it, and considering with our selves, what an unworthy thing it is, that the love and loss of such piddling toys, yea or of any worldly thing whatsoever, should prevail so far with us, as to deprive us of that joy and comfort that our blessed estate in Christ Jesus even for the present may well minister unto us. An Heathen man telleth a Courtier that had lost his Son; thats he had no cause to mourn, either for that or ought else, as long as his Sovereign was in safety, and he in favour with his Sovereign, he had all things in him; and should be unthankful to his good fortunes, if he were not cheerful both in heart and look, so long as things stood so with him, as then they did. How much better may it be said to every true Christian, let his wants and his losses be never so great, that he hath little cause to mourn for them, so long as he is in grace and favour with God;t he hath all things in him, andu so long therefore he is happy, and he have nothing else but him. And exceeding unthankful is he to Gods goodness, if the apprehension of itx fill not his heart at all times with gladness; unworthy is he of salvation, by Christ, that cannoty at any time find matter of rejoicing in Christ.
This childish and sottish qualitie should we euery one of vs ⟨p. 55⟩take notice of in our selues, of too much pronenesse at least vnto it, andr striue and labour against it, as being worthily ashamed of it, and considering with our selues, what an vnworthy thing it is, that the loue and losse of such pidling toyes, yea or of any worldly thing whatsoeuer, should preuaile so farre with vs, as to depriue vs of that ioy and comfort that our blessed estate in Christ Iesus euen for the present may well minister vnto vs. An Heathen man telleth a Courtier that had lost his Sonne; thats hee had no cause to mourne, either for that or ought else, as long as his Soueraigne was in safetie, and hee in fauour with his Soueraigne, hee had all things in him; and should be vnthankfull to his good fortunes, if he were not cheerefull both in heart and looke, so long as things stood so with him, as then they did. How much better may it be said to euery true Christian, let his wants and his losses be neuer so great, that he hath little cause to mourne for them, so long as hee is in grace and fauour with God;t hee hath all things in him, andu so long therefore he is happie, and he haue nothing else but him. And exceeding vnthankfull is he to Gods goodnesse, if the apprehension of itx fill not his heart at all times with gladnesse; vnworthy is he of saluation, by Christ, that cannoty at any time finde matter of reioycing in Christ.
rAb hac te infamia vindica, ne videatur plus apud te valere unus dolor, quàm haec tam multa solatia. Sen. ad Polyb. consol. c. 31.
sFas tibi non est, salvo Caesare, de fortuna tua queri. Hoc incolumi salvi tibi sunt tui. Nihil perdidisti: non tantùm siccos oculos tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic pro omnibus est. Adversus soelicitatē tuam parum gratu• es, si tibi quicquam hoc salve, flere permittis. Sen. ibid. c. 26.Fas tibi non est, salvo Caesare, de fortuna tua queri. Hoc incolumi salvi tibi sunt tui. Nihil perdidisti: non tantùm siccos oculos tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic pro omnibus est. Adversus soelicitatē tuam parum gratu• es, si tibi quicquam hoc salve, flere permittis. Sen. ibid. c. 26.
tDeum habens, oina habes. Aug. de temp. 146.Deum habens, oīa habes. Aug. de temp. 146.
uQuid hac Jobi miseria miserius? & quid tamen hac infoehlicitate foelicius? Perdiderat omnia, quae dederat Deus. Sed habuerat ipsū, qui dederat omnia, Deum. D•ta perdiderat, non datorem. Omnia perdiderat, & plentis erat. Idem in Psal. 66. & de divers. 12.Quid hac Iobi miseria miserius? & quid tamen hac infoehlicitate foeliciꝰ? Perdiderat omnia, quae dederat Deus. Sed habuerat ipsū, qui dederat omnia, Deum. D•ta perdiderat, non datorem. Omnia perdiderat, & plentis erat. Idem in Psal. 66. & de divers. 12.
Yea, but how can we rejoice, peradventure ⟨p. 56⟩will some say,z amidst so many crosses and calamities2 as Gods Church and Children are daily vexed and annoyed with, yea and our selves also among the rest? Or how can we rejoice, when we have so many sins and corruptions to be sorry for? Yea, how may we lawfully rejoice, whena we are called unto heaviness and solemn humiliation, when we are commanded and enjoined by God, to mourn and lament? When either our own estate or Gods Churches is such, thatb not to be sorry, and to be even sick with sorrow, may well seem a sin?
Yea, but how can we reioyce, peraduenture ⟨p. 56⟩will some say,z amids so many crosses and calamities2 as Gods Church and Children are daily vexed and annoyed with, yea and our selues also among the rest? Or how can wee reioyce, when we haue so many sinnes and corruptions to be sory for? Yea, how may we lawfully reioyce, whena we are called vnto heauinesse and solemne humiliation, when we are commanded and enioyned by God, to mourne and lament? When either our owne estate or Gods Churches is such, thatb not to be sorie, and to be euen sicke with sorrow, may well seeme a sinne?
z[Greek or Hebrew]. &c. Basil. Caes. hom. 4. Quem vide ibid. & homil. etiam 5.〈non-Latin alphabet〉. &c. Basil. Caes. hom. 4. Quem vide ibid. & homil. etiam 5.
1.1 We must ever remember so to keep one Commandment, that we break not another. cRepent, is one Commandment;d Rejoice, is another. And he that commandeth the one, hath enjoined also the other. As Saint James therefore reasoneth,e He that said, Thou shalt not kill, hath said also, Thou shalt not commit adultery; though thou doest not kill therefore, yet if thou do commit adultery, thou art a transgressor. So here, he that hath commanded us to be sorry for our sins, and for the afflictions of our brethren, hath commanded us alsof evermore to rejoice. And therefore though we fail not in sorrow for our sins, or for our brethren's afflictions, yet if we wilfully banish and abandon this spiritual joy which Gods Spirit requireth of us, we make our selves thereby guilty of sin in Gods sight. A sin it may beg not to be sorry at some time: and a sin it is for Gods Child ⟨p. 57⟩at any time not to joy. They say thath Negative precepts or prohibitions only, tie at, and unto all times: But this Affirmative injunction also concerning a Christian mans joy, iadmitteth no intermission, but tieth unto all times. Sorrow may be sometime out of season: this spiritual joy, as of some food we say, is never unseasonable. The godly are at some timesk prohibited the one: they are never inhibited, but enjoined ever the other. Yea mark what I say; it is undoubtedly true: Albeit few be prone to offend that way, yet a man may offend even in excessive sorrow for sin, in thinking too much on his sins, in mourning unmeasurably for his sins. If such thy meditation of thy sin, and sorrow for thy sin shall so far prevail with thee, that thou art whollyl swallowed up with it, or by means of it, art eitherm detained from, or disabled unto, and made wholly unfit for the performance of other necessary duties, that thy sorrow doth then make thee guilty of sin, and thou hast just cause to be sorry for that sorrow.
1.1 We must euer remember so to keepe one Commandement, that we breake not another. cRepent, is one Commandement;d Reioyce, is another. And he that commandeth the one, hath enioyned also the other. As Saint Iames therefore reasoneth,e Hee that said, Thou shalt not kill, hath said also, Thou shalt not commit adulterie; though thou doest not kill therefore, yet if thou doe commit adultery, thou art a transgressor. So here, he that hath commanded vs to be sory for our sinnes, and for the afflictions of our brethren, hath commanded vs alsof euermore to reioyce. And therefore though wee faile not in sorrow for our sinnes, or for our brethrens afflictions, yet if we wilfully banish and abandon this spirituall ioy which Gods Spirit requireth of vs, we make our selues thereby guiltie of sin in Gods sight. A sinne it may beg not to be sory at some time: and a sinne it is for Gods Childe ⟨p. 57⟩at any time not to ioy. They say thath Negatiue precepts or prohibitions only, tie at, and vnto all times: But this Affirmatiue iniunction also concerning a Christian mans ioy, iadmitteth no intermission, but tieth vnto all times. Sorrow may be sometime out of season: this spirituall ioy, as of some food wee say, is neuer vnseasonable. The godly are at some timesk prohibited the one: they are neuer inhibited, but enioyned euer the other. Yea marke what I say; it is vndoubtedly true: Albeit few be prone to offend that way, yet a man may offend euen in excessiue sorrow for sinne, in thinking too much on his sinnes, in mourning vnmeasurably for his sinnes. If such thy meditation of thy sinne, and sorrow for thy sinne shall so farre preuaile with thee, that thou art whollyl
hPraecepta negativa ligant semper & ad semper. Affirmativa semper, sed non ad semper. Thō. Aquin. sum. p. 1•. 2. •. q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.Praecepta negativa ligant semper & ad semper. Affirmativa semper, sed non ad semper. Thō. Aquin. sum. p. 1•. 2. •. q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.
iContinuum vult esse & nō interruptum gaudium nostrum. Gilbert. in Cant. 10.Continuum vult esse & nō interruptum gaudium nostrum. Gilbert. in Cant. 10.
2.1 Joy and grief, in some degree at least, may well stand together. As true joy may well stand with some fear. nRejoice before him, saith the Psalmist, with fear. So* true joy may well stand with some grief. oAs sorrowing, saith the Apostle, and yet always rejoicing. He that hath commanded us to sorrow sometime, would never else have enjoined usp at all times to rejoice. There is joy even in grief; as there is grief even in joy. Yea, though it may seem strange, yet it ⟨p. 58⟩is questionless true, the greater grief sometime the greater joy; and the greater joy, the greater grief. A man may at the same time both be exceeding sorry for his sin, and yet rejoice exceedingly in the apprehension of Gods mercy, in the free pardon and forgiveness of it. Yea, the greater grief a man hath for his sins, the more cause of joy he hath even in that regard. And the greater joy a man hath in the apprehension of Gods favour in the forgiveness of his sin, the greater grief and sorrow for his sin it usually worketh in him. As whereq the servile fear ceaseth, that regardeth nothing but wrath, there the filial rfear of offending groweth usually most rife: Fors the more a man is assured of Gods love towards him, the more he loveth God; andt the more he loveth him, the more afraid is he of offending him: Sou where the inward gals cease of a guilty conscience, there sincere grief for sin groweth fresher than ever before. To illustrate this by some familiar comparison. Suppose one that stood guilty of high Treason against his Sovereign, and that not in some inferior kind, but in the highest degree, either having made a violent assault upon the person ofx the Lords Anointed, or having not by accident, asy he sometime that slew Croesus his Son, but by a malicious train taken away the life of his only Son that should have succeeded him, having no other issue, in the Kingdom; and having been arraigned and condemned for the same, yet should by his Sovereign ⟨p. 59⟩out of his gracious disposition, and at the earnest suit of some about him, have the fact pardoned him, and his pardon sent him. This party doubtless, as he could not but exceedingly rejoice in so undeserved, in so unexpected a favour;
2.1 Ioy and griefe, in some degree at least, may well stand together. As true ioy may well stand with some feare. nReioyce before him, saith the Psalmist, with feare. So* true ioy may well stand with some griefe. oAs sorrowing, saith the Apostle, and yet alwaies reioycing. He that hath commanded vs to sorrow sometime, would neuer else haue enioyned vsp at all times to reioyce. There is ioy euen in griefe; as there is griefe euen in ioy. Yea, though it may seeme strange, yet it ⟨p. 58⟩is questionlesse true, the greater griefe sometime the greater ioy; and the greater ioy, the greater griefe. A man may at the same time both be exceeding sory for his sinne, and yet reioyce exceedingly in the apprehension of Gods mercie, in the free pardon and forgiuenesse of it. Yea, the greater griefe a man hath for his sinnes, the more cause of ioy hee hath euen in that regard. And the greater ioy a man hath in the apprehension of Gods fauour in the forgiuenesse of his sinne, the greater griefe and sorrow for his sinne it vsually worketh in him. As whereq the seruile feare ceaseth, that regardeth nothing but wrath, there the filiall rfeare of offending groweth vsually most rife: Fors the more a man is assured of Gods loue towards him, the more he loueth God; andt the more he loueth him, the more afraid is he of offending him: Sou where the inward gals cease of a guiltie conscience, there sincere griefe for sinne groweth fresher than euer before. To illustrate this by some familiar comparison. Suppose one that stood guiltie of high Treason against his Soueraigne, and that not in some inferiour kinde, but in the highest degree, either hauing made a violent assault vpon the person of
rHosh. 3. 5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne pieces. Philip. in Job.Hosh. 3. 5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne pecces. Philip. in Iob.
tGenes. 39. 9. Psal 97. 10. Prov 8. 13. Absit enim ut timore p•reat amor, si castus est timor. Aug. in Psal. 118. Nemo melius diligit, quàm qui maximè veretur offender. Salvian. ep. 4.
so withal, if he had any spark of grace or good nature at all in him, the very apprehension of his Sovereigns gracious disposition, would make him mourn for his foul fact more than ever before, considering with himself how wretchedly and unworthily he had carried himself toward one whom he found so graciously, beyond and above all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long upon application of it: It may hereby plainly appear, how spiritual joy, may well stand with godly grief, and these two affections that seem the one contrary to the other, may yet agree well together in a Christian mans soul: since that the more a man joyeth in the assurance of Gods goodness toward him, the more he must needs grieve to consider how by his wicked and rebellious courses, he hath demeaned himself wretchedly and unworthily toward that God, whom he findeth so graciously affected toward him.
so withall, if he had any sparke of grace or good nature at all in him, the very apprehension of his Soueraignes gratious disposition, would make him mourne for his foule fact more than euer before, considering with himselfe how wretchedly and vnworthily hee had caried himselfe toward one whom he found so gratiously, beyond and aboue all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long vpon application of it: It may hereby plainly appeare, how spirituall ioy, may well stand with godly griefe, and these two affections that seeme the one contrary to the other, may yet agree well together in a Christian mans soule: since that the more a man ioyeth in the assurance of Gods goodnesse toward him, the more he must needs grieue to consider how by his wicked and rebellious courses, hee hath demeaned himselfe wretchedly and vnworthily toward that God, whom he findeth so gratiously affected toward him.
zA man may mourn for his sins then, and yet rejoice in Gods mercy; be sorry for his transgression, and yet have joy of his pardon. And in like manner may he be grieved heartily for the present afflictions of Joseph, and that even so as he may be sick with grief again; and yet ⟨p. 60⟩withal be cheered and comforted in the consideration of that happy issue of them, thata Gods fatherly care of his Church, his power, his providence, his gracious promise, and his own Faith building thereupon, give him good hope and assurance, that they shall have in the end. For the Grief of Gods Children in these cases is not a desperate grief, butb a sorrow mixed with Faith and Hope. cIt is but a storm, said that good Bishop, and within a while it will •uer. And,d The Rod of the wicked, saith the Psalmist, shall not rest upon the Lot of the Righteous. eNor will God utterly cast off his people; fnor forsake his inheritance for ever. gBut though he send afflictions in upon them, hto scour and to cleanse them, yet ihe will return again to them, and have compassion on them, kaccording to the multitude of his mercies; and lturn again their Captivity, as the Rivers in the South. mWhen he hath by their adversaries wrought his own work upon them, (forn even such also do his work, though against their own will:)o he will turn his hand upon them, and putterly destroy them, ras the Father sto please the Child again, and to testify his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before. Yea the more men take Gods wrath to heart, and the more they are humbled under his hand, (be the same either on themselves or others,) the more comfort may they have in their humiliation, ⟨p. 61⟩as conceiving thereby the greater hope and assurance, that God will in mercy the sooner hasten the deliverance of his distressed ones, and the confusion of their oppressors.
zA man may mourne for his sinnes then, and yet reioyce in Gods mercie; be sorie for his transgression, and yet haue ioy of his pardon. And in like manner may he be grieued heartily for the present afflictions of Ioseph, and that euen so as hee may be sicke with griefe againe; and yet ⟨p. 60⟩withall be cheered and comforted in the consideration of that happie issue of them, thata Gods fatherly care of his Church, his power, his prouidence, his gratious promise, and his owne Faith building thereupon, giue him good hope and assurance, that they shall haue in the end. For the Griefe of Gods Children in these cases is not a desperate griefe, butb a sorrow mixt with Faith and Hope. cIt is but a storme, said that good Bishop, and within a while it will •uer. And,d The Rod of the wicked, saith the Psalmist, shall not rest vpon the Lot of the Righteous. eNor will God vtterly cast off his people; fnor forsake his inheritance for euer. gBut though he send afflictions in vpon them, hto scoure and to cleanse them, yet ihe will returne againe to them, and haue compassion on them, kaccording to the multitude of his mercies; and lturne againe their Captiuitie, as the Riuers in the South. mWhen he hath by their aduersaries wrought his owne worke vpon them, (for
c[Greek or Hebrew]. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14.〈non-Latin alphabet〉. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14.
And thus again may a mant mourn as heartily for the sins also of others, as he doth or would do for his own, andu lament even with floods of tears their folly, and misery like to ensue on it; and yetx have joy withal of his own conversion, and assurance of salvation: as ythose that are safe on shore, having escaped shipwreck, may at the same time both commiserate the distress and danger of those that are still wallowing in the Sea amidst the waves, and bickering with the billows there, in jeopardy every instant to be swallowed up irrecoverably in the deep; and yet the whilst rejoice also in, and be thankful unto God for their own safety. Joy and grief therefore may well concur and agree together.z Nor do Gods Commandments herein cross or contradict one another. We may well sorrow sometimes, and yet always rejoice.
And thus againe may a mant mourne as heartily for the sins also of others, as he doth or would doe for his owne, andu lament euen with flouds of teares their folly, and misery like to ensue on it; and yetx haue ioy withall of his owne conuersion, and assurance of saluation: as ythose that are safe on shore, hauing escaped shipwracke, may at the same time both commiserate the distresse and danger of those that are still wallowing in the Sea amids the waues, and bickering with the billowes there, in ieopardie euery instant to be swallowed vp irrecouerably in the deepe; and yet the whilst reioyce also in, and be thankfull vnto God for their own safetie. Ioy and griefe therefore may well concurre and agree together.z Nor doe Gods Commandements herein crosse or contradict one another. Wee may well sorrow sometimes, and yet alwaies reioyce.
ySuave, marry magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Nō quia vexari quenquā est jucunda voluptae, Sed quibus ipse malis careas, quia cernere suave est. Lucret. l. 2. [Greek or Hebrew]. Basil. Caes. hom. 4.Suave, mari magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Nō quia vexari quenquā est jucunda voluptae, Sed quibus ipse malis careas, quia cernere suave est. Lucret. l. 2. 〈non-Latin alphabet〉. Basil. Caes. hom. 4.
zLex legi non miscetur; (sed nec adversatur:) utraque sua it uta. Sen. de benef. l. 6. c. 6.Lex legi non miscetur; (sed nec adversatur:) utraque sua it vta. Sen. de benef. l. 6. c. 6.
3.1 Even in the greatest afflictions may Gods Children have much joy. For,* To the just, or the upright, ariseth light in darkness, saith the Psalmist. “The ungodly meet with darkness oft in the day: the godly have light oft even in the night: †The Sun goeth down at noon-day oft with the one: it riseth oft even at mid-night ⟨p. 62⟩with the other.a In whom you trust, saith Saint Peter, and rejoice with a joy unspeakable and glorious; albeit, by occasion of manifold temptations, ye are for a season in some sorrow. And,b My Brethren, saith Saint James, count it exceeding joy, when you fall into many trials or troubles. And, *Great is my rejoicing; I am full of comfort; I have joy over-abundant in all my tribulations, saith Saint Paul. They may retain joy in them, yea they may draw matter of joy from them.c They may retain joy in them: For it is another kind of matter, and a matter of far greater consequence, that is the ground of their joy.d A Christian mans joy dependeth not upon freedom from afflictions, bute upon the assurance of Gods favour towards him for the present, and upon his hopes of future matters. Yea they may draw matter of joy from them: Since they do, or may know that they are good for them, and do work for their good:f I know, saith the Apostle, that this shall turn to my salvation. And, gAll things work together for the good of those that love God. And as the sick man therefore may rejoice at the coming of the Surgeon, (though he know full well that he must needs put him to much pain,) that cometh to saw off some part gangrened, or to cut him of the stone: So may the godly have joy, not in only, but* of those afflictions that befall them, knowing them to beh Gods loving and fatherly chastisements of them for their good; and considering thati though no such chastisement for the time ⟨p. 63⟩seem joyous, but grievous, yet they bring forth the peaceable fruit of righteousness in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to give them the greater assurance of their future eternal happiness. As the Apostle telleth the Philippians, Thatk their adversaries rage and fury against them, was as well an evident sign of the salvation of the one, as of the destruction of the other:
3.1 Euen in the greatest afflictions may Gods Children haue much ioy. For,* To the iust, or the vpright, ariseth light in darknesse, saith the Psalmist. “The vngodly meet with darknesse oft in the day: the godly haue light oft euen in the night: †The Sunne goeth downe at noone-day oft with the one: it riseth oft euen at mid-night ⟨p. 62⟩with the other.a In whom you trust, saith Saint Peter, and reioyce with a ioy vnspeakable and glorious; albeit, by occasion of manifold temptations, yee are for a season in some sorrow. And,b My Brethren, saith Saint Iames, count it exceeding ioy, when you fall into many trials or troubles. And, *Great is my reioycing; I am full of comfort; I haue ioy ouer-abundant in all my tribulations, saith Saint Paul. They may retaine ioy in them, yea they may draw matter of ioy from them.c They may retaine ioy in them: For it is another kinde of matter, and a matter of farre greater consequence, that is the ground of their ioy.d A Christian mans ioy dependeth not vpon freedome from afflictions, bute vpon the assurance of Gods fauour towards him for the present, and vpon his hopes of future matters. Yea they may draw matter of ioy from them: Since they doe, or may know that they are good for them, and doe worke for their good:f I know, saith the Apostle, that this shall turne to my saluation. And, gAll things worke together for the good of those that loue God. And as the sicke man therefore may reioyce at the comming of the Surgion, (though he know full well that hee must needs put him to much paine,) that commeth to saw off some part gangreaned, or to cut him of the stone: So may the godly haue ioy, not in only, but
cSapienti contexitur gaudium: nulla rumpitur causa, nulla fortuna. Sen. ep. 72.
dNunquam credideris foelicē quenquam ex foelicitate suspensum: fragilibus innititur, qui adventitio laetus est. Ibid. 98.Nunquam credideris foelicē quenquam ex foelicitate suspensum: fragilibus innititur, qui adventitio laetus est. Ibid. 98.
*In ipsa tribulatione spes gloriae est: imò & ipsa in tribulatione gloria cō tinetur: sicut spes fructus in semine, sic & ipse fructus in semine est. Bern. in
and the Thessalonians, That ltheir sufferings for Christ and his Kingdom, did evidently show that God had vouchsafed them a part in that Kingdom, for which he had called them in such sort to suffer: and thatm their troubles here were a pledge and seal of their eternal rest there. For,n This is a true and a sure assertion, saith the same Apostle, that if we die with Christ, we shall live with him; if we suffer for him, we shall reign with him. And why may not Gods Children rejoice then, even in their greatest afflictions, when they shall consider thato this plight trouble that lasteth but for a short season shall procure unto them, as the Apostle speaketh,q. an exceeding excessive eternal weight of glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one ofr the first of Gods works, that this Joy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a Nameless Author, and that somewhat more largely, because the Book is not commonly to ⟨p. 64⟩be had.s We see and prove, saith this Author, by daily experience, how powerful and dreadful a thing the darkness of the Night is. For when it falleth, tit covereth and muffleth up the face of the whole world; uit obscureth and hideth the hue and the fashion of all creatures; it bindeth up all hands, and breaketh off all employments; (x The Night cometh, saith our Saviour, wherein no man can work;) yit arresteth and keepeth captive all living wights, men and beasts, that they must be still and rest there, where it arresteth them; yea zit maketh them fearful and faint-hearted, full of fancies, and much subject to frights. It is of all others such a powerful and unconquerable Tyrant, as no man is able to withstand. And yet nevertheless, ait is not of that might that it is able to overwhelm, or to quench the least light in the world. For we see that bthe darker the Night is, the clearer the Stars shine: Yea the least ccandles light that is lighted, withstandeth the whole night, and not only suffereth not the darkness to cover, or to smother and oppress it, but it giveth light also even in the middest of the darkness, and beateth it back for some space and distance on every side of it:
and the Thessalonians, That ltheir sufferings for Christ and his Kingdome, did euidently shew that God had vouchsafed them a part in that Kingdome, for which he had called them in such sort to suffer: and thatm their troubles here were a pledge and seale of their eternall rest there. For,n This is a true and a sure assertion, saith the same Apostle, that if we die with Christ, we shall liue with him; if wee suffer for him, wee shall reigne with him. And why may not Gods Children reioyce then, euen in their greatest afflictions, when they shall consider thato this plight trouble that lasteth but for a short season shal procure vnto them, as the Apostle speaketh,q. an exceeding excessiue eternall weight of glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one ofr the first of Gods workes, that this Ioy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a Namelesse Author, and that somewhat more largely, because the Booke is not commonly to ⟨p. 64⟩be had.s We see and proue, saith this Author, by daily experience, how powerfull and dreadfull a thing the darknesse of the Night is. For when it falleth, tit couereth and muffleth vp the face of the whole world; uit obscureth and hideth the hue and the fashion of all creatures; it bindeth vp all hands, and breaketh off all imployments; (x The Night commeth, saith our Sauiour, wherein no man can worke;)
sA Sermon on the Psalme Qui habitat, or Psalm 91. translated out of high Dutch into English, and printed at London by Leonard Askell.A Sermon on the Psalme Qui habitat, or Psalme 91. translated out of high Dutch into English, and printed at London by Leonard Askell.
t
Thomas Gataker
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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a whelpe, (for euen so low, and yet lower, doe our base affections oft deiect vs) doth so affect vs, and goe so neere to the heart with vs, that
rich and glorious hopes of our eternall inheritance with him, were all nothing in comparison of such a trifle as that, or not able to ioy and cheere vp our hearts without it.
See Guevaraes letter to a Lady, upon such an occasion; in his golden Epistles. Et de quiousdam Juvenal. satyr. 6. Mort viri cupiant animā •ervare catelli.See Guevaraes letter to a Lady, vpon such an occasion; in his golden Epistles. Et de quiousdam Iuvenal. satyr. 6. Morte viri cupiant animā •ervare catelli.
o[Greek or Hebrew]. Socrates apud Stob. c. 4.〈non-Latin alphabet〉. Socrates apud Stob. c. 4.
detained from, or disabled vnto, and made wholly vnfit for the performance of other necessary duties, that thy sorrow doth then make thee guiltie of sinne, and thou hast iust cause to be sory for that sorrow.
Quomodo Sen• ad Polyb. c. 26. Non licet tibi flere, ut multos flentes audire possis. Vt periclitantium lachrymae possint, tibi tuae assiccandae sunt.
he sometime that slew Craesus his Sonne, but by a malitious traine taken away the life of his only Sonne that should haue succeeded him, hauing no other issue, in the Kingdome; and hauing been arraigned and condemned for the same, yet should by his Soueraigne
⟨p. 59⟩
out of his gratious disposition, and at the earnest suit of some about him, haue the fact pardoned him, and his pardon sent him. This partie doubtlesse, as he could not but exceedingly reioyce in so vndeserued, in so vnexpected a fauour;
Genes. 39. 9. Psal 97. 10. Prov 8. 13. Absit enim ut timore p•reat amor, si castus est timor. Aug. in Psal. 118. Nemo melius diligit, quàm qui maximè veretur offendere. Salvian. ep. 4.
yAdrastus Midae filius, Gordrj nepos. Herodot. in C•o. Is •iquidem Attic Cr••si filium error pari interfecit, quo Gualterus Tirrell Guliel••on Rufum Anglorum Regem inter venandum interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.Adrastus Midae filius, Gordrj nepos. Herodot. in C•o. Is •iquidem Aty• Cr••si filium errore pari interfecit, quo Gualterus Tirrell Guliel••on Rufum Anglorum Regem inter venandum interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.
to please the Childe againe, and to testifie his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before. Yea the more men take Gods wrath to heart, and the more they are humbled vnder his hand, (be the same either on themselues or others,) the more comfort may they haue in their humiliation,
⟨p. 61⟩
as conceiuing thereby the greater hope and assurance, that God will in mercie the sooner hasten the deliuerance of his distressed ones, and the confusion of their oppressors.
nEjus consilijs militant, etiam qui ejus consilijs repugnant. Greg. Agunt quod vult Deus, sed nō volunt quod vult Deus. Bern. de grat. & lib. arb.Ejus consilijs militant, etiam qui ejus consilijs repugnant. Greg. Agunt quod vult Deus, sed nō volunt quod vult Deus. Bern. de grat. & lib. arb.
rUtitur Deus creatura rationali sed malevola, ut virga, quam correcto silio pater in ignem tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.Vtitur Deus creatura rationali sed malevola, ut virga, quam correcto silio pater in ignem tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.
sPuer ergo es, qui nisi virgam qua verberatus es, verberari aut cremari videris, plorare non desistis. Idem inecstas.
seeme ioyous, but grieuous, yet they bring forth the peaceable fruit of righteousnesse in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to giue them the greater assurance of their future eternall happinesse. As the Apostle telleth the Philippians, That
In ipsa tribulatione spes gloriae est: imò & ipsa in tribulatione gloria cō tinetur: sicut spes fructus in semine, sic & ipse fructus in semine est. Bern. in Psal. 90. ser. 17.
hHebr. 12. 6, 10. [Greek or Hebrew]. Aristot. ethic. l. 2. c. 3. [Greek or Hebrew]. Idem rbel. l. 1. c. 14.Hebr. 12. 6, 10. 〈non-Latin alphabet〉. Aristot. ethic. l. 2. c. 3. 〈non-Latin alphabet〉. Idem rbel. l. 1. c. 14.
it maketh them fearefull and faint-hearted, full of fancies, and much subiect to frights. It is of all others such a powerfull and vnconquerable Tyrant, as no man is able to withstand. And yet neuerthelesse,
candles light that is lighted, withstandeth the whole night, and not only suffereth not the darknesse to couer, or to smother ano oppresse it, but it giueth light also euen in the middest of the darknesse, and beateth it backe for some space and distance on euery side of it:
- luccque pulja Telluris toti tenebra• induxerat orbi Umbra. Ovid. metam. l. 13. - ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2.- luccque pulja Telluris toti tenebra• induxerat orbi Vmbra. Ovid. metam. l. 13. - ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2.
uJam colour unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. l. 4. Nocte latent mendae; - Horaque formosam (deformem potiùs) quemlibet illa facit. Idem art. - 1. & rebus nox abstulit atra colorē. Virg. de quo Jul. Scal. ad Cardan. exerc. 75. §. 7.Iam color unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. l. 4. Nocte latent mendae; - Horaque formosam (deformem potiùs) quemlibet illa facit. Idem art. - 1. & rebus nox abstulit atra colorē. Virg. de quo Iul. Scal. ad Cardan. exerc. 75. §. 7.
xJohn 9. 4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Urbe silent tota. Idem amor. 1. 6. - positoque labour dierum Patem nocte datam mortalibus orbis agebat. Silius Punic. l. 7. Hinc, Furiosa res est in tenebris impetus. Sen. ep. 110.Iohn 9. 4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Vrbe silent tota. Idem amor. 1. 6. - positoque labore dierum Patem nocte datam mortalibus orbis agebat. Silius Punic. l. 7. Hinc, Furiosa res est in tenebris impetus. Sen. ep. 110.
yExod. 10. 22, 23. Omnia noctis erant.-Varre Argonaut. Quod laudat Ovidius apud Sen. controv. 16.
zIsaiah. 59. 10. Gen. 15. 12.-pueri trepidant atque omnia caecis In tenebris pavitant finguntque. Lucret. l. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, praesidio per tenebras destituti. Lambin.Esai. 59. 10. Gen. 15. 12.-pueri trepidant atque omnia caecis In tenebris pavitant finguntque. Lucret. l. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, praesidio per tenebras destituti. Lambin.
