THE JOY OF THE JUST: WITH THE SIGNS OF SUCH., the joy of the just with the signs of such. A discourse tending to… (Thomas Gataker, 1623) | AskReformation
A01539:39
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.
Now the Godly have a twofold cause to rejoice: aIn regard of what they have; and in regard of what they hope for:
Now the Godly haue a twofold cause to reioyce: aIn regard of what they haue; and in regard of what they hope for:
aEt res plena gaudio & spes. Gaudium in re; gaudiū in spe. Gaudium de possessione, gaudium de promissione. Gaudium de praesenti exhibitione; gaudium de futura expectatione, Bern. de temp. 15.Et res plena gaudio & spes. Gaudium in re; gaudiū in spe. Gaudium de possessione, gaudium de promissione. Gaudium de praesenti exhibitione; gaudium de futura expectatione, Bern. de temp. 15.
First,1 for the present: they areb freed from Gods wrath: they arec reconciled unto God; they ared at one again with him; yea they aree in special grace and favour with him.
First,1 for the present: they areb freed from Gods wrath: they arec reconciled vnto God; they ared at one againe with him; yea they aree in speciall grace and fauour with him.
First, they are freed from Gods wrath. 1Which ⟨p. 6⟩the more heavy and dreadful it is, the greater joy it must needs be for a man to be freed from it, that was before obnoxious, as we are all naturally, unto it.f The wrath of a King, saith Solomon, is as the roaring of a Lion:(g who when he roareth, who trembleth not?) andh as the messengers of death. And what is the wrath then ofi the King of Kings, the sovereign Lord, not of mens bodies only, but of their souls too, able ask he made both, sol to destroy both in hell fire, mwhere the worm never dieth, and the fire never decayeth, andn the torment consequently is never at an end? Now what greater joy can there be to a poor Prisoner, a condemned person, that lieth in hourly expectation of being drawn forth to execution, That through daily fear of death, odeath daily before he die, andp leadeth by means thereof an anxious life, little better, if notq more bitter, than death; What greater Joy, I say, can there be to such an one, than to have tidings brought him that his Pardon is procured? We read in our own Chronicles, ofr some who have been so surcharged and transported with joy thereupon, that they have even surfeited of it, (as persons that have been long famished, feeding over greedily upon good victuals, when they ⟨p. 7⟩come at first again to them) and have died with it: Their joy hath been more than they were ables to digest. And what greater joy then can there be to a poor distressed soul, especially having lien some space of time under the heavy apprehension of Gods wrath, and so having had some kind of* Hell here out of hell; than to havet the pardon of his sins sealed unto him by God, to haveu tidings hereof brought him by the Ministry of Gods word, and some “assurance of it given him by the testimony of Gods Spirit? To which purpose David having upon his experience both of the one estate and the other, pronounced them to be in a most happy andx blessed estate, that have their iniquities forgiven, and are eased of their sins; concludeth his discourse with an incitement of all such toy joy and to great joy; as none having better or greater cause than suchz to rejoice.22
First, they are freed from Gods wrath. 1Which ⟨p. 6⟩the more heauy and dreadfull it is, the greater ioy it must needs be for a man to befreed from it, that was before obnoxious, as wee are all naturally, vnto it.f The wrath of a King, saith Salomon, is as the roaring of a Lion:(g who when hee roareth, who trembleth not?) andh as the messengers of death. And what is the wrath then ofi the King of Kings, the soueraigne Lord, not of mens bodies onely, but of their soules too, able ask hee made both, sol to destroy both in hell fire, mwhere the worme neuer dieth, and the fire neuer decayeth, andn the torment consequently is neuer at an end? Now what greater ioy can there be to a poore Prisoner, a condemned person, that lieth in hourely expectation of being drawne forth to execution, That through daily feare of death, odeath daily before he die, andp leadeth by meanes thereof an anxious life, little better, if notq more bitter, than death; What greater Ioy, I say, can there be to such an one, than to haue tidings brought him that his Pardon is procured? Wee reade in our owne Chronicles, ofr some who haue beene so surcharged and transported with ioy thereupon, that they haue euen surfetted of it, (as persons that haue beene long famished, feeding ouer greedily vpon good victuals, when they
nApoc. 14. 10, 11. Ubimors sine morte, finis sine fine, defectus sine defectu: quia & mors semper vivit, & finis semper incipit, & defect desicere nescit. Greg. mor. l. 9. c. 47.Apoc. 14. 10, 11. Vbimors sine morte, finis sine fine, defectus sine defectu: quia & mors semper vivit, & finis semper incipit, & defect desicere nescit. Greg. mor. l. 9. c. 47.
It is matter of much joy then for a man to be freed from Gods wrath. But the Godly are not so only. They are not freed from Gods wrath alone, but they are received into special grace and favour with God. And ifa the favour of a King, ba mortal man, whose breath is in his nostrils, be (it is Solomons comparison) as the dew upon the grass, or the green herbs, that refresheth, and cheereth, and maketh all to thrive: What a benefit is it then to be in favour withc God, in whose favour there is life? yead whose favour is better than life? Since the Godly therefore are egirt about, as the Psalmist speaketh, with Gods ⟨p. 8⟩favour, they may well bef girt about with joy. And the assurance of it alone being better than life, may well serve sufficiently to cheer up their hearts even amidst those afflictions that are gmore bitter than death.
It is matter of much ioy then for a man to be freed from Gods wrath. But the Godly are not so only. They are not freed from Gods wrath alone, but they are receiued into speciall grace and fauour with God. And ifa the fauour of a King, ba mortall man, whose breath is in his nostrils, be (it is Solomons comparison) as the dew vpon the grasse, or the greene herbs, that refresheth, and cheereth, and maketh all to thriue: What a benefit is it then to be in fauour withc God, in whose fauour there is life? yead whose fauour is better than life? Since the Godly therefore are egirt about, as the Psalmist speaketh, with Gods ⟨p. 8⟩fauour, they may well bef girt about with ioy. And the assurance of it alone being better than life, may well serue sufficiently to cheere vp their hearts euen amids those afflictions that are gmore bitter than death.
Secondly, the righteous have just cause to rejoice, as in regard of what they have, so in regard of what they hope for and expect.* Rejoicing in hope, saith the Apostle: a second Ground of their Joy. For they live in hope and expectation ofh a Crown, ofi a Kingdom; kof an incorruptible Crown, 5ofl an everlasting Kingdom: of a most happy, a most blissful, a most blessed estate.m Hope, we say, is the very Heart of the Soul, and the very Life of a Mans Life. It is that that putteth Spirit into our Spirits, and maketh our Life to be Life. nAn hopeless Life, is an heartless Life: And he is a most forlorn man that hath no Hopes. oIt is that that is wont to support mens Souls, and not to stay them only from fainting, but to cheer up their hearts, and to fill them with joy, amidst many sore crosses and occasions of much grief. And if worldly hopes can do so much, being so vain, sop uncertain: How much more may a Christian mans hopes; (for there isq no man that liveth more by hope than he; nor hath any man better, or greater, or surer hopes than he hath:) being so great, that he cannot possibly ⟨p. 9⟩hope for so much, but he shall receive much more; and he shall find, when he cometh to it, as the Queen ofr Saba told Solomon, sthat the one half was not told him: so certain; that he is as sure of what he hopeth for, as if already he had it; (for thist hope never faileth: and uthose that God hath justified, those he hath glorified; they are as sure to be glorified, as if already they were) How more, I say, may* these hopes of the godly, being so good, so great, so sure, so certain, fill their hearts with joy amidst all occasions of grief?x Rejoice, saith our Saviour, your names are written in heaven. And ywhen men persecute you, and put out your names, and revile you, and speak all the evil that may be of you; even then rejoice ye, and be glad; for great is your reward in heaven. And,z Being justified by faith, saith the Apostle, we are at peace with God, and we rejoice in hope of the glory of God: yea we rejoice in tribulations. And, wherein (that is, in the hope whereof) ye greatly rejoice, saith S. Peter, though for a season ye be in heaviness by means of manifold afflictions.
Secondly, the righteous haue iust cause to reioyce, as in regard of what they haue, so in regard of what they hope for and expect.* Reioycing in hope, saith the Apostle: a second Ground of their Ioy. For they liue in hope and expectation ofh a Crowne, ofi a Kingdome; kof an incorruptible Crowne, 5ofl an euerlasting Kingdome: of a most happie, a most blissefull, a most blessed estate.m Hope, we say, is the very Heart of the Soule, and the very Life of a Mans Life. It is that that putteth Spirit into our Spirits, and maketh our Life to be Life. nAn hopelesse Life, is an heartlesse Life: And he is a most forlorne man that hath no Hopes. oIt is that that is wont to support mens Soules, and not to stay them only from fainting, but to cheere vp their hearts, and to fill them with ioy, amids many sore crosses and occasions of much griefe. And if worldly hopes can doe so much, being so vaine, sop vncertaine: How much more may a Christian mans hopes; (for there isq no man that liueth more by hope than he; nor hath any man better, or greater, or surer hopes than hee hath:) being so great, that he cannot possibly ⟨p. 9⟩hope for so much, but hee shall receiue much more; and he shal finde, when he commeth to it, as the Queene ofr Saba told Solomon, sthat the one halfe was not told him: so certaine; that hee is as sure of what he hopeth for, as if already hee had it; (for this
m[Greek or Hebrew] Antiph. de cboret. Spes duleissima oblectamenta. Sen. ep. 23.〈non-Latin alphabet〉 Antiph. de cboret. Spes duleissima oblectamenta. Sen. ep. 23.
n[Greek or Hebrew]. Miscrrimum est timere, cum speres nihil. Sen. Troad. 3. Itaque postquam adempta spes est, lassus cura confec•us animus stupet. Ter. And 2. 1.〈non-Latin alphabet〉. Miscrrimum est timere, cum speres nihil. Sen. Troad. 3. Itaque postquam adempta spes est, lassus cura confec•ꝰ animus stupet. Ter. And 2. 1.
o[Greek or Hebrew]. Electra apud Nonnum d•onys. l. 7. [Greek or Hebrew]. Theophyl. ep. 24. [Greek or Hebrew]. Greg. Naz. pro pa•per. Sola spes ••minem in miserijs consolari sotet. […] Ca•il. 4. […] de Ponto 1. 7.〈non-Latin alphabet〉. Electra apud Nonnum donys. l. 7. . Theophyl. ep. 24. . Greg. Naz. pro paper. Sola spes minem in miserijs consolari sotet. Cail. 4. de Ponto 1. 7.
So that if either the enjoyment of Gods present favour, 1or the assurance of future glory, may either of them alone severally, and much more both of them jointly, well and sufficiently countervail & over-weigh all matter of grief whatsoever; then it is apparent that the godly being presently possessed of the one, and as sure to have, as if they were already possessed of it, ⟨p. 10⟩the other, can never want, if they could see it, much matter of joy.
So that if either the enioyment of Gods present fauour, 1or the assurance of future glory, may either of them alone seuerally, and much more both of them ioyntly, well and sufficiently counteruaile & ouer-weigh all matter of griefe whatsoeuer; then it is apparent that the godly being presently possessed of the one, and as sure to haue, as if they were already possessed of it, ⟨p. 10⟩the other, can neuer want, if they could see it, much matter of ioy.
aLet the Saints therefore rejoice, 2saith the Psalmist. But,b Rejoice not thou, Israel, saith the Prophet Hosea, so long as thou goest a whoring from thy God. The godly may well joy, but *The wicked can have no true joy;5 the ungodly have no cause at all to rejoice.
aLet the Saints therefore reioyce, 2saith the Psalmist. But,b Reioyce not thou, Israel, saith the Prophet Hoshe, so long as thou goest a whoring from thy God. The godly may well ioy, but *The wicked can haue no true ioy;5 the vngodly haue no cause at all to reioyce.
bHosh. 10. 1. Etiansi leta tibi obveniant omnia, nō est tamen quod laeteris. Riber. ibid.Hosh. 10. 1. Etiāsi leta tibi obveniant omnia, nō est tamen quod laeteris. Riber. ibid.
*Non potest gaudere nisi sortis, justus, & temperans. Sen. ep. 59. Stulti ac mali non gaudent. Ibid.
First, the wicked can have no true Joy, because they have not Gods Spirit. For truec Joy is a fruit and an effect of the Spirit. Now where the root is not, the fruit cannot be:d there may be a root without a stock, as whene a tree is hewen down, or a bush cut up; and a stock without leaf or fruit, as in winter time; but neither fruit nor stock where the root is not. But wicked men fhave not the Spirit. Asg they are none of Christs that have it not; so none have it that are not Christs. And wanting the root therefore, they cannot have the fruit, which springing from it, cannot possibly be without it. Forh how can an effect be without the cause of it?
First, the wicked can haue no true Ioy, because they haue not Gods Spirit. For truec Ioy is a fruit and an effect of the Spirit. Now where the root is not, the fruit cannot be:d there may be a root without a stocke, as whene a tree is hewen downe, or a bush cut vp; and a stocke without leafe or fruit, as in winter time; but neither fruit nor stocke where the root is not. But wicked men fhaue not the Spirit. Asg they are none of Christs that haue it not; so none haue it that are not Christs. And wanting the root therefore, they cannot haue the fruit, which springing from it, cannot possibly be without it. Forh how can an effect be without the cause of it?
h[Greek or Hebrew]. Aristot. analyt. post. l. 2. c. 11. & r•et. l. 2. C. 22.〈non-Latin alphabet〉. Aristot. analyt. post. l. 2. c. 11. & r•et. l. 2. C. 22.
Secondly,i there is no joy to the wicked; 2because there isk no peace to the wicked. For there can be no true joy, where there is no inward peace; (l Righteousness, and peace, and joy in the Holy Ghost: and,m The God of hope fill you with all joy and peace: and,n The fruit of the Spirit is joy and peace, saith the Apostle.) no sound and solid joy, where there is nothing but disquiet and distraction, nothing but terror and horror, nothing but apprehension and expectation ⟨p. 11⟩of wrath. Buto the wicked, saith Job, is like a woman that is always in travel; there is a noise of fear ever in his ear. pThey are as the raging Sea that casteth up mire and dirt, saith the Prophet Isaiah: There is no peace, saith my God, to the wicked. A seemingq uncertain peace they may have; but they are never safe, no where sure, seem they never so secure.r It is but,11 saith the Heathen man, like the calmness of the sea, that seemeth sometime so smooth that men may play upon it at pleasure, but if there arise but some sudden flaw or gust of wind, as there doth oft in an instant, all is turned topsy turuy, and where men were pleasantly sporting themselves a little before, there whole ships are now swallowed up. The wicked therefore having no sound or sure peace, they can have no serious or settled joy.
Secondly,i there is no ioy to the wicked; 2because there isk no peace to the wicked. For there can be no true ioy, where there is no inward peace; (l Righteousnesse, and peace, and ioy in the Holy Ghost: and,m The God of hope fill you with all ioy and peace: and,n The fruit of the Spirit is ioy and peace, saith the Apostle.) no sound and solid ioy, where there is nothing but disquiet and distraction, nothing but terror and horrour, nothing but apprehension and expectation ⟨p. 11⟩of wrath. Buto the wicked, saith Iob, is like a woman that is alwaies in trauell; there is a noise of feare euer in his eare. pThey are as the raging Sea that casteth vp mire and dirt, saith the Prophet Esay: There is no peace, saith my God, to the wicked. A seemingq vncertaine peace they may haue; but they are neuer safe, no where sure, seeme they neuer so secure.r It is but,11 saith the Heathen man, like the calmenes of the sea, that seemeth sometime so smooth that men may play vpon it at pleasure, but if there arise but some sudden flaw or gust of wind, as there doth oft in an instant, all is turned topsie turuy, and where men were pleasantly sporting themselues a little before, there whole ships are now swallowed vp. The wicked therefore hauing no sound or sure peace, they can haue no serious or setled ioy.
i[Greek or Hebrew]. Sept. Esai. 57. 21. Gandere non est impijs. Aug. de Civil. l. 14. c. 8 & in Psal. 96.〈non-Latin alphabet〉. Sept. Esai. 57. 21. Gandere non est impijs. Aug. de Civil. l. 14. c. 8 & in Psal. 96.
pEsai. 57. 20, 21. Nihil stultitia pacatum habet. Tam superne illi metus est quàm infra: ad utrumque trepidat latus. Sequ•ntur pericula & occurrunt. Ad omnia pavida, imparata est: & ipsis terretur auxilijs. Sen. ep. 92.
qPax infida, pax incerta. Uti de Romana cum Samnitibus transactione, Liv. hist. l. 9.Pax infida, pax incerta. Vti de Romana cum Samnitibus transactione, Liv. hist. l. 9.
Thirdly, Light and Joy are put the one for the other.s The Jews had gladness, and light, and joy, saith the Story. And there can be no joy, where is no Light. tWhat joy can I have, saith blind Toby, when I sit in darkness, and do not see the light of heaven? Now the Godly indeed as they are calledu Light, andx Children of light; so they are saidy to be and zabide in the light, anda to walk in the light, evenb in the light of Gods countenance. But all wicked ones as they are calledc Darkness, and thed Children of darkness; ⟨p. 12⟩the prince they serve is callede the Prince of darkness, and the State that they live inf a kingdom of darkness; so they are saidg to walk in the dark, hto be and iabide in the dark, kto sit in darkness and in a deadly shade. Nor is there hope of ever altering or mending this their estate, unless they alter and amend themselves. Forl the blackness of darkness, (or darkness as black as pitch, darkness more palpable than thatm of Egypt was) is reserved and laid up for them (not for a few days, but) for ever. As theyn walk in darkness, so they walk unto darkness, ofrom spiritual darkness that holdeth them here for a time, to thatp utter, that eternalq darkness, wherein is nothing but weeping and gnashing of teeth; which when they are once entered into, they shall never get out of again. And seeing then that there can be no joy without light: there can be no true joy to any wicked man, wanting true light.
Thirdly, Light and Ioy are put the one for the other.s The Iewes had gladnesse, and light, and ioy, saith the Storie. And there can be no ioy, where is no Light. tWhat ioy can I haue, saith blind Tobie, when I sit in darknesse, and doe not see the light of heauen? Now the Godly indeed as they are calledu Light, andx Children of light; so they are saidy to be and zabide in the light, anda to walke in the light, euenb in the light of Gods countenance. But all wicked ones as they are calledc Darknesse, and thed Children of darknesse; ⟨p. 12⟩the prince they serue is callede the Prince of darknesse, and the State that they liue inf a kingdome of darknesse; so they are saidg to walke in the darke, hto be and iabide in the darke, kto sit in darknesse and in a deadly shade. Nor is there hope of euer altering or mending this their estate, vnlesse they alter and amend themselues. For
Now this first may serve to confute and control the preposterous and erroneous conceit of worldly men, that think to find joy where it is not to be had; think there is no joy where it is alone to be had.
Now this first may serue to confute and controule the preposterous and erroneous conceit of worldly men, that thinke to finde ioy where it is not to be had; thinke there is no ioy where it is alone to be had.
1. That think to find and attain true joy without Faith,1 the fear of God,2 repentance of sin, righteousness, and reconcilement to God, in the outward things of this world, or in sinful delights. But alas, they deceive and delude ⟨p. 13⟩themselves, embracing with Ixion ra cloud in stead of Juno, ands a figment in stead of Helen with Paris, ta counterfeit shadow of mirth in stead of true joy.
1. That thinke to finde and attaine true ioy without Faith,1 the feare of God,2 repentance of sinne, righteousnes, and reconcilement to God, in the outward things of this world, or in sinfull delights. But alas, they deceiue and delude ⟨p. 13⟩themselues, embracing with Ixion ra cloud in stead of Iuno, ands a figment in stead of Helen with Paris, ta counterfeit shadow of mirth in stead of true ioy.
1Use 1.Vse 1.
2Error. 1.
r[Greek or Hebrew]. Videndus Eustath. ad Iliad. [Greek or Hebrew]. Lucian. in Dcor. dialog. & Serv. ad Aen. 6.〈non-Latin alphabet〉. Videndus Eustath. ad Iliad. 〈non-Latin alphabet〉. Lucian. in DCor. dialog. & Serv. ad Aen. 6.
s[Greek or Hebrew]. Eurip. Helen. [Greek or Hebrew] Lycophr. Cassand. [Greek or Hebrew]. Ut ex Stesichoro Tzetzes.〈non-Latin alphabet〉. Eurip. Helen. 〈non-Latin alphabet〉 Lycophr. Cassand. 〈non-Latin alphabet〉. Vt ex Stesichoro Tzetzes.
t[Greek or Hebrew]. Lycophrō ex Sophoclis Antigone, quod id de uxo•e mala extulit Oblectamenta fallacia: fa•sa gaudia. Ex Virgil. Aeneid. 4. Sen. ep. 59. • & mala mentis Gaudia. Ex eodem Aug. de civit. l. 14. c. 8. Impropriè locutus, cùm nullum gaudiū malū sit. Sen. ib.〈non-Latin alphabet〉. Lycophrō ex Sophoclis Antigone, quod id de uxo•e mala extulit Oblectamenta fallacia: fa•sa gaudia. Ex Virgil. Aeneid. 4. Sen. ep. 59. • & mala mentis Gaudia. Ex eodem Aug. de civit. l. 14. c. 8. Impropriè locutus, cùm nullum gaudiū malū sit. Sen. ib.
For what sound or inward joy can from outward things accrue?1 It isu a groundless joy that cometh from them; such as may like a little counterfeit complexion, alter the look and smooth the face outwardly, but never throughly fill, or truly cheer up the soul inwardly. The ground of all true and sound joy must come from within, it must have his rooting in the soul; else it is butx as weeds that grow on the top of the water, that float aloft, but can take no sure hold, because they never come at, nor do spring up from the bottom. Cast as many clothes as you will upon a dead corps, you shall never be able to put any natural heat into it. No,y the garments that we wear must receive heat from the body, before they can return any warmth again unto it. And there must be matter of joy and comfort from within,5 ere any sound joy or comfort can accrue from any thing without.
For what sound or inward ioy can from outward things accrue?1 It isu a groundlesse ioy that commeth from them; such as may like a little counterfeit complexion, alter the look and smooth the face outwardly, but neuer throughly fill, or truly cheere vp the soule inwardly. The ground of all true and sound ioy must come from within, it must haue his rooting in the soule; else it is butx as weeds that grow on the top of the water, that float aloft, but can take no sure hold, because they neuer come at, nor doe spring vp from the bottome. Cast as many clothes as you will vpon a dead corps, you shall neuer be able to put any naturall heat into it. No,y the garments that we weare must receiue heat from the bodie, before they can returne any warmth againe vnto it. And there must be matter of ioy and comfort from within,5 ere any sound ioy or comfort can accrue from any thing without.
1Reason 1.
uQuodcunque invectitium gaudium est, fundamento caret. Senec. epist. 23. Fragilibus inaititur, qui adventitio laetus est: exibit gaudium, quod intravit. Ibid. 98.Quodcunque invectitium gaudium est, fundamento caret. Senec. epist. 23. Fragilibꝰ inaititur, qui adventitio laetus est: exibit gaudium, quod intravit. Ibid. 98.
x[Greek or Hebrew]. Greg. Naz. in Julian. 1.〈non-Latin alphabet〉. Greg. Naz. in Iulian. 1.
y[Greek or Hebrew]. Plut. de Virt. & Vit.〈non-Latin alphabet〉. Plut. de Virt. & Vit.
5Reason 2.
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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come at first againe to them) and haue died with it: Their joy hath beene more than they were able
to digest. And what greater ioy then can there be to a poore distressed soule, especially hauing lien some space of time vnder the heauie apprehension of Gods wrath, and so hauing had some kinde of
assurance of it giuen him by the testimonie of Gods Spirit? To which purpose Dauid hauing vpon his experience both of the one estate and the other, pronounced them to be in a most happie and
. Quotidiè moritur, morte qui assiduè pavet. Perit ante vulnus pavore, cui spiritū rapuit timor. Sen. Herc. fur. 4. Si quod ab homine timetur malum, eo perinde dū expectatur quasi venisset urgetur: & quicquid ne patiatur timet, jam metu patitur. Sen. ep. 74.
Hebr. 2. 15. 1 Cor. 15. 31. Quotidiè moritur, morte qui assiduè pavet. Perit ante vulnus pavore, cui spiritū rapuit timor. Sen. Herc. fur. 4. Si quod ab homine timetur malum, eo perinde dū expectatur quasi venisset urgetur: & quicquid ne patiatur timet, jam metu patitur. Sen. ep. 74.
pMort mori potius quàm vitā ducere mortis. Morsq, minus poenae quàm mora (quàm metus) mortis habet. Maximin. eleg. 1. Quid enim hujus vivere est, nisi diu mori? Sen. epist. 101.Morte mori potius quàm vitā ducere mortis. Morsq, minus poenae quàm mora (quàm metꝰ) mortis habet. Maximin. eleg. 1. Quid enim hujus vivere est, nisi diu mori? Sen. epist. 101.
qInsidias semel subire satius est quam cavere semper. Jul. Caesar. Sueton. c. 86. Incidi semel est satius quàm semper premi. Nem• tam timidus est, ut malit semper pendere quàm semel cadere. Sen. epist. 22. Graevius est aliquem spem raortis expectare, quàm tormentorum crudelia sustinere. Cassiod. epist. var. 7. 6.Insidias semel subire satius est quam cavere semper. Iul. Caesar. Sueton. c. 86. Incidi semel est satius quàm semper premi. Nem• tam timidus est, ut malit semper pendere quàm semel cadere. Sen. epist. 22. Graevius est aliquem spem raortis expectare, quàm tormentorum crudelia sustinere. Cassiod. epist. var. 7. 6.
rViscount Lisle in Hen. 8. Francisc. Landav•in Annal. l.1. & Holinsh. in Hen. 8. an. 34.Vicount Lisle in Hen. 8. Francisc. Landav•in Annal. l.1. & Holinsh. in Hen. 8. an. 34.
sQuomodo de Tantalo Pindar. Olymp. 1. [Greek or Hebrew].Quomodo de Tantalo Pindar. Olymp. 1. 〈non-Latin alphabet〉.
*Quomodo Bern. ad illud Psal. 55. 15. Descendam in infernum viventes. Descendant viventes, ut non descendant morientes. Ad fratr. de mont. Dei. Sed & Anselm, in deplor. & Gers. super Magnis. 9.
when men persecute you, and put out your names, and reuile you, and speake all the euill that may be of you; euen then reioyce yee, and be glad; for great is your reward in heauen. And,
Being iustified by faith, saith the Apostle, wee are at peace with God, and we reioyce in hope of the glory of God: yea we reioyce in tribulations. And, wherein (that is, in the hope whereof) yee greatly reioyce, saith S. Peter, though for a season yee be in heauinesse by meanes of manifold afflictions.
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pSpes incerti boni nomen est. Sen. epist. 10. Fallitur augurio […] bona saepe suo• Ovid. epist. 16. Multa quidem praeter spem scio multis bona evenness. •t ego […] spem decepisse multos. Plaut. Rud. 2. 3.Spes incerti boni nomen est. Sen. epist. 10. Fallitur augurio 〈…〉 bona saepe suo• Ovid. epist. 16. Multa quidem praeter spem scio multis bona even•sse. •t ego 〈…〉 spem decepisse multos. Plaut. Rud. 2. 3.
rNoli huic tranquillitati consider. Momento temporis mare evertitur; & eadem die ubi luserunt, sorbentur navigia. Sen. epist. 4.Noli huic tranquillitati confidere. Momento temporis mare evertitur; & eadem die ubi luserunt, sorbentur navigia. Sen. epist. 4.
darknesse, wherein is nothing but weeping and gnashing of teeeh; which when they are once entred into, they shall neuer get out of againe. And seeing then that there can be no ioy without light: there can be no true ioy to any wicked man, wanting true light.
oSunt enim modò in tenebris exteris, unde correctio desperanda non est; quam si contempserint, ibunt in tenebras exteriores, ubi correctionis locus non erit. Aug. ep. 120. c. 22. Abistis exteris tenebris in exteriores mittentur, qui ex istis exteris non ad interiora convertuntur. Ibid. c. 36. In tenebras ex tenebris inoeliciter exclusi infoelicius includendi. Idem homil. 16.Sunt enim modò in tenebris exteris, unde correctio desperanda non est; quam si contempserint, ibunt in tenebras exteriores, ubi correctionis locus nō erit. Aug. ep. 120. c. 22. Abistis exteris tenebris in exteriores mittētur, qui ex istis exteris non ad interiora convertuntur. Ibid. c. 36. In tenebras ex tenebris inoeliciter exclusi infoelicius includendi. Idem homil. 16.
qIgnis gehennae lucebit miseris ad miseriae augmentum, ut videant unde doleant; sed non lucebit ad consolationem, ut videant unde gaudeant. Greg. mor. l. 9. c. 49. Isidor. de sum. bon. l. 1. C. 31. & Ludolf. vit. Christ. l. 2. c. 88.
