Two sermons tending to direction for Christian carriage [sic] both in afflictions incumbent, and…Two sermons tending to direction for Christian cariage [sic] both in afflictions incumbent, and…
Two sermons tending to direction for Christian carriage [sic] both in afflictions incumbent, and in judgements imminent : the former on Psalm 13.1, the latter on Hebr. 11.7 / by Thomas Gataker, B. in D. and pastor of Rotherhith.Two sermons tending to direction for Christian cariage [sic] both in afflictions incumbent, and in judgements imminent : the former on Psalm 13.1, the latter on Hebr. 11.7 / by Thomas Gataker, B. in D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland, 1623London: printed by Iohn Haviland, 1623
[8], 77, [11], 81-130 p. · 34k words · STC 11681.3 · ESTC S118743
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.
That we be not daunted and disheartened, though we meet with many afflictions and distractions, as well mtroubles without as terrors within, and shall see no sign of Gods assistance, but all show rather of the contrary, the fruits of Gods favour and love being all withdrawn and with-held from us, and God seeming to carry himself not as a friend, but nas a […] towards us, writing bitter things against us, and suffering fearful things to befall us. But learn, as the Prophet Isaiah speaketh, owhen we sit in darkness, and have no light, when we can find no light of joy without, nor spark of comfort within, yet even then to trust in the name of the Lord, and to stay our selves upon our God. We must remember that, as the Apostle saith, pWe walk by faith, and not by sight: So qwe live by faith, and not by senseFaith g•eth not by feeling; nay it goeth oft against feeling. And this is the very pitch and height of faith, as for a man with Abraham, rabove hope to believe under hope, so to believe all contrary to that that we see and feel, to believe that. God then loveth us, is a kind Father, and swill be a sure Saviour unto us, when we feel his hand heavy on us, and he seemeth even bent to destroy us.
That wee be not daunted and disheartned, though wee meet with many afflictions and distractions, as well mtroubles without as terrors within, and shall see no signe of Gods assistance, but all shew rather of the contrary, the fruits of Gods fauour and loue being all withdrawne and with-held from vs, and God seeming to carry himselfe not as a friend, but
when we sit in darknes, and haue no light, when we can finde no light of ioy without, nor sparke of comfort within, yet euen then to trust in the name of the Lord, and to stay our selues vpon our God. We must remember that, as the Apostle saith,
we liue by faith, and not by senseFaith g•eth not by feeling; nay it goeth oft against feeling. And this is the very pitch and height of faith, as for a man with Abraham,
aboue hope to beleeue vnder hope, so to beleeue all contrary to that that wee see and feele, to beleeue that. God then loueth vs, is a kind Father, and
rRom. 4. 18. [Greek or Hebrew]. Quod •eractitus [Greek or Hebrew], apud Clem. protrept. & Theodor. de Grae•ur. l. 1.Rom. 4. 18. 〈non-Latin alphabet〉. Quod •eractitus 〈non-Latin alphabet〉, apud Clem. protrept. & Theodor. de Grae•ur. l. 1.
tWe are saved by hope, saith the Apostle; but hope that i• see•e is no hope. And so uwe are sa•ed by faith; and though this xfaith be a kind of spiritual sight, and that surer and certainer than bodily sight; and ythose things that are not ⟨p. 43⟩seen by it, are *better seen, than those things that are seen; yet zthe faith (to speak properly) that is seen is no faith: for aFaith is the evidence of things unseen? For a man therefore to believe that he is in grace with God, when he hath pregnant proofs of Gods favour, it is a matter of no mastery. But bto believe then when he seeth not, yea to believe it then when he seeth and feeleth all to the contrary in the apprehension of carnal reason, this is the praise and commendation of faith indeed.
tWe are saued by hope, saith the Apostle; but hope that i• see•e is no hope. And so uwe are sa•ed by faith; and though this xfaith be a kinde of spirituall sight, and that surer and certainer than bodily sight; and ythose things that are not ⟨p. 43⟩seene by it, are *better seene, than those things that are seene; yet zthe faith (to speake properly) that is seene is no faith: for aFaith is the euidence of things vnseene? For a man therefore to beleeue that he is in grace with God, when he hath pregnant proofes of Gods fauour, it is a matter of no mastery. But bto beleeue then when he seeth not, yea to beleeue it then when he seeth and feeleth all to the contrary in the apprehension of carnall reason, this is the praise and commendation of faith indeed.
yFides non est quod creditur, sed quâ creditur, & illud quod creditur illâ co•spicitur. Aug. de Trinit. l. 14. c. 9. Habet enim fides oculos suos, quibus & ea videt, quae nondum videt, quibus videt tamen, se nondum videre que credit. Aug. ep. 222. Et cum propterea credere j•bemur, quia id quod credere j•bemur, videre non possumus, ipsam tamen fidem quand• inest in nobis, videmus in nobis, quia & rerum absentium praesens est sides, & rerum que foris sunt, intus est sides, & rerum quae non videntur, videtur sides. Idem de Tri• l. 13. c. 1.
*Melius videntur quae non videntur, quam quae videntur. Ambros. nomine de sacram. l. 1. c. 2.
zEnervis est & debilu, sed nec sides dicenda qu• credit quod videt. Aug. de peccat. merit. lib. 2. c. 31. Quod videtur, s•ri potuis quàm credi dicitur. Greg. in Evang. 32.Enervis est & debilu, sed nec sides dicenda qu• credit quod videt. Aug. de peccat. merit. lib. 2. c. 31. Quod videtur, s•ri potuis quàm credi dicitur. Greg. in Euang. 32.
We must consider what is or should be the ground and stay of our faith: not these outward props, which we are wont so much to lean on and to trust to, *not our own sight or sense, that oft faileth and deludeth us, but Gods word and his truth, and the stability of his promise, which cthough heaven and earth should pass away, and all things should return to their first Chaos again, yet shall dnever in ought fail any of those that depend upon it. eRemember thy word, saith. DAVID, unto thy servant, wherein thou hast made me to put my trust: That is my comfort in my trouble; for thy word putteth life into me. And, fThou art my shelter and my shield; and my trust is in thy word. And learn we herein to imitate the earth that we tread on. Though being a massive body, it hangeth in the middest of the air, environed with the heavens, and yet keepeth his place steadily, and never stirreth an inch from it, having no props or shores to uphold it, no beams or bars to fasten it, nothing to stay or establish ⟨p. 44⟩it, but the bare word of God alone. For gby his powerful word, saith the Apostle, he upholdeth all things. And, Thy word, saith the *Psalmist, O Lord, abideth for ever. And, Thy 8truth is from age to age: thou hast laid the foundation of the earth, and it standeth still. It abideth by it to this day by virtue of thine ordinance. And in like manner must we learn to depend upon the bare word of God, when all other props and stays shall be pulled away from us: to trust him upon his bare promise without pledge or pawn. Else we deal with him no otherwise than any Usurer will with the veriest beggar or bankrupt that is, when he cometh to borrow money of him. Though he dare not trust him on his word; nor on his bond neither (it is nought worth; nothing better than his word;) yet on his pawn or his pledge he dare trust either the poorest or the unfaith fullest man that is. But as Augustine sai• well, That hit is but a• h•lotrie love for a woman to love the gift more than the giver; and so to lone the giver no longer than he giveth: So it is but an harlotry faith for a man to trust Gods pledge or pawn more than God himself, and so to trust him no further than he seeth or feeleth what he doth.
Wee must consider what is or should be the ground and stay of our faith: not these outward props, which we are wont so much to leane on and to trust to, *not our owne sight or sense, that oft faileth and deludeth vs, but Gods word and his truth, and the stabilitie of his promise, which cthough heauen and earth should passe away, and all things should returne to their first Chaos againe, yet shall dneuer in ought faile any of those that depend vpon it. eRemember thy word, saith. DAVID, vnto thy seruant, wherein thou hast made me to put my trust: That is my comfort in my trouble; for thy word putteth life into mee. And, fThou art my shelter and my shield; and my trust is in thy word. And learne we herein to imitate the earth that we tread on. Though being a massie body, it hangeth in the middest of the aire, enuironed with the heauens, and yet keepeth his place steedily, and neuer stirreth an inch from it, hauing no props or shores to vphold it, no beames or barres to fasten it, nothing to stay or establish ⟨p. 44⟩it, but the bare word of God alone. For gby his powerfull word, saith the Apostle, hee vpholdeth all things. And, Thy word, saith the *Psalmist, O Lord, abideth for euer. And, Thy 8truth is from age to age: thou hast laid the foundation of the earth, and it standeth still. It abideth by it to this day by vertue of thine ordinance. And in like manner must we learne to depend vpon the bare word of God, when all other props and stayes shall be pulled away from vs: to trust him vpon his bare promise without pledge or pawne. Else weedeale with him no otherwise than any Vsurer will with the veriest begger or banckrout that is, when he commeth to borrow money of him. Though he dare not trust him on his word; nor on his bond neither (it is nought worth; nothing better than his word;) yet on his pawne or his pledge he dare trust either the poorest or the vnfaith fullest man that is. But as Augustine sai well, That
*[Greek or Hebrew]. Chrysost. in Matth. hom. 82.〈non-Latin alphabet〉. Chrysost. in Matth. hom. 82.
8[Greek or Hebrew]; Basil. hexam. 1. [Greek or Hebrew]. Greg. Naz. ad Eunom. 2. Quid est quod totā terrae molem su•inet? & universus orbis cui innititur? si est aliquid quod sustineat celera, ipsū à quo sustinetur? non invenitur nisi virtutis verbum o• portans. Bern. in Psal. 90.〈non-Latin alphabet〉; Basil. hexam. 1. 〈non-Latin alphabet〉. Greg. Naz. ad Eunom. 2. Quid est quod totā terrae molem su•inet? & universus orbis cui innititur? si est aliquid quod sustineat celera, ipsū à quo sustinetur? non invenitur nisi virtutis verbum o• portans. Bern. in Psal. 90.
Yea the truth is, that in these cases, when we dare trust God no further, sorely on him any longer than we have so me pledge or pawn of his providence, we must not him, but we trust his pledge, ias he trusteth not the poor man, but ⟨p. 45⟩trusteth only his pawn, that dare not lend him ought but upon his pawn. And hereby may we try and examine the sincerity and the soundness of our faith, what it is indeed that we rely upon, what it is that we trust to: If we can say, as DAVID here afterward in the shutting up of the Psalm, That kwe then trust in Gods mercy, and expect safety from him, even when he seemeth to have forgotten us, and to have hidden his face from us; if we can then lcomfort our selves in the Lord our God, when all other aids and comforts have taken their leave of us. It is a feeble faith that cannot stand without stilts, a lame faith that cannot go without crutches. Hereby will appear whether a mans stilts bear him up or no, if he be able to stand, when they are taken away from him: if he can, it is a sign he rested not on them, though he made use of them; if he cannot, it were they, not his legs that upheld him. And hereby may it appear what our faith and confidence is founded on, whether on Gods word or his pledge, his pawn or his promise: If when the pledge or the pawn is gone, yet our faith abideth still firm, it is a sign that it was fixed on God himself, and not on it: But if when it is gone, our faith falleth to the ground, it is a sign that our faith was wholly founded on it, not on God or Gods word, which abiding still firm, our faith were it thereon founded would continue steadfast with it. For mThose that trust in the Lord, saith the Psalmist, are as Mount Zion, that standeth fast, and never stirreth.
Yea thetruth is, that in these cases, when we dare trust God no further, •orrely on him any longer than we haue so me pledga or pawne of his prouidence, we must not him, but we trust his pledge, ias hee trusteth not the poore man, but ⟨p. 45⟩trusteth only his pawne, that dare not lend him ought but vpon his pawne. And hereby may we try and examine the sincerity and the soundnesse of our faith, what it is indeed that we rely vpon, what it is that we trust to: If we can say, as DAVID here afterward in the shutting vp of the Psalme, That kwe then trust in Gods mercy, and expect safetie from him, euen when hee seemeth to haue forgotten vs, and to haue hidden his face from vs; if we can then lcomfort our selues in the Lord our God, when all other aids and comforts haue taken their leaue of vs. It is a feeble faith that cannot stand without stilts, a lame faith that cannot goe without crutches. Hereby will appeare whether a mans stilts beare him vp or no, if hee be able to stand, when they are taken away from him: if he can, it is a signe he rested not on them, though he made vse of them; if hee cannot, it were they, not his legs that vpheld him. And hereby may it appeare what our faith and confidence is founded on, whether on Gods word or his pledge, his pawne or his promise: If when the pledge or the pawne is gone, yet our faith abideth stil firme, it is a signe that it was fixed on God himselfe, and not on it: But if when it is gone, our faith falleth to the ground, it is a signe that our faith was wholly founded on it, not on God or Gods word, which abiding still firme, our faith were it thereon founded would continue stedfast with it. For mThose that trust in the Lord, saith the Psalmist, are as Mount Sion, that standeth fast, and neuer stirreth.
iCùm rogo te nummos fine pignore, Non babeo, inquis: Idem si pro me spondet agellus, habes. Quod mibi non credis veteri fidoque sodali, Credit co•itulis arboribusque me•. Martel. pag. 25. lib. 12.Cùm rogo te nummos fine pignore, Non babeo, inquis: Idem si pro me spondet agellus, habes. Quod mibi non credis veteri fidoque sodali, Credit co•itulis arboribusque me•. Mart•l. pag. 25. lib. 12.
And this is that that we should by all means labour ⟨p. 46⟩and strive unto, that our faith may nrest and rely on God himself, and his infallible and unfaileable 2word of promise, not upon the outward3 pledges and pawns of his providence, nor on the ordinary effects and fruits of his favour, that so when these shall be withdrawn, yea and withheld long, it may be, from us, so that God may oin anger seem to have hid his fare from us, and to have forgotten us, which, as we see, hath been o•t-times the state and condition of Gods children, yet we may not be disheartened, but see *light even in darkness, and be able “to discern the sweet sun-shine of Gods favour even through the thickest clouds of his fiercest wrath.
And this is that that we should by all meanes labour ⟨p. 46⟩and striue vnto, that our faith may nrest and rely on God himselfe, and his infallible and vnfaileable 2word of promise, not vpon the outward3 pledges and pawnes of his prouidence, nor on the ordinary effects and fruits of his fauour, that so when these shal be withdrawne, yea and withheld long, it may be, from vs, so that God may oin anger seeme to haue hid his fare from vs, and to haue forgotten vs, which, as we see, hath beene o•t-times the state and condition of Gods children, yet wee may not be disheartened, but see *light euen in darknesse, and be able “to discerne the sweet sunne-shine of Gods fauour euen thorow the thickest clouds of his fiercest wrath.
So likewise for the Church of God, when we shall see it either in general, or in some principal parts of it, so left unto the fury and rage of her malicious and mischievous-minded Adversaries, that God seemeth not to regard it, or what becometh of it, but even suffereth them to have their own will upon it; in so much, that as Gregory Nazianzen saith of his time, pGods former providence and care of keeping his Church may seem utterly to fail, and that he hath ceased and given over to do for it in these days as he had wont to do in former times: yea when we shall see it left in such plight, not for a short space only, but for so long a time together (her enemies might and malice qdaily growing more and more, and her means on the other side daily more and more failing, and her might and power ⟨p. 47⟩daily more and more impaired and impoverished,) that God may seem clean to have forgotten her, and to think no more of her, but even rto have cast her off for ever: yet ssmust we not despair even then of her preservation, and of the raising of her up again. But as Jehoshaphat in his straights, thave the eyes of our faith fixed upon God, and his word: who hath promised (and uhis promise shall never fail, or prove false) xnever to lean or forsake his, though for a time yhe may seem so to do. And we must withal remember that this is no new matter, but the same that oft-times hath befallen the Church of God formerly. That mans extremity is Gods opportunity. zIt is now time for thee, saith DAVID, Lord, to put to thy hand, when men have even destroyed thy Law. So then is Gods time to help his Church, when it seemeth ready to be destroyed and even utterly swallowed up for ever. Then is the fittest time for athe Angel to call to Abraham to stay his hand, when the knife is even at Isaaks throat, and he given up now for bdead. And then is the seasonablest time for God to set in foot for the rescuing of his Church and children, and the deliverance of his chosen ones, cwhen the enemies dagger is at their very heart, and they seem now given up for gone. As dPhilo sometime told his people, That he was verily persuaded that God would now do some thing for them, because Caius was so earnestly bent against them; yea that then Gods help is nearest, when mans is furthest off. As it is commonly ⟨p. 48⟩said, eWhere the Philosopher endeth, there the Physician beginneth;
So likewise for the Church of God, when we shall see it either in generall, or in some principal parts of it, so left vnto the fury and rage of her malitions and mischieueus-minded Aduersaries, that God seemeth not to regard it, or what becommeth of it, but euen suffereth them to haue their owne will vpon it; in so much, that as Gregory Nazianzen saith of his time, pGods former prouidence and care of keeping his Church may seeme vtterly to faile, and that hee hath ceased and giuen ouer to doe for it in these daies as hee had wont to doe in former times: yea when we shall see it left in such plight, not for a short space only, but for so long a time together (her enemies might and malice qdaily growing more and more, and her meanes on the other side daily more and more failing, and her might and power ⟨p. 47⟩daily more and more impaired and impouerished,) that God may seeme cleane to haue forgotten her, and to thinke no more of her, but euen rto haue cast her off for euer: yet ssmust we not despaire euen then of her preseruation, and of the raising of her vp againe. But as Iehoshaphat in his straights, thaue the eyes of our faith fixed vpon God, and his word: who hath promised (and uhis promise shall neuer faile, or proue false) xneuer to leane or forsake his, though for a time yhe may seeme so to doe. And wee must withall remember that this is no new matter, but the same that oft-times hath befallen the Church of God formerly. That mans extremitie is Gods opportunitie. zIt is now time for thee, saith DAVID, Lord, to put to thy hand, when men haue euen destroyed thy Law. So then is Gods time to helpe his Church, when it seemeth readie to be destroyed and euen vtterly swallowed vp for euer. Then is the fittest time for
p[Greek or Hebrew]. Greg. Naz. ad Nectar.〈non-Latin alphabet〉. Greg. Naz. ad Nectar.
s[Greek or Hebrew]. Menand. [Greek or Hebrew]. Ap•llodor.〈non-Latin alphabet〉. Menand. 〈non-Latin alphabet〉. Ap•llodor.
sQui •il […] sperare, desperet nihil. Sen. Med. 2. 1. Magnae indolis signum est, sperare se•per. F•. hist. l. 4. c. 8.Qui •il 〈…〉 sperare, desperet nihil. Sen. Med. 2. 1. Magnae indolis signum est, sperare se•per. F•. hist. l. 4. c. 8.
and fwhere the Physician endeth, there the Divine beginneth: So gwhere mans aid endeth, there Gods aid beginneth. Deliverance is oft nearest, when destruction seemeth surest. It is never fitter time for God to put to his helping hand, than when all humane helps, that are wont to be as veils and curtains drawn between our eye and Gods hand, do utterly fail: hWhen judgement, saith the Prophet, was turned back, and Justice stood aloof off, and Truth was fallen in the streets, and Equity could not enter, and all true dealing failed; and iby refraining from evil men made themselves but a prey to the evil: and the Lord saw it, and wondered that no man would stand up or put forth himself to stand for the truth: Then did he himself put in to save by his own arm, and by his justice to support those that were ready to sink. Then put he on Judgement as a Corslet, and Salvation as an Helmet; and Vengeance as a […], and Wrath as a Cloak: to repay the fury of his adversaries, and to recompeno• his enemies. Then, saith the Prophet, God did thus: and why not till then? Surely (to omit all other ends) to get himself the more glory. kThat they might fear the Name of the Lord from the West, and his glory from the Sun-rising; when with a blast of his breath, he should suddenly turn the Tide again, and the Spirit of the Lord should drive back, yea and carry away the enemy, that brake in like a fl•d, had surrounded a great part, and was like to over-flow and over-whelme all. That lma•s ⟨p. 49⟩fury, as the Psalmist speaketh, might turn to Gods glory, when by his bare rebuke with a word of his mouth, both horse and chariot are cast into a dead sleep, and *the troops of archers are utterly discomfited, and the remnant of their rage is contrary to expectation restrained. That mhe may be known and magnified for a mighty God, and a powerful Protector; when, though the Nations rage, and the kingdoms are in such a commotion, that the earth seemeth to shake withal, and the very mountains to be removed, and swallowed up in the sea; yet he suddenly stilleth all;
and fwhere the Physitian endeth, there the Diuine beginneth: So gwhere mans aid endeth, there Gods aid beginneth. Deliuerance is oft nearest, when destruction seemeth surest. It is neuer fitter time for God to put to his helping hand, than when all humane helpes, that are wont to be as vailes and curtaines drawn betweene our eye and Gods hand, doe vtterly faile: hWhen iudgement, saith the Prophet, was turned backe, and Iustice stood aloofe off, and Truth was fallen in the streets, and Equitte could not enter, and all true dealing failed; and iby refraining from euill men made themselues but a prey to the euill: and the Lord saw it, and wondred that no man would stand vp or put forth himselfe to stand for the truth: Then did he himselfe put in to saue by his owne arme, and by his iustice to support those that were readie to sinke. Then put he on Iudgement as a Corslet, and Saluation as an Helmet; and Vengeance as a 〈…〉, and Wrath as a Cloake: to repay the furie of his aduersaries, and to recompeno• his enemies. Then, saith the Prophet, God did thus: and why not till then? Surely (to omit all other ends) to get himselfe the more glory. kThat they might feare the Name of the Lord from the West, and his glorie from the Sunne-rising; when with a blast of his breath, hee should suddenly turne the Tide againe, and the Spirit of the Lord should driue back, yea and cary away the enemie, that brake in like a fl•d, had surrounded a great part, and was like to ouer-flow and ouer-whelme all. That lma•s ⟨p. 49⟩furie, as the Psalmist speaketh, might turne to Gods glory, when by his bare rebuke with a word of his mouth, both horse and chariot are cast into a dead sleepe, and *the troopes of archers are vtterly discomfited, and the remnant of their rage is contrary to expectation restrained. That
fUbi desinit medicus, ibi incipit Theologu•.
gUbi desinit humanum, ibi incipit divinum auxilium.
*Psal. 68. 30. Increpa catervam armidiferam: i. sagittis armatam, ut Jun. eoetum hastatum, post D. Kimchi Leo Jud. lancearios vel jaculat• res. Calvin▪Psal. 68. 30. Increpa catervam armidiferam: i. sagittis armatam, ut Iun. eoetum hastatum, post D. Kimchi Leo Iud. lancearios vel jaculat• res. Calvin▪
breaketh their bows, knappeth their spears a sunder, and burneth up their chariots, and by a general desolation, and destruction of his enemies, settleth such peace the whole world over, (for the behoof of his Church, and the freer passage of his truth) as was nin Augustus time, when othe Prince of Peace came into the world.
breaketh their bowes, knappeth their speares a sunder, and burneth vp their chariots, and by a generall desolation, and destruction of his enemies, setleth such peace the whole world ouer, (for the behoofe of his Church, and the freer passage of his truth) as was nin Augustus time, when othe Prince of Peace came into the world.
nCuncta atque continua totius generic humani aut pax fuit aut pactio. Flor. hist. lib. 4. cap. 12.Cuncta atque continua totius generi• humani aut pax fuit aut pactio. Flor. hist. lib. 4. cap. 12.
Fourthly, Let us learn in these cases to examine1 our selves where we find such things to befall us, whether we have not been or grown careless in endeavouring to retain the favour of God with us, and to maintain the work of his Spirit in us: and strive therein to be more fervent, wherein formerly we have been slack. For that is one cause why God is wont so to estrange himself from his children, to fetch them home to him, that are too pprone to stray from him, when he dealeth kindly with them; and to make them more earnest and fervent in those things, that they had waxed remiss and reckless ⟨p. 50⟩in before, when they were free from such afflictions; that as qwater pent up in a pipe, shooteth up higher than it would otherwise, had it scope and space to disperse it self; so our thoughts and desires that would otherwise be straying abroad and wandering in the ends of the world, being by affliction and anguish straitened and restrained, might be carried higher to heavenward, as rNoah's Ark was with the waters of the Deluge, and confined unto him, whom they were wandering from before, as sthe Chicken from her dam, till she be frighted with the Kite.
Fourthly, Let vs learne in these cases to examine1 our selues where wee finde such things to befall vs, whether we haue not beene or growne carelesse in endeuouring to retaine the fauour of God with vs, and to maintaine the worke of his Spirit in vs: and striue therein to be more feruent, wherein formerly wee haue beene slacke. For that is one cause why God is wont so to estrange himselfe from his children, to fetch them home to him, that are too pprone to stray from him, when he dealeth kindly with them; and to make them more earnest and feruent in those things, that they had waxed remisse and retchlesse ⟨p. 50⟩in before, when they were free from such afflictions; that as qwater pent vp in a pipe, shooteth vp higher than it would otherwise, had it scope and space to disperse it selfe; so our thoughts and desires that would otherwise be straying abroad and wandering in the ends of the world, being by affliction and anguish straitned and restrained, might be caried higher to heauenward, as rNoahs Arke was with the waters of the Deluge, and confined vnto him, whom they were wandring from before, as sthe Chicken from her damme, till shee be frighted with the Kite.
1Use 4.Vse 4.
pJerem. 2. 31. Nihil est in nobis corde fugacius, quod à nobis (à Deo etiam) toties recedit, quoties per pravas cogitations defluit. Greg. pastor. cur. part. 3. •▪•. •. 15.Ierem. 2. 31. Nihil est in nobis corde fugacius, quod à nobis (à Deo etiam) toties recedit, quoties per pravas cogitationes defluit. Greg. pastor. cur. part. 3. •▪•. •. 15.
q[Greek or Hebrew]. Greg. Naz. orat. 31. [Greek or Hebrew]. Chrys. contra Anomaeos 5. Humana mens, aquae more, & circumclusa ad superiora colligitur, quia illud repetit unde descendit; & relaxata deperitqula see per insima inutiliter spargit. Greg. ubi sup.〈non-Latin alphabet〉. Greg. Naz. orat. 31. 〈non-Latin alphabet〉. Chrys. contra Anomaeos 5. Humana mens, aquae more, & circumclusa ad superiora colligitur, quia illud repetit unde descendit; & relaxata deperitqula se per insima inutiliter spargit. Greg. ubi sup.
rAqua […] arc• ad sublimiora sustulit. Aug. de temp. 181.Aqua 〈…〉 arc• ad sublimiora sustulit. Aug. de temp. 181.
sPulli à ma•re liber•s divagantur, donec milvi […] impetum formident.Pulli à ma•re liber•s divagantur, donec milvi impetum formident.
And this is the use therefore that we should make of such desertions, that we be thereby incited to strive tto hold that the faster, that we seem in danger to lose; that uwe stir up our selves to take faster hold on God, as those that look down from some steep place, when they feel their heads begin to swim, or find themselves in danger of falling, are wont to take better hold of the rail that may stay them; cling closer about him, xas the nurse child hangeth on the nurse or the mother, when she seemeth about to leave it, or threatens to throw it down; and as the ywheel of the water-mill, the more violently ⟨p. 51⟩the flood driveth it away from it, the more violently doth it still turn again upon the stream: So the more violently God with both hands seemeth to thrust and shove us away from him, the more instantly and eagerly should we enforce our selves to press upon him. Since for that end he doth it, znot that he desireth to be rid of us, but that he may not lose us, that we may come nearer home to him, abide firmer with him, and sit closer by him than formerly we have done: like the father, that when his son hath some way displeased him, biddeth him away, out of his sight, (though he would be loth he should so do,) not to drive him away indeed, but to make him draw nearer to him, and by humble submission more earnestly endeavour to pacify and appease his fathers wrath, and seek to regain his favour and good will again: or like as he did with Moses, when ahe bade him let him alone, 7that he might destroy that rebellious and idolatrous people; not that Moses should so let him alone indeed, but rather that he might not leave him, but be the more earnest in suit with him on his peoples behalf, and not give over till he had obtained his suit for them.
And this is the vse therefore that wee should make of such desertions, that we be thereby incited to striue tto hold that the faster, that wee seeme in danger to lose; that uwe stirre vp our selues to take faster hold on God, as those that looke downe from some steepe place, when they feele their heads begin to swimme, or finde themselues in danger of falling, are wont to take better hold of the raile that may stay them; cling closer about him, xas the nurse childe hangeth on the nurse or the mother, when shee seemeth about to leaue it, or threatens to throw it downe; and as the ywheele of the water-mill, the more violently ⟨p. 51⟩the floud driueth it away from it, the more violently doth it still turne againe vpon the streame: So the more violently God with both hands seemeth to thrust and shooue vs away from him, the more instantly and eagerly should wee enforce our selues to presse vpon him. Since for that end he doth it, znot that he desireth to be rid of vs, but that he may not lose vs, that wee may come nearer home to him, abide firmer with him, and sit closer by him than formerly wee haue done: like the father, that when his sonne hath some way displeased him, biddeth him away, out of his sight, (though hee would be loth hee should so doe,) not to driue him away indeed, but to make him draw nearer to him, and by humble submission more earnestly endeuour to pacifie and appease his fathers wrath, and seeke to regaine his fauour and good will againe: or like as hee did with Moses, when ahe bade him let him alone, 7that he might destroy that rebellious and idolatrous people; not that Moses should so let him alone indeed, but rather that he might not leaue him, but be the more earnest in suit with him on his peoples behalfe, and not giue ouer till he had obtained his suit for them.
xFingit matter see filium quem •lnis gestat, in terram, de•eoturam, ut ipse tenacius haereat. Simon. Cass. in Evang. l. 14.Fingit mater se filium quem •lnis gestat, in terram, de•eoturam, ut ipse tenacius haereat. Simon. Cass. in Euang. l. 14.
yRota ab unda rejecta in […] revolvitur.Rota ab unda rejecta in 〈…〉 revolvitur.
zNon deserit, ut deseratur. Simon Cass. in Evang. lib. 8. cap. 37. Deserit potius, ne deseratur. Ideò videtur deserere, quia non vult deseri.Non deserit, ut deseratur. Simon Cass. in Euang. lib. 8. cap. 37. Deserit potius, ne deseratur. Ideò videtur deserere, quia non vult deseri.
7Difsimulat Domin• exaudire rogantem & feriendi licentiā quaerit à Mose, qui fecit Mosem. Bern. de temp. 83. Quid est servo, Dimitte me, dicere, nisi deprecandi ansā praebere? Greg. Mor. lib. 9. cap. 12. Sine me, inquit, & dispergam eos, ut ille postulando & semetipsum offerend• non sineret. Tertull. contra Marc. lib. 2.Difsimulat Domin• exaudire rogantem & feriendi licentiā quaerit à Mose, qui fecit Mosem. Bern. de temp. 83. Quid est servo, Dimitte me, dicere, nisi deprecandi ansā praebere? Greg. Mor. lib. 9. cap. 12. Sine me, inquit, & dispergam eos, ut ille postulando & semetipsum offerend• non sineret. Tertull. contra Marc. lib. 2.
And in like manner should we be affected also in regard of Gods Church, when we shall see it to be in such estate as was formerly observed. We should make her case our own; and take occasion thereby, to be the more instant with God, that his face may be turned to it, that seemeth to be turned from it, and that in mercy and ⟨p. 52⟩goodness he will remember and think upon her as his Spouse, whom now, when blike a widow for lorn and desolate, she sitteth weeping and wailing, he seemeth to have forgotten, and not at all to regard.
And in like manner should we be affected also in regard of Gods Church, when wee shall see it to be in such estate as was formerly obserued. We should make her case our owne; and take occasion thereby, to be the more instant with God, that his face may be turned to it, that seemeth to be turned from it, and that in mercie and ⟨p. 52⟩goodnesse hee will remember and thinke vpon her as his Spouse, whom now, when blike a widow for lorne and desolate, shee sitteth weeping and wailing, he seemeth to haue forgotten, and not at all to regard.
Thus may we observe that DAVID concludeth divers of his Psalms made when he was in such estate himself, with suit and supplication for the Church of God in general. cOh be favourable, 2for thy good pleasures sake, to Zion; and build up the walls of Jerusalem. And, dDeliver Israel, O Lord, out of all his troubles. His own present condition was a mean to put him in mind of the afflicted and distressed estate of other of Gods servants. And the like use should we all make, either of Gods hand on our selves, or of his dealings in this kind with his Church and children abroad, albeit we our selves remain free: eYou that are mindful of the Lord, saith the Prophet, what ever you be, be not silent; be importunate with him, and give him no rest, till he repair Scions breaches, and set up Jerusalem again to be the glory of the world.
Thus may we obserue that DAVID concludeth diuers of his Psalmes made when he was in such estate himselfe, with suit and supplication for the Church of God in generall. cOh be fauourable, 2for thy good pleasures sake, to Sion; and build vp the wals of Ierusalem. And, dDeliuer Israel, O Lord, out of all his troubles. His owne present condition was a meane to put him in minde of the afflicted and distressed estate of other of Gods seruants. And the like vse should we all make, either of Gods hand on our selues, or of his dealings in this kinde with his Church and children abroad, albeit we our selues remaine free: eYou that are mindfull of the Lord, saith the Prophet, what euer you be, be not silent; be importunate with him, and giue him no rest, till he repaire Sions breaches, and set vp Ierusalem againe to be the glory of the world.
2Quid sibi volunt excitationes illae, quas canitis matutini, collatis ad tibiam vocibus? obdormiscunt enim superi, remeare ut ad vigilias debeant. Quid domitiones illae, quibus benè ut valeant auspicabili salutation mandatis? Somni enim quiete solvuatur, occupatique ut hoc possint, lenes audiendae sunt naeni•. Arnob. contrgent. l. 5. Sic Homer-Iliad. [Greek or Hebrew]. Et Iliad. [Greek or Hebrew] clamour bellico.Quid sibi volunt excitationes illae, quas canitis matutini, collatis ad tibiam vocibus? obdormiscunt enim superi, remeare ut ad vigilias debeant. Quid domitiones illae, quibus benè ut valeant auspicabili salutatione mandatis? Somni enim quiete solvuatur, occupatique ut hoc possint, lenes audiendae sunt naeni•. Arnob. contrgent. l. 5. Sic Homer-Iliad. 〈non-Latin alphabet〉. Et Iliad. 〈non-Latin alphabet〉 clamore bellico.
For to this very end doth God oft as it were wink, and withdraw himself from his people, that we may with strong cries on all hands awake and fetch him again. True it is indeed that God is not as Baal, of whom Elijah sometime said to his Priests, fCry aloud; peradventure he sleepeth, and you must wake him. No▪ghe that hath the charge of Israel neither slumbereth nor sleepeth. And yet he winketh, if I may so say, ⟨p. 53⟩and seemeth sometime to sleep, as hour Saviour slept in the ship, when his Disciples were like to have been cast away the whilst; and he doth thus sleep to make us awake; he seemeth to sleep, ito make us awake out of our sleep, and cry the louder to wake him out of his seeming sleep. kUp, Lord, say they, why sleepest thou? Awake, we beseech thee; and stand not aloof off for ever. Why dost thou hide thy face away from us? and forgettest what misery and affliction we are in? As the Disciples to our Saviour, when they awoke him out of sleep; lSave us, Master: mCarest thou not that we perish? And again, nThe Lord awaked, as one that had been asleep. Thus at this very present doth God seem to be asleep, while the enemies of his Church daily prevail and get ground of her, and triumph over her. He seemeth, I say, to sleep, and he would by our out-cries be awaked. And sure it is to be doubted that we have not yet cried long enough or loud enough, that he seemeth to sleep still, and doth not yet rouse and raise up himself for the deliverance of his distressed ones.
For to this very end doth God oft as it were winke, and withdraw himselfe from his people, that wee may with strong cries on all hands awake and fetch him againe. True it is indeed that God is not as Baal, of whom Elias sometime said to his Priests, fCrie aloud; peraduenture he sleepeth, and you must wake him. No▪ghe that hath the charge of Israel neither slumbereth nor sleepeth. And yet he winketh, if I may so say, ⟨p. 53⟩and seemeth sometime to sleepe, as hour Sauiour slept in the ship, when his Disciples were like to haue beene cast away the whilst; and he doth thus sleepe to make vs awake; hee seemeth to sleepe, ito make vs awake out of our sleepe, and crie the louder to wake him out of his seeming sleep. kVp, Lord, say they, why sleepest thou? Awake, we beseech thee; and stand not aloofe off for euer. Why dost thou hide thy face away from vs? and forgettest what misery and affliction we are in? As the Disciples to our Sauiour, when they awoke him out of sleepe; lSaue vs, Master: mCarest thou not that wee perish? And againe, nThe Lord awaked, as one that had beene asleepe. Thus at this very present doth God seeme to be asleepe, while the enemies of his Church daily preuaile and get ground of her, and triumph ouer her. Hee seemeth, I say, to sleepe, and hee would by our out-cries be awaked. And sure it is to be doubted that we haue not yet cried long enough or loud enough, that he seemeth to sleep still, and doth not yet rouse and raise vp himselfe for the deliuerance of his distressed ones.
iUt excitetur, quae dormit, fides nostra. Aug. de •emp. 245. [Greek or Hebrew]. Basil. Sell. •omil. 21.Vt excitetur, quae dormit, fides nostra. Aug. de •emp. 245. 〈non-Latin alphabet〉. Basil. Sel. •omil. 21.
Fifthly, Is this oft the estate of Gods children,1 that not in the sight of others only, but to their own sense and feeling too, God seemeth to have left them, and to have cast them clean off? And may it therefore, for ought we know, prove the estate of each of us? For onothing in this kind befalleth one, but what may befall any: whose estate may not that be, that was *DAVIDS once? yea rather that was DAVIDS oft? The consideration ⟨p. 54⟩hereof then should stir us up every one to labour before hand to get good assurance of Gods favour while we are free yet from such afflictions, from such spiritual desertions. As Xenophon saith (and it was a good speech though of a mere natural man,) That pit stood rich men upon to make God their friend in prosperity, that • they might be sure to find a friend of him in adversity. So it standeth us upon to get good assurance of Gods favour and love towards us, while we are free from afflictions, that when they shall befall us, we may have comfort of that assurance which formerly we have gotten. For it is with Gods children commonly in this case, as it is with one that hath received such a blow or wound on the head, as that though it be not deadly, nor depriveth him wholly of life, yet so astonisheth him for the time, that albeit he have life in him with qEutychus, yet he hath no sense of it: or as with one in a swoon; that discerneth not the light of the Sun, though it shine full upon him, nor can see ought, or take notice of those that stand about him and take pains with him. Or as it is with †those that have been seasick, & are giddy when they come first ashore, all seemeth to turn round with them, and the earth it self to reel and roll up and down as the ship ⟨p. 55⟩did. And even so is it usually with them at such times, though they have spiritual life of grace in them, yet “they feel it not; (r Create in me, saith DAVID, O Lord, a new heart, as if all were to be begun again:) though they be in Gods favour, yet they see it not; they are not able to discern (there is such a mist over their eyes) the beams of Gods love and favour toward them, though it shine out brightly even then full in their face, nor his provident eye over them, and care of them, though even then also it be working about them for their benefit, as effectually as ever.
Fiftly, Is this oft the estate of Gods children,1 that not in the sight of others only, but to their owne sense and feeling too, God seemeth to haue left them, and to haue cast them cleane off? And may it therefore, for ought we know, proue the estate of each of vs? For onothing in this kinde befalleth one, but what may befall any: whose estate may not that be, that was *DAVIDS once? yea rather that was DAVIDS oft? The consideration ⟨p. 54⟩hereof then should stirre vs vp euery one to labour before hand to get good assurance of Gods fauour while we are free yet from such afflictions, from such spirituall desertions. As Xenophon saith (and it was a good speech though of a meere naturall man,) That pit stood rich men vpon to make God their friend in prosperitie, that • they might be sure to finde a friend of him in aduersitie. So it standeth vs vpon to get good assurance of Gods fauour and loue towards vs, while we are free from afflictions, that when they shall befall vs, wee may haue comfort of that assurance which formerly wee haue gotten. For it is with Gods children commonly in this case, as it is with one that hath receiued such a blow or wound on the head, as that though it be not deadly, nor depriueth him wholly of life, yet so astonisheth him for the time, that albeit he haue life in him with qEutychus, yet he hath no sense of it: or as with one in a swoune; that discerneth not the light of the Sunne, though it shine full vpon him, nor can see ought, or take notice of those that stand about him and take paines with him. Or as it is with †those that haue beene seasick, & are giddy when they come first ashore, al seemeth to turne round with them, and the earth it selfe to reele and roll vp and downe as the ship ⟨p. 55⟩did. And euen so is it vsually with them at such times, though they haue spirituall life of grace in them, yet “they feele it not; (
1Use 5.Vse 5.
oCuivis potest accidere, quod cuiquā potest. P. Syrus apud Sen. ad Marc. c. 9. & de tranquill. c. 11.Cuivis potest accidere, quod cuiquā potest. P. Syrus apud Sen. ad Marc. c. 9. & de tranquill. c. 11.
*[Greek or Hebrew]; Greg. Naz. ad Naz. perich•.〈non-Latin alphabet〉; Greg. Naz. ad Naz. perich•.
p[Greek or Hebrew]. &c. Xenoph. Cyripaed. l. 1. Ad quem locum respiciens Plut. de tranquill. [Greek or Hebrew]. Et Menand. [Greek or Hebrew]. Huc illud Ben-Syrae, Honora medicum dum non indiges ejus, i. juxta Schol. Ebr. Cole & precare Deū priusquam ejus auxilio tibi op▪ sit. Nā Jure venit cultos ad sibi quisque Deos. Ovid. Pont. 1. 3. Honora medicum dumb sanus es, ut in […] tibi libentius adsit. Sirac. 38. 1. [Greek or Hebrew]. Druns. in […]. & in B•n▪ S•. [Greek or Hebrew].〈non-Latin alphabet〉. &c. Xenoph. Cyripaed. l. 1. Ad quem locum respiciens Plut. de tranquill. 〈non-Latin alphabet〉. Et Menand. 〈non-Latin alphabet〉. Huc illud Ben-Syrae, Honora medicum dum non indiges ejus, i. juxta Schol. Ebr. Cole & precare Deū priusquam ejus auxilio tibi op▪ sit. Nā Iure venit cultos ad sibi quisque Deos. Ovid. Pont. 1. 3. Honora medicum dum sanus es, ut in 〈…〉 tibi libentius adsit. Sirac. 38. 1. 〈non-Latin alphabet〉. Drūs. in 〈…〉. & in B•n▪ S. .
*All seemeth to be shaken with them, even Gods eternal love it self toward them, though more firm than the pillars of heaven and earth it self are. It is no time therefore then for a man to take trial of his own estate, when his thoughts and affections are so disturbed and distracted, as sDAVID confesseth that it was with him at this time. But it is a •it▪time for him to make use then of his former trial. For that man that hath before▪time taken sound trial of himself, and upon due and diligent search, hath found himself to be in the estate of grace, and consequently in favour with God; he may then yet take notice therefore, and reap comfort thereby, tnot regarding what then for the present he feeleth, but remembering what upon such enquiry he hath formerly found; and assuring himself, since that uthe gifts and graces of God are without repentance; and that xonce elected and ever beloved; for yWhom God loveth once, he loveth ⟨p. 56⟩for ever; zhe is no changeling in his love; that therefore the grace that once he had is not utterly gone, though he cannot now discern it; nor the grace that he once was in with God is not utterly lost, though it be so concealed, that for the present he cannot now descry it. And aas women that go with child, when they have sometime felt the child stir in the womb, do thereby know that they have quickened, and have truly conceived, though they do not always so feel it. So if once we have found upon due and sound trial good assurance of Gods grace and favour by the effectual and powerful work of his good Spirit upon our souls, and by the comfortable motions thereof in our hearts, though we have not the like always, (as bAlas, saith religious Bernard, they come but seldom with many a one, and when they do come, they are soon gone again) yet we may be assured that we have conceived and are quickened, and that spiritual life is not gone again, though we find it not so sensibly to work in us at all times, yea the rather here may we build upon it, as having far better assurance, than women can in such cases have of the life of that they go with; because that that is conceived in them being bred cof mortal and corruptible seed, though it have been quickened, yet dmay die and miscarry, ere they be delivered of it;
*All seemeth to be shaken with them, euen Gods eternall loue it selfe toward them, though more firme than the pillers of heauen and earth it selfe are. It is no time therefore then for a man to take triall of his owne estate, when his thoughts and affections are so disturbed and distracted, as sDAVID confesseth that it was with him at this time. But it is a •it▪time for him to make vse then of his former triall. For that man that hath before▪time taken sound triall of himselfe, and vpon due and diligent search, hath found himselfe to be in the estate of grace, and consequently in fauour with God; he may then yet take notice therefore, and reape comfort thereby, tnot regarding what then for the present he feeleth, but remembring what vpon such enquirie hee hath formerly found; and assuring himselfe, since that uthe gifts and graces of God are without repentance; and that xonce elected and euer beloued; for yWhom God loueth once, he loueth ⟨p. 56⟩for euer; zhe is no changeling in his loue; that therefore the grace that once he had is not vtterly gone, though he cannot now discerne it; nor the grace that he once was in with God is not vtterly lost, though it be so concealed, that for the present he cannot now descrie it. And aas women that goe with childe, when they haue sometime felt the childe stir in the wombe, do thereby know that they haue quickned, and haue truly conceiued, though they doe not alwaies so feele it. So if once we haue found vpon due and sound triall good assurance of Gods grace and fauour by the effectual and powerful worke of his good Spirit vpon our soules, and by the comfortable motions thereof in our hearts, though we haue not the like alwaies, (as b
*[Greek or Hebrew]. Greg. Naz. de cathed. Constant.〈non-Latin alphabet〉. Greg. Naz. de cathed. Constant.
aMulier foetum conceptum non semper molitantem sentit▪ ubi tamen semel & iterum sense praegnantem se esse non ambigit. Spin. de Justit. Christ. & Taffin. Marks of Gods Children. cap. 4Mulier foetum conceptum non semper molitantem sentit▪ ubi tamen semel & iterum sens• praegnantem se esse non ambigit. Spin. de Iustit. Christ. & Taffin. Marks of Gods Children. cap. 4
bHe•, Domine Deus, rarahora, & bre•is mora. Bern. in Cant. 23. Tenuis magis exhalatio, quam pinguis conspersio. Ibid. 14. Sapit quidem suavissimè, sed gustatur rarissimè. Ib. 8.
c[Greek or Hebrew]. 1 Pet. 1. 23.〈non-Latin alphabet〉.
whereas that that is by Gods word and his Spirit bred and conceived in us, being bred eof immortal and incorruptible seed, by the word of God that liveth and lasteth for ever, if it be once there ⟨p. 57⟩conceived, fcan never die nor decay again, but gendureth to eternity, as he himself doth, by whose Spirit it is begotten and bred in us. Or as one that hath at leisure times cast up and balanced his accounts, and brought all to one entire sum, is at any time ready, if on a sudden he be called to a reckoning, though he have not time or leisure then amidst many distractions otherwise to run over his reckonings, or to cast up the particulars, yet to tell how things stand with him; hit requireth no more but the bare reading, he need not stand to recount it, being sure that it was well and truly cast up before: So he that hath before-time truly tried his own estate, and made his reckonings up concerning the same with God and his word, may thereby know then how it standeth with him in regard of God, by calling to mind only the issue of his former examination, when by reason of disturbance and distraction through the violence of temptation, he shall have little leisure or liberty to take any exact trial or proof of it at the present.
whereas that that is by Gods word and his Spirit bred and conceiued in vs, being bred eof immortall and incorruptible seed, by the word of God that liueth and lasteth for euer, if it be once there ⟨p. 57⟩conceiued, fcan neuer die nor decay againe, but gendureth to eternitie, as he himselfe doth, by whose Spirit it is begotten and bred in vs. Or as one that hath at leasure times cast vp and ballanced his accounts, and brought all to one entire summe, is at any time readie, if on a sudden hee be called to a reckoning, though hee haue not time or leasure then amids many distractions otherwise to runne ouer his reckonings, or to cast vp the particulars, yet to tell how things stand with him; hit requireth no more but the bare reading, he need not stand to recount it, being sure that it was well and truly cast vp before: So hee that hath before-time truly tried his owne estate, and made his reckonings vp concerning the same with God and his word, may thereby know then how it standeth with him in regard of God, by calling to minde only the issue of his former examination, when by reason of disturbance and distraction through the violence of temptation, he shall haue little leasure or libertie to take any exact triall or proofe of it at the present.
fRenatus non denascitur. Si de Deo conceperis, certus erit partus tuus, non erit aborsus. Aug. de verb. Dom. 20.
g1 Pet. 1. 24, 25. [Greek or Hebrew]. Cle•. Alex. protrept. Quod de virtute Is• ad Demon. [Greek or Hebrew], &c.1 Pet. 1. 24, 25. 〈non-Latin alphabet〉. Cle•. Alex. protrept. Quod de virtute Is• ad Demon. 〈non-Latin alphabet〉, &c.
h[Greek or Hebrew].〈non-Latin alphabet〉.
England
Rector of Rotherhithe; member of the Westminster Assembly.
it is but a• h•lotrie loue for a woman to loue the gift more than the giuer; and so to lone the giuer no longer than hee giueth: So it is but an harlotrit faith for a man to trust Gods pledge or pawne more than God himselfe, and so to trust him no further than he seeth or feeleth what he doth.
Meretricius amor, plus dona dantis quàm amantis affectum diligere. August. meditat. c. 5. annulū magis quàm sponsum amare.Meretricius amor, plus dona dantis quàm amantis affectum diligere. August. meditat. c. 5. annulū magis quàm sponsum amare.
Philo sometime told his people, That he was verily perswaded that God would now doe some thing for them, because Caius was so earnestly bent against them; yea that then Gods helpe is nearest, when mans is furthest off. As it is commonly
d[Greek or Hebrew]. Ex Josephi antiq. l. 18. Euseb. hist. eccles. l. 2. c. 5.〈non-Latin alphabet〉. Ex Iosephi antiq. l. 18. Euseb. hist. eccles. l. 2. c. 5.
he may be knowne and magnified for a mightie God, and a powerfull Protector; when, though the Nations rage, and the kingdomes are in such a commotion, that the earth seemeth to shake withall, and the very mountaines to be remoued, and swallowed vp in the sea; yet he suddenly stilleth all;
Create in me, saith DAVID, O Lord, a new heart, as if all were to be begunne againe:) though they be in Gods fauour, yet they see it not; they are not able to discerne (there is such a mist ouer their eyes) the beames of Gods loue and fauour toward them, though it shine out brightly euen then full in their face, nor his prouident eye ouer them, and care of them, though euen then also it be working about them for their benefit, as effectually as euer.
†[Greek or Hebrew]. Greg. Naz. de P•e▪ 3. [Greek or Hebrew]. Idem • per. [Greek or Hebrew]. Idem in Heron.〈non-Latin alphabet〉. Greg. Naz. de P•e▪ 3. 〈non-Latin alphabet〉. Idem • per. 〈non-Latin alphabet〉. Idem in Heron.
“Accidit interdum ut Christum in nobis sentiamus, qui sensus illicò nullus sit, Residet tamen in nobis, ut anima in corpore dormientis, licet nec ipsa, nec ulla ejus operatio sentiatur. Spin. de justit. Christ.
Alas, saith religious Bernard, they come but seldome with many a one, and when they doe come, they are soone gone againe) yet we may be assured that wee haue conceiued and are quickened, and that spirituall life is not gone againe, though we finde it not so sensibly to worke in vs at all times, yea the rather here may we build vpon it, as hauing far better assurance, than women can in such cases haue of the life of that they goe with; because that that is conceiued in them being bred
