DAVIDS Remembrancer., Two sermons tending to direction for Christian carriage [sic] both in afflictions incumbent, and… (Thomas Gataker, 1623) | AskReformation
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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.
Exceeding injurious therefore are they herein to themselves, that defer and put off the trial of their estate till such times; and by reason that then either their isacrifice affordeth no good signs, or they light on an evil Interpreter, that turneth all to the worst, by such their delay they miss then of much comfort, that otherwise they might have had, if they had taken trial of themselves and their estates in due time, but by means of their neglect thereof they are then deprived ⟨p. 58⟩of, when they have most need of it. And surely did men know before-hand what need they should have, and what want they may find of comfort in such cases, and how unfit and unapt they are like then to find themselves for such employments, they would be questionless more careful to sift and examine themselves before such times of trial, and by good assurance of Gods grace and favour gained before-hand, treasure up some store of comfort that may then stand them in stead, when there shall be kno Manna found abroad in the fields, nor such sweet ldues dropping down upon their dry and thirsty souls, as there hath done formerly. It is a wise and a prudent course, min Summer to lay up against Winter; nin time of peace to provide for war; and obefore storms come, for men to furnish themselves with such necessaries as they may then stand in need of. And it will be our best wisdom to get and lay up such matter of comfort before-hand, that whensoever such times of trouble and trial shall come, we may▪ have that at hand then, that may stand us in stead, and not be driven to seek for it, when we should make use of it, and shall find it hard to come by, if we were not furnished with it before.
Exceeding iniurious therefore are they herein to themselues, that deferre and put off the triall of their estate till such times; and by reason that then either their
sacrifice affordeth no good signes, or they light on an euill Interpreter, that turneth all to the worst, by such their delay they misse then of much comfort, that otherwise they might haue had, if they had taken triall of themselues and their estates in due time, but by means of their neglect thereof they are then depriued
⟨p. 58⟩
of, when they haue most need of it. And surely did men know before-hand what need they should haue, and what want they may finde of comfort in such cases, and how vnfit and vnapt they are like then to finde themselues for such imployments, they would be questionlesse more carefull to sift and examine themselues before such times of triall, and by good assurance of Gods grace and fauour gained before-hand, treasure vp some store of comfort that may then stand them in stead, when there shall be
before stormes come, for men to furnish themselues with such necessaries as they may then stand in need of. And it will be our best wisdome to get and lay vp such matter of comfort before-hand, that whensoeuer such times of trouble and triall shall come, we may▪ haue that at hand then, that may stand vs in stead, and not be driuen to seeke for it, when we should make vse of it, and shall finde it hard to come by, if we were not furnished with it before.
iNec litant, nec laetantur; qui non tempore suo sacrificant. Vise Drus. proverb. class. 1.
l1 King. 17. 1. Aiunt cochleas, cum sitiunt aeris, atque illis de coelo nihil illiquitur, succo proprio victit•re. Symmach. lib. 1. ep 27. Quasi cùm caletur, cochleae in occulto latent, Suo sibisucco vivunt, ros si non cadit. Plaut. Capt. 1. 1.
mProv. 6. 6, 7, 8. ▪ formicae farris acervos Depopulant, hyemis memores, tectoque reponunt. Virg. Aen. l. 4. Ore trahit, quodcunque potest, atque addit acervo, Quem struit haud ignara, ac non incauta futuri. Tum simul inversum contristat aquarius annum, Non usquam prorepit, & illis utitur ante Quaesitis. Horat. sat. 1.Prov. 6. 6, 7, 8. ▪ formicae farris acervos Depopulant, hyemis memores, tectoque reponunt. Virg. Aen. l. 4. Ore trahit, quodcunque potest, atque addit acervo, Quem struit haud ignara, ac non incauta futuri. Tum simul inversum contristat aquarius annum, Nō usquam prorepit, & illis utitur ante Quaesitis. Horat. sat. 1.
o[Greek or Hebrew]. Plut. de iracund. [Greek or Hebrew]. Socrat. apud Stob. c. 3. [Greek or Hebrew]; Plut. ibid.〈non-Latin alphabet〉. Plut. de iracund. 〈non-Latin alphabet〉. Socrat. apud Stob. c. 3. 〈non-Latin alphabet〉; Plut. ibid.
Sixthly, If God in such our afflictions and desertions1 do not instantly answer us, if he send not comfort and deliverance so soon as we call for it; if he shall hide himself from us, and seem not willing to be found of us so soon as ever we seek him; (that which we do not yet oft, when we seem to do) let us take heed how we grow thereupon impatient. Let us remember that God heareth us, even when phe seemeth to be deaf towards us; qHe heareth us to our profit, though not to our pleasure; and to our behoof, though not according to our desire: rHe is present with us, even when he delayeth us; yea he is present with us, in that he doth delay us; and that is better then present with us, that for the present is denied us. sIt is a point of mercy in him, that he is not so forward to show mercy. There is no cause therefore for us to be impatient, since that tall is for our good; yea Patience it self is good for us; which hereby God doth not utry only and exercise, but xwork in us, and enure us unto. And yit is good for us to learn quietly to bear Gods yoke, to sit down by it, yea to lie down under it, and thrust our mouth in the dust, assuring our selves that so doing we shall have a good issue of it, and shall do well in the end.
Sixtly, If God in such our afflictions and desertions1 doe not instantly answer vs, if hee send not comfort and deliuerance so soone as we call for it; if hee shall hide himselfe from vs, and seeme not willing to be found of vs so soone as euer we seeke him; (that which we doe not yet oft, when we seeme to doe) let vs take heed how we grow thereupon impatient. Let vs remember that God heareth vs, euen when phe seemeth to be deafe towards vs; qHee heareth vs to our profit, though not to our pleasure; and to our behoofe, though not according to our desire: rHe is present with vs, euen when he delayeth vs; yea hee is present with vs, in that he doth delay vs; and that is better then present with vs, that for the present is denied vs. sIt is a point of mercy in him, that he is not so forward to shew mercy. There is no cause therefore for vs to be impatient, since that tall is for our good; yea Patience it selfe is good for vs; which hereby God doth not utrie only and exercise, but xworke in vs, and enure vs vnto. And yit is good for vs to learne quietly to beare Gods yoake, to sit downe by it, yea to lie downe vnder it, and thrust our mouth in the dust, assuring our selues that so doing we shall haue a good issue of it, and shall doe well in the end.
qNon exaudit ad voluntatem, ut exaudiat ad salutem. Aug. in Psal. 90. & in 1 Joan. 6▪Non exaudit ad voluntatem, ut exaudiat ad salutem. Aug. in Psal. 90. & in 1 Ioan. 6▪
rDeus & cùm differt adest; & id quod differt, adest; & in eo quod differt, adest. Ide alibi.
aPatience, I say, is for our good: But bby impatience there is no good to be gotten. It will be but ⟨p. 58⟩[…] ⟨p. 59⟩[…] ⟨p. 60⟩a means • to make God lay harder and •er things on us▪ when we begin to grow impatient under his hand. As a discreet Father, when his son shall take pet at some small matter that his father hath crossed him in▪ may well thereupon take occasion, yea and many times doth, to give him some further and greater cause of discontented, •o bring him thereby to know himself and his duty, and to teach him to rest content with that that his father will ha•e: pSo when God sendeth smaller and lighter crosses, and men wax waspish and wayward under them, God is wont to second them with greater and weightier afflictions, to work patience into them▪ and to enure them to the yoke▪ which being qpatiently borne, will become lighter unto us, and may the sooner in all likelihood be removed from us, having taken […] that lesson that God thereby would learn us. Whereas rby impatience it will but grow more grievous unto us, as *the sh•e is to the fowl, that by fluttering and straining makes the string straiter, to her greater tor•, and yet is never the nearer getting out ⟨p. 61⟩again; as the yoke is to the beast, that sby striving and struggling with it, hath galled her neck, and yet is compelled to draw still in it, with more pain then from her own folly, than from the weight of it, or of that that she draweth in it: And we shall but thereby procure to our selves the more evil; as “the sick-man in a burning fever, while by tossing and tumbling to and fro, he seeketh to find ease, doth but exasperate the disease, and increase his own grief.
aPatience, I say, is for our good: But bby impatiencie there is no good to be gotten. It will be but ⟨p. 58⟩〈…〉⟨p. 59⟩〈…〉⟨p. 60⟩a meanes • to make God lay harder and •er things on vs▪ when we begin to grow impatient vnder his hand. As a discreet Father, when his sonne shall take pet at some small matter that his father hath crossed him in▪ may well thereupon take occasion, yea and many times doth, to giue him some further and greater cause of disconte•, •o bring him thereby to know himselfe and his dutie, and to teach him to rest content with that that his father will ha•e: pSo when God sendeth small•r and lighter crosses, and men waxe wa•pish and waiwa•d under them, God is wont to second them with greater and weightier afflictions, to worke patience into them▪ and to enure them to the yoake▪ which being qpatiently borne, will become lighter vnto vs, and may the sooner in all likelihood be remoued from vs, hauing taken 〈…〉 that lesson that God thereby would learne vs. Whereas rby impatience it will but grow more grieuous vnto vs, as *
aLuke 21. 19. Psal. 74. 12. O ser• illum beatum, […] emendationi Dominus instat, cui dignatur irasci, quō admonendi dissimulatione non decipit. Tertull. de bon▪ patient.Luke 21. 19. Psal. 74. 12. O ser• illum beatum, 〈…〉 emendationi Dominus instat, cui dignatur irasci, quō admonendi dissimulatione non decipit. Tertull. de bon▪ patient.
b[Greek or Hebrew]. Pindar. Pith. 2. [Greek or Hebrew]. Bion. Laert. Malum non posse ferre, non leve est malum. Perdidisti tot mala, si nondum misera esse didicisti. Sen. ad Helv. c. 3.〈non-Latin alphabet〉. Pindar. Pyth. 2. 〈non-Latin alphabet〉. Bion. Laert. Malum non posse ferre, non leve est malum. Perdidisti tot mala, si nondum misera esse didicisti. Sen. ad Helv. c. 3.
qV•on est • mentum […], […], […] suit obs•qui. Sen. de ira. lib. 3. cap. 16. […] sed […] fi• […], Quicquid c•rrigere est fas. Horat c. 1. 24. Posse pati facile est, tibi ni patientia desit. Ovid. remd. lib. 2. Nam Pati quisquis novit pati, pep virus, […]
Let us beware therefore of impatience; But let us take heed especially, how any length of afflictions1 maketh us once think of leaving God, or of seeking with Saul to Satan, by putting our hands unto wickedness, or using indirect courses, for the salving and easing or relieving of our selves. It was the Devils policy that he used, but without success, with our Saviour; tto bear him in hand that his Father had cast off all care of him, thereby to persuade him to depend no longer upon his providence, who if he did love him or regard him, would not so suffer him to starve. And it is one of the slights that even to this day he useth oft with Gods servants, thereby in time of affliction to withdraw them from relying on God, who seemeth not to look after them, as if they were sure to perish, if they shifted not for themselves, but trusted still to him, that had no care at all of them. And howsoever by this engine he prevailed not with our Saviour, yet by it with many other, too many, too oft he prevails, and maketh them commit much folly. For while ⟨p. 62⟩*through weakness of faith, and want of patience,4 they are loth to wait Gods good leisure, and desirous to be rid, in all haste, of the present affliction, they put their hand oft to such courses as produce fearful effects, and use such sorry shifts for the relieving of themselves▪ as do but plunge them further and deeper into such a labyrinth of evils, as they are many times never able to get out of again. So that it fareth with them, as with upersons unskilful in swimming, that having ventured past their depth, and being in danger now of drowning, while hastily and inconsiderately they catch at what cometh next hand, to save themselves with, lay hold oft on weeds, that do but entangle them, and draw them deeper under water, and there keep them down from ever getting up again, till they be (that which by such means they •ought to prevent) indeed drowned. This subtle slight of Satan we must be careful in these cases to discover, and say to our selves, when such things shall be suggested unto us: xThis is but my weakness, or Satan's wickedness: yGod I know hath not left me, though he may seem not to look after me. zHe now trieth me whether mine heart be upright with him or no;
Let vs beware therefore of impatience; But let vs take heed especially, how any length of afflictions1 maketh vs once thinke of leauing God, or of seeking with Saul to Satan, by putting our hands vnto wickednesse, or vsing indirect courses, for the saluing and easing or releeuing of our selues. It was the Deuils policie that he vsed, but without successe, with our Sauiour; tto beare him in hand that his Father had cast off all care of him, thereby to perswade him to depend no longer vpon his prouidence, who if he did loue him or regard him, would not so suffer him to starue. And it is one of the slights that euen to this day he vseth oft with Gods seruants, thereby in time of affliction to withdraw them from relying on God, who seemeth not to looke after them, as if they were sure to perish, if they shifted not for themselues, but trusted still to him, that had no care at all of them. And howsoeuer by this engine he preuailed not with our Sauiour, yet by it with many other, too many, too oft he preuailes, and maketh them commit much folly. For while ⟨p. 62⟩*through weaknesse of faith, and want of patience,4 they are loth to wait Gods good leasure, and desirous to be rid, in all haste, of the present affliction, they put their hand oft to such courses as produce fearefull effects, and vse such sory shifts for the releeuing of themselues▪ as doe but plunge them further and deeper into such a labyrinth of euils, as they are many times neuer able to get out of againe. So that it fareth with them, as with upersons vnskilfull in swimming, that hauing ventured past their depth, and being in danger now of drowning, while hastily and inconsiderately they catch at what commeth next hand, to saue themselues with, lay hold oft on weeds, that doe but entangle them, and draw them deeper vnder water, and there keepe them downe from euer getting vp againe, till they be (that which by such meanes they •ought to preuent) indeed drowned. This subtill slight of Satan we must be carefull in these cases to discouer, and say to our selues, when such things shall be suggested vnto vs: xThis is but my weaknesse, or Satans wickednesse:
4Non praefes•inabit, i. ex impatientia & infidelitate non ad res praesentes confugiet, nec festinatione praepropera Deum antevertet. Jun.Non praefes•inabit, i. ex impatientia & infidelitate non ad res praesentes confugiet, nec festinatione praepropera Deum antevertet. Iun.
uNatare nescij, ubi demerg• sesentiunt, temerè quicquid occurrit, vitae cupidi retinendae arripiunt. Cyril. Alex. epist. 29.Natare nescij, ubi demerg• sesentiunt, temerè quicquid occurrit, vitae cupidi retinendae arripiunt. Cyrill. Alex. epist. 29.
whether I will cleave constantly to him, though he d•e nothing but cross me, and abide still with him, though he seem wholly to neglect me; or whether I will leave him, and give over adhering unto him, if he do not use me as I would that he should. And therefore I will resolve, that I may not prove unsound, to keep constantly with him and not ⟨p. 63⟩hearken to Satan, nor yield to such indirect courses, as by him shall be suggested, for the procuring either of ease or of delivery, whatsoever shall come of it.
whether I will cleaue constantly to him, though hee d•e nothing but crosse mee, and abide still with him, though he seeme wholly to neglect me; or whether I will leaue him, and giue ouer adhering vnto him, if he doe not vse mee as I would that hee should. And therefore I will resolue, that I may not proue vnsound, to keepe constantly with him and not ⟨p. 63⟩hearken to Satan, nor yeeld to such indirect courses, as by him shall be suggested, for the procuring either of ease or of deliuery, whatsoeuer shall come of it.
Such constancy shall seal up unto us our sincerity; and shall not want with God a rich and a royal reward. For he that shall so continue depending upon God, when all humane helps shall fail him, and all lawful means of relief; choosing rather to endure grief and pain all his life long, and to live a life more bitter than death it self, than to make trial of any unlawful course to procure ease and relief; such a man so dying, saith Chrysostom, ashall have his place in heaven among the Martyrs; yea such a one is no other then ba Martyr indeed▪ he is as good a Martyr as he that leaveth his head on the block, or is burnt to ashes at a stake for the testimony of Gods truth, and the keeping of a good conscience. All the difference between the one and the other is this; that to the one it is said, Deny Christ, or thou shalt die; to the other it is said, Do evil, or thou shalt live wretchedly, thou shalt live a life little better, if not worse, than death. He is once for all a Martyr, that will rather endure the one; he is oft, yea every day a Martyr, as Paul saith of himself, that che died daily, that chooseth rather to undergo the other. Too prone we are *to stray from God, when he useth us well, when he dealeth lovingly with us: but a most blessed thing it is, when our hearts are so linked to him, that we will not stir an inch from him, though he seem to carry himself never so harshly towards us.
Such constancie shall seale vp vnto vs our sinceritie; and shall not want with God a rich and a royall reward. For hee that shall so continue depending vpon God, when all humane helpes shall faile him, and all lawfull meanes of releefe; choosing rather to endure griefe and paine all his life long, and to liue a life more bitter than death it selfe, than to make triall of any vnlawfull course to procure ease and releefe; such a man so dying, saith Chrysostome, ashall haue his place in heauen among the Martyrs; yea such a one is no other then ba Martyr indeed▪ hee is as good a Martyr as he that leaueth his head on the block, or is burnt to ashes at a stake for the testimonie of Gods truth, and the keeping of a good conscience. All the difference betweene the one and the other is this; that to the one it is said, Deny Christ, or thou shalt die; to the other it is said, Doe euill, or thou shalt liue wretchedly, thou shalt liue a life little better, if not worse, than death. He is once for all a Martyr, that will rather endure the one; he is oft, yea euery day a Martyr, as Paul saith of himselfe, that che died daily, that chooseth rather to vndergoe the other. Too prone wee are *to stray from God, when he vseth vs well, when he dealeth louingly with vs: but a most blessed thing it is, when our hearts are so linked to him, that we will not stir an inch from him, though he seeme to carrie himselfe neuer so harshly towards vs.
a[Greek or Hebrew]. Chrysost. cont. Jud. oral. 5 Male interpres, Proximo post martyrs loco consistet.〈non-Latin alphabet〉. Chrysost. cont. Iud. ora•. 5 Male interpres, Proximo post martyres loco consistet.
b[Greek or Hebrew]. Idem ibid. [Greek or Hebrew]. Ibid. Non martyrium sola sanguinis effusio consummat; nec sola dat palmam […] illa flammarum. Aug. de Sanct. 46. Multi ducunt martyrium in lecto, &c. Idem de divers. 39. vise & Chrysoft. in 1 Thess. homil. 3.〈non-Latin alphabet〉. Idem ibid. 〈non-Latin alphabet〉. Ibid. Non martyrium sola sanguinis effusio consummat; nec sola dat palmam 〈…〉 illa flammarum. Aug. de Sanct. 46. Multi ducunt martyrium in lecto, &c. Idem de divers. 39. vise & Chrysoft. in 1 Thess. homil. 3.
Lastly, Would we have God in these cases to1 remember us? let us be careful then to remember him; yea let us then learn to remember our selves. Let us take heed how we forget him, if we would not have him to forget us: for dour forgetfulness of him, and our duty to him, is for the most part the cause that moveth him to forget us. As indeed †what can be more just, or what more equal, than for God to forget us, when we forget him, and to neglect us, when we regard not him; to refuse to hear us, when we refuse to hear him? Or how can we with any colour complain of the one, when we are guilty of the other? Yea when God seemeth to have forgotten us, if we would have him again remember us, eLet not us then be backward to remember our selves: But let us apply our selves to make a right use of the cross; help to further the effect of it, do not cross or hinder the work of it. The more speedy success Gods hand hath with us, the sooner it is like to be removed away from us. fDAVIDS struggling with it, and hanging back, and refusing to yield to that that God thereby required of him, was a mean to continue it the longer upon him, and to put him to the more pain. And this undoubtedly is one main cause of the long continuance of many evils, that gmen are humbled, as Bernard speaketh, and yet are not humble; *they will ⟨p. 65⟩break in sunder, ere they will bow or bend under Gods hand. Let us apply our selves therefore to that which by the cross God requireth of us, if we desire to have the cross removed again away from us.
Lastly, Would we haue God in these cases to1 remember vs? let vs be carefull then to remember him; yea let vs then learne to remember our selues. Let vs take heed how we forget him, if we would not haue him to forget vs: for dour forgetfulnesse of him, and our dutie to him, is for the most part the cause that moueth him to forget vs. As indeed †what can be more iust, or what more equall, than for God to forget vs, when we forget him, and to neglect vs, when we regard not him; to refuse to heare vs, when wee refuse to heare him? Or how can wee with any colour complaine of the one, when we are guiltie of the other? Yea when God seemeth to haue forgotten vs, if we would haue him againe remember vs, eLet not vs then be backward to remember our selues: But let vs apply our selues to make a right vse of the crosse; helpe to further the effect of it, doe not crosse or hinder the worke of it. The more speedie successe Gods hand hath with vs, the sooner it is like to be remoued away from vs. fDAVIDS strugling with it, and hanging backe, and refusing to yeeld to that that God thereby required of him, was a meane to continue it the longer vpon him, and to put him to the more paine. And this vndoubtedly is one maine cause of the long continuance of many euils, that gmen are humbled, as Bernard speaketh, and yet are not humble; *they will ⟨p. 65⟩breake in sunder, ere they will bow or bend vnder Gods hand. Let vs apply our selues therefore to that which by the crosse God requireth of vs, if we desire to haue the crosse remoued againe away from vs.
†Quid est quod nos queramur de Deo, cum Deus mogis queri de nobis omnibus possit? quae ratio est ut doleamus nos non audiri à Deo, cum ipsi Deum non audiamus? & susurremus non respici à Deo terras, cum ipsi non respiciamus ad coelum? & molestum sit despici à Domino preces nostras, cum praecepta ejus despieiantur à nobis? quid dignius? quid justius? non audivimus, non audimur: non respe•imus, non respicimur. Salvian. de provid. lib. 3.Quid est quod nos queramur de Deo, cum Deus mogis queri de nobis omnibus possit? quae ratio est ut doleamꝰ nos non audiri à Deo, cum ipsi Deum non audiamus? & susurremus non respici à Deo terras, cum ipsi non respiciamus ad coelum? & molestum sit despici à Domino preces nostras, cum praecepta ejus despieiantur à nobis? quid dignius? quid justius? non audivimus, non audimur: non respe•imus, non respicimur. Salvian. de provid. lib. 3.
First, We must endeavour to enquire and1 find out the cause of the cross, and the ground of Gods aversion of his face away from us. hA disease can never be well cured, till the cause of it be discovered: Nor can we take any right course for the removal of a cross, unless that that hath procured it be in some sort discovered. iThe voice of the Lord, saith the Prophet Micah, crieth unto the City. God by his judgements preacheth not verbal, but real Sermons unto us. kHe preacheth even without preaching, as Basil speaketh. As he is said lto hold his peace, though he do speak, when he doth not punish; so is he said to preach, though he speak not, when he doth punish. mHis very Judgements are real Sermons of reformation and repentance. They have a voice, saith the Prophet: But every one understandeth not this voice: nThey speak in a strange language to many, to the most; as oPauls companions, when Christ spake to him, they hear a noise and no more.
First, Wee must endeuour to enquire and1 finde out the cause of the crosse, and the ground of Gods auersion of his face away from vs. hA disease can neuer be well cured, till the cause of it be discouered: Nor can we take any right course for the remouall of a crosse, vnlesse that that hath procured it be in some sort discouered. iThe voice of the Lord, saith the Prophet Micah, crieth vnto the Citie. God by his iudgements preacheth not verball, but reall Sermons vnto vs. kHee preacheth euen without preaching, as Basil speaketh. As he is said lto hold his peace, though hee doe speake, when he doth not punish; so is he said to preach, though he speake not, when he doth punish. mHis very Iudgements are reall Sermons of reformation and repentance. They haue a voice, saith the Prophet: But euery one vnderstandeth not this voice: nThey speake in a strange language to many, to the most; as oPauls companions, when Christ spake to him, they heare a noise and no more.
1Means 1.Meanes 1.
hLanguorum nullus inven•et medelas, nisi prius morborum cognoverit causas. Origen. in Rom. l. 1. Non potest scire quomod• morbos curare conveniat, qui unde •i sint ignorat. Corn. Cels. de remed. l. 1. Absque causarū observatione morbos nec praecavere, nec curare licet. Fernel. patholog. l. 7. c. 11.Languorum nullus inven•et medelas, nisi prius morborum cognoverit causas. Origen. in Rom. l. 1. Non potest scire quomod• morbos curare conveniat, qui unde •i sint ignorat. Corn. Cels. de remed. l. 1. Absque causarū observatione morbos nec praecavere, nec curare licet. Fernel. patholog. l. 7. c. 11.
lPsal. 50. 21. Esai. 42. 14. Quid est, Tacui? non judicavi, non vindicavi. Non tacet in verbo; tacet in vindicta, tacet in verbere. Aug. in Ps. 74. & 93. & 100. & in Joan. tr. 4 & homil. 2.Psal. 50. 21. Esai. 42. 14. Quid est, Tacui? non judicavi, non vindicavi. Non tacet in verbo; tacet in vindicta, tacet in verbere. Aug. in Ps. 74. & 93. & 100. & in Ioan. tr. 4 & homil. 2.
pThe foolish, saith the Psalmist, conceive it not, and the brutish understand it not. But qa man of wisdom, the wise man, saith the Prophet, knoweth what it meaneth. And as the Psal mist speaketh of Gods works of mercy; rWho so is wise to observe these things, such shall understand the loving kindness of the Lord: So of his works of Judgement saith Jeremiah, sWho so is wise to understand these things, to him the Mouth of God speaketh, and he is able to declare what this Voice of God saith. And of both of them the Prophet Hosea, tWho so is wise, will understand these things: and who so is of understanding, will know that the Lords ways are ustrait and even, and the just shall walk in them, but the wicked shall fall in them. To use Chrysostoms comparison, yea and Augustine's too; xLay you a book open before a child, or one that cannot read, he may gaze & stare on it, but he can make no use of it, because he understandeth nothing at all in it. But bring it to one that can read, and that understandeth the language it is written in, and he can read you many stories or instructions out of it. It is as dumb and silent to the one; it speaketh to, and talketh with the other. In like manner is it with yGods Judgements, as Augustine also well applieth it: all sorts of men see them, but few are able aright ⟨p. 67⟩to read them, or to understand them what they say.
pThe foolish, saith the Psalmist, conceiue it not, and the brutish vnderstand it not. But qa man of wisdome, the wise man, saith the Prophet, knoweth what it meaneth. And as the Psal mist speaketh of Gods workes of mercie; rWho so is wise to obserue these things, such shal vnderstand the louing kindnesse of the Lord: So of his workes of Iudgement saith Ieremie, sWho so is wise to vnderstand these things, to him the Mouth of God speaketh, and he is able to declare what this Voice of God saith. And of both of them the Prophet Hoshe, tWho so is wise, will vnderstand these things: and who so is of vnderstanding, will know that the Lords waies are ustrait and euen, and the iust shall walke in them, but the wicked shall fall in them. To vse Chrysostomes comparison, yea and Augustines too; xLay you a booke open before a childe, or one that cannot reade, he may gaze & stare on it, but he can make no vse of it, because he vnderstandeth nothing at all in it. But bring it to one that can reade, and that vnderstandeth the language it is written in, and he can reade you many stories or instructions out of it. It is as dumbe and silent to the one; it speaketh to, and talketh with the other. In like manner is it with yGods Iudgements, as Augustine also well applieth it: all sorts of men see them, but few are able aright ⟨p. 67⟩to reade them, or to vnderstand them what they say.
pPsal. 2. 6. [Greek or Hebrew]. Heraclit. apud Clement in protrept. & Theodor. de curend. Graec. l. 1.Psal. 2. 6. 〈non-Latin alphabet〉. Heraclit. apud Clement in protrept. & Theodor. de curend. Graec. l. 1.
x[Greek or Hebrew], &c. Chrysost. in 1 Cor. hom. 7.〈non-Latin alphabet〉, &c. Chrysost. in 1 Cor. hom. 7.
yDei opera admiranda qui non aspicit tantum, sed. & intelligit, quasi legit. Aliter enim videtur pictura, aliter videntur literae. Picturam cùm videris, hoc est totum vidisse, laudasse. Litre as cùm videris, commoneris eas & legere: quod si fortè non nosti, Quid putamus, inquis, esse, quod hîc scriptum est? Interrogas quid sit, cùm jam videas aliquid. Sed aliud tibi demonstratur us est, à quo quaeris agnoscere quod vidisti. Alios ille oculos habet, alios tu. Apices similiter videtis; non similiter signa cogn•vistis. Tu vides & laudas; ille videt & laudat, legit & intelligit. Aug. in loan. 24.
But what is it that the wise man is by them admonished? Surely, ato listen to the Rod, saith Micah; and bwho, or what it is that hath procured it: to enquire, saith Jeremiah, what is the cause, cwhy the Land is spoiled, and lieth burnt up like a wild wilderness, that no man passeth through; that is, to search out the cause of the present cross. To which purpose also Gods people in the time of their captivity, dLet us search, say they, and sift out our works and our ways. They had before entered into some discourse and dispute with themselves, what might be the cause of that their calamity. And first they lay down this for an undoubted and undeniable position, That ethere is no evil that befalleth any, either person or people, but the Lord hath his hand in it. fDare any man, say they, say, that gought cometh to pass, and the Lord hath not appointed it? Doth not hboth good and evil come out of his mouth? But what then? Doth God as iearthly fathers do, who in an idle humour sometime correct their children without cause? Or kdoth God take pleasure in stamping upon his people, and in vexing and grieving of them? No: lhe doth not willingly, or from the heart punish, and afflict the sons of men. mIt is a grief to him to be grievous unto us; it is a pain to him to be punishing of us. It goeth as much against the heart with him to afflict, as it goeth against the hair with us to be afflicted. Why but, what is the cause then that he dealeth ⟨p. 68⟩so harshly with us, that he carieth himself so austerely towards us? *Wherefore is the living Man afflicted? Man suffereth for his sin. nWe have sinned and rebelled against him: and he hath not spared us. oGod is good of himself; he hath his harshness from us; it is our corruption that requireth it. pA disordered patient maketh a cruel Physician. By our disordered courses, qwe enforce him to anger, in whom anger is not; and even wrest and wring that from him, that in some sort is not in him. rTherefore, saith he, have I smitten thee with the wounds of an enemy, for the multitude of thine iniquities, and because thy transgressions are grievous. What these sins of theirs therefore were, do they desire and purpose to make sSearch, that so coming to understand the true cause of their calamity, they may set upon some course for means of recovery.
But what is it that the wise man is by them admonished? Surely, ato listen to the Rod, saith Micah; and bwho, or what it is that hath procured it: to enquire, saith Ieremie, what is the cause, cwhy the Land is spoiled, and lieth burnt vp like a wilde wildernesse, that no man passeth thorow; that is, to search out the cause of the present crosse. To which purpose also Gods people in the time of their captiuitie, dLet vs search, say they, and sift out our workes and our waies. They had before entered into some discourse and dispute with themselues, what might be the cause of that their calamitie. And first they lay downe this for an vndoubted and vndeniable position, That ethere is no euill that befalleth any, either person or people, but the Lord hath his hand in it. fDare any man, say they, say, that gought commeth to passe, and the Lord hath not appointed it? Doth not hboth good and euill come out of his mouth? But what then? Doth God as iearthly fathers doe, who in an idle humour sometime correct their children without cause? Or kdoth God take pleasure in stamping vpon his people, and in vexing and grieuing of them? No: lhee doth not willingly, or from the heart punish, and afflict the sonnes of men. mIt is a griefe to him to be grieuous vnto vs; it is a paine to him to be punishing of vs. It goeth as much against the heart with him to afflict, as it goeth against the haire with vs to be afflicted. Why but, what is the cause then that he dealeth ⟨p. 68⟩
eAmos 3. 6. Quicquid malorum poenarumve perpetimur, censura est divinae manus. Salvian. de provid. l. 8. Quicquid patimur venit ex al•o. Sen. Oed. 5. 2.
mEst placidus facilisque pater, veniaeque paratus; Et qui fulmineo saepe sine igne tonat. Qui cum triste aliquid statuit, fit tristis & ipse: Cuiq, fere poenam sumere poen• sua est. Ovid. Pont. 2. 2. Est piger ad poenas Deus, est ad praemia velox. Quique dolet quoties cogitur esse ferox. Multa metu poenae, poenâ qui pauca coercet: Et jacet i vitâ fulmina rara manu. Ibid. 1. 3. Torqueris ipse, cum tam lenis trasceris. Plin. epist. 21. l. 9.
And in like manner ought we to do upon the like occasions, say as Job doth; tShow me, O Lord, or make known to me, wherefore thou contendest with me: do as DAVID did, when in Israel they had had a long time of dearth; uHe went to ask ⟨p. 69⟩of God for what cause it might be: make a search into, take survey of our hearts and our lives; labour, as Solomon speaketh, xto find out the plague, the cause of it at least, in our hearts, and in our courses.
And in like manner ought we to doe vpon the like occasions, say as Iob doth; tShew me, O Lord, or make knowne to me, wherefore thou contendest with me: doe as DAVID did, when in Israel they had had a long time of dearth; uHe went to aske ⟨p. 69⟩of God for what cause it might be: make a search into, take surueigh of our hearts and our liues; labour, as Salomon speaketh, xto finde out the plague, the cause of it at least, in our hearts, and in our courses.
tJob 10. 2. Non sententiam causatur, sed causam scrutatur, erud•ri flagellis petens non erai. Bern. in Cant. 33. Percussionis verbera acceperat, & causas verberum nesciebat. Greg. mor. l. 23. c. 17. Quamvis peccatorem see sentiat & fateatur▪ non cognoscit tamen pro qua specialiter culpâ percutitur. Ibid. l. 9. c. 34. Vise sis eundem ibid. c. 30. & Isidor. de sum. bon. l. 3. c. 2.Iob 10. 2. Non sententiam causatur, sed causam scrutatur, erud•ri flagellis petens non erai. Bern. in Cant. 33. Percussionis verbera acceperat, & causas verberum nesciebat. Greg. mor. l. 23. c. 17. Quamvis peccatorem se sentiat & fateatur▪ non cognoscit tamen pro qua specialiter culpâ percutitur. Ibid. l. 9. c. 34. Vise sis eundem ibid. c. 30. & Isidor. de sum. bon. l. 3. c. 2.
1. What sins especially God hath in his1 Word threatened such Judgements against, as are present on us, or any part of his Church. For if such sins be now found rife or reigning among us, there is just cause to suspect that aGod by such Judgements doth make good his Word; bsealeth up the Truth of it; and thereby showeth, that cHis menaces are not vain, or uneffectuall; that dhis Prophets words, as the profane people sometime spake, are not ewindy.7
1. What sinnes especially God hath in his1 Word threatned such Iudgements against, as are present on vs, or any part of his Church. For if such sinnes bee now found rife or reigning among vs, there is iust cause to suspect that aGod by such Iudgements doth make good his Word; bsealeth vp the Truth of it; and thereby sheweth, that cHis menaces are not vaine, or vneffectuall; that dhis Prophets words, as the prophane people sometime spake, are not ewindie.7
1Consider. 1.
aFidē verbis verbera facuant. Greg. in Evang. 37.Fidē verbis verbera facuant. Greg. in Euang. 37.
e[Greek or Hebrew]. Plut. de and. Translatum ab •vis irritis, ex quibus nihil gignitur, quae [Greek or Hebrew] Graeci vocant. Plin. hist. not. l. 10. c. 58. quidam & vento ea putant generari, qua de causa etiam [Greek or Hebrew] appellantur. Ibid. c. 60. Sed & [Greek or Hebrew]. Plato in Theaet.〈non-Latin alphabet〉. Plut. de and. Translatum ab •vis irritis, ex quibus nihil gignitur, quae 〈non-Latin alphabet〉 Graeci vocant. Plin. hist. nat. l. 10. c. 58. quidam & vento ea putant generari, qua de causa etiam 〈non-Latin alphabet〉 appellantur. Ibid. c. 60. Sed & 〈non-Latin alphabet〉. Plato in Theaet.
2. What sins God hath formerly inflicted the like plagues for on others: which if these times be found to imitate those in, it may well be deemed, that fGod in Justice, as he findeth us like them in practise, so he maketh us like them in punishment; as he findeth the like sins among us, so2 he poureth the like plagues upon us; as he findeth us sick of the same sores, so he plieth us with the same plasters.
2. What sinnes God hath formerly inflicted the like plagues for on others: which if these times be found to imitate those in, it may well bee deemed, that fGod in Iustice, as hee findeth vs like them in practise, so he maketh vs like them in punishment; as he findeth the like sinnes among vs, so2 he powreth the like plagues vpon vs; as hee sindeth vs sicke of the same sores, so hee plieth vs with the same plaisters.
fJer. 7. 14. Quid miramur, si paria perpetimur, qui paria perpetramus? Bern. de consid. l. 2.Ier. 7. 14. Quid miramur, si paria perpetimur, qui paria perpetramus? Bern. de consid. l. 2.
3. How we have abused those things, or our selves in those things, wherein or whereby God doth punish us. For there is oft an Analogy and ⟨p. 70⟩a proportion between mens practises and Gods punishments, between their transgressions and his Judgements. Look gwherein men offend, therein usually are they punished. And blessings abused are turned oft into curses, as “the staff sometime into a Serpent, *that men may be crossed and plagued in those things, which they were not thankful for, or used not well, when they were blessed in them. hDAVID was too indulgent a Father to his children, and he smarted shrewdly for it in iAmmon's rape of Tamar, kAbsaloms murder of Ammon, and both lAbsaloms, and afterwards mAdoniaes rebellion. nWhen Gods people abused those temporal blessings of gold and silver, corn and wine, wool and flax, that he had bestowed on them, God threateneth to return, and take them again away from them. And in like manner he threateneth them, when they observed not his Sabbaths, that otheir Land, during their captivity, should rest and lye waste untilled and untoiled, because it rested not on their Sabbaths, when they dwelt in it: As also that because they set light by the word of God when they had it, he would psend a famine of hearing it, when they should be constrained to seek far and near for, and yet not find that, which they then refused when they might have had it, or made no reckoning of, when in great plenty they had it: And qbecause they did not serve the Lord their God with a good will, and with a cheerful heart in the abundance of all things; they should therefore serve their enemies, which he should send upon them, in hunger, and ⟨p. 71⟩thirst, and nakedness, and want of all things: And ras they had served strange gods in their own Land, so they should serve strangers in a Land that was not their own.14
3. How we haue abused those things, or our selues in those things, wherein or whereby God doth punish vs. For there is oft an Analogie and ⟨p. 70⟩a proportion betweene mens practises and Gods punishments, betweene their transgressions and his Iudgements. Looke gwherein men offend, therein vsually are they punished. And blessings abused are turned oft into curses, as “the staffe sometime into a Serpent, *that men may be crossed and plagued in those things, which they were not thankfull for, or vsed not well, when they were blessed in them. hDAVID was too indulgent a Father to his children, and he smarted shrewdly for it in iAmmons rape of Tamar, kAbsoloms murther of Ammon, and both lAbsoloms, and afterwards mAdoniaes rebellion. nWhen Gods people abused those temporall blessings of gold and siluer, corne and wine, wooll and flax, that hee had bestowed on them, God threatneth to returne, and take them againe away from them. And in like manner he threatneth them, when they obserued not his Sabbaths, that otheir Land, during their captiuitie, should rest and lye waste vntilled and vntoiled, because it rested not on their Sabbaths, when they dwelt in it: As also that because they set light by the word of God when they had it, hee would psend a famine of hearing it, when they should be constrained to seeke farre and neere for, and yet not finde that, which they then refused when they might haue had it, or made no reckoning of, when in great plentie they had it: And q
gWisd. 11. 13. In quibus peccamus, in eisdem plectimur. [Greek or Hebrew]. Dion Chrysoft. orat. 55.Wisd. 11. 13. In quibus peccamus, in eisdem plectimur. 〈non-Latin alphabet〉. Dion Chrysoft. orat. 55.
by striuing and strugling with it, hath galled her necke, and yet is compelled to draw still in it, with more paine then from her owne folly, than from the weight of it, or of that that shee draweth in it: And we shall but thereby procure to our selues the more euill; as
the sick-man in a burning feuer, while by tossing and tumbling to and fro, he seeketh to finde ease, doth but exasperate the disease, and encrease his owne griefe.
V•on est • mentum 〈…〉, 〈…〉, 〈…〉 sui• obs•qui. Sen. de ira. lib. 3. cap. 16. 〈…〉 sed 〈…〉 fi•〈…〉, Quicquid c•rrigere est •fas. Horat▪ c•. 1. 24. Posse pati facile est, tibi ni patientia desit. Ovid. rem•d. lib. 2. Nam Pati• quisquis novit pati, pep• vir•s, 〈…〉mali. Sen. Her. Oct.
r[…]〈…〉
*[…]〈…〉
s[Greek or Hebrew] ut Theophyl. ep. 41. Nullum tam arctum est jugum, quod non minus laedat ducentem quàm repugnantem. Sen. de iro. lib. 3. cap. 16.〈non-Latin alphabet〉 ut Theophyl. ep. 41. Nullum tam arctum est jugum, quod non minus laedat ducentem quàm repugnantem. Sen. de iro. lib. 3. cap. 16.
“Gravis quoque febrium vis tolerando minuitur, […] auger. idem ibid.Gravis quoque febrium vis tolerando minuitur, 〈…〉 auge•r. idem ibid.
Hee now trieth me whether mine heart be vpright with him or no;
•
•
•
•
•
gMulti […] & […] non su• Bern• Cant. 34.Multi 〈…〉 & 〈…〉 non su• Bern• Cant. 34.
*Plectimur à Deo, nec •ectimur tamen: corripimur, sed non corrigmur. Salvian. de provid. l. 5. Non cessant vitia civi•m usque ad excidia civitatum. Prius est interire quàm corrigi: Prius ipsos quàm in ipsos vitia non esse. Ibid. Multo facilius fregeris, quàm flexeris. Buchan. Bapt.
nQuomodo Bern. in Cant. 79. Graece loquentem non intelligit, qui Graecam non norit, nec Latinè loquentem, qui Latinus non est. Sic lingua amoris ei qui non amat, •arbara est, sicut aes sonans, aut cymbalum tinniens.
oAct. 9. 7. cum 22. 9. Ita conciliat post Calvinum Piscator; melius, puto, quàm Chrysoft. Theophyl. Oecum. Lyra, Hugo, Beza, alij, qui ad Pauli vocem coactius referunt.
Dei opera admiranda qui non aspicit tantum, sed. & intelligit, quasi legit. Aliter enim videtur pictura, aliter videntur literae. Picturam cùm videris, hoc est totum vidisse, laudasse. Liter as cùm videris, commoneris eas & legere: quod si fortè non nosti, Quid putamus, inquis, esse, quod hîc scriptum est? Interrogas quid sit, cùm jam videas aliquid. Sed aliud tibi demonstratur us est, à quo quaeris agnoscere quod vidisti. Alios ille oculos habet, alios tu. Apices similiter videtis; non similiter signa cogn•vistis. Tu vides & laudas; ille videt & laudat, legit & intelligit. Aug. in loan. 24.
so harshly with vs, that hee carieth himselfe so austerely towards vs?
Therefore, saith hee, haue I smitten thee with the wounds of an enemie, for the multitude of thine iniquities, and because thy transgressions are grieuous. What these sinnes of theirs therefore were, doe they desire and purpose to make
nLam. 3. 42. Victa tamen vitio est hujus clementia nostro: Et venit ad vires ira coacta suas. Ovid. Pont. 2. 2. Ergò llum demens in me sevire coegi, Mitius imm•sus quo nihil orbis habet. Idem trist. 4. 8. Nunc quoque nil fecit, nisi quod facere ipse coegi. Nec min▪ infestus, quam fuit, esse potest. Idē de Pont. 1. 3. Exacerbamus Deum impuritatibus nostris, & ad puniendos nos tra•imus invitum. Salvian. de provid. l. 4. c. 5.Lam. 3. 42. Victa tamen vitio est hujus clementia nostro: Et venit ad vires ira coacta suas. Ovid. Pont. 2. 2. Ergò llum demens in me sevire coegi, Mitius imm•sus quo nihil orbis habet. Idem trist. 4. 8. Nunc quoque nil fecit, nisi quod facere ipse coegi. Nec min▪ infestus, quam fuit, esse potest. Idē de Pont. 1. 3. Exacerbamus Deum impuritatibus nostris, & ad puniendos nos tra•imus invitum. Salvian. de provid. l. 4. c. 5.
oDeus bonus de suo, saevus de nostro. Tertull. de resurr. [Greek or Hebrew]. Basil. Caes. homil. 8. [Greek or Hebrew]. Greg. Naz. orat. 6.Deus bonus de suo, saevus de nostro. Tertull. de resurr. 〈non-Latin alphabet〉. Basil. Caes. homil. 8. 〈non-Latin alphabet〉. Greg. Naz. orat. 6.
pCrudelein medicum intemperans aeger facit. P. Sir.Crudelein medicum intemperans aeger facit. P. Syr.
qIsaiah. 27. 4. Jer. 7. 19. Cùm ejus nature sit mens Dei atque majestas ut nulla iracundi• passion moveatur; tenta tamen in nobis petcatorū exacerbatio est, ut per nos cogatur irasci. Vim, ut ita dixerim, facimus pie ati suae, ac manus quodaminodo afferimus misericordi• suae. Cùm ejus […] sit, ut velit nobis jugiter parcere, cogitur malis nostris scelera quae admittimus vindicare▪ Salvia•. de provid lib. 4. cap. 5.Esai. 27. 4. Ier. 7. 19. Cùm ejus nature sit mens Dei atque majestas ut nulla iracundi• passione moveatur; tenta tamen in nobis petcatorū exacerbatio est, ut per nos cogatur irasci. Vim, ut ita dixerim, facimus pie ati suae, ac manus quodaminodo afferimus misericordi• suae. Cùm ejus 〈…〉 sit, ut velit nobis jugiter parcere, cogitur malis nostris scelera quae admittimus vindicare▪ Salvia•. de provid lib. 4. cap. 5.
because they did not serue the Lord their God with a good will, and with a cheerefull heart in the abundance of all things; they should therefore serue their enemies, which hee should send vpon them, in hunger, and
⟨p. 71⟩
thirst, and nakednesse, and want of all things: And
