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.
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
Therefore, 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
Search, 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⟩so harshly with vs, that hee carieth himselfe so austerely towards vs? *Wherefore is the liuing Man afflicted? Man suffereth for his sinne. nWe haue sinned and rebelled against him: and hee hath not spared vs. oGod is good of himselfe; hee hath his harshnesse from vs; it is our corruption that requireth it. pA disordered patient maketh a cruel Physitian. By our disordered courses, qwee enforce him to anger, in whom anger is not; and euen wrest and wring that from him, that in some sort is not in him. rTherefore, 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 sSearch, that so comming to vnderstand the true cause of their calamitie, they may set vpon some course for meanes of recouery.
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.
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.
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 appellantur. Ibid. c. 60. Sed & . 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.
4. How we may have been faulty towards others, in those things that we now suffer our selves. For sthere is a just retaliation oft in such cases with God. And tthere is nothing more equal than such requitals. uDAVID abuseth the wife of Uriah; and xhis own son abuseth his in the same sort. yHe slayeth Uriah▪ himself with the sword; and for the slaughter of Uriah the sword haunteth his house. aAdoni-bezek's cruelty on those that he had conquered, was requited with the like, executed through Gods just judgement on him by those into whose hands he fell: and even he himself acknowledgeth the equity7 of it. And bGod threateneth such as oppress poor widows and orphans, That their wives shall be 9widows, and their children orphans.
4. How we may haue beene faultie towards others, in those things that wee now suffer our selues. For sthere is a iust retaliation oft in such cases with God. And tthere is nothing more equall than such requitals. uDAVID abuseth the wife of Vriah; and xhis owne sonne abuseth his in the same sort. yHe slayeth Vriah▪ himselfe with the sword; and for the slaughter of Vriah the sword haunteth his house. aAdoni-bezeks cruelty on those that hee had conquered, was requited with the like, executed through Gods iust iudgement on him by those into whose hands he fell: and euen he himselfe acknowledgeth the equitie7 of it. And bGod threatneth such as oppresse poore widowes and orphans, That their wiues shal be 9widowes, and their children orphans.
sEsai. 33. 1. Jer. 30. 16. Quod quisque fecit, patitur: autorem scelus Repetit; suoque premitur exemplo nocens. Sen. Herc. fur. 3. 2. Quae scelere parta est, scelere linquetur domus. Idem Med. 1. - ferox Theseus qualem Minoidi luctū Obtulerat meant immemori, talē ipse recepit. Claud. nupt. Pel. & That.Esai. 33. 1. Ier. 30. 16. Quod quisque fecit, patitur: autorem scelus Repetit; suoque premitur exemplo nocens. Sen. Herc. fur. 3. 2. Quae scelere parta est, scelere linquetur domus. Idem Med. 1. - ferox Theseus qualem Minoidi luctū Obtulerat mente immemori, talē ipse recepit. Claud. nupt. Pel. & Thet.
bExod. 22. 22, 24. Tolerabilius est siquis patiatur quod fecerit. Miramur sinos barbai capiunt, cum fratres nostros nos fatiamus captivos? Diu id oppression plurimorum elaboravimus, ut captivando alios etiam ipsi incipiamus esse captivi. Sentimus enim quae fecimus; ac labores manuum nostrarum manducamus; & justo judice Deo solvimus quae debemus. Miserti exulum non sumus; ecce ipsi sumus exules. Peregrinos fraud cepimus; ecce ipsi peregrinamur. Praejudicijs alios circumvenimus; ipsi praejudicia nunc timemus. Salvian. de provid. lib. 5.
5. What neglects or evil acts being faulty in them, we have been admonished of, or checked for, either publicly in the Ministry of the Word▪ or privately by good offices of friends or others, ⟨p. 72⟩yea or inwardly by the voice of our own heart, or the motions and suggestions of Gods Spirit, and yet we have not regarded to amend and reform. For it is an usual thing with God, when his Word taken not place, nor prevaileth with us, cto second it with the Rod, as thereby dto seal up and confirm the truth of it; so eto make us the more attentive unto it. He doth as Absalom did with Joab, fwhen he would not come at him, having sent once or twice for him, he caused his servants to set his corn on fire, and then cometh Joab to him without further sending for, to know what he would with him, and why he had so served him. And so, saith Elihu, doth God; ghe calleth upon men many times to break off their bad courses, either by outward admonitions, or by inward suggestions; *which when7 men regard not, he layeth some affliction upon them, that continueth with them, and sticketh by them, till it have hopened their ears that were stopped before, and pulled down their pride, or taken down their stomach, and made them to say with Saul strucken down to the ground, iLord, what is it that thou wouldest have me to do?
5. What neglects or euill acts being faultie in them, we haue beene admonished of, or checked for, either publikely in the Ministry of the Word▪ or priuately by good offices of friends or others, ⟨p. 72⟩yea or inwardly by the voice of our owne heart, or the motions and suggestions of Gods Spirit, and yet we haue not regarded to amend and reforme. For it is an vsuall thing with God, when his Word taken not place, nor preuaileth with vs, cto second it with the Rod, as thereby dto seale vp and confirme the truth of it; so eto make vs the more attentiue vnto it. He doth as Absolom did with Ioab, fwhen he would not come at him, hauing sent once or twice for him, he caused his seruants to set his corne on fire, and then commeth Ioab to him without further sending for, to know what he would with him, and why he had so serued him. And so, saith Elihu, doth God; ghe calleth vpon men many times to breake off their bad courses, either by outward admonitions, or by inward suggestions; *which when7 men regard not, he layeth some affliction vpon them, that continueth with them, and sticketh by them, till it haue hopened their eares that were stopt before, and pulled downe their pride, or taken downe their stomack, and made them to say with Saul strucken downe to the ground, iLord, what is it that thou wouldest haue mee to doe?
dUt fidem verbis verbera faciant, dun corporis plagae testes sunt veritatis & culpae. Greg. in Evang. 37.Ut fidem verbis verbera faciant, dū corporis plagae testes sunt veritatis & culpae. Greg. in Euang. 37.
eIsaiah. 28. 19. Vexatio intellectum dat •uditui; quia tunc peccator intelligit quod audivit, cùm see jam pro contemptu vexari d•luerit. Greg. mor. l. 15. c. 22.Esai. 28. 19. Vexatio intellectum dat •uditui; quia tunc peccator intelligit quod audivit, cùm se jam pro contemptu vexari d•luerit. Greg. mor. l. 15. c. 22.
6. How we have abused, as well Gods Judgments, as his Mercies; how we have either refused or ⟨p. 73⟩neglected to hearken as well to the sound of Gods R•d as to the Voice of his Word; what afflictions have formerly been inflicted on us, whereof little or no use at all hath been made by us. For that is also usually Gods manner, when men profit not by such crosses as he hath formerly exercised them with, kto proceed from shorter to some of longer continuance, from milder to sharper courses. He dealeth with the sons of men, as the Physician doth with his patient; lwho when he findeth that the potion which he hath given his patient will not work with him, he secondeth it with some stronger purge; when he perceiveth the disease to be so settled, that sudden courses will not serve, he prescribeth him a course of some longer continuance. So our Saviour3 fore-warned the poor man, whom he had healed, That mif he sinned again, some worse matter would befall him: his not profiting by the former, would procure unto him some further, some far heavier cross. And nGod threateneth his People, that if lighter matters would not amend them, he would lay harsher and heavier things on them, till they were even in a manner wasted and consumed with all.
6. How we haue abused, as wel Gods Iudgments, as his Mercies; how wee haue either refused or ⟨p. 73⟩neglected to hearken as well to the sound of Gods R•d as to the Voice of his Word; what afflictions haue formerly been inflicted on vs, whereof little or no vse at all hath beene made by vs. For that is also vsually Gods manner, when men profit not by such crosses as hee hath formerly exercised them with, kto proceed from shorter to some of longer continuance, from milder to sharper courses. He dealeth with the sonnes of men, as the Physitian doth with his patient; lwho when he findeth that the potion which hee hath giuen his patient will not worke with him, hee secondeth it with some stronger purge; when he perceiueth the disease to be so setled, that sudden courses will not serue, hee prescribeth him a course of some longer continuance. So our Sauiour3 fore-warned the poore man, whom hee had healed, That mif hee sinned againe, some worse matter would befall him: his not profiting by the former, would procure vnto him some further, some farre heauier crosse. And nGod threatneth his People, that if lighter matters would not amend them, he would lay harsher and heauier things on them, till they were euen in a manner wasted and consumed with all.
Secondly, what we find our selves thus faulty1 in, we should endeavour to reform. As we must labour to find out the cause of the evil, and what hath turned Gods face from us; so should we withal labour to remove the same, othat the Cause being taken away, the effect also may cease; and that Gods face that is now turned ⟨p. 74⟩from us may be turned again toward• […] ▪ For this should be the end of our search, to discover what is amiss▪ and this the end of our discovery, to amend and remove the evil discovered, either in our hearts or in our lives. pOtherwise our search is but vain and frivolous, and our inquiry unsincere. Yea, better were it for us never to have been so forward to search, if we be not as forward to redress, what upon search we have found to be otherwise than well with us. It must needs aggravate wrath, when we are showed, or see what is amiss, and are not careful to amend.
Secondly, what we finde our selues thus faultie1 in, we should endeuour to reforme. As wee must labour to finde out the cause of the euill, and what hath turned Gods face from vs; so should wee withall labour to remoue the same, othat the Cause being taken away, the effect also may cease; and that Gods face that is now turned ⟨p. 74⟩from vs may bee turned againe toward•〈…〉▪ For this should bee the end of our search, to discouer what is amisse▪ and this the end of our discouerie, to amend and remoue the euill discouered, either in our hearts or in our liues. pOtherwise our search is but vaine and friuolous, and our inquirie vnsincere. Yea, better were it for vs neuer to haue beene so forward to search, if wee bee not as forward to redresse, what vpon search wee haue found to bee otherwise than well with vs. It must needs aggrauate wrath, when we are shewed, or see what is amisse, and are not carefull to amend.
1Means 2.Meanes 2.
o[Greek or Hebrew]. Greg. Naz. orat. 22. Ut sublata caussa •llatur effectus.〈non-Latin alphabet〉. Greg. Naz. orat. 22. Ut sublata caussa •llatur effectus.
pDolos• quaerit, qui ti•t invenire quod qu•rit. Sunt enim qui iniquitatē suam quasi •antur quaerere & timent invenire. Qui quia dolosè agebant ut invenirent, ubi invenerint, non aderunt. Si enim non dolosè sed sincerè agerent, quod invenerunt •dissent. Aug. in Psal. 35.Dolos• quaerit, qui ti•t invenire quod qu•rit. Sunt enim qui iniquitatē suam quasi •antur quaerere & timent invenire. Qui quia dolosè agebant ut invenirent, ubi invenerint, non aderunt. Si enim non dolosè sed sincerè agerent, quod invenerunt •dissent. Aug. in Psal. 35.
qLet us search and try our ways, say they, and return unto the Lord: (as DAVID of himself, rI considered my ways, and turned my feet▪ unto thy paths, whereupon such consideration, I found that I had swerved from them:) And then sLet us lift up our hearts with our hands unto the Lord our God in heaven. A• if it were to no end for them to seek unto God▪ by prayer, till they had pulled down tthe partition wall that […] between them and him; and hindered their suits from getting access to him, or obtaining success with him: until they had, as searched out▪ so reformed and removed such evils, as upon their search had presented themselves to their fight, and as came to view upon this their survey. And indeed till this course be taken, uit i••o small purpose to pray. It is *as if the person pricked or wounded should cry and call upon the Surgeon to have some case of his pain, but ⟨p. 75⟩would not endure to have the splinter or the arrow-head pulled out that sticketh fast in his flesh, and causeth his grief: or as if people should pray to God to stay the rage and fury of the burning, when an house or town is on fire, and themselves the mean while pour on oil, or throw on fuel to the fire. This God himself noteth, as the main cause of the continuance of his heavy hand upon his people, xThou criedst, saith he, unto me; O my Father, and the Guide of my youth, yWilt thou retain thy wrath always? wilt thou be angry for ever? This thou saidst; but thou diddest evil more and more still. And, zThey howl to me on their beds for their corn and their wine; but they rebel against me still. And again; aTherefore is not the wrath of God yet turned away, but his hand is stretched out still; because the people turn not to him that smiteth them; nor are turned away from their sins. And surely so long indeed there is no hope of prevailing with God; bIf I see iniquity in mine heart, saith DAVID, (and cbe loth to leave it;) or, If with my heart dI look after it, (as we are wont to look after such things as we love and delight in, and are not willing to forgo;) the Lord will never hear any prayer of mine that I make to him. As ethe cause therefore of the disease must be removed, (and it can be dealt with till it be discovered) ere there can be any sound cure of the disease, or such as shall constantly continue:
qLet vs search and try our wayes, say they, and returne vnto the Lord: (as DAVID of himselfe, rI considered my wayes, and turned my feet▪ vnto thy paths, wherevpon such consideration, I found that I had swarued from them:) And then sLet vs lift vp our hearts with our hands vnto the Lord our God in heauen. A• if it were to no end for them to seeke vnto God▪ by prayer, till they had pulled downe tthe partition wall that 〈…〉 betweene them and him; and hindred their suits from getting accesse to him, or obtaining successe with him: vntill they had, as searched out▪ so reformed and remoued such euils, as vpon their search had presented themselues to their fight, and as came to view vpon this their suru•igh. And indeed till this course bee taken, uit i••o small purpose to pray. It is *as if the person pricked or wounded should cry and call vpon the Surgion to haue some case of his paine, but ⟨p. 75⟩would not endure to haue the splinter or the arrow-head pulled out that sticketh fast in his flesh, and causeth his griefe: or as if people should pray to God to stay the rage and furie of the burning, when an house or towne is on fire, and themselues the meane while powre on oyle, or throw on fuell to the fire. This God himselfe noteth, as the maine cause of the continuance of his heauie hand vpon his people, xThou criedst, saith he, vnto me; O my Father, and the Guide of my youth, yWilt thou retaine thy wrath alwayes? wilt thou be angrie for euer? This thou sayedst; but thou diddest euill more and more still. And,
tIsaiah. 59. 2. Peccata sola separant inter hoies & Deū. Aug. de pecc. m•r. l. 1. c. 20. T•llatur ergò de m•dio quod interest, & pax est. Bern. in Cant. 4.Esai. 59. 2. Peccata sola separant inter hoies & Deū. Aug. de pecc. m•r. l. 1. c. 20. T•llatur ergò de m•dio quod interest, & pax est. Bern. in Cant. 4.
uOrans & non operans, iram non placat, sed provecat. Greg. mor. l. 18. c. 3.
*[…] •llum proficit medicamentū, si adhuc serum in […] •it; ita ni•il proficit […] illius, cu• […] in […], vel […] in pectore. […]. desum. […]. l. 3. c. 7.〈…〉•llum proficit medicamentū, si adhuc serrum in 〈…〉•it; ita ni•il proficit 〈…〉 illius, cu• in , vel in pectore. . desum. . l. 3. c. 7.
So our sins […] be roved that […] Gods face and favour from •s▪ and withdraw▪ his regard of us, ere we can hope to have his carriage towards us altered for the better▪ or any end of our present evils. fWe enforce him to continue his hard dealing with •s while we do otherwise, we restrain him from doing that, that of himself otherwise he would do, and is of himself in his own nature most ready and willing unto, did not we ourselves with hold him from it. So that while we continue still in our […] and excesses, our own practise crosseth and hindereth the effect and fruit of our prayers; and we are like those Heathen, of whom the Cy•icke observed, that gthey prayed indeed to their Gods for health; but at the very […] when they so did, they used such excess •s could not but greatly impair health, and so wilfully deprived themselves of that that they prayed for▪
So our sinnes 〈…〉 be r•oued that 〈…〉 Gods face and fauour from •s▪ and withdraw▪ his regard of vs, ere wee can hope to haue his carriage towards vs altred for the better▪ or any end of our present euils. fWee enforce him to continue his hard dealing with •s while wee doe otherwise, we restraine him from doing that, that of himselfe otherwise hee would doe, and is of himselfe in his owne nature most ready and willing vnto, did not wee ourselues with hold him from it. So that while we continue still in our 〈…〉 and excesses, our owne practise crosseth and hindreth the effect and fruit of our prayers; and we are like those Heathen, of whom the Cy•icke obserued, that gthey prayed indeed to their Gods for health; but at the very 〈…〉 when they so did, they vsed such excesse •s could not but greatly impaire health, and so wilfully depriued themselues of that that they prayed for▪
fPoenas peccatorū suorum pl•rimi perferunt; & intelligere causas poenarū nemo dig•atur. Causa est, quia & si jam aliqua patiamur, n•dum tamen patimur, qua•iā meremur. Agnoscere nos Deus peccata nostra mavult quàm sustinere, & o•tendere potius quid […] ▪ mur▪ quam […] quod meremur. Ille invitat ad […]: nos […] offensa•. Vim Deo f• cimus […]: ira• i• nos […] armam•: N•lentem […] cogimus▪ par• […]. de […] ▪Poenas peccatorū suorum pl•rimi perferunt; & intelligere causas poenarū nemo dig•atur. Causa est, quia & si jam aliqua patiamur, n•dum tamen patimur, qua•iā meremur. Agnoscere nos Deus peccata nostra mavult quàm sustinere, & o•tendere potius quid 〈…〉▪ mur▪ quam 〈…〉 quod meremur. Ille invitat ad 〈…〉: nos 〈…〉 offensa•. Vim Deo f• cimus 〈…〉: ira• i• nos 〈…〉 armam•: N•lentem cogimus par . de
Thirdly, that we may […] 1because […] heart i• not i• our […] ▪inor is it […] 3power to direct his own paths▪kno• are […] able of themselves to effect […] in us▪ o• to work good on us without the aid of Gods Spirit working together with them • […] should […] earnest with God by prayer, that •e […] be • sed, las he doth correct us, so […] to […] us; mas he sendeth […], […] that he […] vouchsafe grace, whereby we may make a good ⟨p. 77⟩use of them, and nlearn to profit by them; as oto show and make known to us what he aimeth at in them, so to enable us in some measure to do that which he requireth of us; pto turn us unto him, that he may return unto us.
Thirdly, that we may 〈…〉1because 〈…〉 heart i• not i• our 〈…〉▪inor is it 〈…〉3power to direct his owne paths▪kno• are 〈…〉 able of themselues to effec•〈…〉 in vs▪ o• to worke good on vs without the aid of Gods Spirit working together with them •〈…〉 should 〈…〉 earnest with God by prayer, that •e 〈…〉 be • sed, las he doth correct vs, so 〈…〉 to 〈…〉 vs; mas hee sendeth 〈…〉, 〈…〉 that hee 〈…〉 vouchsafe grace, whereby we may make a good ⟨p. 77⟩vse of them, and nlearne to profit by them; as oto shew and make knowne to vs what hee aimeth at in them, so to enable vs in some measure to doe that which he requireth of vs; pto turne vs vnto him, that he may returne vnto vs.
And lastly, when we have thus done, then1 may we with the more comfort and confidence rdeal with the Lord for the removal of the evil it self, be it outward or inward. sThen may we seek to him with good assurance of success, because we seek him as we should; twe may then praying hope indeed to be heard, those uclouds of our iniquities being dispersed & dispelled, that before hindered the passage of our prayers. In a word, thus we xrepenting of, and yturning from our sins, that have turned God away from us, and zreturning to him that hath hid his face from us, he will aturn again in mercy and goodness unto us, and bmake the light of his countenance again to shine forth upon us; we cremembering our selves, dhe will cease longer to forget us; Yea, he will begin ein mercy again to remember us, who fin wrath seemed to have forgotten us; and show that he so doth to our comfort, and the confusion of our foes, by graising of us, and hlifting up our heads again, and inot suffering them to triumph over us, as formerly they have done.
And lastly, when wee haue thus done, then1 may we with the more comfort and confidence rdeale with the Lord for the remouall of the euill it selfe, bee it outward or inward. sThen may we seeke to him with good assurance of successe, because we seeke him as we should; twe may then praying hope indeed to bee heard, those uclouds of our iniquities being dispersed & dispelled, that before hindred the passage of our prayers. In a word, thus we xrepenting of, and yturning from our sinnes, that haue turned God away from vs, and zreturning to him that hath hid his face from vs, hee will aturne againe in mercie and goodnesse vnto vs, and bmake the light of his countenance againe to shine forth vpon vs; we cremembring our selues, dhe will cease longer to forget vs; Yea, hee will beginne ein mercie againe to remember vs, who fin wrath seemed to haue forgotten vs; and shew that hee so doth to our comfort, and the confusion of our foes, by graising of vs, and hlifting vp our heads againe, and
Rector of Rotherhithe; member of the Westminster Assembly.
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7Consider. 2.
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
Exod. 22. 22, 24. Tolerabilius est siquis patiatur quod fecerit. Miramur sinos barba•i capiunt, cum fratres nostros nos fatiamus captivos? Diu id oppressione plurimorum elaboravimus, ut captivando alios etiam ipsi incipiamus esse captivi. Sentimus enim quae fecimus; ac labores manuum nostrarum manducamus; & justo judice Deo solvimus quae debemus. Miserti exulum non sumus; ecce ipsi sumus exules. Peregrinos fraude cepimus; ecce ipsi peregrinamur. Praejudicijs alios circumvenimus; ipsi praejudicia nunc timemus. Salvian. de provid. lib. 5.
9[Greek or Hebrew]. Pindar. Nem. 4. [Greek or Hebrew]. Non est iniuria pati, quod prior feceris. Sen. de ira, l. 2. c. 30. Qui praedo vult esse, meritò fit praeda. Aug. in Psal. 38. - neque enim lex justior ulla, Quam necis artifices art perire sua. Ovid. art. 1. [Greek or Hebrew]. Pythagor. an Rhadamanth. Aristot. Ethie. l. 5. c. 5.〈non-Latin alphabet〉. Pindar. Nem. 4. 〈non-Latin alphabet〉. Non est iniuria pati, quod prior feceris. Sen. de ira, l. 2. c. 30. Qui praedo vult esse, meritò fit praeda. Aug. in Psal. 38. - neque enim lex justior ulla, Quam necis artifices arte perire sua. Ovid. art. 1. 〈non-Latin alphabet〉. Pythagor. an Rhadamanth. Aristot. Ethie. l. 5. c. 5.
Therefore is not the wrath of God yet turned away, but his hand is stretched out still; because the people turne not to him that smiteth them; nor are turned away from their sinnes. And surely so long indeed there is no hope of preuailing with God;
I looke after it, (as we are wont to looke after such things as we loue and delight in, and are not willing to forgoe;) the Lord will neuer heare any prayer of mine that I make to him. As
the cause therefore of the disease must be remoued, (and it can bee dealt with til it be discouered) ere there can be any sound cure of the disease, or such as shall constantly continue:
dAspicitur in corde iniquitas, cum mentis oculis placet. Quae enim diligimus, libenter aspicere solemus. Ruffin. in Psal. 65. Quid est videre, nist indesinenter […] videre per […], sed videre per appetitum. Greg. mor. l. 22. c. 3. Conspicere ut acceptetur, quod despici dignum est ut […]. Aug. in Psal. 65.Aspicitur in corde iniquitas, cum mentis oculis placet. Quae enim diligimus, libenter aspicere solemus. Ruffin. in Psal. 65. Quid est videre, nist indesinenter 〈…〉 videre per 〈…〉, sed videre per appetitum. Greg. mor. l. 22. c. 3. Conspicere ut acceptetur, quod despici dignum est ut 〈…〉. Aug. in Psal. 65.
eOli•▪ offensum sentimus, nec placamus Deam; nec •mputam' causas morbi, ut morbus pariter auferatur. Hieron. epit. Nep•t. Medicus quando agritudinem discutit, si curet quod per aliquam causam factum est, & ipsam causam per quam factum est non curet, ad tempus videtur mederi, sed causa manente morbus repetitur. Aug. in Joan. 25. Purget humorem, detrahat causam, & non erunt ulcera. Ibid.Oli•▪ offensum sentimus, nec placamus Deam; nec •mputam' causas morbi, ut morbus pariter auferatur. Hieron. epit. Nep•t. Medicus quando agritudinem discutit, si curet quod per aliquam causam factum est, & ipsam causam per quam factum est non curet, ad tempus videtur mederi, sed causa manente morbus repetitur. Aug. in Ioan. 25. Purget humorem, detrahat causam, & non erunt ulcera. Ibid.
