DAVIDS Remembrancer., Two sermons tending to direction for Christian carriage [sic] both in afflictions incumbent, and… (Thomas Gataker, 1623) | AskReformation
A01554:65
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 why doth God, may some say, then deal thus strangely with his dear ones, and by seeming not to regard them, yea by seeming to reject them, suffer them to be in so woeful and rueful an estate, that they are in a manner like persons utterly forlorn for the present?
But why doth God, may some say, then deale thus strangely with his deare ones, and by seeming not to regard them, yea by seeming to reiect them, suffer them to be in so wofull and ruefull an estate, that they are in a manner like persons vtterly forlorne for the present?
First, ato try their sincerity, their confidence2 in God, their constancy with God, whether their3 hearts be sincere toward him, and upright with him, or no; whether they will keep constantly in Gods ways, though God seem to neglect them, or seek to indirect courses, because God seemeth not to regard them. b
the Lord tempteth you, saith Moses […] the Israelites, to humble you, and to prove you, and to know what is in your heart, whether you love him heartily, and will constantly keep his Commandments
⟨p. 13⟩
or no. As a Father will sometimes cross his Son, to try the Child's disposition, to see how he will take it, whether he will mutter and grumble at it, and grow humorous and wayward, neglect his duty to his Father, because his Father seemeth to neglect him, or make offer to run away and withdraw himself from his Fathers obedience, because he seemeth to carry himself harshly and roughly toward him, and to provoke him thereunto: So doth God likewise oft-times cross his children, and seemeth to neglect them, to try their disposition, what metal they are made of, how they stand affected toward him: whether they will neglect God, because God seemeth to neglect them, forbear to serve him, because he seemeth to forget them, cease to depend upon him, because he seemeth not to look after them, to provide for them, or to protect them: like •orams profane Pursuivant;
This evil, saith he, is of God; and why should I depend then on God any longer? Or whether they will still constantly cleave to him, though he seem not to regard them, nor to have any care of them; and say with Isaiah;
Samuel dealt with Saul; he kept away till the last hour, to see what Saul would do, when Samuel seemed not to keep touch with him. So
⟨p. 12⟩
[…]
⟨p. 13⟩
[…]
⟨p. 12⟩
[…]
⟨p. 13⟩
[…]
⟨p. 14⟩
doth God with his Saints, and with those that be in league with him;
First, ato trie their sinceritie, their confidence2 in God, their constancie with God, whether their3 hearts be sincere toward him, and vpright with him, or no; whether they will keepe constantly in Gods waies, though God seeme to neglect them, or seeke to indirect courses, because God seemeth not to regard them. bGod left Hezekiah, saith the holy Ghost, to trie him and to kn•w, that is, *to make knowne, what was in his •art. And cthe Lord tempteth you, saith Moses 〈…〉 the Israelites, to humble you, and to proue you, and to know what is in your heart, whether you loue him heartily, and will constantly keepe his Commandements ⟨p. 13⟩or no. As a Father will sometimes crosse his Sonne, to trie the Childes disposition, to see how he will take it, whether he will mutter and grumble at it, and grow humorous and waiward, neglect his dutie to his Father, because his Father seemeth to neglect him, or make offer to runne away and withdraw himselfe from his Fathers obedience, because he seemeth to cary himselfe harshly and roughly toward him, and to prouoke him thereunto: So doth God likewise oft-times crosse his children, and seemeth to neglect them, to trie their disposition, what mettall they are made of, how they stand affected toward him: whether they will neglect God, because God seemeth to neglect them, forbeare to serue him, because hee seemeth to forget them, cease to depend vpon him, because hee seemeth not to looke after them, to prouide for them, or to protect them: like •orams prophane Purseuant; dThis euill, saith hee, is of God; and why should I depend then on God any longer? Or whether they will still constantly cleaue to him, though he seeme not to regard them, nor to haue any care of them; and say with Esay; eYet will I wait vpon God, though hee haue hid his face from vs, and I will looke for him though he looke not on vs; for fthey are all blessed that wait on him; and he will not faile in due time to shew mercy vnto all them, that doe so constantly wait on him. As gSamuel dealt with Saul; he kept away till the last houre, to see what Saul would doe, when Samuel seemed not to keepe touch with him. So ⟨p. 12⟩〈…〉⟨p. 13⟩〈…〉⟨p. 12⟩〈…〉⟨p. 13⟩〈…〉⟨p. 14⟩doth God with his Saints, and with those that be in league with him;
*Tentat Deus ut sciat, i. ut stire nos fa•iat; non ut sciat ipse, quem nil latet, sine tentatione enim nemo satis probatus esse potest, sive sibi ipst, sive alij. Aug. in Gen. contr. Manich. l. 1. c. 22. & de Trinit. l. 1. c. 12. & ibid. l. 3. c. 11. & in Genes. quaest. 57. & 83. quaest. 60. & in Deut. quaest. 19. & in Psal. 36. & in Psal. 58. & in Psal. 44. & de serm. Dom. in mont. l. 2.
he withdraweth himself oft, and hkeepeth aloof off for a long time together, to try what they will do, and what courses they will take, when iGod seemeth to break with them, and to leave them in the suds, as we say, amidst many difficulties much perplexed, as it was with DAVID at this time.
hee withdraweth himselfe oft, and hkeepeth aloofe off for a long time together, to trie what they will doe, and what courses they will take, when iGod seemeth to break with them, and to leaue them in the suds, as we say, amids many difficulties much perplexed, as it was with DAVID at this time.
Thus was Sauls hypocrisy discovered. He would seem to depend on God; and ksought to him in his troubles and asked advice of him. But when God seemed to neglect him, and ga•e him no answer, neither by dream, nor vision, nor by Urim and Thummim, neither by Prophet, nor by Priest, then left he God and sought to the Sorceress, and by the Sorceress to Satan.
Thus was Sauls hypocrisie discouered. Hee would seeme to depend on God; and ksought to him in his troubles and asked aduice of him. But when God seemed to neglect him, and ga•e him no answer, neither by dreame, nor vision, nor by Vrim and Thummim, neither by Prophet, nor by Prie•t, then left he God and sought to the Sorceresse, and by the Sorceresse to Satan.
Where a question may be moved, how that is1 true that the Holy Ghost saith else-where, that lSaul did not at all ask counsel of God. mSaul asked counsel of God, saith one place; but the Lord gave him no answer: And, nThus died Saul in his sin, saith another place, which he sinned, in that he asked counsel of a Witch, and asked not of God; and therefore the Lord •ew him.
Where a question may be moued, how that is1 true that the Holy Ghost saith else-where, that lSaul did not at all aske counsell of God. mSaul asked counsell of God, saith one place; but the Lord gaue him no answer: And, nThus died Saul in his sinne, saith another place, which he sinned, in that he asked counsell of a Witch, and asked not of God; and therefore the Lord •ew him.
1. oThat is not deemed done, that is not sincerely done; or pthat is not done so as it should. God3 accounteth that as not […], that is not done in sincerity. Take it b• […] like: It is said of the idolatrous Heathen that were placed in Samaria, that qthey feared the Lord, and yet served their ⟨p. 15⟩own Idols too; and yet in the very next verse again it is said of the very same persons, rNeither they, nor their children fear God to this day: sTheir Fear was no fear, because no sincere fear: and so Sauls seeking to God no seeking, because no sincere seeking. tThe Lord is near to all that call on him, but that call on him in sincerity. Andu, The true worshippers are such as worship in Spirit and Truth. But xno counterfeit coin will go for currant with him.
1. oThat is not deemed done, that is not sincerely done; or pthat is not done so as it should. God3 accounteth that as not 〈…〉, that is not done in sinceritie. Take it b•〈…〉 like: It is said of the idolatrous Heathen that were placed in Samaria, that qthey feared the Lord, and yet serued their ⟨p. 15⟩owne Idols too; and yet in the very next verse againe it is said of the very same persons, rNeither they, nor their children feare God to this day: sTheir Feare was no feare, because no sincere feare: and so Sauls seeking to God no seeking, because no sincere seeking. tThe Lord is neere to all that call on him, but that call on him in sinceritie. Andu, The true worshippers are such as worship in Spirit and Truth. But xno counterfeit coine will go for currant with him.
oFi•ta pro factis non habentur.
pNon videtur fieri, quod non legitimè fit. Reg. Jur.Non videtur fieri, quod non legitimè fit. Reg. Iur.
2. yThat is not done, that holdeth not out, that 2keepeth not firm. zThere is nothing said to be done, as long as ought is yet undone; Perseverance is all in all. aHe is faithful indeed that holdeth out to the last. bHe is a true lover, that loveth ever. But cHe never loved truly, that loveth not continually: He was never a true friend, that ever ceaseth to be a friend, that is not a friend always, that loveth not in adversity, as well as in prosperity, nor is content to take part with him, whom he seemeth to love in either: So he never truly trusted in God, that ever ceaseth to depend upon him, that dareth not trust God as well at sea as on land, as well in adversity as in prosperity, that is ready to leave and give over relying on God, so soon as God leaveth in outward show at least to look after him.
2. yThat is not done, that holdeth not out, that 2keepeth not firme. zThere is nothing said to be done, as long as ought is yet vndone; Perseuerance is all in all. aHe is faithfull indeed that holdeth out to the last. bHe is a true louer, that loueth euer. But cHe neuer loued truly, that loueth not continually: He was neuer a true friend, that euer ceaseth to be a friend, that is not a friend alwaies, that loueth not in aduersitie, as well as in prosperitie, nor is content to take part with him, whom hee seemeth to loue in either: So he neuer truly trusted in God, that euer ceaseth to depend vpon him, that dareth not trust God as well at sea as on land, as well in aduersitie as in prosperity, that is readie to leaue and giue ouer relying on God, so soone as God leaueth in outward shew at least to looke after him.
yFactum non dicitur quod non perseverat.
2Solution 2.
zNihil dicitur fuisse factum, quamdiu aliquid superest faciendum.Nihil dicitur fuisse factum, quamdiu aliquid supere•t faciendum.
bProu. 17. 17. Verè amicus semper amat. Dr•s. Prov•. 2. cent. 1. pr. •6. Verus amor nullu novit habere modum. Propert. eleg. 3.
c[Greek or Hebrew]. Eurip. Trod. Aristot. Rhetor. l. 2. c. 21. Amavit nunquam, jugi•er qui non amat.〈non-Latin alphabet〉. Eurip. Troad. Aristot. Rhetor. l. 2. c. 21. Amavit nunquam, jugi•er qui non amat.
On the other side, thus was Jobs sincerity approved. dWhy, saith he to God, doest thou hide thy face away from me? and carriest thy self as an enemy towards me? Surely for no other end, Job, but to try thy sincerity; and to make it manifest ⟨p. 16⟩what thou art. The Devil slandered Job, and traduced him, as if he had been but an hireling, cone that served God only to serve his own turn upon God; and would therefore soon leave God, if God should seem to leave him, yea would not stick to curse God, if he should but a little anger him, to his face. But the Devil proved a liar, like himself: it was far otherwise with Job: As he was no hireling, so *he proved no changeling. As the Heathen man saith of one, fHe ceased not to worship even an angry God: gThough he slay me, saith Job, yet I will trust still in him. And thus the Saints of God approve unto God their own sincerity; in that hthough God had forgotten them, yet they had not forgotten him; though ihe had smitten them, (that is, by smiting thrown and thrust them down) to the very bottom of the Sea, the place where the kWhales lodge, and had over-whelmed them with the shadow of death; and suffered them to be butchered and massacred all the day long, as if they were no other than sheep sent to the shambles, and set apart for the slaughter; yet for all this, they would not from him, nor seek to any other but him: As Diogenes the Cynic sometime told his Master Antisthenes, lthere was no cudgel so crabbed that could drive them away from him.
On the other side, thus was Iobs sinceritie approued. dWhy, saith he to God, doest thou hide thy face away from me? and carriest thy selfe as an enemie towards me? Surely for no other end, Iob, but to trie thy sinceritie; and to make it manifest ⟨p. 16⟩what thou art. The Deuill slandered Iob, and traduced him, as if he had beene but an hireling, cone that serued God onely to serue his owne turne vpon God; and would therefore soone leaue God, if God should seeme to leaue him, yea would not stick to curse God, if he should but a little anger him, to his face. But the Deuill proued a lier, like himselfe: it was farre otherwise with Iob: As he was no hireling, so *he proued no changeling. As the Heathen man saith of one, fHee ceased not to worship euen an angrie God: gThough he slay me, saith Iob, yet I will trust still in him. And thus the Saints of God approue vnto God their owne sinceritie; in that hthough God had forgotten them, yet they had not forgotten him; though ihe had smitten them, (that is, by smiting throwne and thrust them downe) to the very bottome of the Sea, the place where the kWhales lodge, and had ouer-whelmed them with the shadow of death; and suffered them to be butchered and massacred all the day long, as if they were no other than sheepe sent to the shambles, and set apart for the slaughter; yet for all this, they would not from him, nor seeke to any other but him: As Diogenes the Cynick somtime told his Master Antisthenes, lthere was no cudgell so crabbed that could driue them away from him.
Secondly, God doth this mto exercise the 2gifts and graces of his Spirit in them. For many graces of God, as Patience, Confidence in God, and the like, are like Torches and Tapers, that show dim in the light, but burn clear in the dark; ⟨p. 17⟩or like the Moon, and nthe Stars, that are not seen in the day, but shine bright in the night. oThere is no use of patience when all things go well with us. pYe have heard of Jobs patience, saith James. But we had never heard of it, had Job never been in trouble. qThere is no sight of faith, when we do sensibly see and feel as it were the love and good will of God towards us in the pregnant and plentiful effects and fruits of his favour. rIt is the efficacy of faith, saith Augustine, to believe what we see not; for it is the reward of faith for us to see what we believe. But when sit is winter time with us, and the sap is all down in the root, little sign or show of it to be seen abroad, or above ground in the branches; when all outward, yea and inward signs of Gods love and favour towards us, and of his care and regard of us shall seem to fail and be withdrawn from us; when we shall see and feel nothing, but arguments of his anger and wrath, utroubles without and terrors within, Gods face turned from us, or his angry look towards us; yet even then through these thick and black clouds to descry and discern the bright sunshine of Gods favour; and contrary to sense and reason, carnal sense, & corrupt reason, to believe that xGod loveth us, when he lowereth on us, and seemeth even to loath us, that we are in favour still with him when he knitteth the brows and frowneth on us, that he remembereth us and thinketh on us when he seemeth to forget us, that he is a gracious God and ya sure Saviour to us, ⟨p. 18⟩when he seemeth b•nt to destroy us; this i• the excellency of faith indeed. And for the exercise12 of this and other the like graces in his, doth God oft withdraw himself from them, as the Nu•e doth from the child, to teach it to exercise the feet, and learn to stand and go of it self without help or hold. Or as the Eagle with her young ones, which when they are grown fledge, she turneth out of the nest, nor beareth them ever on her wing, though *sometimes she so do, but to […] them to […], “•lieth from them, and leaveth them sometime to shift for themselves.
Secondly, God doth this mto exercise the 2gifts and graces of his Spirit in them. For many graces of God, as Patience, Confidence in God, and the like, are like Torches and Tapers, that shew dimme in the light, but burne cleere in the darke; ⟨p. 17⟩or like the Moone, and nthe Starres, that are not seene in the day, but shine bright in the night. oThere is no vse of patience when all things goe well with vs. pYee haue heard of Iobs patience, saith Iames. But we had neuer heard of it, had Iob neuer beene in trouble. qThere is no sight of faith, when we doe sensibly see and feele as it were the loue and good will of God towards vs in the pregnant and plentifull effects and fruits of his fauour. rIt is the efficacie of faith, saith Augustine, to beleeue what we see not; for it is the reward of faith for vs to see what we beleeue. But when sit is winter time with vs, and the sap is all downe in the root, little signe or shew of it to be seene abroad, or aboue ground in the branches; when all outward, yea and inward signes of Gods loue and fauour towards vs, and of his care and regard of vs shall seeme to faile and be withdrawne from vs; when we shall see and feele nothing, but arguments of his anger and wrath, utroubles without and terrors within, Gods face turned from vs, or his angry looke towards vs; yet euen then through these thicke and blacke clouds to descry and discerne the bright sunneshine of Gods fauour; and contrary to sense and reason, carnal sense, & corrupt reason, to beleeue that xGod loueth vs, when he lowreth on vs, and seemeth euen to loath vs, that we are in fauour still with him when he knitteth the browes and frowneth on vs, that he remembreth vs and thinketh on vs when he seemeth to forget vs, that hee is a gratious God and
mAd exercitium.
2Reason 2.
nStell• interdi• latent, noctu•icant. Ita vera virtus non apparet in prosperi•, eminet in adversis. Bern. in Cant. 27.
oPatientiae in prosperis null' est usus. Greg. mor. l. 11. cap. 19. In malis quae quisque patitur, n• in bonis, quib▪ fruit•r, opus est patientiâ. Aug. in Joan. 124.Patientiae in prosperis null' est usus. Greg. mor. l. 11. cap. 19. In malis quae quisque patitur, n• in bonis, quib▪ fruit•r, opus est patientiâ. Aug. in Ioā. 124.
qI• fides non habet meritum, ubi ratio humana prabet experimentū. Greg. in Evang. 26. Hac est enim la•s fidei, si id quod creditur non videtur. Nam quid magnum est, si id credimus, quod videmus? Aug. in Joan. 79. Joh. 20. 29. Facilè enim credimus quod videmus. Ambr. in Luc. l. 10.I• fides non habet meritum, ubi ratio humana prabet experimentū. Greg. in Euang. 26. Hac est enim la•s fidei, si id quod creditur non videtur. Nam quid magnum est, si id credimus, quod videmus? Aug. in Ioan. 79. Ioh. 20. 29. Facilè enim credimus quod videmus. Ambr. in Luc. l. 10.
God led you along the wilderness, saith Moses to the Israelites, zto humble you▪ and to teach you, that man […] not by bread, but by Gods word; to teach them ato swim without bladders, to go without crutches, to depend upon the ba•e word of God, when bread and water should sail; and to learn, as, with the Apostle, bnot to trust in themselves, so †not to trust to the m•anes, but in him that worketh by them, and that can as well work for us without them, when they fail.
God led you along the wildernesse, saith Moses to the Israelites, zto h•mble you▪ and to teach you, that man 〈…〉 not by bread, but by Gods word; to teach them ato swim without bladders, to goe without crutches, to depend vpon the ba•e word of God, when bread and water should saile; and to learne, as, with the Apostle, bnot to trust in themselues, so †not to trust to the m•anes, but in him that worketh by them, and that can as well worke for vs without them, when they faile.
zDeut. •. •▪ 3.
aPueris, qui n•e discu•t, sc•pea ind•itur ratis. Pla•t. A•lul. 4. 1. • ast ubi j•m du•averit •as Membra, • que […], discest corti•e nare. Horat. serm. 1. 4.Pueris, qui n•e discu•t, sc•pea ind•itur ratis. Pla•t. A•lul. 4. 1. • ast ubi j•m du•averit •as Membra, • que 〈…〉, discess•e corti•e nare. Horat. serm. 1. 4.
Thirdly, cto en•re us to patience, and holy obedience, 2and submission of our wills to the good pleasure of God. As a father sometime will cross his child in those things that he hath a mind to, yea and it may be are not evil for him neither otherwise, and deny him somethings that he doth most of all desire, though they be such things as he is willing enough, yea and hath a purpose afterward to bestow on him, only thereby ⟨p. 19⟩to enure him to rest contented with his will, and to submit and refer his desires to his pleasure: So doth God oftentimes withdraw and with-hold long from his children outward joys, inward comforts, the light of his countenance, the fruits of his favour, the things they most desire, and that he purposeth one day to3 bestow on them, though he keep them back for the present, thereby to enure them to patience and child-like submission; that they may learn to practise what dthey daily pray, and what our Saviour as well by practise as by precept, hath taught them to say, eNot my will, but thy will be done. For as fpatience maketh trial; so gtrial breedeth patience. As hby patience, and by nothing more, is our sincerity approved: (nothing putteth our piety to the proof more than patience:) so such trials as these do enure to patience and obedience: (As it is said of our Saviour, That ithough he were the Son, yet khe learned obedience by those things that he suffered:) *a lesson at the first not so easily learned of us, till by continuance of sufferings we have been inured to the yoke. By these and the like courses therefore God enureth and instructeth his children to bear quietly such burdens as he pleaseth to lay on them; as also to wait his leisure, ⟨p. 20⟩and abide his good pleasure, who knoweth what is best for them, and lwill deny nothing min his due season▪ unto them; but nas a wise Physician, saith Augustine, dieting his patient, will both give them what is fit for them to have, and give it them then when it is fit for them to have it.
Thirdly, cto en•re vs to patience, and holy obedience, 2and submission of our wils to the good pleasure of God. As a father sometime will crosse his childe in those things that hee hath a minde to, yea and it may be are not euill for him neither otherwise, and deny him somethings that he doth most of all desire, though they be such things as hee is willing enough, yea and hath a purpose afterward to bestow on him, only thereby ⟨p. 19⟩to enure him to rest contented with his will, and to submit and referre his desires to his pleasure: So doth God oftentimes withdraw and with-hold long from his children outward ioyes, inward comforts, the light of his countenance, the fruits of his fauour, the things they most desire, and that hee purposeth one day to3 bestow on them, though he keepe them back for the present, thereby to enure them to patience and childe-like submission; that they may learne to practise what dthey daily pray, and what our Sauiour as well by practise as by precept, hath taught them to say, eNot my will, but thy will be done. For as fpatience maketh triall; so gtriall breedeth patience. As hby patience, and by nothing more, is our sinceritie approued: (nothing putteth our pietie to the proofe more than patience:) so such trials as these doe enure to patience and obedience: (As it is said of our Sauiour, That ithough he were the Sonne, yet khe learned obedience by those things that he suffered:) *a lesson at the first not so easily learned of vs, til by continuance of sufferings we haue beene enured to the yoake. By these and the like courses therefore God enureth and instructeth his children to beare quietly such burdens as hee pleaseth to lay on them; as also to wait his leasure,
cAll […] e•cendam.All 〈…〉 e•cendam.
2Reason 3.
3[Greek or Hebrew]. Hera•lit. apud St•b. c. 3.〈non-Latin alphabet〉. Hera•lit. apud St•b. c. 3.
eMatt. 26. 39, 42. [Greek or Hebrew]. Thymarid• quidā. Thymarides contra, [Greek or Hebrew]. Jamblych. in vita▪ Pythag. Vide quid aequi•s est, tenè divinae voluntati conformando subdere, an ut ipsa tuae subserviat voluntary. Gerson. confol. Theol. lib. 2. cap. 1. M• [Greek or Hebrew]; Epictet. Arian. l. 2. c. 17. Deus quod vult qui vult, semper est foelix. Sic enim hom• ab humanis in divina dirigit•r, cùm voluntati human• voluntas divina praefertur. Aug. in Joan. 52.Matt. 26. 39, 42. 〈non-Latin alphabet〉. Thymarid• quidā. Thymarides contra, 〈non-Latin alphabet〉. Iamblych. in vita▪ Pythag. Vide quid aequi•s est, tenè divinae voluntati conformando subdere, an ut ipsa tuae subserviat volunta•i. Gerson. confol. Theol. lib. 2. cap. 1. M ; Epictet. Arian. l. 2. c. 17. Deus quod vult qui vult, semper est foelix. Sic enim hom ab humanis in divina dirigitr, cùm voluntati human voluntas divina praefertur. Aug. in Ioan. 52.
Fourthly, God dealeth thus many times with1 his children, oto work in them a greater hatred and detestation of sin; whereof this hiding of his face from them, is oft a fruit and an effect. pWhen you stretch forth your hands, saith God by the Prophet, I will hide mine eyes from you, and though you make many prayers, I will not hear you, because your hands are full of blo•d. And saith the same Prophet, speaking in the person of Gods people; qThou hast •id thy face from us, and hast consumed us because of our iniquities. Yea in the Lamentations the people of God complain, that rGod had overwhelmed them with his wrath, and covered himself with a cloud, that their prayers might not pass, nor have access to his Highness; because they had sinned and rebelled against him, and he therefore had not spared them. And certainly that is one principal cause, the sins of Gods Church and Children, their rebellious courses, their untoward carriage, their wickedness, their wantonness, their evil demeanour towards him, that maketh God to turn away his loving countenance from them, and that not only for a time to look off them, till they humble themselves before him, but *even for some space of time after also, to look strangely upon them. He ⟨p. 21⟩doth as a wise and discreet Father, who when his Son hath offended him, though upon his submission he be reconciled unto him, and be inwardly as well affected again towards him, as ever, yet will make some show of anger still, it may be, and lower and frown on him for a long time after, that he may not suddenly take heart to grace, as we say, again; but may by that means be drawn to be both more seriously sorry for his offence past, and more fearful for the future of offending his Father. So dealeth God with his children, when they have done amiss and run riot, though upon their repentance he be at one again with them, yet he concealeth it long many times; neither is his countenance oft the same for a long time after towards them, that formerly it had been.
Fourthly, God dealeth thus many times with1 his children, oto worke in them a greater hatred and detestation of sinne; whereof this hiding of his face from them, is oft a fruit and an effect. pWhen you stretch forth your hands, saith God by the Prophet, I will hide mine eyes from you, and though you make many prayers, I will not heare you, because your hands are full of blo•d. And saith the same Prophet, speaking in the person of Gods people; qThou hast •id thy face from vs, and hast consumed vs because of our iniquities. Yea in the Lamentations the people of God complaine, that rGod had euerwhelmed them with his wrath, and couered himselfe with a cloud, that their prayers might not passe, nor haue accesse to his Highnesse; because they had sinned and rebelled against him, and he therefore had not spared them. And certainly that is one principall cause, the sinnes of Gods Church and Children, their rebellious courses, their vntoward cariage, their wickednesse, their wanto•nesse, their euill demeanure towards him, that maketh God to turne away his louing countenance from them, and that not only for a time to looke off them, till they humble themselues before him, but *euen for some space of time after also, to looke strangely vpon them. Hee ⟨p. 21⟩doth as a wise and discreet Father, who when his Sonne hath offended him, though vpon his submission hee be reconciled vnto him, and be inwardly as well affected againe towards him, as euer, yet will make some shew of anger still, it may be, and lowre and frowne on him for a long time after, that hee may not suddenly take heart to grace, as wee say, againe; but may by that meanes be drawne to be both more seriously sorie for his offence past, and more fearefull for the future of offending his Father. So dealeth God with his children, when they haue done amisse and runne riot, though vpon their repentance he be at one againe with them, yet he concealeth it long many times; neither is his countenance oft the same for a long time after towards them, that formerly it had beene.
*Multa cogitur homo tolerare etiam remissis peccatis: quamvis ut in eam veniret miseriam, primum fueritcausa poccatum. Productior est enim poena quim culpa, ne parva putaretur culpa, si cum illa siniretur & poena. Ac per hoc vel ad demonstrationem debit• miseri•, vel ad emendationem labilis vitae, vel ad exercitationē necessariae patientiae, temp•raliter hominem detinet poena, etiam quem jam ad damnationem sempitern•m reum non detinet culpa. Aug in •an. 124.Multa cogitur homo tolerare etiam remissis peccatis: quamvis ut in eam veniret miseriam, primum fueritcausa poccatum. Productior est enim poena quim culpa, ne parva putaretur culpa, si cum illa siniretur & poena. Ac per hoc vel ad demonstrationem debit• miseri•, vel ad emendationem labilis vitae, vel ad exercitationē necessariae patientiae, temp•raliter hominem detinet poena, etiam quem jam ad damnationem sempitern•m reum non detinet culpa. Aug in •an. 124.
Thus dealt DAVID with Absalom; and thus God himself with DAVID. sAfter that Absalom by a train had made away his brother Ammon, and was fled upon it to Geshur; DAVID a Father but too indulgent, (t that was his fault, and he smarted shrewdly for it) after some space of time, when the sorrow for his son Ammon was over, began to earn inwardly after Absalom; and since that Ammon was gone, he was loth to lose the comfort of his Absalom also, whom he loved but too well, and far better than his Absalom loved him. And though he strove to conceal it, yet uhe could not but discover it. xJoab wisely discerned it, and used the woman of Tekoa as a midwife, to deliver DAVIDS heart ⟨p. 22⟩of that that *it went great with, and was full of pain withal; and to draw that from him as by constraint or importunity, which DAVID was of himself over-willing unto already. yThus Absalom his exile must be called home at length, though with some difficulty: and the matter must proceed not as from DAVID, but from Jab: DAVIDS affection to Absalom must by all means be concealed: Yea, after Absalom was returned, though DAVID, no doubt, longed still after him, and in some sort doted on him, and was m•re seriously and sincerely desiro• to see Absalom, than Absalom was to see DAVID; yet, zLet him turn, saith he, to his own house, and not se• my face. And so dwelt Absalom, DAVIDS be• beloved some, (for he had not yet Solomon) for the space of two years in Jerusalem, where the Court most was, and yet might not all that while so much as see the King his fathers face, or have access once to his presence. DAVID, no doubt, was perfectly reconciled in heart to him, and counted it no small cross that he must thus be deprived of him; but knowing Absaloms disposition, how soon he might be returning to some such like practise, if he were suddenly taken into grace again, was content to enforce himself to this harsh and unpleasing carriage towards him, (unpleasing, I say, as well to DAVID himself, as to Absalom) to prevent some such further mischief (if it might have been) that might otherwise▪ both befall himself and Absalom, as upon the change of ⟨p. 23⟩his countenance towards him shortly after ensued.
Thus dealt DAVID with Absolom; and thus God himselfe with DAVID. sAfter that Absolom by a traine had made away his brother Ammon, and was fled vpon it to Geshur; DAVID a Father but too indulgent, (t that was his fault, and he smarted shrewdly for it) after some space of time, when the sorow for his son Ammon was ouer, began to earne inwardly after Absolom; and since that Ammon was gone, hee was loth to lose the comfort of his Absolom also, whom he loued but too well, and farre better than his Absolom loued him. And though hee stroue to conceale it, yet uhe could not but discouer it. xIoab wisely discerned it, and vsed the woman of Tekoa as a midwife, to deliuer DAVIDS heart ⟨p. 22⟩of that that *it went great with, and was full of paine withall; and to draw that from him as by constraint or importunitie, which DAVID was of himselfe ouer-willing vnto alreadie. yThus Absolom his exile must be called home at length, though with some difficultie: and the matter must proceed not as from DAVID, but from I•ab: DAVIDS affection to Absolom must by all meanes be concealed: Yea, after Absolom was returned, though DAVID, no doubt, longed still after him, and in some sort doated on him, and was m•re seriously and sincerely desiro• to see Absolom, than Absolom was to see DAVID; yet, zLet him turne, saith he, to his owne house, and not se• my face. And so dwelt Absolom, DAVIDS be• beloued some, (for he had not yet Salomon) for the space of two yeeres in Ierusalem, where the Court most was, and yet might not all that while so much as see the King his fathers face, or haue accesse once to his presence. DAVID, no doubt, was perfectly reconciled in heart to him, and counted it no small crosse that he must thus be depriued of him; but knowing Absoloms disposition, how soone he might be returning to some such like practise, if hee were sodainely taken into grace againe, was content to enforce himselfe to this harsh and vnpleasing cariage towards him, (vnpleasing, I say, as well to DAVID himselfe, as to Absolom) to preuent some such further mischiefe (if it might haue beene) that might otherwise both befall himselfe and Absolo, as vpon the change of
Now look how DAVID dealt with Absalom, so dealt God himself with DAVID. After that foul abuse of Bathsheba, and the murder of Uriah, albeit aDAVID had to Nathan freely confessed his offence, and Nathan from God again assured him of the free and full forgiveness of it; The Lord hath taken away thy sin, thou shalt not die for it: Yet the Lord, the more throughly to humble him for it, and to make him the more wary for the time to come of shunning that that might produce again such fearful effects, *did not look upon him so lovingly for a long time after, as before he had wont to do. Read but the Psalm that he made after Nathan had been with him; and see how earnestly and instantly he crieth and calleth upon God still, bto turn his face away from his sin, and to look in mercy upon himself, not to cast him wholly out of his sight, nor to take his good Spirit utterly away from him, to restore unto him again those inward comforts and joys, which cthrough the light of Gods countenance he had formerly enjoyed, but had in a manner clean lost, and was wholly deprived of for the present. And in like manner doth God deal with many other of his dear servants, after some heinous and notorious crimes by them committed, he withdraweth oft his face and favourable countenance away from them, not till they repent only, but even after they have repented of them, to make them wiser ⟨p. 24⟩and warier for the time to come, and to detest their own folly the more for the present.
Now looke how DAVID dealt with Absolom, so dealt God himselfe with DAVID. After that foule abuse of Bathsheba, and the murther of Vriah, albeit aDAVID had to Nathan freely confessed his offence, and Nathan from God againe assured him of the free and full forgiuenesse of it; The Lord hath taken away thy sinne, thou shalt not die for it: Yet the Lord, the more throughly to humble him for it, and to make him the more wary for the time to come of shunning that that might produce againe such fearefull effects, *did not looke vpon him so louingly for a long time after, as before he had wont to doe. Reade but the Psalme that hee made after Nathan had beene with him; and see how earnestly and instantly hee crieth and calleth vpon God still, bto turne his face away from his sinne, and to looke in mercy vpon himselfe, not to cast him wholly out of his sight, nor to take his good Spirit vtterly away from him, to restore vnto him againe those inward comforts and ioyes, which cthrough the light of Gods countenance hee had formerly enioyed, but had in a manner cleane lost, and was wholly depriued of for the present. And in like manner doth God deale with many other of his deare seruants, after some hainous and notorious crimes by them committed, he withdraweth oft his face and fauourable countenance away from them, not till they repent onely, but euen after they haue repented of them, to make them wiser ⟨p. 24⟩and warier for the time to come, and to detest their owne folly the more for the present.
*Est quidā etiam tranquilli maris tremor, aut lacus qui ex tempestate requievit. Senec. de tranquill. c. 1.Est quidā etiam tranquilli maris tremor, aut lacus qui ex tempestate requievit. Senec. de tranquill. c. 1.
l[Greek or Hebrew]. Diogen. Laert. Nullus tam durus erit baculus qui à tuo me obsequio separate. Hieron. adv. Jovin. l. 2.〈non-Latin alphabet〉. Diogen. Laert. Nullus tam durus erit baculus qui à tuo me obsequio separ•t. Hieron. adv. Iovin. l. 2.
of this and other the like graces in his, doth God oft withdraw himselfe from them, as the Nu•e doth from the childe, to teach it to exercise the feet, and learne to stand and goe of it selfe without helpe or hold. Or as the Eagle with her young ones, which when they are growne fledge, shee turneth out of the nest, nor beare•h them euer on her wing, though
•lieth from them, and leaueth them sometime to shift for themselues.
Virtus fidei credere quod non vides; merces fidei videre quod credi•. Aug. in Psal. 109. & de verb. Ap. 27.
sPutas, hîc est? n• potest non esse, sed latet. hyems est; int▪ est viridita• in radice Aug. in 1 Joan. 9.Putas, hîc est? n• potest non esse, sed latet. hyems est; int▪ est viridita• in radice Aug. in 1 Ioan. 9.
12Aqui• pullos s•s in ally port•, •es reliqui inter pedes. Munster. in Schol. • R. Solomon.Aqui• pullos s•s in ali• port•, •es reliqui inter pedes. Munster. in Schol. • R. Solomon.
as a wise Physitian, saith Augustine, dieting his patient, will both giue them what is fit for them to haue, and giue it them then when it is fit for them to haue it.
h[Greek or Hebrew]. Pind. Olymp. 4. Marcet sine adversari• virtus. Tunc apparet quanta sit, quantum valeat polleatque, cùm quid possit patientia ostendit. Sen de provid. c. 2.〈non-Latin alphabet〉. Pind. Olymp. 4. Marcet sine adversari• virtus. Tunc apparet quanta sit, quantum valeat polleatque, cùm quid possit patientia ostendit. Sen de provid. c. 2.
*[Greek or Hebrew]. Eurip. He•ub. Quam malè inassueti veniunt ad aratra juvenci?〈non-Latin alphabet〉. Eurip. He•ub. Quam malè inassueti veniunt ad aratra juvenci?
nProrsus tanquam •grotum reficiens medicus, & quod opus est hoc dat, & quando opus est, tunc dat. Aug. in Ps. 144.Prorsus tanquam •grotum reficiens medicus, & quod opus est hoc dat, & quando opꝰ est, tunc dat. Aug. in Ps. 144.
