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.
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yea and inward signs of Gods love and favour towards us, and of his care and regard of us shall seem to fail and be withdrawn from us; when we shall see and feel nothing, but arguments of his anger and wrath, utroubles without and terrors within, Gods face turned from us, or his angry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
God 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
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
•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 ya sure Sauiour to vs, ⟨p. 18⟩when he seemeth b•nt to destroy vs; this i• the excellencie of faith indeed. And for the exercise12 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 *sometimes shee so doe, but to 〈…〉 them to 〈…〉, “•lieth from them, and leaueth them sometime to shift for themselues.
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.
rVirtus 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.
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.
Fifthly, God oft thus withdraweth and estrangeth1 himself from his, dThat the cross incumbent may have its full and perfect work on them, which if it were sooner removed, it would be the worse for them, as when the corrosive plaster is pulled off ere the dead flesh is eaten out: and indeed as it were to no end for the Surgeon to clap on a corrosive, if he should pull it off again instantly, before it have done ought; it were to no purpose for the Finer to put his gold into the fire, if he should either pull it out again, or put out his fire, before the ore be melted, and the drossy matter severed: So it would be to small purpose for God to lay crosses on us, for the bettering and amending of us, if he should presently again so soon as we feel the smart of them, and begin to whine under his hand, remove them away instantly, ere we be at all bettered by them, or have that effected on us that God intendeth in them.
Fiftly, God oft thus withdraweth and estrangeth1 himselfe from his, dThat the crosse incumbent may haue its full and perfect worke on them, which if it were sooner remoued, it would be the worse for them, as when the corrasiue plaister is pulled off ere the dead flesh is eaten out: and indeed as it were to no end for the Surgeon to clap on a corrasiue, if he should pull it off againe instantly, before it haue done ought; it were to no purpose for the Finer to put his gold into the fire, if he should either pull it out againe, or put out his fire, before the ore be melted, and the drossie matter seuered: So it would be to small purpose for God to lay crosses on vs, for the bettring and amending of vs, if he should presently againe so soone as wee feele the smart of them, and begin to whine vnder his hand, remoue them away instantly, ere we be at all bettered by them, or haue that effected on vs that God intendeth in them.
eCount it matter of much joy, my brethren, saith James, when you fall into many trials, or troubles. Since you know that the trial of your faith bringeth forth patience: And let patience have her perfect work, that you may be sound and entire. And ffor the furthering and consummating of this work, doth God oftentimes thus withdraw himself, as it were, out of the way, and seemeth to keep aloof off, when he is yet near at hand with us. He doth as the Physician or Surgeon ⟨p. 25⟩doth with his Patient, when he meeteth with a sore festered or full of dead flesh: He applieth some sharp corrosive to purge the wound, and to eat out the dead flesh, that would else hinder the cure. gWhich being done, the Patient, it may be, impatient of pain, as soon as he feeleth the smart of it, crieth to have it removed. But he telleth him, No, it must stay there till it have eaten to the quick, and effected that throughly for which it is applied. And to this purpose having given charge to them that be about him, to see that nothing be stirred till he come again to him, withdraweth and retireth himself till it be full time to take it off again. Mean while the Patient lying in pain, counteth every minute an hour till the Surgeon come back again, and if he stay long, thinketh that sure he hath forgotten him, while he is taken up with other Patients, or is otherwise employed, and will never in any time return again to him: when as the Surgeon, it may be, is all this while but in the very next room to him, there by the hour-glass, to that purpose set up, attending but the time, till the plaster have wrought that that it is to effect. And in the very self-same manner doth God deal oft with his dearest ones. Thus hPaul buffeted by Satan, (it was no small corrosive and heart-sore, you may be well assured, that troubled so much so magnanimous a spirit as his was) was instant with God more than once or twice to be rid of that evil. But ithe answer he had from God was, that he must patiently abide it: he should ⟨p. 26⟩not want his grace that should enable him to undergo it. But it would be worse with him, if it were otherwise; he would be in much peril of being puffed up with pride, if he were wholly freed from it. Yea thus DAVID, when Gods hand was sometime upon him, and he felt it harsh and heavy, he crieth earnestly unto God, to have it removed from him:
eCount it matter of much ioy, my brethren, saith Iames, when you fall into many trials, or troubles. Since you know that the triall of your faith bringeth forth patience: And let patience haue her perfect worke, that you may be sound and entire. And ffor the furthering and consummating of this worke, doth God oftentimes thus withdraw himselfe, as it were, out of the way, and seemeth to keepe aloofe off, when he is yet neere at hand with vs. He doth as the Physitian or Surgeon ⟨p. 25⟩doth with his Patient, when he meeteth with a sore festred or full of dead flesh: Hee applieth some sharpe corrasiue to purge the wound, and to eat out the dead flesh, that would else hinder the cure. gWhich being done, the Patient, it may be, impatient of paine, as soone as he feeleth the smart of it, crieth to haue it remoued. But he telleth him, No, it must stay there till it haue eaten to the quicke, and effected that throughly for which it is applied. And to this purpose hauing giuen charge to them that be about him, to see that nothing be stirred till hee come againe to him, withdraweth and retireth himselfe till it be full time to take it off againe. Meane while the Patient lying in paine, counteth euery minute an houre till the Surgion come backe againe, and if he stay long, thinketh that sure he hath forgotten him, while he is taken vp with other Patients, or is otherwise imployed, and wil neuer in any time returne again to him: when as the Surgion, it may be, is all this while but in the very next roome to him, there by the houre-glasse, to that purpose set vp, attending but the time, till the plaister haue wrought that that it is to effect. And in the very selfe-same manner doth God deale oft with his dearest ones. Thus hPaul buffeted by Satan, (it was no small corrasiue and heart-sore, you may be well assured, that troubled so much so magnanimous a spirit as his was) was instant with God more than once or twice to be rid of that euill. But ithe answer he had from God was, that he must patiently abide it: hee should ⟨p. 26⟩not want his grace that should enable him to vndergoe it. But it would be worse with him, if it were otherwise; he would be in much perill of being puffed vp with pride, if he were wholly freed from it. Yea thus DAVID, when Gods hand was somtime vpon him, and he felt it harsh and heauy, he crieth earnestly vnto God, to haue it remoued from him:
fOmnipotens Deus quid nobis profuturum sit sciens, dolentium exaudire vocem saepe dissimulat, ut utilitatē augeat, dumb per poenā vita penitius purgatur. Greg. mor. l. 14. c. 18. Vota differens cruciat, crucians purgat, ut ad percipiendum quod desiderant, ex dilatione melius convalescant. Idem ibid. l. 8. c. 17.Omnipotens Deus quid nobis profuturum sit sciens, dolentium exaudire vocem saepe dissimulat, ut utilitatē augeat, dum per poenā vita penitius purgatur. Greg. mor. l. 14. c. 18. Vota differens cruciat, crucians purgat, ut ad percipiendum quod desiderant, ex dilatione melius convalescant. Idem ibid. l. 8. c. 17.
gQuomodo cùm medicus epithema molestum & ardens imposuit, aeger ubi medicamento cruciari ceperit, rogat medicum ut tollat emplastrum: Molestum est, inquit, mihi istud emplastrum; tollas, quaeso. Rogat ut tollat, & non tollit. Eg•, inquit, novi quem curo. Non mihi det qui aegrotat consilium. Opus est diu ibi sit, aliter enim nil proficiet. Aug. in Psal. 90. & in Psal. 98. & in Psal. 130. & in 1 Joan. 6.Quomodo cùm medicus epithema molestum & ardens imposuit, aeger ubi medicamento cruciari ceperit, rogat medicum ut tollat emplastrum: Molestum est, inquit, mihi istud emplastrum; tollas, quaeso. Rogat ut tollat, & non tollit. Eg•, inquit, novi quem curo. Non mihi det qui aegrotat consilium. Opus est diu ibi sit, aliter enim nil proficiet. Aug. in Psal. 90. & in Psal. 98. & in Psal. 130. & in 1 Ioan. 6.
iNon est ablatum, quod volebat auferri, ut infirmitas illa sanaretur. Aug. in Joan. 7. Ita Deus & denegans exaudit, & exaudiens denegat; tribuens aufert, non tribuens donat. Simon Casein Evang. l. 5. c. 24.
kTake, saith he, thy plague away from me; I am even consumed with the stroke of thine hand. And he pleadeth with God, as the Patient would do with the Physician, when he is full of pain with that that is applied, he is sure that the plaster hath done enough by this time: lIt is good for me that I have been afflicted. This affliction surely hath done me much good, I am very much amended by it. For mBefore 4I was afflicted I went astray; but since I have been thus troubled, I am grown more careful of my courses; now I keep thy commandments. But nGod saw that in DAVID, that he, it may be, saw not in himself. He saw much dead flesh, much corrupt matter behind, that was yet to be eaten out, or it would be ready soon to break forth into some outrage, as also afterward it did, when DAVID came to be free from that harsh course of cure, and hard and strict diet, that God had a long time before held him to.
kTake, saith he, thy plague away from mee; I am euen consumed with the stroke of thine hand. And he pleadeth with God, as the Patient would doe with the Physitian, when he is full of paine with that that is applied, he is sure that the plaister hath done enough by this time: lIt is good for me that I haue beene afflicted. This affliction surely hath done me much good, I am very much amended by it. For mBefore 4I was afflicted I went astray; but since I haue beene thus troubled, I am growne more carefull of my courses; now I keepe thy commandements. But nGod saw that in DAVID, that he, it may be, saw not in himselfe. He saw much dead flesh, much corrupt matter behinde, that was yet to be eaten out, or it would be ready soone to breake forth into some outrage, as also afterward it did, when DAVID came to be free from that harsh course of cure, and hard and strict diet, that God had a long time before held him to.
4Con•abo te, nō cum argento tamen, •. Nō agam summo jure tecum: quia si ab omni scoriâ, ut argentum, expurgandu• esses, totus disperires. Jun. ibid. [Greek or Hebrew]. Chrysost. in Psal. 7.Con•abo te, nō cum argento tamen, •. Nō agam summo iure tecum: quia si ab omni scoriâ, ut argentum, expurgandu• esses, totus disperires. Iun. ibid. 〈non-Latin alphabet〉. Chrysost. in Psal. 7.
nNon se norat aegrotus; sed agrotū norat medicus. Aug. in Psal. 138. Inspecta vena quid intu• ageretur in grotto, medicus noverat, •grotus non noverat. Idem in Psal. 4•.Non se norat aegrotus; sed agrotū norat medicus. Aug. in Psal. 138. Inspecta vena quid intu• ageretur in •groto, medicus noverat, •grotus non noverat. Idem in Psal. 4•.
True it is that oGod dealeth not with us in this kind, as the Finer doth with his oar, who never lineth melting it, and passing it through the fire again and again, as long as any drossy matter remaineth mixed with it; or as those that ⟨p. 27⟩boil broths or curious confections for sick persons, that never leave blowing and boiling so long as any scum at all ariseth on them. If he should so do, we should never be any of us out of the furnace of affliction; even the very best of us should be ever either in, or over the fire, always burning or boiling as long as we lived. For so long as we live here, we shall retain some of this dross still: *nor will our scum be utterly purged out of us, while we abide here. But yet, howsoever God doth not go so exactly to work with us, (the cross would sooner eat our hearts out of our bodies, than work all spiritual filth and dross out of our souls) yet he will have that he doth in this kind, work to some purpose with us, he will not have us come out of the fire as we went in, he will not endure we should come off the fire as foul and as full of scum, as we were when he set us on. And that the cross may have this effect indeed on us, phe doth in mercy to us, till it be done, withdraw himself from us, that his wonted manner of presence may not hinder the work of it.4
True it is that oGod dealeth not with vs in this kinde, as the Finer doth with his oare, who neuer linneth melting it, and passing it thorow the fire againe and againe, as long as any drossie matter remaineth mixt with it; or as those that ⟨p. 27⟩boile broths or curious confections for sicke persons, that neuer leaue blowing and boiling so long as any scum at all ariseth on them. If he should so doe, we should neuer be any of vs out of the furnace of affliction; euen the very best of vs should be euer either in, or ouer the fire, alwaies burning or boiling as long as we liued. For so long as we liue here, we shall retaine some of this drosse still: *nor will our scum be vtterly purged out of vs, while we abide here. But yet, howsoeuer God doth not goe so exactly to work with vs, (the crosse would sooner eat our hearts out of our bodies, than worke all spirituall filth and drosse out of our soules) yet he will haue that he doth in this kinde, worke to some purpose with vs, he will not haue vs come out of the fire as wee went in, hee will not endure wee should come off the fire as foule and as full of scum, as we were when he set vs on. And that the crosse may haue this effect indeed on vs, phe doth in mercy to vs, till it be done, withdraw himselfe from vs, that his wonted manner of presence may not hinder the worke of it.4
oEsa•. 48. 10.
*Eradicari siquidem aut extirpari penitus è cordibus nostris, dumb hîc vivimu•, non potest. Bern. de temp. 45.Eradicari siquidem aut extirpari penitus è cordibus nostris, dum hîc vivimu•, non potest. Bern. de temp. 45.
Sixthly, God dealeth thus oft with them, qto stir up and kindle their zeal, to make them more fervent in prayer, and in seeking unto him, and to take away that coldness and remissness that usually groweth upon them, when they are free from such afflictions. Thus rhe neglected the Israelites, though fighting in a just quarrel, and suffered them to fall before their brethren the Beniamites, maintaining a bad cause, till they fasted and ⟨p. 28⟩prayed more earnestly, and by a kind of holy and religious importunity wrested aid and assistance from God. Thus she delayed & put off the poor woman of Canaan crying after him: he would neither hear her, nor the Disciples making suit for her: he answered her at first with a tseeming kind of sullen silence; then with a cutting answer, sharper than his former silence; uI am not sent, but to the lost sheep of Israel: And, xIt is not fit to take the children's bread, and to cast it to 7Dogs. But ythose speeches were but as blasts of the bellows, not to blow out, but to blow up the fire of her faith, and to make it so to blaze, as should astonish those that saw it. And zit is a dissimulation, saith Bernard, not an indignation, a concealment of affection, no abatement of love, that Christ in the Canticles oft with draweth and hideth himself from his dearly beloved, and is not found of her▪ nor returneth to her, so soon as she calleth; it is but to exercise her love, to inflame her affection, to make her more eager in seeking up and down after him.
Sixtly, God dealeth thus oft with them, qto stir vp and kindle their zeale, to make them more feruent in praier, and in seeking vnto him, and to take away that coldnes and remisnes that vsually groweth vpon them, when they are free from such afflictions. Thus rhe neglected the Israelites, though fighting in a iust quarrell, and suffered them to fall before their brethren the Beniamites, maintaining a bad cause, til they fasted and ⟨p. 28⟩praied more earnestly, and by a kind of holy and religious importunity wrested aid and assistance from God. Thus she delaied & put off the poore woman of Canaan crying after him: hee would neither heare her, nor the Disciples making suit for her: he answered her at first with a tseeming kinde of sullen silence; then with a cutting answer, sharper than his former silence; uI am not sent, but to the lost sheepe of Israel: And, xIt is not fit to take the childrens bread, and to cast it to 7Dogs. But ythose speeches were but as blasts of the belowes, not to blow out, but to blow vp the fire of her faith, and to make it so to blaze, as should astonish those that saw it. And zit is a dissimulation, saith Bernard, not an indignation, a concealement of affection, no abatement of loue, that Christ in the Cantieles ost with draweth and hideth himselfe from his dearely beloued, and is not found of her▪ nor returneth to her, so soone as shee calleth; it is but to exercise her loue, to inflame her affection, to make her more eager in seeking vp and downe after him.
qAdzelum acce• dendum.
rJudg. 20. 21, 25, 26. Terga dederunt sceleratis ultores sceleris, & plures pau•ioribus. Bern. de consider. l. 2. Sed recurrunt ad Dominum, & Dominu• ad eos. Ibid.Iudg. 20. 21, 25, 26. Terga dederunt sceleratis ultores sceleris, & plures pau•ioribus. Bern. de consider. l. 2. Sed recurrunt ad Dominum, & Dominu• ad eos. Ibid.
7[Greek or Hebrew]. Basil. ibid.〈non-Latin alphabet〉. Basil. ibid.
y[Greek or Hebrew]. Basil. ibid. Beneficium distulit, ut desiderium accenderet. Stell. in Luc. 24. Si• ignis statu premitur ut crescat. Greg. m•r. l. 20. c. 15.
He doth as a father that hath a son at the University, who though he understand, by his Tutor or some other friends, of his wants, yet will not take notice of them, till from his son himself he hear of them, Let him write; saith he, himself for them; and it may be he shall write twice too before he have what he desireth; ⟨p. 29⟩because he will by such means have him both to learn to know his duty, and to exercise his pen also for his own good: So our heavenly Father, though ahe know well enough what we have need of, bnor will he suffer us to want ought that shall be needful for us, yet che will have our wants made known to him by suit▪ and supplication, ere he will •ake notice of them, yea he will make us sue long many times ere he fulfil our desires, because he will have us to exercise his *Spirit of Prayer in us. Or as the Nurse, who perceiving that the child beginneth to neglect her, withdraweth her self aside, and keepeth some-while out of sight, yea and letteth the child, it may be, cry a good ere she come again to it, to make it grow more fond on her, when it hath been afraid of losing her: So DAVID, when din his prosperity he began to presume more than was meet on Gods favour, and to grow somewhat reckless in that regard, as if God were now so firm to him, that he were sure never to lose him, nor to have the effects and fruits of it ever withdrawn from him, albeit he were not altogether so careful to use all good means to retain it, as formerly he had been. eThou turnedst, saith he, thy face from me: and then being sore troubled, he sought earnestly with strong cries and salt tears, to recover and regain again the sense of Gods favour, which by his own neglect he thus had lost. Or *as a Father, saith one, that holding an Apple in his hand, which the child would fain have, letteth him ⟨p. 30⟩toil and tug at it, and with much ado unloose finger after finger, yea, and it may be, whine and cry heartily ere he come by it: So doth God many times with us, to make us fwrestle with him, and as gJacob sometime by intention and eagerness of prayer wring favour away from him; and as hthe poor Widow did by the unjust Judge, even by our importunity overcome him.
Hee doth as a father that hath a sonne at the Vniuersitie, who though hee vnderstand, by his Tutor or some other friends, of his wants, yet will not take notice of them, till from his sonne himselfe hee heare of them, Let him write; saith hee, himselfe for them; and it may be hee shall write twice too before he haue what he desireth; ⟨p. 29⟩because hee will by such meanes haue him both to learne to know his dutie, and to exercise his pen also for his owne good: So our heauenly Father, though ahe know well enough what wee haue need of, bnor will hee suffer vs to want ought that shall be needfull for vs, yet che will haue our wants made knowne to him by suit▪ and supplication, ere he will •ake notice of them, yea he will make vs sue long many times ere he fulfil our desires, because he will haue vs to exercise his *Spirit of Prayer in vs. Or as the Nurse, who perceiuing that the childe beginneth to neglect her, withdraweth her selfe aside, and keepeth some-while out of sight, yea and letteth the childe, it may be, crie a good ere she come againe to it, to make it grow more fond on her, when it hath beene afraid of losing her: So DAVID, when din his prosperitie hee began to presume more than was meet on Gods fauour, and to grow somewhat retchlesse in that regard, as if God were now so firme to him, that he were sure neuer to lose him, nor to haue the effects and fruits of it euer withdrawne from him, albeit he were not altogether so carefull to vse all good meanes to retaine it, as formerly hee had beene. eThou turnedst, saith hee, thy face from me: and then being sore troubled, he sought earnestly with strong cries and salt teares, to recouer and regain againe the sense of Gods fauour, which by his owne neglect he thus had lost. Or *as a Father, saith one, that holding an Apple in his hand, which the childe would faine haue, letteth him ⟨p. 30⟩
f[Greek or Hebrew], Ro. 15. 30. Certatim oremu•. Aug. epist. 121. Ut misericordiam exigamus. Idē in Psal. 39.〈non-Latin alphabet〉, Ro. 15. 30. Certatim oremu•. Aug. epist. 121. Ut misericordiam exigamus. Idē in Psal. 39.
gGen. 32. 24, 25, 26. Hosh. 12. 3, 4. Talibus Jacob funiculis Angelum detinebat, qualibus Moses resticulis Dominum ligaverat, Ex•. 32. 10, 11. Simon Cass. in Evang. l. 14.Gen. 32. 24, 25, 26
Or as iour Saviour Christ dealt with the […] Disciples, when he made as though he would go further, though he meant not to leave them, to make them the more instant on him, to press him to stay with them: So doth 9God many times make as though he were leaving, or had left us, to incite us to a more fervent and instant usage of all holy means, whereby we may either keep his favour with us, while we yet have it, or fetch it again when it is gone.
Or as iour Sauiour Christ dealt with the 〈…〉 Disciples, when he made as though he would goe further, though he meant not to leaue them, to make them the more instant on him, to presse him to stay with them: So doth 9God many times make as though hee were leauing, or had left vs, to incite vs to a more feruent and instant vsage of all holy meanes, whereby wee may either keepe his fauour with vs, while wee yet haue it, or fetch it againe when it is gone.
iLuk. 24. 28, 29. Finxit see longius ire, cùm mallet cum discipulis remanere. Bern. de grad. humil. Longius iturum finxit, ut in desiderium sui discipuli magis excitarentur. Stella in Luc.Luk. 24. 28, 29. Finxit se longius ire, cùm mallet cum discipulis remanere. Bern. de grad. humil. Longius iturum finxit, ut in desiderium sui discipuli magis excitarentur. Stella in Luc.
9Idcirco recedit, ut aevidius requiratur. Bern. in Cant. 17.
Seventhly, God doth thus kto commend to us 2his mercy, to teach us to make more account of his favour, when by the want of it we have felt what a bitter thing it is to be without it, and after long miss of it, come to re-enjoy it again. *The present evil is ever the greatest: and the fit we felt last seemeth usually the sharpest. But the present good is deemed commonly the least; and †that that goeth from us better, than that that abideth ⟨p. 31⟩by us: and albeit “the departure of ought from us, make it never a whit the better, yet any good thing seemeth better when it is going, and better yet when it is gone, than it did while either there was yet no fear of losing it, or it had not yet left us. lWe never understand the worth of any thing so well, as by the want of it. *The eye cannot so well judge of an object, if it be •ited too near it; nor †if it be continually without any intermission in the eye. mThe continued and continual enjoyment of the best things, yea and of those that best please us, though not always the best indeed, without intermission or enter-change, is wont to breed, if not a surfe•, yet a glut and a satiety, that so dulleth the souls appetite, that it maketh us as less apprehensive of, so nless affected with the benefit ⟨p. 32⟩that we enjoy in them. oHealth is never known what a jewel it is, till by sickness we have been some time deprived of it. Not do Gods children know so well, what a blessing they have of the sense of Gods favour, till by some spiritual desertion they have been a while bereaved of it. But as phealth is better esteemed, when we have been sick some time: and qfire is more comfortable when we have been a while in the cold: and rour meat is then best relished, when we have fasted longer than ordinary: and rest is most delightful, when we have been tolled and are tired: and sliberty is more welcome when we have been some time restrained of it, than when without interruption we have constantly retained it: So Gods favourable aspect is much more acceptable and comfortable, when tthe sun-shine of his favour beginneth to break forth again, after some black and bitter tempests and storms of his wrath; especially when they have been of long continuance, and much pains hath been taken for the recovery of it again.
Seuenthly, God doth thus kto commend to vs 2his mercie, to teach vs to make more account of his fauour, when by the want of it wee haue felt what a bitter thing it is to be without it, and after long misse of it, come to re-enioy it againe. *The present euill is euer the greatest: and the fit we felt last seemeth vsually the sharpest. But the present good is deemed commonly the least; and †that that goeth from vs better, than that that abideth ⟨p. 31⟩by vs: and albeit “the departure of ought from vs, make it neuer a whit the better, yet any good thing seemeth better when it is going, and better yet when it is gone, than it did while either there was yet no feare of losing it, or it had not yet left vs. lWe neuer vnderstand the worth of any thing so well, as by the want of it. *The eie cannot so well iudge of an obiect, if it be •ited too neere it; nor †if it be continually without any intermission in the eye. mThe continued and continuall enioyment of the best things, yea and of those that best please vs, though not alwaies the best indeed, without intermission or enter-change, is wont to breed, if not a surfe•, yet a glut and a satietie, that so dulleth the soules appetite, that it maketh vs as lesse apprehensiue of, so nlesse affected with the benefit ⟨p. 32⟩that we enioy in them. o
kAd gratiam commendandam. Cùm d•t tardius, commendat dona, non negat. Aug. de verb. Dom. 5. Scitè eni• Senec. de benef. l. 1. c. 11. Lenociniu• est muneri antecedens metus. Et, Metus muneri p•dus imponit.
†Malunt homines semper quae reliqueriant. Sen. ep. 1•5. Aliena nabis, nostra plus […] placent. P. Sir. -majorque videtur Et […] vicina ages. •uven. •at. 14.Malunt homines semper quae reliqueriant. Sen. ep. 1•5. Aliena nabis, nostra plus 〈…〉 placent. P. Syr. -majorque videtur Et 〈…〉 vicina •eges. •uven. •at. 14.
“[Greek or Hebrew]. Plut. consol. ad uxor. [Greek or Hebrew]. Idem de tranq.〈non-Latin alphabet〉. Plut. consol. ad uxor. 〈non-Latin alphabet〉. Idem de tranq.
lDesideria in m• nibus constituta nescimus. Ennod. lib. 7. epist. 17. Plus sensimus qu•d habuimus, postquam habere […]. Hieree•. Consol. Pamm. Tunc denique omnes nostra intelligimus bona; Quum quae in potestate habuimus, ea amisimus. Plaut. Capt. 1. 2. Discordi fit chaior concordia. Nesciunt homines quantum boni fraternit habeat, qui nunquam dissederunt. Quintil. declam. 321. Amicitiae, consuetudines, vicinitates quid habeant vluptatis, carendo magis intelligimus quàm ruendo. Cit. post redit.
uThings long looked for are most welcome, when they come at the last: And that is commonly sweetest, that is gotten with most sweat. *Samuel was the dearer to Anna, because she had stayed long for him, and by earnest suit at length obtained him, when she was almost out of hope of him. So was xJohn Baptist to his Parents, who had long sought him of God, and were vouchsafed him in their latter years. yJacob loved Benjamin, because he paid so dear for him; he bought him5 with the life of his beloved Rachel that died of him: and both him and zJoseph, because he had them in his old age; yea so full of joy was Jacob, when he saw Joseph again, whom he had long wanted, and had clean given over for gone, that †he desired not to live a day longer.
uThings long looked for are most welcome, when they come at the last: And that is commonly sweetest, that is gotten with most sweat. *Samuel was the dearer to Anna, because shee had stayed long for him, and by earnest suit at length obtained him, when shee was almost out of hope of him. So was xIohn Baptist to his Parents, who had long sought him of God, and were vouchsafed him in their latter yeeres. yIacob loued Beniamin, because he paid so deare for him; he bought him5 with the life of his beloued Rachel that died of him: and both him and zIoseph, because he had them in his old age; yea so full of ioy was Iacob, when he saw Ioseph againe, whom he had long wanted, and had cleane giuen ouer for gone, that †he desired not to liue a day longer.
uDesiderat a magic grata. Diu desiderata dulcius obti•entur. Aug. de verb. Dom. 5.Desiderat a magi• grata. Diu desiderata dulcius obti•entur. Aug. de verb. Dom. 5.
5[Greek or Hebrew]. Eustath. in Iliad. •. [Greek or Hebrew]. Hesych. [Greek or Hebrew]. Suid. & Plut. de amic.〈non-Latin alphabet〉. Eustath. in Iliad. •. 〈non-Latin alphabet〉. Hesych. 〈non-Latin alphabet〉. Suid. & Plut. de amic.
It is a good note of Ambroses, from aa speech of the Apostles, that bGod loveth to have many sue to him for one, that he may have thanks again of the more. So cGod loveth to have his blessings and favours begged long ere he part with them, that we may learn the better to value them, and to make more account of them, and to be more thankful to him for them, when we have them. For when they come unsued for, we are wont to make the less of them. dProffered ware, for the most part, is but slightly esteemed of. We make light of the first and the latter rain, of the constant ⟨p. 34⟩course of the Sun, and the seasons of the year, though on these things dependeth the stay and the staff of our life, because they come commonly in a constant and an ordinary course: But when a little dash of rain cometh after fasting and prayer upon a long drought, we are usually as more affected with it, so more thankful to God for it, than for all the sweet dues or the plentiful showers that *Gods flagons shed down upon us the whole year before. Oh, saith DAVID, when he had some space of time found a restraint of Gods favour, that before he had enjoyed, now if God would vouchsafe to look lovingly upon him, and restore him the wonted sight and sense of his favour again, ehe would teach sinners Gods ways, and his mouth should set forth Gods praise; and he would offer up to God any thing, that he should desire and would accept of. And for this cause, no doubt, among others, doth God make us many times sue long for it, and cry with DAVID, How long, Lord? before it do come; to make it more welcome to us, and us more thankful for it when it doth come.
It is a good note of Ambroses, from aa speech of the Apostles, that bGod loueth to haue many sue to him for one, that he may haue thankes againe of the more. So cGod loueth to haue his blessings and fauours begged long ere he part with them, that we may learne the better to value them, and to make more account of them, and to be more thankfull to him for them, when we haue them. For when they come vnsued for, we are wont to make the lesse of them. dProfered ware, for the most part, is but slightly esteemed of. Wee make light of the first and the latter raine, of the constant ⟨p. 34⟩course of the Sunne, and the seasons of the yeere, though on these things dependeth the stay and the staffe of our life, because they come commonly in a constant and an ordinary course: But when a little dash of raine commeth after fasting and praier vpon a long drought, wee are vsually as more affected with it, so more thankfull to God for it, than for all the sweet dewes or the plentifull showres that *Gods flagons shed downe vpon vs the whole yeere before. Oh, saith DAVID, when he had some space of time found a restraint of Gods fauour, that before he had enioyed, now if God would vouchsafe to looke louingly vpon him, and restore him the wonted sight and sense of his fauour againe, ehe would teach sinners Gods wayes, and his mouth should set forth Gods praise; and he would offer vp to God any thing, that he should desire and would accept of. And for this cause, no doubt, among others, doth God make vs many times sue long for it, and cry with DAVID, How long, Lord? before it doe come; to make it more welcome to vs, and vs more thankfull for it when it doth come.
bAmat Deus, ut pro uno rogent multi. Ambr. de poenit. l. 2 c. 10.
cDare vult; & quod dare vult differt, ut amplius desideres dilatum; ut desideranti det, ne vileseat quod dat. Aug. de verb. Dom. 29. Seruat tibi Deus quod non vult citò dare, ut & tu discas magna magnè desiderare. Idem ibid. 5. Solent enim protracta desideria amplius crescere. Gilbert. in Cant. 6.
dMerx ultronea putet. Hieron. ad Demetr. & in quaest. Hebr. Citò data vilescunt. Aug. de verb. Dom. 5.
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.
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his countenance towards him shortly after ensued.
Non est ablatum, quod volebat auferri, ut infirmitas illa sanaretur. Aug. in Ioan. 7. Ita Deus & denegans exaudit, & exaudiens denegat; tribuens aufert, non tribuens donat. Simō Cass•in Euāg. l. 5. c. 24.
〈non-Latin alphabet〉. Basil. ibid. Beneficium distulit, ut desiderium accenderet. Stell. in Luc. 24. Si• ignis statu premitur ut crescat. Greg. m•r. l. 20. c. 15.
zCant. 3. 1, 2, 3. & 5. 6. Dissimulatio est, non indignatio. Non est reversus spo•sus ad votum & v•em revocantis; ut desiderium crescat, ut probetur affectus, ut amoris negotium exerceatur. Bern in Cant. 75. Desiderium differtur ut proficiat, & tarditatis suae sinu nutritur ut crescat. Abscondit se sponsus cum queritur, ut non invent• ardentius quaeratur, & differtur quaerens spouse ne inveniat, ut tarditait sua capacior reddita, multiplicius quandoq• […] quod querit. Greg. mor. l. 5. •. 3.Cant. 3. 1, 2, 3. & 5. 6. Dissimulatio est, non indignatio. Non est reversus spo•sus ad votum & v•em revocantis; ut desiderium crescat, ut probetur affectus, ut amoris negotium exerceatur. Bern in Cant. 75. Desiderium differtur ut proficiat, & tarditatis suae sinu nutritur ut crescat. Abscondit se sponsus cum queritur, ut non invent• ardentius quaeratur, & differtur quaerens spons• ne inveniat, ut tarditait sua capacior reddita, multiplicius quandoq•〈…〉 quod querit. Greg. mor. l. 5. •. 3.
toile and tug at it, and with much adoe vnloose finger after finger, yea, and it may be, whine and crie heartily ere hee come by it: So doth God many times with vs, to make vs
Health is neuer knowne what a jewell it is, till by sicknesse wee haue beene some time depriued of it. Not doe Gods children know so wel, what a blessing they haue of the sense of Gods fauour, till by some spirituall desertion they haue been a while berest of it. But as
libertie is more welcome when we haue beene some time restrained of it, than when without interruption we haue constantly retained it: So Gods fauourable aspect is much more acceptable and comfortable, when
the sun-shine of his fauour beginneth to breake forth againe, after some black and bitter tempests and stormes of his wrath; especially when they haue been of long continuance, and much paines hath beene taken for the recouery of it againe.
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Desideria in m• nibus constituta nescimus. Ennod. lib. 7. epist. 17. Plus sensimus qu•d habuimus, postquam habere 〈…〉. Hieree•. Consol. Pām. Tunc denique omnes nostra intelligimus bona; Quum quae in potestate habuimus, ea amisimus. Plaut. Capt. 1. 2. Discordi• fit cha•ior concordia. Nesciunt homines quantum boni fraternit• habeat, qui nunquam dissederunt. Quintil. declam. 321. Amicitiae, consuetudines, vicinitates q•id habeant v•luptatis, carendo magis intelligimus quàm •ruendo. Cit. post redit.
*Homines neque proxim• assita, neque longulè dissita cernimus. Apul. apol. [Greek or Hebrew]. Basil. Caes. hom. 5.Homines neque proxim• assita, neque longulè dissita cernimus. Apul. apol. 〈non-Latin alphabet〉. Basil. Caes. hom. 5.
†[Greek or Hebrew]. Plut. de iracund.〈non-Latin alphabet〉. Plut. de iracund.
p[Greek or Hebrew]. Heracht. apud S•ob. c. 3. Gratior est reddita quàm retenta sanitas. Et fessum quies plurimum juvat.〈non-Latin alphabet〉. Heracht. apud S•ob. c. 3. Gratior est reddita quàm retenta sanitas. Et fessum quies plurimum juvat.
q- post frigora dulcior ignis. Mantua• eclog. 1.
r[Greek or Hebrew]. Basil. •aes. […]. […] ▪Pro. 27. 7. Hinc A•xerxes cum post inediā diutu• in ficus […] panē • […] deace• incidisset, [Greek or Hebrew]. Plut. apoph. Et S•crates […] co•dîmentū fame, potionis silim dixit. Cic. de fin. l. 2.〈non-Latin alphabet〉. Basil. •aes. 〈…〉. 〈…〉▪Pro. 27. 7. Hinc A•xerxes cum post inediā diutu• in ficus 〈…〉 panē •〈…〉 deace• incidisset, 〈non-Latin alphabet〉. Plut. apoph. Et S•crates 〈…〉 co•dîmentū fame, potionis silim dixit. Cic. de fin. l. 2.
s[Greek or Hebrew]. Herodian. Per•in. Acri•s sunt morsus intermissae libertatis quàm retenta. Cic. offic. l. 2.〈non-Latin alphabet〉. Herodian. Per•in. Acri•s sunt morsus intermissae libertatis quàm retenta. Cic. offic. l. 2.
t[Greek or Hebrew]. Greg. Naz. de Cypr. P•st t•pestatem […] est serenitas. […] i• dec•am. 321. Et dulcior lux est, quod aliquand• desinit, quam si jugiter permaneret. Ennod. •. 5. op. 11. [Greek or Hebrew]. Plut. erotic.〈non-Latin alphabet〉. Greg. Naz. de Cypr. P•st t•pestatem 〈…〉 est serenitas. 〈…〉 i• dec•am. 321. Et dulcior lux est, quod aliquand• desinit, quam si jugiter permaneret. Ennod. •. 5. op. 11. 〈non-Latin alphabet〉. Plut. erotic.
