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.
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.〈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.
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.
Lastly, he doth so, fto make us the more careful 2to keep his favour, and the sense of it, when we have it, and the more wary to shun and avoid all such courses, whereby we may either lose it or hazard the loss of it: “when we shall find by woeful experience, that being once gone, it is not usually so easily recalled or recovered.
Lastly, he doth so, fto make vs the more carefull 2to keepe his fauour, and the sense of it, when we haue it, and the more warie to shunne and auoid all such courses, whereby wee may either lose it or hazard the losse of it: “when wee shall finde by wofull experience, that being once gone, it is not vsually so easily recalled or recouered.
fAd cautelam •criorem.
2Reason 8.
“Quàm cara sint, ubi post carendo intelligunt; Quamque attinendi magni dominatus soent. Terent. apud Cicer. de Orat. perf.
gThat that is hardly earned, is wont to be more carefully kept. A man will not in haste or unadvisedly spend his penny, that he hath laboured hard and taken much pains for; especially if he know not how to get so much again, but with the like difficulty when that is gone: But lightly come, we say, and lightly gone; young Gallants that never knew what the getting of money meant, are ready when they come to it, to let all fly abroad, as if they could have it again with a wish or a word, when they would. If God, when (for just causes best known to himself, and for the most part for evil desert and bad demeanour on our part) he hath turned his face away from us, and carried himself strangely toward us, he should by and by suddenly upon the first and least bend of our ham, or formal sob, or superficial sigh, or a forced tear or twain, or some faint and heartless prayer turn it again toward us, and look kindly again on us; hit is to be feared that even the best of us would be over-much careless of retaining it when we had it. But now when we shall find by woeful and dreadful experience in the bitterness of our spirits, that Gods face being once clouded toward us, or turned from us, it must, or may at least cost us many a deep sigh, and a salt tear, long looking, and much longing, even *till our heart faint, and our eyes fail, much anguish of mind and perplexity of spirit, much striving and struggling with our own corruption and weakness, and much straining and wrestling by earnest suit ⟨p. 36⟩and supplication, by fasting and instancy of prayer, ere we can come to prevail so far with God, as to have those thick clouds of his wrath dispelled, and that loving and amiable aspect of his vouchsafed us again; this cannot but make us (if we be not desperately reckless) exceeding careful of all good courses that may keep and retain it with us, when we have it, and no less fearful of ought that may again estrange it away from us. The Spouse in the Canticles, when after long search, with much ado, she had at length lighted on her beloved, iwhom by her neglect of him, she had unadvisedly given occasion to withdraw himself from her: kI took hold on him, saith she, and I will not let him go again. And, lTurn away from thy wrath, say the people of God to God in the Psalm, and Let thy face shine forth once again on us:
gThat that is hardly earned, is wont to be more carefully kept. A man will not in haste or vnaduisedly spend his penny, that hee hath laboured hard and taken much paines for; especially if he know not how to get so much againe, but with the like difficultie when that is gone: But lightly come, we say, and lightly gone; young Gallants that neuer knew what the getting of money meant, are readie when they come to it, to let all flie abroad, as if they could haue it againe with a wish or a word, when they would. If God, when (for iust causes best knowne to himselfe, and for the most part for euill desert and bad demeanure on our part) he hath turned his face away from vs, and carried himselfe strangely toward vs, hee should by and by sodainly vpon the first and least bend of our hamme, or formall sob, or superficiall sigh, or a forced teare or twaine, or some faint and heartlesse prayer turne it againe toward vs, and looke kindly againe on vs; hit is to be feared that euen the best of vs would be ouer-much carelesse of retaining it when we had it. But now when wee shall finde by wofull and dreadfull experience in the bitternesse of our spirits, that Gods face being once clouded toward vs, or turned from vs, it must, or may at least cost vs many a deepe sigh, and a salt teare, long looking, and much longing, euen *till our heart faint, and our eyes faile, much anguish of minde and perplexitie of spirit, much striuing and strugling with our owne corruption and weaknesse, and much straining and wrestling by earnest suit ⟨p. 36⟩and supplication, by fasting and instancie of prayer, ere we can come to preuaile so farre with God, as to haue those thicke clouds of his wrath dispelled, and that louing and amiable aspect of his vouchsafed vs againe; this cannot but make vs (if we be not desperately retchlesse) exceeding carefull of all good courses that may keepe and retaine it with vs, when we haue it, and no lesse fearefull of ought that may againe estrange it away from vs. The Spouse in the Canticles, when after long search, with much adoe, shee had at length lighted on her beloued, iwhom by her neglect of him, shee had vnaduisedly giuen occasion to withdraw himselfe from her: kI tooke hold on him, saith shee, and I will not let him goe againe. And, l
g[Greek or Hebrew]. Greg. Naz. contr. Eunom. 2. Diligentius custoditur, quod difficulter acquiritur. Quod venit ex facili, faciles segnesque tenemus; Quod spe quodque metu torsit, habere juvat. Ovid. amor.〈non-Latin alphabet〉. Greg. Naz. contr. Eunom. 2. Diligentius custoditur, quod difficulter acquiritur. Quod venit ex facili, faciles segnesque tenemus; Quod spe quodque metu torsit, habere juvat. Ovid. amor.
lPsal. 80. 18, 19. Irae interveniunt, redeunt rursum in gratiam. Verùmirae si que fortè eveniunt hujusmodi inter eos, rursum ubi reventum in gratiam est, Bis tanto amici sunt inter se quàm prius. Plaut. Amph. 3. 2.
And thus you see both in what sense God is said to hide his face from his, and for a long time oft (as both to themselves and to others seemeth) to forget them; as also for what causes he is wont so to do.
And thus you see both in what sense God is said to hide his face from his, and for a long time oft (as both to themselues and to others seemeth) to forget them; as also for what causes he is wont so to doe.
First, That we take heed how we censure men1 as forth of Gods favour, in regard of any outward afflictions, yea or inward desertions, though they be great and grievous, long and tedious, sticking close by them without removal or ⟨p. 37⟩amendment, producing in them many hideous and fearful effects, so that in the eyes of the world, as well themselves as others, God may seem to have cast them off utterly, and to have forgotten them for ever. It hath been the state of2 Gods best Saints, of his dearest Children, of his faithfullest Servants, yea of the only Son himself, mthe Saint of Saints, when he bare the burden of our sins. So that, as DAVID speaketh, nif we should so deem, if we should go by this rule, and thereby judge of mens estates, we should 5condemn, not Gods only Son only, which osome sometime did, as forth of Gods favour, but the whole progeny of Gods children, the whole race of the righteous, whose Lot and Portion it hath oft been to be in this woeful condition, and pto drink of this bitter cup, that qChrist their head began to them; and to pass rthis sharp trial, this fiery and bloody sbaptism, that ttheir Saviour past before them.12
First, That we take heed how we censure men1 as forth of Gods fauour, in regard of any outward afflictions, yea or inward desertions, though they be great and grieuous, long and tedious, sticking close by them without remouall or ⟨p. 37⟩amendment, producing in them many hideous and fearefull effects, so that in the eyes of the world, as well themselues as others, God may seeme to haue cast them off vtterly, and to haue forgotten them for euer. It hath been the state of2 Gods best Saints, of his dearest Children, of his faithfullest Seruants, yea of the only Sonne himselfe, mthe Saint of Saints, when he bare the burden of our sinnes. So that, as DAVID speaketh, nif we should so deeme, if we should goe by this rule, and thereby iudge of mens estates, we should 5condemne, not Gods only Sonne only, which osome sometime did, as forth of Gods fauour, but the whole progenie of Gods children, the whole race of the righteous, whose Lot and Portion it hath oft beene to be in this wofull condition, and pto drinke of this bitter cup, that qChrist their head began to them; and to passe rthis sharpe triall, this fiery and bloudie sbaptisme, that ttheir Sauiour past before them.12
1Use 1.Vse 1.
2Amarum poculum prius bibit medicus, ne bibere timeret aegrotus. Aug. in Psal. 98. & in Psal. 48. & in Joan. 3. & homil. 34.Amarum poculum prius bibit medicus, ne bibere timeret aegrotus. Aug. in Psal. 98. & in Psal. 48. & in Ioan. 3. & homil. 34.
5[Greek or Hebrew]. Origen. apud Euseb. histor. l. 6. c. 4. Secunda intinctura. Tertull. de patient. Martyrium enim qui tulit, sanguine suo baptizatur. Cyprian. ep. 2.〈non-Latin alphabet〉. Origen. apud Euseb. histor. l. 6. c. 4. Secunda intinctura. Tertull. de patient. Martyrium enim qui tulit, sanguine suo baptizatur. Cyprian. ep. 2.
If we cannot see how such courses may stand with Gods love: we must remember that uGods ways, and his works, and dealings with his, are wonderful and unsearchable, far above our reach,2 and such as we are not able to comprehend. For xmy ways, saith he, are not as your ways, nor my thoughts as your thoughts. But look how far the heaven is higher than the earth, so far are my ways above your ways, and my thoughts above your thoughts.
If we cannot see how such courses may stand with Gods loue: we must remember that uGods waies, and his workes, and dealings with his, are wonderfull and vnsearchable, far aboue our reach,2 and such as we are not able to comprehend. For xmy waies, saith he, are not as your waies, nor my thoughts as your thoughts. But looke how farre the heauen is higher than the earth, so far are my waies aboue your waies, and my thoughts aboue your thoughts.
2Pie ergò ac modestè ex Epicteti sententia Gel. noct. Attic. l. 2. c. 18. Non esse omnes Deo exosos, qui in hac […] cum aerumnarū var […] luctantur; sed esse arcanas caussas, ad quas paucor• potuit pervenire curiositas.Pie ergò ac modestè ex Epicteti sententia Gell. noct. Attic. l. 2. c. 18. Non esse omnes Deo exosos, qui in hac 〈…〉 cum aerumnarū var 〈…〉 luctantur; sed esse arcanas caussas, ad quas paucor• potuit pervenire curiositas.
And yet may we in some sort even by humane courses conceive, how such things as these are, ⟨p. 38⟩may well stand even with the greatest love. For yGod, as the Heathen man well observeth, hath as well a fatherly discretion, as a motherly affection. His love is not a foolish and an undiscreet love, such as many fond mothers have, but a wise, a discreet, a zjudicious love, such as wise and prudent parents have. He so loveth his children, as he hath a care of their good; and disposeth and administereth all things so as may be for it. A fond mother would have her son always by her good will at home with her, and never out of her sight; would have him crossed in nothing, but let him have his will in every thing, though it be to his own evil. But the wise parent driveth him out at doors, sendeth him forth to school, bindeth him apprentice, it may be, or boardeth him abroad, where he seeth him but seldom, breaketh him oft of his will, frowneth on him and correcteth him when he doth otherwise than well; and yet aloveth he him no less than the fond mother doth, yea bhe doth all that he doth in this kind out of love.
And yet may we in some sort euen by humane courses conceiue, how such things as these are, ⟨p. 38⟩may well stand euen with the greatest loue. For yGod, as the Heathen man well obserueth, hath as well a fatherly discretion, as a motherly affection. His loue is not a foolish and an vndiscreet loue, such as many fond mothers haue, but a wise, a discreet, a ziudicious loue, such as wise and prudent parents haue. He so loueth his children, as he hath a care of their good; and disposeth and administreth all things so as may be for it. A fond mother would haue her sonne alwaies by her good will at home with her, and neuer out of her sight; would haue him crossed in nothing, but let him haue his will in euery thing, though it be to his owne euill. But the wise parent driueth him out at doores, sendeth him forth to schoole, bindeth him apprentice, it may be, or boordeth him abroad, where hee seeth him but seldome, breaketh him oft of his will, frowneth on him and correcteth him when he doth otherwise than well; and yet aloueth he him no lesse than the fond mother doth, yea bhe doth all that he doth in this kinde out of loue.
yPa• ani•um, mater• affectum. Alter patres, •ter matres indulgent. Illi excitari •ubent liberos, ad studia obe•nda maturè, feriat• quoque diebus non patiuntur esse ociosos, & sudorem illis, & interdum lachrymal excutiunt. At matres fovere in sinu, continere in umbrâ volunt, nunquā flere, nunquam tristari, nunquam laborare. Patrium habet Deus adversus bonos viros animum, & illos fortiter amat. Sen. de provid. c. 2.Pa• ani•um, mater• affectum. Al•ter patres, •ter matres indulgent. Illi excitari •ubent liberos, ad studia obe•nda maturè, feriat• quoque diebus non patiuntur esse ociosos, & sudorem illis, & interdum lachryma• excutiunt. At matres fovere in sinu, continere in umbrâ volunt, nunquā flere, nunquam tristari, nunquam laborare. Patrium habet Deus adversus bonos viros animum, & illos fortiter amat. Sen. de provid. c. 2.
zSapiens vir judicio conjugem (sed & liberos) amabit, non affectu. Hieron. advers. Irvin. lib. 1. q. 1.Sapiens vir judicio conjugem (sed & liberos) amabit, non affectu. Hieron. advers. I•vin. lib. 1. q. 1.
aQuis magis amat? pater an mater? mater ardentius, pater constantius. •erson modo viv. conjug. Illa tenerius, ille fortius & virilius. Miratis tu, si Deus ille bonorum amantissimus, quos optimos esse atque excellentiss•nos vult, […] illis, cu• qua exerceantur, assignat? Sen. de prov. cap. 2.Quis magis amat? pater an mater? mater ardentius, pater constantius. erson modo viv. conjug. Illa tenerius, ille fortius & virilius. Miratis tu, si Deus ille bonorum amantissimus, quos optimos esse atque excellentissnos vult, illis, cu qua exerceantur, assignat? Sen. de
Again, further it may stand well with such a fathers love, not to correct his child only for his faults, when he doth amiss, but, when some disease ⟨p. 39⟩shall require it, cto hire the Surgeon to cut him, and to leave him fast bound in his hands, and either to withdraw himself, while the thing is a doing, or if he be by, to refuse to unbind him, or to do ought for him, when being in fear or in pain he shall cry and call upon him to stay the Surgeons hand, or to help to untie him. dNor would the Surgeon himself, were he to cure or cut his own child, use a blunter lancet in the cutting of him, or not cut him so much, or so deep, the disease requiring it, as he would do with a mere stranger.
Againe, further it may stand well with such a fathers loue, not to correct his child only for his faults, when he doth amisse, but, when some disease ⟨p. 39⟩shall require it, cto hire the Surgion to cut him, and to leaue him fast bound in his hands, and either to withdraw himselfe, while the thing is a doing, or if he be by, to refuse to vnbinde him, or to doe ought for him, when being in feare or in paine he shall cry and call vpon him to stay the Surgions hand, or to helpe to vntie him. dNor would the Surgion himselfe, were he to cure or cut his owne childe, vse a blunter launcet in the cutting of him, or not cut him so much, or so deepe, the disease requiring it, as he would doe with a meere stranger.
c[Greek or Hebrew]. Chrysoft. in Psal. 148. Medicum etiam urentem & secantem diligim'. Imò etiam ad urendum secandúmque conducim'.〈non-Latin alphabet〉. Chrysoft. in Psal. 148. Medicum etiam urentem & secantem diligim'. Imò etiam ad urendum secandúmque conducim'.
And why may it not stand then with the love of God to deal thus harshly and sharply with his dearest children, when either their outward evil courses, or their inward corruptions, by way either of correction, or of cure, (and yet what is ecorrection it self but a kind of cure?) shall require it? He may love them no less, though he hide himself from them, than the nurse, or the mother doth her child, when she hideth her self a while from it, and yet to save her own life, would be full loth to lose or to leave it. Not to add, that the courses that God useth in this kind, are oft-times fas well exercises for those that be in health and good plight for the present, as Physic for those that be crazy and sick, surprised with some deadly or dangerous disease.
And why may it not stand then with the loue of God to deale thus harshly and sharply with his dearest children, when either their outward euill courses, or their inward corruptions, by way either of correction, or of cure, (and yet what is ecorrection it selfe but a kinde of cure?) shall require it? Hee may loue them no lesse, though he hide himselfe from them, than the nurse, or the mother doth her childe, when shee hideth her selfe a while from it, and yet to saue her owne life, would be full loth to lose or to leaue it. Not to adde, that the courses that God vseth in this kinde, are oft-times fas well exercises for those that bee in health and good plight for the present, as Physicke for those that be crasie and sicke, surprised with some deadly or dangerous disease.
e[Greek or Hebrew]. Arist•t. ethic. lib. 2. cap. 3. [Greek or Hebrew]. Idem rhetor. lib. 1. cap. 14. Et Aeneas Gaz. de animae immort.〈non-Latin alphabet〉. Arist•t. ethic. lib. 2. cap. 3. 〈non-Latin alphabet〉. Idem rhetor. lib. 1. cap. 14. Et Aeneas Gaz. de animae immort.
f[Greek or Hebrew]. Simplic. in Epictet.〈non-Latin alphabet〉. Simplic. in Epictet.
England
Rector of Rotherhithe; member of the Westminster Assembly.
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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.
Turne away from thy wrath, say the people of God to God in the Psalme, and Let thy face shine forth once againe on vs:
bHebr. 12. 6. Apoc. 3. 19. Dilectione, non odio flagellamur. A•g. epist. 48. Non studio nocendi, sed desiderio sanandi. Ibid. Non erudit pater nisi quem amat, non corripit nisi quem diligit. Hieron. ad Castrut. Molestus est & •edicus furenti p•renetica, & pater filio indiscipl•nato, ille ligando, ille c•dendo, sed uterque diligendo. Aug. epist. 50. Filius enim castigatione dignus, plus amatur, si saepius castigatur. A•br. serm. 6.
