Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
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.
aIn regard of what they have; and in regard of what they hope for:
aEt res plena gaudio & spes. Gaudium in re; gaudium in spe. Gaudium de possessione, gaudium de promissione Gaudium de praesenti exhibitione; gaudiū de futura expectatione. Bern. de temp. 15Et res plena gaudio & spes. Gaudium in re; gaudium in spe. Gaudium de possessione, gaudium de promissione Gaudium de praesenti exhibitione; gaudiū de futura expectatione. Bern. de temp. 15
Ground 1 First, for the present: they areb freed from Gods wrath: they arec reconciled unto God; they ared at one again with him; yea they Branches 2 aree in special grace and favour with him.
Ground 1 First, for the present: they areb freed from Gods wrath: they arec reconciled unto God; they ared at one againe with him; yea they Branches 2 aree in speciall grace and favour with him.
First, they are freed from Gods wrath. Which the more heavy and dreadful it is, the greater joy it must needs be for a man to be freed from it, that was before obnoxious, as we are all naturally unto it. Branch 1 fThe wrath of a King, saith Solomon, is as the roaring of a Lion: (g who when he roareth, who trembleth not?) andh as the messengers of death. And what is the wrath then ofi the King of Kings, the sovereign Lord, not of mens bodies only, but of their souls too, able ask he made both, sol to destroy both in Hell fire, mwhere the worm never dieth, and the fire never decayeth, andn the torment consequently is never at an end? Now what greater joy can there be to a poor Prisoner, a condemned person, that lieth in hourly expectation of being drawn forth to execution, That through daily fear of death, odieth daily before he die, andp leadeth by means thereof an anxious ⟨p. 178⟩life, little better, if notq more bitter, than death; What greater Joy, I say, can there be to such an one, than to have tidings brought him that his Pardon is procured? We read in our own Chronicles, ofr some who have been so surcharged and transported with joy thereupon, that they have even surfeited of it, (as persons that have been long famished, feeding over-greedily upon good victuals, when they come at first again to them) and have died with it: Their joy hath been more than they were ables to digest. And what greater joy then can there be to a poor distressed soul, especially having lien some space of time under the heavy apprehension of Gods wrath, and so having had some kind of* Hell here out of Hell; than to havet the pardon of his sins sealed unto him by God, to haveu tidings hereof brought him by the ministry of Gods Word, and some“ assurance of it given him by the testimony of Gods Spirit? To which purpose David having upon his own experience both of the one estate and the other, pronounced them to be in a most happy andx blessed estate, that have their iniquities forgiven, and are cased of their sins; concludeth his discourse with an incitement of all such toy Joy and to great Joy; as none having better or greater cause than suchz to rejoice.
First, they are freed from Gods wrath. Which the more heavy and dreadfull it is, the greater joy it must needs be for a man to be freed from it, that was before obnoxious, as wee are all naturally unto it. Branch 1 fThe wrath of a King, saith Salomon, is as the roaring of a Lion: (g who when he roareth, who trembleth not?) andh as the messengers of death. And what is the wrath then ofi the King of Kings, the soveraigne Lord, not of mens bodies onely, but of their soules too, able ask hee made both, sol to destroy both in Hell fire, mwhere the worme never dieth, and the fire never decayeth, andn the torment consequently is never at an end? Now what greater joy can there be to a poore Prisoner, a condemned person, that lieth in hourely expectation of being drawne forth to execution, That through daily feare of death, odieth daily before he die, andp leadeth by meanes thereof an anxious ⟨p. 178⟩life, little better, if notq more bitter, than death; What greater Ioy, I say, can there be to such an one, than to have tidings brought him that his Pardon is procured? We read in our owne Chronicles, ofr some who have beene so surcharged and transported with joy thereupon, that they have even surfetted of it, (as persons that have beene long famished, feeding over-greedily upon good victuals, when they come at first againe to them) and have died with it: Their joy hath beene more than they were able
nApoc. 14.10, 11. Ubi mors sine morte, finite sine sine, defectus sine defectu: quia & mors semper vivit, & finis semper incipit, & defectus deficere nescit. Greg. mor. l. 9. c. 47.Apoc. 14.10, 11. Vbi mors sine morte, finit sine sine, defectus sine defectu: quia & mors semper vivit, & finis semper incipit, & defectus deficere nescit. Greg. mor. l. 9. c. 47.
oHeb. 2.15. 1 Cor. 15.31. Quotidiè moritur, mortem qui assiduè pavet. Perit ante vulnus pavore, cui spiritum rapuit timor. Sen. Herc. fur. 4. Si quod ab homine timetur malum, eo perinde dumb expectatur quast venisset urgetur: & quicquid ne patiatur time, jam metu patitur. Sen. ep. 74.
Branch 2 It is matter of much Joy then for a man to be freed from Gods wrath. But the Godly are not so only. They are not freed from Gods wrath alone, but they are received into special grace and favour with God. And ifa the favour of a King, ba mortal man, whose breath is in his nostrils, be (it is Solomons comparison) as the dew upon the grass, or the green herbs, that refresheth and cheereth, and maketh all to thrive: What a benefit is it then to be in favour withc God, in whose favour there is life? yead whose favour is better than life? Since the Godly therefore aree girt about, as the Psalmist speaketh, with Gods favour, they may well bef girt about with Joy. And the assurance of it alone being better than life, may well serve sufficiently to cheer up their hearts even amidst those afflictions that areg more bitter than death.
Branch 2 It is matter of much Ioy then for a man to be freed from Gods wrath. But the Godly are not so onely. They are not freed from Gods wrath alone, but they are received into speciall grace and favour with God. And ifa the favour of a King, ba mortall man, whose breath is in his nostrills, bee (it is Salomons comparison) as the dew upon the grasse, or the green herbs, that refresheth and cheereth, and maketh all to thrive: What a benefit is it then to be in favour withc God, in whose favour there is life? yead whose favour is better than life? Since the Godly therefore aree girt about, as the Psalmist speaketh, with Gods favour, they may well bef girt about with Ioy. And the assurance of it alone being better than life, may well serve sufficiently to cheere up their hearts even amids those afflictions that areg more bitter than death.
Ground 2 Secondly, the righteous have just cause to rejoice, as in regard of what they have, so in regard of what they hope for and expect. * Rejoice in hope, saith the Apostle: a second Ground of their Joy. For they live in hope and expectation ofhha Crown, ofi a Kingdom; ofk an incorruptible Crown, ofl an everlasting Kingdom: of a most happy, a most blissful, a most blessed estate.m Hope, we say, is the very Heart of the Soul, and the very Life of a Mans Life. It is that that putteth Spirit into our Spirits, and maketh our Life to be Life. nAn hopeless Life, is an heartless Life: And he is a most forlorn man that hath no Hopes. oIt is that that is wont to support mens Souls, and not to ⟨p. 179⟩stay them only from fainting, but to cheer up their hearts, and to fill them with joy, amidst many sore crosses and occasions of much grief. And if worldly hopes can do so much, being so vain, sop uncertain: How much more may a Christian mans hopes, (for there isq no man that liveth more by hope than he; nor hath any man better, or greater, or surer hopes than he hath:) being so great that he cannot possibly hope for so much, but he shall receive much more; and he shall find, when he cometh to it, as the Queen ofr Saba told Solomon, sthat the one half was not told him: so certain, that he is as sure of what he hopeth for, as if already he had it; (for thist hope never faileth: andu those that God hath justified, those he hath glorified; they are as sure to be glorified, as if already they were.) How much more, I say, may* these hopes of the godly, being so good, so great, so sure, so certain, fill their hearts with joy amidst all occasions of grief?x Rejoice, saith our Saviour, your names are written in Heaven. Andy when men persecute you, and put out your names, and revile you, and speak all the evil that may be of you; even then rejoice ye, and be glad; for great is your reward in Heaven. And,z Being justified by faith, saith the Apostle, we are at peace with God, and we rejoice in hope of the glory of God: yea we rejoice in tribulations. And, wherein (that is, in the hope whereof) ye greatly rejoice, saith S. Peter, though for a season ye be in heaviness by means of manifold afflictions.
Ground 2 Secondly, the righteous have just cause to rejoyce, as in regard of what they have, so in regard of what they hope for and expect. * Rejoyce in hope, saith the Apostle: a second Ground of their Ioy. For they live in hope and expectation ofhha Crowne, ofi a Kingdome; ofk an incorruptible Crowne, ofl an everlasting Kingdome: of a most happy, a most blissefull, a most blessed estate.m Hope, we say, is the very Heart of the Soule, and the very Life of a Mans Life. It is that that putteth Spirit into our Spirits, and maketh our Life to be Life. nAn hopelesse Life, is an heartlesse Life: And hee is a most forlorne man that hath no Hopes. oIt is that that is wont to support mens Soules, and not to ⟨p. 179⟩stay them onely from fainting, but to cheere up their hearts, and to fill them with joy, amids many sore crosses and occasions of much griefe. And if worldly hopes can doe so much, being so vaine, sop uncertaine: How much more may a Christian mans hopes, (for there isq no man that liveth more by hope than hee; nor hath any man better, or greater, or surer hopes than he hath:) being so great that he cannot possibly hope for so much, but he shall receive much more; and he shall finde, when he commeth to it, as the Queene ofr Saba told Solomon, sthat the one halfe was not told him: so certain, that he is as sure of what he hopeth for, as if already he had it; (for this
m[Greek or Hebrew]. Antiph. de chorent. Spes dulcissima oblectamenta. Sen. epist. 23.〈non-Latin alphabet〉. Antiph. de chorent. Spes dulcissima oblectamenta. Sen. epist. 23.
n[Greek or Hebrew]. Miserrimum est timere, cùm speres nihil. Sen. Troad. 3. Itaque postquam adempta spes est, lassus cura confectus animus stupet. Ter. And. 2.1.〈non-Latin alphabet〉. Miserrimum est timere, cùm speres nihil. Sen. Troad. 3. Itaque postquam adempta spes est, lassus cura confectus animus stupet. Ter. And. 2.1.
o[Greek or Hebrew]. Electra apud Nonnum Dionys. l. 7. [Greek or Hebrew]. Theophyl. ep. 24. [Greek or Hebrew]. Greg. Naz. propauper. Sola spes hominem in miseriis consolari solet. Cic. in Catil. 4. Vide Ovidium de Ponto 1.7.〈non-Latin alphabet〉. Electra apud Nonnum Dionys. l. 7. 〈non-Latin alphabet〉. Theophyl. ep. 24. 〈non-Latin alphabet〉. Greg. Naz. propauper. Sola spes hominem in miseriis consolari solet. Cic. in Catil. 4. Vide Ovidium de Ponto 1.7.
So that if either the enjoyment of Gods present favour, 1or the assurance of future glory, may either of them alone severally, and much more both of them jointly, well and sufficiently countervail and over-weigh all matter of grief whatsoever; then it is apparent that the godly being presently possessed of the one, and as sure to have, as if they were already possessed of it, the other, can never want, if they could see it, much matter of joy.
So that if either the enjoyment of Gods present favour, 1or the assurance of future glory, may either of them alone severally, and much more both of them joyntly, well and sufficiently countervaile and over-weigh all matter of griefe whatsoever; then it is apparent that the godly being presently possessed of the one, and as sure to have, as if they were already possessed of it, the other, can never want, if they could see it, much matter of joy.
aLet the Saints therefore rejoice, saith the Psalmist. But,b Rejoice Branch 2 not thou Israel, saith the Prophet Hosea, so long as thou goest a whoring Observation 2 from thy God. The Godly may well joy, but *The wicked can have no true joy; the ungodly have no cause at all to rejoice.
aLet the Saints therefore rejoyce, saith the Psalmist. But,b Rejoyce Branch 2 not thou Israel, saith the Prophet Hoshe, so long as thou goest a whoring Observation 2 from thy God. The Godly may well joy, but *The wicked can have no true joy; the ungodly have no cause at all to rejoyce.
First, the wicked can have no true Joy, because they have not Reason 1 Gods Spirit. For truec Joy is a fruit and an effect of the Spirit. Now where the root is not, the fruit cannot be:d there may be a root without a stock, as whene a tree is hewen down, or a bush cut up; and a stock without leaf or fruit, as in winter time; but neither fruit nor stock where the root is not. But wicked menf have not the Spirit. Asg they are none of Christs that have it not; so none have it that are not Christs. And wanting the root therefore, they cannot have the fruit, which springing from it, cannot possibly be without it. Forh how can an effect be without the cause of it?
First, the wicked can have no true Ioy, because they have not Reason 1 Gods Spirit. For truec Ioy is a fruit and an effect of the Spirit. Now where the root is not, the fruit cannot be:d there may be a root without a stocke, as whene a tree is hewen downe, or a bush cut up; and a stocke without leafe or fruit, as in winter time; but neither fruit nor stocke where the root is not. But wicked menf have not the Spirit. Asg they are none of Christs that have it not; so none have it that are not Christs. And wanting the root therefore, they cannot have the fruit, which springing from it, cannot possibly be without it. Forh how can an effect be without the cause of it?
h[Greek or Hebrew]. Aristot. analyt. post. l. 2. c. 11. & rhet. l. 2. c. 22.〈non-Latin alphabet〉. Aristot. analyt. post. l. 2. c. 11. & rhet. l. 2. c. 22.
Reason 2 Secondly,i there is no joy to the wicked; because there isk no peace to the wicked. For there can be no true Joy, where there is no inward peace; (l Righteousness, and Peace, and Joy in the Holy Ghost: and,m The God of Hope fill you with all Joy and Peace: and,n The fruit of the Spirit is Joy and Peace, saith the Apostle) no sound and solid joy, where there is nothing but disquiet and distraction, nothing but terror and horror, nothing but apprehension and expectation of wrath. Buto the wicked man, saith Job, is like a woman that is always in travel; there is a noise of fear ever in his ear. pThey are as the raging Sea that casteth up mire and dirt, saith the Prophet Isaiah: There is no peace, saith my God, to the wicked. A seemingq uncertain peace they may have; but they are never safe, no where sure, seem they never so secure.r It is but, saith the Heathen man, like the calmness of the Sea, that seemeth sometimes so smooth that men may play upon it at pleasure, but if there arise but some sudden flaw or gust of wind, as there doth oft in an instant, all is turned topsy turvie, and where men were pleasantly sporting themselves a little before, there whole ships are now swallowed up. The wicked therefore having no sound or sure peace, they can have no serious or settled Joy.
Reason 2 Secondly,i there is no joy to the wicked; because there isk no peace to the wicked. For there can be no true Joy, where there is no inward peace; (l Righteousnesse, and Peace, and Ioy in the Holy Ghost: and,m The God of Hope fill you with all Ioy and Peace: and,n The fruit of the Spirit is Ioy and Peace, saith the Apostle) no sound and solid joy, where there is nothing but disquiet and distraction, nothing but terrour and horrour, nothing but apprehension and expectation of wrath. Buto the wicked man, saith Iob, is like a woman that is alwayes in travell; there is a noise of feare ever in his eare. pThey are as the raging Sea that casteth up mire and dirt, saith the Prophet Esay: There is no peace, saith my God, to the wicked. A seemingq uncertaine peace they may have; but they are never safe, no where sure, seeme they never so secure.r It is but, saith the Heathen man, like the calmenesse of the Sea, that seemeth sometimes so smooth that men may play upon it at pleasure, but if there arise but some sudden flaw or gust of wind, as there doth oft in an instant, all is turned topsie turvie, and where men were pleasantly sporting themselves a little before, there whole ships are now swallowed up. The wicked therefore having no sound or sure peace, they can have no serious or setled Joy.
i[Greek or Hebrew]. Sept. Esa. 57.21. Gaudere non est impiis. Aug. de Civit. l. 14. cap. 8. & in Psal. 96.〈non-Latin alphabet〉. Sept. Esa. 57.21. Gaudere non est impiis. Aug. de Civit. l. 14. cap. 8. & in Psal. 96.
pEsa. 57.20, 21. Nihil stultitia pacatum habet. Tam superne illi metus est quàm infra: ad utrumque trepidat latus. Sequuntur pericula & occurrunt. Ad omnia pav•da, imparata est: & ipsis terret•r auxiliis. Sen. ep. 92.
qPax infida, pax incerta. Uti de Romana cum Samnitibus transactione. Liv. hist. l. 9.Pax infida, pax incerta. Vti de Romana cum Samnitibus transactione. Liv. hist. l. 9.
rNoli huic tranquillitati consider. Momento temporis mare evertitur; & eadem die ubi luserunt, sorbentur navigia. Senec. epist. 4.
Reason 3 Thirdly, Light and Joy are put the one for the other.s The Jews had Gladness, and Light, and Joy, saith the Story. And there can be no Joy, where is no Light. tWhat Joy can I have, saith blind Toby, when I sit in darkness, and do not see the Light of Heaven? Now the Godly indeed as they are calledu Light, andx Children of Light; so they are saidy to be and zabide in the Light, anda to walk in the Light, evenb in the Light of Gods countenance. But all wicked ones as they are calledc Darkness, and thed Children of darkness; the prince they serve is callede the Prince of darkness, and the State that they live inf a kingdom of darkness; so they are saidg to walk in the dark, hto be and iabide in the dark, kto sit in darkness and in a deadly shade. Nor is there hope of ever altering or mending this their estate, unless they alter and amend themselves. Forl the blackness of darkness, (or darkness as black as pitch, darkness more palpable than thatm of Egypt was) is reserved and laid up for them (not for a few days, but) for ever. As theyn walk in darkness, so they walk unto darkness, ofrom spiritual darkness that holdeth them here for a time, to thatp utter, that eternalq darkness, wherein is nothing but weeping and gnashing of teeth; which when they are once entered into, they shall never get out of again. And seeing then that there can be no joy without light: there can be no true joy to any wicked man wanting true light.
Reason 3 Thirdly, Light and Ioy are put the one for the other.s The Iewes had Gladnesse, and Light, and Ioy, saith the Story. And there can bee no Ioy, where is no Light. tWhat Ioy can I have, saith blinde Tobie, when I sit in darknesse, and doe not see the Light of Heaven? Now the Godly indeed as they are calledu Light, andx Children of Light; so they are saidy to be and zabide in the Light, anda to walke in the Light, evenb in the Light of Gods countenance. But all wicked ones as they are calledc Darknesse, and thed Children of darknesse; the prince they serve is callede the Prince of darknesse, and the State that they live inf a kingdome of darknesse; so they are saidg to walke in the darke, hto be and iabide in the darke, kto sit in darknesse and in a deadly shade. Nor is there hope of ever altering or mending this their estate, unlesse they alter and amend themselves. Forl the blacknesse of darknesse, (or darknesse as blacke as pitch, darknesse more palpable than that
Use 1 Now this first may serve to confute and control the preposterous and erroneous conceit of worldly men, that think to find Joy where it is not to be had; think there is no Joy where it is alone to be had.
Vse 1 Now this first may serve to confute and controule the preposterous and erroneous conceit of worldly men, that thinke to finde Ioy where it is not to bee had; thinke there is no Ioy where it is alone to be had.
Error 1 1. That think to find and attain true Joy without Faith, the fear of God, repentance of sin, righteousness, and reconcilement to God, in the outward things of this world, or in sinful delights. But alas, they deceive and delude themselves, embracing with Ixion ra cloud in stead of Juno, ands a figment in stead of Helen, with Paris, ta counterfeit shadow of mirth in stead of true Joy.
Errour 1 1. That thinke to finde and attaine true Joy without Faith, the feare of God, repentance of sinne, righteousnesse, and reconcilement to God, in the outward things of this world, or in sinfull delights. But alas, they deceive and delude themselves, embracing with Ixion ra cloud in stead of Iuno, ands a figment in stead of Helen, with Paris, ta counterfeit shadow of mirth in stead of true Ioy.
r[Greek or Hebrew]. Videndus Eustath. ad Iliad. [Greek or Hebrew]. Lucian in Deor. dialog. & Serv. ad Aen. 6.〈non-Latin alphabet〉. Videndus Eustath. ad Iliad. 〈non-Latin alphabet〉. Lucian in Deor. dialog. & Serv. ad Aen. 6.
s[Greek or Hebrew]. Eurip. Helen. [Greek or Hebrew]. Lycophr. Cassand. i. [Greek or Hebrew]. Ut ex Stesichoro Tzetzes.〈non-Latin alphabet〉. Eurip. Helen. 〈non-Latin alphabet〉. Lycophr. Cassand. i. 〈non-Latin alphabet〉. Vt ex Stesichoro Tzetzes.
t[Greek or Hebrew]. Lycophron ex Sophoclis Antigonc, quod•s de uxore mala extulit. Oblectamenta fallacia: falsa gaudia. Ex Virgil. Aencid. 4. Sen. ep. 59. —& mala mentis Gaudia. Ex eodem Aug. de civit. l. 14. c. 8. Impropriè locutus, cùm nullum gaudium malum sit. Sen. ibid.〈non-Latin alphabet〉. Lycophron ex Sophoclis Antigonc, quod•s de uxore mala extulit. Oblectamenta fallacia: falsa gaudia. Ex Virgil. Aencid. 4. Sen. ep. 59. —& mala mentis Gaudia. Ex eodem Aug. de civit. l. 14. c. 8. Impropriè locutus, cùm nullum gaudium malum sit. Sen. ibid.
For what sound or inward joy can from outward things accrue? Reason 1 It isu a groundless Joy that cometh from them; such as may like a little counterfeit complexion, alter the look and smooth the face outwardly, but never throughly fill, or truly cheer up the soul inwardly. The ground of all true and sound joy must come from within, it must have his rooting in the soul; else it is butx as weeds that grow on the top of the water, that float aloft, but can take no sure hold, because they never come at, nor do spring up from the bottom. Cast as many clothes as you will upon a dead corps, you shall never be able to put any natural heat into it. No,y the garments that we wear must receive heat from the body before they can return any warmth again unto it. And there must be matter of joy and comfort from within, ere any sound joy or comfort can accrue from any thing without.
For what sound or inward joy can from outward things accrue? Reason 1 It isu a groundlesse Ioy that commeth from them; such as may like a little counterfeit complexion, alter the looke and smooth the face outwardly, but never throughly fill, or truly cheere up the soule inwardly. The ground of all true and sound joy must come from within, it must have his rooting in the soule; else it is butx as weeds that grow on the top of the water, that float aloft, but can take no sure hold, because they never come at, nor doe spring up from the bottome. Cast as many clothes as you will upon a dead corps, you shall never be able to put any naturall heat into it. No,y the garments that we weare must receive heat from the body before they can returne any warmth againe unto it. And there must bee matter of joy and comfort from within, ere any sound joy or comfort can accrue from any thing without.
uQuodcunque invectitium gaudium est, fundamento caret. Senec. epist. 23. Fragilibus innititur, qui adventitio laetus est: exibit gaudium, quod intravit. Ibid 98.
x[Greek or Hebrew]. Greg. Naz. in Julian. 1.〈non-Latin alphabet〉. Greg. Naz. in Iulian. 1.
y[Greek or Hebrew]. Plut. de Virt. & Vit.〈non-Latin alphabet〉. Plut. de Virt. & Vit.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
to digest. And what greater joy then can there be to a poore distressed soule, especially having lien some space of time under the heavie apprehension of Gods wrath, and so having had some kinde of
assurance of it given him by the testimony of Gods Spirit? To which purpose David having upon his owne experience both of the one estate and the other, pronounced them to be in a most happy and
Heb. 2.15. 1 Cor. 15.31. Quotidiè moritur, mortem qui assiduè pavet. Perit ante vulnus pavore, cui spiritum rapuit timor. Sen. Herc. fur. 4. Si quod ab homine timetur malum, eo perinde dum expectatur quast venisset urgetur: & quicquid ne patiatur time•, jam metu patitur. Sen. ep. 74.
pMort mori potiùs quam vitam ducere mortis. Morsque minus poenae quàm mora (quàm metus) mortis habet. Maximin. eleg. 1. Quid enim hujus vivere est, nisi diu mori? Sen. epist. 101.Morte mori potiùs quam vitam ducere mortis. Morsque minus poenae quàm mora (quàm metus) mortis habet. Maximin. eleg. 1. Quid enim hujus vivere est, nisi diu mori? Sen. epist. 101.
qInsidias semel subire satius est quàm cavere semper. Jul. Caesar. Sueto•. c. 86. Incidi semel est satius qu•m semper premi. Nemo tam timidus est, ut malit semper pendere quam semel cadere. Sen. epist. 22. Gravius est aliquem spem mortis expectare, quàm tormentum in cru•el•a sustinere. Cassiod. epist. var. 7.6.Insidias semel subire satius est quàm cavere semper. Iul. Caesar. Sueto•. c. 86. Incidi semel est satius qu•m semper premi. Nemo tam timidus est, ut malit semper pendere quam semel cadere. Sen. epist. 22. Gravius est aliquem spem mortis expectare, quàm tormentum in cru•el•a sustinere. Cassiod. epist. var. 7.6.
rViscount Lisle in Hen. 8. Francis Landav in Annal. l. 1. & Holinsh. in Hen. 8. an. 34.Vicount Lisle in Hen. 8. Francise Landav in Annal. l. 1. & Holinsh. in Hen. 8. an. 34.
sQuomodo de Tantalo Pindar. Olymp. 1. [Greek or Hebrew].Quomodo de Tantalo Pindar. Olymp. 1. 〈non-Latin alphabet〉.
*Quomodo Bern. ad illud Psal. 55.15. Descendant in infernum viventes. Descendant viventes, ut non descendant morientes. Ad fratr. de mont. Dei. Sed & Anselm. in deplor. & Gers. super Magnif 9.
when men persecute you, and put out your names, and revile you, and speake all the evill that may bee of you; even then rejoyce yee, and be glad; for great is your reward in Heaven. And,
Being justified by faith, saith the Apostle, we are at peace with God, and we rejoyce in hope of the glory of God: yea we rejoyce in tribulations. And, wherein (that is, in the hope whereof) yee greatly rejoyce, saith S. Peter, though for a season yee bee in heavinesse by meanes of manifold afflictions.
p
Spes incerti boni nemen est. Sen. epist. 10. Fallitur augurio spes bona saepe suo. Ovid. epist. 16. Multa quidem praeter spem sci• multus bona evenisse. At ego etiam qui speraverint spem decepisse multos. Plaut. Rud. 2.3.
darknesse, wherein is nothing but weeping and gnashing of teeth; which when they are once entred into, they shall never get out of againe. And seeing then that there can be no joy without light: there can be no true joy to any wicked man wanting true light.
oSunt enim modò in tenebris exteris, unde correctio desperanda non est; quam si contempserint, ibunt in tenebras exteriores ubi correctionis locus non erit. August epist. 120. cap. 22. Ab istis exteris tenebris in exteriores mittentur, qui ex istis exteris non ad interiora convertuntur. Ibid. cap. 36. In tenebras ex tenebris infoeliciter exclusi infoelitius includendi. Ide• homil. 16.
qIgnis gehennae lucebit miseris ad miseriae augmentum, ut videant unde doleant; sed non luce•i• ad consolationem••t videant unde gaudeant. Greg. mor. l. 9. c. 49. Isidor. de sum. bon. lib. 1. cap. 31. & Ludoif. vit. Christ. lib. 2. cap. 88.
