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.
1. We must ever remember so to keep one Commandment, that we break not another.c Repent, is one Commandment; Answer 1 dRejoice, is another. And he that commandeth the one, hath enjoined also the other. As Saint James therefore reasoneth,e He that said, Thou shalt not kill, hath said also, Thou shalt not commit adultery; though thou dost not kill therefore, yet if thou do commit adultery, thou art a transgressor. So here, he that hath commanded us to be sorry for our sins, and for the afflictions of our brethren, hath commanded us alsof evermore to rejoice. And therefore though we fail not in sorrow for our sins, or for our brethren's afflictions, yet if we wilfully banish and abandon this spiritual joy which Gods Spirit requireth of us, we make our selves thereby guilty of sin in Gods sight. A sin it may beg not to be sorry at some time: and a sin it is for Gods child at any time not to joy. They say thath Negative precepts or prohibitions only, tie at, and unto all times: But this Affirmative injunction also concerning a Christian mans joy, iadmitteth no intermission, but tieth unto all times. Sorrow may be sometime out of season: this spiritual joy, as of some food we say, is never unseasonable. The godly are at some timesk prohibited the one: they are never inhibited, but enjoined ever the other. Yea mark what I say; it is undoubtedly true: Albeit few be prone to offend that way, yet a man may offend even in excessive sorrow for sin, in thinking too much on his sins, in mourning unmeasurably for his sins. If such thy meditation of thy sin,
detained from, or disabled unto, and made wholly unfit for the performance of other necessary duties, that thy sorrow doth then make thee guilty of sin, and thou hast just cause to be sorry for that sorrow.
1. We must ever remember so to keepe one Commandement, that wee breake not another.c Repent, is one Commandement; Answer 1 dRejoyce, is another. And he that commandeth the one, hath enjoyned also the other. As Saint Iames therefore reasoneth,e He that said, Thou shalt not kill, hath said also, Thou shalt not commit adultery; though thou dost not kill therefore, yet if thou doe commit adultery, thou art a transgressour. So here, he that hath commanded us to be sory for our sinnes, and for the afflictions of our brethren, hath commanded us alsof evermore to rejoyce. And therefore though we faile not in sorrow for our sinnes, or for our brethrens afflictions, yet if we wilfully banish and abandon this spirituall joy which Gods Spirit requireth of us, we make our selves thereby guilty of sinne in Gods sight. A sinne it may beg not to be sorrie at some time: and a sinne it is for Gods childe at any time not to joy. They say thath Negative precepts or prohibitions only, tie at, and unto all times: But this Affirmative injunction also concerning a Christian mans joy, iadmitteth no intermission, but tieth unto all times. Sorrow may be sometime out of season: this spirituall joy, as of some food we say, is never unseasonable. The godly are at some timesk prohibited the one: they are never inhibited, but enjoyned ever the other. Yea marke what I say; it is undoubtedly true: Albeit few be prone to offend that way, yet a man may offend even in excessive sorrow for sinne, in thinking too much on his sinnes, in mourning unmeasurably for his sinnes. If such thy meditation of thy sinne, ⟨p. 202⟩and sorrow for thy sinne shall so farre prevaile with thee, that thou art whollyl swallowed up with it, or by meanes of it, art eitherm detained from, or disabled unto, and made wholly unfit for the performance of other necessarie duties, that thy sorrow doth then make thee guiltie of sinne, and thou hast just cause to be sorry for that sorrow.
hPraecepta negativae ligant semper & ad semper. Affirmativa semper, sed non ad semper. Thom. Aquin. sum. p. prima secundae q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.
iContinuum vult esse & non interruptum gaudium nostrum. Gilbert in Cant. 10.
mQuomodo Sen. ad Polyb. c. 26. Non licet tibi stere, ut multos flentes audire possi•. Ut periclitantium lachrymae possint, tibi tuae assiccandae sunt.Quomodo Sen. ad Polyb. c. 26. Non licet tibi stere, ut multos flentes audire possi•. Vt periclitantium lachrymae possint, tibi tuae assiccandae sunt.
Answer 2 2. Joy and grief, in some degree at least, may well stand together. As true joy may well stand with some fear. nRejoice before him, saith the Psalmist, with fear. So* true joy may well stand with some grief. oAs sorrowing, saith the Apostle, and yet always rejoicing. He that hath commanded us to sorrow sometime, would never else have enjoined usp at all times to rejoice. There is joy even in grief; as there is grief even in joy. Yea, though it may seem strange, yet it is questionless true, the greater grief sometime the greater joy; and the greater joy, the greater grief. A man may at the same time both be exceeding sorry for his sin, and yet rejoice exceedingly in the apprehension of Gods mercy, in the free pardon and forgiveness of it. Yea, the greater grief a man hath for his sins, the more cause of joy he hath even in that regard. And the greater joy a man hath in the apprehension of Gods favour in the forgiveness of his sin, the greater grief and sorrow for his sin it usually worketh in him. As whereq the servile fear ceaseth, that regardeth nothing but wrath, there the filial rfear of offending groweth usually most rife: Fors the more a man is assured of Gods love towards him, the more he loveth God; andt the more he loveth him, the more afraid is he of offending him: Sou where the inward gal• cease of a guilty conscience, there sincere grief for sin groweth fresher than ever before. To illustrate this by some familiar comparison. Suppose one that stood guilty of high Treason against his Sovereign, and that not in some inferior kind, but in the highest degree, either having made a violent assault upon the person ofx the Lords Anointed, or having not by accident, asy he sometime that slew Croesus his Son, but by a malicious train taken away the life of his only Son that should have succeeded him, having no other issue in the Kingdom; and having been arraigned and condemned for the same, yet should by his Sovereign out of his gracious disposition, and at the earnest suit of some about him, have the fact pardoned him, and his pardon sent him. This party doubtless, as he could not but exceedingly rejoice in so undeserved, in so unexpected a favour;
Answer 2 2. Ioy and griefe, in some degree at least, may well stand together. As true joy may well stand with some feare. nRejoyce before him, saith the Psalmist, with feare. So* true joy may well stand with some griefe. oAs sorrowing, saith the Apostle, and yet alwayes rejoycing. He that hath commanded us to sorrow sometime, would never else have enjoyned usp at all times to rejoyce. There is joy even in griefe; as there is griefe even in joy. Yea, though it may seeme strange, yet it is questionlesse true, the greater griefe sometime the greater joy; and the greater joy, the greater griefe. A man may at the same time both be exceeding sorry for his sinne, and yet rejoyce exceedingly in the apprehension of Gods mercie, in the free pardon and forgivenesse of it. Yea, the greater griefe a man hath for his sinnes, the more cause of joy he hath even in that regard. And the greater joy a man hath in the apprehension of Gods favour in the forgivenesse of his sinne, the greater griefe and sorrow for his sinne it usually worketh in him. As whereq the servile feare ceaseth, that regardeth nothing but wrath, there the filiall rfeare of offending groweth usually most rife: Fors the more a man is assured of Gods love towards him, the more he loveth God; andt the more he loveth him, the more afraid is hee of offending him: Sou where the inward gal• cease of a guiltie conscience, there sincere griefe for sinne groweth fresher than ever before. To illustrate this by some familiar comparison. Suppose one that stood guiltie of high Treason against his Soveraigne, and that not in some inferiour kinde, but in the highest degree, either having made a violent assault upon the person ofx the Lords Anointed, or having not by accident, as
rHosh. 3.5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne perces. Philip. in Job.Hosh. 3.5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne perces. Philip. in Iob.
so withal, if he had any spark of grace or good nature at all in him, the very apprehension of his Sovereigns gracious disposition, would make him mourn for his foul fact more than ever before, considering with himself how wretchedly and unworthily he had carried himself toward one whom he found so graciously, beyond and above all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long upon application of it: It may hereby plainly appear, how Spiritual Joy, may well stand with Godly grief, and these two affections that seem the one contrary to the other, may yet agree well together in a Christian mans soul: since that the ⟨p. 203⟩more a man joyeth in the assurance of Gods goodness toward him, the more he must needs grieve to consider how by his wicked and rebellious courses, he hath demeaned himself wretchedly and unworthily toward that God, whom he findeth so graciously affected toward him.
so withall, if he had any sparke of grace or good nature at all in him, the very apprehension of his Soveraignes gratious disposition, would make him mourne for his foule fact more than ever before, considering with himselfe how wretchedly and unworthily hee had carried himselfe toward one whom he found so gratiously, beyond and above all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long upon application of it: It may hereby plainly appeare, how Spirituall Ioy, may well stand with Godly griefe, and these two affections that seeme the one contrary to the other, may yet agree well together in a Christian mans soule: since that the ⟨p. 203⟩more a man joyeth in the assurance of Gods goodnesse toward him, the more he must needs grieve to consider how by his wicked and rebellious courses, hee hath demeaned himselfe wretchedly and unworthily toward that God, whom he findeth so gratiously affected toward him.
zA man may mourn for his sins then, and yet rejoice in Gods mercy; be sorry for his transgression, and yet have joy of his pardon. And in like manner may he be grieved heartily for the present afflictions of Joseph, and that even so as he may be sick with grief again; and yet withal be cheered and comforted in the consideration of that happy issue of them, thata Gods Fatherly care of his Church, his Power, his Providence, his gracious Promise, and his own Faith building thereupon, give him good hope and assurance, that they shall have in the end. For the Grief of Gods Children in these cases is not a desperate grief, butb a sorrow mixed with Faith and Hope. cIt is but a storm, said that good Bishop, and within a while it will over. And,d The rod of the wicked, saith the Psalmist, shall not rest upon the Lot of the Righteous. eNor will God utterly cast off his people; fnor forsake his Inheritance for ever. gBut though he send afflictions in upon them, hto scour and to cleanse them; yet ihe will return again to them, and have compassion on them, kaccording to the multitude of his mercies; and lturn again their captivity, as the Rivers in the South. mWhen he hath by their adversaries wrought his own work upon them, (forn even such also do his work, though against their own will:)o he will turn his hand upon them, and putterly destroy them, ras the Father sto please the Child again, and to testify his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before. Yea, the more men take Gods wrath to heart, and the more they are humbled under his hand, (be the same either on themselves or others,) the more comfort may they have in their humiliation, as conceiving thereby the greater hope and assurance, that God will in mercy the sooner hasten the deliverance of his distressed ones, and the confusion of their oppressors.
zA man may mourne for his sinnes then, and yet rejoyce in Gods mercy; be sory for his transgression, and yet have joy of his pardon. And in like manner may he be grieved heartily for the present afflictions of Ioseph, and that even so as he may be sicke with griefe again; and yet withall be cheered and comforted in the consideration of that happie issue of them, thata Gods Fatherly care of his Church, his Power, his Providence, his gratious Promise, and his owne Faith building thereupon, give him good hope and assurance, that they shall have in the end. For the Griefe of Gods Children in these cases is not a desperate griefe, butb a sorrow mixt with Faith and Hope. cIt is but a storme, said that good Bishop, and within a while it will over. And,d The rod of the wicked, saith the Psalmist, shall not rest upon the Lot of the Righteous. eNor will God utterly cast off his people; fnor forsake his Inheritance for ever. gBut though he send afflictions in upon them, hto scoure and to cleanse them; yet ihe will returne againe to them, and have compassion on them, kaccording to the multitude of his mercies; and lturne againe their captivitie, as the Rivers in the South. mWhen hee hath by their adversaries wrought his owne worke upon them, (forn even such also doe his worke, though against their owne will:)
c[Greek or Hebrew]. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14.〈non-Latin alphabet〉. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14.
And thus again may a mant mourn as heartily for the sins also of others, as he doth or would do for his own, andu lament even with floods of tears their folly, and misery like to ensue on it; and yetx have joy withal of his own conversion, and assurance of salvation: asy those that are safe on shore, having escaped shipwreck, may at the same time both commiserate the distress and danger of those that are still wallowing in the Sea amidst the waves, and bickering with the billows there, in jeopardy every instant to be swallowed up irrecoverably in the deep; and yet the whilst rejoice also in, and be thankful unto God for their own safety. Joy and grief therefore may well concur and agree together.z Nor do Gods Commandments herein cross or contradict ⟨p. 204⟩one another. We may well sorrow sometimes, and yet always rejoice.
And thus againe may a mant mourne as heartily for the sinnes also of others, as he doth or would doe for his owne, andu lament even with floods of teares their folly, and misery like to ensue on it; and yetx have joy withall of his owne conversion, and assurance of salvation: asy those that are safe on shore, having escaped shipwracke, may at the same time both commiserate the distresse and danger of those that are still wallowing in the Sea amids the waves, and bickering with the billowes there, in jeopardy every instant to be swallowed up irrecoverably in the deepe; and yet the whilst rejoyce also in, and bee thankfull unto God for their owne safetie. Ioy and griefe therefore may well concurre and agree together.z Nor doe Gods Commandements herein crosse or contradict ⟨p. 204⟩one another. Wee may well sorrow sometimes, and yet alwayes rejoyce.
ySuave, marry magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Non quia vexari quenquam est jucunda voluptas, Sed quibus ipse malis careas, quia cernere suave est. Lucret. lib. 2. [Greek or Hebrew]. Basil. Caes. hom. 4.Suave, mari magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Non quia vexari quenquam est jucunda voluptas, Sed quibus ipse malis careas, quia cernere suave est. Lucret. lib. 2. 〈non-Latin alphabet〉. Basil. Caes. hom. 4.
zLex leginon miscetur; (sed nec adversatur:) utraque sua it v•a. Senec. de benes. lib. 6. cap. 6.
Answer 3 3. Even in the greatest afflictions may Gods children have much joy. For,* To the lust, or the upright, ariseth light in darkness, saith the Psalmist. “The ungodly meet with darkness oft in the day: the godly have light oft even in the night: †The Sun goeth down at noonday oft with the one: it riseth oft even at mid-night with the other.a In whom you trust, saith Saint Peter, and rejoice with a joy unspeakable and glorious; albeit, by occasion of manifold temptations, ye are for a season in some sorrow. And,b My brethren, saith Saint James, count it exceeding Joy, when you fall into many trials or troubles. And,* Great is my rejoicing; I am full of comfort; I have joy over-abundant in all my tribulations, saith Saint Paul. They may retain joy in them, yea they may draw matter of joy from them.c They may retain joy in them: For it is another kind of matter, and a matter of far greater consequence, that is the ground of their joy.d A Christian mans joy dependeth not upon freedom from afflictions, bute upon the assurance of Gods favour towards him for the present, and upon his hopes of future matters. Yea they may draw matter of joy from them: Since they do, or may know that they are good for them, and do work for their good:f I know, saith the Apostle, that this shall turn to my salvation. And,g All things work together for the good of those that love God. And as the sick man therefore may rejoice at the coming of the Chirurgeon, (though he know full well that he must needs put him to much pain,) that cometh to saw off some part gangrened, or to cut him of the stone: So may the godly have joy, not in only, but* of those afflictions that befall them, knowing them to beh Gods loving and fatherly chastisements of them for their good; and considering thati though no such chastisement for the time seem joyous, but grievous, yet they bring forth the peaceable fruit of righteousness in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to give them the greater assurance of their future eternal happiness. As the Apostle telleth the Philippians, Thatk their adversaries rage and fury against them, was as well an evident sign of the salvation of the one, as of the destruction of the other:
Answer 3 3. Even in the greatest afflictions may Gods children have much joy. For,* To the lust, or the upright, ariseth light in darknesse, saith the Psalmist. “The ungodly meet with darknesse oft in the day: the godly have light oft even in the night: †The Sunne goeth downe at noonday oft with the one: it riseth oft even at mid-night with the other.a In whom you trust, saith Saint Peter, and rejoyce with a joy unspeakable and glorious; albeit, by occasion of manifold temptations, yee are for a season in some sorrow. And,b My brethren, saith Saint Iames, count it exceeding Ioy, when you fall into many trials or troubles. And,* Great is my rejoycing; I am full of comfort; I have joy over-abundant in all my tribulations, saith Saint Paul. They may retaine joy in them, yea they may draw matter of joy from them.c They may retaine joy in them: For it is another kinde of matter, and a matter of farre greater consequence, that is the ground of their joy.d A Christian mans joy dependeth not upon freedome from afflictions, bute upon the assurance of Gods favour towards him for the present, and upon his hopes of future matters. Yea they may draw matter of joy from them: Since they doe, or may know that they are good for them, and doe worke for their good:f I know, saith the Apostle, that this shall turne to my salvation. And,g All things worke together for the good of those that love God. And as the sicke man therefore may rejoyce at the comming of the Chirurgion, (though he know full well that he must needs put him to much paine,) that commeth to saw off some part gangreaned, or to cut him of the stone: So may the godly have joy, not in onely, but
*Psal. 112.4 Lux oritur justo, quae non oritur injusto. August. in Psal. 96.
*In ipsa tribulatione spes gloriae est: imò & ipsa in tribulatione gloria continetur: sicut spes fractus in semine, sic & ipse fructus in se•ine est. Bern. in
and the Thessalonians, Thatl their sufferings for Christ and his Kingdom, did evidently show that God had vouchsafed them a part in that Kingdom, for which he called them in such sort to suffer: and thatm their troubles here were a pledge and seal of their eternal rest there. For,n This is a true and a sure assertion, saith the same Apostle; that if we die with Christ, we shall live with him; if we suffer for him, we shall reign with him. And why may not Gods Children rejoice then, even in their greatest afflictions, when they shall consider thato this plight trouble that lasteth but for a short season shall procure unto them, as the Apostle speaketh,q an exceeding excessive eternal weight of Glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one ofr the first of Gods works, that ⟨p. 205⟩this Joy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a nameless Author, and that somewhat more largely, because the Book is not commonly to be had.s We see and prove, saith this Author, by daily experience, how powerful and dreadful a thing the darkness of the Night is. For when it falleth, tit covereth and muffleth up the face of the whole World; uit obscureth and hideth the hue and the fashion of all Creatures; it bindeth up all hands, and breaketh off all employments; (x The Night cometh, saith our Saviour, wherein no man can work; yit arresteth and keepeth captive all living wights, Men and Beasts, that they must be still and rest there, where it arresteth them; yea zit maketh them fearful and faint-hearted, full of fancies, and much subject to frights. It is of all others such a powerful and unconquerable Tyrant, as no Man is able to withstand. And yet nevertheless, ait is not of that might that it is able to overwhelm, or to quench the least light in the World. For we see that bthe darker the Night is, the clearer the Stars shine: Yea the least ccandles light that is lighted, withstandeth the whole Night, and not only suffereth not the darkness to cover, or to smother and oppress it, but it giveth light also even in the midst of the darkness, and beateth it back for some space and distance on every side of it:
and the Thessalonians, Thatl their sufferings for Christ and his Kingdome, did evidently shew that God had vouchsafed them a part in that Kingdome, for which he called them in such sort to suffer: and thatm their troubles here were a pledge and seale of their eternall rest there. For,n This is a true and a sure assertion, saith the same Apostle; that if we die with Christ, wee shall live with him; if we suffer for him, we shall reigne with him. And why may not Gods Children rejoyce then, even in their greatest afflictions, when they shall consider thato this plight trouble that lasteth but for a short season shall procure unto them, as the Apostle speaketh,q an exceeding excessive eternall weight of Glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one ofr the first of Gods workes, that ⟨p. 205⟩this Ioy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a namelesse Author, and that somewhat more largely, because the Booke is not commonly to be had.s We see and prove, saith this Author, by daily experience, how powerfull and dreadfull a thing the darknesse of the Night is. For when it falleth, tit covereth and muffleth up the face of the whole World; uit obscureth and hideth the hue and the fashion of all Creatures; it bindeth up all hands, and breaketh off all imployments; (x The Night commeth, saith our Saviour, wherein no man can worke;
sA Sermon on the Psalme Qui habitat, or Psalm 91. translated out of high Dutch into English, and Printed at London by Leon. Askell.A Sermon on the Psalme Qui habitat, or Psalme 91. translated out of high Dutch into English, and Printed at London by Leon. Askell.
So that which way soever it is borne, or wheresoever it cometh, there must darkness depart and give place unto the light; all the power and the dreadfulness of it, cannot help or prevail ought against it. And though the light be so weak, that it cannot cast light round about, or drive the darkness far from it, as in the spark of an hot coal, yet cannot the darkness cover or conceal, and much less quench it; but it giveth light to it self alone at least, so that it may be seen afar off in the dark; and it remaineth unconquered of the dark, though it cannot help other things, nor give light unto them. Yea (that that is yet more wonderful) da rotten shining piece of wood, which hath the faintest light that can be found, yet remaineth invincible of all the power of darkness; and the more it is compassed about with darkness, the clearer light it giveth. So little is darkness able to overcome or keep down any light; but that it ruleth, and vanquisheth, and expelleth the darkness, which else overwhelmeth, and snareth, and fettereth and putteth all things in fear. Now if this Natural light, but eGods Creature, be so powerful and so able to prevail against the darkness of the Night: Why should not that spiritual Light, that fGods Spirit doth kindle and set up in the hearts of Gods Children? Yea why should not God himself, gthe only true and eternal Light, hthe Creator of that Light, and the iWell-spring of Life and Light, kdwelling himself by his Spirit in the hearts of the faithful, lbe able to afford them light in darkness, and to minister sound joy and sweet comfort unto them, in the very midst of their heaviest and most hideous afflictions? He can doubtless do ⟨p. 206⟩it at all times; yea and many times also he doth it. For,m Blessed be God, saith the Apostle, the Father of our Lord Jesus Christ, the Father of Mercies, and the God of all Consolation, that comforteth us in all our troubles: Yea, that not only comforteth us, but comforteth us in that manner and measure, thatn As our Tribulations abound for Christ, so our Consolations also abound in Christ. And certainly as Well-water is wont in Winter-time to be warmest; so many times Gods Children in the midst of their greatest afflictions;
So that which way soever it is borne, or wheresoever it commeth, there must darknesse depart and give place unto the light; all the power and the dreadfulnesse of it, cannot helpe or prevaile ought against it. And though the light bee so weake, that it cannot cast light round about, or drive the darknesse farre from it, as in the sparke of an hot coale, yet cannot the darknesse cover or conceale, and much lesse quench it; but it giveth light to it selfe alone at least, so that it may be seene afarre off in the darke; and it remaineth unconquered of the darke, though it cannot helpe other things, nor give light unto them. Yea (that that is yet more wonderfull) da rotten shining peece of wood, which hath the faintest light that can be found, yet remaineth invincible of all the power of darknesse; and the more it is compassed about with darknesse, the clearer light it giveth. So little is darknesse able to overcome or keepe downe any light; but that it ruleth, and vanquisheth, and expelleth the darknesse, which else overwhelmeth, and snareth, and fettereth and putteth all things in feare. Now if this Naturall light, but eGods Creature, be so powerfull and so able to prevaile against the darknesse of the Night: Why should not that spirituall Light, that fGods Spirit doth kindle and set up in the hearts of Gods Children? Yea why should not God himselfe, gthe onely true and eternall Light, hthe Creator of that Light, and the iWell-spring of Life and Light, kdwelling himselfe by his Spirit in the hearts of the faithfull, lbe able to afford them light in darknesse, and to minister sound joy and sweet comfort unto them, in the very midst of their heaviest and most hideous afflictions? Hee can doubtlesse doe ⟨p. 206⟩it at all times; yea and many times also he doth it. For,m Blessed bee God, saith the Apostle, the Father of our Lord Iesus Christ, the Father of Mercies, and the God of all Consolation, that comforteth us in all our troubles: Yea, that not onely comforteth us, but comforteth us in that manner and measure, that
dFelium in tenebris fulgent rad antque oculi: quin & multorum piscium refulgent aridi; sicut robusti caudices vetustate putres. Plin. hist. not. lib. 11. cap. 37. Sic & Con•hae quaedam in tenebris remoto lumine fulgent. Ibid. lib. 9. cap. 61. & Lucernae piscis lingua ignea per os exerta tranquillis noctibus relucet. Ibid lib. 9. cap. 26.Felium in tenebris fulgent rad antque oculi: quin & multorum piscium refulgent aridi; sicut robusti caudices vetustate putres. Plin. hist. nat. lib. 11. cap. 37. Sic & Con•hae quaedam in tenebris remoto lumine fulgent. Ibid. lib. 9. cap. 61. & Lucernae piscis lingua ignea per os exerta tranquillis noctibus relucet. Ibid lib. 9. cap. 26.
lPsal. 18.28. & 112.4. Non potest defraudari laetitia, cui Christus▪ est gaudium. Aeterna enim exultatio est ejus, qui honolaetatur aterno. Aug. apud Prosper. sent. 90.
some* in the Dungeon, some at the Stake, some eveno in the Fire flaming on every side of them, have found greater comfort than ever they did when they were free from those afflictions; have had such strange joys even there and then imparted unto them, as they were scarce ever before acquainted with. To persuade the godly Martyrs to courage, constancy and cheerfulness in their sufferings for Christs cause, the Ancients used a two-fold Consideration. One was, that they could expect to suffer no harder nor harsher things, at the hands of cruel Tyrants, pthan divers had done, and had been willing to yield themselves unto, upon advice of the Physician, at the hands of the Chirurgeon. Another was, that no cruelty could be exercised upon them, but that someq others, either out of an ardent love and affection to their Country, and a zeal of the good and welfare of it, or out of a desire to maintain their credit and reputation, or out of an affectation of future fame and renown, orr out of a resolved obstination and obfirmation of mind, had not quietly only, and patiently, but even cheerfully endured the like. Yea the Heathen man observeth, that not onlys those Philosophers that made Virtue the chief good, butt those also that pleaded wholly for pleasure, and placed all Humane, yea and Divine Happiness in a manner, wholly in it, yet held that a man might be cheerful amidst the most exquisite torments that might be,u the one in the consideration of his honesty ⟨p. 207⟩and fidelity that he suffered for:x the other in consideration of those pleasures and delights (a very slight and sorry comfort indeed) that formerly he had enjoyed, and now cheered up himself with the remembrance of. Anda the Master of that brutish sect, when he lay on his death-bed, amidst grievous torments from the Strangury, that then held him, and inward Ulcers, professed (if a man might have believed him) that he then lived the happiest life that ever he did. Now to reason, as the Heathen man himself hence doth:b If, saith he, such things be found among those with whom pleasure reigneth, why should they seem incredible with those that follow Virtue? cIf an obstinate stiffness of mind, that lasteth usually but for a spurt, could prevail so much with some; why should not Virtue, well grounded, that is wont to be constant in her courses, enable others much more to as much? So, we may well say;d
some* in the Dungeon, some at the Stake, some eveno in the Fire flaming on every side of them, have found greater comfort than ever they did when they were free from those afflictions; have had such strange joyes even there and then imparted unto them, as they were scarce ever before acquainted with. To perswade the godly Martyrs to courage, constancie and cheerefulnesse in their sufferings for Christs cause, the Auncients used a two-fold Consideration. One was, that they could expect to suffer no harder nor harsher things, at the hands of cruell Tyrants, pthan divers had done, and had beene willing to yeeld themselves unto, upon advice of the Physitian, at the hands of the Chirurgion. Another was, that no cruelty could be exercised upon them, but that someq others, either out of an ardent love and affection to their Countrey, and a zeale of the good and welfare of it, or out of a desire to maintaine their credit and reputation, or out of an affectation of future fame and renowne, orr out of a resolved obstination and obfirmation of minde, had not quietly onely, and patiently, but even cheerfully endured the like. Yea the Heathen man observeth, that not onelys those Philosophers that made Vertue the chiefe good, butt those also that pleaded wholly for pleasure, and placed all Humane, yea and Divine Happinesse in a manner, wholly in it, yet held that a man might bee cheerfull amids the most exquisite torments that might be,u the one in the consideration of his honesty ⟨p. 207⟩and fidelity that hee suffered for:x the other in consideration of those pleasures and delights (a very slight and sory comfort indeed) that formerly he had enjoyed, and now cheered up himselfe with the remembrance of. Anda
oRead the story of James Bainham, and of Rob. Glover, and of Thomas Hawks, and Rose Allen; as also of John Denley, John Lomas, John Denme, and Thomas Spicer with their consorts, that sung in the fire: in Foxes Acts and Monum. [Greek or Hebrew]. Greg. Naz. in Jul. exact. [Greek or Hebrew]. Idem epist. 57. [Greek or Hebrew]. Idem in Jul. Imp. 1. [Greek or Hebrew]. Idem de Cypr. Crucem multi abominantur, crucem videntes, sed non videntes unctionem. Crux enim inuncta est, & per gratiam spiritus adjuvantis infirmitatem nostram, non levis tantum sed suavis fit, & non modò non molesta, sed etiam desiderabilis & omnino delectabilis. Bern. de temp. 70. & 109. & 111.Read the storie of Iames Bainham, and of Rob. Glover, and of Thomas Hauks, and Rose Allen; as also of Iohn Denley, Iohn Lomas, Iohn Denme, and Thomas Spicer with their consorts, that sung in the fire: in Foxes Acts and Monum. 〈non-Latin alphabet〉. Greg. Naz. in Iul. exact. 〈non-Latin alphabet〉. Idem epist. 57. 〈non-Latin alphabet〉. Idem in Iul. Imp. 1. 〈non-Latin alphabet〉. Idem de Cypr. Crucem multi abominantur, crucem videntes, sed non videntes unctionem. Crux enim inuncta est, & per gratiam spiritus adjuvantis infirmitatem nostram, non levis tantum sed suavis fit, & non modò non molesta, sed etiam desiderabilis & omnino delectabilis. Bern. de temp. 70. & 109. & 111.
pHorretis omnes hasce carnificum manus? Num mitiores sunt manus medentium, Laniena quando saevit Hippocratica? Vivum secatur vulnus, & recens cruor Scalpella tinguit, dumb putredo abraditur. Putate ferrum triste chirurgos meis Inferre costis, quod secat salubriter. Non est amarum quo resormatur salus. Videntur isti carpere artus tabidos: Sed dant medelam rebus intus vividis. Prudent. Stephan. 14.Horretis omnes hasce carnificum manus? Num mitiores sunt manus medentium, Laniena quando saevit Hippocratica? Vivum secatur vulnus, & recens cruor Scalpella tinguit, dum putredo abraditur. Putate ferrum triste chirurgos meis Inferre costis, quod secat salubriter. Non est amarum quo resormatur salus. Videntur isti carpere artus tabidos: Sed dant medelam rebus intus vividis. Prudent. Stephan. 14.
qTimebit forsan caro gladium gravem, & crucem excelsam, & rabiem hestiarum, & summam ignium poenam, & omne carnifieis ingenium. Sed spiritus contra ponat sibi & carni, acerba licet ista, à multis tamen aequo animo excepta, imò & ultro appetita, famae & gloriae causa, nec à viris tantum, sed etiam à foeminis. Lucretia stupri vim passa cultrum sibi adegit, ut gloriam castitati suae pareret. Mutius manum suam dextram in ara cremavit, ut hoc factum ejus fama haberet. Minus fecerunt Philosophi; Heraclitus, qui se bubulo stercore oblitum exussit; Empedocles, qui in ignes Aetnei montis desiluit; Peregrinus qui non olim se rogo immisit: cùm foeminae quoque mortem contempserint, Dido, & Asdrubalis uxor quae cum filiis in incendium patriae devolavit. Regulus ne unus pro multis hostibus viveret, arcae inclusus, quot clavos, tot cruces pertulit. Anaxarchus cùm in exitium, ptisanae pilo contunderetur, Tunde, tunde, aiebat, Anaxarchi sollem: Anaxarchum enim non tundis. Zeno Eleates consultus à Dionysio, quidnam Philosophia praestaret, quum respondisset, Contemptum mortis; impassibilis Tyranni flagellis objectus sententiam suam ad mortem usque signahat Tertull. ad Martyr. & in apolog.
If a vain shadow, a lifeless image of virtue could prevail thus far with some: why may not true Faith and Christian Fortitude effect as much or much more with others?e If the contemplation of former pleasures, present applause, or future fame, a vain blast only of mans breath, be able to carry men cheerfully through such unsufferable sufferings: how much more mayf the present assurance of Gods favour, together with the hopeful expectation of an eternal reward, be able to maintain a constancy of cheerful constitution in a Christian mans soul, amidst the heaviest afflictions that can here be endured? If the uncertain hope of recovery of unconstant health, and prolonging of a miserable life a while, andg not the shunning or shifting off, but the delaying only of death, be a means to cheer up the patient under the saw, or lancer, or searing iron of the Chirurgeon, though the pain he undergo seem unsupportable: how much more may the assurance of immortality (h the only true and sure health) and life everlasting shortly after to ensue, cheer up the faithful mans heart amidst as great or greater matters, if he be called thereunto? If the Spirit of man possest with some obstinate humour, can steel a mans heart (asi it is reported to have done) to such a contempt of torments, that no torture hath been able to interrupt his laughter, or to break off his derision of those that have tired themselves more than him, with torturing of him: what shall not the Spirit of God and Christ himself, by his Spirit, be able to strengthen and enable those unto,k whose hearts his Spirit, and he by his Spirit possesseth?l We therefore even glory, not rejoice barely, in afflictions, saith the Apostle, ⟨p. 208⟩mbecause the Love of God is shed forth into our hearts, by the Spirit that is given us. And.n I am able, saith the same Apostle, to do (yea and to endure also) any thing, (yet not by mine own strength, but) through Christ enabling me. oBeing strengthened with all might by his glorious power unto all patience and long-suffering even with joyfulness.
If a vaine shadow, a livelesse image of vertue could prevaile thus farre with some: why may not true Faith and Christian Fortitude effect as much or much more with others?e If the contemplation of former pleasures, present applause, or future fame, a vaine blast onely of mans breath, be able to cary men cheerfully through such unsufferable sufferings: how much more mayf the present assurance of Gods favour, together with the hopefull expectation of an eternall reward, be able to maintaine a constancie of cheerfull constitution in a Christian mans soule, amids the heaviest afflictions that can here be endured? If the uncertaine hope of recovery of unconstant health, and prolonging of a miserable life a while, andg not the shunning or shifting off, but the delaying onely of death, bee a means to cheere up the patient under the saw, or launcer, or searing iron of the Chirurgion, though the paine he undergoe seeme unsupportable: how much more may the assurance of immortalitie (h the onely true and sure health) and life everlasting shortly after to ensue, cheere up the faithfull mans heart amids as great or greater matters, if he bee called thereunto? If the Spirit of man possest with some obstinate humour, can steele a mans heart (asi it is reported to have done) to such a contempt of torments, that no torture hath beene able to interrupt his laughter, or to breake off his derision of those that have tired themselves more than him, with torturing of him: what shall not the Spirit of God and Christ himselfe, by his Spirit, bee able to strengthen and enable those unto,k whose hearts his Spirit, and hee by his Spirit possesseth?l Wee therefore even glory, not rejoyce barely, in afflictions, saith the Apostle, ⟨p. 208⟩mbecause the Love of God is shed forth into our hearts, by the Spirit that is given us. And.n I am able, saith the same Apostle, to doe (yea and to endure also) any thing, (yet not by mine owne strength, but) through Christ enabling me.
eSi tantum terrenae gloriae li•et de corporis & animi vigore, ut gladium, ignem, crucem, bestias, tormenta contemnant sub praemio laudis humanae; possum dicere, m•dicae sunt istae passiones ad consecutionem gloriae coelestis & divinae mercedis. Tertull. ad Martyr.
f[Greek or Hebrew]. Basil. homil. 4.〈non-Latin alphabet〉. Basil. homil. 4.
gMors enim differri potest, auferri non potest. August. de temp.
hVera sanitas ipsa est immortalitas. Idem ibid. 74.
iServus barbarus As•rubalem quod Dominum suum occid•sset, interemit. Cúmque comprehensus omni modo cruciaretur, laetitiam tamen quam ex vindict• ceperat in ore constantissimè ret•nuit. Val. Max. memor. lib. 3. cap. 3. Ultus enim Dominum, inter tormenta exultavit, serenaque laetitia cradelitatem torquentium vicit. Justin. hist. lib. 44. Atque hic est de quo Senec. sup. epist. 76. Sed & Liv. de eodem hist. lib. 21. Comprehens•s hand alio, quam si evasisset vultu, tormentis quoque cùm laceraretur, eo fuit habitu oris, ut superante laetitia dolores, ridentis etiam speciem praebuerit.Servus barbarus As•rubalem quod Dominum suum occid•sset, interemit. Cúmque comprehensus omni modo cruciaretur, laetitiam tamen quam ex vindict• ceperat in ore constantissimè ret•nuit. Val. Max. memor. lib. 3. cap. 3. Vltus enim Dominum, inter tormenta exultavit, serenaque laetitia cradelitatem torquentium vicit. Iustin. hist. lib. 44. Atque hic est de quo Senec. sup. epist. 76. Sed & Liv. de eodem hist. lib. 21. Comprehens•s hand alio, quam si evasisset vultu, tormentis quoque cùm laceraretur, eo fuit habitu oris, ut superante laetitia dolores, ridentis etiam speciem praebuerit.
Answer 4 4. There is no time, no state whatsoever, wherein the godly man hath not great cause of joy. It were unreasonable to require such incessant joy of such evermore and at all times, had not such at all times good reason to rejoice.p Rejoice evermore, saith the Apostle: and,q In all things give thanks. And surely, if we ought, as the same Apostle else-where saith,r At all times and in all things to be thankful; then questionless we ought at all times and in all things to be joyful, as well in adversity, as in prosperity, as well in afflictions, as in freedom from them, as well when things fall out cross, as when it fareth with us as we would. The Godly man then hath at all times good and just cause of joy: it is apparent. For,s Gods injunctions are not unreasonable. But I go a step further, and dare be bold to aver it, that every righteous man, every one that is truly religious, hath at all times, if he could himself see it and apprehend it, much more matter of joy, than he hath of grief, or can have. For what doth or can minister more matter of grief, than Gods favour and love in Christ may afford matter of joy? And those therefore that are ever in the favour of God, (what should I need to add; and that live in hope of eternal Glory with God?) can at no time have so great cause of grief, but that they have even at the self-same time much more cause of joy. But every Godly man is ever in favour with God:t Every Godly man therefore hath ever and at all times, if he were so wise as to apprehend it, more ample matter of joy by much than of grief.
Answer 4 4. There is no time, no state whatsoever, wherein the godly man hath not great cause of joy. It were unreasonable to require such incessant joy of such evermore and at all times, had not such at all times good reason to rejoyce.p Rejoyce evermore, saith the Apostle: and,q In all things give thankes. And surely, if wee ought, as the same Apostle else-where saith,r At all times and in all things to be thankfull; then questionlesse wee ought at all times and in all things to be joyfull, as well in adversitie, as in prosperitie, as well in afflictions, as in freedome from them, as well when things fall out crosse, as when it fareth with us as we would. The Godly man then hath at all times good and just cause of joy: it is apparent. For,s Gods injunctions are not unreasonable. But I goe a step further, and dare be bold to averre it, that every righteous man, every one that is truly religious, hath at all times, if hee could himselfe see it and apprehend it, much more matter of joy, than hee hath of griefe, or can have. For what doth or can minister more matter of griefe, than Gods favour and love in Christ may afford matter of joy? And those therefore that are ever in the favour of God, (what should I need to adde; and that live in hope of eternall Glory with God?) can at no time have so great cause of griefe, but that they have even at the selfe-same time much more cause of joy. But every Godly man is ever in favour with God:t Every Godly man therefore hath ever and at all times, if he were so wise as to apprehend it, more ample matter of joy by much than of griefe.
tHuc Illud Sen. epist. 59. Docebo quomodo intelligas te non esse sapientem. Sapiens ille est, qui plenus gaudio, qui inconcussus, qui nunquam moestus est: ad omnem incursum munitus & interritus: non si paupertas, non si luctus, non si ignominia, non si dolor impetum faciat, pedem referet: interritus & contra illa ibit & inter illa.
Objection. Yea, but it is the Just or the Righteous man, will peradventure some say, that must, that may thus rejoice: And where are any such?u Who can say, saith Solomon, I have so purified mine heart, that I am wholly free from sin? No:x There is no man Just or Righteous on earth, that doth ever well, and ynever evil. A vain thing may it seem then to exhort men to rejoice, when the condition annexed is such as excludeth all from rejoicing. To what end is it to incite the Just to rejoice, when there are none such that may rejoice?
Objection. Yea, but it is the Iust or the Righteous man, will peradventure some say, that must, that may thus rejoyce: And where are any such?u Who can say, saith Salomon, I have so purified mine heart, that I am wholly free from sinne? No:x There is no man Iust or Righteous on earth, that doth ever well, and ynever evill. A vaine thing may it seeme then to exhort men to rejoyce, when the condition annexed is such as excludeth all from rejoycing. To what end is it to incite the Iust to rejoyce, when there are none such that may rejoyce?
y1 King. 8.46. [Greek or Hebrew]. Greg. Naz. de pace 1. [Greek or Hebrew]. Idem de plag. grand. [Greek or Hebrew]. Idem in Basil.1 King. 8.46. 〈non-Latin alphabet〉. Greg. Naz. de pace 1. 〈non-Latin alphabet〉. Idem de plag. grand. 〈non-Latin alphabet〉. Idem in Basil.
he sometime that slew Croesus his Sonne, but by a malicious traine taken away the life of his onely Sonne that should have succeeded him, having no other issue in the Kingdome; and having beene arraigned and condemned for the same, yet should by his Soveraigne out of his gratious disposition, and at the earnest suit of some about him, have the fact pardoned him, and his pardon sent him. This partie doubtlesse, as he could not but exceedingly rejoyce in so undeserved, in so unexpected a favour;
yAdrastus Midae filius, Gord•i nepos. Herodot. in Clio. Is siquidem Atyn Croesi filium error pari intersecit, quo Gualterus Tirrell Gulielmum Rufum Anglorum Regem inter venandum, interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.Adrastus Midae filius, Gord•i nepos. Herodot. in Clio. Is siquidem Atyn Croesi filium errore pari intersecit, quo Gualterus Tirrell Gulielmum Rufum Anglorum Regem inter venandum, interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.
to please the Childe againe, and to testifie his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before. Yea, the more men take Gods wrath to heart, and the more they are humbled under his hand, (be the same either on themselves or others,) the more comfort may they have in their humiliation, as conceiving thereby the greater hope and assurance, that God will in mercy the sooner hasten the deliverance of his distressed ones, and the confusion of their oppressours.
rUtitur Deus creatura rationali sed malevola, ut virga, quam correcto filio pater in ignem, tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.Vtitur Deus creatura rationali sed malevola, ut virga, quam correcto filio pater in ignem, tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.
sPuer ergoes, qui nisi virgam qua verberatus es, verberari aut cremari videris, plorare non desistis. Idem in ecstas.
though no such chastisement for the time seeme joyous, but grievous, yet they bring forth the peaceable fruit of righteousnesse in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to give them the greater assurance of their future eternall happinesse. As the Apostle telleth the Philippians, That
hHeb. 12.6, 10. [Greek or Hebrew]. Aristot. ethic. l. 2. c. 3. [Greek or Hebrew]. Idem rhet. l. 1. c. 14.Heb. 12.6, 10. 〈non-Latin alphabet〉. Aristot. ethic. l. 2. c. 3. 〈non-Latin alphabet〉. Idem rhet. l. 1. c. 14.
it maketh them fearefull and faint-hearted, full of fancies, and much subject to frights. It is of all others such a powerfull and unconquerable Tyrant, as no Man is able to withstand. And yet neverthelesse,
candles light that is lighted, withstandeth the whole Night, and not onely suffereth not the darknesse to cover, or to smother and oppresse it, but it giveth light also even in the midst of the darknesse, and beateth it backe for some space and distance on every side of it:
—luceque pulsa Telluris toti tenebras induxerat orbi Umbra. Ovid metam. lib. 13. —ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2.—luceque pulsa Telluris toti tenebras induxerat orbi Vmbra. Ovid metam. lib. 13. —ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2.
uJam colour unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. lib. 4. Nocte latent mendae; —Horaque form•fam (deformem potiùs) quemlibet illa facit. Idem art. lib. 1. —& rebus nox abstulit atra colorem. Virg. de quo Jul. Scal. ad Cardan. exerc. 75. §. 7.Iam color unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. lib. 4. Nocte latent mendae; —Horaque form•fam (deformem potiùs) quemlibet illa facit. Idem art. lib. 1. —& rebus nox abstulit atra colorem. Virg. de quo Iul. Scal. ad Cardan. exerc. 75. §. 7.
xJohn 9.4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Urbe silent tota. Idem amor. 1. 6. —positoque labour dierum Pacem nocte datam mortalibus orbis agebat. Silius Punic. l 7. Hinc, Furiosa res est in tenèbris impetus. Sen. ep. 110.Iohn 9.4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Vrbe silent tota. Idem amor. 1. 6. —positoque labore dierum Pacem nocte datam mortalibus orbis agebat. Silius Punic. l 7. Hinc, Furiosa res est in tenèbris impetus. Sen. ep. 110.
yExod. 10.22, 23. Omnia noctis erant. —Varro Argonaut. Quod laudat Ovidius apud Sen. controv. 16.
zEsa. 59.10. Gen. 15.12. —pueri trepidant atque •mnia caecis In tenebris pavitant finguntque. Lucret. lib. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, praesidio per tenebras destituti. Lambin.
aLux in tenebris lucet. John 1.5.Lux in tenebris lucet. Iohn 1.5.
bSidera nocte micant. Ovid. met. l. 7. Stellas coeli non extinguit nox. Ex Aug. Prosper. sent. 120.
As our Tribulations abound for Christ, so our Consolations also abound in Christ. And certainly as Well-water is wont in Winter-time to bee warmest; so many times Gods Children in the midst of their greatest afflictions;
m2. Corin. 1.3, 4. Non unius, sed totius consolationes, nec in hac, nec in illa, sed in omni tribulatione. Bern. de temp. 22.
the Master of that brutish sect, when he lay on his death-bed, amids grievous torments from the Strangury, that then held him, and inward Ulcers, professed (if a man might have beleeved him) that he then lived the happiest life that ever he did. Now to reason, as the Heathen man himselfe hence doth:
If an obstinate stiffenesse of mind, that lasteth usually but for a spurt, could prevaile so much with some; why should not Vertue, well grounded, that is wont to bee constant in her courses, enable others much more to as much? So, wee may well say;
rEadem omnia saevitiae & cruciatus certamina, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Quot otiosos affectatio armorum ad gladium locat? Certè ad feras ipsas affectatione descendunt; & de morsibus, & de cicatricibus formosiores sibi videntur. Jam & ad ignes quidam se autoraverunt, ut certum spatium in tunica ardent consicerent: alii inter venatorum taureas scapulis patientissimis inambulaverunt. Bestias foemina libens appetiit, & utique horridiores aspides serpentes. Tertull ad Martyr. Inventus est qui slammis imponer•t manum; cujus risum non interrumperet tortor. Sen. epist. 76.Eadem omnia saevitiae & cruciatus certamina, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Quot otiosos affectatio armorum ad gladium locat? Certè ad feras ipsas affectatione descendunt; & de morsibus, & de cicatricibus formosiores sibi videntur. Iam & ad ignes quidam se autoraverunt, ut certum spatium in tunica ard•nte consicerent: alii inter venatorum taureas scapulis patientissimis inambulaverunt. Bestias foemina libens appetiit, & utique horridiores aspides serpentes. Tertull ad Martyr. Inventus est qui slammis imponer•t manum; cujus risum non interrumperet tortor. Sen. epist. 76.
uVir fortis & justus cùm mortis suae pretia ante see posuit, in summa voluptate est, & periculo suo fruitur. Senec. epist. 76. Ignis si singulis membris admoveatur, & paulatim vivum corpus circumeat, licet ipsum corpus bona conscientia plenum stillet, placebit illi ignis, per quem fides collucebit. Idem de benes. lib. 4. cap. 22.Vir fortis & justus cùm mortis suae pretia ante se posuit, in summa voluptate est, & periculo suo fruitur. Senec. epist. 76. Ignis si singulis membris admoveatur, & paulatim vivum corpus circumeat, licet ipsum corpus bona conscientia plenum stillet, placebit illi ignis, per quem fides collucebit. Idem de benes. lib. 4. cap. 22.
xSi uratur sapiens, si crucietur, in Phalaridis taro si erit, d cet, Quam suave est hoc? Quam hoc non curo! Epicurus apud Cic. Tuscul. lib. 2. & Sen. epist. 66. Ex praeteritarum scil. voluptatum recordatione. Cic. de fin. lib. 2. Quod incredibile est, dicit Epicurus, dulce esse torquerl. Sen. epist. ead.Si uratur sapiens, si crucietur, in Phalaridis ta•ro si erit, d cet, Quam suave est hoc? Quam hoc non curo! Epicurus apud Cic. Tuscul. lib. 2. & Sen. epist. 66. Ex praeteritarum scil. voluptatum recordatione. Cic. de fin. lib. 2. Quod incredibile est, dicit Epicurus, dulce esse torquerl. Sen. epist. ead.
a[Greek or Hebrew]. Epicurus apud Laert. Cùm illum hinc urinae difficultas •orqueret, hinc insanabilis exulcerati dolour ventris, Beatissimum, inquit, hunc, & ultimum diem ago. Sen. ep. 92.〈non-Latin alphabet〉. Epicurus apud Laert. Cùm illum hinc urinae difficultas •orqueret, hinc insanabilis exulcerati dolor ventris, Beatissimum, inquit, hunc, & ultimum diem ago. Sen. ep. 92.
bQuare haec incredibilia sunt apud eos qui virtutem colunt, cùm apud eos quoque reperiantur, apud quod voluptas imperat? Sen. epist. 92.
cQuod si hoc potest brevis obstinatio animi aliquo stimulo excitata; quanto magis Virtus, quae non ex impetu, nec subito, sed aequaliter valet, cui perpetuum robur est? Idem ep 76.
dTanti vitreum, quanti verum margaritum? quis non libentissime tantum pro vero habeat erogare, quantum alii pro falso? Tert. ad Martyr.
