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.
saith an Author that pretendeth to be Cyprian, though indeed he beu not, speaking of some that were very nice and curious, even to some taint and spice of superstition, of but touching an image, or tasting ought that had any seeming reference to an Idol; but were overloose and careless of their carriage otherwise. Every true Christian as he is renewed in part in all parts, so he hath a kind of proportionable growth in each part, asx the Apostle speaketh of the mystical body of Christ in general. As he is not as a maimed person, one that wanteth tongue, or legs, or hands, or some other limbs, but as one that hath a whole entire organical body: So he is not as a Monster, *one that hath the head or hand, back or belly bigger than the whole body besides, but hath a comely symmetry of each part with part. As there arey no Dwarfs in Christs Body, none that grow not at all, but stand ever at a stay: So in the Christian soul no Grace doth so stand at a stay while the rest grow, much less do they all so stand at a stay, while some one groweth, that any one should so excessively outstrip all the rest,z that the rest in regard of it should scarce be seen. Neither is a Christian man like a new upstart Courtier, who because he is not able to furnish himself all over completely at first, is fain to wear his apparel unsuitable in the several parts of it. Yea rather, as it is an argument of affectation of wealth when men go well and richly apparelled, in some one part of their apparel, but have not the rest suitable and correspondent thereunto: so it is an argument rather of affectation of Holiness, than of true Holiness indeed, when men are so unequal and unsuitable in their courses and dispositions, in some one or two things demeaning themselves as exceedingly restrict, but in many others, or the most things again as remiss; when their care and conscience in some things, is not in some sort proportionable and correspondent to that that they make show of in other things: Nor doth the one prove, much less make a man the richer; nay*
it hindereth rather, and is a means to cast him more behind hand: nor doth the other prove, much less make a man truly religious;
saith an Author that pretendeth to be Cyprian, though indeed hee beu not, speaking of some that were very nice and curious, even to some taint and spice of superstition, of but touching an image, or tasting ought that had any seeming reference to an Idoll; but were overloose and carelesse of their cariage otherwise. Every true Christian as he is renewed in part in all parts, so he hath a kinde of proportionable growth in each part, asx the Apostle speaketh of the mysticall body of Christ in generall. As he is not as a maimed person, one that wanteth tongue, or legs, or hands, or some other limbes, but as one that hath a whole entire organicall body: So he is not as a Monster, *one that hath the head or hand, backe or belly bigger than the whole body besides, but hath a comely symmetrie of each part with part. As there arey no Dwarfes in Christs Body, none that grow not at all, but stand ever at a stay: So in the Christian soule no Grace doth so stand at a stay while the rest grow, much lesse doe they all so stand at a stay, while some one groweth, that any one should so excessively outstrip all the rest,z that the rest in regard of it should scarce bee seene. Neither is a Christian man like a new upstart Courtier, who because hee is not able to furnish himselfe all over compleatly at first, is faine to weare his apparell unsutable in the severall parts of it. Yea rather, as it is an argument of affectation of wealth when men goe well and richly apparelled, in some one part of their apparell, but have not the rest sutable and correspondent thereunto: so it is an argument rather of affectation of Holinesse, than of true Holinesse indeed, when men are so unequall and unsutable in their courses and dispositions, in some one or two things demeaning themselves as exceedingly restrict, but in many others, or the most things againe as remisse; when their care and conscience in some things, is not in some sort proportionable and correspondent to that that they make shew of in other things: Nor doth the one prove, much lesse make a man the richer; nay* it hindereth rather, and is a meanes to cast him more behinde hand: nor doth the other prove, much lesse make a man truly religious;
uTurcarum siquidem meminit. Quod & observarunt Pamel. Grav. Coccus, Rivet.Turcarum siquidem meminit. Quod & observarunt Pamel. Grav. Cocus, Rivet.
*[Greek or Hebrew]. de Cancro Poeta apud Plut. de adulat. Et de Papavere Symphos. aenig. 40. Grande mihi caput est, intus sunt membra minuta.〈non-Latin alphabet〉. de Cancro Poeta apud Plut. de adulat. Et de Papavere Symphos. aenig. 40. Grande mihi caput est, intus sunt membra minuta.
yW. Bradshaw.
zUt membri unius totus homo quasi lacinia videatur, uti Petron. in Satyr.Vt membri unius totus homo quasi lacinia videatur, uti Petron. in Satyr.
*[Greek or Hebrew]. Plut. de profect.〈non-Latin alphabet〉. Plut. de profect.
nay it hindereth rather, while with a general neglect of growth in, or regard of other good duties, a mans study and care is wholly set and spent upon some one particular that he pleaseth himself in; as where the matter that should nourish and support the whole body, is conveyed all to some one part, ⟨p. 225⟩not so much to feed it, as to feed a wen that groweth upon it.
nay it hindereth rather, while with a generall neglect of growth in, or regard of other good duties, a mans studie and care is wholly set and spent upon some one particular that he pleaseth himselfe in; as where the matter that should nourish and support the whole body, is conveighed all to some one part, ⟨p. 225⟩not so much to feed it, as to feed a wen that groweth upon it.
Note 3 A third Note of Sincerity, is Ubiquity: 1when a man is in some measure alike in all places, as well“ in bad company as in good, in private as in public, in Church, out of Church, at home and abroad. To this purpose it is that David saith of himself;a I have set the Lord always before my face. And,b All my ways are in thy sight. Asc all Gods ways in his sight; so all his ways in Gods sight: and therefore wheresoever he was, asd being ever in Gods eye, he endeavoured to approve himself unto God. Those things that are natural follow a man whithersoever he goeth, and accompany him constantly wheresoever he become.e Change of place, saith the Heathen man, causeth not any change of mind. As it is with the motion of the heart and the lungs in the body; they are of themselves beating and stirring wheresoever a man is, or whatsoever he is about, and it is painful to a man therefore to restrain the work of them, or to hold his breath for any time: so it is a good sign that Godliness is grown to a kind of connaturalness with us, when our religious disposition continueth with us in all places, and is in some sort working in us, wheresoever we are: so that it is with us, as with David it was, who saith of himself, thatf howsoever he had purposed to forbear speaking of ought that was good while he was in company with some wicked, and some profane ones were in presence, yet it was no small pain to him, and he was hardly able to restrain or to contain himself. It was with him as it was sometime with Jeremiah in somewhat the like case, but of greater necessity; when he saw what evil entertainment the Word of God found with the most,g he had once resolved he saith, not to mention Gods Name any more to them; but he could not for his life keep long that his unwarrantable resolution; Gods Word was as a fire in his breast, and as a flame hshut up in his bones, so that he soon grew weary of it, and he could not by any means keep it in. Not that at all times and in all places men are boundi to discover themselves in this kind, ork to maintain matter of religious discourse in all companies. It was one of Pythagoras his precepts, thatl a man should not bear Gods Image or Name about him on the Ring that ordinarily he wore. Andm Holy things, saith our Saviour, are not to be offered unto dogs, nor pearls cast before swine. No:
Note 3 A third Note of Sinceritie, is Vbiquitie: 1when a man is in some measure alike in all places, as well“ in bad company as in good, in private as in publike, in Church, out of Church, at home and abroad. To this purpose it is that David saith of himselfe;a I have set the Lord alwayes before my face. And,b All my waies are in thy sight. Asc all Gods waies in his sight; so all his wayes in Gods sight: and therefore wheresoever he was, asd being ever in Gods eye, he endevoured to approve himselfe unto God. Those things that are naturall follow a man whithersoever he goeth, and accompany him constantly wheresoever he become.e Change of place, saith the Heathen man, causeth not any change of minde. As it is with the motion of the heart and the lungs in the body; they are of themselves beating and stirring wheresoever a man is, or whatsoever hee is about, and it is painfull to a man therefore to restraine the worke of them, or to hold his breath for any time: so it is a good signe that Godlinesse is growne to a kinde of connaturalnesse with us, when our religious disposition continueth with us in all places, and is in some sort working in us, wheresoever we are: so that it is with us, as with David it was, who saith of himselfe, thatf howsoever he had purposed to forbeare speaking of ought that was good while he was in company with some wicked, and some prophane ones were in presence, yet it was no small paine to him, and he was hardly able to restrain or to contain himself. It was with him as it was somtime with Ieremie in somewhat the like case, but of greater necessity; when he saw what evill entertainment the Word of God found with the most,g he had once resolved he saith, not to mention Gods Name any more to them; but he could not for his life keepe long that his unwarrantable resolution; Gods Word was as a fire in his brest, and as a flame h
1Ubiquity.Vbiquitie.
“Bonus non fuit, quem malorum pravitas non probavit. Greg. in Evang. 38. Neque enim perfectè bonus est, nisi qui fuerit & cum malis bonus. Idemin Ezech. l. 1. hom. 9.
eCoelum, non animum mutant, qui trans mare currunt. Horat. l. 1. ep. 11. Hinc Socrates; Quid miraris peregrinationes tibi non prodesse, cùm te circumferas. Sen ep. 28.
hStrangulat inclusus dolor, atque exaestuat intus: Cogitur & vires multiplicare suas. Ovid trist. 5.1. Quoque magis tegitur, tanto magis aestuat ignis. Idem met. l. 4.
we must be wary where and before whom we speak; and take heed how by our indiscreet carriage in such kind we wrong religion it self, and make it ridiculous. But that even* among such we retain still a religious disposition; and the restraint of good employments be grievous unto us, though no necessity lie upon us, as uponn Jeremiah there did, having no just opportunity for such employment at the present; which may be a means to seal up our sincerity unto us. In like manner when we shall be religiously affected, not when we are in the Church only, or about some solemn part of Gods service, (at which time the solemnity of the action, and the very sight of others enforceth a kind of conformity and outward semblance of holiness on those many times that are most profane,) but even out of the Church also, and out of Gods solemn service, even when we are about ⟨p. 226⟩our ordinary affairs: Nor when we shall be in the presence only o• others, either good or bad, familiars, or strangers, but when we shall be retired also and alone by our selves.
we must bee wary where and before whom we speake; and take heed how by our indiscreet cariage in such kinde wee wrong religion it selfe, and make it ridiculous. But that even* among such we retaine still a religious disposition; and the restraint of good imployments be grievous unto us, though no necessitie lie upon us, as uponn Ieremie there did, having no just opportunitie for such imployment at the present; which may be a meanes to seale up our sinceritie unto us. In like manner when we shall be religiously affected, not when we are in the Church onely, or about some solemne part of Gods service, (at which time the solemnitie of the action, and the very sight of others enforceth a kinde of conformitie and outward semblance of holinesse on those many times that are most prophane,) but even out of the Church also, and out of Gods solemne service, even when wee are about ⟨p. 226⟩our ordinary affaires: Nor when wee shall be in the presence onely o• others, either good or bad, familiars, or strangers, but when we shall be retired also and alone by our selves.
*Quomodo de Platone Plut. de adulat. [Greek or Hebrew].Quomodo de Platone Plut. de adulat. 〈non-Latin alphabet〉.
For a true Christian is, as the Heathen Philosopher saith of a good man, likeo a Cube or a Square, or, if you will, like a Die, that falleth alike every way, and keepeth the same site, wheresoever or which way soever you seat it: He is asp Gold, saith Chrysostom, which cast you it into the Fire, it will not waste; lay it you in the water, it will not rust; it will retain still it own purity, wheresoever it be kept.
For a true Christian is, as the Heathen Philosopher saith of a good man, likeo a Cube or a Square, or, if you will, like a Die, that falleth alike every way, and keepeth the same site, wheresoever or which way soever you seat it: He is asp Gold, saith Chrysostome, which cast you it into the Fire, it will not waste; lay it you in the water, it will not rust; it will retaine still it owne puritie, wheresoever it be kept.
o[Greek or Hebrew]. Arist. eth. l. 1. c. 10. & Rhet. l. 3. c. 11.〈non-Latin alphabet〉. Arist. eth. l. 1. c. 10. & Rhet. l. 3. c. 11.
But on the other side, when men are like theq Chameleon, ready to change their live with every one that they company or converse with; like ther Polypus, that resembleth every stone that it sticketh to; like thes Water that conformeth it self easily and instantly to the shape and fashion of every thing that either it is poured into, or that is dipped in it; or liket Pictures cunningly and curiously drawn, that seem to turn their eyes every way, and to fix them on every one that cometh in the way, or that casteth his eye on them; can be religious among such, and profane among other such, be such ever as the company is that they are in: Or like theu Buskins anciently used in Tragedies, that would serve either leg alike; are as fit for one society as for another: Or like thex Players that used them, such as acting Princely parts, wear royal apparel, keep state, and demean themselves gravely and soberly so long as they are in public view upon the Stage; but when they have done Acting, are no sooner off the Stage, but they pass presently into another, a clean contrary, habit, retain neither Prince-like behaviour nor apparel, but are most beggarly, base and debauched, either in private by themselves, or among their companions like themselves: In the Church and public assemblies, carry themselves very devoutly, and in the presence of others affect a show of religion, but out of the congregation are far from all show of Godliness, or in their private conversation have little or no care at all of ought in that kind; it is a sure sign of no soundness at all in such as be* so variously affected: acting like those Stage-Players, sometime one part, and sometime another, as either by others they are assigned them, or as the places that they are in put upon them for the present.y It is no true devotion, saith Lactantius, that leaveth a man at the Church-door. Where religion is not showed in the actions of a mans life, in the course of his calling, as well as in the Congregation and in his Church-service, Such zreligion (Saint James saith it,) is but vain and unsound. Nor is that religion any better that affecteth view and sight, that loveth to be seen; (it ⟨p. 227⟩was the Pharisees devotiona that did all so as men might see what they did:) that is loud and talkative in company, silent in secret, in presence of others operative, idle in private.
But on the other side, when men are like theq Chamaeleon, ready to change their liue with every one that they company or converse with; like ther Polypus, that resembleth every stone that it sticketh to; like thes Water that conformeth it selfe easily and instantly to the shape and fashion of every thing that either it is powred into, or that is dipped in it; or liket Pictures cunningly and curiously drawen, that seeme to turne their eyes every way, and to fix them on every one that commeth in the way, or that casteth his eye on them; can bee religious among such, and prophane among other such, be such ever as the company is that they are in: Or like theu Buskins anciently used in Tragoedies, that would serve either leg alike; are as fit for one societie as for another: Or like thex Plaiers that used them, such as acting Princely parts, weare royall apparell, keepe state, and demeane themselves gravely and soberly so long as they are in publike view upon the Stage; but when they have done Acting, are no sooner off the Stage, but they passe presently into another, a cleane contrary, habit, retaine neither Prince-like behaviour nor apparell, but are most beggerly, base and debauched, either in private by themselves, or among their companions like themselves: In the Church and publike assemblies, cary themselves very devoutly, and in the presence of others affect a shew of religion, but out of the congregation are farre from all shew of Godlinesse, or in their private conversation have little or no care at all of ought in that kinde; it is a sure signe of no soundnesse at all in such as be* so variously affected: acting like those Stage-Players, sometime one part, and sometime another, as either by others they are assigned them, or as the places that they are in put upon them for the present.y It is no true devotion, saith Lactantius, that leaveth a man at the Church-doore. Where religion is not shewed in the actions of a mans life, in the course of his calling, as well as in the Congregation and in his Church-service, Such
q[Greek or Hebrew]. Plut. de adulat. Colorem mutat subinde Chameleon, redditque quemcunque proximè attingit. Plin. hist. not. l. 8. c. 33. & Solin. Poly. hist. c. 43.〈non-Latin alphabet〉. Plut. de adulat. Colorem mutat subinde Chamaeleon, redditque quemcunque proximè attingit. Plin. hist. nat. l. 8. c. 33. & Solin. Poly. hist. c. 43.
r[Greek or Hebrew]. Theogn. apud Plut. de amic. Polypus enim colorem mutat ad similitudinem loci. Plin. l. 9. c. 29. [Greek or Hebrew]. Plut, caus. not. q. 19. Hinc & Pindar. [Greek or Hebrew]. Ibid. & de solert anim. [Greek or Hebrew]. Gregor. Naz. de sede Constant. Contra Phocylid. [Greek or Hebrew]. Et Jon. [Greek or Hebrew]. Athen. dipnosoph. lib. 7.〈non-Latin alphabet〉. Theogn. apud Plut. de amic. Polypus enim colorem mutat ad similitudinem loci. Plin. l. 9. c. 29. 〈non-Latin alphabet〉. Plut, caus. nat. q. 19. Hinc & Pindar. 〈non-Latin alphabet〉. Ibid. & de solert anim. 〈non-Latin alphabet〉. Gregor. Naz. de sede Constant. Contra Phocylid. 〈non-Latin alphabet〉. Et Ion. 〈non-Latin alphabet〉. Athen. dipnosoph. lib. 7.
s[Greek or Hebrew]. Plut. de adulat.〈non-Latin alphabet〉. Plut. de adulat.
t[Greek or Hebrew]. Greg. Naz. in Athanas.〈non-Latin alphabet〉. Greg. Naz. in Athanas.
u[Greek or Hebrew]. Idem ib. [Greek or Hebrew]. Lucian. Pseudolog.〈non-Latin alphabet〉. Idem ib. 〈non-Latin alphabet〉. Lucian. Pseudolog.
As the Heathen man saith of one thatb never wept or mourned for her father, but when there was some body by to see her;c He mourneth not heartily that affecteth to be seen mourning, and mourneth not therefore but where some may see it: He mourneth indeed heartily, that mourneth then when there is none by to take notice of it, and to bear witness that he mourneth. So in this case, he is not sincerely religious, that affecteth to have his religion seen, and that never therefore carieth himself religiously, but where others are by to take notice of it: he is truly religious that is careful to carry himself religiously, and is frequent and diligent in holy duties, even then when he is alone by himself, as well as when he is in the presence and company of others; thatd converseth so with men, saith the Heathen man, as if God over-looked him, communeth with God so even in private, as if men over-heard him. And certainly, howsoever it be true indeed, thate the public Service is of exceeding great benefit, and thereforef highly to be esteemed, asg having a more powerful, lively and effectual work of the Spirit in it, andh a more special blessing of God promised and annexed unto it; in regard whereof, David though a mani full of the Spirit of Grace, yet could not during his exilement content himself with his own private meditations and devotions, butk longed exceedingly, and prayed most instantly to have free liberty of access again to the public assemblies of the Saints: yet when upon a mans sick or death-bed Satan shall be busy about him, and calling his sincerity in question, a man may in such case be more comforted, and receive better assurance of his sincerity, by consideration of his frequency and diligence in holy duties in private, because in them there can be least danger or suspicion of hypocrisy,l which none but God and his own soul hath been privy unto, than by all that he hath performed either publicly or privately in the presence of others.
As the Heathen man saith of one thatb never wept or mourned for her father, but when there was some body by to see her;c Hee mourneth not heartily that affecteth to be seene mourning, and mourneth not therefore but where some may see it: He mourneth indeed heartily, that mourneth then when there is none by to take notice of it, and to beare witnesse that he mourneth. So in this case, he is not sincerely religious, that affecteth to have his religion seene, and that never therefore carieth himselfe religiously, but where others are by to take notice of it: he is truly religious that is carefull to cary himselfe religiously, and is frequent and diligent in holy duties, even then when he is alone by himselfe, as well as when hee is in the presence and company of others; thatd converseth so with men, saith the Heathen man, as if God over-looked him, communeth with God so even in private, as if men over-heard him. And certainly, howsoever it be true indeed, thate the publike Service is of exceeding great benefit, and thereforef highly to be esteemed, asg having a more powerfull, lively and effectuall worke of the Spirit in it, andh a more speciall blessing of God promised and annexed unto it; in regard whereof, David though a mani full of the Spirit of Grace, yet could not during his exilement content himselfe with his owne private meditations and devotions, butk longed exceedingly, and prayed most instantly to have free liberty of accesse againe to the publike assemblies of the Saints: yet when upon a mans sicke or death-bed Satan shall bee busie about him, and calling his sinceritie in question, a man may in such case be more comforted, and receive better assurance of his sinceritie, by consideration of his frequencie and diligence in holy duties in private, because in them there can bee least danger or suspicion of hypocrisie,l
bAmissum non flet. cum sola est, Gellia patrem: Si quis adest, jussae prosiliunt lachrymae. Martial. epig. 34. lib. 1.
cNon dolet hic, quisquis laudari, Gellia, quaerit: Ille dolet verè, qui fine teste dolet. Ibid. Testes doloris quisquis captat, haud dolet.
dSic vive cum hominibus tan•uam Deus videat: sic loquere cum Deo, tanquam homines audiant. Sen. epist. 10. Praeceptum est Philosophiae: Sic loquendum esse cum hominibus, tanquam Dii audiant; sic cum Diu, tanquam homines audiant. Macrob. Saturn. l. 1.
Note 4 A fourth Note of Sincerity is Perpetuity, 1Constancy, permanence, continuance: when we are not godly and religious by fits and starts only, upon some special and extraordinary occasions, butm in a constant and continued course, at all times, even when such occasions cease.n I have applied my self to keep thy Commandments continually, saith David: And,o I will delight my self continually in thy Commandments, which I love. And,p Blessed is the man that feareth continually, saith Solomon. This constant delight in the Word of God, this constant applying of our selves to the doing of the Will of God, this continual standing in awe of God, is a sound note of sincerity. Butq when men seem to be so affected only upon some extraordinary occasions, and when those are once over, all is gone again, it is a shrewd sign that nothing was ever sound or sincere with them. And this well weighed will easily discover the unsoundness of many sorts that yet make a great show for a season. Some at the first hearing of the Word seem to be wondrously affected and ravished with it. The novelty and the strangeness of the Doctrine ⟨p. 228⟩delivered, (as they say at Athens, rWe will hear thee once again, because thou tellest us of new Doctrine, such as we never heard of before;) or the eloquence and powerful delivery of the Preacher, (somes Apollos, it may be, or somet son of Thunder, uone that speaketh so as they never heard man speak before;) or the consideration of suchx glorious matters as are in it propounded, of an Heaven and an Happiness, and Blessedness beyond conceit, and without end; may much affect even a natural man, at the first hearing especially, and make him to be wondrously delighted in it: and yet may the Word have no sound or saving work on him: all may prove but a flash, and so be by and by gone again.y Those that receive the seed on the stony ground, hear the Word at first with some delight, but shortly after they dwindle and wither away, because they want root. This their delight is not permanent, because the Word had no root in them. Yea thus, asa a reverend Divine well observeth, andb an Heathen man also in effect the same long before him, as some are said to be Sea-sick; so others may be said to be Sermon-sick.
Note 4 A fourth Note of Sinceritie is Perpetuitie, 1Constancie, permanence, continuance: when we are not godly and religious by fits and starts onely, upon some speciall and extraordinarie occasions, butm in a constant and continued course, at all times, even when such occasions cease.n I have applied my selfe to keepe thy Commandements continually, saith David: And,o I will delight my selfe continually in thy Commandements, which I love. And,p Blessed is the man that feareth continually, saith Salomon. This constant delight in the Word of God, this constant applying of our selves to the doing of the Will of God, this continuall standing in awe of God, is a sound note of sinceritie. Butq when men seeme to be so affected onely upon some extraordinary occasions, and when those are once over, all is gone againe, it is a shrewd signe that nothing was ever sound or sincere with them. And this well weighed will easily discover the unsoundnesse of many sorts that yet make a great shew for a season. Some at the first hearing of the Word seeme to be wondrously affected and ravished with it. The noveltie and the strangenesse of the Doctrine ⟨p. 228⟩delivered, (as they say at Athens, rWee will heare thee once againe, because thou tellest us of new Doctrine, such as we never heard of before;) or the eloquence and powerfull delivery of the Preacher, (somes Apollos, it may be, or somet sonne of Thunder, uone that speaketh so as they never heard man speake before;) or the consideration of suchx glorious matters as are in it propounded, of an Heaven and an Happinesse, and Blessednesse beyond conceit, and without end; may much affect even a naturall man, at the first hearing especially, and make him to bee wondrously delighted in it: and yet may the Word have no sound or saving worke on him: all may prove but a flash, and so be by and by gone againe.
1Perpetuity.Perpetuitie.
mQualitatis verae tenor permanet: falsa non durant. Sen. epist. 120. Perpetua ac solida sunt, quae verasunt: simulata non perseverant. Ambr. offic. lib. 2. c. 22.
qMagnam rem puta unum hominem agere. Praeter sapientem nemo nuum agit: caeteri multiformes sunt. Modo frugi videntur & graves; modò prodigy & vani. Mutamus subinde personam, & contrariam ei sumimu• quam exuimus. Senec. epist. 120.Magnam rem puta unum hominem agere. Praeter sapientem nemo nuum agit: caeteri multiformes sunt. Modo frugi videntur & graves; modò prodigi & vani. Mutamus subinde personam, & contrariam ei sumimu• quam exuimus. Senec. epist. 120.
Sea-passengers that do not well brook the Seas, so long as they are upon the water, are faint and sick, and out of frame, so as that they think they shall sure miscarry with it, they make account to die no other death; but when they have gotten on land and reposed them a while, they are as well again as ever they were. So is it with some mere natural men sometime at a Sermon. Hearing some powerful Divine, that striketh somewhat home with them, that thundereth and lighteneth, as he said thatc Pericles did, their mind is troubled, and their conscience touched, and their soul melteth, and they grow heart-sick, and have much inward remorse, and begin to bethink themselves of taking a new course; but no sooner the Sermon is done, and they are come out of the Church, and have taken a little the fresh air of the world again, but all is over and gone, they are restored to their wonted estate, and retired to their former courses again. It is with them, as with those that have* taken a small quantity of some purging Physic beneath the due dosis, enough to stir and trouble them, but not enough to purge or to work ought out of them. You may see some such thing in Felix, dwhen he heard Paul discourse very powerfully (as right well he could) of Justice, Righteousness, Repentance, and the judgement to come, he was cast into a trembling fit withal for the present: and not able well to brook either the matter of his Doctrine, or the manner of his delivery of it, he caused him to break off; but that he was never the better for it afterward, appeareth hereby, in that notwithstanding ite he persisted in his accustomed bribery, and other the like corrupt courses. Again thus some for a brunt at their first coming on to the profession of religion, having some special motive to incite them thereunto, seem very fervent and zealous, evenf seething hot, as the word is; but after a while proveg luke-warm, and at length evenh key-cold: *like Snails that ⟨p. 229⟩thrust out as it were a long pair of horns before them; but pull them instantly in again, as soon as they meet with ought that opposeth: like Peter that would needs bei fighting and slashing at the first, but shortly afterk fled away, left him, yeal denied and forswore him, whom he was so forward to fight for before. But he presently afterm repented, and came on again, and son continued, which these do not.
Sea-passengers that doe not well brooke the Seas, so long as they are upon the water, are faint and sicke, and out of frame, so as that they thinke they shall sure miscarry with it, they make account to die no other death; but when they have gotten on land and reposed them a while, they are as well againe as ever they were. So is it with some meere naturall men sometime at a Sermon. Hearing some powerfull Divine, that striketh somewhat home with them, that thundreth and lightneth, as he said thatc Pericles did, their minde is troubled, and their conscience touched, and their soule melteth, and they grow heart-sicke, and have much inward remorse, and begin to bethinke themselves of taking a new course; but no sooner the Sermon is done, and they are come out of the Church, and have taken a little the fresh aire of the world againe, but all is over and gone, they are restored to their wonted estate, and retired to their former courses againe. It is with them, as with those that have* taken a small quantitie of some purging Physicke beneath the due dosis, enough to stirre and trouble them, but not enough to purge or to worke ought out of them. You may see some such thing in Foelix, dwhen he heard Paul discourse very powerfully (as right well he could) of Iustice, Righteousnesse, Repentance, and the judgement to come, he was cast into a trembling fit withall for the present: and not able well to brooke either the matter of his Doctrine, or the manner of his delivery of it, he caused him to breake off; but that he was never the better for it afterward, appeareth hereby, in that notwithstanding ite hee persisted in his accustomed bribery, and other the like corrupt courses. Againe thus some for a brunt at their first comming on to the profession of religion, having some speciall motive to incite them thereunto, seeme very fervent and zealous, evenf seething hot, as the word is; but after a while proveg luke-warme, and at length evenh key-cold: *like Snailes that ⟨p. 229⟩
cDe quo Aristophanes Acharn. [Greek or Hebrew]. Fulminabat, tonabat, permiscebat Graeciam. Cic. Orat. Unde & Olympius dictus est. Plut. Fericle.De quo Aristophanes Acharn. 〈non-Latin alphabet〉. Fulminabat, tonabat, permiscebat Graeciam. Cic. Orat. Vnde & Olympius dictus est. Plut. Fericle.
*[Greek or Hebrew]. Plut. sympos. problem. l. 3. c. 8.〈non-Latin alphabet〉. Plut. sympos. problem. l. 3. c. 8.
hFrigidi. Qualis Balduinus ille Cantuariensis, ad quem Urbanus PP. Balduino Monacho serventissimo, Abbati calido, Episcopo tepido, Archiepiscopo remiss. Girald. Itiner. Camb. l. 2. c. 14.Frigidi. Qualis Balduinus ille Cantuariensis, ad quem Vrbanus PP. Balduino Monacho serventissimo, Abbati calido, Episcopo tepido, Archiepiscopo remisse. Girald. Itiner. Camb. l. 2. c. 14.
His foul fall was but for a fit, a fit of infirmity it was only in him. Whereas on the other side, their fierce forwardness is but for a fit, a sudden fit of heat it is only in them. Thus many again, as ano Heathen man also hath observed, when they lie deadly sick, oh then they seem wondrously well affected, they are very sorry for their sins, seem even to hate and abhor them, very devout and frequent in Prayer to God, taxing and censuring themselves for their former carelessness in that kind, and now if God would vouchsafe to continue life, and restore health to them, they would be new men, leave their sins, and their former lewd courses, and lead another manner of life than ever they did. But it is with them, as it is with Sea-men sometime in a storm, that out of fear of danger and desire of safetyp cast all that ever they have over-board, which when the storm is once over, they strive and labour as fast, if by any means they can, to get up again.* When they are once free from that fear, that before affected them, they return to their former courses afresh, as if it repented them now that ever it had repented them of them.q When God slew them, saith the Psalmist, then they sought him, and returned, and enquired after God early. But they flattered him only with their mouth, and lied unto him with their tongues. For their heart was never upright with him, neither were they steadfast in his Covenant. And therefore well didr the Emperor Sigismund's Confessor answer him, when being in a sore fit of sickness, and having made many goodly fair promises and protestations of future reformation upon recovery, and amendment of life, he desired of him to be informed, whereby he might discern whether such his repentance were sincere; If, quoth he, you be as careful to make good in your health, what you now promise, as you are forward now in your extremity to promise. And in like manner is it with many others in some outward danger and distress. Jonah's Sea-men distressed by that sudden and strange storm,s Call every one on his God, then every man to prayer, a man would think no devouter men again in the world; but when the danger is once over, nothing but swearing and swaggering, blaspheming and tearing of that Name, that before so reverently they invocated, none profaner than some of those that a little before seemed so devout.
His foule fall was but for a fit, a fit of infirmitie it was onely in him. Whereas on the other side, their fierce forwardnesse is but for a fit, a sudden fit of heat it is only in them. Thus many againe, as ano Heathen man also hath observed, when they lie deadly sicke, oh then they seeme wondrously well affected, they are very sory for their sinnes, seeme even to hate and abhorre them, very devout and frequent in Prayer to God, taxing and censuring themselves for their former carelesnesse in that kinde, and now if God would vouchsafe to continue life, and restore health to them, they would be new men, leave their sins, and their former lewd courses, and lead another manner of life than ever they did. But it is with them, as it is with Sea-men sometime in a storme, that out of feare of danger and desire of safetiep cast all that ever they have over-boord, which when the storme is once over, they strive and labour as fast, if by any meanes they can, to get up againe.* When they are once free from that feare, that before affected them, they returne to their former courses afresh, as if it repented them now that ever it had repented them of them.q When God slew them, saith the Psalmist, then they sought him, and returned, and enquired after God early. But they flattered him onely with their mouth, and lied unto him with their tongues. For their heart was never upright with him, neither were they stedfast in his Covenant. And therefore well didr the Emperour Sigismunds Confessor answer him, when being in a sore fit of sicknesse, and having made many goodly faire promises and protestations of future reformation upon recovery, and amendment of life, hee desired of him to be informed, whereby hee might discerne whether such his repentance were sincere; If, quoth he, you be as carefull to make good in your health, what you now promise, as you are forward now in your extremitie to promise. And in like manner is it with many others in some outward danger and distresse. Ionaes Sea-men distressed by that sudden and strange storme,s Call every one on his God, then every man to prayer, a man would thinke no devouter men againe in the world; but when the danger is once over, nothing but swearing and swaggering, blaspheming and tearing of that Name, that before so reverently they invocated, none prophaner than some of those that a little before seemed so devout.
oNuper me amici cujusdam languor admonuit, optimos esse nos, dum infirmi sumus. Quem enim infirmum aut avaritia, aut libido solicitat? Non amoribus servit, non adpetit honores, opes negligit, & quantulumcunque, ut relicturus, satis habet. Tunc Deos, tunc hominem esse se meminit. Invidet nemini, neminem miratur, neminem despicit, acne sermonibus quidem malignu aut attendit, aut alitur, &c. Innoxiam in posterum, si contingat evadere, beatamque destinat vitam. Utinam tales esse sani perseveremus, quales nos futuros profitemur infirmi. Plin. epist. 26. lib. 7.Nuper me amici cujusdam languor admonuit, optimos esse nos, dum infirmi sumus. Quem enim infirmum aut avaritia, aut libido solicitat? Non amoribus servit, non adpetit honores, opes negligit, & quantulumcunque, ut relicturus, satis habet. Tunc Deos, tunc hominem esse se meminit. Invidet nemini, neminem miratur, neminem despicit, ac ne sermonibus quidem malignu aut attendit, aut alitur, &c. Innoxiam in posterum, si contingat evadere, beatamque destinat vitam. Vtinam tales esse sani perseveremus, quales nos futuros profitemur infirmi. Plin. epist. 26. lib. 7.
pJon. 1.5. Act. 27.19, 38. —jactu decidere cepit Navitae cum ventis, imitatus castora, qui se Eunuchum ipse facit cupiens evadere damno. Juvenal. sat. 12.Ion. 1.5. Act. 27.19, 38. —jactu decidere cepit Navitae cum ventis, imitatus castora, qui se Eunuchum ipse facit cupiens evadere damno. Iuvenal. sat. 12.
*Plerique futuri supplicii metu peccatorum conscii poenitentiam petunt: qui videntur maelorum petisse poenitentiam, bonorum agere; & ipsius poenitentiam agere poenitentiae suae. Ambr. de poenit l. 2. c. 9.
It is that which God complaineth of in Judah and Ephraim: tO Ephraim what shall I do with thee? or how should I deal with thee, O Judah? for your goodness is as a morning Cloud, and as the early Dew it goeth away. No longer than Gods hand was heavy upon them, and the night of his wrath did in fearful manner over-spread them, was there any show at all of goodness or godliness to be seen in them. A particular and pregnant example of such carriage we may see in the Inhabitants ⟨p. 230⟩of Jerusalem: Their City wasu besieged and begirt by the Chaldeans, and in great danger to be surprised. Hereuponx admonished by the Prophet, they repent them of some sins, reform some abuses,y renew their covenants with God, seal it up with a solemn sacrifice,z cutting a Calf in twain, and passing between the two sides so sundered: But no sooner wasa the siege broken up, and the City relieved by the access of some aids from Egypt, butb they return again to their wonted bias, slipping away, andc starting aside like a deceitful or a slippery bow, as the Psalmist speaketh of the Israelites, whosed inconstancy also he maketh an Argument of their insincerity. And what he saith of one sort of them, may be well said of them all.e They had not set their heart aright, and therefore their spirit was not constant with God. Their religion and devotion is but as the motion of a wind-mill driven with the wind, that maketh grist no longer than the wind bloweth upon it: or as the motion of* an Image that goeth with a device, that stirreth no longer than the force lasteth of the screw or the spring that setteth it a stirring. And that is the difference between Natural and Artificial motions: the motion of the pulse, and the breath in mans body, and the motion of an Image, or a Mill, and the like: a free motion and a forced one. The ground of the motion in the one is from within, of the other from without: there is some stress and straining required to the staying of the one; and there is some like stress and strain required for the stirring of the other: and the one therefore stirs constantly till it be staid; the other stays and standeth still till it be stirred: and when that force and stress is gone, the one again stirs, when that force and stress is gone, the other again stayeth.
It is that which God complaineth of in Iudah and Ephraim: tO Ephraim what shall I doe with thee? or how should I deale with thee, O Iudah? for your goodnesse is as a morning Cloud, and as the early Dew it goeth away. No longer than Gods hand was heavie upon them, and the night of his wrath did in fearfull manner over-spread them, was there any shew at all of goodnesse or godlinesse to bee seene in them. A particular and pregnant example of such carriage wee may see in the Inhabitants ⟨p. 230⟩of Ierusalem: Their Citie wasu besieged and begirt by the Chaldeans, and in great danger to be surprised. Hereuponx admonished by the Prophet, they repent them of some sinnes, reforme some abuses,y renue their covenants with God, seale it up with a solemne sacrifice,z cutting a Calfe in twaine, and passing betweene the two sides so sundred: But no sooner wasa the siege broken up, and the Citie releeved by the accesse of some aids from Aegypt, butb they returne againe to their wonted bias, slipping away, andc starting aside like a deceitfull or a slippery bow, as the Psalmist speaketh of the Israelites, whosed inconstancie also he maketh an Argument of their insinceritie. And what hee saith of one sort of them, may bee well said of them all.e They had not set their heart aright, and therefore their spirit was not constant with God. Their religion and devotion is but as the motion of a winde-mill driven with the winde, that maketh grist no longer than the winde bloweth upon it: or as the motion of* an Image that goeth with a device, that stirreth no longer than the force lasteth of the screw or the spring that setteth it a stirring. And that is the difference betweene Naturall and Artificiall motions: the motion of the pulse, and the breath in mans body, and the motion of an Image, or a Mill, and the like: a free motion and a forced one. The ground of the motion in the one is from within, of the other from without: there is some stresse and straining required to the staying of the one; and there is some like stresse and straine required for the stirring of the other: and the one therefore stirres constantly till it be staid; the other staies and standeth still till it be stirred: and when that force and stresse is gone, the one againe stirs, when that force and stresse is gone, the other againe stayeth.
zSic Abraham Genes. 15.10. Hinc [Greek or Hebrew] Scindere foedus: sicut, icere, ferire Latinis: à perco percusso. Unde tamen perperam volunt Foedus nuncupatum: cum fit [Greek or Hebrew], Ut & Fidus [Greek or Hebrew].Sic Abraham Genes. 15.10. Hinc 〈non-Latin alphabet〉 Scindere foedus: sicut, icere, ferire Latinis: à perco percusso. Vnde tamen perperam volunt Foedus nuncupatum: cum fit 〈non-Latin alphabet〉, Vt & Fidus 〈non-Latin alphabet〉.
The motion of the godly, in the good ways of God, is like the pacing of a beast broken and brought to a true pace, or naturally ambling of it self, he keepeth to his pace constantly, and though he may be forced out of it, yet he doth nothing so well with it,“ nor is it for his ease, but he is ever and anon making offer to come into it again, and so doth so soon as he findeth himself free from such enforcement. Whereas the motion of Hypocrites in Gods ways, is as the pacing of a beast not truly paced, that being forced to pace, shuffleth but, and though he may be kept a while to it, yet cannot long hold out with it, is ready, if he be not held hard to it, at every step to go out of it, and is never well till he be in his trot again.† Pharaoh himself would relent somewhat while Gods hand was upon him, butf he hardened his heart again as soon as that Hand of God was gone: he was like the iron, that though it melt while it is in the fire, yet groweth stiff again after it hath been but a while out of it: becauseg Iron it was before, and Iron it is still. It is true indeed that a man, especially one suddenly converted, may be much more feelingly affected presently upon his conversion, than he shall, it may be, ever after again: as one that hath lived long in the dark, when he cometh first into the light. Andh that the fear of God is much more fresh at some times upon special occasions, even in the hearts of his servants, ⟨p. 231⟩than at other times it is. But where there is an utter falling away from former forwardness, and as it was with the Israelites eveni a loathing of that Manna, that at first they seemed so much to like, to love, to long after, thatk even on the Sabbath they would needs go to seek it; withl a preferring even of Egyptian Leeks before it, and a longing after them again: where an utter casting off of all fear of God and care of good courses, when such occasions, as put them into it, are once blown over; it giveth just ground of suspicion, that the former forwardness in Gods cause was no sincere love of God, but a sudden fit of passion only in the one; the fearfulness of Gods wrath no sanctified fear, but a servile and slavish disposition only in the other.
The motion of the godly, in the good wayes of God, is like the pacing of a beast broken and brought to a true pace, or naturally ambling of it selfe, hee keepeth to his pace constantly, and though he may bee forced out of it, yet hee doth nothing so well with it,“ nor is it for his ease, but he is ever and anon making offer to come into it againe, and so doth so soone as he findeth himselfe free from such enforcement. Whereas the motion of Hypocrites in Gods wayes, is as the pacing of a beast not truly paced, that being forced to pace, shuffleth but, and though he may be kept a while to it, yet cannot long hold out with it, is ready, if he be not held hard to it, at every step to goe out of it, and is never well till he bee in his trot againe.† Pharaoh himselfe would relent somewhat while Gods hand was upon him, butf hee hardned his heart againe as soone as that Hand of God was gone: he was like the iron, that though it melt while it is in the fire, yet groweth stiffe againe after it hath beene but a while out of it: becauseg Iron it was before, and Iron it is still. It is true indeed that a man, especially one suddenly converted, may be much more feelingly affected presently upon his conversion, than he shall, it may be, ever after againe: as one that hath lived long in the darke, when he commeth first into the light. Andh that the feare of God is much more fresh at some times upon speciall occasions, even in the hearts of his servants, ⟨p. 231⟩than at other times it is. But where there is an utter falling away from former forwardnesse, and as it was with the Israelites eveni a loathing of that Manna, that at first they seemed so much to like, to love, to long after, thatk even on the Sabbath they would needs goe to seeke it; withl a preferring even of Aegyptian Leekes before it, and a longing after them againe: where an utter casting off of all feare of God and care of good courses, when such occasions, as put them into it, are once blowne over; it giveth just ground of suspicion, that the former forwardnesse in Gods cause was no sincere love of God, but a sudden fit of passion onely in the one; the fearfulnesse of Gods wrath no sanctified feare, but a servile and slavish disposition onely in the other.
“Quomodo Senec. ep. 121. Animalia quaedam tergi durioris inversa tamdiu see torquent, ac pedes exerunt & obliquant, donec ad locum repenantur. Et inquieta est desiderio naturalis status testudo supinata; nec ante definit niti, quatere see, quàm in pedes constitit.Quomodo Senec. ep. 121. Animalia quaedam tergi durioris inversa tamdiu se torquent, ac pedes exerunt & obliquant, donec ad locum repenantur. Et inquieta est desiderio naturalis status testudo supinata; nec ante definit niti, quatere se, quàm in pedes constitit.
Objections 2 Yea but will some say peradventure, (for my desire is herein to help weak souls and tender consciences all that I can:) This is Objection 1 that that so much troubleth me, that I cannot find and feel in my self such inward remorse and hearty sorrow for my sins, or such alacrity and vivacity of spirit, as sometime I have done, or as at my first supposed, but now suspected, conversion I did.
Objections 2 Yea but will some say peradventure, (for my desire is herein to helpe weake soules and tender consciences all that I can:) This is Objection 1 that that so much troubleth me, that I cannot finde and feele in my selfe such inward remorse and hearty sorrow for my sinnes, or such alacrity and vivacity of spirit, as sometime I have done, or as at my first supposed, but now suspected, conversion I did.
Answer. I answer: Nor is it to be expected that always one so should: or is the soundness of the parties conversion to be either questioned or suspected in that regard if he do not. For it standeth with reason, that a strange change, especially where it is suddenly effected, from one contrary to another, should more affect, and be more sensible, than the after-continuance of that estate which by such a change is introduced. The heat of an hot bath or an hot-house, is more sensible at our first entrance, especially if on a sudden we chop into it, than it is when we have been some space of time in it. Andm the more familiar every thing groweth to be with us, the less sensible is the power and the work of it upon us. In this kind therefore also is there great difference between those that are at an instant converted, asn Paul was, and those that witho Timothy, have the grace of God wrought into them by degrees. The league that was naturally between the soul and Satan, is violently rent asunder in the one, it is gentlyp unripped and unsewed in the other. The one are suddenlyq snatched out of the Devils claws, the other are sweetly won andr ticed out of his hands. Thes cords of sin, wherein the soul was heldt captive are burst with strong hand and main might, asu Samsons were, in the one; they are easily fretted by little and little, asx the bands of life that hold body and soul together in persons weak and far spent, in the other: the one have their spiritual fetters at once knock off by force, the other filed off yby degrees. And hence it is that the one are oft-times more sensible of what is wrought upon them, and done in them at their first conversion, than afterward; the other find and feel their own growth and progress better than they. Nor are any to be dismayed or to misdoubt themselves therefore, those especially of the former sort, so long as they can find in themselves a continued love of Gods word, a constant use of good means, and care of good courses, albeit good things seem not so sensible with them, as they did at the first.
Answer. I answer: Nor is it to be expected that alwayes one so should: or is the soundnesse of the parties conversion to be either questioned or suspected in that regard if he doe not. For it standeth with reason, that a strange change, especially where it is suddenly effected, from one contrary to another, should more affect, and bee more sensible, than the after-continuance of that estate which by such a change is introduced. The heat of an hot bath or an hot-house, is more sensible at our first entrance, especially if on a sudden we chop into it, than it is when we have beene some space of time in it. Andm the more familiar every thing groweth to bee with us, the lesse sensible is the power and the worke of it upon us. In this kinde therefore also is there great difference betweene those that are at an instant converted, asn Paul was, and those that witho Timothy, have the grace of God wrought into them by degrees. The league that was naturally betweene the soule and Satan, is violently rent asunder in the one, it is gentlyp unript and unsowed in the other. The one are suddenlyq snatcht out of the Devils claws, the other are sweetly wonne andr ticed out of his hands. Thes cords of sinne, wherein the soule was heldt captive are burst with strong hand and maine might, asu Sampsons were, in the one; they are easily fretted by little and little, asx the bands of life that hold body and soule together in persons weake and farre spent, in the other: the one have their spirituall fetters at once knocke off by force, the other filed off yby degrees. And hence it is that the one are oft-times more sensible of what is wrought upon them, and done in them at their first conversion, than afterward; the other finde and feele their owne growth and progresse better than they. Nor are any to be dismaid or to misdoubt themselves therefore, those especially of the former sort, so long as they can finde in themselves a continued love of Gods word, a constant use of good meanes, and care of good courses, albeit good things seeme not so sensible with them, as they did at the first.
m[Greek or Hebrew]. Sins. epist. 139.〈non-Latin alphabet〉. Synes. epist. 139.
Objection 2 Again, will some say, that troubleth me, that I find the fear of God indeed so fresh in me, when Gods hand is present upon me, or upon some others in my sight; and so little of it again, when that is gone. Yea, that I seem in such cases to be more affected with the outward evil it self, than with my si•nes that have procured it: which maketh me to fear, that this my fear is at the most but a servile fear, and such as Hypocrites are wont in the like cases to have.
Objection 2 Againe, will some say, that troubleth me, that I finde the feare of God indeed so fresh in me, when Gods hand is present upon me, or upon some others in my sight; and so little of it againe, when that is gone. Yea, that I seeme in such cases to bee more affected with the outward evill it selfe, than with my si•nes that have procured it: which maketh me to feare, that this my feare is at the most but a servile feare, and such as Hypocrites are wont in the like cases to have.
Answer 1 I answer: 1. It is agreeable both to reason and to religion, that the Fear of God should be more fresh with us, and more than ordinary at other times, when special occasions thereof occur.a David feared God that day, saith the Story; what time Uzza was so suddenly smitten and slain. He feared him before, but his fear was then much more than ordinary, by occasion of that extraordinary judgement. Yea, for a man not to have his fear of God in some sort proportioned to the various and divers occasions of expressing and exercising it; as for a man to fear no more, or no otherwise, when some eminent judgements of God discover themselves either incumbent or imminent, on himself or on others, than he doth ordinarily at other times; were a strange kind of stupidity, and a shrewd argument of unsoundness. It is one thing to cast off all fear and regard of God at other times; and another thing not to have his fear so fresh in us at other times, as on such occasions we find and feel it to be.
Answer 1 I answer: 1. It is agreeable both to reason and to religion, that the Feare of God should be more fresh with us, and more than ordinary at other times, when speciall occasions thereof occurre.a David feared God that day, saith the Storie; what time Vzza was so suddenly smitten and slaine. Hee feared him before, but his feare was then much more than ordinary, by occasion of that extraordinary judgement. Yea, for a man not to have his feare of God in some sort proportioned to the various and divers occasions of expressing and exercising it; as for a man to feare no more, or no otherwise, when some eminent judgements of God discover themselves either incumbent or imminent, on himselfe or on others, than he doth ordinarily at other times; were a strange kinde of stupiditie, and a shrewd argument of unsoundnesse. It is one thing to cast off all feare and regard of God at other times; and another thing not to have his feare so fresh in us at other times, as on such occasions we finde and feele it to be.
Rector of Rotherhithe; member of the Westminster Assembly.
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shut up in his bones, so that he soone grew wearie of it, and he could not by any means keepe it in. Not that at all times and in all places men are bound
religion (Saint Iames saith it,) is but vaine and unsound. Nor is that religion any better that affecteth view and sight, that loveth to bee seene; (it
that did all so as men might see what they did:) that is loud and talkative in company, silent in secret, in presence of others operative, idle in private.
Hi quibus sceptrum & chlamydem in scena fabulae assignant, cum praesente populo elati incesserunt & cothurnati, simul exierunt, excalceantur, & ad staturam suam redeunt. Senec. epist. 76.
*Quidam alternis Vatinii; alternis Catenes sunt. Sic maximè coarguitur animus imprudens: alius prodit atquealius; &, quo turpius nihil judico, impar sibi est. Senec. epist. 120.
yNon est vera religio, quae cum templo relinquitur. Lactant.
which none but God and his owne soule hath beene privy unto, than by all that he hath performed either publikly or privately in the presence of others.
Those that receive the seed on the stony ground, heare the Word at first with some delight, but shortly after they dwindle and wither away, because they want root. This their delight is not permanent, because the Word had no root in them. Yea thus, as
an Heathen man also in effect the same long before him, as some are said to be Sea-sicke; so others may be said to bee Sermon-sicke.
Heb. 6.5
.
yMatth 13.5, 20, 21. & 8.6, 13. Quae simulata sunt, diuturna esse non possunt, sed tanquam ad tempus virentia, citò decidunt. Quod fictum est, in principio vernat, in processu tanquam flosculus dissipatur & solvitur: quod autem verum & sincerum, alta radice fundatur. Ambros. de offic. l. 2. c. 22.
aGreenham observ. title Sermons.
bQuidam ad magnificas voces excitantur, & transeunt in affectum dicentium, alacres vultu & animo: nec aliter concitantur, quàm solent Phrygia tibicinis sono Semiviri, & ex imperio furentes. Rapit illos instigat que rerum pulchritudo, non verborum inanium sonitus. •uvat protinus, quae audiunt facere. Afficiuntur illi; & sint quales jubentur, si illa animo sorma permaneat, si non impetum insignem protinus populus honesty dissuasor excipiat. Pauci illam, quam conceperant, mentem domum perferre potuerunt. Sen. epist 108.Quidam ad magnificas voces excitantur, & transeunt in affectum dicentium, alacres vultu & animo: nec aliter concitantur, quàm solent Phrygi• tibicinis sono Semiviri, & ex imperio furentes. Rapit illos instigat que rerum pulchritudo, non verborum inanium sonitus. •uvat protinus, quae audiunt facere. Afficiuntur illi; & sint quales jubentur, si illa animo sorma permaneat, si non impetum insignem protinus populus honesti dissuasor excipiat. Pauci illam, quam conceperant, mentem domum perferre potuerunt. Sen. epist 108.
thrust out as it were a long paire of hornes before them; but pull them instantly in againe, as soone as they meet with ought that opposeth: like Peter that would needs be
*[Greek or Hebrew], sive [Greek or Hebrew]. M. Anton. vitae suae l. 7. Sigillaria, quae per se [Greek or Hebrew] verticillis quibusdam ac nervis moventur. Casau. ad Pers. sat. 5. Duceris ut nervis alienis mobile lignum. Horat. serm. lib. 2. sat. 7. Hinc Athen. dipnosoph. l. 9. scitè admodum ait Otos aves saltatrices & imitatrices, [Greek or Hebrew]. Quod interpres baud est asscutus.〈non-Latin alphabet〉, sive 〈non-Latin alphabet〉. M. Anton. vitae suae l. 7. Sigillaria, quae per se 〈non-Latin alphabet〉 verticillis quibusdam ac nervis moventur. Casau. ad Pers. sat. 5. Duceris ut nervis alienis mobile lignum. Horat. serm. lib. 2. sat. 7. Hinc Athen. dipnosoph. l. 9. scitè admodum ait Otos aves saltatrices & imitatrices, 〈non-Latin alphabet〉. Quod interpres baud est asscutus.
