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.
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
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 zreligion (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 ⟨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.
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.
xHi 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.
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.
Answer 2 2. It is to be considered, that the fear even of Gods wrath, or the servile fear, as it is usually termed, isc not simply evil of it self. Though where it is unsanctified, by occasion of mans corruption, as being joined withd an hatred of him whom it feareth, it is evil, and produceth many evil and sinful effects. For it is a thing in nature, (and I speak now not of nature corrupted, but of nature created) fore each thing to fear that that tendeth to it own evil. Yea it were an evil and an ungracious thing in a child, even in Gods child, fnot to stand in much awe of his fathers wrath, or not to fear his fathers rod.
Answer 2 2. It is to be considered, that the feare even of Gods wrath, or the servile feare, as it is usually termed, isc not simply evill of it selfe. Though where it is unsanctified, by occasion of mans corruption, as being joyned withd an hatred of him whom it feareth, it is evill, and produceth many evill and sinfull effects. For it is a thing in nature, (and I speake now not of nature corrupted, but of nature created) fore each thing to feare that that tendeth to it owne evill. Yea it were an evill and an ungracious thing in a childe, even in Gods childe, fnot to stand in much awe of his fathers wrath, or not to feare his fathers rod.
cTimor servilis materialiter non est malum. Riber. in Malach. 1.6. Timor servilis secundùm substantiam suam bonus est. Aquin. sum. p. secunda secundae q. 19. • 4.
dQuem enim metuunt odere; quem quisque odit perisse expetit. Cic. offic. l. 2.
eAb interitu natura abhorret: hinc ingenita cuique cura sui, metus mortis, fuga mali, &c. Cic. de fin. l. 5. Nullum animal ad vitam prodit sine metu mortis. Omne animal constitutioni suae conciliatur. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, laesura formidat. Sen. epist. 121.
f[Greek or Hebrew]. Greg. Naz. in Nyssen.〈non-Latin alphabet〉. Greg. Naz. in Nyssen.
Answer 3 3. It is not to be wondered, considering that there is ordinarily a far less measure of grace than of corruption in the most, and that grace also strippeth us not wholly of this fear, but doth only qualify and correct it, if even in Gods childreng the apprehension of Gods heavy indignation do so drown the consideration of their own transgressions, that they can hardly amidst those terrors andh horrors that their hearts and minds are possessed with, descry and discern their grief and sorrow for their sins.i When thou takest away the wicked of the world like dross; My flesh, saith David, trembleth again for fear of thee, and I am horribly afraid of thy Judgements. And,k When I heard of it, saith Habakkuk, my belly quaked, and my lips quivered, and I trembled and shook, so that my ⟨p. 233⟩bones seemed to be not out of joint, but even rotten again. Andl if it were so with such Worthies, no marvel if the like sometime befall weak ones.
Answer 3 3. It is not to be wondred, considering that there is ordinarily a farre lesse measure of grace than of corruption in the most, and that grace also strippeth us not wholly of this feare, but doth only qualifie and correct it, if even in Gods childreng the apprehension of Gods heavie indignation doe so drowne the consideration of their owne transgressions, that they can hardly amids those terrours andh horrours that their hearts and minds are possessed with, descrie and discerne their griefe and sorrow for their sinnes.i When thou takest away the wicked of the world like drosse; My flesh, saith David, trembleth againe for feare of thee, and I am horribly afraid of thy Iudgements. And,k When I heard of it, saith Habbakuk, my belly quaked, and my lips quivered, and I trembled and shooke, so that my ⟨p. 233⟩bones seemed to be not out of joynt, but even rotten againe. Andl if it were so with such Worthies, no marvell if the like sometime befall weake ones.
Answer 4 4. Let it be remembered, that as Grace doth not wholly strip us of this Fear, so it doth not cross us, but concur rather with us in the use and exercise of it. And it followeth not therefore that a mans sorrow for his sin is not sincere, because his fear of Gods wrath is greater or rifer in him than it. It is a Question propounded bym a worthy Divine, whether a mans grief for his sin may be deemed sincere or no, when he can weep more for the loss of some dear friend than for it. And his Answer is, which may well also serve, because the reason will hold, here; that it may, because nature and grace concur in the one, whereas nature and grace cross in the other. Since that grace therefore doth not wholly either inhibit or restrain a man either from fearing of outward judgements, or being sensible of outward evils, so that grace and nature cross not but concur rather therein; whereas in godly sorrow for sin, corrupt nature concurreth not with grace, but is cross rather and averse thereunto: it is not to be marvelled, (especially where grace yet is but weak) if that fear and grief be greater, or more sensible at least, (forn the greatest grief is not always the most sensible, nor maketh always the most show;o a man may fear more, and be more heartily sorry for a consumption that he misdoubteth himself to be far gone in, than for a felon on his fingers end, that putteth him to more pain, and goeth, as we say, to the very heart with him, for the present,) wherein two agents concur, than wherein the one is alone, and the other hindereth more than helpeth.
Answer 4 4. Let it be remembred, that as Grace doth not wholly strip us of this Feare, so it doth not crosse us, but concurre rather with us in the use and exercise of it. And it followeth not therefore that a mans sorrow for his sinne is not sincere, because his feare of Gods wrath is greater or rifer in him than it. It is a Question propounded bym a worthy Divine, whether a mans griefe for his sinne may be deemed sincere or no, when hee can weepe more for the losse of some deare friend than for it. And his Answer is, which may well also serve, because the reason will hold, here; that it may, because nature and grace concurre in the one, whereas nature and grace crosse in the other. Since that grace therefore doth not wholly either inhibite or restraine a man either from fearing of outward judgements, or being sensible of outward evills, so that grace and nature crosse not but concurre rather therein; whereas in godly sorrow for sinne, corrupt nature concurreth not with grace, but is crosse rather and averse thereunto: it is not to be marvelled, (especially where grace yet is but weake) if that feare and griefe be greater, or more sensible at least, (forn the greatess griefe is not alwayes the most sensible, nor maketh alwayes the most shew;o a man may feare more, and bee more heartily sory for a consumption that hee misdoubteth himselfe to be farre gone in, than for a felon on his fingers end, that putteth him to more paine, and goeth, as wee say, to the very heart with him, for the present,) wherein two agents concurre, than wherein the one is alone, and the other hindereth more than helpeth.
mPerkins Cases of Conscience, lib. 1. c. 5. quaest. 1. sect. 2. case 3.
nCasus leves loquuntur, ingentes stupent. Sen. trag•d.
oPlus sensum afficit dolens digitus ab aciculae punctiuncula, quam integra corporis totius incolumitas. Spin. de justit. Christian. Hinc apud Plut. de audien ille [Greek or Hebrew].Plus sensum afficit dolens digitus ab aciculae punctiuncula, quam integra corporis totius incolumitas. Spin. de justit. Christian. Hinc apud Plut. de audien ille 〈non-Latin alphabet〉.
Note 5 A fifth Note of Sincerity, may be a Jealousy of ones own Hypocrisy: when a man is suspicious of himself,1 and timorous lest he should be unsincere. As the Disciples of our Saviour, when he told them,p One of you will betray me; though they knew themselves far from any such thought or purpose at the present, yet every one of them began to suspect himself, that he might be the man that our Saviour Christ meant, andq to ask thereupon, Is it I, Lord? or Is it I? Judas that was the man indeed, was most silent of any; though at lengthr he ask also for company, lest by not asking when each other did, he might move suspicion, and so bewray himself by his silence. And in like manner is it here, Hypocrites do least question their own sincerity of all others. They most misdoubt it usually that are furthest of all from it.* Oh, let mine heart be upright in thy Statutes, saith sincere David; (as suspecting or misdoubting himself, lest it might prove otherwise;) that I may not be shamed. Mad-men are not wont to question whether they be in their right wits or no. Yea, sthey are not mad, saith one, that think or suspect that they are. And certainly this godly jealousy, this shyness of unsoundness is so good and so sure an argument of sincerity, that I know none better, none surer than it. For such careful and anxious inquiry, such fearfulness of hypocrisy, argueth a strong desire of sincerity: and the desire of Grace, as we shall see afterward, is generally agreed on to be Grace. Yea even over-much timorousness ⟨p. 234⟩and superfluous curiosity in this kind, when men cannot satisfy themselves with any thing, no not with the pregnantest proofs of it, and are therefore thereby much disturbed, perplexed, and distracted, though it be an infirmity, and ought therefore with all good endeavour to be remedied, because it dismayeth, disheartneth, disturbeth the peace of the mind, depriveth the soul of alacrity, dulleth and dampeth the spirits, and hindereth much in the performance of many necessary good duties; yet as they use to say of shamefastness,t It is a good sign of an evil cause, though it proceed from anu evil cause, a consciousness commonly of some defect; yet it isx a sign of some Grace; so is this, though of it self a weakness, yet a sign of much grace and goodness:
Note 5 A fift Note of Sinceritie, may be a Iealousie of ones owne Hypocrisie: when a man is suspicious of himselfe,1 and timorous lest he should be unsincere. As the Disciples of our Saviour, when he told them,p One of you will betray me; though they knew themselves far from any such thought or purpose at the present, yet every one of them began to suspect himselfe, that he might bee the man that our Saviour Christ meant, andq to aske thereupon, Is it I, Lord? or Is it I? Iudas that was the man indeed, was most silent of any; though at lengthr he aske also for company, lest by not asking when each other did, he might move suspition, and so bewray himselfe by his silence. And in like manner is it here, Hypocrites doe least question their owne sinceritie of all others. They most misdoubt it usually that are furthest of all from it.* Oh, let mine heart be upright in thy Statutes, saith sincere David; (as suspecting or misdoubting himselfe, lest it might prove otherwise;) that I may not bee shamed. Mad-men are not wont to question whether they bee in their right wits or no. Yea, sthey are not mad, saith one, that thinke or suspect that they are. And certainly this godly jealousie, this shienesse of unsoundnesse is so good and so sure an argument of sinceritie, that I know none better, none surer than it. For such carefull and anxious inquirie, such fearfulnesse of hypocrisie, argueth a strong desire of sinceritie: and the desire of Grace, as wee shall see afterward, is generally agreed on to be Grace. Yea even over-much timorousnesse ⟨p. 234⟩and superfluous curiositie in this kinde, when men cannot satisfie themselves with any thing, no not with the pregnantest proofes of it, and are therefore thereby much disturbed, perplexed, and distracted, though it bee an infirmitie, and ought therefore with all good endevour to be remedied, because it dismayeth, disheartneth, disturbeth the peace of the minde, depriveth the soule of alacritie, dulleth and dampeth the spirits, and hindereth much in the performance of many necessary good duties; yet as they use to say of shamefastnesse,t
sNon est insanus, insanum quise dicit. Apul. in apolog aut etiam putat. Quid? caput abscissum demens quum portat Agave Gnati infoelicis, sibi tum furiosa videtur? Horat. serm. l. 2. sat. 3.
tMala causae bonum signum.
u[Greek or Hebrew]. Aristot. ethic. l. 4. c. 9. [Greek or Hebrew]. Idem rhet. l. 2. c. 6.〈non-Latin alphabet〉. Aristot. ethic. l. 4. c. 9. 〈non-Latin alphabet〉. Idem rhet. l. 2. c. 6.
xHinc Verecundiae ruborem [Greek or Hebrew] dixit Diogenes. Et [Greek or Hebrew] Pythias Aristot. filia apud Stob. cap. 31. & Laert. Et [Greek or Hebrew]. Cato Plut. apophth. [Greek or Hebrew]. Menand. Homopatr. [Greek or Hebrew]. Homer. Quorum mens honesta, eorum imbecilla frons est. Symmach. lib. 1. epist. 84.Hinc Verecundiae ruborem 〈non-Latin alphabet〉 dixit Diogenes. Et 〈non-Latin alphabet〉 Pythias Aristot. filia apud Stob. cap. 31. & Laert. Et 〈non-Latin alphabet〉. Cato Plut. apophth. 〈non-Latin alphabet〉. Menand. Homopatr. 〈non-Latin alphabet〉. Homer. Quorum mens honesta, eorum imbecilla frons est. Symmach. lib. 1. epist. 84.
it is like some weeds, that though they be weeds, of no good use, but unprofitable, and such as hinder the growth of better things, that might succeed in their room, if they were once removed, yet arey signs of a rich and a fat soil, and howsoever therefore they may discourage an unskilful person from dealing with it, yet will give a wise and an experienced man encouragement thereunto.
it is like some weeds, that though they be weeds, of no good use, but unprofitable, and such as hinder the growth of better things, that might succeed in their roome, if they were once removed, yet arey signes of a rich and a fat soile, and howsoever therefore they may discourage an unskilfull person from dealing with it, yet will give a wise and an experienced man encouragement thereunto.
y[Greek or Hebrew]. Plut. de sera vindict.〈non-Latin alphabet〉. Plut. de sera vindict.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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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.
