the joy of the just with the signs of such. A discourse tending to…the ioy of the iust vvith the signes of such. A discourse tending to…
the joy of the just with the signs of such. A discourse tending to the comfort of the dejected and afflicted; and to the trial of sincerity. Being the enlargement of a sermon preached at Black-Friars London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith.the ioy of the iust vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Being the enlargement of a sermon preached at Black-Friers London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1623London: printed by Iohn Hauiland for Fulke Clifton, 1623
[12], 163, [1] p. · 43k words · STC 11665 · ESTC S120494
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.
This childish and sottish quality should we every one of us ⟨p. 55⟩take notice of in our selves, of too much proneness at least unto it, andr strive and labour against it, as being worthily ashamed of it, and considering with our selves, what an unworthy thing it is, that the love and loss of such piddling toys, yea or of any worldly thing whatsoever, should prevail so far with us, as to deprive us of that joy and comfort that our blessed estate in Christ Jesus even for the present may well minister unto us. An Heathen man telleth a Courtier that had lost his Son; thats he had no cause to mourn, either for that or ought else, as long as his Sovereign was in safety, and he in favour with his Sovereign, he had all things in him; and should be unthankful to his good fortunes, if he were not cheerful both in heart and look, so long as things stood so with him, as then they did. How much better may it be said to every true Christian, let his wants and his losses be never so great, that he hath little cause to mourn for them, so long as he is in grace and favour with God;t he hath all things in him, andu so long therefore he is happy, and he have nothing else but him. And exceeding unthankful is he to Gods goodness, if the apprehension of itx fill not his heart at all times with gladness; unworthy is he of salvation, by Christ, that cannoty at any time find matter of rejoicing in Christ.
This childish and sottish qualitie should we euery one of vs ⟨p. 55⟩take notice of in our selues, of too much pronenesse at least vnto it, andr
striue and labour against it, as being worthily ashamed of it, and considering with our selues, what an vnworthy thing it is, that the loue and losse of such pidling toyes, yea or of any worldly thing whatsoeuer, should preuaile so farre with vs, as to depriue vs of that ioy and comfort that our blessed estate in Christ Iesus euen for the present may well minister vnto vs. An Heathen man telleth a Courtier that had lost his Sonne; that
hee had no cause to mourne, either for that or ought else, as long as his Soueraigne was in safetie, and hee in fauour with his Soueraigne, hee had all things in him; and should be vnthankfull to his good fortunes, if he were not cheerefull both in heart and looke, so long as things stood so with him, as then they did. How much better may it be said to euery true Christian, let his wants and his losses be neuer so great, that he hath little cause to mourne for them, so long as hee is in grace and fauour with God;
rAb hac te infamia vindica, ne videatur plus apud te valere unus dolor, quàm haec tam multa solatia. Sen. ad Polyb. consol. c. 31.
sFas tibi non est, salvo Caesare, de fortuna tua queri. Hoc incolumi salvi tibi sunt tui. Nihil perdidisti: non tantùm siccos oculos tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic pro omnibus est. Adversus soelicitatē tuam parum gratu• es, si tibi quicquam hoc salve, flere permittis. Sen. ibid. c. 26.Fas tibi non est, salvo Caesare, de fortuna tua queri. Hoc incolumi salvi tibi sunt tui. Nihil perdidisti: non tantùm siccos oculos tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic pro omnibus est. Adversus soelicitatē tuam parum gratu• es, si tibi quicquam hoc salve, flere permittis. Sen. ibid. c. 26.
tDeum habens, oina habes. Aug. de temp. 146.Deum habens, oīa habes. Aug. de temp. 146.
uQuid hac Jobi miseria miserius? & quid tamen hac infoehlicitate foelicius? Perdiderat omnia, quae dederat Deus. Sed habuerat ipsū, qui dederat omnia, Deum. D•ta perdiderat, non datorem. Omnia perdiderat, & plentis erat. Idem in Psal. 66. & de divers. 12.Quid hac Iobi miseria miserius? & quid tamen hac infoehlicitate foeliciꝰ? Perdiderat omnia, quae dederat Deus. Sed habuerat ipsū, qui dederat omnia, Deum. D•ta perdiderat, non datorem. Omnia perdiderat, & plentis erat. Idem in Psal. 66. & de divers. 12.
Yea, but how can we rejoice, peradventure ⟨p. 56⟩will some say,z amidst so many crosses and calamities2 as Gods Church and Children are daily vexed and annoyed with, yea and our selves also among the rest? Or how can we rejoice, when we have so many sins and corruptions to be sorry for? Yea, how may we lawfully rejoice, whena we are called unto heaviness and solemn humiliation, when we are commanded and enjoined by God, to mourn and lament? When either our own estate or Gods Churches is such, thatb not to be sorry, and to be even sick with sorrow, may well seem a sin?
Yea, but how can we reioyce, peraduenture ⟨p. 56⟩will some say,z amids so many crosses and calamities2 as Gods Church and Children are daily vexed and annoyed with, yea and our selues also among the rest? Or how can wee reioyce, when we haue so many sinnes and corruptions to be sory for? Yea, how may we lawfully reioyce, whena we are called vnto heauinesse and solemne humiliation, when we are commanded and enioyned by God, to mourne and lament? When either our owne estate or Gods Churches is such, thatb not to be sorie, and to be euen sicke with sorrow, may well seeme a sinne?
z[Greek or Hebrew]. &c. Basil. Caes. hom. 4. Quem vide ibid. & homil. etiam 5.〈non-Latin alphabet〉. &c. Basil. Caes. hom. 4. Quem vide ibid. & homil. etiam 5.
1.1 We must ever remember so to keep one Commandment, that we break not another. cRepent, is one Commandment;d Rejoice, is another. And he that commandeth the one, hath enjoined also the other. As Saint James therefore reasoneth,e He that said, Thou shalt not kill, hath said also, Thou shalt not commit adultery; though thou doest not kill therefore, yet if thou do commit adultery, thou art a transgressor. So here, he that hath commanded us to be sorry for our sins, and for the afflictions of our brethren, hath commanded us alsof evermore to rejoice. And therefore though we fail not in sorrow for our sins, or for our brethren's afflictions, yet if we wilfully banish and abandon this spiritual joy which Gods Spirit requireth of us, we make our selves thereby guilty of sin in Gods sight. A sin it may beg not to be sorry at some time: and a sin it is for Gods Child ⟨p. 57⟩at any time not to joy. They say thath Negative precepts or prohibitions only, tie at, and unto all times: But this Affirmative injunction also concerning a Christian mans joy, iadmitteth no intermission, but tieth unto all times. Sorrow may be sometime out of season: this spiritual joy, as of some food we say, is never unseasonable. The godly are at some timesk prohibited the one: they are never inhibited, but enjoined ever the other. Yea mark what I say; it is undoubtedly true: Albeit few be prone to offend that way, yet a man may offend even in excessive sorrow for sin, in thinking too much on his sins, in mourning unmeasurably for his sins. If such thy meditation of thy sin, and sorrow for thy sin shall so far prevail with thee, that thou art whollyl swallowed up with it, or by means of it, art eitherm detained from, or disabled unto, and made wholly unfit for the performance of other necessary duties, that thy sorrow doth then make thee guilty of sin, and thou hast just cause to be sorry for that sorrow.
1.1 We must euer remember so to keepe one Commandement, that we breake not another. cRepent, is one Commandement;d Reioyce, is another. And he that commandeth the one, hath enioyned also the other. As Saint Iames therefore reasoneth,e Hee that said, Thou shalt not kill, hath said also, Thou shalt not commit adulterie; though thou doest not kill therefore, yet if thou doe commit adultery, thou art a transgressor. So here, he that hath commanded vs to be sory for our sinnes, and for the afflictions of our brethren, hath commanded vs alsof euermore to reioyce. And therefore though wee faile not in sorrow for our sinnes, or for our brethrens afflictions, yet if we wilfully banish and abandon this spirituall ioy which Gods Spirit requireth of vs, we make our selues thereby guiltie of sin in Gods sight. A sinne it may beg not to be sory at some time: and a sinne it is for Gods Childe ⟨p. 57⟩at any time not to ioy. They say thath Negatiue precepts or prohibitions only, tie at, and vnto all times: But this Affirmatiue iniunction also concerning a Christian mans ioy, iadmitteth no intermission, but tieth vnto all times. Sorrow may be sometime out of season: this spirituall ioy, as of some food wee say, is neuer vnseasonable. The godly are at some timesk prohibited the one: they are neuer inhibited, but enioyned euer the other. Yea marke what I say; it is vndoubtedly true: Albeit few be prone to offend that way, yet a man may offend euen in excessiue sorrow for sinne, in thinking too much on his sinnes, in mourning vnmeasurably for his sinnes. If such thy meditation of thy sinne, and sorrow for thy sinne shall so farre preuaile with thee, that thou art whollyl
hPraecepta negativa ligant semper & ad semper. Affirmativa semper, sed non ad semper. Thō. Aquin. sum. p. 1•. 2. •. q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.Praecepta negativa ligant semper & ad semper. Affirmativa semper, sed non ad semper. Thō. Aquin. sum. p. 1•. 2. •. q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.
iContinuum vult esse & nō interruptum gaudium nostrum. Gilbert. in Cant. 10.Continuum vult esse & nō interruptum gaudium nostrum. Gilbert. in Cant. 10.
2.1 Joy and grief, in some degree at least, may well stand together. As true joy may well stand with some fear. nRejoice before him, saith the Psalmist, with fear. So* true joy may well stand with some grief. oAs sorrowing, saith the Apostle, and yet always rejoicing. He that hath commanded us to sorrow sometime, would never else have enjoined usp at all times to rejoice. There is joy even in grief; as there is grief even in joy. Yea, though it may seem strange, yet it ⟨p. 58⟩is questionless true, the greater grief sometime the greater joy; and the greater joy, the greater grief. A man may at the same time both be exceeding sorry for his sin, and yet rejoice exceedingly in the apprehension of Gods mercy, in the free pardon and forgiveness of it. Yea, the greater grief a man hath for his sins, the more cause of joy he hath even in that regard. And the greater joy a man hath in the apprehension of Gods favour in the forgiveness of his sin, the greater grief and sorrow for his sin it usually worketh in him. As whereq the servile fear ceaseth, that regardeth nothing but wrath, there the filial rfear of offending groweth usually most rife: Fors the more a man is assured of Gods love towards him, the more he loveth God; andt the more he loveth him, the more afraid is he of offending him: Sou where the inward gals cease of a guilty conscience, there sincere grief for sin groweth fresher than ever before. To illustrate this by some familiar comparison. Suppose one that stood guilty of high Treason against his Sovereign, and that not in some inferior kind, but in the highest degree, either having made a violent assault upon the person ofx the Lords Anointed, or having not by accident, asy he sometime that slew Croesus his Son, but by a malicious train taken away the life of his only Son that should have succeeded him, having no other issue, in the Kingdom; and having been arraigned and condemned for the same, yet should by his Sovereign ⟨p. 59⟩out of his gracious disposition, and at the earnest suit of some about him, have the fact pardoned him, and his pardon sent him. This party doubtless, as he could not but exceedingly rejoice in so undeserved, in so unexpected a favour;
2.1 Ioy and griefe, in some degree at least, may well stand together. As true ioy may well stand with some feare. nReioyce before him, saith the Psalmist, with feare. So* true ioy may well stand with some griefe. oAs sorrowing, saith the Apostle, and yet alwaies reioycing. He that hath commanded vs to sorrow sometime, would neuer else haue enioyned vsp at all times to reioyce. There is ioy euen in griefe; as there is griefe euen in ioy. Yea, though it may seeme strange, yet it ⟨p. 58⟩is questionlesse true, the greater griefe sometime the greater ioy; and the greater ioy, the greater griefe. A man may at the same time both be exceeding sory for his sinne, and yet reioyce exceedingly in the apprehension of Gods mercie, in the free pardon and forgiuenesse of it. Yea, the greater griefe a man hath for his sinnes, the more cause of ioy hee hath euen in that regard. And the greater ioy a man hath in the apprehension of Gods fauour in the forgiuenesse of his sinne, the greater griefe and sorrow for his sinne it vsually worketh in him. As whereq the seruile feare ceaseth, that regardeth nothing but wrath, there the filiall rfeare of offending groweth vsually most rife: Fors the more a man is assured of Gods loue towards him, the more he loueth God; andt the more he loueth him, the more afraid is he of offending him: Sou where the inward gals cease of a guiltie conscience, there sincere griefe for sinne groweth fresher than euer before. To illustrate this by some familiar comparison. Suppose one that stood guiltie of high Treason against his Soueraigne, and that not in some inferiour kinde, but in the highest degree, either hauing made a violent assault vpon the person of
rHosh. 3. 5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne pieces. Philip. in Job.Hosh. 3. 5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne pecces. Philip. in Iob.
tGenes. 39. 9. Psal 97. 10. Prov 8. 13. Absit enim ut timore p•reat amor, si castus est timor. Aug. in Psal. 118. Nemo melius diligit, quàm qui maximè veretur offender. Salvian. ep. 4.
so withal, if he had any spark of grace or good nature at all in him, the very apprehension of his Sovereigns gracious disposition, would make him mourn for his foul fact more than ever before, considering with himself how wretchedly and unworthily he had carried himself toward one whom he found so graciously, beyond and above all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long upon application of it: It may hereby plainly appear, how spiritual joy, may well stand with godly grief, and these two affections that seem the one contrary to the other, may yet agree well together in a Christian mans soul: since that the more a man joyeth in the assurance of Gods goodness toward him, the more he must needs grieve to consider how by his wicked and rebellious courses, he hath demeaned himself wretchedly and unworthily toward that God, whom he findeth so graciously affected toward him.
so withall, if he had any sparke of grace or good nature at all in him, the very apprehension of his Soueraignes gratious disposition, would make him mourne for his foule fact more than euer before, considering with himselfe how wretchedly and vnworthily hee had caried himselfe toward one whom he found so gratiously, beyond and aboue all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long vpon application of it: It may hereby plainly appeare, how spirituall ioy, may well stand with godly griefe, and these two affections that seeme the one contrary to the other, may yet agree well together in a Christian mans soule: since that the more a man ioyeth in the assurance of Gods goodnesse toward him, the more he must needs grieue to consider how by his wicked and rebellious courses, hee hath demeaned himselfe wretchedly and vnworthily toward that God, whom he findeth so gratiously affected toward him.
zA man may mourn for his sins then, and yet rejoice in Gods mercy; be sorry for his transgression, and yet have joy of his pardon. And in like manner may he be grieved heartily for the present afflictions of Joseph, and that even so as he may be sick with grief again; and yet ⟨p. 60⟩withal be cheered and comforted in the consideration of that happy issue of them, thata Gods fatherly care of his Church, his power, his providence, his gracious promise, and his own Faith building thereupon, give him good hope and assurance, that they shall have in the end. For the Grief of Gods Children in these cases is not a desperate grief, butb a sorrow mixed with Faith and Hope. cIt is but a storm, said that good Bishop, and within a while it will •uer. And,d The Rod of the wicked, saith the Psalmist, shall not rest upon the Lot of the Righteous. eNor will God utterly cast off his people; fnor forsake his inheritance for ever. gBut though he send afflictions in upon them, hto scour and to cleanse them, yet ihe will return again to them, and have compassion on them, kaccording to the multitude of his mercies; and lturn again their Captivity, as the Rivers in the South. mWhen he hath by their adversaries wrought his own work upon them, (forn even such also do his work, though against their own will:)o he will turn his hand upon them, and putterly destroy them, ras the Father sto please the Child again, and to testify his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before. Yea the more men take Gods wrath to heart, and the more they are humbled under his hand, (be the same either on themselves or others,) the more comfort may they have in their humiliation, ⟨p. 61⟩as conceiving thereby the greater hope and assurance, that God will in mercy the sooner hasten the deliverance of his distressed ones, and the confusion of their oppressors.
zA man may mourne for his sinnes then, and yet reioyce in Gods mercie; be sorie for his transgression, and yet haue ioy of his pardon. And in like manner may he be grieued heartily for the present afflictions of Ioseph, and that euen so as hee may be sicke with griefe againe; and yet ⟨p. 60⟩withall be cheered and comforted in the consideration of that happie issue of them, thata Gods fatherly care of his Church, his power, his prouidence, his gratious promise, and his owne Faith building thereupon, giue him good hope and assurance, that they shall haue in the end. For the Griefe of Gods Children in these cases is not a desperate griefe, butb a sorrow mixt with Faith and Hope. cIt is but a storme, said that good Bishop, and within a while it will •uer. And,d The Rod of the wicked, saith the Psalmist, shall not rest vpon the Lot of the Righteous. eNor will God vtterly cast off his people; fnor forsake his inheritance for euer. gBut though he send afflictions in vpon them, hto scoure and to cleanse them, yet ihe will returne againe to them, and haue compassion on them, kaccording to the multitude of his mercies; and lturne againe their Captiuitie, as the Riuers in the South. mWhen he hath by their aduersaries wrought his owne worke vpon them, (for
c[Greek or Hebrew]. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14.〈non-Latin alphabet〉. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14.
And thus again may a mant mourn as heartily for the sins also of others, as he doth or would do for his own, andu lament even with floods of tears their folly, and misery like to ensue on it; and yetx have joy withal of his own conversion, and assurance of salvation: as ythose that are safe on shore, having escaped shipwreck, may at the same time both commiserate the distress and danger of those that are still wallowing in the Sea amidst the waves, and bickering with the billows there, in jeopardy every instant to be swallowed up irrecoverably in the deep; and yet the whilst rejoice also in, and be thankful unto God for their own safety. Joy and grief therefore may well concur and agree together.z Nor do Gods Commandments herein cross or contradict one another. We may well sorrow sometimes, and yet always rejoice.
And thus againe may a mant mourne as heartily for the sins also of others, as he doth or would doe for his owne, andu lament euen with flouds of teares their folly, and misery like to ensue on it; and yetx haue ioy withall of his owne conuersion, and assurance of saluation: as ythose that are safe on shore, hauing escaped shipwracke, may at the same time both commiserate the distresse and danger of those that are still wallowing in the Sea amids the waues, and bickering with the billowes there, in ieopardie euery instant to be swallowed vp irrecouerably in the deepe; and yet the whilst reioyce also in, and be thankfull vnto God for their own safetie. Ioy and griefe therefore may well concurre and agree together.z Nor doe Gods Commandements herein crosse or contradict one another. Wee may well sorrow sometimes, and yet alwaies reioyce.
ySuave, marry magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Nō quia vexari quenquā est jucunda voluptae, Sed quibus ipse malis careas, quia cernere suave est. Lucret. l. 2. [Greek or Hebrew]. Basil. Caes. hom. 4.Suave, mari magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Nō quia vexari quenquā est jucunda voluptae, Sed quibus ipse malis careas, quia cernere suave est. Lucret. l. 2. 〈non-Latin alphabet〉. Basil. Caes. hom. 4.
zLex legi non miscetur; (sed nec adversatur:) utraque sua it uta. Sen. de benef. l. 6. c. 6.Lex legi non miscetur; (sed nec adversatur:) utraque sua it vta. Sen. de benef. l. 6. c. 6.
3.1 Even in the greatest afflictions may Gods Children have much joy. For,* To the just, or the upright, ariseth light in darkness, saith the Psalmist. “The ungodly meet with darkness oft in the day: the godly have light oft even in the night: †The Sun goeth down at noon-day oft with the one: it riseth oft even at mid-night ⟨p. 62⟩with the other.a In whom you trust, saith Saint Peter, and rejoice with a joy unspeakable and glorious; albeit, by occasion of manifold temptations, ye are for a season in some sorrow. And,b My Brethren, saith Saint James, count it exceeding joy, when you fall into many trials or troubles. And, *Great is my rejoicing; I am full of comfort; I have joy over-abundant in all my tribulations, saith Saint Paul. They may retain joy in them, yea they may draw matter of joy from them.c They may retain joy in them: For it is another kind of matter, and a matter of far greater consequence, that is the ground of their joy.d A Christian mans joy dependeth not upon freedom from afflictions, bute upon the assurance of Gods favour towards him for the present, and upon his hopes of future matters. Yea they may draw matter of joy from them: Since they do, or may know that they are good for them, and do work for their good:f I know, saith the Apostle, that this shall turn to my salvation. And, gAll things work together for the good of those that love God. And as the sick man therefore may rejoice at the coming of the Surgeon, (though he know full well that he must needs put him to much pain,) that cometh to saw off some part gangrened, or to cut him of the stone: So may the godly have joy, not in only, but* of those afflictions that befall them, knowing them to beh Gods loving and fatherly chastisements of them for their good; and considering thati though no such chastisement for the time ⟨p. 63⟩seem joyous, but grievous, yet they bring forth the peaceable fruit of righteousness in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to give them the greater assurance of their future eternal happiness. As the Apostle telleth the Philippians, Thatk their adversaries rage and fury against them, was as well an evident sign of the salvation of the one, as of the destruction of the other:
3.1 Euen in the greatest afflictions may Gods Children haue much ioy. For,* To the iust, or the vpright, ariseth light in darknesse, saith the Psalmist. “The vngodly meet with darknesse oft in the day: the godly haue light oft euen in the night: †The Sunne goeth downe at noone-day oft with the one: it riseth oft euen at mid-night ⟨p. 62⟩with the other.a In whom you trust, saith Saint Peter, and reioyce with a ioy vnspeakable and glorious; albeit, by occasion of manifold temptations, yee are for a season in some sorrow. And,b My Brethren, saith Saint Iames, count it exceeding ioy, when you fall into many trials or troubles. And, *Great is my reioycing; I am full of comfort; I haue ioy ouer-abundant in all my tribulations, saith Saint Paul. They may retaine ioy in them, yea they may draw matter of ioy from them.c They may retaine ioy in them: For it is another kinde of matter, and a matter of farre greater consequence, that is the ground of their ioy.d A Christian mans ioy dependeth not vpon freedome from afflictions, bute vpon the assurance of Gods fauour towards him for the present, and vpon his hopes of future matters. Yea they may draw matter of ioy from them: Since they doe, or may know that they are good for them, and doe worke for their good:f I know, saith the Apostle, that this shall turne to my saluation. And, gAll things worke together for the good of those that loue God. And as the sicke man therefore may reioyce at the comming of the Surgion, (though he know full well that hee must needs put him to much paine,) that commeth to saw off some part gangreaned, or to cut him of the stone: So may the godly haue ioy, not in only, but
cSapienti contexitur gaudium: nulla rumpitur causa, nulla fortuna. Sen. ep. 72.
dNunquam credideris foelicē quenquam ex foelicitate suspensum: fragilibus innititur, qui adventitio laetus est. Ibid. 98.Nunquam credideris foelicē quenquam ex foelicitate suspensum: fragilibus innititur, qui adventitio laetus est. Ibid. 98.
*In ipsa tribulatione spes gloriae est: imò & ipsa in tribulatione gloria cō tinetur: sicut spes fructus in semine, sic & ipse fructus in semine est. Bern. in
and the Thessalonians, That ltheir sufferings for Christ and his Kingdom, did evidently show that God had vouchsafed them a part in that Kingdom, for which he had called them in such sort to suffer: and thatm their troubles here were a pledge and seal of their eternal rest there. For,n This is a true and a sure assertion, saith the same Apostle, that if we die with Christ, we shall live with him; if we suffer for him, we shall reign with him. And why may not Gods Children rejoice then, even in their greatest afflictions, when they shall consider thato this plight trouble that lasteth but for a short season shall procure unto them, as the Apostle speaketh,q. an exceeding excessive eternal weight of glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one ofr the first of Gods works, that this Joy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a Nameless Author, and that somewhat more largely, because the Book is not commonly to ⟨p. 64⟩be had.s We see and prove, saith this Author, by daily experience, how powerful and dreadful a thing the darkness of the Night is. For when it falleth, tit covereth and muffleth up the face of the whole world; uit obscureth and hideth the hue and the fashion of all creatures; it bindeth up all hands, and breaketh off all employments; (x The Night cometh, saith our Saviour, wherein no man can work;) yit arresteth and keepeth captive all living wights, men and beasts, that they must be still and rest there, where it arresteth them; yea zit maketh them fearful and faint-hearted, full of fancies, and much subject to frights. It is of all others such a powerful and unconquerable Tyrant, as no man is able to withstand. And yet nevertheless, ait is not of that might that it is able to overwhelm, or to quench the least light in the world. For we see that bthe darker the Night is, the clearer the Stars shine: Yea the least ccandles light that is lighted, withstandeth the whole night, and not only suffereth not the darkness to cover, or to smother and oppress it, but it giveth light also even in the middest of the darkness, and beateth it back for some space and distance on every side of it:
and the Thessalonians, That ltheir sufferings for Christ and his Kingdome, did euidently shew that God had vouchsafed them a part in that Kingdome, for which he had called them in such sort to suffer: and thatm their troubles here were a pledge and seale of their eternall rest there. For,n This is a true and a sure assertion, saith the same Apostle, that if we die with Christ, we shall liue with him; if wee suffer for him, wee shall reigne with him. And why may not Gods Children reioyce then, euen in their greatest afflictions, when they shall consider thato this plight trouble that lasteth but for a short season shal procure vnto them, as the Apostle speaketh,q. an exceeding excessiue eternall weight of glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one ofr the first of Gods workes, that this Ioy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a Namelesse Author, and that somewhat more largely, because the Booke is not commonly to ⟨p. 64⟩be had.s We see and proue, saith this Author, by daily experience, how powerfull and dreadfull a thing the darknesse of the Night is. For when it falleth, tit couereth and muffleth vp the face of the whole world; uit obscureth and hideth the hue and the fashion of all creatures; it bindeth vp all hands, and breaketh off all imployments; (x The Night commeth, saith our Sauiour, wherein no man can worke;)
sA Sermon on the Psalme Qui habitat, or Psalm 91. translated out of high Dutch into English, and printed at London by Leonard Askell.A Sermon on the Psalme Qui habitat, or Psalme 91. translated out of high Dutch into English, and printed at London by Leonard Askell.
So that which way soever it is borne, or wheresoever it cometh, there must darkness depart and give place ⟨p. 65⟩unto the light; all the power and the dreadfulness of it, cannot help or prevail ought against it. And though the Light be so weak, that it cannot cast light far about, or drive the darkness far from it, as in the spark of an hot coal, yet cannot the darkness cover or conceal, and much less quench it; but it giveth light to it self alone at least, so that it may be seen a far off in the dark; and it remaineth unconquered of the dark, though it cannot help other things, nor give light unto them. Yea (that that is yet more wonderful) da rotten shining piece of wood, which hath the faintest light that can be found, yet remaineth invincible of all the power of darkness; and the more it is compassed about with darkness, the clearer light it giveth. So little is darkness able to overcome or keep down any light; but that it ruleth, and vanquisheth, and expelleth the darkness, which else overwhelmeth, and snareth, and fettereth and putteth all things in fear. Now if this Natural Light, but eGods Creature, be so powerful and so able to prevail against the darkness of the Night: Why should not that spiritual Light, that fGods Spirit doth kindle and set up in the hearts of Gods Children? Yea why should not God himself, gthe only true and eternal Light, hthe Creator of that Light, and the iWell-spring of Life and Light, kdwelling himself by his Spirit in the hearts of the Faithful, lbe able to afford them light in darkness, and to minister sound joy and sweet comfort unto them, in the very midst of their heaviest and most hideous afflictions? He can doubtless do it at all times; yea and many ⟨p. 66⟩times also he doth it. For,m Blessed be God, saith the Apostle, the Father of our Lord Jesus Christ, the Father of Mercies, and the God of all Consolation, that comforteth us in all our Troubles: Yea, that not only comforteth us, but comforteth us in that manner and measure, thatn As our Tribulations abound for Christ, so our Consolations also abound in Christ. And certainly as Well-water is wont in Winter-time to be warmest; so many times Gods Children in the middest of their greatest afflictions;
So that which way soeuer it is borne, or wheresoeuer it commeth, there must darknesse depart and giue place ⟨p. 65⟩vnto the light; all the power and the dreadfulnesse of it, cannot helpe or preuaile ought against it. And though the Light be so weake, that it cannot cast light far about, or driue the darknesse far from it, as in the sparke of an hot coale, yet cannot the darknesse couer or conceale, and much lesse quench it; but it giueth light to it selfe alone at least, so that it may be seene a far off in the darke; and it remaineth vnconquered of the darke, though it cannot helpe other things, nor giue light vnto them. Yea (that that is yet more wonderfull) da rotten shining peece of wood, which hath the faintest light that can be found, yet remaineth inuincible of all the power of darknesse; and the more it is compassed about with darknesse, the clearer light it giueth. So little is darknesse able to ouercome or keepe downe any light; but that it ruleth, and vanquisheth, and expelleth the darknesse, which else ouerwhelmeth, and suareth, and fettereth and putteth all things in feare. Now if this Naturall Light, but eGods Creature, be so powerfull and so able to preuaile against the darknesse of the Night: Why should not that spirituall Light, that fGods Spirit doth kindle and set vp in the hearts of Gods Children? Yea why should not God himselfe, gthe only true and eternall Light, hthe Creator of that Light, and the iWell-spring of Life and Light, kdwelling himselfe by his Spirit in the hearts of the Faithfull, lbe able to afford them light in darknesse, and to minister sound ioy and sweet comfort vnto them, in the very midst of their heauiest and most hideous afflictions? Hee can doubtlesse doe it at all times; yea and many ⟨p. 66⟩times also he doth it. For,
dFelium in tenebris fulgent radiantque oculi: quin & multorum piscium refulgent aridi; sicut robusti caudices vetustate putres. Plin. hist. not. lib. 11. cap. 37. Sic & Conchae quaedam in tenebris remoto lumine fulgent. Ibid. l. 9. c. 61. & Lucernae piscis lingua ignea per os exerta tranquillis noctibus relucet. Ibid. l. 9. c. 26.Felium in tenebris fulgent radiantque oculi: quin & multorum piscium refulgent aridi; sicut robusti caudices vetustate putres. Plin. hist. nat. lib. 11. cap. 37. Sic & Conchae quaedam in tenebris remoto lumine fulgent. Ibid. l. 9. c. 61. & Lucernae piscis lingua ignea per os exerta tranquillis noctibus relucet. Ibid. l. 9. c. 26.
lPsalm. 18. 28. & 112. 4. Non potest defraudar• laetitia, cui Christus est gaudium. Aeterna enim exultatio est ejus, qui bono laetatur aetern. Aug. apud Prosper. sent. 90.
some* in the dungeon, some at the stake, some eveno in the fire flaming on every side of them, have found greater comfort than ever they did when they were free from those afflictions; have had such strange joys even there and then imparted unto them, as they were scarce ever before acquainted with. To persuade the godly Martyrs to courage, constancy and cheerfulness in their sufferings for Christs cause, the Ancients used a two-fold Consideration. One was, that they could expect to suffer no harder nor harsher things, at the hands of cruel Tyrants, pthan divers had done, and had been willing to yield themselves unto, upon advice of the Physician, at the hands ⟨p. 67⟩of the Chirurgeon. Another was, that no cruelty could be exercised upon them, but that some qothers, either out of an ardent love & affection to their Country, and a zeal of the good and welfare of it, or out of a desire to maintain their credit & reputation, or out of an affectation of future fame and renown, orr out of a resolved obstination and obfirmation of mind, had not quietly only, and patiently, but even cheerfully endured the like. Yea the Heathen man observeth, that not onlys those Philosophers that made Virtue the chief good, butt those also that pleaded wholly for pleasure, and placed all Humane, yea and Divine Happiness in a manner, wholly in it, yet held that a man might be cheerful amidst the most exquisite torments that might be,u the one in the consideration of ⟨p. 68⟩his honesty and fidelity that he suffered for: xthe other in consideration of those pleasures and delights (a very slight and sorry comfort indeed) that formerly he had enjoyed, and now cheered up himself with the remembrance of. Anda the Master of that brutish Sect, when he lay on his death-bed, amidst grievous torments from the Strangury, that then held him, and inward Ulcers, professed (if a man might have believed him) that he then lived the happiest life that ever he did. Now to reason, as the Heathen man himself hence doth:b If, saith he, such things be found among those with whom pleasure reigneth, why should they seem incredible with those that follow Virtue? cIf an obstinate stiffness of mind, that lasteth usually but for a spurt, could prevail so much with some; why should not Virtue, well grounded, that is wont to be constant in her courses, enable others much more to as much? So, we may well say;
some* in the dungeon, some at the stake, some eueno in the fire flaming on euery side of them, haue found greater comfort than euer they did when they were free from those afflictions; haue had such strange ioyes euen there and then imparted vnto them, as they were scarce euer before acquainted with. To perswade the godly Martyrs to courage, constancie and cheerefulnesse in their sufferings for Christs cause, the Auncients vsed a two-fold Consideration. One was, that they could expect to suffer no harder nor harsher things, at the hands of cruell Tyrants, pthan diuers had done, and had been willing to yeeld themselues vnto, vpon aduice of the Physitian, at the hands ⟨p. 67⟩of the Chirurgion. Another was, that no crueltie could be exercised vpon them, but that some qothers, either out of an ardent loue & affection to their Countrey, and a zeale of the good and welfare of it, or out of a desire to maintaine their credit & reputation, or out of an affectation of future fame and renowne, orr out of a resolued obstination and obfirmation of minde, had not quietly only, and patiently, but euen cheerefully endured the like. Yea the Heathen man obserueth, that not onlys those Philosophers that made Vertue the chiefe good, butt those also that pleaded wholly for pleasure, and placed all Humane, yea and Diuine Happinesse in a manner, wholly in it, yet held that a man might bee cheerefull amids the most exquisite torments that might be,u the one in the consideration of ⟨p. 68⟩his honestie and fidelitie that hee suffered for: xthe other in consideration of those pleasures and delights (a very slight and sory comfort indeed) that formerly he had enioyed, and now cheered vp himselfe with the remembrance of. And
oRead the story of James Bainham, and of Rob. Glover, & of Thomas Hawks, and Rose Allen; as also of John Denley, John Lomas, John Denny, and Thomas Spicer with their consorts, that sung in the fire: in Foxes Acts and Monum. [Greek or Hebrew]. Greg. Naz. in Jul. exact. [Greek or Hebrew]. Idem ep. 57. [Greek or Hebrew]. Idem in Jul. Imp. 1. [Greek or Hebrew]. Idem de Cypr. Crucem multi abominantur, crucem videntes, sed non videntes unctionem. Crux enim inuncta est, & per gratiam spiritus adj•evantis infirmitatem nostram, non levis tantum sed suavis fit, & non modò non molesta, sed etiam desider abilis & omnino delectabilis. Bern. de temp. 70. & 109. & 111.Reade the storie of Iames Bainham, and of Rob. Glouer, & of Thomas Hauks, and Rose Allen; as also of Iohn Denley, Iohn Lomas, Iohn Denny, and Thomas Spicer with their consorts, that sung in the fire: in Foxes Acts and Monum. 〈non-Latin alphabet〉. Greg. Naz. in Iul. exact. 〈non-Latin alphabet〉. Idem ep. 57. 〈non-Latin alphabet〉. Idem in Iul. Imp. 1. 〈non-Latin alphabet〉. Idem de Cypr. Crucem multi abominantur, crucem videntes, sed non videntes unctionem. Crux enim inuncta est, & per gratiam spiritus adj•evantis infirmitatem nostram, non levis tantum sed suavis fit, & non modò non molesta, sed etiam desider abilis & omnino delectabilis. Bern. de temp. 70. & 109. & 111.
pHorretis omnes hascecarnificum manus? Num mitiores sunt m•nus medentium, Laniena quando savit Hippocratica? Vivum secatur vulnus, & recena […] Scalpella tinguit, dumb putredo abraditur. Putate ferrum triste chirurgas meis Inferre costis, quod secat salubriter. Non est amarum quo reformatur salus. Videntur isti carpere artus tabidos: Sed d•ni medelam rebus […] vividis Prudem. Stephan. 14.Horretis omnes hascecarnificum manus? Num mitiores sunt m•nus medentium, Laniena quando savit Hippocratica? Vivum secatur vulnus, & recena 〈…〉 Scalpella tinguit, dum putredo abraditur. Putate ferrum triste chirurgas meis Inferre costis, quod secat salubriter. Non est amarum quo reformatur salus. Videntur isti carpere artus tabidos: Sed dni medelam rebus vividis Prudem. Stephan. 14.
dIf a vain shadow, a lifeless image of virtue could prevail thus far with some: why may not true Faith and Christian Fortitude effect as much or much more with others?e If the contemplation of former pleasures, present applause, ⟨p. 69⟩or future fame, a vain blast only of mans breath, be able to carry men cheerfully through such unsufferable sufferings: how much more mayf the present assurance of Gods favour, together with the hopeful expectation of an eternal reward, be able to maintain a constancy of cheerful constitution in a Christian mans soul, amidst the heaviest afflictions that can here be endured? If the uncertain hope of recovery of unconstant health, and prolonging of a miserable life a while, andg not the shunning or shifting off, but the delaying only of death, be a means to cheer up the patient under the saw, or lancer, or searing iron of the Chirurgeon, though the pain he undergo seem unsupportable: how much more may the assurance of immortality (h the only true and sure health) and life everlasting shortly after to ensue, cheer up the faithful mans heart amidst as great or greater matters, if he be called thereunto? If the Spirit of man possest with some obstinate humour, can steel a mans heart (asi it is reported to have done) to such a contempt of torments, that no torture hath been able to interrupt his laughter, or to break off his derision of those that have tired themselves more than him, with torturing of him: what shall not the Spirit of God and Christ himself, by his Spirit, ⟨p. 70⟩be able to strengthen and enable those unto, kwhose hearts his Spirit, and he by his Spirit possesseth?l We therefore even glory, not rejoice barely, in afflictions, saith the Apostle,m because the love of God is shed forth into our hearts, by the Spirit that is given us. And,n I am able, saith the same Apostle, to do (yea and to endure also) any thing, (yet not by mine own strength, but) through Christ enabling me. oBeing strengthened with all might by his glorious power unto all patience and long-suffering even with joyfulness.
dIf a vaine shadow, a liuelesse image of vertue could preuaile thus farre with some: why may not true Faith and Christian Fortitude effect as much or much more with others?e If the contemplation of former pleasures, present applause, ⟨p. 69⟩or future fame, a vaine blast only of mans breath, be able to cary men cheerefully through such vnsufferable sufferings: how much more mayf the present assurance of Gods fauour, together with the hopefull expectation of an eternall reward, be able to maintaine a constancie of cheerefull constitution in a Christian mans soule, amids the heauiest afflictions that can here be endured? If the vncertaine hope of recouery of vnconstant health, and prolonging of a miserable life a while, andg not the shunning or shifting off, but the delaying only of death, be a meanes to cheere vp the patient vnder the saw, or launcer, or searing iron of the Chirurgion, though the paine he vndergoe seeme vnsupportable: how much more may the assurance of immortalitie (h the onely true and sure health) and life euerlasting shortly after to ensue, cheere vp the faithfull mans heart amids as great or greater matters, if he be called thereunto? If the Spirit of man possest with some obstinate humour, can steele a mans heart (asi it is reported to haue done) to such a contempt of torments, that no torture hath beene able to interrupt his laughter, or to breake off his derision of those that haue tired themselues more than him, with torturing of him: what shall not the Spirit of God and Christ himselfe, by his Spirit, ⟨p. 70⟩be able to strengthen and enable those vnto, kwhose hearts his Spirit, and he by his Spirit possesseth?l We therefore euen glory, not reioyce barely, in afflictions, saith the Apostle,m
dTanti vitreum, quanti verū margaritū? quis non libentissime tantum provero habeat erogare, quantum alij profalso? Tert. ad Martyr.Tanti vitreum, quanti verū margaritū? quis non libentissime tantum provero habeat erogare, quantū alij profalso? Tert. ad Martyr.
eSi tantum terrenae gloriae licet de corporis & animi vigore, ut gladium, igne, crucem, bestias, tormenta contemnant sub praemio laudis humane; poffum dicere, modicae sunt islae passiones ad consecutionem gloriae •lestis & divinae mercedis. Tertull. ad Martyr.
f[Greek or Hebrew]. Basil. homil. 4.〈non-Latin alphabet〉. Basil. homil. 4.
gMors enim differri potest, auferri non potest. Aug. de temp.
hVera sanitas ipsa est immortalitas. Idem ibid. 74.
iServus barbarus Asdrubalem quod Dominum suum occidisset, interemit. Cùmque comprehensus omni modo cruciaretur, laetitiam tamen quam ex vindicta ceperat in ore constantissimè retinuit. Val. Max. memor. l. 3. c. 3. Ultus enim Dominum, inter torm. nta exultavit, serenaque lae•tia crudelitatem torquentium vicit. Justin. hist. l. 44. Atque hic est de quo Sen. sup. epist. 76. Sed & Liv. de eode hist. l. 21. Comprehensus haud alio, quam si evasisset vuttu, tormentis quoque cùm lateraretur, eo fuit habitu oris, ut superante laetitia dolores, ridentis etiam speciem praebueri•.Servus barbarus Asdrubalem quod Dominum suum occidisset, interemit. Cùmque comprehensus omni modo cruciaretur, laetitiam tamen quam ex vindicta ceperat in ore constantissimè retinuit. Val. Max. memor. l. 3. c. 3. Vltus enim Dominum, inter torm. nta exultavit, serenaque lae•tia crudelitatem torquentium vicit. Iustin. hist. l. 44. Atque hic est de quo Sen. sup. epist. 76. Sed & Liv. de eode hist. l. 21. Comprehensus haud alio, quam si evasisset vuttu, tormentis quoque cùm lateraretur, eo fuit habitu oris, ut superante laetitia dolores, ridentis etiam speciem praebueri•.
4. There is no time,1 no state whatsoever, wherein the godly man hath not great cause of joy. It were unreasonable to require such incessant joy of such evermore and at all times, had not such at all times good reason to rejoice.p Rejoice evermore, saith the Apostle: and,q In all things give thanks. And surely, if we ought, as the same Apostle else-where saith,r At all times and in all things to be thankful; then questionless we ought at all times and in all things to be joyful, as well in adversity, as in prosperity, as well in afflictions, as in freedom from them, as well when things fall our cross, as when it fareth with us as we would. The godly man then hath at all times good & just cause of joy: it is apparent. For,s Gods injunctions are not unreasonable. But I go a step further, and dare be bold to aver it, that every righteous man, every one that is truly religious, hath at all times, if he could himself see it and apprehend it, much more matter of joy, than he hath of grief, or can have. For what doth or ⟨p. 71⟩can minister more matter of grief, than Gods favour and love in Christ may afford matter of joy? And those therefore that are ever in the favour of God, (what should I need to add; and that live in hope of eternal glory with God?) can at no time have so great cause of grief, but that they have even at the self-same time much more cause of joy. But every godly man is ever in favour with God:t Every godly man therefore hath ever and at all times, if he were so wise as to apprehend it, more ample matter of joy by much than of grief.
4. There is no time,1 no state whatsoeuer, wherein the godly man hath not great cause of ioy. It were vnreasonable to require such incessant ioy of such euermore and at all times, had not such at all times good reason to reioyce.p Reioyce euermore, saith the Apostle: and,q In all things giue thanks. And surely, if we ought, as the same Apostle else-where saith,r At all times and in all things to be thankfull; then questionlesse we ought at all times and in al things to be ioyful, as wel in aduersitie, as in prosperitie, as well in afflictions, as in freedome from them, as well when things fall our crosse, as when it fareth with vs as we would. The godly man then hath at al times good & iust cause of ioy: it is apparēt. For,s Gods iniunctions are not vnreasonable. But I goe a step further, and dare be bold to auerre it, that euery righteous man, euery one that is truly religious, hath at all times, if he could himselfe see it and apprehend it, much more matter of ioy, than he hath of griefe, or can haue. For what doth or ⟨p. 71⟩can minister more matter of griefe, than Gods fauour and loue in Christ may afford matter of ioy? And those therefore that are euer in the fauour of God, (what should I need to adde; and that liue in hope of eternall glory with God?) can at no time haue so great cause of griefe, but that they haue euen at the selfe-same time much more cause of ioy. But euery godly man is euer in fauour with God:t Euery godly man therefore hath euer and at all times, if he were so wise as to apprehend it, more ample matter of ioy by much than of griefe.
tHut illud Sen. ep. 59. Doc•bo quomodo intelligas te non esse sapientem. Sapiens ille est, qui plenus gaudio, qui inconcussus, qui nunquam moestus est: ad omnem incursum munitus & interritus: non si paupertas, non si luctus, non si ignominia, n•• si dolour impetum faciat, pedem referet: interritus & contra illa ibit & inter illa.Hut illud Sen. ep. 59. Doc•bo quomodo intelligas te non esse sapientem. Sapiens ille est, qui plenus gaudio, qui incōcussus, qui nunquam moestus est: ad omnem incursum munitus & interritus: non si paupertas, non si luctus, non si ignominia, n•• si dolor impetum faciat, pedem referet: interritus & contra illa ibit & inter illa.
Yea,1 but it is the Just or the Righteous man, will peradventure some say, that must, that may thus rejoice: And where are any such?u Who can say, saith Solomon, I have so purified mine heart, that I am wholly free from sin? No:x There is no man Just or righteous on earth, that doth ever well, and ynever evil. A vain thing may it seem then to exhort men to rejoice, when the condition annexed is such as excludeth all from rejoicing. To what end is it to incite the Just to rejoice, when there are none such that may rejoice?
Yea,1 but it is the Iust or the Righteous man, will peraduenture some say, that must, that may thus reioyce: And where are any such?u Who can say, saith Salomon, I haue so purified mine heart, that I am wholly free from sinne? No:x There is no man Iust or righteous on earth, that doth euer well, and yneuer euill. A vaine thing may it seeme then to exhort men to reioyce, when the condition annexed is such as excludeth all from reioycing. To what end is it to incite the Iust to reioyce, when there are none such that may reioyce?
y1 King. 8. 46. [Greek or Hebrew] Greg. Naz. de pace 1. [Greek or Hebrew] Ide de plag. grand. [Greek or Hebrew] Idē in Basil.1 King. 8. 46. 〈non-Latin alphabet〉 Greg. Naz. de pace 1. 〈non-Latin alphabet〉 Ide de plag. grand. 〈non-Latin alphabet〉 Idē in Basil.
detained from, or disabled vnto, and made wholly vnfit for the performance of other necessary duties, that thy sorrow doth then make thee guiltie of sinne, and thou hast iust cause to be sory for that sorrow.
Quomodo Sen• ad Polyb. c. 26. Non licet tibi flere, ut multos flentes audire possis. Vt periclitantium lachrymae possint, tibi tuae assiccandae sunt.
he sometime that slew Craesus his Sonne, but by a malitious traine taken away the life of his only Sonne that should haue succeeded him, hauing no other issue, in the Kingdome; and hauing been arraigned and condemned for the same, yet should by his Soueraigne
⟨p. 59⟩
out of his gratious disposition, and at the earnest suit of some about him, haue the fact pardoned him, and his pardon sent him. This partie doubtlesse, as he could not but exceedingly reioyce in so vndeserued, in so vnexpected a fauour;
Genes. 39. 9. Psal 97. 10. Prov 8. 13. Absit enim ut timore p•reat amor, si castus est timor. Aug. in Psal. 118. Nemo melius diligit, quàm qui maximè veretur offendere. Salvian. ep. 4.
yAdrastus Midae filius, Gordrj nepos. Herodot. in C•o. Is •iquidem Attic Cr••si filium error pari interfecit, quo Gualterus Tirrell Guliel••on Rufum Anglorum Regem inter venandum interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.Adrastus Midae filius, Gordrj nepos. Herodot. in C•o. Is •iquidem Aty• Cr••si filium errore pari interfecit, quo Gualterus Tirrell Guliel••on Rufum Anglorum Regem inter venandum interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.
to please the Childe againe, and to testifie his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before. Yea the more men take Gods wrath to heart, and the more they are humbled vnder his hand, (be the same either on themselues or others,) the more comfort may they haue in their humiliation,
⟨p. 61⟩
as conceiuing thereby the greater hope and assurance, that God will in mercie the sooner hasten the deliuerance of his distressed ones, and the confusion of their oppressors.
nEjus consilijs militant, etiam qui ejus consilijs repugnant. Greg. Agunt quod vult Deus, sed nō volunt quod vult Deus. Bern. de grat. & lib. arb.Ejus consilijs militant, etiam qui ejus consilijs repugnant. Greg. Agunt quod vult Deus, sed nō volunt quod vult Deus. Bern. de grat. & lib. arb.
rUtitur Deus creatura rationali sed malevola, ut virga, quam correcto silio pater in ignem tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.Vtitur Deus creatura rationali sed malevola, ut virga, quam correcto silio pater in ignem tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.
sPuer ergo es, qui nisi virgam qua verberatus es, verberari aut cremari videris, plorare non desistis. Idem inecstas.
seeme ioyous, but grieuous, yet they bring forth the peaceable fruit of righteousnesse in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to giue them the greater assurance of their future eternall happinesse. As the Apostle telleth the Philippians, That
In ipsa tribulatione spes gloriae est: imò & ipsa in tribulatione gloria cō tinetur: sicut spes fructus in semine, sic & ipse fructus in semine est. Bern. in Psal. 90. ser. 17.
hHebr. 12. 6, 10. [Greek or Hebrew]. Aristot. ethic. l. 2. c. 3. [Greek or Hebrew]. Idem rbel. l. 1. c. 14.Hebr. 12. 6, 10. 〈non-Latin alphabet〉. Aristot. ethic. l. 2. c. 3. 〈non-Latin alphabet〉. Idem rbel. l. 1. c. 14.
it maketh them fearefull and faint-hearted, full of fancies, and much subiect to frights. It is of all others such a powerfull and vnconquerable Tyrant, as no man is able to withstand. And yet neuerthelesse,
candles light that is lighted, withstandeth the whole night, and not only suffereth not the darknesse to couer, or to smother ano oppresse it, but it giueth light also euen in the middest of the darknesse, and beateth it backe for some space and distance on euery side of it:
- luccque pulja Telluris toti tenebra• induxerat orbi Umbra. Ovid. metam. l. 13. - ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2.- luccque pulja Telluris toti tenebra• induxerat orbi Vmbra. Ovid. metam. l. 13. - ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2.
uJam colour unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. l. 4. Nocte latent mendae; - Horaque formosam (deformem potiùs) quemlibet illa facit. Idem art. - 1. & rebus nox abstulit atra colorē. Virg. de quo Jul. Scal. ad Cardan. exerc. 75. §. 7.Iam color unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. l. 4. Nocte latent mendae; - Horaque formosam (deformem potiùs) quemlibet illa facit. Idem art. - 1. & rebus nox abstulit atra colorē. Virg. de quo Iul. Scal. ad Cardan. exerc. 75. §. 7.
xJohn 9. 4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Urbe silent tota. Idem amor. 1. 6. - positoque labour dierum Patem nocte datam mortalibus orbis agebat. Silius Punic. l. 7. Hinc, Furiosa res est in tenebris impetus. Sen. ep. 110.Iohn 9. 4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Vrbe silent tota. Idem amor. 1. 6. - positoque labore dierum Patem nocte datam mortalibus orbis agebat. Silius Punic. l. 7. Hinc, Furiosa res est in tenebris impetus. Sen. ep. 110.
yExod. 10. 22, 23. Omnia noctis erant.-Varre Argonaut. Quod laudat Ovidius apud Sen. controv. 16.
zIsaiah. 59. 10. Gen. 15. 12.-pueri trepidant atque omnia caecis In tenebris pavitant finguntque. Lucret. l. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, praesidio per tenebras destituti. Lambin.Esai. 59. 10. Gen. 15. 12.-pueri trepidant atque omnia caecis In tenebris pavitant finguntque. Lucret. l. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, praesidio per tenebras destituti. Lambin.
Blessed be God, saith the Apostle, the Father of our Lord Iesus Christ, the Father of Mercies, and the God of all Consolation, that comforteth vs in all our Troubles: Yea, that not only comforteth vs, but comforteth vs in that manner and measure, that
As our Tribulations abound for Christ, so our Consolations also abound in Christ. And certainly as Well-water is wont in Winter-time to be warmest; so many times Gods Children in the middest of their greatest afflictions;
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m2 Cor. 1. 3, 4. Nō unius, sed totius consolationis, nec in hac, nec in illa, sed in omni tribulatione. Bern. de temp. 22.2 Cor. 1. 3, 4. Nō unius, sed totius consolationis, nec in hac, nec in illa, sed in omni tribulatione. Bern. de temp. 22.
the Master of that brutish Sect, when he lay on his death-bed, amids grieuous torments from the Strangury, that then held him, and inward Vlcers, professed (if a man might haue beleeued him) that he then liued the happiest life that euer he did. Now to reason, as the Heathen man himselfe hence doth:
If an obstinate stiffenesse of minde, that lasteth vsually but for a spurt, could preuaile so much with some; why should not Vertue, well grounded, that is wont to bee constant in her courses, enable others much more to as much? So, we may well say;
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qTimebit forsan caro gladium graven, & crucem excelsam, & rabiem bestiarum, & summā ignium p••am, & omne carnificis ingenium. Sed spiritus contra ponat sibi & carni, acerba licet ista, à multis tamen aquo animo excepta, imò & ultro appetita, famae & gloriae causa, nec à viris tantum, sed etiā à foeminis. Lucretia stlupri vim passa cultrum sibi adegit, ut gloriam castitatisuae pareret. Mutius manum suam dextram in ara cremavit, ut hoc factum ejus fama haberet. Minus fecerunt Philosophi; Heraclitus, qui se bubulo stercore oblitum exussit; Empedocles, qui in ignes Aetnei montis desiluit; Peregrinus qui non olim se rogo immisit: cùm foeminae quoque mortem contempscrint, Dido, & Asdrubalis uxor quae cum filijs in incendium pairiae devolavit. Regulus ne unus pro multis hostibus viveret, arcae inclusus, quot clavos, tot cruces pertulit. Anaxarchus cùm in exitium, plisane pilo contunderetur, Tunde, tunde, aiebat, Anaxarchi follem: Anaxarchum enim non tundis. Zeno Eleates consultus à Dionysio, quidnam Philosophia praestaret, quum respondisset, Contemptum mortis; impassibilis Tyranni flagellis obiectus sententiam suam ad mortem usque signabat. Tertull. ad Martyr. & in apolog.Timebit forsan caro gladium gravē, & crucem excelsam, & rabiem bestiarum, & summā ignium p••am, & omne carnificis ingenium. Sed spiritus contra ponat sibi & carni, acerba licet ista, à multis tamen aquo animo excepta, imò & ultro appetita, famae & gloriae causa, nec à viris tantum, sed etiā à foeminis. Lucretia stlupri vim passa cultrum sibi adegit, ut gloriam castitatisuae pareret. Mutius manum suam dextram in ara cremavit, ut hoc factum ejus fama haberet. Minus fecerunt Philosophi; Heraclitus, qui se bubulo stercore oblitum exussit; Empedocles, qui in ignes Aetnei montis desiluit; Peregrinus qui non olim se rogo immisit: cùm foeminae quoque mortem contempscrint, Dido, & Asdrubalis uxor quae cum filijs in incendium pairiae devolavit. Regulus ne unus pro multis hostibus viveret, arcae inclusus, quot clavos, tot cruces pertulit. Anaxarchus cùm in exitium, plisane pilo contunderetur, Tunde, tunde, aiebat, Anaxarchi follem: Anaxarchum enim non tundis. Zeno Eleates consultus à Dionysio, quidnam Philosophia praestaret, quum respondisset, Contemptum mortis; impassibilis Tyranni flagellis obiectus sententiam suam ad mortem usque signabat. Tertull. ad Martyr. & in apolog.
rEadem omnia saevitiae & cruciatus certamma, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Quit otiosos affectatio armorum ad gladium locat? Certè ad feras ipsas affectatione descendunt; & de morsibus, & de cicatricibus formosiores sibi videntur lam & ad ignes quidam se autoraverunt, ut certum spatium in tunica ardent conficerent: alij inter venatorum taureas scapulis patientissimis inambulaverunt. Bestias foemina libens appetiit, & utique horridiores aspides serpentes. Tertull. ad Martyr. Inventus est qui flammis imponeret manum; cujus risum non interrumperet tortor. Sen. ep. 76.Eadem omnia saevitiae & cruciatus certamma, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Qu•t otiosos affectatio armorum ad gladium locat? Certè ad feras ipsas affectatione descendunt; & de morsibus, & de cicatricibꝰ formosiores sibi videntur lam & ad ignes quidam se autoraverunt, ut certum spatium in tunica ardente conficerent: alij inter venatorum taureas scapulis patientissimis inambulaverunt. Bestias foemina libens appetiit, & utique horridiores aspides serpentes. Tertull. ad Martyr. Inventus est qui flammis imponeret manum; cujus risum non interrumperet tortor. Sen. ep. 76.
uVir fortis & justus cùm mortis su• pretia ante see posuit, in summa voluptate est, & periculo suo fruitur. Sen. ep. 76. Ignis si singulis membris admoveatur, & paulatim vivum corpus circumeat, licet ipsum corpus bona conscientia plenum stillet, placebit illi ignis, per quem fides collucebit. Idem de benef. l. 4. c. 22.Vir fortis & justus cùm mortis su• pretia ante se posuit, in summa voluptate est, & periculo suo fruitur. Sen. ep. 76. Ignis si singulis membris admoveatur, & paulatim vivum corpus circumeat, licet ipsum corpus bona conscientia plenum stillet, placebit illi ignis, per quem fides collucebit. Idem de benef. l. 4. c. 22.
xSi uratur sapiens, sicrucietur, in Phalaridis tauro si erit, dicet, Quam suave est hoc? Quam hoc non curo! Epicurus apud Cic. Tuscul. l. 2. & Sen. epist. 66. Ex praeteritarum scil. voluptatum recordatione. Cic. de fin. l. 2. Quod incredibile est, dicit Epicurus, dulce esse torqueri. Sen. epist. ead.
a[Greek or Hebrew]. Epicurus apud Laert. Cùm •llum hinc urine difficultas torqueret, hinc insanabilis exulcerati dolour ventris, Beatissimum, inquit, hunc, & ultimum diem ago. Sen. ep. 92.〈non-Latin alphabet〉. Epicurus apud Laert. Cùm •llum hinc urine difficultas torqueret, hinc insanabilis exulcerati dolor ventris, Beatissimum, inquit, hunc, & ultimum diem ago. Sen. ep. 92.
bQuare haec incredibilia sunt apud cos qui virtutem colunt, cùm apud eos quoque reperiantur, apud quos voluptas imperat? Sen. epist. 92.
cQuod si hoc potest brevis obstimatio animi aliquo stimulo excitata; quanto magis Virtus, quae non ex impetu, nec subito, sed aequaliter valet, cui perpetuū robur est? Ide ep. 76.Quod si hoc potest brevis obstimatio animi aliquo stimulo excitata; quanto magis Virtus, quae non ex impetu, nec subito, sed aequaliter valet, cui perpetuū robur est? Ide ep. 76.
because the loue of God is shed forth into our hearts, by the Spirit that is giuen vs. And,
