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.
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.
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.
1.1 Of Restraint to exclude from this joy, and all right thereunto and interest therein, all dissemblers, all counterfeit Christians, all hollow-hearted Hypocrites; that repent in the face, but not in the heart; athat make a sour face, that they may seem to fast, saith our Saviour; thatb justify themselves in the sight of men,4 but God seeth their hearts what they are,5 and seeth them to be far other than either they should be,6 or they pretend themselves to be.7
1.1 Of Restraint to exclude from this ioy, and all right thereunto and interest therein, all dissemblers, all counterfeit Christians, all hollow-hearted Hypocrites; that repent in the face, but not in the heart; athat make a soure face, that they may seeme to fast, saith our Sauiour; thatb iustifie themselues in the sight of men,4 but God seeth their hearts what they are,5 and seeth them to be farre other than either they should be,6 or they pretend themselues to be.7
2 Of extent, 1to extend and enlarge this joy, the ground of it and the right to it, to all that are single and sincere-hearted: and so to give and afford a share and a portion in it as well to those that are sincerely righteous on earth, as to those that are perfectly righteous in heaven.
2 Of extent, 1to extend and enlarge this ioy, the ground of it and the right to it, to all that are single and sincere-hearted: and so to giue and afford a share and a portion in it as well to those that are sincerely righteous on earth, as to those that are perfectly righteous in heauen.
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;
•
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;
•
〈…〉
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,
