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.
Now this first may serve to confute and control the preposterous and erroneous conceit of worldly men, that think to find joy where it is not to be had; think there is no joy where it is alone to be had.
Now this first may serue to confute and controule the preposterous and erroneous conceit of worldly men, that thinke to finde ioy where it is not to be had; thinke there is no ioy where it is alone to be had.
1. That think to find and attain true joy without Faith,1 the fear of God,2 repentance of sin, righteousness, and reconcilement to God, in the outward things of this world, or in sinful delights. But alas, they deceive and delude ⟨p. 13⟩themselves, embracing with Ixion ra cloud in stead of Juno, ands a figment in stead of Helen with Paris, ta counterfeit shadow of mirth in stead of true joy.
1. That thinke to finde and attaine true ioy without Faith,1 the feare of God,2 repentance of sinne, righteousnes, and reconcilement to God, in the outward things of this world, or in sinfull delights. But alas, they deceiue and delude ⟨p. 13⟩
a counterfeit shadow of mirth in stead of true ioy.
1Use 1.Vse 1.
2Error. 1.
r[Greek or Hebrew]. Videndus Eustath. ad Iliad. [Greek or Hebrew]. Lucian. in Dcor. dialog. & Serv. ad Aen. 6.〈non-Latin alphabet〉. Videndus Eustath. ad Iliad. 〈non-Latin alphabet〉. Lucian. in DCor. dialog. & Serv. ad Aen. 6.
s[Greek or Hebrew]. Eurip. Helen. [Greek or Hebrew] Lycophr. Cassand. [Greek or Hebrew]. Ut ex Stesichoro Tzetzes.〈non-Latin alphabet〉. Eurip. Helen. 〈non-Latin alphabet〉 Lycophr. Cassand. 〈non-Latin alphabet〉. Vt ex Stesichoro Tzetzes.
t[Greek or Hebrew]. Lycophrō ex Sophoclis Antigone, quod id de uxo•e mala extulit Oblectamenta fallacia: fa•sa gaudia. Ex Virgil. Aeneid. 4. Sen. ep. 59. • & mala mentis Gaudia. Ex eodem Aug. de civit. l. 14. c. 8. Impropriè locutus, cùm nullum gaudiū malū sit. Sen. ib.〈non-Latin alphabet〉. Lycophrō ex Sophoclis Antigone, quod id de uxo•e mala extulit Oblectamenta fallacia: fa•sa gaudia. Ex Virgil. Aeneid. 4. Sen. ep. 59. • & mala mentis Gaudia. Ex eodem Aug. de civit. l. 14. c. 8. Impropriè locutus, cùm nullum gaudiū malū sit. Sen. ib.
For what sound or inward joy can from outward things accrue?1 It isu a groundless joy that cometh from them; such as may like a little counterfeit complexion, alter the look and smooth the face outwardly, but never throughly fill, or truly cheer up the soul inwardly. The ground of all true and sound joy must come from within, it must have his rooting in the soul; else it is butx as weeds that grow on the top of the water, that float aloft, but can take no sure hold, because they never come at, nor do spring up from the bottom. Cast as many clothes as you will upon a dead corps, you shall never be able to put any natural heat into it. No,y the garments that we wear must receive heat from the body, before they can return any warmth again unto it. And there must be matter of joy and comfort from within,5 ere any sound joy or comfort can accrue from any thing without.
For what sound or inward ioy can from outward things accrue?1 It isu a groundlesse ioy that commeth from them; such as may like a little counterfeit complexion, alter the look and smooth the face outwardly, but neuer throughly fill, or truly cheere vp the soule inwardly. The ground of all true and sound ioy must come from within, it must haue his rooting in the soule; else it is butx as weeds that grow on the top of the water, that float aloft, but can take no sure hold, because they neuer come at, nor doe spring vp from the bottome. Cast as many clothes as you will vpon a dead corps, you shall neuer be able to put any naturall heat into it. No,y the garments that we weare must receiue heat from the bodie, before they can returne any warmth againe vnto it. And there must be matter of ioy and comfort from within,5 ere any sound ioy or comfort can accrue from any thing without.
1Reason 1.
uQuodcunque invectitium gaudium est, fundamento caret. Senec. epist. 23. Fragilibus inaititur, qui adventitio laetus est: exibit gaudium, quod intravit. Ibid. 98.Quodcunque invectitium gaudium est, fundamento caret. Senec. epist. 23. Fragilibꝰ inaititur, qui adventitio laetus est: exibit gaudium, quod intravit. Ibid. 98.
x[Greek or Hebrew]. Greg. Naz. in Julian. 1.〈non-Latin alphabet〉. Greg. Naz. in Iulian. 1.
y[Greek or Hebrew]. Plut. de Virt. & Vit.〈non-Latin alphabet〉. Plut. de Virt. & Vit.
Again, what sound joy or comfort can any man have, so long as he is forth of Gods favour? For no creature can comfort, where he discomforteth. ⟨p. 14⟩*If God be for us, saith the Apostle, who can be against us? But† if God be set against us, who can be for us? What joy could Haman have of the favour of his fellow-Courtiers, whena King Assuerus frowned upon him? He might well have said then, as he had formerly said in another case,b All nothing availeth me, as long as Assuerus frowneth on me. Or what comfort found Belshazzar in the furniture of his Table, the honour of his Princes, the state of his Palace, or the multitude of his Provinces, when the finger of God writ him his destiny on the wall, 5which he feared so much before he heard what it was? What sound joy can there be to a malefactor condemned to die a most cruel death, and to suffer so much torture before he die, thatc the delay of death shall be worse, and more intolerable than death, though he revel and swagger in the prison, and strive to pass away the time with his companions, as merrily as he may, while the halter, that he must die by, hangeth over his head?d It is the state of every wicked one. He is, while he so continueth, but a damned wretch, a condemned person; (e He that believeth not, saith our Saviour, is condemned already:)f He is in this World, as in Gods prison, whence there can be no escape: he is there fast under ⟨p. 15⟩gthe chains of a guilty conscience, ready to pinch and gall him, if they but a little straitened: howsoever therefore he riot and revel here, and strive to pass over pleasantly the time of his restraint, having by his Jailors leave and permission, the liberty of some part of this his prison; yet he can never be truly joyful, never heartily merry, so long as he remaineth so: His mirth it is not hearty, it is but strained, or it is but a mere delusion, a fools paradise at the most. There can be no cause in the world therefore of rejoicing to any man, till he be reconciled unto God. Because though a man had all the world, yet could all the world do him no good,h so long as the heavy wrath of God hangeth over his head, as the sword did sometime over the head of the Tyrants Flatterer, ready every hour to seize on him, and hell-mouth gapeth under him, ready as soon to receive him.
Againe, what sound ioy or comfort can any man haue, so long as he is forth of Gods fauour? For no creature can comfort, where he discomforteth. ⟨p. 14⟩*If God be for vs, saith the Apostle, who can be against vs? But† if God be set against vs, who can be for vs? What ioy could Haman haue of the fauour of his fellow-Courtiers, whena King Assuerus frowned vpon him? He might well haue said then, as hee had formerly said in another case,b All nothing auaileth me, as long as Assuerus frowneth on me. Or what comfort found Baltasar in the furniture of his Table, the honour of his Princes, the state of his Palace, or the multitude of his Prouinces, when the finger of God writ him his destinie on the wall, 5which he feared so much before he heard what it was? What sound ioy can there be to a malefactor condemned to die a most cruel death, and to suffer so much torture before he die, thatc the delay of death shall be worse, and more intolerable than death, though he reuell and swagger in the prison, and striue to passe away the time with his companions, as merrily as he may, while the halter, that hee must die by, hangeth ouer his head?d It is the state of euery wicked one. He is, while he so continueth, but a damned wretch, a condemned person; (e He that beleeueth not, saith our Sauiour, is condemned already:)f Hee is in this World, as in Gods prison, whence there can bee no escape: hee is there fast vnder ⟨p. 15⟩gthe chaines of a guiltie conscience, readie to pinch and gall him, if they but a little streitned: howsoeuer therefore hee riot and reuell here, and striue to passe ouer pleasantly the time of his restraint, hauing by his Iailors leaue and permission, the libertie of some part of this his prison; yet he can neuer be truly ioyfull, neuer heartily merry, so long as he remaineth so: His mirth it is not heartie, it is but strained, or it is but a meere delusion, a fooles paradise at the most. There can be no cause in the world therefore of reioycing to any man, till he be reconciled vnto God. Because though a man had all the world, yet could all the world doe him no good,
cJob 3. 20, 21. Morsqueminus poenae quàm mora mortis habet. Maximin. el•g. 1. Caius non temere in quenquā, nisi crebris & minutis ictibus animadverti passus ē, perpetuo notoque jam praecepto, ita fieri ut s• morisentiat: qui & mortem deposcenti, Nondum, inquit, tecum in gratiam redij. Sueton. c. 30. Hinc Oedipus Sen. Theb. 1. Omit poenas languidas •ogae morae, Funus meum ne extende; qui cogit mori Nolentem, in aequo est, quique properantem impedit. Occidere est, vetare capicentem mori. Non tamen in aequo est, alterum gravius reor. Malo imperari, quā •ripi mortem mihi.Iob 3. 20, 21. Morsqueminus poenae quàm mora mortis habet. Maximin. el•g. 1. Caius non temere in quenquā, nisi crebris & minutis ictibus animadverti passus ē, perpetuo notoque jam praecepto, ita fieri ut s• morisentiat: qui & mortem deposcenti, Nondum, inquit, tecum in gratiam redij. Sueton. c. 30. Hinc Oedipus Sen. Theb. 1. Omitte poenas languidas •ogae morae, Funus meum ne extende; qui cogit mori Nolentem, in aequo est, quique properantem impedit. Occidere est, vetare capicentem mori. Non tamen in aequo est, alterum grauius reor. Malo imperari, quā •ripi mortem mihi.
He may out of ignorance of his own estate, slumber a while in security, or apply himself to some flashy pleasures; but if he saw his own estate, if he knew his own plight, he would rather* howl and weep every hour all his life long.
He may out of ignorance of his owne estate, slumber a while in securitie, or apply himselfe to some flashie pleasures; but if he saw his owne estate, if hee knew his owne plight, he would rather* houle and weepe euery houre all his life long.
A second conceit of worldly men,1 is, that they think there is no joy there, where it is only to be had: There is no joy, they think, to be found in the good ways of God. It is the conceit of many, and it keepeth many back from looking that way, that if a man set foot once into Gods ways, all his joy is instantly dashed and lost, all his mirth is marred, he must never look ⟨p. 16⟩to live merry hour after: Whereas indeed it is clean contrary.i There is no true joy but there; no sound mirth to be found in any thing else-where. Thou shalt never be truly merry, till thou beest truly godly, till thou art become sincerely religious.k True joy is proper and peculiar to the godly alone. It is* a fruit of Gods Spirit; which they alone have: it is“ a branch of Christs kingdom, which they only belong to. As the Heathen man saith, that† A wise man only loveth, others but dally and lust only: so others may revel, the godly only rejoice. Christianity and piety dothl not call men away from joy; but it inviteth them to true joy, to sound joy, to incessant and everlasting rejoicing. It dothm not quell and kill, or quench our mirth; it doth only correct and qualify it, that it may be such as it should be, and such as is behoovefull for us for it to be.n The Christian man may live as merrily as any man in the world may: yea his life may well be the merriest of any mans under the Sun. Since thato he draweth his mirth from the Well-head, where there is joy and pleasure Gods plenty; where there isp fullness of most delightful joys, andq streams of pleasures that ⟨p. 17⟩flow for ever. For to omit that Godliness doth not debar or restrain a man of the use of any honest and lawful natural delight; much less deprive him of all comfort anda delight in the use of them. A Christian man hath a good right unto, and a just interest in all things procured for him by Christ, and in him again restored to him, (though by his first Parents default forfeited) and among other things also even to the comforts and delights of this life. For all things, bsaith the Apostle, as well things present, as things to come, and even this world too, (and such honest joys and delights consequently as it is able to afford) are yours, because you are Christs, who isc the heir of all things, andd you in him, beinge coheirs with him; and he Gods.
A second conceit of worldly men,1 is, that they thinke there is no ioy there, where it is only to be had: There is no ioy, they thinke, to be found in the good waies of God. It is the conceit of many, and it keepeth many backe from looking that way, that if a man set foot once into Gods waies, all his ioy is instantly dashed and lost, all his mirth is marred, he must neuer looke ⟨p. 16⟩to liue merry houre after: Whereas indeed it is cleane contrary.i There is no true ioy but there; no sound mirth to be found in any thing else-where. Thou shalt neuer be truly merrie, till thou beest truly godly, till thou art become sincerely religious.k True ioy is proper and peculiar to the godly alone. It is* a fruit of Gods Spirit; which they alone haue: it is“ a branch of Christs kingdome, which they only belong to. As the Heathen man saith, that† A wise man only loueth, others but dally and lust only: so others may reuell, the godly onely reioyce. Christianitie and pietie dothl not call men away from ioy; but it inuiteth them to true ioy, to sound ioy, to incessant and euerlasting reioycing. It dothm not quell and kill, or quench our mirth; it doth only correct and qualifie it, that it may be such as it should be, and such as is behoouefull for vs for it to be.n The Christian man may liue as merrily as any man in the world may: yea his life may well be the merriest of any mans vnder the Sunne. Since thato he draweth his mirth from the Well-head, where there is ioy and pleasure Gods plentie; where there isp fulnesse of most delightfull ioyes, and
1Error 2.
i[Greek or Hebrew]. Philo de malorā insid. Sola virtus praestat gaudium perpetuum, securum. Sen. ep. 27.〈non-Latin alphabet〉. Philo de malorā insid. Sola virtus praestat gaudium perpetuum, securum. Sen. ep. 27.
kGaudium proprium bonorum & piorum est. Aug. de civit. Dei, l. 14. c. 8.
†Amabit sapiens; cupient caeteri. Afra. Solus sapiens scit amare. Sen. epist. 81. Gaudebit sanctus; caeteri lascivient, vel gestiunt, ut Aug. de serm. in mont. l. 1. Gaudium nisi sapienti non contingit. Sen. ep. 59.Amabit sapiens; cupient caeteri. Afra. Solus sapiens scit amare. Sen. epist. 81. Gaudebit sanctus; caeteri lascivient, vel gestiunt, ut Aug. de serm. in mōt. l. 1. Gaudium nisi sapienti non contingit. Sen. ep. 59.
lExistimas me nunc detrahere tibi multas voluptales. Imò contra. Noli tibi unquam deesse laetitiam. Volo illam tibi domi nasci: nascitur, si modò intra teipsum sit. In very gaudij possessione esse te volo, quod nunquam deficiat. Ad solidum conor perducere, quod introrsus plus pateat. Sen. ep. 23. Major est suavitas mentis quàm ventris. Aug. de verb. Dom. 27.Existimas me nunc detrahere tibi multas voluptales. Imò contra. Noli tibi unquam deesse laetitiam. Volo illam tibi domi nasci: nascitur, si modò intra teipsum sit. In veri gaudij possessione esse te volo, quod nunquam deficiat. Ad solidum conor perducere, quod introrsus plus pateat. Sen. ep. 23. Major est suavitas mentis quàm ventris. Aug. de verb. Dom. 27.
mIsaacum, i. gaudium jugulandum tibi formid•s? securus esto. Non Isaac, sed aries mactabitur: non peribit tibi laetitia, sed contumacia, cujus utique cornua vepribus haerent, & sine punctionibus anxietatis esse non potest. Ber••de bon. deser.Isaacum, i. gaudium jugulandum tibi formids? securꝰ esto. Non Isaak, sed aries mactabitur: non peribit tibi laetitia, sed contumacia, cujus utique cornua vepribus haerent, & sine punctionibus anxietatis esse non potest. Berde bon. deser.
Though his joy depend not upon them, as the worldly mans doth, yetf he is not debarred of them, and of the free and comfortable use of them: which gfor his sake many times even the wicked worldly ones have more plenty of, than otherwise they should have had.h Nor doth it follow, saith the Heathen man, that a wise mans palate should find no relish in his meat, becausei his mind findeth more relish in some other better matters: or that a Christian man should not find kmuch delight and comfort even in these outward things, becausel he hath other, and better ⟨p. 18⟩matter of joy and comfort within. He could not be som heartily thankful to God for them, if he found not much comfort, delight, relief & refreshing in them. Yean no man may eat his meat with more delight, or use his honest recreations and disports with more comfort, or have more joy of his worldly wealth and estate, than the godly man may: worldly men have these things but as thieves stolen goods, that they make merry with in hugger mugger; or as a man that hath robbed the Kings Exchequer, and by that means enriched himself. Whereas the godly man hath themo as favours bestowed on him by God, as effects and fruits of his love, which maketh them the more comfortable by much to him, and doth exceedingly improve his joy and delight in them: sincep it is the Giver oft that joyeth a man more than the gift: and a small matter bestowed on a man out of grace and favour by his Sovereign, doth more rejoice him, than a far greater gotten from him by stealth. And as for such filthy and beastly delights, such inordinate and brutish lusts, as qhave indeed no sound pleasure in them, no more than is found in the scratching of some unsound or evil-affected part when it it cheth; & rbring much more pain with them commonly ⟨p. 19⟩at parting, or if not then presently, not long after: howsoever he may have formerly taken some delight in them, as worldly men ordinarily do: yet being healed now of his disease, it is no pain for him to part with them,s he desireth not the itch, that he may be scratching again; no more than Saul, whent a new heart was given him, had a mind to be following his Fathers Asses again.
Though his ioy depend not vpon them, as the worldly mans doth, yetf he is not debarred of them, and of the free and comfortable vse of them: which gfor his sake many times euen the wicked worldly ones haue more plentie of, than otherwise they should haue had.h Nor doth it follow, saith the Heathen man, that a wise mans palat should finde no relish in his meat, becausei his minde findeth more relish in some other better matters: or that a Christian man should not finde kmuch delight and comfort euen in these outward things, becausel he hath other, and better ⟨p. 18⟩matter of ioy and comfort within. He could not be som heartily thankfull to God for them, if he found not much comfort, delight, releefe & refreshing in them. Yean no man may eat his meat with more delight, or vse his honest recreations and disports with more comfort, or haue more ioy of his worldly wealth and estate, than the godly man may: worldly men haue these things but as theeues stolne goods, that they make merry with in hugger mugger; or as a man that hath robbed the Kings Exchequer, and by that meanes enriched himselfe. Whereas the godly man hath themo as fauours bestowed on him by God, as effects and fruits of his loue, which maketh them the more comfortable by much to him, and doth exceedingly improue his ioy and delight in them: sincep it is the Giuer oft that ioyeth a man more than the gift: and a small matter bestowed on a man out of grace and fauour by his Soueraigne, doth more reioyce him, than a farre greater gotten from him by stealth. And as for such filthy and beastly delights, such inordinate and brutish lusts, as q
gGen. 30. 27, 30. & 39. 5. Deus multa malis tribuit. Sed ea bonis paraverat. Contingunt autem & malis, quia separari non possunt. Nō possent certis contingere, nisi & caet•ris donarentur. Sen. de benef. lib. 4. cap. 28.Gen. 30. 27, 30. & 39. 5. Deus multa malis tribuit. Sed ea bonis paraverat. Contingunt autem & malis, quia separari non possunt. Nō possent certis contingere, nisi & caet•ris donarentur. Sen. de benef. lib. 4. cap. 28.
hNon sequitur, ut cui mens sapit, ei palatum non sapiat. Cic. de fin. l. 1. Sensum enim hominis nulla exuit virtus. Sen. ep. 85.
He is no more troubled with the leaving and forbearing of them, than umen grown are wont to be troubled, when they are come to maturity and ripeness of years, that they may not now play at cherry-pit, as they had wont to do when they were children; or that they must lay aside and leave off such childish toys, as sometime they made much reckoning of: or than men glorified in heaven after the resurrection shall be grieved, that they dox not eat and drink, and marry, and make merry still in that manner as they did, while they lived here on earth. These and the like vanities godliness indeed weaneth men, and estrangeth their minds from, andy by restraining them of such pleasures, freeth them from far greater pains, that such filthy, frothy, and flitting delights arez dearly bought with. But in stead thereof ita furnisheth them with other ⟨p. 20⟩joys and delight, such as do so far surpass all outward joys whatsoever, as there is indeed bno comparison between the one and the other: the one is as no joy in regard of the other. For what is the kingdom of Christ? nothing but dumps and doubts, and drooping, and melancholy fits, as many imagine. Or what is the work of Gods Spirit in the hearts of his children? To possess their souls wholly with terrors and fears; or to fill them with grief and pensiveness only? No,c The fruit of the Spirit is joy and peace, saith the Apostle. And,d the Kingdom of God is Righteousness, and Peace, and Joy in the Holy Ghost. There is true joy, there is sound joy, there is unutterable joy; (l You rejoice with a joy glorious, saith the Apostle Peter, and unspeakable; And,m I do over-abound exceedingly in joy, saith S. Paul; as finding no words sufficient to express his joy with:) such joy, asn no worldly joy is once to be compared with; such joy, oas no worldly man is able to conceive what it is.p The soul only, saith Solomon, knoweth it own bitterness; nor doth another feel its joy. And, qTalk, saith Augustine, as long as you will, and all you can, of Honey, and of the sweetness of it, unless a man taste it, he can never conceive what it ⟨p. 21⟩is. So undoubtedly it is here:r He alone that hath tasted it,16 can tell,17 what sweet peace and tranquillity of heart and mind,18 what unspeakable joy and comfort of spirit is there found and felt, where the mercy of God in Jesus Christ is once soundly assured and sealed up to the soul.
Hee is no more troubled with the leauing and forbearing of them, than umen growen are wont to be troubled, when they are come to maturitie and ripenesse of yeeres, that they may not now play at chery-pit, as they had wont to doe when they were children; or that they must lay aside and leaue off such childish toyes, as sometime they made much reckoning of: or than men glorified in heauen after the resurrection shall be grieued, that they doex not eat and drinke, and marrie, and make merry still in that manner as they did, while they liued here on earth. These and the like vanities godlinesse indeed waineth men, and estrangeth their mindes from, andy by restraining them of such pleasures, freeth them from farre greater paines, that such filthy, froathy, and flitting delights arez dearely bought with. But in stead thereof ita furnisheth them with other ⟨p. 20⟩ioyes and delight, such as doe so farre surpasse all outward ioyes whatsoeuer, as there is indeed bno comparison betweene the one and the other: the one is as no ioy in regard of the other. For what is the kingdome of Christ? nothing but dumps and doubts, and drooping, and melancholy fits, as many imagine. Or what is the worke of Gods Spirit in the hearts of his children? To possesse their soules wholly with terrours and feares; or to fill them with griefe and pensiuenesse only? No,c The fruit of the Spirit is ioy and peace, saith the Apostle. And,d the Kingdome of God is Righteousnesse, and Peace, and Ioy in the Holy Ghost. There is true ioy, there is sound ioy, there is vnutterable ioy; (l You reioyce with a ioy glorious, saith the Apostle Peter, and vnspeakable; And,m I doe ouer-abound exceedingly in ioy, saith S. Paul; as finding no words sufficient to expresse his ioy with:) such ioy, as
u1 Cor. 13. 11. [Greek or Hebrew]. Clem. Alex. in protrept. • sub nutrice puella cùm luderet infans, Quod cupidè petiit, maturè plena reliquit. Horat. ep. 1. lib. 2.1 Cor. 13. 11. 〈non-Latin alphabet〉. Clem. Alex. in protrept. • sub nutrice puella cùm luderet infans, Quod cupidè petiit, maturè plena reliquit. Horat. ep. 1. lib. 2.
yVanas voluptates, breves, poenitendas, in contrarium abituras. Ita dico, in praecipiti voluptas est, ad dolorem vergit. Sen. epist. 23.
z•nocet empta dolore voluptas. Horat. epist. 1.
aTenes utique memoria quantum senseris gaudium, cum praetexta posita, sumpsisti virilem •ogam, & in forum deductus es. Majus expecta, cùm puerilem animum deposueris, & te in viros philosophia transcripserit, Sen. ep. 4.
bHomo erat, qui improbos gaudere negabat: norat gaudia calicis, mensae, lecti, &c. sed tale gaudium videbat, in cujus comparatione iliud gaudium non erat. Ac si tu noses Solem, & alij laudanti lucernam diceres, Non est lux ista. Aug. in Psal. 96. Quae sunt epidarū, aut ludorum, scortorumve voluptates cum his voluptatibus comparandae? Cic. de senect. Nemo sanae mentis ampliorem credat esse in vitijs quàm in virtutibus delectationē. Bern. de bon. deser.Homo erat, qui improbos gaudere negabat: norat gaudia calicis, mensae, lecti, &c. sed tale gaudium videbat, in cujus comparatione iliud gaudium non erat. Ac si tu nosses Solem, & alij laudanti lucernam diceres, Non est lux ista. Aug. in Psal. 96. Quae sunt epidarū, aut ludorum, scortorumve voluptates cum his voluptatibus comparandae? Cic. de senect. Nemo sanae mentis ampliorem credat esse in vitijs quàm in virtutibus delectationē. Bern. de bon. deser.
First, to incite men to labour for righteousness, if they desire to attain to true and hearty rejoicing. Wouldest thou have joy? (a Who would not? Forb all men desire happiness: and* as there is no full happiness without joy; so there is no sound joy without true happiness.) thenc learn here the right way to it: then take that course that will bring thee to true joy and sound peace.d Seek the kingdom of God, and the righteousness thereof. It is the righteous man only that can truly rejoice. Fore the kingdom of God is righteousness, and peace, and joy in the Holy Ghost. There isf joy in the end, saith Bernard, and joy without end: butg the way to this joy is by righteousness and peace. From righteousness peace floweth, and joy from peace. The one ish the way, the other is the end; and unless ⟨p. 22⟩we go the way, we can never come to the end.
First, to incite men to labour for righteousnesse, if they desire to attaine to true and hearty reioycing. Wouldest thou haue ioy? (a Who would not? Forb all men desire happinesse: and* as there is no full happines without ioy; so there is no sound ioy without true happinesse.) thenc learne here the right way to it: then take that course that will bring thee to true ioy and sound peace.d Seeke the kingdome of God, and the righteousnesse thereof. It is the righteous man onely that can truly reioyce. Fore the kingdome of God is righteousnesse, and peace, and ioy in the Holy Ghost. There isf ioy in the end, saith Bernard, and ioy without end: butg the way to this ioy is by righteousnesse and peace. From righteousnesse peace floweth, and ioy from peace. The one ish the way, the other is the end; and vnlesse ⟨p. 22⟩wee goe the way, wee can neuer come to the end.
aNemo est qui non gaudere velit. Bern. de divers. 19.
bNemo est qui non beatus esse velit. Aug. ep. 121. & de Trinit. lib. 13. cap. 3. Vivere omnes beatè volunt. Sen. de beat. cap. 1.
*Beata quippe vitae est gaudere veritate. Aug. confess. l. 10. c. 23.
cDisce gaudere. Shem. ep. 23. Hujus fundamentum quod sit, queris? ne gaudeas vanis. Fundamentū esse dixi? culmen est. Ad summa pervenit, qui scit quo gaudeat. Ibid.Disce gaudere. Sē. ep. 23. Hujus fundamentum quod sit, queris? ne gaudeas vanis. Fundamentū esse dixi? culmen est. Ad summa pervenit, qui scit quo gaudeat. Ibid.
fGaudium in fine; sed gaudium sine fine. Bern. de divers. 19.
gEst gaudium de regno Dei, sed non est primum in regno Dei: de justitia & pace gaudium procedit. Ibid. 18. Laetitia merces; justitia meritum & materia est. Idem de temp. 30.
hIpsa est via per quam ad pacem proceditur, ad laetitiam pervenitur. Idem de temp. 30. Quid viam praetergredimini, qui ad gaudium properatis? Idem de divers. 18. Quid praecipiti saltu justitiam transilientes & pacem, rem finalem in principium converter & perverter vultis. Ibid. 19.Ipsa est via per quam ad pacem proceditur, ad laetitiam pervenitur. Idem de temp. 30. Quid viam praetergredimini, qui ad gaudium properatis? Idem de divers. 18. Quid praecipiti saltu justitiam transilientes & pacem, rem finalem in principium convertere & pervertere vultis. Ibid. 19.
It is true indeed, if there were* divers ways that tended to one end, it were no great matter, which of them a man took: though he should go further about, it may be, and take somewhat the more pains, yet he were sure at the last to arrive where he would. But when a man hath tried all other courses, he shall find in conclusion, that there isi no other way but this to attain to true joy, and that all his labour therefore was lost in beating about and seeking by other courses to compass it. It was Solomons own case. Andk who can hope after him to discover some new passage that he could not? lHe was the wisest man that ever was:m nor wanted he abundance of all such things as worldly men are wont to take delight in, and make the matter of their joy. But whenn he had wearied himself in a multiplicity of by-ways, treading one while in one path, and travelling another while another, ando pursuing each as far as any of them would lead, at length he concludeth that there was no true joy, comfort and contentment to be found in any thing but pin the fear of God and in doing his will; and that in all other courses, carried they never so goodly a show with them, or seemed they to promise never so great matters, there wasq nothing to be found but vanity and vexation of Spirit, and no more therefore to be gotten or gained by ⟨p. 23⟩them. Andr the like shall every one find that Solomon did,s when he hath toiled and tired himself in beating about to find it else-where, that he hath but taken pains in vain, and deprived himself of joy, in seeking joy there, where it is not to be had; as one that seeking for tGrapes among Brambles, or for Figs among Briers and Thorns, shall but tear his clothes, and* wound his hands, but never find any such fruit on them, as he there seeketh for.u It is not Wit, not Wealth, nor Honour, nor Nobility, nor Learning, nor any worldly thing else, but Righteousness and a good Conscience alone, that is able to work settled tranquillity, to minister sound comfort, to procure constant alacrity and cheerfulness of mind. That can give a good relish to any state or condition, be it never so mean, or, in the eye of the world, never so miserable: whereas the greatest, highest, largest, gloriousest estates cannot give any dram or drop of pure joy, sure comfort, or true content without it.
It is true indeed, if there were* diuers waies that tended to one end, it were no great matter, which of them a man tooke: though hee should goe further about, it may be, and take somewhat the more paines, yet hee were sure at the last to arriue where he would. But when a man hath tried all other courses, hee shall finde in conclusion, that there isi no other way but this to attaine to true ioy, and that all his labour therefore was lost in beating about and seeking by other courses to compasse it. It was Salomons owne case. Andk who can hope after him to discouer some new passage that hee could not? lHe was the wisest man that euer was:m nor wanted hee abundance of all such things as worldly men are wont to take delight in, and make the matter of their ioy. But whenn he had wearied himselfe in a multiplicitie of by-waies, treading one while in one path, and trauelling another while another, ando pursuing each as farre as any of them would leade, at length he concludeth that there was no true ioy, comfort and contentment to be found in any thing but pin the feare of God and in doing his will; and that in all other courses, carried they neuer so goodly a shew with them, or seemed they to promise neuer so great matters, there wasq nothing to be found but vanitie and vexation of Spirit, and no more therefore to be gotten or gained by ⟨p. 23⟩them. Andr the like shall euery one finde that Salomon did,s when he hath toiled and tired himselfe in beating about to finde it else-where, that he hath but taken paines in vaine, and depriued himselfe of ioy, in seeking ioy there, where it is not to be had; as one that seeking for
*Eundem cursu diverso porium petas.
iGaudium hoc non nascitur nisi ex virtutum conscientia. Sen. ep. 59.
rVe his qui praetergrediuntur viā, qui relicta justitiâ vanam & transitoriam laetitiam quaerunt. Cùm enim de transitorijs quaerū • laetitiam, non poterit non transire laetitia transeuntibus eis de quibus erat: sic lignis deficientibus deficit ignis. Bern. de temp. 30. Ad gaudium pervenire cupis; sed erras, qui inter divitias illuc venturum esse te speras. Inter honours gaudium, i. inter solicitudines quaeris? Ista quae sic petis, tanquā datura gaudiū & voluptates, caussae dolorū sunt. Omnes tendimus ad gaudium: sed unde magnum & stabile consequantur, ignorant. Ille ex convivijs & luxuria; ille ex ambitione & circumfusa clientiū turba; ille ex amica; alius ex studiorum liberalium vana stentatione, & nihil sanantibus literis. Omnes istos oblectamenta fallacia & brevia decipiunt: sicut plausus & acclamationis secund faver, qui magna solicitudine & partus est, & expiandus. Sen. ep. 59.
Any course of life may be cheerful and lightsome with it; none can ever be truly comfortable or delightful without it. Godliness ⟨p. 24⟩x& a good Conscience is as a sweet perfume, that can give a good sent even to rags; ungodliness and an evil conscience, as filthy matter, that issuing from an ulcerous body, is able to infect and make unsavoury the best apparel that can be, to him especially that weareth it. And thereforey Heap up and gather thee together Gold and Silver, saith an Heathen man, build thee stately Galleries, plant thee pleasant Orchards and Gardens; fill thee thy house with Servitors, and the whole City with debtors, till thy mind be settled and satisfied (z nor can any thing but God, and the assurance of his favour settle or satisfy it:) all will be but (I say not as another saith, ast;as curious pictures to a bleared eye, as exquisite music to an aching head, that doth not neither help nor hurt, but) as a cup of neat wine given one in a Fever, as honey ministered to one that hath his stomach pestered with choler, as delicate meats dressed for a dysenterious person, that can relish nothing can retain nothing, receiveth no strength from them, is but the worse for them, and put by them to more pain. None of all these will be able to minister any sound joy or comfort to thee, no more than they could do to“ him, that had more of them before thee, than thou canst hope ever to attain unto, until thou come to have part in him, who is the† Fountain of all joy, and ⟨p. 25⟩the* God of all comfort, without whom there is no true joy, no sound comfort to be had.
Any course of life may be cheerfull and lightsome with it; none can euer be truly comfortable or delightfull without it. Godlinesse ⟨p. 24⟩x& a good Conscience is as a sweet perfume, that can giue a good sent euen to rags; vngodlinesse and an euill conscience, as filthy matter, that issuing from an vlcerous bodie, is able to infect and make vnsauourie the best apparell that can be, to him especially that weareth it. And thereforey Heape vp and gather thee together Gold and Siluer, saith an Heathen man, build thee stately Galleries, plant thee pleasant Orchards and Gardens; fill thee thy house with Seruitours, and the whole Citie with debtors, till thy minde be setled and satisfied (z nor can any thing but God, and the assurance of his fauour settle or satisfie it:) all will be but (I say not as another saith, ast;as curious pictures to a bleared eye, as exquisite musicke to an aking head, that doth not neither helpe nor hurt, but) as a cup of neat wine giuen one in a Feuer, as honey ministred to one that hath his stomacke pestred with choler, as delicate meats dressed for a dysenterious person, that can relish nothing can retaine nothing, receiueth no strength from them, is but the worse for them, and put by them to more paine. None of all these will be able to minister any sound ioy or comfort to thee, no more than they could doe to“ him, that had more of them before thee, than thou canst hope euer to attaine vnto, vntill thou come to haue part in him, who is the† Fountaine of all ioy, and ⟨p. 25⟩the* God of all comfort, without whom there is no true ioy, no sound comfort to be had.
x[Greek or Hebrew]. Plut. ibid.〈non-Latin alphabet〉. Plut. ibid.
y[Greek or Hebrew]. Plut. de virt. & vit.〈non-Latin alphabet〉. Plut. de virt. & vit.
zFeciftinos, Domine, ad te: & inquietum est cor nostrum, donec requiescat in te. Aug. confess. lib. 1. cap. 1. Animam nisi Deus non implet. Hugo Vict. de spir. & anim. c. 65. non satiat. Aug. deverb. Apost. 16.
ast;-juvat illum sic domus aut res, Ut lippum pictae tabulae, fomenta podagram, Auriculas citharae collectasorde dolentes. Horat. lib. 1. epist. 2.-juvat illum sic domus aut res, Vt lippum pictae tabulae, fomenta podagram, Auriculas citharae collectasorde dolentes. Horat. lib. 1. epist. 2.
Secondly,1 to incite all those that have attained to this estate, to joy in it: and not to suffer outward losses, worldly crosses, calamities or the like, to deprive & bereave them of that alacrity and cheerfulness that their estate may well afford them; and that the holy Ghost, as we heard before, doth so oft require of them, even soa oft, as no one thing almost more. True it is indeed, that it is a very hard and a difficult thing, especially amidst the manifold miseries of this our presentb Pilgrimage, and the cevil days that here we pass rather than live, and the rather also having so much of thatd dull metal, thate muddy mould of the old Adam remaining still in the most of us, for Christian men to rejoice so as they ought, and as they have just cause to do. It is a point that is far more easily preached than practised. Yet this should we every one of us strive and strain our selves unto; and to this purposef Give, as the Apostle adviseth, all diligent endeavour to get assurance to our selves of our election and of our calling and conversion unto God; since that gupon our notice and apprehension of it, doth this our joyful and comfortable estate for the present depend; and for want of it, many that have much cause of joy and comfort, were they but aware of it, live oft times a very heavy and uncomfortable life; and so are, through their own ignorance and default, many times most ⟨p. 26⟩miserable, when yet they are indeed, or at least might be most happy. And when we find our selves so depressed and dejected, by means of cross occurrents, that this alacrity and cheerfulness is overwhelmed therewith, labour to rouse up our spirits, and say, as David sometime said;h Why art thou thus dejected and cast down, O my Soul? and why art thou so distracted and disquieted within me? Trust still in God, and fix thy hopes on him, who is the light of thy Countenance, and thy God. Yea do as David did, endeavour at least to do it: when he was in a great strait, his City sacked and burned, his own wives, and the wives and children of his followers carried captive; and for ought he or they then knew, all slain; his own company also conspiring to stone him to death; so transported they were with grief and passion, each one for his own losses; yet amidst all these difficulties it is said of David, thati He cheered up himself in the Lord his God.
Secondly,1 to incite all those that haue attained to this estate, to ioy in it: and not to suffer outward losses, worldly crosses, calamities or the like, to depriue & bereaue them of that alacritie and cheerefulnesse that their estate may well afford them; and that the holy Ghost, as we heard before, doth so oft require of them, euen soa oft, as no one thing almost more. True it is indeed, that it is a very hard and a difficult thing, especially amids the manifold miseries of this our presentb Pilgrimage, and the ceuill daies that here we passe rather than liue, and the rather also hauing so much of thatd dull mettall, thate muddie mould of the old Adam remaining still in the most of vs, for Christian men to reioyce so as they ought, and as they haue iust cause to doe. It is a point that is farre more easily preached than practised. Yet this should we euery one of vs striue and straine our selues vnto; and to this purposef Giue, as the Apostle aduiseth, all diligent endeuour to get assurance to our selues of our election and of our calling and conuersion vnto God; since that gvpon our notice and apprehension of it, doth this our ioyfull and comfortable estate for the present depend; and for want of it, many that haue much cause of ioy and comfort, were they but aware of it, liue oft times a very heauie and vncomfortable life; and so are, through their owne ignorance and default, many times most ⟨p. 26⟩miserable, when yet they are indeed, or at least might be most happie. And when we finde our selues so depressed and deiected, by meanes of crosse occurrents, that this alacritie and cheerefulnesse is ouerwhelmed therewith, labour to rouse vp our spirits, and say, as Dauid sometime said;h Why art thou thus deiected and cast downe, O my Soule? and why art thou so distracted and disquieted within me? Trust still in God, and fixe thy hopes on him, who is the light of thy Countenance, and thy God. Yea doe as Dauid did, endeuour at least to doe it: when he was in a great streit, his Citie sacked and burned, his owne wiues, and the wiues and children of his followers caried captiue; and for ought he or they then knew, all slaine; his owne company also conspiring to stone him to death; so transported they were with griefe and passion, each one for his owne losses; yet amids all these difficulties it is said of Dauid, that
And so should every one do, that truly and sincerely feareth God, and is careful to walk in the obedience of his will; though he sit in darkness, saith the Prophet, and have no spark of light, that his outward estate is able to afford, yetk Let him trust in the Lord, and rest him on his God; and even then also endeavour lto be glad,3 and rejoice in his favour and mercy, when his present estate seemeth to give all cause to the contrary.
And so should euery one doe, that truly and sincerely feareth God, and is carefull to walke in the obedience of his will; though he sit in darknesse, saith the Prophet, and haue no sparke of light, that his outward estate is able to afford, yetk Let him trust in the Lord, and rest him on his God; and euen then also endeuour lto be glad,3 and reioyce in his fauour and mercie, when his present estate seemeth to giue all cause to the contrarie.
This the rather Gods Children should strive and strain themselves unto; as to attain, so ⟨p. 27⟩at all times to retain and maintain this alacrity and cheerfulness in their souls:
This the rather Gods Children should striue and straine themselues vnto; as to attaine, so ⟨p. 27⟩at all times to retaine and maintaine this alacritie and cheerefulnesse in their soules:
First,1 because the want of it is a great enemy to thankfulness.m Rejoice in the Lord ye righteous, saith the Psalmist; for it becometh the upright to be thankful: as if they could not be thankful, unless they weren cheerful. And certainly we cannot be so thankful to God as we should for his favours, so long as we have no joy of them, as we take not delight in them. Yea we are too tooo unthankful to the grace of God, 5and value his goodness at too low a rate, if we suffer any outward thing, what ever it be, and much more toys and trifles, matters of no moment, to deprive us of the joy that we might and should enjoy in it.
First,1 because the want of it is a great enemie to thankfulnesse.m Reioyce in the Lord yee righteous, saith the Psalmist; for it becommeth the vpright to be thankfull: as if they could not be thankfull, vnlesse they weren cheerefull. And certainly we cannot be so thankfull to God as we should for his fauours, so long as wee haue no ioy of them, as we take not delight in them. Yea we are too tooo vnthankfull to the grace of God, 5and value his goodnesse at too low a rate, if we suffer any outward thing, what euer it be, and much more toyes and trifles, matters of no moment, to depriue vs of the ioy that we might and should enioy in it.
nBeneficia hilares accipiamus, gaudy ̄ profitentes: & id danti manifestū sit, ut praesentem fructum capiat. Justa enim causa letitiae est amicū lat• ̄ videre, justior fecisse. Sen. de be•. l. 2. c. 22. Gratias agere, gaudentis est. Ibid. l. 3. c. 3.Beneficia hilares accipiamus, gaudi• ̄ profitentes: & id danti manifestū sit, ut praesentem fructum capiat. Iusta enim causa letitiae est amicū lat• ̄ videre, justior fecisse. Sen. de be•. l. 2. c. 22. Gratias agere, gaudentis est. Ibid. l. 3. c. 3.
oIngrati gratis: uti saepe Augustin.Ingrati grati•: uti saepe Augustin.
5Motive 2.Motiue 2.
Thomas Gataker
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
so long as the heauie wrath of God hangeth ouer his head, as the sword did sometime ouer the head of the Tyrants Flatterer, readie euery houre to seize on him, and hell-mouth gapeth vnder him, readie as soone to receiue him.
[Greek or Hebrew]. Plut. de sera vind.
〈non-Latin alphabet〉. Plut. de sera vind.
eJohn 3. 18. Quotidiè damnatur, qui semper timet. P. Sir.Iohn 3. 18. Quotidiè damnatur, qui semper timet. P. Syr.
f[Greek or Hebrew]. Plut. de ser. vind. Mundus hic malus carcer est, Merita carcerem faciunt. In uno eodemque habitaculo alteridomus est, alteri carcer est, dum ille custodit, •lle custoditur: alteri domum fecit libertas, alteri carcerem servitus. Aug. in Ps. 141.〈non-Latin alphabet〉. Plut. de ser. vind. Mundus hic malus carcer est, Merita carcerem faciunt. In uno eodemque habitaculo alteridomus est, alteri carcer est, dum ille custodit, •lle custoditur: alteri domum fecit libertas, alteri carcerem servitus. Aug. in Ps. 141.
gCarcere inclu•• tur; reatuligatur: carcer ejus caro ejus est. Aug. homil. 40. Nihil est miseriu• quàm animus hominis conscius. Plaut. Mostell. 3. 1.Carcere inclu•• tur; reatuligatur: carcer ejus caro ejus est. Aug. homil. 40. Nihil est miseriu• quàm animus hominis consciꝰ. Plaut. Mostell. 3. 1.
hAnne magis ficuli genuerunt aera tyranny? Aut magis auratis pendens laquearibus ensis Purpureas subter cervices terruit, Imus Imus praecipites, quā si sibi dicat, & intus Palleat infoelix, quod proxima nesciat uxor. Pers. sat. 3. Allusit ad Damoclis historiam, cui caratione Dionysius confirmavit, Nihil esse ei beatum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5.Anne magis ficuli genuerunt aera tyranni? Aut magis auratis pendens laquearibꝰ ensis Purpureas subter cervices terruit, Imus Imꝰ praecipites, quā si sibi dicat, & intus Palleat infoelix, quod proxima nesciat uxor. Pers. sat. 3. Allusit ad Damoclis historiam, cui caratione Dionysius confirmavit, Nihil esse ei beatum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5.
flow for euer. For to omit that Godlinesse doth not debarre or restraine a man of the vse of any honest and lawfull naturall delight; much lesse depriue him of all comfort and
delight in the vse of them. A Christian man hath a good right vnto, and a iust interest in all things procured for him by Christ, and in him againe restored to him, (though by his first Parents default forfeited) and among other things also euen to the comforts and delights of this life. For all things,
saith the Apostle, as well things present, as things to come, and euen this world too, (and such honest ioyes and delights consequently as it is able to afford) are yours, because you are Christs, who is
aHaec quoque fortuita tunc delectant, cum illaratio temperavit & miscuit. Sen. ep. 72.
b1 Cor. 3. 22, 23. [Greek or Hebrew]. Antisth. & Zeno apud Laert. Unus est sapiens, cujus oina sunt. Sen. de benef. l. 7. c. 3. [Greek or Hebrew]. Post Diogenem Clemens Alex. in protrept.1 Cor. 3. 22, 23. 〈non-Latin alphabet〉. Antisth. & Zeno apud Laert. Vnꝰ est sapiens, cujus oīa sunt. Sen. de benef. l. 7. c. 3. 〈non-Latin alphabet〉. Post Diogenem Clemens Alex. in protrept.
at parting, or if not then presently, not long after: howsoeuer he may haue formerly taken some delight in them, as worldly men ordinarily doe: yet being healed now of his disease, it is no paine for him to part with them,
pNon tam dono leta est, quam abs te datum; (non tam munere quàm abs te missum;) idve rò triumphat seriò. Ter. Eun. 3. 11. At illa quanto gratiora sunt, quantoque in partem interiorē animi nunquā exitura descendunt, cùm delectant cogitantem magis à quo, quàm quid acceperis. Sen. de ben. l. 1. c. 15.Non tam dono leta est, quam abs te datum; (non tam munere quàm abs te missum;) idve rò triumphat seriò. Ter. Eun. 3. 11. At illa quanto gratiora sunt, quantoque in partem interiorē animi nunquā exitura descendunt, cùm delectant cogitantem magis à quo, quàm quid acceperis. Sen. de ben. l. 1. c. 15.
qNon est vera jucunditas quae secundùm seculū jucunditas est. Aug. in Psal. 96. Virg. cùm mala mentis Gaudia dixit, impropriè locutus, significavit homines suo malo laetos. Sen. ep. 59.Non est vera jucunditas quae secundùm seculū jucunditas est. Aug. in Psal. 96. Virg. cùm mala mentis Gaudia dixit, impropriè locutus, significavit homines suo malo laetos. Sen. ep. 59.
rDimitte istas voluptates turbidas, magno luendas: non venturae tantum, sed praeteritae nocent. Quemadmoaū scelera etiam si non sint deprehensa cùm fierent, solicitudo non cum ipsis abit: ila improbarum voluptatum etiam post ipsas poenitentia est. Non sunt solidae, non sunt sideles: etiamsi non nocent, fugiunt. Sen. ep. 27. Oblectamenta fallacia & brevia; ebrietatis instar, quae unius horae hilarem insaniam longi temporis taedio pensat. Idem ep. 59. Adeò haec gaudia non sunt, ut saepe initia futurae tristitiae sint. Ibid.Dimitte istas voluptates turbidas, magno luendas: non venturae tantum, sed praeteritae nocent. Quemadmoaū scelera etiam si non sint deprehensa cùm fierent, solicitudo non cum ipsis abit: ila improbarum voluptatum etiam post ipsas poenitentia est. Non sunt solidae, non sunt sideles: etiamsi non nocent, fugiunt. Sen. ep. 27. Oblectamenta fallacia & brevia; ebrietatis instar, quae unius horae hilarem insaniam longi temporis taedio pensat. Idem ep. 59. Adeò haec gaudia non sunt, ut saepe initia futurae tristitiae sint. Ibid.
sAt non est voluptatum tanta quasi titillatio in senibus. Credo, sed ne desideratio quidem. Nihil autem molestū, quod non desideres. Cupidis fortasse rerum talium ediosum & molestū est carere: satiatis verò & expletis jucundius est carere quàm frui. Quanquam non caret is qui non desiderat. Jucundius ergò non desiderare quàm frui. Cic. de senect. An tu malā optares scabiē, quia scabendi aliqua est voluptas? Erasm. in colloq.At non est voluptatum tanta quasi titillatio in senibus. Credo, sed ne desideratio quidem. Nihil autem molestū, quod non desideres. Cupidis fortasse rerum talium ediosum & molestū est carere: satiatis verò & expletis jucundius est carere quàm frui. Quanquam non caret is qui non desiderat. Iucundius ergò non desiderare quàm frui. Cic. de senect. An tu malā optares scabiē, quia scabendi aliqua est voluptas? Erasm. in colloq.
Talke, saith Augustine, as long as you will, and all you can, of Honey, and of the sweetnesse of it, vnlesse a man taste it, he can neuer conceiue what it
what vnspeakable ioy and comfort of spirit is there found and felt, where the mercie of God in Iesus Christ is once soundly assured and sealed vp to the soule.
nIllud verum & solum est gaudium, quod non de terra, sed de coelo est, quod non de creatura, sed de Creatore concipitur. Cui comparata omnis aliunde jucunditas moeror est, omnis suavitas dolor est, omne dulce amarum, decorum omne foedum, omne aliud quodcunque delect•re possit, molestum. Bern. epist. 114.Illud verum & solum est gaudium, quod non de terra, sed de coelo est, quod non de creatura, sed de Creatore cōcipitur. Cui comparata omnis aliunde jucunditas moeror est, omnis suavitas dolor est, omne dulce amarum, decorum omne foedum, omne aliud quodcunque delect•re possit, molestum. Bern. epist. 114.
oApoc. 2. 17. Ego neminem arbitror posse vel scire quid sit, nisi qui acceperit. Bern. in Cant. 3. Melius impressum quàm expressum innot•scit. Ibid 9.
qMel si non noffes, quàm benè saperet, nisi gustares non scires. Lauda verbis quantum potes, qui non gustaverit, non intelliget. Aug. in Psal. 30. & 51. Cyrill. ad Joan. l. 4. c. 38. & Greg. in Evang. 36.Mel si non noffes, quàm benè saperet, nisi gustares non scires. Lauda verbis quantum potes, qui non gustaverit, non intelliget. Aug. in Psal. 30. & 51. Cyrill. ad Ioan. l. 4. c. 38. & Greg. in Euang. 36.
rI• his non capit intelligentia, nisi quantum attingit experientia. Bern. in Cant. 22. Expertus novit; inexpertus ignorat. Idem de divers. 19.
It is not Wit, not Wealth, nor Honour, nor Nobilitie, nor Learning, nor any worldly thing else, but Righteousnesse and a good Conscience alone, that is able to worke setled tranquillitie, to minister sound comfort, to procure constant alacritie and cheerefulnesse of minde. That can giue a good relish to any state or condition, be it neuer so meane, or, in the eie of the world, neuer so miserable: whereas the greatest, highest, largest, gloriousest estates cannot giue any dramme or drop of pure ioy, sure comfort, or true content without it.
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Ve his qui praetergrediuntur viā, qui relicta justitiâ vanam & transitoriam laetitiam quaerunt. Cùm enim de transitorijs quaerū • laetitiam, non poterit non transire laetitia transeuntibus eis de quibus erat: sic lignis deficientibus deficit ignis. Bern. de temp. 30. Ad gaudium pervenire cupis; sed erras, qui inter divitias illuc venturum esse te speras. Inter honores gaudium, i. inter solicitudines quaeris? Ista quae sic petis, tanquā datura gaudiū & voluptates, caussae dolorū sunt. Omnes tendimus ad gaudium: sed unde magnum & stabile consequantur, ignorant. Ille ex convivijs & luxuria; ille ex ambitione & circumfusa clientiū turba; ille ex amica; alius ex studiorum liberalium vana •stentatione, & nihil sanantibus literis. Omnes istos oblectamenta fallacia & brevia decipiunt: sicut plausus & acclamationis secund• faver, qui magna solicitudine & partus est, & expiandus. Sen. ep. 59.
sCùm fatigaverint see vino & libidinibus, cùm inter vina (vitia Lips.) illos nox defecit tunc exclamant miseri Virgilianum illud, Namque ut postremam falsa inter gaudia noctem Egerinnis nosti. - Sen. ibid.Cùm fatigaverint se vino & libidinibus, cùm inter vina (vitia Lips.) illos nox defecit tunc exclamant miseri Virgilianum illud, Namque ut postremam falsa inter gaudia noctem Egerinnis nosti. - Sen. ibid.
gNon est beatus, esse se qui non putat. P. Syr. Mis•• est, qui non se beatissimū judicat. Sen• ep. 10. Quid enim refert qualis statu• tuus sit, si tibi videtur malus? Ibid. Nemo foelix est, qui judicio suo nuser est Salvian. de provid. l. 1. Miser est, si […] sua non amplissima videntur. Epicur.Non est beatus, esse se qui non putat. P. Syr. Mis•• est, qui non se beatissimū judicat. Sen• ep. 10. Quid enim refert qualis statu• tuus sit, si tibi videtur malꝰ? Ibid. Nemo foelix est, qui judicio suo nuser est Salvian. de provid. l. 1. Miser est, si 〈…〉 sua non amplissima videntur. Epicur.
