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.
TO THE RIGHT Honourable Sir Horatio Vere, Late Lord General of his Majesties Forces in the Palatinate: And TO THE RIGHT WORTHY and Religious Lady his Wife: True Joy in Christ, and full Joy with Christ.
TO THE RIGHT Honourable Sir Horatio Vere, Late Lord Generall of his Maiesties Forces in the Palatinate: And TO THE RIGHT WORTHY and Religious Ladie his Wife: True Ioy in Christ, and full Ioy with Christ.
RIGHT HONOURABLE, anda truly Noble, (for that is the bestb Nobility that Christian Grace giveth:) give me leave the meanest of many that ⟨image 3⟩wish well to your Lordship, and rejoice in your well-fare, with this sorry Present (though coming somewhat late) to welcome your return home from your late employment abroad: And therein to join Her with you, whomc a spiritual knot, as well as a civill band, hath made one with you in Christ. This the rather, because I assure my self, that you are both of you, of the Persons therein deciphered, and have joint share therefore in the Benefit therein propounded and promised. For the Work it self; I doubt not, but many things will be found in it, that to a mere Natural Man will seem to bed strange Paradoxes; which yet every good Christian, having duly weighed, will easily acknowledge with me, to be agreeable to Truth. So it is indeed, thate Gods works (as that blessed fLight of God, Martin Luther, was wont to say) are effected usually by Contraries. And a Christian Mans Life here (as
none accompanied with more Comforts, and those such as may well not countervail only, but even throughly weigh down the other. In so much, that I see not why a Christian Man, though exposed to such a multitude of Crosses, (were it not for his own, either want of wisdom, or weakness) might not well live the comfortablest life of any Man in the world, whatsoever estate or condition of life God hath pleased to assign and confine him unto. Nor have any therefore cause to waive the profession of Christianity in regard of such Crosses, as a disconsolate and uncomfortable estate. Of Children we use to say, that they are
even those also that for outward things might well live comfortably without. How much more have all cause to desire Christian Grace, when the Comforts that attend it, are so sure and certain, if men be not their own Enemies; yea when no sound Comfort (as is here showed) can be attained without it? Unworthy is he of Issue, that
being toward, dutiful, and inclinable to good things.
RIGHT HONOVRABLE, anda truly Noble, (for that is the bestb Nobilitie that Christian Grace giueth:) giue me leaue the meanest of many that ⟨image 3⟩wish well to your Lordship, and reioyce in your well-fare, with this sorie Present (though comming somewhat late) to welcome your returne home from your late imployment abroad: And therein to ioyne Her with you, whomc a spirituall knot, as well as a ciuill band, hath made one with you in Christ. This the rather, because I assure my selfe, that you are both of you, of the Persons therein decyphered, and haue ioynt share therefore in the Benefit therein propounded and promised. For the Worke it selfe; I doubt not, but many things will bee found in it, that to a meere Naturall Man will seeme to beed strange Paradoxes; which yet euery good Christian, hauing duly weighed, will easily acknowledge with me, to be agreeable to Truth. So it is indeed, thate Gods works (as that blessed fLight of God, Martin Luther, was wont to say) are effected vsually by Contraries. And a Christian Mans Life here (as ⟨image 3⟩gthe Heathen Man said of euery Mans) is a meere Mixture of hContrarieties. iNone encombred with more Crosses; but knone accompanied with more Comforts, and those such as may well not counteruaile only, but euen throughly weigh downe the other. In so much, that I see not why a Christian Man, though exposed to such a multitude of Crosses, (were it not for his owne, either want of wisdome, or weaknesse) might not well liue the comfortablest life of any Man in the world, whatsoeuer estate or condition of life God hath pleased to assigne and confine him vnto. Nor haue any therefore cause to waiue the profession of Christianitie in regard of such Crosses, as a disconsolate and vncomfortable estate. Of Children we vse to say, that they are lCertaine Cares, vn••rtaine Comforts; and yet wee seem how desirous naturally Men and Women are to haue Issue: and ⟨image 4⟩that,n euen those also that for outward things might well liue comfortably without. How much more haue all cause to desire Christian Grace, when the Comforts that attend it, are so sure and certaine, if men be not their owne Enemies; yea when no sound Comfort (as is here shewed) can be attained without it? Vnworthy is he of Issue, thato esteemeth not the Care hee taketh for his Children, especiallyp being toward, dutifull, and inclinable to good things.
aNobilis genere, nobilior sanctitate. Aug. epist. 179.
b[Greek or Hebrew]. Greg. Naz. in Gorgon. & in Basil. [Greek or Hebrew]. Idem in Patr. [Greek or Hebrew]. Idem in Heron. [Greek or Hebrew]. Isidor. Pel. l. 2. ep. 291. Summa apud Deum nobilitas est clarum esse virtutibus. Paulin. ad Celant. Christianum esse, est, verè nobilem esse. Nec gencre sed virtute censetur nobilitas. [Greek or Hebrew]. Iphicrat. Arist. rhet. l. 2. c. 23. Quod optimum nobilissimum. Velleius hist. l. 2. [Greek or Hebrew]. Antisthen. Laert. l. 6. [Greek or Hebrew]. Plato ibid. l. 3. Quis generosus? ad virtutem benè à natura compositus. Non facit nobilem […] plenum fumosis imaginibus: animus facit. Sen. ep. 44. Nemo altero nobilior, nisicui rectius ingenium, & artibus bonis aptius. Idem de ben. l. 3. c. 28. [Greek or Hebrew]. Eurip. Dictye. [Greek or Hebrew]. Epicharm. [Greek or Hebrew]. Democr. Stob. c. 84. animalia muta Quis gene•••• putet nisi fortia? Nobilitae summa est atque unica Virtus. Juven: sat. 8.〈non-Latin alphabet〉. Greg. Naz. in Gorgon. & in Basil. 〈non-Latin alphabet〉. Idem in Patr. 〈non-Latin alphabet〉. Idem in Heron. 〈non-Latin alphabet〉. Isidor. Pel. l. 2. ep. 291. Summa apud Deum nobilitas est clarum esse virtutibus. Paulin. ad Celant. Christianum esse, est, verè nobilem esse. Nec gencre sed virtute censetur nobilitas. 〈non-Latin alphabet〉. Iphicrat. Arist. rhet. l. 2. c. 23. Quod optimum nobilissimum. Velleius hist. l. 2. 〈non-Latin alphabet〉. Antisthen. Laert. l. 6. 〈non-Latin alphabet〉. Plato ibid. l. 3. Quis generosus? ad virtutem benè à natura compositus. Non facit nobilem 〈…〉 plenum fumosis imaginibus: animus facit. Sen. ep. 44. Nemo altero nobilior, nisicui rectius ingenium, & artibus bonis aptius. Idem de ben. l. 3. c. 28. 〈non-Latin alphabet〉. Eurip. Dictye. 〈non-Latin alphabet〉. Epicharm. 〈non-Latin alphabet〉. Democr. Stob. c. 84. animalia muta Quis gene•••• putet nisi fortia? Nobilitae summa est atque unica Virtus. Iuven: sat. 8.
c1 Pet. 3. 7. [Greek or Hebrew]. Greg. Naz. in Gorgon. [Greek or Hebrew]. Idem in Patr. [Greek or Hebrew]. Idem in convent. Episc. Itaque quod Hieron. olim prae•at. in Pr•v. p•ucis immutatis; jungat Epist•l•, qu•s […] Conjugium. I•ò •••ta non dividat, qu•s Christi nect•• […] ad Chrom. & Eus•b. Non debet charta divider, quos amor mutuu• copul•vit, &c.1 Pet. 3. 7. 〈non-Latin alphabet〉. Greg. Naz. in Gorgon. 〈non-Latin alphabet〉. Idem in Patr. 〈non-Latin alphabet〉. Idem in convent. Episc. Itaque quod Hieron. olim prae•at. in Pr•v. p•ucis immutatis; iungat Epist•l•, qu•s 〈…〉 Conjugium. I•ò •••ta non dividat, qu•s Christi nect••〈…〉 ad Chrom. & Eus•b. Non debet charta dividere, quos amor mutuu• copul•vit, &c.
d[Greek or Hebrew]. Cle••thes apud Arrian▪ dissert, l. 4. c. 1.〈non-Latin alphabet〉. Cle••thes apud Arrian▪ dissert, l. 4. c. 1.
eOpera Dei sunt in mediis contrariis. Luther. apud Paulum ab Eilzen in Genes. [Greek or Hebrew]. Greg. Naz. in Cypr.Opera Dei sunt in mediis contrariis. Luther. apud Paulum ab Eilzen in Genes. 〈non-Latin alphabet〉. Greg. Naz. in Cypr.
fVerè [Greek or Hebrew]. Quod de •apt. Dominus Joan. 5. 35.Verè 〈non-Latin alphabet〉. Quod de •apt. Dominus Ioan. 5. 35.
g[…] Senec. epist. 107. [Greek or Hebrew]. Plut. de […]. [Greek or Hebrew]. […] Steb. c. 95.〈…〉 Senec. epist. 107. 〈non-Latin alphabet〉. Plut. de 〈…〉. 〈non-Latin alphabet〉. 〈…〉 Steb. c. 95.
h[Greek or Hebrew]. Casarius apud Gree, Naz. ep. 59.〈non-Latin alphabet〉. Casarius apud Gree, Naz. ep. 59.
l[Greek or Hebrew]. Plut. de prolis […]. [Greek or Hebrew]. Incertus Author. [Greek or Hebrew]. Demberit. apud Stob. c. 74. [Greek or Hebrew]. Eu•ntus apud Plut. de am prol.〈non-Latin alphabet〉. Plut. de prolis 〈…〉. 〈non-Latin alphabet〉. Incertus Author. 〈non-Latin alphabet〉. Demberit. apud Stob. c. 74. 〈non-Latin alphabet〉. Eu•ntus apud Plut. de am prol.
mGen. 15. 2. & 30. 1. John 16. 21. [Greek or Hebrew]; Menand. apud Stob. c. 73.Gen. 15. 2. & 30. 1. Iohn 16. 21. 〈non-Latin alphabet〉; Menand. apud Stob. c. 73.
qabundantly over-countervailed in the Comfort he hath or may have of them. Nor is he worthy of Christ, that accounteth not the Crosses that Christianity and the Profession of it may procure, (for of other Crosses that worldly men are alike subject to with such, what ⟨image 4⟩need I say ought? and yet let these go also in the same reckoning with those;) all abundantly rover-countervailed with those spiritual Comforts, that the assurance of Gods favour towards him in Christ Jesus may afford him, if the Eye of his Soul be throughly opened duly to apprehend it. This mine endeavour is to show in this weak Discourse; (the weaker, sbecause amidst much weakness during my late restraint by sickness, out of broken notes, either reserved by my self, or taken by others from my mouth, as they are wont to be, at the time of the delivery of it, with addition of such things as came then further to mind, and seemed not altogether impertinent, it was by piece-meal put together:) and to incite all good Christians (notwithstanding such occurrents) to strive and strain themselves tby their cheerful carriage in such cases, to seal, up the truth of it (which they cannot but acknowledge;) to ⟨image 5⟩those that may question it, or make doubt of it. This was I the rather induced to take some pains in, supposing that other weak ones like my self, (for of such am I bold to judge, asu the manner is, by my self;) being ordinarily too too backward herein, might have need of some quickening and stirring up thereunto. To which purpose if it shall be available unto any the meanest, I shall have cause to bless God for his blessing thereupon. If to your selves among others, Persons for Place and Piety so eminent, (for evenx the worthiest also have their wants; nor do the best joy so much as they either ought or might in this their blessed estate; andy the very weakest may help on the worthiest:) much more. Let it howsoever testify my deserved respect to you both, and my thankful acknowledgement of your Lordships kindness showed me, in my friend and my self, at home and abroad. So with unfeigned thanks to ⟨image 5⟩Gods goodness for your Lordships Safe return to us, reserved, I hope, in mercy for further Service to God and his Church; and hearty Prayer for the continuance of health and well-fare, such especially as zSaint John wisheth his beloved Gaius, to you both; I take leave and rest ready
qabundantly ouer-counteruailed in the Comfort hee hath or may haue of them. Nor is he worthy of Christ, that accounteth not the Crosses that Christianitie and the Profession of it may procure, (for of other Crosses that worldly men are alike subiect to with such, what ⟨image 4⟩need I say ought? and yet let these goe also in the same reckoning with those;) all abundantly•rouer-counteruailed with those spirituall Comforts, that the assurance of Gods fauour towards him in Christ Iesus may afford him, if the Eye of his Soule bee throughly opened duely to apprehend it. This mine endeuour is to shew in this weake Discourse; (the weaker, sbecause amids much weaknesse during my late restraint by sicknesse, out of broken notes, either reserued by my selfe, or taken by others from my mouth, as they are wont to bee, at the time of the deliuerie of it, with addition of such things as came then further to minde, and seemed not altogether impertinent, it was by peece-meale put together:) and to encite all good Christians (notwithstanding such occurrents) to striue and straine themselues tby their cheerefull cariage in such cases, to seale, vp the truth of it (which they cannot but acknowledge;) to ⟨image 5⟩those that may question it, or make doubt of it. This was I the rather enduced to take some paines in, supposing that other weake ones like my selfe, (for of such am I bold to iudge, asu the manner is, by my selfe;) being ordinarily too too backward herein, might haue neede of some quickning and stirring vp thereunto. To which purpose if it shall be auaileable vnto any the meanest, I shall haue cause to blesse God for his blessing thereupon. If to your selues among others, Persons for Place and Pietie so eminent, (for euenx the worthiest also haue their wants; nor doe the best ioy so much as they either ought or might in this their blessed estate; andy the very weakest may helpe on the worthiest:) much more. Let it howsoeuer testifie my deserued respect to you both, and my thankfull acknowledgement of your Lordships kindnesse shewed mee, in my friend and my selfe, at home and abroad. So with vnfained thankes to
q[Greek or Hebrew]. Eurip. Dan•e.-[Greek or Hebrew]. Idem Androm, inde restituendus apud Stob. cap. 74.〈non-Latin alphabet〉. Eurip. Dan•e.-〈non-Latin alphabet〉. Idem Androm, inde restituendus apud Stob. cap. 74.
u[Greek or Hebrew]. Greg. Naz. in Julian. 1. [Greek or Hebrew]. Idem post redit, suū. Hoc enim proclivi• homo suspicatur in alio quod sentit in seipso. Aug. in Psal. 118. conc. 12.〈non-Latin alphabet〉. Greg. Naz. in Iulian. 1. 〈non-Latin alphabet〉. Idem post redit, suū. Hoc enim proclivi• homo suspicatur in alio quod sentit in seipso. Aug. in Psal. 118. conc. 12.
x[Greek or Hebrew]. Greg. Naz. in Basil.〈non-Latin alphabet〉. Greg. Naz. in Basil.
ANa unseasonable discourse, saithb Sirach's Son, is as Music in Mourning. And to some, peradventure, it will seem somewhat unseasonable to entreat of cJoy in times of Grief; in such a time especially, when so much cause of sorrow, that it may well seem a sin not to be in some sort* sick of it. And yet it will ⟨p. 2⟩not (I hope) prove so unseasonable, if all be well weighed, to entreat even in such a time of such Joy, as Gods Spirit here speaketh of. For dwhen is Physic more seasonable than in time of sickness? Or when had Gods Children more need ofe cheering up,7 than when they are pressed down with the heaviest crosses and calamities?8
ANa vnseasonable discourse, saithb Siracks Sonne, is as Musicke in Mourning. And to some, peraduenture, it will seeme somewhat vnseasonable to entreat of cIoy in times of Griefe; in such a time especially, when so much cause of sorrow, that it may well seeme a sinne not to be in some sort* sicke of it. And yet it will ⟨p. 2⟩not (I hope) proue so vnseasonable, if all be well weighed, to entreat euen in such a time of such Ioy, as Gods Spirit here speaketh of. For dwhen is Physicke more seasonable than in time of sicknesse? Or when had Gods Children more need ofe cheering vp,7 than when they are pressed downe with the heauiest crosses and calamities?8
aMusica in […], importuna narratio.Musica in 〈…〉, importuna narratio.
bEccles. 22. 6.
c[Greek or Hebrew]. Sophocl.〈non-Latin alphabet〉. Sophocl.
eIsaiah. 40. 1. & 50. 4. & 61. 1. Temporis officium est solatia dicere certi, Dumb do•or in cursu est -Ovid. de Pont. 4. 11.Esai. 40. 1. & 50. 4. & 61. 1. Temporis officium est solatia dicere certi, Dum do•or in cursu est -Ovid. de Pont. 4. 11.
The Doctrine delivered in thef former Part of the Psalm, is concerning the powerful and potent Kingdom of Christ: the Glory, Greatness, Might, Majesty, and ample extent whereof, is in most majestical manner, and with a style no less stately described from the first Verse to the tenth.
The Doctrine deliuered in thef former Part of the Psalme, is concerning the powerfull and potent Kingdome of Christ: the Glory, Greatnesse, Might, Maiestie, and ample extent whereof, is in most maiesticall manner, and with a style no lesse stately described from the first Verse to the tenth.
First for Encouragement, 1gto incite the godly to cleave close unto God, and to depend wholly upon him, with assured expectation of safety and deliverance from him, as being so great, so mighty, so potent a Prince.
First for Encouragement, 1gto incite the godly to cleaue close vnto God, and to depend wholly vpon him, with assured expectation of safetie and deliuerance from him, as being so great, so mightie, so potent a Prince.
Secondly,1 for Comfort, hto cheer up their ⟨p. 3⟩hearts that so do, amidst those manifold crosses and calamities that they may chance to be exercised here withal for a while.3
Secondly,1 for Comfort, hto cheere vp their ⟨p. 3⟩hearts that so doe, amids those manifold crosses and calamities that they may chance to be exercised here withall for a while.3
lBetween both which is this pithy and golden Sentence inserted,2 inferred as a Corollary upon the former, prefixed as an Introduction unto the latter; and so shaking hands, as it were, jointly with either: Light is sown for the Righteous; and Joy for the upright in heart.3
lBetweene both which is this pithie and golden Sentence inserted,2 inferred as a Corollary vpon the former, prefixed as an Introduction vnto the latter; and so shaking hands, as it were, ioyntly with either: Light is sowen for the Righteous; and Ioy for the vpright in heart.3
lVers. 11.
2Connection.Connexion.
3Division.Diuision.
Thomas Gataker
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
Transcription key
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⟨image 5⟩
Gods goodnesse for your Lordships Safe returne to vs, reserued, I hope, in mercie for further Seruice to God and his Church; and heartie Prayer for the continuance of health and well-fare, such especially as
Saint Iohn wisheth his beloued Gaius, to you both; I take leaue and rest readie
Rom. 15. 14, 15
. Martem are liticen accendit bellantibus Imbellis ipse: plebsque ignava fortib' Clamour stimulos subdit dimicantibus. Acer, & ad palmae per se […] honores, Si tamen ••rteris, fortius ibit equus. Ovid. P•nt. 2. 11.
Liceat usurpare Pauli illud Rom. 15. 14, 15. Martem are liticen accendit bellantibus Imbellis ipse: plebsque ignava fortib' Clamore stimulos subdit dimicantibus. Acer, & ad palmae per se 〈…〉 honores, Si tamen ••rteris, fortius ibit equus. Ovid. P•nt. 2. 11.
