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.
For,1 Joy the godly mans Portion? may some man say. Experience plainly disproveth it. We see none live more merrily and jovially than wicked and worldly men do; none more heavily and pensively than those that make most conscience of their courses: so that none, it seemeth have indeed less joy than the godly.
For,1 Ioy the godly mans Portion? may some man say. Experience plainly disproueth it. We see none liue more merrily and iouially than wicked and worldly men doe; none more heauily and pensiuely than those that make most conscience of their courses: so that none, it seemeth haue indeed lesse ioy than the godly.
But 1.1 They judge amiss of Joy, and are much mistaken, thatb measure joy by outward laughter, and merriment. A sound substantial joy is one thing, and a tickling laughter is another thing: There is a pain sometime in the one, an ⟨p. 31⟩inward warmth in the other.* Any ridiculous toy may occasion the one, some weighty matter is necessarily the ground of the other. Whether delighteth a man more, or joyeth him more inwardly at the heart, a bag of gold given him, or an inheritance befallen him, that it may be, he scarce smileth at the receipt of, o• some idle jest told him that maketh him laugh till his heart ache, or till he almost burst again withal?c True joy, saith the Heathen man, is, though not a sad, yet a solid and a serious thing. And there is as much difference between idle merriment and sound joy, as between wanton dalliance and well grounded love. Wicked and worldly men may have some kind ofd superficial merriment, some kind of frothy and flashy mirth, such as may† wet the mouth, but not warm the heart, may smooth the brow, but not fill the breast; like ea slight dash of rain, that washeth the stalk, but wetteth not the root, and therefore doth the grass little good; or to use Solomons comparison, flike an handful of brush wood or sear thorns under the pot, that maketh a great noise, and giveth a great blaze, but heateth little, boileth nothing, leaveth the meat still asg raw as it was when it went in: But true, sound and substantial joy, such as that is that the godly have, (as is here said to belong to them) do such never attain to.
But 1.1 They iudge amisse of Ioy, and are much mistaken, thatb measure ioy by outward laughter, and merriment. A sound substantiall ioy is one thing, and a tickling laughter is another thing: There is a paine sometime in the one, an ⟨p. 31⟩inward warmth in the other.* Any ridiculous toy may occasion the one, some weightie matter is necessarily the ground of the other. Whether delighteth a man more, or ioyeth him more inwardly at the heart, a bag of gold giuen him, or an inheritance befallen him, that it may be, he scarce smileth at the receit of, o• some idle iest told him that maketh him laugh till his heart ake, or till he almost burst againe withall?c True ioy, saith the Heathen man, is, though not a sad, yet a solide and a serious thing. And there is as much difference betweene idle merriment and sound ioy, as betweene wanton daliance and well grounded loue. Wicked and worldly men may haue some kinde ofd superficiall merriment, some kinde of froathie and flashie mirth, such as may† wet the mouth, but not warme the heart, may smooth the brow, but not fill the brest; like ea slight dash of raine, that washeth the stalke, but wetteth not the roote, and therefore doth the grasse little good; or to vse Salomons comparison, flike an handfull of brush wood or seare thornes vnder the pot, that maketh a great noise, and giueth a great blase, but heateth little, boileth nothing, leaueth the meat still asg raw as it was when it went in: But true, sound and substantiall ioy, such as that is that the godly haue, (as is here said to belong to them) doe such neuer attaine to.
1Answer 1.
bTu illum judicas gaudere, qui ridet? Aninus debet esse •lacer, &c. Sen. ep. 23.
*Itaque rectè Cit. de Orat. l. 2. Ingenij fructus tenuissimus est risus. Et ibid. Locus & regio quasi ridiculi turpitudine & deformitate quadam continetur. Vide & Quintil. instit. l. 6. c. 3.
cRes severa est verum gaudium. Sen. ep. 23.
dCaetera hilaritates leves sunt; frontem remittunt, pectus non implent. Ibid.
†[Greek or Hebrew]. Homer. Iliad. [Greek or Hebrew]〈non-Latin alphabet〉. Homer. Iliad. 〈non-Latin alphabet〉
eHac quibus delectatur vulgus, tenuem quandam habent ac perfusoriam voluptatem. Sen. ib. i. leviter aspergentem, non & penetrantem. Lips.
fStolidi risus, spinarum sub olla crepitus. Eccles. 7. 6. Ecquando ne vidisti flamma stipul• exortā, claro strepitu, largo fulgore, cito incremento, sedenim materiâ levi, caduco incendio, nullis reliqurijs. Apul. in apolog. L•titiae secularis [Greek or Hebrew] aptissima.Stolidi risus, spinarum sub olla crepitus. Eccles. 7. 6. Ecquando ne vidisti flamma stipul• exortā, claro strepitu, largo fulgore, cito incremento, sedenim materiâ levi, caduco incendio, nullis reliqurijs. Apul. in apolog. L•titiae secularis 〈non-Latin alphabet〉 aptissima.
2.1 We see what they make show of outwardly, but we see not what they feel inwardly. hThe soul only knoweth it own bitterness, saith Solomon: And,i even in laughter oft the heart is heavy. kYou see all of you what an handsome shoo this is, said the Roman sometime, but where it pincheth me, I feel only my self. So here, saith Ambrose, lYou see how such feast and riot outwardly; but you consider not what gripes and twitches their consciences feel inwardly. Their laughter is never better than a light giggling, many times, but a strained grinning,m like the laughter of such as have eaten of mad Smallage, which though it wring them exceedingly inwardly, yet setteth them on grinning outwardly, and so maketh them go away with a seeming laughter. nIn the transgression of the wicked there is a snare, saith Solomon: And,o the wicked man is holden in the cords of his own sin. Every wicked man carrieth an halter about him to strangle his own joy withal, to mar his own mirth. The guilt of his sin is asp an unseen sore, that putteth him to many a privy pang, that himself only feeleth; asq a silent scourge that giveth him many a secret jerk, that none heareth or seeth but himself alone.
2.1 We see what they make shew of outwardly, but wee see not what they feele inwardly. hThe soule only knoweth it owne bitternesse, saith Salomon: And,i euen in laughter oft the heart is heauie. kYou see all of you what an handsome shooe this is, said the Romane sometime, but where it pincheth me, I feele only my selfe. So here, saith Ambrose, lYou see how such feast and riot outwardly; but you consider not what gripes and twitches their consciences feele inwardly. Their laughter is neuer better than a light gigling, many times, but a strained grinning,m like the laughter of such as haue eaten of madde Smallage, which though it wring them exceedingly inwardly, yet setteth them on grinning outwardly, and so maketh them goe away with a seeming laughter. nIn the transgression of the wicked there is a snare, saith Salomon: And,o the wicked man is holden in the cords of his owne sinne. Euery wicked man carrieth an halter about him to strangle his own ioy withall, to marre his owne mirth. The guilt of his sinne is asp an vnseene sore, that putteth him to many a priuie pang, that himselfe onely feeleth; asq a silent scourge that giueth him many a secret jerke, that none heareth or seeth but himselfe alone.
iProv. 14. 13. medio de fonte leporum Surgit amari aliquid, quod in ipsis floribus angat. Lucret. l. 4. Hilaritas ficta est: aut gravis & suppurata tristitia. Sen. ep. 80.
kCalceus iste vobis nonne concinnus admodum videtur; solus ipse ubi pedem angat persentisco. Aemylius apud Plut. in vita ejus & Hieron. ad Jovin. l. 1.Calceus iste vobis nonne concinnus admodum videtur; solus ipse ubi pedem angat persentisco. Aemyliꝰ apud Plut. in vita ejus & Hieron. ad Iovin. l. 1.
lVides convivium, laetitiam: interroga conscientiam. Ambros. offic. l. 1. c. 12. Perpetua anxietas nec mensae tempore cessat. Juvenal. sat. 13.Vides convivium, laetitiam: interroga conscientiam. Ambros. offic. l. 1. c. 12. Perpetua anxietas nec mensae tempore cessat. Iuvenal. sat. 13.
mSardonius hic risus est: mordet eos interim interius con scientiae vermis cauterijs omnibus acrior. Calvin. institut. l. 1. c. 3.Sardonius hic risus est: mordet eos interim interius cō scientiae vermis cauterijs omnibus acrior. Calvin. institut. l. 1. c. 3.
3.1 Take it2 at the best, it is but as the joy of those that are held, as we say, in a fools paradise; deluded with a groundless conceit of vain hopes: as of a frantic person, that hath yet some slightsome turns by times, or is held witht a merry kind of madness: or of a mad man, that uimagineth himself a rich and a great man, when he is indeed but a poor beggarly wretch: as of children in a siege, that being not apprehensive of the danger they are in, are as busy at their sports, as their parents are at the breach, while the City is ready to be sacked; or* as of men in a sleep; (it is just the sinners case; his whole life is but asx a sleep; he is no more awake though his eyes be open, then those beasts that are said to sleep so: his estate asy a dream:) that dreaming of strange matters, have many false joys, and false fears, whichz as soon as they are awaked, do all vanish, and prove just ⟨p. 34⟩nothing.* Safe they may be, saith the Heathen man, but they are never secure. And, Secure, say I, they may sometime be, but they can never be safe. As the Peace they have, is but a seeming peace: so the joy they have is but a counterfeit joy; no true peace, no sound, no substantial joy.
3.1 Take it2 at the best, it is but as the ioy of those that are held, as we say, in a fooles paradise; deluded with a groundlesse conceit of vaine hopes: as of a franticke person, that hath yet some slightsome turnes by times, or is held witht a merrie kinde of madnesse: or of a mad man, that uimagineth himselfe a rich and a great man, when he is indeed but a poore beggerly wretch: as of children in a siege, that being not apprehensiue of the danger they are in, are as busie at their sports, as their parents are at the breach, while the Citie is readie to be sacked; or* as of men in a sleepe; (it is iust the sinners case; his whole life is but asx a sleepe; he is no more awake though his eyes be open, then those beasts that are said to sleepe so: his estate asy a dreame:) that dreaming of strange matters, haue many false ioyes, and false feares, whichz as soone as they are awaked, doe all vanish, and proue iust ⟨p. 34⟩nothing.* Safe they may be, saith the Heathen man, but they are neuer secure. And, Secure, say I, they may sometime be, but they can neuer be safe. As the Peace they haue, is but a seeming peace: so the ioy they haue is but a counterfeit ioy; no true peace, no sound, no substantial ioy.
1Answer 3.
2Quamvis ex honesta causa imperitus homo gaudeat, tamen affectum ejus impotentem, & in diversa statim inclinaturum, voluptatem voco opinione falsi boni motā, immoderatam, & immodicā. Sen. ep. 59.Quamvis ex honesta causa imperitus homo gaudeat, tamen affectum ejus impotentem, & in diversa statim inclinaturum, voluptatem voco opinione falsi boni motā, immoderatam, & immodicā. Sen. ep. 59.
sLucida intervalla.
tInsaniae illis genus hilare contigit. (qualis illa Argivi cujusdam apud Horatium ep. 2. l. 2.) Sed non est illa hilaritas longa. Observa: videbis eosdem intra exiguum tempus acerrimè ride••, & accrrimè rabere. Sen. epist. 29. Hilarem illis contingit insaniam insanire, ac per risum furere. Idem de beat. cap. 12.Insaniae illis genꝰ hilare cōtigit. (qualis illa Argivi cujusdam apud Horatium ep. 2. l. 2.) Sed non est illa hilaritas longa. Observa: videbis eosdem intra exiguum tempus acerrimè ride••, & accrrimè rabere. Sen. epist. 29. Hilarem illis contingit insaniam insanire, ac per risum furere. Idem de beat. cap. 12.
uQualis Thrasylaus ille Atheniensis qui onmes naves suas credidit, quae in Piraeum appellerent. Athen. dipnosoph. lib. 12.
*Peccatores dormientibus similes. Anastas. in Hexam. lib. 1. [Greek or Hebrew]. Clem. paedag. lib. 2. cap. 10. Imò & somniantibus qui pericula vera non extimescunt, vana timent. Herolt. de temp. 2.Peccatores dormientibus similes. Anastas. in Hexam. lib. 1. 〈non-Latin alphabet〉. Clem. paedag. lib. 2. cap. 10. Imò & somniantibus qui pericula vera non extimescunt, vana timent. Herolt. de temp. 2.
I answer: 1.1 Those that object this, as Bernard speaketh, do butb seek for a straw to thrust out their own eyes with. For do they see and observe many such, as they say, that live uncouth & uncomfortable lives? They might as well on the other side, if they pleased, see and observe many more that have lived wonderful cheerfully ceven in extreme want and penury, in so much that their whole life, for the cheerfulness of it, hath been asd a continual feast; that have carried themselves most comfortably amidst many grievous calamities, that a man would wonder how they could stand upright, or hold up the head under the weight of them, so as they have done.e Not so only (saith the Apostle, having spoken of Christian mens rejoicing in their hope of glory;) but we glory also even in our afflictions. And the faithful Hebrews, fwith much joy suffered the loss of their goods. And the Apostles ⟨p. 35⟩gwent from the Consistory when they had been beaten, rated and reviled, rejoicing that they were graced so to be disgraced for Christ. And Many a Martyr of Christ hath goneh as merrily to the stake, as others would have done to a feast. Now these men see and observe the one, but the other they will not see, because they are willing to pick a quarrel to Christian profession. To use a Comparison, used before me byi a right reverend Divine. Suppose a man come into one of your shops, and ask to see some wares: which when he is showed, he findeth some fault with; & though you tell him you will show him better, yet he refuseth to see them, and so goeth his way: will you not say that such a one came not to buy, but to cavil? In like manner, when men to object against piety and godliness, as the mother and means of a most uncomfortable life, shall pick out examples of some few distressed and disconsolate Christians, that either oppressed with melancholy, ork mistaken through weakness of judgement in their own estates, live pensively, and shall refuse to take notice of others many more, ten to one, that live cheerfully, and go on joyfully with much comfort and contentment in a religious course of life; we may well say and deem of such, that they deal very unequally, and are bent to cavil only at the practise and profession of piety, because lthey have no love or liking to it.
I answer: 1.1 Those that obiect this, as Bernard speaketh, do butb seeke for a straw to thrust out their owne eies with. For doe they see and obserue many such, as they say, that liue vncouth & vncomfortable liues? They might as well on the other side, if they pleased, see and obserue many more that haue liued wonderfull cheerefully ceuen in extreme want and penury, in so much that their whole life, for the cheerefulnesse of it, hath beene asd a continuall feast; that haue caried themselues most comfortably amids many grieuous calamities, that a man would wonder how they could stand vpright, or hold vp the head vnder the weight of them, so as they haue done.e Not so only (saith the Apostle, hauing spoken of Christian mens reioycing in their hope of glory;) but we glory also euen in our afflictions. And the faithfull Hebrews, fwith much ioy suffered the losse of their goods. And the Apostles ⟨p. 35⟩gwent from the Consistorie when they had beene beaten, rated and reuiled, reioycing that they were graced so to be disgraced for Christ. And Many a Martyr of Christ hath goneh as merrily to the stake, as others would haue done to a feast. Now these men see and obserue the one, but the other they will not see, because they are willing to picke a quarrell to Christian profession. To vse a Comparison, vsed before me byi a right reuerend Diuine. Suppose a man come into one of your shops, and aske to see some wares: which when he is shewed, he findeth some fault with; & though you tell him you will shew him better, yet he refuseth to see them, and so goeth his way: will you not say that such a one came not to buy, but to cauill? In like manner, when men to obiect against piety and godlinesse, as the mother and meanes of a most vncomfortable life, shall picke out examples of some few distressed and disconsolate Christians, that either oppressed with melancholy, or
1Answer 1.
bFestucā quaerunt, unde oculum sibi eruant. Ben. de bon. deser.Festucā quaerunt, unde oculum sibi eruant. Ben. de bon. deser.
2.1 Are good men, sayest thou, many times heavy and sad? It is not godliness or holiness ⟨p. 36⟩that maketh them so heavy, but the want of it rather, either in others or in themselves.
2.1 Are good men, sayest thou, many times heauie and sad? It is not godlinesse or holinesse ⟨p. 36⟩that maketh them so heauie, but the want of it rather, either in others or in themselues.
And not to insist long upon the former, that the godly are oft heavy, not because they are themselves holy, but because others,m whom they desire should be so,n are not as themselves are. It is not their own holiness, but thy profaneness that maketh them heavy. Aso the bad lives of the Sodomites were an heart-sore to Lot, andp the wicked courses of Davids enemies, a great grief unto David. qNor were a man indeed truly good, did he not desire to have others also good;r nor can he be desirous that others should do well, but he must needs be grieved when he shall see them do otherwise than well. They are one main cause of their heaviness, that find fault with them for it. They should have the less cause to be heavy, and it were not for such as they are.
And not to insist long vpon the former, that the godly are oft heauie, not because they are themselues holy, but because others,m whom they desire should be so,n are not as themselues are. It is not their owne holinesse, but thy prophanenesse that maketh them heauie. Aso the bad liues of the Sodomites were an heart-sore to Lot, andp the wicked courses of Dauids enemies, a great griefe vnto Dauid. qNor were a man indeed truly good, did hee not desire to haue others also good;r nor can he be desirous that others should doe well, but he must needs be grieued when hee shall see them doe otherwise than well. They are one maine cause of their heauinesse, that finde fault with them for it. They should haue the lesse cause to be heauie, and it were not for such as they are.
qSicut, Malus bonum esse vult malum, ut sit sui similis. Plaut. Trimum. 2. 2. Ita bonus bonum.
rMagnus bonorum labour est mores tolerare contrarios, quibus qui non offenditur, parum proficit. Tantum enim torquet justum alieni peccati iniquitas, quantum à sua recedit. Aug. in sent. Prosper. 122. Itaque site ac verè Martin. Dum. de morib. Qui aequo animo malis immise•tur, malus est.Magnus bonorum labor est mores tolerare contrarios, quibus qui non offenditur, parum proficit. Tantum enim torquet justum alieni peccati iniquitas, quantum à sua recedit. Aug. in sent. Prosper. 122. Itaque scite ac verè Martin. Dum. de morib. Qui aequo animo malis immise•tur, malus est.
But to let that pass, it is not so much the light of their present, as the consideration of their former estate that maketh good men so sad. They are not heavy, because they are now holy, buts because they were not sooner such: that they have spent, or mis-spent rather so much time, in an unholy course of life, which now seeing their own folly, they seriously repent of, and are sincerely sorry for. Or if their grief arise, as it may well also, from the sight of the present; it is because they are no holier than they are. tThe godly, saith one, are not heavy therefore, because they are holy; but therefore are they heavy, ⟨p. 37⟩because they are no more holy; because they are not so holy yet as they would be: because they see so muchu unholiness yet abide by them. Asx the love of money maketh men think that they have never enough of it; and the greedy desire of having still more, makes them not regard or take notice of what already they have. You shall hear the rich oft complain that they arey but very poor men; and they are indeed in some respect as they say. So the great love of godliness, and the greedy desire of it, and that even out of the comfort and sweetness that they have felt and found in it, doth oft so possess the hearts and minds of the godly, that it withholdeth them from seeing and taking notice of what they have, and maketh them many times pensive, because they have so littlez as they imagine, though being more than ordinarily stored with it, of that which so earnestly they desire. Nor ought that heaviness of theirs therefore be imputed to be holiness, which either the true or supposed want of it produceth. It is a very unequal thing, to charge holiness with that that unholiness is the cause of, and much more to challenge the godly for that, which themselves and such as they be, are the cause of.
But to let that passe, it is not so much the light of their present, as the consideration of their former estate that maketh good men so sad. They are not heauie, because they are now holy, buts because they were not sooner such: that they haue spent, or mis-spent rather so much time, in an vnholy course of life, which now seeing their owne folly, they seriously repent of, and are sincerely sorie for. Or if their griefe arise, as it may well also, from the sight of the present; it is because they are no holier than they are. tThe godly, saith one, are not heauie therefore, because they are holy; but therefore are they heauie, ⟨p. 37⟩because they are no more holy; because they are not so holy yet as they would be: because they see so muchu vnholinesse yet abide by them. Asx the loue of money maketh men thinke that they haue neuer enough of it; and the greedie desire of hauing still more, makes them not regard or take notice of what already they haue. You shall heare the rich oft complaine that they arey but very poore men; and they are indeed in some respect as they say. So the great loue of godlinesse, and the greedie desire of it, and that euen out of the comfort and sweetnesse that they haue felt and found in it, doth oft so possesse the hearts and mindes of the godly, that it withholdeth them from seeing and taking notice of what they haue, and maketh them many times pensiue, because they haue so littlez as they imagine, though being more than ordinarily stored with it, of that which so earnestly they desire. Nor ought that heauinesse of theirs therefore be imputed to be holines, which either the true or supposed want of it produceth. It is a very vnequall thing, to charge holinesse with that that vnholinesse is the cause of, and much more to challenge the godly for that, which themselues and such as they be, are the cause of.
sNeminem pudet, nemimem poenitet, nisi quod plane retrò non fuerit. Tertull. apolog.
tGreenham alicubi.
u[Greek or Hebrew]. Greg. Naz de Sasim. Ep sc.〈non-Latin alphabet〉. Greg. Naz de Sasim. Ep sc.
y[Greek or Hebrew]. Chrysost. in 1 Cor. hom. 14. Confessio est paupertatis augendi cupiditas. Omnis enem cupido acquirendi ex opinione inopiae venit. Apul. in apolog.〈non-Latin alphabet〉. Chrysost. in 1 Cor. hom. 14. Confessio est paupertatis augendi cupiditas. Omnis enem cupido acquirendi ex opinione inopiae venit. Apul. in apolog.
zQuid enim refert quàm magnum sit, quod tibi minus est. Apul. ibid.
3.1 Do some godly men lead a very uncomfortable life? It is by means of their weakness and ignorance of their own happiness. aThey judge not aright of their own present estate; they are not yet acquainted with the voice of Gods Spirit, that speaketh peace and ⟨p. 38⟩comfort to their souls. As when men come at first into a strange country, it is some space of time ere they can understandb the language, and so come to converse familiarly with the Natives thereof. So is it with Gods Children oft for some space of time, after their first conversion to God and godliness, they understand not instantly the language of Gods Spirit, which they have not been formerly acquainted with; nor apprehend they therefore presently those sweet comforts and joys that their present estate and condition affordeth. It is with them as with a prisoner or a condemned person, that though he have his pardon signed and sealed, and news brought him of it, asc Jacob had of Josephs life and state, yet doth not believe it; or when the deed it self is showed to him, yet because he cannot himself read it, or see his own name in it, or else because, it may be, he mistaketh somewhat in it, giveth no credit at all to it, and so hath no more joy of it yet, than as if it were not. And we may add also, that even melancholy is many times a cause of it. For Gods grace, though it renew and change the disposition of the soul, yet it altereth not the natural constitution of the body. Even the godly therefore, as they are some of them made of a melancholic mould as well as others, so are they dsubject, as well as others, to melancholic passions and affections? An humour that is wont to raise many strange imaginations, groundless griefs, false fears and frights, senseless surmises; ⟨p. 39⟩and as* a piece of coloured glass maketh all that is seen through it, yea the very7 Sunbeams, that pass in by it, seem all of the same colour with it self; so this black humour representeth all things to the eye of the soul† as duskish and dark, full of horror and terror, even the very bright beams of Gods favour, and the lovely fruits and effects of it, picking many times matter of fear and misdoubt out of those things, that might give it best assurance.
3.1 Doe some godly men lead a very vncomfortable life? It is by meanes of their weaknesse and ignorance of their owne happinesse. aThey iudge not aright of their owne present estate; they are not yet acquainted with the voice of Gods Spirit, that speaketh peace and ⟨p. 38⟩comfort to their soules. As when men come at first into a strange countrey, it is some space of time ere they can vnderstandb the language, and so come to conuerse familiarly with the Natiues thereof. So is it with Gods Children oft for some space of time, after their first conuersion to God and godlinesse, they vnderstand not instantly the language of Gods Spirit, which they haue not beene formerly acquainted with; nor apprehend they therefore presently those sweet comforts and ioyes that their present estate and condition affordeth. It is with them as with a prisoner or a condemned person, that though hee haue his pardon signed and sealed, and newes brought him of it, asc Iacob had of Iosephs life and state, yet doth not beleeue it; or when the deed it selfe is shewed to him, yet because he cannot himselfe reade it, or see his owne name in it, or else because, it may be, he mistaketh somewhat in it, giueth no credit at all to it, and so hath no more ioy of it yet, than as if it were not. And we may adde also, that euen melancholy is many times a cause of it. For Gods grace, though it renue and change the disposition of the soule, yet it altereth not the naturall constitution of the bodie. Euen the godly therefore, as they are some of them made of a melancholike mould as well as others, so are they dsubiect, as well as others, to melancholike passions and affections? An humour that is wont to raise many strange imaginations, groundlesse griefes, false feares and frights, senselesse surmises; ⟨p. 39⟩and as* a peece of coloured glasse maketh all that is seene thorow it, yea the very7 Sunnebeames, that passe in by it, seeme all of the same colour with it selfe; so this blacke humour representeth all things to the eye of the soule
1Answer. 3.
aFoelicitatem ipsi suam no intelligunt. Sen. de benef. lib. 2. cap. 27.
*Per vitrū viride visa viridia videatur. Cardan. de subtil. l. 7.Per vitrū viride visa viridia videatur. Cardan. de subtil. l. 7.
7Tinguntur ab eis in quorum oram subeundo venerunt. Plin. hist. not. l. 2. c. 18.Tinguntur ab eis in quorum oram subeundo venerunt. Plin. hist. nat. l. 2. c. 18.
†Uti de slava bile Varro in Eumenid. Arquatis lutea videntur, etiam quae non sunt lutea. Nonius de propr. serm. l. 1.Vti de slava bile Varro in Eumenid. Arquatis lutea videntur, etiam quae non sunt lutea. Nonius de propr. serm. l. 1.
That whiche the Devil also taking advantage of, is not negligent to work upon, and by means thereof, to possess the minds of such, with such conceits of themselves, which by reason of their melancholy, having once made a deep impression, are not easily again removed, as may vex and turmoil them, and either make them weary of Gods ways, or discourage others from entering into them. And it is unequal to ascribe that unto godliness in general, that proceedeth from thef special constitution of some few godly ones only, and is no other than is common to them, with many other profane also, being of the same constitution, though not in the same condition, that they are. We see, scholars many, more than others ordinarily, subject to melancholy, because their retired courses of life and privacy of study, is a great means to feed that humour where it is naturally found: yet neither followeth it therefore, that all Scholars live uncomfortable lives, because some do so, that are possessed and oppressed ⟨p. 40⟩with that humour. Nor may that rightly be ascribed to study and learning, which not it, but the constitution of some students produceth.
That whiche the Deuill also taking aduantage of, is not negligent to worke vpon, and by meanes thereof, to possesse the minds of such, with such conceits of themselues, which by reason of their melancholy, hauing once made a deepe impression, are not easily againe remoued, as may vex and turmoile them, and either make them wearie of Gods waies, or discourage others from entring into them. And it is vnequall to ascribe that vnto godlinesse in generall, that proceedeth from thef speciall constitution of some few godly ones only, and is no other than is common to them, with many other prophane also, being of the same constitution, though not in the same condition, that they are. We see, schollers many, more than others ordinarily, subiect to melancholy, because their retired courses of life and priuacie of studie, is a great meanes to feed that humour where it is naturally found: yet neither followeth it therefore, that all Schollers liue vncomfortable liues, because some doe so, that are possessed and oppressed ⟨p. 40⟩with that humour. Nor may that rightly be ascribed to studie and learning, which not it, but the constitution of some students produceth.
eSee Bright of Melanchol. chap. 17. & 34. & 35.
fQuomodo Cicer. de senect. Non est proprium hoc senectutis vitium, sed commune valetudinis.
4.1 Do men live sometime not so comfortably, when they begin to grow godly? The untowardness of their corrupt nature is the cause of it. It is no marvel if the spiritual breeding be with some difficulty: especially when we go, asg Rebekah did, with two twins, and those such too as cannot agree well together. No marvel, I say, if there be someh striving and struggling, and such as may sometime cause much inward trouble and distraction, until the better of them have got the upper hand of the other. iMake choice of the best course of life, said the Heathen man sometime, and use and custom will make it familiar and pleasant. But as it is with millstones, though they be hewed as fit as may be either to other, yet they grind not at first so handsomely, till they have wrought sometime together: Or apparel, though well made, and fit for the body, yet is not so easy at the first putting on, as when it hath been worn a while: Nor do man and wife many times, especially having some cross qualities, agree so well at first as they do afterward, when they come to understand more throughly either others disposition, and have learned to fashion and apply themselves either to other. So it is here:k Christs yoke, saith Gregory, seemeth heavy at the first taking of it up; it becometh easy, yea delightful, ⟨p. 41⟩when a while we have borne it. Gods Spirit and our corrupt nature do not fadge so well at first: they seem somewhat uncouth courses that we are entered into, till we have inured our selves unto them. It is our ownl untowardness, and unruliness, ourm sticking at the birth, our unwillingness to yield our selves up wholly unto God,n the rebelliousness of our spirit not reduced so easily to the obedience of Gods good Spirit, that hindereth our comfort, that procureth to us that discomfort, which more godliness admitted and given way to would cure. oFor the cause taken away, the effect would soon cease.
4.1 Doe men liue sometime not so comfortably, when they begin to grow godly? The vntowardnesse of their corrupt nature is the cause of it. It is no maruell if the spirituall breeding be with some difficultie: especially when we go, asg Rebekkah did, with two twins, and those such too as cannot agree well together. No maruell, I say, if there be someh striuing and strugling, and such as may sometime cause much inward trouble and distraction, vntill the better of them haue got the vpper hand of the other. iMake choice of the best course of life, said the Heathen man sometime, and vse and custome will make it familiar and pleasant. But as it is with milstones, though they be hewed as fit as may be either to other, yet they grinde not at first so handsomely, till they haue wrought sometime together: Or apparell, though well made, and fit for the bodie, yet is not so easie at the first putting on, as when it hath been worne a while: Nor doe man and wife many times, especially hauing some crosse qualities, agree so well at first as they doe afterward, when they come to vnderstand more throughly either others disposition, and haue learned to fashion and apply themselues either to other. So it is here:k Christs yoake, saith Gregory, seemeth heauie at the first taking of it vp; it becommeth easie, yea delightfull, ⟨p. 41⟩when a while we haue borne it. Gods Spirit and our corrupt nature do not fadge so well at first: they seeme somewhat vncouth courses that we are entred into, till we haue inured our selues vnto them. It is our ownel vntowardnesse, and vnrulinesse, ourm sticking at the birth, our vnwillingnesse to yeeld our selues vp wholly vnto God,n the rebelliousnesse of our spirit not reduced so easily to the obedience of Gods good Spirit, that hindreth our comfort, that procureth to vs that discomfort, which more godlinesse admitted and giuen way to would cure. o
i[Greek or Hebrew]. Pythagoricum monitum. Plut. de fuga. & de sanit. Verum [Greek or Hebrew] magis, uti idem de tranquill. Hinc Antonini Imper. monitum vitae suae l. 12. [Greek or Hebrew].〈non-Latin alphabet〉. Pythagoricum monitum. Plut. de fuga. & de sanit. Verum 〈non-Latin alphabet〉 magis, uti idem de tranquill. Hinc Antonini Imper. monitum vitae suae l. 12. 〈non-Latin alphabet〉.
k[Greek or Hebrew] Matth. 11. 29. Grave dumb tollis, suave cùm tuleris. Greg. in Ezech. l. 2. hom. 7. Quàm malè inassueti veniunt ad aratra juv•enci?〈non-Latin alphabet〉Matth. 11. 29. Grave dum tollis, suave cùm tuleris. Greg. in Ezech. l. 2. hom. 7. Quàm malè inassueti veniunt ad aratra juv•enci?
5.1 Are even godly men sometime in very lamentable plight? Their own wickedness, their own wantonness, not their weakness only, is sometime the cause of it. For evenp Gods children also oft-times straying out of Gods way, as we are wont to say of children, light into harms way, and come home again by weeping cross. Even Gods children are now and then shaking hands with the wicked, and taking part with Gods enemies, asq Jehoshaphat with Ahab, which they pay full dear for oftentimes before they have done with it: yea as our children, so rGods children, when they are full fed especially, are over-prone to grow wanton, and will needs be dipping their finger sometime in the Devils sauce, as I may so say; as children sometime out of a lickerish disposition, will be tampering with such things,* as they are forbidden ⟨p. 42⟩to meddle with, and it is dangerous for them to deal with; which costeth them afterward many a deep sigh and a salt tear, ere they can recover again of the evil, and the inward discomfort, that by means thereof accrueth unto them. It was Davids case:s when he was now at rest and ease,t he was led aside, and fell a dallying with some sinful delights, thatu eclipsed his joy and comfort, and procured to him such discomfort, as made his life for a long time together most uncomfortable to him,x it being a long time ere he could throughly recover his former state of joy and comfort again. But what is the true cause of discomfort in such cases? It is not godliness; it is10 ungodliness. yA disordered patient, we say, maketh a cruel Physician. The patients disorder and misdieting of himself, contrary to the rules by the Physician prescribed him, procureth him oft much pain, disturbeth the cure of his disease, hindereth his recovery, requireth new purgings and potions, yea peradventure •earings and cuttings, that otherwise he should not have needed; whichz to lay the fault of, therefore, on the Physician, or the rules of Physic, or the courses by him prescribed, and of the patient neglected, were unreasonable and senseless.
5.1 Are euen godly men sometime in very lamentable plight? Their owne wickednesse, their owne wantonnesse, not their weaknesse only, is sometime the cause of it. For euenp Gods children also oft-times straying out of Gods way, as wee are wont to say of children, light into harmes way, and come home againe by weeping crosse. Euen Gods children are now and then shaking hands with the wicked, and taking part with Gods enemies, asq Iosaphat with Ahab, which they pay full deare for oftentimes before they haue done with it: yea as our children, so rGods children, when they are full fed especially, are ouer-prone to grow wanton, and will needs be dipping their finger sometime in the Deuils sauce, as I may so say; as children sometime out of a lickerish disposition, will be tampering with such things,* as they are forbidden ⟨p. 42⟩to meddle with, and it is dangerous for them to deale with; which costeth them afterward many a deepe sigh and a salt teare, ere they can recouer againe of the euill, and the inward discomfort, that by meanes thereof accrueth vnto them. It was Dauids case:s when he was now at rest and ease,t hee was led aside, and fell a dalying with some sinfull delights, thatu eclipsed his ioy and comfort, and procured to him such discomfort, as made his life for a long time together most vncomfortable to him,x it being a long time ere he could throughly recouer his former state of ioy and comfort againe. But what is the true cause of discomfort in such cases? It is not godlinesse; it is10 vngodlinesse. yA disordered patient, wee say, maketh a cruell Physitian. The patients disorder and misdieting of himselfe, contrary to the rules by the Physitian prescribed him, procureth him oft much paine, disturbeth the cure of his disease, hindereth his recouery, requireth new purgings and potions, yea peraduenture earings and cuttings, that otherwise hee should not haue needed; which
61 Are the godly in these cases full of sorrow and grief? Even in such sorrow and sadness there is the† seed of sound joy.a The way to joy is by grief; as the way by Physic is to health. As the worldly mansb joy endeth in ⟨p. 43⟩grief; so the godly mansc grief endeth in joy. dHe is not far from true joy, that can sincerely sorrow for his sin. For ase war with the world procureth peace with God; sof sorrow for sin produceth joy in God. Yea he hath much matter of sound joy in him, as we shall afterward see, that can and doth seriously lament and bewail his own wants, his untowardness, his former wantonness, his wickedness. What say I, there is matter of joy? There is even joy oft herein. There areg tears of joy, as well as of grief; and there is alsoh a mixture oft of the one with the other. Men takei pleasure and delight sometime even in mourning and bemoaning themselves, as well as in mirth. And I make no doubt, but that many of Gods children do many times take as muchk delight, and find as much comfort, even in their godly grief, and in the bewailing of their wants, as any worldly men do ordinarily in those outward pleasures, that their hearts and affections are most carried away with. Nor let any natural man much marvel hereat. For if such can take so much pleasure, as I have heard some of them confess, and asl Augustine observeth, in seeing an idle play of some feigned subject, that so affecteth them, that it draweth tears from them, though the thing ⟨p. 44⟩acted nothing at all concern them, nor, it may be, ever was in truth executed, that they desire and long exceedingly to see it again; then they need not marvel, if Gods Children can take much more pleasure in this their holy grief, though it draw many a tear from them, that so nearly concerneth them; and in those religious tears, which are so pleasing to God, that they causem much joy in heaven, and by whichn so much benefit accrueth to themselves. They may well be comfortable, that areo the procurers of comfort; they may well be pleasant and delightful tears, that arep sure pledges of eternal joy and delight.
61 Are the godly in these cases full of sorrow and griefe? Euen in such sorrow and sadnesse there is the† seed of sound ioy.a The way to ioy is by griefe; as the way by Physicke is to health. As the worldly mansb ioy endeth in ⟨p. 43⟩griefe; so the godly mansc griefe endeth in ioy. dHe is not farre from true ioy, that can sincerely sorrow for his sinne. For ase warre with the world procureth peace with God; sof sorrow for sinne produceth ioy in God. Yea he hath much matter of sound ioy in him, as we shall afterward see, that can and doth seriously lament and bewaile his owne wants, his vntowardnesse, his former wantonnesse, his wickednesse. What say I, there is matter of ioy? There is euen ioy oft herein. There areg teares of ioy, as well as of griefe; and there is alsoh a mixture oft of the one with the other. Men takei pleasure and delight sometime euen in mourning and bemoaning themselues, as well as in mirth. And I make no doubt, but that many of Gods children do many times take as muchk delight, and finde as much comfort, euen in their godly griefe, and in the bewailing of their wants, as any worldly men doe ordinarily in those outward pleasures, that their hearts and affections are most caried away with. Nor let any naturall man much maruell hereat. For if such can take so much pleasure, as I haue heard some of them confesse, and asl
eBellū contra diabolum pacem patrat ad Deum. Origen. ad Rom. 5. Nisi discordaveris cū diabolo, pacem non habebis cum Christo. Aug. quest. N. T. 92. Itaque verè Greg. Naz. de pace 1. [Greek or Hebrew]. Et in apolog. [Greek or Hebrew].Bellū contra diabolum pacem patrat ad Deum. Origen. ad Rom. 5. Nisi discordaveris cū diabolo, pacem non habebis cum Christo. Aug. quest. N. T. 92. Itaque verè Greg. Naz. de pace 1. 〈non-Latin alphabet〉. Et in apolog. .
Thomas Gataker
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
qEvasisse putas, quos diri conscia facti, Mens habet attonitos, & surdo verbere caedit, Occultum quatiente intus tortore flagellum. Juvenal. sat. 13.Evasisse putas, quos diri conscia facti, Mens habet attonitos, & surdo verbere caedit, Occultum quatiente intus tortore flagellum. Iuvenal. sat. 13.
1 Thess. 5, 6, 7
. 〈non-Latin alphabet〉. Dion. Chrysost. orat. 33.
yJob 20. 8. & 27. 19. Nocte soporifera veluti cùm somnia ludunt Errantes oculos, effossaque protulit aurum In lucem tellus, versat manus improba furtum, The saurosque rapit, sudor quoque proluit ora, Et mentem timor altus habet, ne forte gravatum Excutiat gremium secreti conscius auri. Mox ubi fugerunt elusam gaudia mentem, Veraque forma redit, animus quod perdidit optat, Atque in praeterita see totus imagine versat. Petron. satyr. Videatur Aug. in Psal. 75. & homil. 13. Greg. mor. lib. 18. cap. 10. Ambr. de Joseph. c. 6. & Sen. ep. 103.Iob 20. 8. & 27. 19. Nocte soporifera veluti cùm somnia ludunt Errantes oculos, effossaque protulit aurum In lucem tellus, versat manus improba furtum, The saurosque rapit, sudor quoque proluit ora, Et mentem timor altus habet, ne forte gravatum Excutiat gremium secreti conscius auri. Mox ubi fugerunt elusam gaudia mentem, Veraque forma redit, animus quod perdidit optat, Atque in praeterita se totus imagine versat. Petron. satyr. Videatur Aug. in Psal. 75. & homil. 13. Greg. mor. lib. 18. cap. 10. Ambr. de Ioseph. c. 6. & Sen. ep. 103.
zPsal. 73. 19. Esai. 29. 8. Absque Dei no•itia quae potest esse solida, faelicitas, cùm sit somnio similis? Minute. Octav. Vita facinorosi, ut somnium: aperuit oculos, transivit requies ejus, evanuit delectatio. Ambr. offic. l. 1. c. 12. Vide Luciani Micyllum.Psal. 73. 19. Esai. 29. 8. Absque Dei no•itia quae potest esse solida, faelicitas, cùm sit somnio similis? Minut. Octav. Vita facinorosi, ut somnium: aperuit oculos, transivit requies ejus, evanuit delectatio. Ambr. offic. l. 1. c. 12. Vide Luciani Micyllum.
*& Scelus tutū aliquis, nemo securum tulit. Sen. Hippol. Tutum aliqua res in malā conscientia praestat, nulla securum. Nocens habuit aliquando latendi forti•am, nunquam fiduciam. Sen. ep. 105.& Scelꝰ tutū aliquis, nemo securum tulit. Sen. Hippol. Tutum aliqua res in malā conscientia praestat, nulla securum. Nocens habuit aliquando latendi forti•am, nunquam fiduciam. Sen. ep. 105.
mistaken through weaknesse of iudgement in their owne estates, liue pensiuely, and shall rehuse to take notice of others many more, ten to one, that liue cheerefully, and goe on ioyfully with much comfort and contentment in a religious course of life; we may well say and deeme of such, that they deale very vnequally, and are bent to cauill only at the practise and profession of pietie, because
as duskish and darke, full of horrour and terrour, euen the very bright beames of Gods fauour, and the louely fruits and effects of it, picking many times matter of feare and misdoubt out of those things, that might giue it best assurance.
For the cause taken away, the effect would soone cease.
to lay the fault of, therefore, on the Physitian, or the rules of Physicke, or the courses by him prescribed, and of the patient neglected, were vnreasonable and senselesse.
z[Greek or Hebrew]. Greg. Naz. ad cives periclitant.〈non-Latin alphabet〉. Greg. Naz. ad cives periclitant.
Augustine obserueth, in seeing an idle play of some fained subiect, that so affecteth them, that it draweth teares from them, though the thing
⟨p. 44⟩
acted nothing at all concerne them, nor, it may be, euer was in truth executed, that they desire and long exceedingly to see it againe; then they need not maruell, if Gods Children can take much more pleasure in this their holy griefe, though it draw many a teare from them, that so neerely concerneth them; and in those religious teares, which are so pleasing to God, that they cause
gGen. 43. 30. & 45. 2. & 46. 29, 30. Communis lachryma est & moerori & gaudio. Non solus dolor lachrymas habet; habet & laetitia lachrymas suas. Ambros. in Satyr. Habet & lachrymas magna voluptas. Sen. Thy. 5. 2.Gen. 43. 30. & 45. 2. & 46. 29, 30. Communis lachryma est & moerori & gaudio. Non solꝰ dolor lachrymas habet; habet & laetitia lachrymas suas. Ambros. in Satyr. Habet & lachrymas magna voluptas. Sen. Thy. 5. 2.
h[Greek or Hebrew]. Gr. Naz. in Jul. 1. Ex consideratione alicujus delectabilis con permixtione alicujus tristabilis. Aquin. sum. 2•. 2•. q. 82. a. 4.〈non-Latin alphabet〉. Gr. Naz. in Iul. 1. Ex consideratione alicujus delectabilis cū permixtione alicujus tristabilis. Aquin. sum. 2•. 2•. q. 82. a. 4.
i[Greek or Hebrew]. Basil. Caes. hō. 4. [Greek or Hebrew]. Isid•r. Pe•ep. 8. l. 3. Flebo meos casus: est qu•dam stere voluptas. Expletur lachrymis, […] dolour. Ovid. trist. 4. 3.〈non-Latin alphabet〉. Basil. Caes. hō. 4. 〈non-Latin alphabet〉. Isid•r. Pe•ep. 8. l. 3. Flebo meos casus: est qu•dam stere voluptas. Expletur lachrymis, 〈…〉 dolor. Ovid. trist. 4. 3.
k[Greek or Hebrew]. Chrysost. […] 14.〈non-Latin alphabet〉. Chrysost. 〈…〉 14.
lIpse dolor v•lupt•s est. Aug. confess. l. 3. c. 2.
