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.
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 is
A 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; which
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; whichz 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.
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. .
71 Do not the godly seem so joyful ofttimes as the wicked? or make so much show of mirth outwardly? It followeth not that therefore they are not as joyful, or have not as much mirth as they. For the joy of Gods children, as the ground of it, is more inward, than outward: asq the windows that conveyed the light into Solomons Temple, were wider within, than without they were.r The richest veins of Oar lie deepest in the ground. Ands the greatest joy many times makes outwardly least show. As hypocrites oft-timest rejoice in the face, as the Apostle speaketh, when yet they rejoice not in the heart; and worldly men many timesu set a good face on it, and make semblance of mirth outwardly, when their hearts are inwardly the whiles pinched with pain: so the godly oft-times rejoice in the heart, when yet they rejoice not in ⟨p. 45⟩the face; (x as sorrowing, saith the same Apostle, and yet always rejoicing:) and have their souls fraught inwardly with abundance of joy, though their looks outwardly show it not. yThe Kings daughter, saith the Psalmist, is all glorious on the inside. As the glory of Gods Church; so the joy of Gods children is much, yea or most, inward: and it is no marvel, therefore, ifz the world and worldly men see not either the one or the other; they wanta spiritual eyes to discern either. They think there is no mirth, but where there is giggling and laughing, or swaggering and revelling, and the like. But Gods children may say to them, as our Saviour to his Disciples,b I have other meat than you wot of; so,c We have other manner of joy than you are aware of. The godly are oft merry, though they make little show of it: yea their mirth is most many times, when it is least seen. Those that prescribe rules for the choice of Simples, advise to take herbs in the Spring, flowers in Summer, fruits in Autumn, droots in Winter; and why roots for the most part at that time? Surely because the sap is then gone down; it is most in the root, when it is least in the stock; it is most of all then underground, when it is least to be seen above ground. And so it is oft-times with the joy of Gods children,e it is most rise many times with them inwardly in the heart, when least show of it appeareth outwardly, or discovereth it self in their life.
71 Doe not the godly seeme so ioyfull ofttimes as the wicked? or make so much shew of mirth outwardly? It followeth not that therefore they are not as ioyfull, or haue not as much mirth as they. For the ioy of Gods children, as the ground of it, is more inward, than outward: asq the windowes that conueyed the light into Salomons Temple, were wider within, than without they were.r The richest veines of Oare lie deepest in the ground. Ands the greatest ioy many times makes outwardly least shew. As hypocrites oft-timest reioyce in the face, as the Apostle speaketh, when yet they reioyce not in the heart; and worldly men many timesu set a good face on it, and make semblance of mirth outwardly, when their hearts are inwardly the whiles pincht with paine: so the godly oft-times reioyce in the heart, when yet they reioyce not in ⟨p. 45⟩the face; (x as sorrowing, saith the same Apostle, and yet alwaies reioycing:) and haue their soules fraught inwardly with abundance of ioy, though their lookes outwardly shew it not. yThe Kings daughter, saith the Psalmist, is all glorious on the inside. As the glory of Gods Church; so the ioy of Gods children is much, yea or most, inward: and it is no maruell, therefore, ifz the world and worldly men see not either the one or the other; they wanta spirituall eyes to discerne either. They thinke there is no mirth, but where there is gigling and laughing, or swaggering and reuelling, and the like. But Gods children may say to them, as our Sauiour to his Disciples,b I haue other meat than you wot of; so,
rLevium metallorum fructus in summo est: illa opulentissima sunt, quorū in alto latet vena, assiduè plenius responsura f•dienti. Sen. epist. 23.Levium metallorum fructꝰ in summo est: illa opulentissima sunt, quorū in alto latet vena, assiduè plenius responsura f•dienti. Sen. epist. 23.
sSolidū gaudium plus introrsus patet. Ibid.Solidū gaudium plus introrsus patet. Ibid.
uSpem vuliu simulat, premit altum cord dolorem. Virg. Aen. l. 1. Rebus affectis hilaritatem de industria •••ulant, & adversas res adumbrata laetitia abscondunt. Sen. ad Polyb. c. 24.Spem vuliu simulat, premit altum corde dolorem. Virg. Aen. l. 1. Rebus affectis hilaritatem de industria •••ulant, & adversas res adumbrata laetitia abscondunt. Sen. ad Polyb. c. 24.
Lastly,1 Is the joy of Gods children many ⟨p. 46⟩times obscured? or doth it not oft so evidently appear outwardly to the eye? It is no marvel. As we said even now, It is here oft Winter time with them. It is so in some sort generally so long as they live here. It is Summer here with the wicked, it is Winter with them.f The one is as the grass that is green in Winter, but withereth when the heat of Summer once cometh. The other is as the Oak, that in Winter seemeth sear, but when Summer cometh sprouteth out, and continueth fresh and green then, when the grass is parched and burnt up, or made hay of.g You are now dead, saith the Apostle; and your life is hid with Christ; but when Christ, who is your life, shall appear, then shall you also appear in glory with him. As if he had said, It is now Winter time, and the sap lieth hid in the root with you, but when Summer cometh, you shall spring out, and be in your prime as trees and plants are hwhen the Sun approacheth.
Lastly,1 Is the ioy of Gods children many ⟨p. 46⟩times obscured? or doth it not oft so euidently appeare outwardly to the eye? It is no maruell. As we said euen now, It is here oft Winter time with them. It is so in some sort generally so long as they liue here. It is Summer here with the wicked, it is Winter with them.f The one is as the grasse that is greene in Winter, but withereth when the heat of Summer once commeth. The other is as the Oake, that in Winter seemeth seare, but when Summer commeth sprouteth out, and continueth fresh and greene then, when the grasse is parcht and burnt vp, or made hay of.g You are now dead, saith the Apostle; and your life is hid with Christ; but when Christ, who is your life, shall appeare, then shall you also appeare in glory with him. As if he had said, It is now Winter time, and the sap lieth hid in the root with you, but when Summer commeth, you shall spring out, and be in your prime as trees and plants are hwhen the Sunne approacheth.
1Answer 8.
fPsal. 37. 2. & 92. 12. Foenea quadam foelicitate temporaliter florent. Aug. epist. 120. c. 5. Gramen hyeme viret, aestate arescit: arbour arescente gramine virescit. Idem in Psal. 36.Psal. 37. 2. & 92. 12. Foenea quadam foelicitate temporaliter florent. Aug. epist. 120. c. 5. Gramen hyeme viret, aestate arescit: arbor arescente gramine virescit. Idem in Psal. 36.
But more specially it is Winter with them at some time more than at others. As in times of affliction, desertion, temptation and persecution. That is the Winter that in thei Canticles the Spirit specially speaketh of. And no marvel if joy and comfort be then oft-times restrained with them; at least if they do not then so apparently offer themselves to outward view. Who would expect or require leaves or fruit ordinarily in Winter time from a tree? Not but that the godly have even at such times also good ground even for great joy and much comfort; ⟨p. 47⟩howsoever they see it not for the present: or but that they have many of them many times in many such cases,k as much joy and com•ort as ever:l like the Palm-tree in that regard, that keepeth his green hew continually, and never casteth his leaf all the year long. But that then usually joy and comfort is somewhat obscured with the most, with weak ones especially, who yet when they are free from such fits, live as cheerfully, as joyfully, as comfortably as any.
But more specially it is Winter with them at some time more than at others. As in times of affliction, desertion, temptation and persecution. That is the Winter that in thei Canticles the Spirit specially speaketh of. And no maruell if ioy and comfort be then oft-times restrained with them; at least if they doe not then so apparently offer themselues to outward view. Who would expect or require leaues or fruit ordinarily in Winter time from a tree? Not but that the godly haue euen at such times also good ground euen for great ioy and much comfort; ⟨p. 47⟩howsoeuer they see it not for the present: or but that they haue many of them many times in many such cases,k as much ioy and com•ort as euer:l like the Palme-tree in that regard, that keepeth his greene hew continually, and neuer casteth his leafe all the yeere long. But that then vsually ioy and comfort is somewhat obscured with the most, with weake ones especially, who yet when they are free from such fits, liue as cheerefully, as ioyfully, as comfortably as any.
l[Greek or Hebrew], arbor, non avis, ut Tertull. de resurr. [Greek or Hebrew] Psal. 92. 12. & 1. 3. Jerem. 17. 8. [Greek or Hebrew]. Plut. sympos. problem. l. 8. c. 4. Palmae folia non decidunt. Plin. hist. not. l. 16. c. 20. Ex eis quae semper virent, quaedam folia abjiciunt, ut Laurus & Pinus, alijs clam subnascentibus, palma verò perpetuis vestita soliis, quae semel produxit, ad finem usque retinet. Glycas an. p. 1. c. 5.〈non-Latin alphabet〉, arbor, non avis, ut Tertull. de resurr. 〈non-Latin alphabet〉Psal. 92. 12. & 1. 3. Ierem. 17. 8. 〈non-Latin alphabet〉. Plut. sympos. problem. l. 8. c. 4. Palmae folia non decidunt. Plin. hist. nat. l. 16. c. 20. Ex eis quae semper virent, quaedam folia abjiciunt, ut Laurus & Pinus, alijs clam subnascentibus, palma verò perpetuis vestita soliis, quae semel produxit, ad finem usque retinet. Glycas ann. p. 1. c. 5.
Such occasions and occurrents then are the godly subject unto now and then, that through their weakness oft disturb much and dim their joy for a time. And are not worldly men also subject to many diseases, disasters, crosses, griefs, discontentments, that set them oft off the hinges, and mar all their mirth? It is an unequal thing then for them to tax religion for that, or to twit the religious with it, whichm to all other courses of life is incident as well as to it. An unequal thing for them to require such an equal tenure of disposition from a Christian man, in all occurrents and accidents, as no other is able to exhibit. They mayn as well require mirth of a natural man in the middest of some sharp fit of a burning fever or the like, as require alacrity and cheerfulness of a Christian in some such cases.
Such occasions and occurrents then are the godly subiect vnto now and then, that through their weaknesse oft disturbe much and dimme their ioy for a time. And are not worldly men also subiect to many diseases, disasters, crosses, griefes, discontentments, that set them oft off the hinges, and marre all their mirth? It is an vnequall thing then for them to taxe religion for that, or to twit the religious with it, whichm to all other courses of life is incident as well as to it. An vnequall thing for them to require such an equall tenure of disposition from a Christian man, in all occurrents and accidents, as no other is able to exhibite. They mayn as well require mirth of a naturall man in the middest of some sharpe fit of a burning feuer or the like, as require alacritie and cheerefulnesse of a Christian in some such cases.
m[Greek or Hebrew]. Simonides apud Plut. de util. ex inim.〈non-Latin alphabet〉. Simonides apud Plut. de util. ex inim.
nExigis ut nulli gemitus tormenta sequantur? Acceptoque gravi vulnere flere vetas? Ovid. trist. 5. 1. Nulla flendi major est causa qu•m flere non posse. Pollio apud Se. cō trov. 4. 1. Misero si flere no licet, magis hlendum est. Cestius ibid. 3. 8.Exigis ut nulli gemitus tormenta sequantur? Acceptoque gravi vulnere flere vetas? Ovid. trist. 5. 1. Nulla flendi major est causa qu•m flere nō posse. Pollio apud Se. cō trov. 4. 1. Misero si flere no licet, magis hlendum est. Cestius ibid. 3. 8.
But to come somewhat nearer home to the portion of Scripture that we have in hand.1 Is not the joy of the godly in this life either so full or ⟨p. 48⟩so sensible? The Reason is here intimated. It is obut Seed-time as yet. And to see to oft-times there is little difference, though indeed there be much, between an acre of ground that lieth still unsown, and one that is sown with some precious seed.
But to come somewhat neerer home to the portion of Scripture that we haue in hand.1 Is not the ioy of the godly in this life either so full or ⟨p. 48⟩so sensible? The Reason is here intimated. It is obut Seed-time as yet. And to see to oft-times there is little difference, though indeed there be much, betweene an acre of ground that lieth still vnsowen, and one that is sowen with some precious seed.
1Answer 9.
oImperfectis adhuc gaudium saepe interscinditur. S••. epist. 72.
And so pass we on to the second Point before propounded,1 how far forth Gods children do even here partake of this Joy. They are not wholly deprived or debarred of it for the present. For they are incited unto it,p in the very next words to my Text. And yet they are not come to the whole crop neither; it is not their Harvest-time yet: that is not tillq the worlds end. Light is sown for them, saith the Psalmist.
And so passe wee on to the second Point before propounded,1 how farre forth Gods children doe euen here partake of this Ioy. They are not wholly depriued or debarred of it for the present. For they are incited vnto it,p in the very next words to my Text. And yet they are not come to the whole crop neither; it is not their Haruest-time yet: that is not tillq the worlds end. Light is sowen for them, saith the Psalmist.
1.1 Because it is here hidden oft, it is not so apparent to the eye; it is ass corn in the ground, that lieth there unseen: it is much clouded and obscured with many crosses and conflicts.
1.1 Because it is here hidden oft, it is not so apparent to the eie; it is ass corne in the ground, that lieth there vnseene: it is much clouded and obscured with many crosses and conflicts.
2.1 Because it seemeth buried and overwhelmed to some. Ast an ignorant person, that knew not the nature of grain, and the efficacy that is in seed, would think it were not sown, but buried and cast away, when it is cast into the ground, and laid up in the earth.
2.1 Because it seemeth buried and ouerwhelmed to some. Ast an ignorant person, that knew not the nature of graine, and the efficacie that is in seed, would thinke it were not sowen, but buried and cast away, when it is cast into the ground, and laid vp in the earth.
1Reason 2.
t[Greek or Hebrew], &c. Chrysost. ibid. Solo sepulta credit quae sunt credita.〈non-Latin alphabet〉, &c. Chrysost. ibid. Solo sepulta credit quae sunt credita.
3.1 Because it is not yet come to his height and full growth, or to that increase that it will come unto. The grain may sprout in the ground, butu that is nothing in comparison to that that it is expected to come unto.
3.1 Because it is not yet come to his height and full growth, or to that increase that it will come vnto. The graine may sprout in the ground, butu that is nothing in comparison to that that it is expected to come vnto.
1Reason 3.
uTerra nunquam sine usura reddit quod accepit. Cicde senect.
Thomas Gataker
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
Transcription key
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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.
We haue other manner of ioy than you are aware of. The godly are oft merry, though they make little shew of it: yea their mirth is most many times, when it is least seene. Those that prescribe rules for the choice of Simples, aduise to take herbes in the Spring, flowers in Summer, fruits in Autumne,
roots in Winter; and why roots for the most part at that time? Surely because the sap is then gone downe; it is most in the root, when it is least in the stocke; it is most of all then vnderground, when it is least to bee seene aboue ground. And so it is oft-times with the ioy of Gods children,
