Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
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.
Branch 2 It is matter of much Joy then for a man to be freed from Gods wrath. But the Godly are not so only. They are not freed from Gods wrath alone, but they are received into special grace and favour with God. And ifa the favour of a King, ba mortal man, whose breath is in his nostrils, be (it is Solomons comparison) as the dew upon the grass, or the green herbs, that refresheth and cheereth, and maketh all to thrive: What a benefit is it then to be in favour withc God, in whose favour there is life? yead whose favour is better than life? Since the Godly therefore aree girt about, as the Psalmist speaketh, with Gods favour, they may well bef girt about with Joy. And the assurance of it alone being better than life, may well serve sufficiently to cheer up their hearts even amidst those afflictions that areg more bitter than death.
Branch 2 It is matter of much Ioy then for a man to be freed from Gods wrath. But the Godly are not so onely. They are not freed from Gods wrath alone, but they are received into speciall grace and favour with God. And ifa the favour of a King, ba mortall man, whose breath is in his nostrills, bee (it is Salomons comparison) as the dew upon the grasse, or the green herbs, that refresheth and cheereth, and maketh all to thrive: What a benefit is it then to be in favour withc God, in whose favour there is life? yea
girt about with Ioy. And the assurance of it alone being better than life, may well serve sufficiently to cheere up their hearts even amids those afflictions that are
Ground 2 Secondly, the righteous have just cause to rejoice, as in regard of what they have, so in regard of what they hope for and expect. * Rejoice in hope, saith the Apostle: a second Ground of their Joy. For they live in hope and expectation ofhha Crown, ofi a Kingdom; ofk an incorruptible Crown, ofl an everlasting Kingdom: of a most happy, a most blissful, a most blessed estate.m Hope, we say, is the very Heart of the Soul, and the very Life of a Mans Life. It is that that putteth Spirit into our Spirits, and maketh our Life to be Life. nAn hopeless Life, is an heartless Life: And he is a most forlorn man that hath no Hopes. oIt is that that is wont to support mens Souls, and not to ⟨p. 179⟩stay them only from fainting, but to cheer up their hearts, and to fill them with joy, amidst many sore crosses and occasions of much grief. And if worldly hopes can do so much, being so vain, sop uncertain: How much more may a Christian mans hopes, (for there isq no man that liveth more by hope than he; nor hath any man better, or greater, or surer hopes than he hath:) being so great that he cannot possibly hope for so much, but he shall receive much more; and he shall find, when he cometh to it, as the Queen ofr Saba told Solomon, sthat the one half was not told him: so certain, that he is as sure of what he hopeth for, as if already he had it; (for thist hope never faileth: andu those that God hath justified, those he hath glorified; they are as sure to be glorified, as if already they were.) How much more, I say, may* these hopes of the godly, being so good, so great, so sure, so certain, fill their hearts with joy amidst all occasions of grief?x Rejoice, saith our Saviour, your names are written in Heaven. Andy when men persecute you, and put out your names, and revile you, and speak all the evil that may be of you; even then rejoice ye, and be glad; for great is your reward in Heaven. And,z Being justified by faith, saith the Apostle, we are at peace with God, and we rejoice in hope of the glory of God: yea we rejoice in tribulations. And, wherein (that is, in the hope whereof) ye greatly rejoice, saith S. Peter, though for a season ye be in heaviness by means of manifold afflictions.
Ground 2 Secondly, the righteous have just cause to rejoyce, as in regard of what they have, so in regard of what they hope for and expect. * Rejoyce in hope, saith the Apostle: a second Ground of their Ioy. For they live in hope and expectation ofhha Crowne, ofi a Kingdome; ofk an incorruptible Crowne, ofl an everlasting Kingdome: of a most happy, a most blissefull, a most blessed estate.m Hope, we say, is the very Heart of the Soule, and the very Life of a Mans Life. It is that that putteth Spirit into our Spirits, and maketh our Life to be Life. nAn hopelesse Life, is an heartlesse Life: And hee is a most forlorne man that hath no Hopes. oIt is that that is wont to support mens Soules, and not to ⟨p. 179⟩stay them onely from fainting, but to cheere up their hearts, and to fill them with joy, amids many sore crosses and occasions of much griefe. And if worldly hopes can doe so much, being so vaine, sop uncertaine: How much more may a Christian mans hopes, (for there isq no man that liveth more by hope than hee; nor hath any man better, or greater, or surer hopes than he hath:) being so great that he cannot possibly hope for so much, but he shall receive much more; and he shall finde, when he commeth to it, as the Queene ofr Saba told Solomon, sthat the one halfe was not told him: so certain, that he is as sure of what he hopeth for, as if already he had it; (for this
m[Greek or Hebrew]. Antiph. de chorent. Spes dulcissima oblectamenta. Sen. epist. 23.〈non-Latin alphabet〉. Antiph. de chorent. Spes dulcissima oblectamenta. Sen. epist. 23.
n[Greek or Hebrew]. Miserrimum est timere, cùm speres nihil. Sen. Troad. 3. Itaque postquam adempta spes est, lassus cura confectus animus stupet. Ter. And. 2.1.〈non-Latin alphabet〉. Miserrimum est timere, cùm speres nihil. Sen. Troad. 3. Itaque postquam adempta spes est, lassus cura confectus animus stupet. Ter. And. 2.1.
o[Greek or Hebrew]. Electra apud Nonnum Dionys. l. 7. [Greek or Hebrew]. Theophyl. ep. 24. [Greek or Hebrew]. Greg. Naz. propauper. Sola spes hominem in miseriis consolari solet. Cic. in Catil. 4. Vide Ovidium de Ponto 1.7.〈non-Latin alphabet〉. Electra apud Nonnum Dionys. l. 7. 〈non-Latin alphabet〉. Theophyl. ep. 24. 〈non-Latin alphabet〉. Greg. Naz. propauper. Sola spes hominem in miseriis consolari solet. Cic. in Catil. 4. Vide Ovidium de Ponto 1.7.
So that if either the enjoyment of Gods present favour, 1or the assurance of future glory, may either of them alone severally, and much more both of them jointly, well and sufficiently countervail and over-weigh all matter of grief whatsoever; then it is apparent that the godly being presently possessed of the one, and as sure to have, as if they were already possessed of it, the other, can never want, if they could see it, much matter of joy.
So that if either the enjoyment of Gods present favour, 1or the assurance of future glory, may either of them alone severally, and much more both of them joyntly, well and sufficiently countervaile and over-weigh all matter of griefe whatsoever; then it is apparent that the godly being presently possessed of the one, and as sure to have, as if they were already possessed of it, the other, can never want, if they could see it, much matter of joy.
aLet the Saints therefore rejoice, saith the Psalmist. But,b Rejoice Branch 2 not thou Israel, saith the Prophet Hosea, so long as thou goest a whoring Observation 2 from thy God. The Godly may well joy, but *The wicked can have no true joy; the ungodly have no cause at all to rejoice.
aLet the Saints therefore rejoyce, saith the Psalmist. But,b Rejoyce Branch 2 not thou Israel, saith the Prophet Hoshe, so long as thou goest a whoring Observation 2 from thy God. The Godly may well joy, but *The wicked can have no true joy; the ungodly have no cause at all to rejoyce.
First, the wicked can have no true Joy, because they have not Reason 1 Gods Spirit. For truec Joy is a fruit and an effect of the Spirit. Now where the root is not, the fruit cannot be:d there may be a root without a stock, as whene a tree is hewen down, or a bush cut up; and a stock without leaf or fruit, as in winter time; but neither fruit nor stock where the root is not. But wicked menf have not the Spirit. Asg they are none of Christs that have it not; so none have it that are not Christs. And wanting the root therefore, they cannot have the fruit, which springing from it, cannot possibly be without it. Forh how can an effect be without the cause of it?
First, the wicked can have no true Ioy, because they have not Reason 1 Gods Spirit. For truec Ioy is a fruit and an effect of the Spirit. Now where the root is not, the fruit cannot be:d there may be a root without a stocke, as whene a tree is hewen downe, or a bush cut up; and a stocke without leafe or fruit, as in winter time; but neither fruit nor stocke where the root is not. But wicked menf have not the Spirit. Asg they are none of Christs that have it not; so none have it that are not Christs. And wanting the root therefore, they cannot have the fruit, which springing from it, cannot possibly be without it. Forh how can an effect be without the cause of it?
h[Greek or Hebrew]. Aristot. analyt. post. l. 2. c. 11. & rhet. l. 2. c. 22.〈non-Latin alphabet〉. Aristot. analyt. post. l. 2. c. 11. & rhet. l. 2. c. 22.
Reason 2 Secondly,i there is no joy to the wicked; because there isk no peace to the wicked. For there can be no true Joy, where there is no inward peace; (l Righteousness, and Peace, and Joy in the Holy Ghost: and,m The God of Hope fill you with all Joy and Peace: and,n The fruit of the Spirit is Joy and Peace, saith the Apostle) no sound and solid joy, where there is nothing but disquiet and distraction, nothing but terror and horror, nothing but apprehension and expectation of wrath. Buto the wicked man, saith Job, is like a woman that is always in travel; there is a noise of fear ever in his ear. pThey are as the raging Sea that casteth up mire and dirt, saith the Prophet Isaiah: There is no peace, saith my God, to the wicked. A seemingq uncertain peace they may have; but they are never safe, no where sure, seem they never so secure.r It is but, saith the Heathen man, like the calmness of the Sea, that seemeth sometimes so smooth that men may play upon it at pleasure, but if there arise but some sudden flaw or gust of wind, as there doth oft in an instant, all is turned topsy turvie, and where men were pleasantly sporting themselves a little before, there whole ships are now swallowed up. The wicked therefore having no sound or sure peace, they can have no serious or settled Joy.
Reason 2 Secondly,i there is no joy to the wicked; because there isk no peace to the wicked. For there can be no true Joy, where there is no inward peace; (l Righteousnesse, and Peace, and Ioy in the Holy Ghost: and,m The God of Hope fill you with all Ioy and Peace: and,n The fruit of the Spirit is Ioy and Peace, saith the Apostle) no sound and solid joy, where there is nothing but disquiet and distraction, nothing but terrour and horrour, nothing but apprehension and expectation of wrath. Buto the wicked man, saith Iob, is like a woman that is alwayes in travell; there is a noise of feare ever in his eare. pThey are as the raging Sea that casteth up mire and dirt, saith the Prophet Esay: There is no peace, saith my God, to the wicked. A seemingq uncertaine peace they may have; but they are never safe, no where sure, seeme they never so secure.r It is but, saith the Heathen man, like the calmenesse of the Sea, that seemeth sometimes so smooth that men may play upon it at pleasure, but if there arise but some sudden flaw or gust of wind, as there doth oft in an instant, all is turned topsie turvie, and where men were pleasantly sporting themselves a little before, there whole ships are now swallowed up. The wicked therefore having no sound or sure peace, they can have no serious or setled Joy.
i[Greek or Hebrew]. Sept. Esa. 57.21. Gaudere non est impiis. Aug. de Civit. l. 14. cap. 8. & in Psal. 96.〈non-Latin alphabet〉. Sept. Esa. 57.21. Gaudere non est impiis. Aug. de Civit. l. 14. cap. 8. & in Psal. 96.
pEsa. 57.20, 21. Nihil stultitia pacatum habet. Tam superne illi metus est quàm infra: ad utrumque trepidat latus. Sequuntur pericula & occurrunt. Ad omnia pav•da, imparata est: & ipsis terret•r auxiliis. Sen. ep. 92.
qPax infida, pax incerta. Uti de Romana cum Samnitibus transactione. Liv. hist. l. 9.Pax infida, pax incerta. Vti de Romana cum Samnitibus transactione. Liv. hist. l. 9.
rNoli huic tranquillitati consider. Momento temporis mare evertitur; & eadem die ubi luserunt, sorbentur navigia. Senec. epist. 4.
Reason 3 Thirdly, Light and Joy are put the one for the other.s The Jews had Gladness, and Light, and Joy, saith the Story. And there can be no Joy, where is no Light. tWhat Joy can I have, saith blind Toby, when I sit in darkness, and do not see the Light of Heaven? Now the Godly indeed as they are calledu Light, andx Children of Light; so they are saidy to be and zabide in the Light, anda to walk in the Light, evenb in the Light of Gods countenance. But all wicked ones as they are calledc Darkness, and thed Children of darkness; the prince they serve is callede the Prince of darkness, and the State that they live inf a kingdom of darkness; so they are saidg to walk in the dark, hto be and iabide in the dark, kto sit in darkness and in a deadly shade. Nor is there hope of ever altering or mending this their estate, unless they alter and amend themselves. Forl the blackness of darkness, (or darkness as black as pitch, darkness more palpable than thatm of Egypt was) is reserved and laid up for them (not for a few days, but) for ever. As theyn walk in darkness, so they walk unto darkness, ofrom spiritual darkness that holdeth them here for a time, to thatp utter, that eternalq darkness, wherein is nothing but weeping and gnashing of teeth; which when they are once entered into, they shall never get out of again. And seeing then that there can be no joy without light: there can be no true joy to any wicked man wanting true light.
Reason 3 Thirdly, Light and Ioy are put the one for the other.s The Iewes had Gladnesse, and Light, and Ioy, saith the Story. And there can bee no Ioy, where is no Light. tWhat Ioy can I have, saith blinde Tobie, when I sit in darknesse, and doe not see the Light of Heaven? Now the Godly indeed as they are calledu Light, andx Children of Light; so they are saidy to be and zabide in the Light, anda to walke in the Light, evenb in the Light of Gods countenance. But all wicked ones as they are calledc Darknesse, and thed Children of darknesse; the prince they serve is callede the Prince of darknesse, and the State that they live inf a kingdome of darknesse; so they are saidg to walke in the darke, hto be and iabide in the darke, kto sit in darknesse and in a deadly shade. Nor is there hope of ever altering or mending this their estate, unlesse they alter and amend themselves. Forl the blacknesse of darknesse, (or darknesse as blacke as pitch, darknesse more palpable than that
Use 1 Now this first may serve to confute and control the preposterous and erroneous conceit of worldly men, that think to find Joy where it is not to be had; think there is no Joy where it is alone to be had.
Vse 1 Now this first may serve to confute and controule the preposterous and erroneous conceit of worldly men, that thinke to finde Ioy where it is not to bee had; thinke there is no Ioy where it is alone to be had.
Error 1 1. That think to find and attain true Joy without Faith, the fear of God, repentance of sin, righteousness, and reconcilement to God, in the outward things of this world, or in sinful delights. But alas, they deceive and delude themselves, embracing with Ixion ra cloud in stead of Juno, ands a figment in stead of Helen, with Paris, ta counterfeit shadow of mirth in stead of true Joy.
Errour 1 1. That thinke to finde and attaine true Joy without Faith, the feare of God, repentance of sinne, righteousnesse, and reconcilement to God, in the outward things of this world, or in sinfull delights. But alas, they deceive and delude themselves, embracing with Ixion ra cloud in stead of Iuno, ands a figment in stead of Helen, with Paris, ta counterfeit shadow of mirth in stead of true Ioy.
r[Greek or Hebrew]. Videndus Eustath. ad Iliad. [Greek or Hebrew]. Lucian in Deor. dialog. & Serv. ad Aen. 6.〈non-Latin alphabet〉. Videndus Eustath. ad Iliad. 〈non-Latin alphabet〉. Lucian in Deor. dialog. & Serv. ad Aen. 6.
s[Greek or Hebrew]. Eurip. Helen. [Greek or Hebrew]. Lycophr. Cassand. i. [Greek or Hebrew]. Ut ex Stesichoro Tzetzes.〈non-Latin alphabet〉. Eurip. Helen. 〈non-Latin alphabet〉. Lycophr. Cassand. i. 〈non-Latin alphabet〉. Vt ex Stesichoro Tzetzes.
t[Greek or Hebrew]. Lycophron ex Sophoclis Antigonc, quod•s de uxore mala extulit. Oblectamenta fallacia: falsa gaudia. Ex Virgil. Aencid. 4. Sen. ep. 59. —& mala mentis Gaudia. Ex eodem Aug. de civit. l. 14. c. 8. Impropriè locutus, cùm nullum gaudium malum sit. Sen. ibid.〈non-Latin alphabet〉. Lycophron ex Sophoclis Antigonc, quod•s de uxore mala extulit. Oblectamenta fallacia: falsa gaudia. Ex Virgil. Aencid. 4. Sen. ep. 59. —& mala mentis Gaudia. Ex eodem Aug. de civit. l. 14. c. 8. Impropriè locutus, cùm nullum gaudium malum sit. Sen. ibid.
For what sound or inward joy can from outward things accrue? Reason 1 It isu a groundless Joy that cometh from them; such as may like a little counterfeit complexion, alter the look and smooth the face outwardly, but never throughly fill, or truly cheer up the soul inwardly. The ground of all true and sound joy must come from within, it must have his rooting in the soul; else it is butx as weeds that grow on the top of the water, that float aloft, but can take no sure hold, because they never come at, nor do spring up from the bottom. Cast as many clothes as you will upon a dead corps, you shall never be able to put any natural heat into it. No,y the garments that we wear must receive heat from the body before they can return any warmth again unto it. And there must be matter of joy and comfort from within, ere any sound joy or comfort can accrue from any thing without.
For what sound or inward joy can from outward things accrue? Reason 1 It isu a groundlesse Ioy that commeth from them; such as may like a little counterfeit complexion, alter the looke and smooth the face outwardly, but never throughly fill, or truly cheere up the soule inwardly. The ground of all true and sound joy must come from within, it must have his rooting in the soule; else it is butx as weeds that grow on the top of the water, that float aloft, but can take no sure hold, because they never come at, nor doe spring up from the bottome. Cast as many clothes as you will upon a dead corps, you shall never be able to put any naturall heat into it. No,y the garments that we weare must receive heat from the body before they can returne any warmth againe unto it. And there must bee matter of joy and comfort from within, ere any sound joy or comfort can accrue from any thing without.
uQuodcunque invectitium gaudium est, fundamento caret. Senec. epist. 23. Fragilibus innititur, qui adventitio laetus est: exibit gaudium, quod intravit. Ibid 98.
x[Greek or Hebrew]. Greg. Naz. in Julian. 1.〈non-Latin alphabet〉. Greg. Naz. in Iulian. 1.
y[Greek or Hebrew]. Plut. de Virt. & Vit.〈non-Latin alphabet〉. Plut. de Virt. & Vit.
Reason 2 Again, what sound joy or comfort can any man have, so long as he is forth of Gods favour? For no creature can comfort, where he discomforteth.* If God be for us, saith the Apostle, who can be against us? But* if God be set against us, who can be for us? What joy could Haman have of the favour of his fellow-Courtiers, whena King Assuerus frowned upon him? He might well have said then, as he had formerly said in another case,b All nothing availeth me, as long as Assuerus frowneth on me. Or what comfort found Belshazzar in the furniture of his Table, the honour of his Princes, the state of his Palace, or the multitude of his Provinces, when the finger of God writ him his destiny on the wall,“ which he feared so much before he heard what it was? What sound joy can there be to a malefactor condemned to die a most cruel death, and to suffer so much torture before he die, thatc the delay of death shall be worse, and more intolerable than death, though he revel and swagger in the prison, and ⟨p. 182⟩strive to pass away the time with his companions, as merrily as he may, while the halter, that he must die by, hangeth over his head?d It is the state of every wicked one. He is, while he so continueth, but a damned wretch, a condemned person; (e He that believeth not, saith our Saviour, is condemned already:)f He is in this World, as in Gods Prison, whence there can be no escape: he is there fast underg the chains of a guilty conscience, ready to pinch and gall him, if they be but a little straitened: howsoever therefore he riot and revel here, and strive to pass over pleasantly the time of his restraint, having by his Jailors leave and permission, the liberty of some part of this his prison; yet he can never be truly joyful, never heartily merry, so long as he remaineth so: His mirth it is not hearty, it is but strained, or it is but a mere delusion, a fools paradise at the most. There can be no cause in the world therefore of rejoicing to any man, till he be reconciled unto God. Because though a man had all the world, yet could all the world do him no good,h so long as the heavy wrath of God hangeth over his head, as the sword did sometime over the head of the Tyrants flatterer, ready every hour to seize on him, and Hell-mouth gapeth under him, ready as soon to receive him.
Reason 2 Againe, what sound joy or comfort can any man have, so long as he is forth of Gods favour? For no creature can comfort, where he discomforteth.* If God be for us, saith the Apostle, who can be against us? But* if God bee set against us, who can be for us? What joy could Haman have of the favour of his fellow-Courtiers, whena King Assuerus frowned upon him? He might well have said then, as he had formerly said in another case,b All nothing availeth me, as long as Assuerus frowneth on mee. Or what comfort found Baltasar in the furniture of his Table, the honour of his Princes, the state of his Palace, or the multitude of his Provinces, when the finger of God writ him his destinie on the wall,“ which he feared so much before he heard what it was? What sound joy can there be to a malefactor condemned to die a most cruell death, and to suffer so much torture before he die, thatc the delay of death shall be worse, and more intolerable than death, though he revell and swagger in the prison, and ⟨p. 182⟩strive to passe away the time with his companions, as merrily as hee may, while the halter, that he must die by, hangeth over his head?d It is the state of every wicked one. He is, while he so continueth, but a damned wretch, a condemned person; (e Hee that beleeveth not, saith our Saviour, is condemned already:)f He is in this World, as in Gods Prison, whence there can be no escape: hee is there fast underg the chaines of a guiltie conscience, ready to pinch and gall him, if they bee but a little streitned: howsoever therefore hee riot and revell here, and strive to passe over pleasantly the time of his restraint, having by his Jailors leave and permission, the liberty of some part of this his prison; yet he can never be truly joyfull, never heartily merry, so long as he remaineth so: His mirth it is not heartie, it is but strained, or it is but a meere delusion, a fooles paradise at the most. There can be no cause in the world therefore of rejoycing to any man, till he be reconciled unto God. Because though a man had all the world, yet could all the world doe him no good,
cJob 3.20, 21. Morsque minus poenae quàm mora mortis habet. Maximin. eleg. 1. Caius non temerè in quenquam, nisi crebris & minutis ictibus animadverti passus est, perpetuo notoque jam praecepto, ita fieri ut se mori sentiat: qui & mortem deposcenti, Nondum, inquit, tecum in gratiam redii. Sueton. cap. 30. Hinc Oedipus Senec. Theb. 1. O•nitte poenas languidas longae morae, Funus meum ne extende; qui cogit mori Nolentem, in aequo est, quique properantem impedit. Occidere est, vetare cupientem mori. Non tamen in aequo est, alterum gravius reor. Mal• imperari, quam eripi mortem mihi.Iob 3.20, 21. Morsque minus poenae quàm mora mortis habet. Maximin. eleg. 1. Caius non temerè in quenquam, nisi crebris & minutis ictibus animadverti passus est, perpetuo notoque jam praecepto, ita fieri ut se mori sentiat: qui & mortem deposcenti, Nondum, inquit, tecum in gratiam redii. Sueton. cap. 30. Hinc Oedi•us Senec. Theb. 1. O•nitte poenas languidas longae morae, Funus meum ne extende; qui cogit mori Nolentem, in aequo est, quique properantem impedit. Occidere est, vetare cupientem mori. Non tamen in aequo est, alterum gravius reor. Mal• imperari, quam eripi mortem mihi.
d[Greek or Hebrew]. Plut. de sera vind.〈non-Latin alphabet〉. Plut. de sera vind.
He may out of ignorance of his own estate, slumber a while in security, or apply himself to some flashy pleasures; but if he saw his own estate, if he knew his own plight, he would rather* howl and weep every hour all his life long.
He may out of ignorance of his owne estate, slumber a while in securitie, or apply himselfe to some flashie pleasures; but if he saw his owne estate, if hee knew his owne plight, hee would rather* houle and weepe every houre all his life long.
Error 2 A second conceit of worldly men, is, that they think there is no joy there, where it is only to be had: There is no joy, they think, to be found in the good ways of God. It is the conceit of many, and it keepeth many back from looking that way, that if a man set foot once into Gods ways, all his joy is instantly dashed and lost, all his mirth is marred, he must never look to live merry hour after: Whereas indeed it is clean contrary.l There is no true joy but there; no sound mirth to be found in any thing else-where. Thou shalt never be truly merry, till thou beest truly godly, till thou art become sincerely religious.k True Joy is proper and peculiar to the godly alone. It is* a fruit of Gods Spirit; which they alone have: it is“ a branch of Christs Kingdom, which they only belong to. As the Heathen man saith, that* A wise man only loveth, others but dally and lust only: so others may revel, the godly only rejoice. Christianity and Piety dothl not call men away from joy; but it inviteth them to true joy, to sound joy, to incessant and everlasting rejoicing. It dothm not quell and kill, or quench our mirth; it doth ⟨p. 183⟩only correct and qualify it, that it may be such as it should be, and such as is behovefull for us for it to be.n The Christian man may live as merrily as any man in the world may: yea his life may well be the merriest of any mans under the Sun. Since thato he draweth his mirth from the Well-head, where there is Joy and Pleasure Gods plenty; where there isp Fullness of most delightful Joys, andq Streams of pleasures that flow for ever. For to omit that Godliness doth not debar or restrain a man of the use of any honest and lawful natural delight; much less deprive him of all comfort anda delight in the use of them. A Christian man hath a good right unto, and a just interest in all things procured for him by Christ, and in him again restored to him, (though by his first Parents default forfeited) and among other things also even to the comforts and delights of this life. For all things bsaith the Apostle, as well things present, as things to come, and even this world too, (and such honest joys and delights consequently as it is able to afford) are yours, because you are Christs, who isc the Heir of all things, andd you in him, beinge Coheirs with him; and he Gods.
Error 2 A second conceit of worldly men, is, that they thinke there is no joy there, where it is onely to be had: There is no joy, they thinke, to bee found in the good waies of God. It is the conceit of many, and it keepeth many backe from looking that way, that if a man set foot once into Gods waies, all his joy is instantly dashed and lost, all his mirth is marred, he must never looke to live merry houre after: Whereas indeed it is cleane contrary.l There is no true joy but there; no sound mirth to be found in any thing else-where. Thou shalt never be truly merry, till thou beest truly godly, till thou art become sincerely religious.k True Ioy is proper and peculiar to the godly alone. It is* a fruit of Gods Spirit; which they alone have: it is“ a branch of Christs Kingdome, which they onely belong to. As the Heathen man saith, that* A wise man onely loveth, others but dally and lust onely: so others may revell, the godly onely rejoyce. Christianitie and Pietie dothl not call men away from joy; but it inviteth them to true joy, to sound joy, to incessant and everlasting rejoycing. It dothm not quell and kill, or quench our mirth; it doth ⟨p. 183⟩onely correct and qualifie it, that it may be such as it should be, and such as is behovefull for us for it to bee.n The Christian man may live as merrily as any man in the world may: yea his life may well be the merriest of any mans under the Sunne. Since thato he draweth his mirth from the Well-head, where there is Ioy and Pleasure Gods plentie; where there isp Fulnesse of most delightfull Ioyes, andq
l[Greek or Hebrew]. Philo de malorum insid. Sola virtus praestat gaudium perpetuum, securum. Sen ep. 27.〈non-Latin alphabet〉. Philo de malorum insid. Sola virtus praestat gaudium perpetuum, securum. Sen ep. 27.
kGaudium proprium honorum & piorum est. Aug de civit, Dei, 14. c. 8.
*Amabit sapiens; cupient caeteri. Asram. Solus sapiens scit amare. Sen. epist. 81. Gaudebit sanctus; caeteri lascivient, vel gestiunt, ut Aug. de serm. in mont. l. 1. Gaudium nisi sapienti non contingit. Sen. ep. 59.
lExistimas me nunc detrabere tibi multas voluptates. Imò contra. Noli tibi unquam deesse letitiam. Volo illam tibi dominasci: nascitur, si modò intra leipsum sit. In very gaudii possessione esse te volo, quod nunquam deficiat, Ad solidum conor perducere, quod introrsus plus pateat. Sen. ep. 23. Major est suavitas mentis quàm ventris. Aug. de verb. Dom. 27.Existimas me nunc detrabere tibi multas voluptates. Imò contra. Noli tibi unquam deesse letitiam. Volo illam tibi dominasci: nascitur, si modò intra leipsum sit. In veri gaudii possessione esse te volo, quod nunquam deficiat, Ad solidum conor perducere, quod introrsus plus pateat. Sen. ep. 23. Major est suavitas mentis quàm ventris. Aug. de verb. Dom. 27.
mIsaacum, i. gaudium jugulandum tibi formidas? securus esto. Non Isaac, sed aries mactabitur: non peribit tibi laetitia, sed contumacia, cujus utique cornua vepribus haerent, & sinc punctionibus anxietatis esse non potest. Bern. de bon. descr.Isaacum, i. gaudium jugulandum tibi formidas? securus esto. Non Isaak, sed aries mactabitur: non peribit tibi laetitia, sed contumacia, cujus utique cornua vepribus haerent, & sinc punctionibus anxietatis esse non potest. Bern. de bon. descr.
nSapiens laetitia fruitur maxima, continua, sua. Sen. epist. 72.
Though his joy depend not upon them, as the worldly mans doth, yetf he is not debarred of them, and of the free and comfortable use of them: whichg for his sake many times even the wicked worldly ones have more plenty of, than otherwise they should have had.h Nor doth it follow, saith the Heathen man, that a wise mans palate should find no relish in his meat, becausei his mind findeth more relish in some other better matters: or that a Christian man should not findk much delight and comfort even in these outward things, becausel he hath other and better matter of joy and comfort within. He could not be som heartily thankful to God for them, if he found not much comfort, delight, relief and refreshing in them. Yean no man may eat his meat with more delight, or use his honest recreations and disports with more comfort, or have more joy of his worldly wealth and estate, than the Godly man may: worldly men have these things but as thieves stolen goods, that they make merry with in hugger mugger; or as a man that hath robbed the kings Exchequer, and by that means enriched himself. Whereas the godly man hath themo as favours bestowed on him by God, as effects and fruits of his love, which maketh them the more comfortable by much to him, and doth exceedingly improve his joy and delight in them: sincep it is the Giver oft that joyeth a man more than the gift: and a small matter bestowed on a man out of grace and favour by his Sovereign, doth more rejoice him, than a far greater gotten from him by stealth. And as for such filthy and beastly delights, such inordinate and brutish lusts, asq have indeed no sound pleasure in them, no more than is found in the scratching of some unsound or evil-affected part when it itcheth; ⟨p. 184⟩andr bring much more pain with them commonly at parting, or if not then presently, not long after: howsoever he may have formerly taken some delight in them, as worldly men ordinarily do: yet being healed now of his disease, it is no pain for him to part with them,s he desireth not the itch, that he may be scratching again; no more than Saul, whent a new heart was given him, had a mind to be following his Fathers Asses any more.
Though his joy depend not upon them, as the worldly mans doth, yetf he is not debarred of them, and of the free and comfortable use of them: whichg for his sake many times even the wicked worldly ones have more plentie of, than otherwise they should have had.h Nor doth it follow, saith the Heathen man, that a wise mans palat should finde no relish in his meat, becausei his minde findeth more relish in some other better matters: or that a Christian man should not findek much delight and comfort even in these outward things, becausel hee hath other and better matter of joy and comfort within. He could not bee som heartily thankfull to God for them, if hee found not much comfort, delight, releefe and refreshing in them. Yean no man may eat his meat with more delight, or use his honest recreations and disports with more comfort, or have more joy of his worldly wealth and estate, than the Godly man may: worldly men have these things but as theeves stollen goods, that they make merry with in hugger mugger; or as a man that hath robbed the kings Exchequer, and by that means enriched himselfe. Whereas the godly man hath themo as favours bestowed on him by God, as effects and fruits of his love, which maketh them the more comfortable by much to him, and doth exceedingly improve his joy and delight in them: sincep it is the Giver oft that joyeth a man more than the gift: and a small matter bestowed on a man out of grace and favour by his Soveraigne, doth more rejoyce him, than a far greater gotten from him by stealth. And as for such filthy and beastly delights, such inordinate and brutish lusts, asq have indeed no sound pleasure in them, no more than is found in the scratching of some unsound or evill-affected part when it itcheth;
gGen. 30.27, 30. & 39.5. Deus multa malis tribuit. Sed ea bonis paraverat. Contingunt autem & malis, quia separari non possunt. Non possent certis contingere, nisi & caeteris donarentur. Sen. de benes. lib. 4. cap. 28.
hNon sequitur, ut cui mens sapit, ei palatum non sapiat. Cic. de fin. l. 1. Sensum enim hominis nulla exuit virtus. Sen. ep. 85.
He is no more troubled with the leaving and forbearing of them, thanu men grown are wont to be troubled, when they are come to maturity and ripeness of years, that they may not now play at cherypit, as they had wont to do when they were children; or that they must lay aside and leave off such childish toys, as sometime they made much reckoning of: or than men glorified in Heaven after the resurrection shall be grieved, that they dox not eat and drink, and marry, and make merry still in that manner as they did, while they lived here on earth. These and the like vanities godliness indeed weaneth men, and estrangeth their minds from, andy by restraining them of such pleasures, freeth them from far greater pains, that such filthy, frothy, and flitting delights arez dearly bought with. But in stead thereof ita furnisheth them with other joys and delight, such as do so far surpass all outward joys whatsoever, as there is indeedb no comparison between the one and the other: the one is as no joy in regard of the other. For what is the Kingdom of Christ? nothing but dumps and doubts, and drooping, and melancholy fits, as many imagine. Or what is the work of Gods Spirit in the hearts of his Children? To possess their souls wholly with terrors and fears; or to fill them with grief and pensiveness only? No,c The fruit of the Spirit is Joy and Peace, saith the Apostle. And,d the Kingdom of God is Righteousness, and Peace, and Joy in the Holy Ghost. There is true joy, there is sound joy, there is unutterable joy; (l You rejoice with a Joy glorious, saith the Apostle Peter, and unspeakable; Andm I do over-abound exceedingly in Joy, saith Saint Paul; as finding no words sufficient to express his joy with;) such joy, asn no worldly joy is once to be compared with; such joy,o as no worldly man is able to conceive what it is.p The soul only, saith Solomon, knoweth it own bitterness; nor doth another feel its Joy. Andq Talk, saith Augustine, as long as you will, and all you can, of honey, and of the sweetness of it, unless a man taste it, he ⟨p. 185⟩can never conceive what it is. So undoubtedly it is here:r He alone that hath tasted it, can tell, what sweet peace and tranquillity of heart and mind, what unspeakable joy and comfort of spirit is there found and felt, where the mercy of God in Jesus Christ is once soundly assured and sealed up to the soul.
Hee is no more troubled with the leaving and forbearing of them, thanu men growen are wont to be troubled, when they are come to maturitie and ripenesse of yeers, that they may not now play at cherypit, as they had wont to doe when they were children; or that they must lay aside and leave off such childish toyes, as sometime they made much reckoning of: or than men glorified in Heaven after the resurrection shall bee grieved, that they doex not eat and drinke, and marrie, and make merry still in that manner as they did, while they lived here on earth. These and the like vanities godlinesse indeed waineth men, and estrangeth their mindes from, andy by restraining them of such pleasures, freeth them from far greater pains, that such filthy, froathy, and flitting delights arez dearely bought with. But in stead thereof ita furnisheth them with other joyes and delight, such as doe so farre surpasse all outward joyes whatsoever, as there is indeedb no comparison betweene the one and the other: the one is as no joy in regard of the other. For what is the Kingdome of Christ? nothing but dumps and doubts, and drooping, and melancholy fits, as many imagine. Or what is the worke of Gods Spirit in the hearts of his Children? To possesse their soules wholly with terrours and feares; or to fill them with griefe and pensivenesse onely? No,c The fruit of the Spirit is Ioy and Peace, saith the Apostle. And,d the Kingdome of God is Righteousnesse, and Peace, and Ioy in the Holy Ghost. There is true joy, there is sound joy, there is unutterable joy; (l You rejoyce with a Ioy glorious, saith the Apostle Peter, and unspeakable; Andm I doe over-abound exceedingly in Ioy, saith Saint Paul; as finding no words sufficient to expresse his joy with;) such joy, asn
u1 Cor. 13.11. [Greek or Hebrew]. Clem. Alex. in protrept. sub nutrice puella velut cùm luderet infans, Quod cupidè petiit, maturè plena reliquit. Horat. epist. 1. lib. 2.1 Cor. 13.11. 〈non-Latin alphabet〉. Clem. Alex. in protrept. sub nutrice puella velut cùm luderet infans, Quod cupidè petiit, maturè plena reliquit. Horat. epist. 1. lib. 2.
yVanas voluptates, breves, poenitendas, in contrarium abituras. Ita dico, in praecipiti voluptas est, ad dolorem vergit. Sen. epist. 23.
z—nocet empta dolore voluptas. Horat. epist. 1.
aTenes utique memoria quantum senseris gaudium, cum praetexta posita, sumpsisti virilem togam, & in forum de ductus es. Majus expecta, cum puerilem animum deposueris, & te in viros philosophia transcripserit. Senec. epist. 4.
bHomo erat, qui improbos gaudere negabat: norat gaudia calicis, mensae, lecti, &c. sed tale gaudium videbat, in cujus comparatione illud gaudium non erat. Ac si tu noses Solem, & alii laudanti lucernam diceres, Non est lux ista. August. in Psal. 96. Quae sunt epularum, aut ludorum, scortorumve voluptates cum his voluptatibus comparandae? Cic. de senect. Nemo sanae mentis ampliorem credat esse in vitiis quàm in virtutibus delectationem. Bern. de bon. deser.Homo erat, qui improbos gaudere negabat: norat gaudia calicis, mensae, lecti, &c. sed tale gaudium videbat, in cujus comparatione illud gaudium non erat. Ac si tu nosses Solem, & alii laudanti lucernam diceres, Non est lux ista. August. in Psal. 96. Quae sunt epularum, aut ludorum, scortorumve voluptates cum his voluptatibus comparandae? Cic. de senect. Nemo sanae mentis ampliorem credat esse in vitiis quàm in virtutibus delectationem. Bern. de bon. deser.
when men persecute you, and put out your names, and revile you, and speake all the evill that may bee of you; even then rejoyce yee, and be glad; for great is your reward in Heaven. And,
Being justified by faith, saith the Apostle, we are at peace with God, and we rejoyce in hope of the glory of God: yea we rejoyce in tribulations. And, wherein (that is, in the hope whereof) yee greatly rejoyce, saith S. Peter, though for a season yee bee in heavinesse by meanes of manifold afflictions.
p
Spes incerti boni nemen est. Sen. epist. 10. Fallitur augurio spes bona saepe suo. Ovid. epist. 16. Multa quidem praeter spem sci• multus bona evenisse. At ego etiam qui speraverint spem decepisse multos. Plaut. Rud. 2.3.
darknesse, wherein is nothing but weeping and gnashing of teeth; which when they are once entred into, they shall never get out of againe. And seeing then that there can be no joy without light: there can be no true joy to any wicked man wanting true light.
oSunt enim modò in tenebris exteris, unde correctio desperanda non est; quam si contempserint, ibunt in tenebras exteriores ubi correctionis locus non erit. August epist. 120. cap. 22. Ab istis exteris tenebris in exteriores mittentur, qui ex istis exteris non ad interiora convertuntur. Ibid. cap. 36. In tenebras ex tenebris infoeliciter exclusi infoelitius includendi. Ide• homil. 16.
qIgnis gehennae lucebit miseris ad miseriae augmentum, ut videant unde doleant; sed non luce•i• ad consolationem••t videant unde gaudeant. Greg. mor. l. 9. c. 49. Isidor. de sum. bon. lib. 1. cap. 31. & Ludoif. vit. Christ. lib. 2. cap. 88.
so long as the heavy wrath of God hangeth over his head, as the sword did sometime over the head of the Tyrants flatterer, ready every houre to seize on him, and Hell-mouth gapeth under him, readie as soone to receive him.
John 3.18. Quotidiè damnatur, qui semper timet. P. Sir.Iohn 3.18. Quotidiè damnatur, qui semper timet. P. Syr.
f[Greek or Hebrew]. Plut. de ser. vind. Mundus hic malis carcer est, Merita carcerem faciunt. In uno eodemque habitaculo alteri domus est, alteri carcer est, dum ille custodit, ille custoditur: alleri domum fecit. libertas, alteri carcerem servitus. Aug. in Psal. 141.〈non-Latin alphabet〉. Plut. de ser. vind. Mundus hic malis carcer est, Merita carcerem faciunt. In uno eodemque habitaculo alteri domus est, alteri carcer est, dum ille custodit, ille custoditur: alleri domum fecit. libertas, alteri carcerem servitus. Aug. in Psal. 141.
gCarcere includitur; reatu ligatur: carcer ejus cor ejus est. Aug. homil. 40. Nihil est miserius quàm animus hominis conscius. Plaut. Mostell. 3. 1.
hAnne magis siculi gemuerunt aera tyranny? Aut magis duratis pendens laquedribus ensis Purpureas subter cervices torruit, Imus Imus praecipites, quam si sibi dicat, & intus Palleat. infoelix, quod proxima nesciat uxor. Pers. sat. 3. Allusit ad Damoclis historiam, cui ea ratione Dionysius confirmavit, Nihil esse ei beatum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5.Anne magis siculi gemuerunt aera tyranni? Aut magis duratis pendens laquedribus ensis Purpureas subter cervices torruit, Imus Imus praecipites, quam si sibi dicat, & intus Palleat. infoelix, quod proxima nesciat uxor. Pers. sat. 3. Allusit ad Damoclis historiam, cui ea ratione Dionysius confirmavit, Nihil esse ei beatum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5.
Streams of pleasures that flow for ever. For to omit that Godlinesse doth not •ebar or restraine a man of the use of any honest and lawfull naturall delight; much lesse deprive him of all comfort and
delight in the use of them. A Christian man hath a good right unto, and a just interest in all things procured for him by Christ, and in him againe restored to him, (though by his first Parents default forfeited) and among other things also even to the comforts and delights of this life. For all things
saith the Apostle, as well things present, as things to come, and even this world too, (and such honest joyes and delights consequently as it is able to afford) are yours, because you are Christs, who is
aHaec quoque fortuit•• tunc delectant, cùm •lla ratio temperavit & miscuit Sen. ep. 72.
b1 Cor. 3.22, 23. [Greek or Hebrew]. Antisth. & Zeno apud Edert. Unus est sapiens, cujus omnia sunt. Sen. de benef. l. 7. c. 3. [Greek or Hebrew]. Post Diogenem Clemens Alex. in protrept.1 Cor. 3.22, 23. 〈non-Latin alphabet〉. Antisth. & Zeno apud Edert. Vnus est sapiens, cujus omnia sunt. Sen. de benef. l. 7. c. 3. 〈non-Latin alphabet〉. Post Diogenem Clemens Alex. in protrept.
bring much more paine with them commonly at parting, or if not then presently, not long after: howsoever hee may have formerly taken some delight in them, as worldly men ordinarily doe: yet being healed now of his disease, it is no paine for him to part with them,
pNon tam dono laeta est, quam abs te datum; (non tam munere quàm abs te missum;) id verò triumphat seriò. Ter. Eun. 3.11. At illa quanto gratiora sunt, quantoque in partem interiorem animi nunquam exitura descendunt, cùm delectant cogitantem magis à quo, quàm quid acceperis. Sen. de ben. l. 1. c. 15.
qNon est vera jucunditas quae secundùm seculum jucunditas est. August. in Psal. 96. Virg. cùm mala mentis Gaudia dixit, impropriè loeutus, significavit homines suo malo laetos. Sen. ep. 59.
rDimitte istat voluptates turbidas, magno luendas: non venturae tantum, sed praeteritae nocent. Quemadmodum scelera etiam si non sint deprehensa cùm fierent, solicitudo non cum ipsis abit: ita improbarum voluptatum etiam post ipsas poenitentia est. Non sunt solidae, non sunt fideles: etiamsi non nocent, fugiunt. Sen. ep. 27. Oblectamenta fallacia & brevia; ebrietatis instar, quae unius horae hilarem insaniam longi temporis taedio pensat. Idem ep. 59. Adeò haec gaudia non sunt, ut saepe initia futurae tristitiae sint. Ibid.
sAt non est voluptatum tanta quasi titillatio in senibus. Credo, sed ne desideratio quidem. Nihil autem molestum, quod non defideres. Cupidis fortasse rerum talium odiosum & molestum est carere: satiatis verò & expletis jucundius est carere quam frui. Quanquam non caret is qui non desiderat. Jucundius ergò non desiderare quàm frui. Cic. de senect. An tu malam optares scabiem, quia scabendi aliqua est voluptas? Erasm. in colloq.At non est voluptatum tanta quasi titillatio in senibus. Credo, sed ne desideratio quidem. Nihil autem molestum, quod non defideres. Cupidis fortasse rerum talium odiosum & molestum est carere: satiatis verò & expletis jucundius est carere quam frui. Quanquam non caret is qui non desiderat. Iucundius ergò non desiderare quàm frui. Cic. de senect. An tu malam optares scabiem, quia scabendi aliqua est voluptas? Erasm. in colloq.
Hee alone that hath tasted it, can tell, what sweet peace and tranquillitie of heart and minde, what unspeakable joy and comfort of spirit is there found and felt, where the mercy of God in Jesus Christ is once soundly assured and sealed up to the soule.
nIllud verum & solum est gaudium, quod non de terra, sed de coelo est, quod non de creatura, sed de Creatore concipitur. Cui comparata omnis aliunde jucunditas muror. est, omnis suavitas dolor est, omne dulce amarum, decorum omne foedum, omne aliud quodcunque delectare possit, molestum. Bern. epist. 114.
oApoc. 2.17. Ego neminem arbitror posse vel scire quid sit, nisi qui acceperit. Bern. in Cant. 3. Melius impressum quàm expressum innotescit. Ibid. 9.
qMel si non nosses, quàm benè saperet, nisi gustares non scires. Lauda verbis quantum potes, qui non gustaverit, non intelliget. Aug. in Psal. 30. & 51. Cyrill. ad Joan. lib. 4. c. 38. & Greg. in Evang. 36.Mel si non nosses, quàm benè saperet, nisi gustares non scires. Lauda verbis quantum potes, qui non gustaverit, non intelliget. Aug. in Psal. 30. & 51. Cyrill. ad Ioan. lib. 4. c. 38. & Greg. in Evang. 36.
rIn his non capit intelligentia, nisi quantu• atemgit experientia, Bern. in Cant. 22. Expertus novit; inexpertus ignorat. Idem de divers. 19.
