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.
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, as
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,
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; ⟨p. 184⟩andr 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,s hee desireth not the itch, that hee may bee scratching againe; no more than Saul, whent a new heart was given him, had a minde to be following his Fathers Asses any more.
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.
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.
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.
Branch 1 First, to incite men to labour for righteousness, if they desire to attain to true and hearty rejoicing. Wouldst thou have joy? (a Who would not? Forb all men desire happiness: and* as there is no full happiness without joy; so there is no sound joy without true happiness.) thenc learn here the right way to it: then take that course that will bring thee to true Joy and sound Peace,d Seek the Kingdom of God and the Righteousness thereof. It is the righteous man only that can truly rejoice. Foro The Kingdom of God is Righteousness and Peace, and Joy in the Holy Ghost. There isf Joy in the end, saith Bernard, and Joy without end: butg the way to this Joy is by Righteousness and Peace. From Righteousness Peace floweth, and Joy from Peace. The one ish the way, the other is the end; and unless we go the way, we can never come to the end.
Branch 1 First, to incite men to labour for righteousnesse, if they desire to attaine to true and heartie rejoycing. Wouldst thou have joy? (a Who would not? Forb all men desire happinesse: and* as there is no full happinesse without joy; so there is no sound joy without true happinesse.) thenc learne here the right way to it: then take that course that will bring thee to true Joy and sound Peace,d Seeke the Kingdome of God and the Righteousnesse thereof. It is the righteous man onely that can truly rejoyce. Foro The Kingdome of God is Righteousnesse and Peace, and Ioy in the Holy Ghost. There isf Ioy in the end, saith Bernard, and Ioy without end: butg the way to this Ioy is by Righteousnesse and Peace. From Righteousnesse Peace floweth, and Ioy from Peace. The one ish the way, the other is the end; and unlesse wee goe the way, we can never come to the end.
aNemo est qui non gaudere velit. Bern. de divers. 19.
bNemo est qui non beatus esse velit. Aug. ep. 121. & de Trinit. lib. 13. cap. 3. Vivere omnes bea è volunt. Sen. de beat. cap. 1.
*Beata quippe vita est gaudere veritate. Aug. confess. l. 10. c. 23.
cDisce gaudere. Sen. epist. 23. Hujus fundamentum quod sit, quaeris? ne gaudeas vanis. Fundamentum esse dixi? culmen est. Ad summa pervenit, qui scit quo gaudeat. Ibid.
fGaudium in sine; sed gaudium sine fine. Bern. de divers. 19.
gEst gaudium de regno Dei, sed non est primum in regno Dei: de justitia & pace gaudium procedit. Ibid 18. Laetitia merces; justitia meritum & materia est. Idem de temp. 30.
hIpsa est via per quam ad pacem proceditur, ad laetitiam pervenitur. Idem de temp. 30. Quid viam praetergredimini, qui ad gaudium properatis? Idem de divers. 18. Quid praecipiti saltu justitiam transilientes & pacem, rem finalem in principium converter & perverter vultis. Ibid. 19.Ipsa est via per quam ad pacem proceditur, ad laetitiam pervenitur. Idem de temp. 30. Quid viam praetergredimini, qui ad gaudium properatis? Idem de divers. 18. Quid praecipiti saltu justitiam transilientes & pacem, rem finalem in principium convertere & pervertere vultis. Ibid. 19.
It is true indeed, if there were* divers ways that tended to one end, it were no great matter, which of them a man took: though he should go further about, it may be, and take somewhat the more pains, yet he were sure at the last to arrive where he would. But when a man hath tried all other courses, he shall find in conclusion, that there isi no other way but this to attain to true joy, and that all his labour therefore was lost in beating about and seeking by other courses to compass it. It was Solomons own case. Andk who can hope after him to discover some new passage that he could not?l He was the wisest man that ever was:m nor wanted he abundance of all such things as worldly men are wont to take delight in, and make the matter of their joy. But whenn he had wearied himself in a multiplicity of by-ways, treading one while in one path, and travelling another while another, ando pursuing each as far as any of them would lead, at length he concludeth that there was no true joy, comfort and contentment to be found in any thing butp in the fear of God and in doing his Will; and that in all other courses, carried they never so goodly a show with them, or seemed they to promise never so great matters, there wasq nothing to be found but vanity and vexation of Spirit, and no more therefore to be gotten or gained by them. Andr the like shall every one find that Solomon ⟨p. 186⟩did,s when he hath toiled and tired himself in beating about to find it else-where, that he hath but taken pains in vain, and deprived himself of joy, in seeking joy there, where it is not to be had; as one that seeking fort Grapes among Brambles, or for Figs among Briers and Thorns, shall but tear his clothes, and* prick his hands, but never find any such fruit on them, as he there seeketh for.u It is not Wit, nor Wealth, nor Honour, nor Nobility, nor Learning, nor any Worldly thing else, but Righteousness and a good Conscience alone, that is able to work settled tranquillity, to minister sound comfort, to procure constant alacrity and cheerfulness of mind. That alone can give a good relish to any state or condition, be it ne-never so mean, or, in the eye of the world, never so miserable: whereas the greatest, highest, largest, gloriousest estates cannot give any dram or drop of pure joy, sure comfort, or true content without it.
It is true indeed, if there were* divers wayes that tended to one end, it were no great matter, which of them a man tooke: though he should goe further about, it may be, and take somewhat the more paines, yet he were sure at the last to arrive where hee would. But when a man hath tried all other courses, he shall finde in conclusion, that there isi no other way but this to attaine to true joy, and that all his labour therefore was lost in beating about and seeking by other courses to compasse it. It was Salomons owne case. Andk who can hope after him to discover some new passage that hee could not?l He was the wisest man that ever was:m nor wanted he abundance of all such things as worldly men are wont to take delight in, and make the matter of their joy. But whenn he had wearied himselfe in a multiplicitie of by-wayes, treading one while in one path, and travelling another while another, ando pursuing each as farre as any of them would lead, at length hee concludeth that there was no true joy, comfort and contentment to bee found in any thing butp in the feare of God and in doing his Will; and that in all other courses, carried they never so goodly a shew with them, or seemed they to promise never so great matters, there wasq nothing to be found but vanitie and vexation of Spirit, and no more therefore to be gotten or gained by them. Andr the like shall every one finde that Salomon ⟨p. 186⟩did,s when hee hath toyled and tired himselfe in beating about to finde it else-where, that he hath but taken paines in vaine, and deprived himselfe of joy, in seeking joy there, where it is not to bee had; as one that seeking for
rVe his qui praetere rediuntur viam, qui relicta justitiâ vanam & transitoriam laetitiam quaerunt. Cùm enim de transitoriis quaerunt laetitiam, non poterit non transire laetitia transeuntibus eis de quibus erat: sic lignis deficientibus deficit ignis. Bern. de temp. 30. Ad •audium pervenire cupis; sed erras, qui inter divitias illuc venturum esse te speras. Inter honours gaudium, i. inter solicitudines quaeris? Ista quae sic petis, tanquam datura gaudium & voluptates, caussae dolorum sunt. Omnes tendimus ad gaudium: sed unde magnum & stabile consequantur, ignorant: Ille ex conviviis & luxuria; ille ex ambitione & circumfusa clientium tu•ba; ille ex amisa; alius ex studiorum liberatium vana ostentatione, & nihil sanantibus literis, Omnes istos oblectamenta fallacia & brevia decipiunt: sicut plausus & acclamationis secundae favor, qui magna solicitudine & partus est, & expiandus. Sen. ep. 59.
Any course of life may be cheerful and lightsome with it; none can ever be truly comfortable or delightful without it. Godlinessx and a good conscience is as a sweet perfume, that can give a good sent even to rags; ungodliness and an evil conscience, as filthy matter, that issuing from an ulcerous body, is able to infect and make unsavoury the best apparel that can be, to him especially that weareth it. And thereforey Heap up and gather thee together Gold and Silver, saith an Heathen man, build thee stately Galleries, plant thee pleasant Orchards and Gardens; fill thee thy house with Servitors, and the whole City with Debtors, till thy mind be settled and satisfied (z nor can any thing but God, and the assurance of his favour settle or satisfy it:) all will be but (I say not as another saith,* as curious Pictures to a bleared eye, as exquisite music to an aching head, that doth neither help nor hurt, but) as a cup of neat wine given one in a Fever, as Honey ministered to one that hath his stomach pestered with Choler, as delicate Meats dressed for a dysenterious person, that can relish nothing, can retain nothing, receiveth no strength from them, is but the worse for them, and put by them to more pain. None of all these will be able to minister any sound joy or comfort to thee, no more than they could do to“ him, that had more of them before thee, than thou canst hope ever to attain unto, until thou come to have part in him, who is the† Fountain of all joy, and the* God of all comfort, without whom there is no true joy, no sound comfort to be had.
Any course of life may be cheerefull and lightsome with it; none can ever be truly comfortable or delightfull without it. Godlinessex and a good conscience is as a sweet perfume, that can give a good sent even to rags; ungodlinesse and an evill conscience, as filthy matter, that issuing from an ulcerous body, is able to infect and make unsavoury the best apparell that can bee, to him especially that weareth it. And thereforey Heape up and gather thee together Gold and Silver, saith an Heathen man, build thee stately Galleries, plant thee pleasant Orchards and Gardens; fill thee thy house with Servitours, and the whole Citie with Debtors, till thy minde bee setled and satisfied (z nor can any thing but God, and the assurance of his favour settle or satisfie it:) all will be but (I say not as another saith,* as curious Pictures to a bleared eye, as exquisite musicke to an aking head, that doth neither helpe nor hurt, but) as a cup of neat wine given one in a Fever, as Honey ministred to one that hath his stomacke pestered with Choler, as delicate Meats dressed for a dysenterious person, that can rellish nothing, can retaine nothing, receiveth no strength from them, is but the worse for them, and put by them to more paine. None of all these will be able to minister any sound joy or comfort to thee, no more than they could doe to“ him, that had more of them before thee, than thou canst hope ever to attaine unto, untill thou come to have part in him, who is the† Fountaine of all joy, and the* God of all comfort, without whom there is no true joy, no sound comfort to be had.
x[Greek or Hebrew]. Plut. ibid.〈non-Latin alphabet〉. Plut. ibid.
y[Greek or Hebrew]. Plut. de virt. & vit.〈non-Latin alphabet〉. Plut. de virt. & vit.
zFecisti nos, Domine, ad te: & inquietum est cor nostrum, donec requiescat in te. August. confess. lib. 1. cap. 1. Animam nisi Deus non implet. Hugo Vict. de spir. & anim. cap. 65. non satiat. Aug de verb. Apost. 16.
*—juvat illum sic domus aut res, Ut lippum pictae tabulae, fomenta podagram, Auriculas citharae collecta sorde dolentes. Horat. lib. 1. epist. 2.—juvat illum sic domus aut res, Vt lippum pictae tabulae, fomenta podagram, Auriculas citharae collecta sorde dolentes. Horat. lib. 1. epist. 2.
Branch 2 Secondly, to incite all those that have attained to this estate, to joy in it: and not to suffer outward losses, worldly crosses, calamities or the like, to deprive and bereave them of that alacrity and cheerfulness that their estate may well afford them; and that the Holy Ghost, as we heard before, doth so oft require of them, even soa oft, as no one thing almost more. True it is indeed, that it is a very hard and a difficult thing, especially amidst the manifold miseries of this ⟨p. 187⟩our presentb Pilgrimage, and thec evil days that here we pass rather than live, and the rather also having so much of thatd dull metal, thate muddy mould of the old Adam remaining still in the most of us, for Christian men to rejoice so as they ought, and as they have just cause to do. It is a point that is far more easily preached than practised. Yet this should we every one of us strive and strain our selves unto; and to this purposef Give, as the Apostle adviseth, all diligent endeavour to get assurance to our selves of our election and of our calling and conversion unto God; since thatg upon our notice and apprehension of it, doth this our joyful and comfortable estate for the present depend; and for want of it, many that have much cause of joy and comfort, were they but aware of it, live oft times a very heavy and uncomfortable life, and so are, through their own ignorance and default, many times most miserable, when yet they are indeed, or at least might be most happy. And when we find our selves so depressed and dejected, by means of cross occurrents, that this alacrity and cheerfulness is overwhelmed therewith, labour to rouse up our spirits, and say, as David sometime said;h Why art thou thus dejected and cast down, O my Soul? and why art thou so distracted and disquieted within me? Trust still in God, and fix thy hopes on him, who is the Light of thy countenance, and thy God. Yea do as David did, endeavour at least to do it: when he was in a great strait, his City sacked and burned, his own wives, and the wives and children of his followers carried captive; and for ought he or they then knew, all slain; his own company also conspiring to stone him to death; so transported they were with grief and passion, each one for his own losses; yet amidst all these difficulties it is said of David, thati He cheered up himself in the Lord his God.
Branch 2 Secondly, to incite all those that have attained to this estate, to joy in it: and not to suffer outward losses, worldly crosses, calamities or the like, to deprive and bereave them of that alacrity and cheerefulnesse that their estate may well afford them; and that the Holy Ghost, as we heard before, doth so oft require of them, even soa oft, as no one thing almost more. True it is indeed, that it is a very hard and a difficult thing, especially amids the manifold miseries of this ⟨p. 187⟩our presentb Pilgrimage, and thec evill dayes that here wee passe rather than live, and the rather also having so much of thatd dull mettall, thate muddie mould of the old Adam remaining still in the most of us, for Christian men to rejoyce so as they ought, and as they have just cause to doe. It is a point that is farre more easily preached than practised. Yet this should we every one of vs strive and straine our selves unto; and to this purposef Give, as the Apostle adviseth, all diligent endevour to get assurance to our selves of our election and of our calling and conversion unto God; since thatg upon our notice and apprehension of it, doth this our joyfull and comfortable estate for the present depend; and for want of it, many that have much cause of joy and comfort, were they but aware of it, live oft times a very heavy and uncomfortable life, and so are, through their owne ignorance and default, many times most miserable, when yet they are indeed, or at least might bee most happy. And when wee finde our selves so depressed and dejected, by means of crosse occurrents, that this alacritie and cheerfulnesse is overwhelmed therewith, labour to rouse up our spirits, and say, as David sometime said;h Why art thou thus dejected and cast downe, O my Soule? and why art thou so distracted and disquieted within me? Trust still in God, and fix thy hopes on him, who is the Light of thy countenance, and thy God. Yea doe as David did, endevour at least to doe it: when he was in a great streit, his Citie sacked and burned, his owne wives, and the wives and children of his followers carried captive; and for ought hee or they then knew, all slaine; his owne company also conspiring to stone him to death; so transported they were with griefe and passion, each one for his owne losses; yet amids all these difficulties it is said of David, that
gNon est beatus, esse se qui non putat. P. Syr. Miscr. est, qui non se beatissimū judicat. Senec. op. 10. Quid enim resert qualis status tuus sit, si tibi videtur malus? Ibid. Nemo foelix est, qui judicio suo miser est. Salvian. de provid. lib. 1. Miser est, si cui sua non amplissima videntur. Epicur.Non est beatus, esse se qui non putat. P. Syr. Miscr. est, qui non se beatissimū judicat. Senec. op. 10. Quid enim resert qualis status tuus sit, si tibi videtur malus? Ibid. Nemo foelix est, qui judicio suo miser est. Salvian. de provid. lib. 1. Miser est, si cui sua non amplissima videntur. Epicur.
And so should every one do, that truly and sincerely feareth God, and is careful to walk in the obedience of his Will; though he sit in darkness, saith the Prophet, and have no spark of light, that his outward estate is able to afford, yetk Let him trust in the Lord, and rest him on his God; and even then also endeavourl to be glad, and rejoice in his favour and mercy, when his present estate seemeth to give all cause to the contrary.
And so should ev•ry one doe, that truly and sincerely feareth God, and is carefull to walke in the obedience of his Will; though he sit in darknesse, saith the Prophet, and have no sparke of light, that his outward estate is able to afford, yetk Let him trust in the Lord, and rest him on his God; and even then also endevourl to be glad, and rejoyce in his favour and mercy, when his present estate seemeth to give all cause to the contrarie.
This the rather Gods Children should strive and strain themselves Motives 4 unto; as to attain, so at all times to retain and maintain this alacrity and cheerfulness in their souls:
This the rather Gods Children should strive and straine themselves Motives 4 unto; as to attaine, so at all times to retaine and maintaine this alacritie and cheerfulnesse in their soules:
Motive 1 First, because the want of it is a great enemy to thankfulness.m Rejoice in the Lord ye righteous, saith the Psalmist; for it becometh the upright to be thankful: as if they could not be thankful, unless they weren cheerful. And certainly we cannot be so thankful to God as we should for his favours, so long as we have no joy of them, as we take not delight in them. Yea we are too tooo unthankful to the grace of God, and value his goodness at too low a rate, if we suffer any outward thing, what ever it be, and much more toys and trifles, matters of no moment, to deprive us of the joy that we might and should enjoy in it.
Motive 1 First, because the want of it is a great enemy to thankfulnesse.m Rejoyce in the Lord ye righteous, saith the Psalmist; for it becommeth the upright to be thankfull: as if they could not bee thankfull, unlesse they weren cheerfull. And certainly we cannot be so thankfull to God as we should for his favours, so long as we have no joy of them, as we take not delight in them. Yea we are too tooo unthankfull to the grace of God, and value his goodnesse at too low a rate, if wee suffer any outward thing, what ever it be, and much more toyes and trifles, matters of no moment, to deprive us of the joy that wee might and should enjoy in it.
nBeneficia hilares accipiamus, gaudium profitentes: & id danti manifestum sit ut praesentem fructū capiat. Justa enim causa laetitiae est amicum laetum videre, justior fecisse. Sen. de ben. lib. 2. c. 22. Gratias agere, gaudentis est. Ibid. l. 3. c. 3.Beneficia hilares accipiamus, gaudium profitentes: & id danti manifestum sit ut praesentem fructū capiat. Iusta enim causa laetitiae est amicum laetum videre, justior fecisse. Sen. de ben. lib. 2. c. 22. Gratias agere, gaudentis est. Ibid. l. 3. c. 3.
Motive 2 Secondly, because the want of it is a great hinderance unto the performance of good duties.p Serve the Lord with fear, saith the Psalmist, and rejoice before him with reverence: And when thou comest ⟨p. 188⟩to appear before the Lord thy God in thy festivals,q See in any case, saith God, that thou rejoice. Andr Because thou wouldst not serve the Lord thy God, with joyfulness and with gladness of heart, for the abundance of all things: therefore shalt thou serve thine enemies that he shall send upon thee, in hunger, and thirst, and nakedness, and in want of all things. It is ass a cheerful giver; sot a cheerful server, that God loveth and delighteth in. Andu it taketh away the grace of all holy duties, when with hanging of the wings, and flagging affections, when with drooping, lumpishness, deadness and dullness we go about them.
Motive 2 Secondly, because the want of it is a great hinderance unto the performance of good duties.p Serve the Lord with feare, saith the Psalmist, and rejoyce before him with reverence: And when thou commest ⟨p. 188⟩to appeare before the Lord thy God in thy festivals,q See in any case, saith God, that thou rejoyce. Andr Because thou wouldst not serve the Lord thy God, with joyfulnesse and with gladnesse of heart, for the abundance of all things: therefore shalt thou serve thine enemies that he shall send upon thee, in hunger, and thirst, and nakednesse, and in want of all things. It is ass a cheerefull giver; sot a cheerfull server, that God loveth and delighteth in. Andu it taketh away the grace of all holy duties, when with hanging of the wings, and flagging affections, when with drooping, lumpishnesse, deadnesse and dulnesse wee goe about them.
s2 Cor. 9.7. Rom. 12.8. Qui cum tristitia manum porrigit, remunerationis fructum amittit. Pulchrè & eleganter in colorando beneficio candour jucunditatis laudatus est voce illa poetica, (Ovid. Met.) ante omnia vultus Accessere boni. Bern. in Cant. 71.2 Cor. 9.7. Rom. 12.8. Qui cum tristitia manum porrigit, remunerationis fructum amittit. Pulchrè & eleganter in colorando beneficio candor jucunditatis laudatus est voce illa poetica, (Ovid. Met.) ante omnia vultus Accessere boni. Bern. in Cant. 71.
tTertius obedientiae gradus, hilariter obedire, ut voluntati cordis, simplicitati operis, vultus bilaritatem adjungas. Idem de grad. obed.
uMultum colorat obedientiam obsequentis, pultus serenitas. Quis imperet libenter tristitiam efflinti? Bern. ibid. Quitquid facis, cum hilaritate fac: bonum tunc benè facis. Sin autem cum tristitia facis, fit de te, non ipse facit. August. in Psal. 91.
Motive 3 Thirdly, because it heartneth Gods enemies, and giveth them occasion of triumph, when they see Gods Children hang the head. Theno do Davids enemies exult over him, when they see him smitten with sorrow, and like one at his wits end. It is not so much the crosses and calamities that befall Gods Church and Children, asp their taking them too much to heart, and their heartless carriage under them, that heartneth and encourageth the adverse party, and giveth them occasion to triumph. Asq we triumph over them, though they seem to prevail against us, when we show our selves undaunted and undismayed, notwithstanding their extremest rage, andr nothing vexeth them more, than when they perceive that notwithstanding all that ever they can do, yet our courage is not quailed: So on the other side again it putteth courage into them, when they perceive us to be discouraged, it ministereth matter of joy and insultation to them, when they see us dejected and disheartened, and our countenances cast down, as if we despaired wholly of divine, either protection or deliverance, and were not only at our wits end, but at our hopes end also.
Motive 3 Thirdly, because it heartneth Gods enemies, and giveth them occasion of triumph, when they see Gods Children hang the head. Theno doe Davids enemies exult over him, when they see him smitten with sorrow, and like one at his wits end. It is not so much the crosses and calamities that befall Gods Church and Children, asp their taking them too much to heart, and their heartlesse carriage under them, that heartneth and encourageth the adverse partie, and giveth them occasion to triumph. Asq we triumph over them, though they seeme to prevaile against us, when we shew our selves undaunted and undismaid, notwithstanding their extremest rage, andr nothing vexeth them more, than when they perceive that notwithstanding all that ever they can doe, yet our courage is not quailed: So on the other side againe it putteth courage into them, when they perceive us to be discouraged, it ministreth matter of joy and insultation to them, when they see us dejected and disheartned, and our countenances cast downe, as if we despaired wholly of divine, either protection or deliverance, and were not onely at our wits end, but at our hopes end also.
pFructus contumeliae in sensu & indignatione patientis est. Sen. de constant. sap. c. 17.
q[Greek or Hebrew]. Rom. 8.37. [Greek or Hebrew]. 2 Cor. 2.14. & 4.8, 9. Genus ultionis est, eripere ei qui fecit, contumeliae voluptatem. Sen. de const. sap. c. 17.〈non-Latin alphabet〉. Rom. 8.37. 〈non-Latin alphabet〉. 2 Cor. 2.14. & 4.8, 9. Genus ultionis est, eripere ei qui fecit, contumeliae voluptatem. Sen. de const. sap. c. 17.
rNempe idcircò aliquis te laedit ut doleas; quia fructus omnis laedentis in dolore laesi est. Ergò cùm fructum ejus everteris non dolendo, ipse doleat necesse est amissione fructus sui. Tertull. de patien. c. 8.
Motive 4 And lastly, because it disheartneth many from good courses. Ass the Spies that were sent to view the Land of Canaan, by their cowardice and faint-heartednesse, brought up a slander upon that good land that God had promised to bestow upon his people, and sot made the people that they had no desire to set further forward toward it, but began to entertain thoughts rather of returning back again into Egypt: So this heavy and uncomfortable state and carriage of Gods Children, causeth religion and godliness to be misdoubted and traduced, as a most heartless and uncomfortable course; is a means to bring an imputation upon the good ways of God, as if nothing but melancholy fits were there to be found, and that sullen humour were the only predominant in all pious and religious persons; and so beateth back many from setting foot into good courses, that were coming on before; yea maketh many call in question and doubt shrewdly of the truth of those things that the Spirit of God speaketh sou oft in the Word, concerning the joy and comfort of the Godly mans estate.
Motive 4 And lastly, because it disheartneth many from good courses. Ass the Spies that were sent to view the Land of Canaan, by their cowardise and faint-heartednesse, brought up a slander upon that good land that God had promised to bestow upon his people, and sot made the people that they had no desire to set further forward toward it, but began to entertaine thoughts rather of returning backe againe into Aegypt: So this heavy and uncomfortable state and carriage of Gods Children, causeth religion and godlinesse to bee misdoubted and traduced, as a most heartlesse and uncomfortable course; is a means to bring an imputation upon the good waies of God, as if nothing but melancholy fits were there to bee found, and that sullen humour were the onely predominant in all pious and religious persons; and so beateth backe many from setting foot into good courses, that were comming on before; yea maketh many call in question and doubt shrewdly of the truth of those things that the Spirit of God speaketh sou oft in the Word, concerning the joy and comfort of the Godly mans estate.
All which well considered, it standeth us every one in hand,1 that are attained to the state of grace and favour with God, as we desire to show our selves truly and throughly thankful to God for it, and to express our thankfulness in such a cheerful performance of good duties, as may put life and grace into them, as we would be loth to hearten Gods enemies, and add courage unto them, or to dishearten weak ones, and discourage them from coming on to him; to take notice of our own happiness, and consider well what a blessed estate we are in, and to stir up our hearts to a joying in it, in some measure, proportionably to that matter of joy that it ministereth unto us; and to take great heed how we suffer this joy either to be filched from us by any slight of Satan, or to be drowned in us by occasion of any outward occurrents.
All which well considered, it standeth us every one in hand,1 that are attained to the state of grace and favour with God, as we desire to shew our selves truly and throughly thankfull to God for it, and to expresse our thankfulnesse in such a cheerfull performance of good duties, as may put life and grace into them, as we would bee loth to hearten Gods enemies, and adde courage unto them, or to dishearten weake ones, and discourage them from comming on to him; to take notice of our owne happinesse, and consider well what a blessed estate we are in, and to stirre up our hearts to a joying in it, in some measure, proportionably to that matter of joy that it ministreth unto us; and to take great heed how wee suffer this joy either to be filched from us by any slight of Satan, or to bee drowned in us by occasion of any outward occurrents.
And here before we pass from this first point of instruction, it shall not be amiss, to remove that imputation that we even now said is by occasion of the uncomfortable carriage of some Christians, cast by many upon the profession of Christianity in general; by answering an Objection that may be and is oft made against the Doctrine before delivered.
And here before we passe from this first point of instruction, it shall not be amisse, to remove that imputation that wee even now said is by occasion of the uncomfortable carriage of some Christians, cast by many upon the profession of Christianitie in generall; by answering an Objection that may be and is oft made against the Doctrine before delivered.
For, Joy the godly mans Portion? may some man say. Objection. 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, Ioy the godly mans Portion? may some man say. Objection. Experience plainly disproveth it. Wee see none live more merrily and jovially than wicked and worldly men doe; none more heavily and pensively than those that make most conscience of their courses: so that none, it seemeth, have indeed lesse Ioy than the godly.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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no worldly joy is once to be compared with; such joy,
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.
It is not Wit, nor Wealth, nor Honour, nor Nobilitie, nor Learning, nor any Worldly thing else, but Righteousnesse and a good Conscience alone, that is able to work setled tranquillitie, to minister sound comfort, to procure constant alacritie and cheerfulnesse of minde. That alone can give a good relish to any state or condition, be it ne-never so meane, or, in the eye of the world, never so miserable: whereas the greatest, highest, largest, gloriousest estates cannot give any dramme or drop of pure joy, sure comfort, or true content without it.
Ve his qui praetere rediuntur viam, qui relicta justitiâ vanam & transitoriam laetitiam quaerunt. Cùm enim de transitoriis quaerunt laetitiam, non poterit non transire laetitia transeuntibus eis de quibus erat: sic lignis deficientibus deficit ignis. Bern. de temp. 30. Ad •audium pervenire cupis; sed erras, qui inter divitias illuc venturum esse te speras. Inter honores gaudium, i. inter solicitudines quaeris? Ista quae sic petis, tanquam datura gaudium & voluptates, caussae dolorum sunt. Omnes tendimus ad gaudium: sed unde magnum & stabile consequantur, ignorant: Ille ex conviviis & luxuria; ille ex ambitione & circumfusa clientium tu•ba; ille ex amisa; alius ex studiorum liberatium vana ostentatione, & nihil sanantibus literis, Omnes istos oblectamenta fallacia & brevia decipiunt: sicut plausus & acclamationis secundae favor, qui magna solicitudine & partus est, & expiandus. Sen. ep. 59.
sCùm fatigaverint see vino & libidinibus, cùm inter vina (vitia Lips.) illos nox defecit, tunc exclamant miseri Virgilianum illud, Namque ut postremam falsa inter gaudia noctem Egerimus nosti. —Sen. ibid.Cùm fatigaverint se vino & libidinibus, cùm inter vina (vitia Lips.) illos nox defecit, tunc exclamant miseri Virgilianum illud, Namque ut postremam falsa inter gaudia noctem Egerimus nosti. —Sen. ibid.
