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.
Answer 3 3. Do some godly men lead a very uncomfortable life? It is by means of their weakness and ignorance of their own happiness.a They judge not aright of their own present estate; they are not yet acquainted with the voice of Gods Spirit, that speaketh peace and comfort to their souls. As when men come at first into a strange Country, it is some space of time ere they can understandb the language, and so come to converse familiarly with the Natives thereof. So is it with Gods Children oft for some space of time, after their first conversion to God and Godliness, they understand not instantly ⟨p. 193⟩the language of Gods Spirit, which they have not been formerly acquainted with; nor apprehend they therefore presently those sweet comforts and joys that their present estate and condition affordeth. It is with them as with a prisoner or a condemned person, that though he have his pardon signed and sealed, and news brought him of it, asc Jacob had of Josephs life and state, yet doth not believe it; or when the deed it self is showed to him, yet because he cannot himself read it, or see his own name in it, or else because, it may be, he mistaketh somewhat in it, giveth no credit at all to it, and so hath no more joy of it yet, than as if it were not. And we may add also, that even melancholy is many times a cause of it. For Gods grace, though it renew and change the disposition of the soul, yet it altereth not the natural constitution of the body. Even the godly therefore, as they are some of them made of a melancholic mould as well as others, so are theyd subject, as well as others, to melancholic passions and affections: An humour that is wont to raise many strange imaginations, groundless griefs, false fears and frights, senseless surmises; and as* a piece of coloured glass maketh all that is seen through it, yea the very“
as duskish and dark, full of horror and terror, even the very bright beams of Gods favour, and the lovely fruits and effects of it, picking many times matter of fear and misdoubt out of those things, that might give it best assurance.
Answer 3 3. Doe some godly men lead a very uncomfortable life? It is by means of their weaknesse and ignorance of their owne happinesse.a They judge not aright of their owne present estate; they are not yet acquainted with the voyce of Gods Spirit, that speaketh peace and comfort to their soules. As when men come at first into a strange Countrey, it is some space of time ere they can understandb the language, and so come to converse familiarly with the Natives thereof. So is it with Gods Children oft for some space of time, after their first conversion to God and Godlinesse, they understand not instantly ⟨p. 193⟩the language of Gods Spirit, which they have not beene formerly acquainted with; nor apprehend they therefore presently those sweet comforts and joyes that their present estate and condition affordeth. It is with them as with a prisoner or a condemned person, that though he have his pardon signed and sealed, and newes brought him of it, asc Iacob had of Iosephs life and state, yet doth not beleeve it; or when the deed it selfe is shewed to him, yet because hee cannot himselfe read it, or see his owne name in it, or else because, it may be, he mistaketh somewhat in it, giveth no credit at all to it, and so hath no more joy of it yet, than as if it were not. And we may adde also, that even melancholy is many times a cause of it. For Gods grace, though it renue and change the disposition of the soule, yet it altereth not the naturall constitution of the body. Even the godly therefore, as they are some of them made of a melancholike mould as well as others, so are theyd subject, as well as others, to melancholike passions and affections: An humour that is wont to raise many strange imaginations, groundlesse griefes, false feares and frights, senselesse surmises; and as* a peece of coloured glasse maketh all that is seene thorow it, yea the very“ Sunne-beames, that passe in by it, seeme all of the same colour with it selfe; so this blacke humour representeth all things to the eye of the soule† as duskish and darke, full of horrour and terrour, even the very bright beames of Gods favour, and the lovely fruits and effects of it, picking many times matter of feare and misdoubt out of those things, that might give it best assurance.
aFoelicitatem ipsi suam non intelligunt. Senec. de benef. l. 2. c. 27.
*Per vitrum viride v sa viridia videntur. Cardan. de subtil. l. 7.
“Tinguntur ab eis in quorum oram subeundo venerunt. Plin. hist. not. l. 2. c. 18.Tinguntur ab eis in quorum oram subeundo venerunt. Plin. hist. nat. l. 2. c. 18.
†Uti de flava bile Varro in Eumenid. Arquatis lutea videntur, etiam quae non sunt lutea. Nonius de propr. serm. l. 1.Vti de flava bile Varro in Eumenid. Arquatis lutea videntur, etiam quae non sunt lutea. Nonius de propr. serm. l. 1.
That whiche the Devil also taking advantage of, is not negligent to work upon, and by means thereof, to possess the minds of such, with such conceits of themselves, which by reason of their melancholy, having once made a deep impression, are not easily again removed, as may vex and turmoil them, and either make them weary of Gods ways, or discourage others from entering into them. And it is unequal to ascribe that unto Godliness in general, that proceedeth from thef special constitution of some few godly ones only, and is no other than is common to them, with many other profane also, being of the same constitution, though not in the same condition, that they are. We see scholars many, more than others ordinarily, subject to melancholy, because their retired courses of life and privacy of study, is a great means to feed that humour where it is naturally found: yet neither followeth it therefore, that all Scholars live uncomfortable lives, because some do so, that are possessed and oppressed with that humour. Nor may that rightly be ascribed to study and learning, which not it, but the constitution of some students produceth.
That whiche the Devill also taking advantage of, is not negligent to worke upon, and by meanes thereof, to possesse the mindes of such, with such conceits of themselves, which by reason of their melancholy, having once made a deepe impression, are not easily againe removed, as may vex and turmoile them, and either make them weary of Gods waies, or discourage others from entring into them. And it is unequall to ascribe that unto Godlinesse in generall, that proceedeth from thef speciall constitution of some few godly ones onely, and is no other than is common to them, with many other prophane also, being of the same constitution, though not in the same condition, that they are. We see schollers many, more than others ordinarily, subject to melancholy, because their retired courses of life and privacie of studie, is a great means to feed that humour where it is naturally found: yet neither followeth it therefore, that all Schollers live uncomfortable lives, because some doe so, that are possessed and oppressed with that humour. Nor may that rightly be ascribed to studie and learning, which not it, but the constitution of some students produceth.
eSee Bright of Melanchol. chap. 17. & 34. & 35.
fQuomodo Cicer. de senect. Non est proprium hoc senectutis vitium, sed commune vaeletudinis.
Answer 4 4. Do men live sometime not so comfortably, when they begin to grow godly? The untowardness of their corrupt nature is the cause of it. It is no marvel if the spiritual breeding be with some difficulty: especially when we go asg Rebekah did, with two twins, and those such too as cannot agree well together. No marvel, I say, if there be someh striving and struggling, and such as may sometime cause much inward trouble and distraction, until the better of them ⟨p. 194⟩have got the upper hand of the other.l Make choice of the best course of life, said the Heathen man sometime, and use and custom will make it familiar and pleasant. But as it is with millstones, though they be hewed as fit as may be either to other, yet they grind not at first so handsomely, till they have wrought sometime together: Or apparel, though well made, and fit for the body, yet is not so easy at the first putting on, as when it hath been worn a while: Nor do man and wife many times, especially having some cross qualities, agree so well at first, as they do afterward, when they come to understand more throughly either others disposition, and have learned to fashion and apply themselves either to other. So it is here:k Christs yoke, saith Gregory, seemeth heavy at the first taking of it up; it becometh easy, yea delightful, when a while we have borne it. Gods Spirit and our corrupt nature do not fadge so well at first: they seem somewhat uncouth courses that we are entered into, till we have inured our selves unto them. It is our ownl untowardness, and unruliness, ourm sticking at the birth, our unwillingness to yield our selves up wholly unto God,n the rebelliousness of our spirit not reduced so easily to the obedience of Gods good Spirit, that hindereth our comfort, that procureth to us that discomfort, which more godliness admitted and given way to would cure.o For the cause taken away the effect would soon cease.
Answer 4 4. Doe men live sometime not so comfortably, when they begin to grow godly? The untowardnesse of their corrupt nature is the cause of it. It is no marvell if the spirituall breeding bee with some difficultie: especially when we goe asg Rebekkah did, with two twins, and those such too as cannot agree well together. No marvell, I say, if there be someh striving and strugling, and such as may sometime cause much inward trouble and distraction, untill the better of them ⟨p. 194⟩have got the upper hand of the other.l Make choise of the best course of life, said the Heathen man sometime, and use and custome will make it familiar and pleasant. But as it is with milstones, though they bee hewed as fit as may be either to other, yet they grinde not at first so handsomely, till they have wrought sometime together: Or apparell, though well made, and fit for the body, yet is not so easie at the first putting on, as when it hath beene worne a while: Nor doe man and wife many times, especially having some crosse qualities, agree so well at first, as they doe afterward, when they come to understand more throughly either others disposition, and have learned to fashion and apply themselves either to other. So it is here:k Christs yoake, saith Gregory, seemeth heavie at the first taking of it up; it becommeth easie, yea delightfull, when a while we have borne it. Gods Spirit and our corrupt nature doe not fadge so well at first: they seeme somewhat uncouth courses that wee are entred into, till wee have inured our selves unto them. It is our ownel untowardnesse, and unrulinesse, ourm sticking at the birth, our unwillingnesse to yeeld our selves up wholy unto God,n the rebelliousnesse of our spirit not reduced so easily to the obedience of Gods good Spirit, that hindreth our comfort, that procureth to us that discomfort, which more godlinesse admitted and given way to would cure.o For the cause taken away the effect would soone cease.
l[Greek or Hebrew]. Pythagoricum monitum. Plut. de suga. & de sanit. Verum [Greek or Hebrew] magis, uti idem de tranquill. Hinc Antonmi Imper. monitum vitae suae l. 12. [Greek or Hebrew].〈non-Latin alphabet〉. Pythagoricum monitum. Plut. de suga. & de sanit. Verum 〈non-Latin alphabet〉 magis, uti idem de tranquill. Hinc Antonmi Imper. monitum vitae suae l. 12. 〈non-Latin alphabet〉.
kMatth. 11.29. Grave dumb tollis, suave cùm tule•is. Greg. in Ezech. l 2 hom. 7. Quàm malè inassueti veniunt ad aratra juvenci?Matth. 11.29. Grave dum tollis, suave cùm tule•is. Greg. in Ezech. l 2 hom. 7. Quàm malè inassueti veniunt ad aratra juvenci?
Answer 5 5. Are even godly men sometime in very lamentable plight? Their own wickedness, their own wantonness, not their weakness only, is sometime the cause of it. For evenp Gods Children also oft-times straying out of Gods way, as we are wont to say of children, light into harms way, and come home again by weeping cross. Even Gods Children are now and then shaking hands with the wicked, and taking part with Gods enemies, asq Jehoshaphat with Ahab, which they pay full dear for oftentimes before they have done with it. Yea as our children, sor Gods Children, when they are full fed especially, are over prone to grow wanton, and will needs be dipping their finger sometimes in the Devils sauce, as I may so say; as children sometime out of a lickerish disposition, will be tampering with such things,* as they are forbidden to meddle with, and it is dangerous for them to deal with; which costeth them afterward many a deep sigh and a salt tear, ere they can recover again of the evil, and the inward discomfort, that by means thereof accrueth unto them. It was Davids case:s when he was now at rest and ease,t he was led aside, and fell a dallying with some sinful delights, thatu eclipsed his joy and comfort, and procured to him such discomfort, as made his life for a long time together most uncomfortable to him,x it being a long time ere he could throughly recover his former state of joy and comfort again. But what is the true cause of discomfort in such cases? It is not godliness; it is“ ungodliness.y A disordered Patient, we say, maketh a cruel Physician. The Patients disorder and misdieting of himself, contrary to the rules by the Physician prescribed him, procureth him oft much pain, disturbeth the cure of his disease, hindereth his recovery, ⟨p. 195⟩requireth new purgings and potions, yea peradventure searings and cuttings, that otherwise he should not have needed; whichz to lay the fault of, therefore, on the Physician, or the rules of Physic, or the courses by him prescribed, and of the Patient neglected, were unreasonable and senseless.
Answer 5 5. Are even godly men sometime in very lamentable plight? Their owne wickednesse, their owne wantonnesse, not their weaknesse onely, is sometime the cause of it. For evenp Gods Children also oft-times straying out of Gods way, as wee are wont to say of children, light into harmes way, and come home againe by weeping crosse. Even Gods Children are now and then shaking hands with the wicked, and taking part with Gods enemies, asq Iosaphat with Ahab, which they pay full deare for oftentimes before they have done with it. Yea as our children, sor Gods Children, when they are full fed especially, are over prone to grow wanton, and will needs be dipping their finger sometimes in the Devils sauce, as I may so say; as children sometime out of a lickerish disposition, will be tampering with such things,* as they are forbidden to meddle with, and it is dangerous for them to deale with; which costeth them afterward many a deepe sigh and a salt teare, ere they can recover againe of the evill, and the inward discomfort, that by means thereof accrueth unto them. It was Davids case:s when hee was now at rest and ease,t he was led aside, and fell a dalying with some sinnefull delights, thatu eclipsed his joy and comfort, and procured to him such discomfort, as made his life for a long time together most uncomfortable to him,x it being a long time ere hee could throughly recover his former state of joy and comfort againe. But what is the true cause of discomfort in such cases? It is not godlinesse; it is“ ungodlinesse.y A disordered Patient, we say, maketh a cruell Physitian. The Patients disorder and misdieting of himselfe, contrary to the rules by the Physitian prescribed him, procureth him oft much paine, disturbeth the cure of his disease, hindereth his recovery, ⟨p. 195⟩
*Negatis animus inbiat avidius. Bern. in Cant. 67. Audax omnia perpeti Geus humana ruit per vetitum nefas. Horat. carm. 1.3. Nitimur in vetitum semper, cupimusque negatum. Quod non licet, acrius urit. Ovid. amor. 3.4. & 2.19.
Answer 6 6 Are the godly in these cases full of sorrow and grief? Even in such sorrow and sadness there is the† seed of sound joy.a The way to joy is by grief; as the way by Physic is to health, As the worldly mansb Joy endeth in grief; so the godly mansc grief endeth in Joy. dHe is not far from true Joy, that can sincerely sorrow for his sin. For ase war with the world procureth peace with God; sof sorrow for sin produceth Joy in God. Yea he hath much matter of sound joy in him, as we shall afterward see, that can and doth seriously lament and bewail his own wants, his untowardness, his former wantonness, his wickedness. What say I, there is matter of joy? There is even joy oft herein. There areg tears of Joy, as well as of grief; and there is alsoh a mixture oft of the one with the other, Men takei pleasure and delight sometime even in mourning and bemoaning themselves, as well as in mirth. And I make no doubt, but that many of Gods Children do many times take as muchk delight, and find as much comfort, even in their Godly grief, and in the bewailing of their wants, as any worldly men do ordinarily in those outward pleasures, that their hearts and affections are most carried away with. Nor let any natural man much marvel hereat. For if such can take so much pleasure, as I have heard some of them confess, and asl Augustine observeth, in seeing an idle play of some feigned subject, that so affecteth them, that it draweth tears from them, though the thing acted nothing at all concern them, nor, it may be ever was in truth executed, that they desire and long exceedingly to see it again; then they need not marvel, if Gods Children can take much more pleasure in this their holy grief, though it draw many a tear from them, that so nearly concerneth them; and in those religious tears, which are so pleasing to God, that they causem much Joy in Heaven, and by whichn so much benefit accrueth to themselves. They may well be comfortable, that areo the procurers of comfort; they may well be pleasant and delightful tears, that arep sure pledges of eternal Joy and delight.
Answer 6 6 Are the godly in these cases full of sorrow and griefe? Even in such sorrow and sadnesse there is the† seed of sound joy.a The way to joy is by griefe; as the way by Physicke is to health, As the worldly mansb Ioy endeth in griefe; so the godly mansc griefe endeth in Ioy. dHe is not farre from true Ioy, that can sincerely sorrow for his sinne. For ase warre with the world procureth peace with God; sof sorrow for sinne produceth Ioy in God. Yea he hath much matter of sound joy in him, as we shall afterward see, that can and doth seriously lament and bewaile his owne wants, his untowardnesse, his former wantonnesse, his wickednesse. What say I, there is matter of joy? There is even joy oft herein. There areg teares of Ioy, as well as of griefe; and there is alsoh a mixture oft of the one with the other, Men takei pleasure and delight sometime even in mourning and bemoaning themselves, as well as in mirth. And I make no doubt, but that many of Gods Children do many times take as muchk delight, and finde as much comfort, even in their Godly griefe, and in the bewailing of their wants, as any worldly men doe ordinarily in those outward pleasures, that their hearts and affections are most carried away with. Nor let any naturall man much marvell hereat. For if such can take so much pleasure, as I have heard some of them confesse, and asl Augustine observeth, in seeing an idle play of some fained subject, that so affecteth them, that it draweth teares from them, though the thing acted nothing at all concerne them, nor, it may be ever was in truth executed, that they desire and long exceedingly to see it againe; then they need not marvell, if Gods Children can take much more pleasure in this their holy griefe, though it draw many a teare from them, that so neerly concerneth them; and in those religious teares, which are so pleasing to God, that they cause
aMatth. 5.4. [Greek or Hebrew]. Chrysost. in Philip. hom. 14.Matth. 5.4. 〈non-Latin alphabet〉. Chrysost. in Philip. hom. 14.
bProv. 14.13. [Greek or Hebrew]. Antipho. Apes pungunt, quia ubicunque dulce est, ibi & acidum teperies. Petron. Satyr.Prov. 14.13. 〈non-Latin alphabet〉. Antipho. Apes pungunt, quia ubicunque dulce est, ibi & acidum teperies. Petron. Satyr.
eBellum contra diabolum pacem patrat ad Deum. Origen. ad Rom. 5. Nisi discordaveris cum diabolo, pacem non habebis cum Christo. August. quaest. N.T. 92. Itaque verè Greg. Naz. de pace 1. [Greek or Hebrew]. Et in apolog. [Greek or Hebrew].Bellum contra diabolum pacem patrat ad Deum. Origen. ad Rom. 5. Nisi discordaveris cum diabolo, pacem non habebis cum Christo. August. quaest. N.T. 92. Itaque verè Greg. Naz. de pace 1. 〈non-Latin alphabet〉. Et in apolog. 〈non-Latin alphabet〉.
Answer 7 7. Do not the Godly seem so joyful oft-times as the wicked? or make so much show of mirth outwardly? It followeth not that therefore they are not as joyful, or have not as much mirth as they. For the joy of Gods Children, as the ground of it, is more inward, than outward: asq the windows that conveyed the light into Solomons ⟨p. 196⟩Temple, were wider within, than without they were.r The richest veins of Oar lie deepest in the ground. Ands the greatest joy many times makes outwardly least show. As hypocrites oft-timest rejoice in the face, as the Apostle speaketh, when yet they rejoice not in the heart; and worldly men many timesu set a good face on it, and make semblance of mirth outwardly when their hearts are inwardly the whiles pinched with pain: so the godly oft times rejoice in the heart, when yet they rejoice not in the face; (x as sorrowing, saith the same Apostle, and yet always rejoicing:) and have their souls fraught inwardly with abundance of joy, though their looks outwardly show it not.y The Kings daughter, saith the Psalmist, is all glorious on the inside. As the Glory of Gods Church; so the Joy of Gods Children is much, yea or most, inward: and it is no marvel therefore, ifz the World and Worldly men see not either the one or the other; they wanta Spiritual eyes to discern either. They think there is no mirth, but where there is giggling and laughing, or swaggering and revelling, and the like. But Gods Children may say to them, as our Saviour to his Disciples,b I have other meat than you wot of; so,c We have other manner of Joy than you are aware of. The Godly are oft merry, though they make little show of it: yea their mirth is most many times, when it is least seen. Those that prescribe rules for the choice of Simples, advise to take herbs in the Spring, flowers in Summer, fruits in Autumn, droots in Winter; and why roots for the most part at that time? Surely because the sap is then gone down; it is most in the root, when it is least in the stock; it is most of all then under ground, when it is least to be seen above ground. And so it is oft-times with the Joy of Gods Children,e it is most rife many times with them inwardly in the heart, when least show of it appeareth outwardly, or discovereth it self in their life.
Answer 7 7. Doe not the Godly seeme so joyfull oft-times as the wicked? or make so much shew of mirth outwardly? It followeth not that therefore they are not as joyfull, or have not as much mirth as they. For the joy of Gods Children, as the ground of it, is more inward, than outward: asq the windowes that conveyed the light into Salomons ⟨p. 196⟩Temple, were wider within, than without they were.r The richest veines of Oare lie deepest in the ground. Ands the greatest joy many times makes outwardly least shew. As hypocrites oft-timest rejoyce in the face, as the Apostle speaketh, when yet they rejoyce not in the heart; and worldly men many timesu set a good face on it, and make semblance of mirth outwardly when their hearts are inwardly the whiles pincht with paine: so the godly oft times rejoyce in the heart, when yet they rejoice not in the face; (x as sorrowing, saith the same Apostle, and yet alwaies rejoycing:) and have their soules fraught inwardly with abundance of joy, though their lookes outwardly shew it not.y The Kings daughter, saith the Psalmist, is all glorious on the inside. As the Glory of Gods Church; so the Ioy of Gods Children is much, yea or most, inward: and it is no marvell therefore, ifz the World and Worldly men see not either the one or the other; they wanta Spirituall eyes to discerne either. They thinke there is no mirth, but where there is gigling and laughing, or swaggering and revelling, and the like. But Gods Children may say to them, as our Saviour to his Disciples,b I have other meat than you wot of; so,c
uSpem vultu simulat, premit altum cord dolorem. Virg. Aen. l. 1. Rebus affectis hilaritatem de industria simulant, & adversas res adumbrata laetitia abscondunt. Sen. ad Palyb c. 24.Spem vultu simulat, premit altum corde dolorem. Virg. Aen. l. 1. Rebus affectis hilaritatem de industria simulant, & adversas res adumbrata laetitia abscondunt. Sen. ad Palyb c. 24.
Answer 8 Lastly, is the Joy of Gods Children many times obscured? or doth it not oft so evidently appear outwardly to the eye? It is no marvel. As we said even now, It is here oft Winter time with them. It is so in some sort generally so long as they live here. It is Summer here with the wicked, it is Winter with them.f The one is as the grass that is green in Winter, but withereth when the heat of Summer once cometh. The other is as the Oak, that in Winter seemeth sear, but when Summer cometh sprouteth out, and continueth fresh and green then, when the grass is parched and burnt up, or made hay of.g You are now dead, saith the Apostle; and your life is hid with Christ; but when Christ, who is your Life, shall appear, then shall you also appear in Glory with him. As if he had said, It is now Winter time, and the sap lieth hid in the root with you, but when Summer cometh, you shall spring out, and be in your prime as trees and plants are hwhen the Sun approacheth.
Answer 8 Lastly, is the Joy of Gods Children many times obscured? or doth it not oft so evidently appeare outwardly to the eye? It is no marvell. As we said even now, It is here oft Winter time with them. It is so in some sort generally so long as they live here. It is Summer here with the wicked, it is Winter with them.f The one is as the grasse that is greene in Winter, but withereth when the heat of Summer once commeth. The other is as the Oake, that in Winter seemeth seare, but when Summer commeth sprouteth out, and continueth fresh and greene then, when the grasse is parcht and burnt up, or made hay of.g You are now dead, saith the Apostle; and your life is hid with Christ; but when Christ, who is your Life, shall appeare, then shall you also appeare in Glory with him. As if he had said, It is now Winter time, and the sap lieth hid in the root with you, but when Summer commeth, you shall spring out, and bee in your prime as trees and plants are hwhen the Sunne approacheth.
fPsal. 37.2. & 92.12. Foenea quadam foelicitate temporaliter florent. Aug. epist. 120. c. 5. Gramen hyeme viret, aestate arescit: arbour arescente gramine virescit. Idem in Psal. 36.Psal. 37.2. & 92.12. Foenea quadam foelicitate temporaliter florent. Aug. epist. 120. c. 5. Gramen hyeme viret, aestate arescit: arbor arescente gramine virescit. Idem in Psal. 36.
But more specially it is Winter with them at some time more than at others. As in times of affliction, desertion, temptation and persecution. That is the Winter that in thei Canticles the Spirit specially speaketh of. And no marvel if joy and comfort be then oft-times ⟨p. 197⟩restrained with them; at least if they do not then so apparently offer themselves to outward view. Who would expect or require leaves or fruit ordinarily in Winter time from a tree? Not but that the Godly have even at such times also good ground even for great joy and much comfort; howsoever they see it not for the present: or but that they have many of them many times in many such cases,k as much joy and comfort as ever:l like the Palm-tree in that regard, that keepeth his green hew continually, and never casteth his leaf all the year long. But that then usually joy and comfort is somewhat obscured with the most, with weak ones especially, who yet when they are free from such fits, live as cheerfully, as joyfully, as comfortably as any.
But more specially it is Winter with them at some time more than at others. As in times of affliction, desertion, temptation and persecution. That is the Winter that in thei Canticles the Spirit specially speaketh of. And no marvell if joy and comfort bee then oft-times ⟨p. 197⟩restrained with them; at least if they doe not then so apparently offer themselves to outward view. Who would expect or require leaves or fruit ordinarily in Winter time from a tree? Not but that the Godly have even at such times also good ground even for great joy and much comfort; howsoever they see it not for the present: or but that they have many of them many times in many such cases,k as much joy and comfort as ever:l like the Palme-tree in that regard, that keepeth his greene hew continually, and never casteth his leafe all the yeere long. But that then usually joy and comfort is somewhat obscured with the most, with weake ones especially, who yet when they are free from such fits, live as cheerefully, as joyfully, as comfortably as any.
l[Greek or Hebrew], arbor, non avis, ut Tertull. de resurr. [Greek or Hebrew] Psal. 92.12. & 1.3. Jerem. 17.8. [Greek or Hebrew]. Plut. sympos. problem. l. 8. cap. 4. Palmae folia non decidunt. Plin. hist. not. lib. 16. c. 20. Ex eis quae semper virent, quaedam folia abjiciunt, ut Laurus & Pinus, aliis clam subnascentibus, palma verò perpetuis vestita foliis, quae semel produxit, ad finem usque retinet. Glycas an. p. 1. c. 5.〈non-Latin alphabet〉, arbor, non avis, ut Tertull. de resurr. 〈non-Latin alphabet〉Psal. 92.12. & 1.3. Ierem. 17.8. 〈non-Latin alphabet〉. Plut. sympos. problem. l. 8. cap. 4. Palmae folia non decidunt. Plin. hist. nat. lib. 16. c. 20. Ex eis quae semper virent, quaedam folia abjiciunt, ut Laurus & Pinus, aliis clam subnascentibus, palma verò perpetuis vestita foliis, quae semel produxit, ad finem usque retinet. Glycas ann. p. 1. c. 5.
Such occasions and occurrents then are the godly subject unto now and then, that through their weakness oft disturb much and dim their joy for a time. And are not worldly men also subject to many diseases, disasters, crosses, griefs, discontentments, that set them oft off the hinges, and mar all their mirth? It is an unequal thing then for them to tax religion for that, or to twit the religious with it, whichm to all other courses of life is incident as well as to it. An unequal thing for them to require such an equal tenure of disposition from a Christian man, in all occurrents and accidents, as no other is able to exhibit. They mayn as well require mirth of a natural man in the middest of some sharp fit of a burning fever or the like, as require alacrity and cheerfulness of a Christian in some such cases.
Such occasions and occurents then are the godly subject unto now and then, that through their weaknesse oft disturbe much and dim their joy for a time. And are not worldly men also subject to many diseases, disasters, crosses, griefes, discontentments, that set them oft off the hinges, and marre all their mirth? It is an unequall thing then for them to tax religion for that, or to twit the religious with it, whichm to all other courses of life is incident as well as to it. An unequall thing for them to require such an equall tenure of disposition from a Christian man, in all occurrents and accidents, as no other is able to exhibit. They mayn as well require mirth of a naturall man in the middest of some sharpe fit of a burning fever or the like, as require alacritie and cheerefulnesse of a Christian in some such cases.
m[Greek or Hebrew]. Simonides apud Plut. de •til. ex inim.〈non-Latin alphabet〉. Simonides apud Plut. de •til. ex inim.
nExigis ut nulli gemitus tormenta sequantur? Acceptoque gravi vulnere flere vitas? Ovid. trist. 5. 1. Nulla flendi major est causa quàm flere non posse. Pollio apud Se. controv. 4. 1. Misero si flere non licet, magis flendum est. Cestius ibid. 3. 8.
But to come somewhat nearer home to the portion of Scripture Answer 9 that we have in hand. Is not the joy of the godly in this life either so full or so sensible? The Reason is here intimated. It iso but Seed-time as yet. And to see to oft-times there is little difference, though indeed there be much, between an acre of ground that lieth still unsown, and one that is sown with some precious seed.
But to come somewhat neerer home to the portion of Scripture Answer 9 that we have in hand. Is not the joy of the godly in this life either so full or so sensible? The Reason is here intimated. It iso but Seed-time as yet. And to see to oft-times there is little difference, though indeed there be much, betweene an acre of ground that lieth still unsowen, and one that is sowen with some precious seed.
oImperfectis adhuc gaudium saepe interscinditur. Sen. epist. 72.
Consider. 2 And so pass we on to the second Point before propounded, how far forth Gods children do even here partake of this Joy. Point 2 They are not wholly deprived or debarred of it for the present. For they are incited unto it,p in the very next words to my Text. And yet they are not come to the whole crop neither; it is not their Harvest-time yet: that is not tillq the worlds end. Light is sown for them, saith the Psalmist.
Consider. 2 And so passe we on to the second Point before propounded, how farre forth Gods children doe even here partake of this Ioy. Point 2 They are not wholly deprived or debarred of it for the present. For they are incited unto it,p in the very next words to my Text. And yet they are not come to the whole crop neither; it is not their Harvest-time yet: that is not tillq the worlds end. Light is sowen for them, saith the Psalmist.
Reason 1 1. Because it is here hidden oft, it is not so apparent to the eye; it is ass corn in the ground, that lieth there unseen: it ⟨p. 198⟩is much clouded and obscured with many crosses and conflicts.
Reason 1 1. Because it is here hidden oft, it is not so apparent to the eye; it is ass corne in the ground, that lieth there unseene: it ⟨p. 198⟩is much clouded and obscured with many crosses and conflicts.
Reason 2 . Because it seemeth buried and overwhelmed to some. Ast an ignorant person, that knew not the nature of grain, and the efficacy that is in seed, would think it were not sown, but buried and cast away, when it is cast into the ground, and laid up in the earth.
Reason 2 . Because it seemeth buried and overwhelmed to some. Ast an ignorant person, that knew not the nature of graine, and the efficacie that is in seed, would thinke it were not sowen, but buried and cast away, when it is cast into the ground, and laid up in the earth.
t[Greek or Hebrew], &c. Chrysost ibid. Solo sepulta credit quae sunt credita.〈non-Latin alphabet〉, &c. Chrysost ibid. Solo sepulta credit quae sunt credita.
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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requireth new purgings and potions, yea peradventure searings and cuttings, that otherwise he should not have needed; which
to lay the fault of, therefore, on the Physitian, or the rules of Physicke, or the courses by him prescribed, and of the Patient neglected, were unreasonable and sencelesse.
gGen. 43.30. & 45.2. & 46.29, 30. Communis Jachryma est & moerori & gaudio. Non solus dolor lathrymas habet; habet & laetitia lachrymas suas. Ambros. in Satyr. Habet & lachrymas magna voluptas. Senec. Thy. 5.2.Gen. 43.30. & 45.2. & 46.29, 30. Communis Iachryma est & moerori & gaudio. Non solus dolor lathrymas habet; habet & laetitia lachrymas suas. Ambros. in Satyr. Habet & lachrymas magna voluptas. Senec. Thy. 5.2.
h[Greek or Hebrew]. Gr. Naz. in Jul. 1. Ex consideratione alicujus delectabilis cum permixtione alicujus tristabilis. Aquin. sum. secunda secundae q. 82. a 4.〈non-Latin alphabet〉. Gr. Naz. in Iul. 1. Ex consideratione alicujus delectabilis cum permixtione alicujus tristabilis. Aquin. sum. secunda secundae q. 82. a 4.
i[Greek or Hebrew]. Basil. Caes. hom. 4. [Greek or Hebrew]. Isidor. Pel. ep. 8. l. 3. Flebo meos casus: est quaedam flere voluptas. Expletur lachrymis, egeriturque dolour. Ovid. trist. 4.3.〈non-Latin alphabet〉. Basil. Caes. hom. 4. 〈non-Latin alphabet〉. Isidor. Pel. ep. 8. l. 3. Flebo meos casus: est quaedam flere voluptas. Expletur lachrymis, egeriturque dolor. Ovid. trist. 4.3.
k[Greek or Hebrew]. Chrysost. in Phil. hom. 14.〈non-Latin alphabet〉. Chrysost. in Phil. hom. 14.
lIpse dolor voluptas est. August. confess. lib. 3. cap. 2.
We have other manner of Ioy than you are aware of. The Godly are oft merry, though they make little shew of it: yea their mirth is most many times, when it is least seene. Those that prescribe rules for the choice of Simples, advise to take herbes in the Spring, flowers in Summer, fruits in Autumne,
roots in Winter; and why roots for the most part at that time? Surely because the sap is then gone downe; it is most in the root, when it is least in the stock; it is most of all then under ground, when it is least to be seene above ground. And so it is oft-times with the Ioy of Gods Children,
