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.
Use 1 First, to admonish Gods children not to be dismayed and discouraged,1 or to grow discontent, if they cannot find and feel yet that large measure of spiritual joy and comfort, that they desire, and expected, yea and in the word of God is oft promised. It is but our Seed-time yet. And would we have Seed-time and Harvest concur? No,z Behold the Husbandman, saith Saint James, how he waiteth for the precious fruit of the earth; and expecteth patiently till athe first and latter rain be passed on it. And in like manner must we have patience till Gods Harvest-time come, and then shall we be sure to have our full crop, whatsoever it please God to impart unto us of it before; in the mean while looking constantly after the spiritualb rain of the Word, and praying instantly for the sweet dues of his Spirit, to descend down upon our souls, for the cherishing and improving of this seed of joy sown in us. When we have laid our grain into the ground, we do not look to see it the same day again, much less to reap the same day, (as he saith of the Hyperborean people far North, thatc they sow shortly after the Sun rising with them, and reap before the Sun set, that is because the whole half year is one continual day with them:) no, we expect not the next day, nor the next week neither, to see it again above ground; but we are content to wait patiently till the year come about; and are glad when we see it but after a month it may be, begin to peep out of the ground, living in hope still of the further growth of it, and to enjoy at length, after the spire and the blade, a full ear. So must we learn likewise herein patiently to wait Gods good leisure, and though we see a long time but slender growth, scarce any sight at all of it, yet not to be dismayed therefore or discouraged, but
live in hope, as the husband-man doth, of further increase of it, and of a full crop at length, when God shall see it good. And the rather by much may we live in hope, and
live by hope here than there, because the seed that is there sown, after it is so sown may miscarry; it may be cast into the ground, and die there, and so never come up again: (
Vse 1 First, to admonish Gods children not to be dismaid and discouraged,1 or to grow discontent, if they cannot finde and feele yet that large measure of spirituall joy and comfort, that they desire, and expected, yea and in the word of God is oft promised. It is but our Seed-time yet. And would we have Seed-time and Harvest concurre? No,z Behold the Husbandman, saith Saint Iames, how he waiteth for the precious fruit of the earth; and expecteth patiently till athe first and latter raine be passed on it. And in like manner must we have patience till Gods Harvest-time come, and then shall we be sure to have our full crop, whatsoever it please God to impart unto us of it before; in the meane while looking constantly after the spirituallb raine of the Word, and praying instantly for the sweet dewes of his Spirit, to descend downe upon our soules, for the cherishing and improving of this seed of joy sowen in us. When we have laid our graine into the ground, we doe not looke to see it the same day againe, much lesse to reape the same day, (as he saith of the Hyperborean people farre North, thatc they sow shortly after the Sunne rising with them, and reape before the Sunne set, that is because the whole halfe yeare is one continuall day with them:) no, we expect not the next day, nor the next weeke neither, to see it againe above ground; but we are content to wait patiently till the yeare come about; and are glad when we see it but after a month it may be, begin to peepe out of the ground, living in hope still of the further growth of it, and to enjoy at length, after the spire and the blade, a full eare. So must we learne likewise herein patiently to wait Gods good leisure, and though we see a long time but slender growth, scarce any sight at all of it, yet not to be dismaid therefore or discouraged, butd live in hope, as the husband-man doth, of further increase of it, and of a full crop at length, when God shall see it good. And the rather by much may wee live in hope, ande live by hope here than there, because the seed that is there sowen, after it is so sowen may miscarry; it may be cast into the ground, and die there, and so never come up againe: (f The graine, saith Ioel, is rotted under the clods:) it may spring up ⟨p. 199⟩well, andg be blasted, while it is yet in the blade: it may be eared, and yet perish ere it come to be cut:h
The meat, saith the Prophet, is cut away from your mouth: that is, it is spoiled and stroyed when it is full ripe, and fit for the sickle, when you make full account to feed on it, and it is in a manner even in your mouths. But this spiritual seed of light and joy (i the main matter and ground of it, I mean) that is sown in the hearts of Gods Children, being an incorruptible seed, shall never die and decay, but though it may seem to lie dead there for a long time together, yet it shall surely sprout out, and in time show forth it self; yea it is even then sprouting, when it seemeth so to liek dead, and it will daily be growing, as thel seed cast into the ground, though it be not regarded, or notice taken of it, till it come to its full growth. Form the way of the Just, saith Solomon, is as the light, that shineth more and more till it be broad day light. And,n God will in his due time bring their righteousness forth as the light, and their judgement as the noon-day, that do quietly and constantly rest upon him, and are content to wait and abide his pleasure. For,o He that soweth to the Spirit, shall from the Spirit reap life eternal. And,p He that soweth righteousness, shall have a sure reward. And,q In due time we shall reap, if we faint not.
The meat, saith the Prophet, is cut away from your mouth: that is, it is spoiled and stroyed when it is full ripe, and fit for the sickle, when you make full account to feed on it, and it is in a manner even in your mouthes. But this spirituall seed of light and joy (i the maine matter and ground of it, I meane) that is sowen in the hearts of Gods Children, being an incorruptible seed, shall never die and decay, but though it may seeme to lie dead there for a long time together, yet it shall surely sprout out, and in time shew forth it selfe; yea it is even then sprouting, when it seemeth so to liek dead, and it will daily be growing, as thel seed cast into the ground, though it be not regarded, or notice taken of it, till it come to its full growth. Form the way of the Iust, saith Salomon, is as the light, that shineth more and more till it bee broad day light. And,n God will in his due time bring their righteousnesse forth as the light, and their judgement as the noone-day, that doe quietly and constantly rest upon him, and are content to wait and abide his pleasure. For,o Hee that soweth to the Spirit, shall from the Spirit reape life eternall. And,p He that soweth righteousnesse, shall have a sure reward. And,q In due time we shall reape, if we faint not.
iDe radi•e siquidem certius dici potest. quod de fractu Sen. epist 59. Gaudio junctum est non desmere; nec in contraria verti. Et ep. 23. Nunquam deficiet, cum semel ••dè petatur inveneris. Et epist. 27. Si quid obstat, nubium modo intervenit, qua infra feruntur, nec unquam diem vincunt.
Use 2 In the mean space let us take heed, that we be not herein our own enemies; that we do not by our disorders and excesses,1 by our own wickedness or wantonness disturb wilfully our own peace, and so eclipse our own light, byr interposition of some grievous enormities, which ass the dark body of the Earth coming between the Sun and the Moon, may be a means to restrain the sweet influences of Gods Spirit, that otherwise we might have enjoyed: (t Wouldst thou never be sad? saith Augustine, have an eye to thy life, be careful ever to live uprightly: A religious life can never want matter of much joy.) Or how we growu negligent in the use of good means for the maintaining and feeding, yeax for the stirring of it up, and the making of it burn clear, that so we may walk cheerfully and comfortably in the light of it. Fory light must, we know, be maintained, and oftz tended and trimmed, or else it will but burn dim and afford little light. Yea, if we do find at any time some defect in this kind, some restraint of spiritual comfort, let us descend into our souls, and seriously examine our selves, whether we nourish not within us some secret corruption, that may choke this our joy, and like a thick fog, or a filthy vapour ascending up in our souls, may keep the light of Gods countenance from shining in upon us so brightly as otherwise it would, or peradventure formerly it hath done.
Vse 2 In the meane space let us take heed, that we be not herein our owne enemies; that wee doe not by our disorders and excesses,1 by our owne wickednesse or wantonnesse disturb wilfully our owne peace, and so eclipse our owne light, byr interposition of some grievous enormities, which ass the darke body of the Earth comming betweene the Sunne and the Moone, may bee a meanes to restraine the sweet influences of Gods Spirit, that otherwise wee might have enjoyed: (t Wouldst thou never bee sad? saith Augustine, have an eye to thy life, be carefull ever to live uprightly: A religious life can never want matter of much joy.) Or how we growu negligent in the use of good meanes for the maintaining and feeding, yeax for the stirring of it up, and the making of it burne cleare, that so we may walke cheerfully and comfortably in the light of it. Fory light must, we know, be maintained, and oftz tended and trimmed, or else it will but burne dimme and afford little light. Yea, if wee doe finde at any time some defect in this kinde, some restraint of spirituall comfort, let us descend into our soules, and seriously examine our selves, whether we nourish not within us some secret corruption, that may choake this our joy, and like a thicke fogge, or a filthie vapour ascending up in our soules, may keep the light of Gods countenance from shining in upon us so brightly as otherwise it would, or peradventure formerly it hath done.
sSol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eosdem Solis radios Luna interpositu suo auferente terrae, terraque Lunae. Plin. hist. not. l. 2. c. 10.Sol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eosdem Solis radios Luna interpositu suo auferente terrae, terraque Lunae. Plin. hist. nat. l. 2. c. 10.
tVis nunquam tristis esse? benè vive. Bona vita semper gaudium habet. Aug apud Tambac. de consol. Theolog. l. 9. & Isidor. de miser. hom. l. 2.
Use 3 Again, Is this seed sown already? and is there a sure crop to come of it? Then as the Psalmist thereupon here inferreth,1aRejoice ye righteous, and be glad in the Lord. Be not as ground or land that lieth wholly unsown. Full glad is the Husbandman when he hath had a seasonable seed-time, and hath got his grain once well into the ground. But how merry think you, would he be, if he could have his crop secured? This should therefore serve again to incite and stir up all Gods Children, to constant and continual joy ⟨p. 200⟩and rejoicing, having so sound a seed of joy sown in them, and being so sure of a large and plentiful crop of it: to say with the blessed Virgin, bMy soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour: And with the Spouse in the Prophet,c I will greatly rejoice, and my soul shall be joyful (for why should it not be so?) in my God; evend in the God of my salvation.
Vse 3 Againe, Is this seed sowen already? and is there a sure crop to come of it? Then as the Psalmist thereupon here inferreth,1aRejoyce ye righteous, and be glad in the Lord. Be not as ground or land that lieth wholly unsowen. Full glad is the Husbandman when hee hath had a seasonable seed-time, and hath got his graine once well into the ground. But how merry thinke you, would he bee, if hee could have his crop secured? This should therefore serve againe to incite and stirre up all Gods Children, to constant and continuall joy ⟨p. 200⟩and rejoycing, having so sound a seed of joy sowen in them, and being so sure of a large and plentifull crop of it: to say with the blessed Virgin, bMy soule doth magnifie the Lord, and my spirit rejoyceth in God my Saviour: And with the Spouse in the Prophet,c I will greatly rejoyce, and my soule shall bee joyfull (for why should it not be so?) in my God; evend in the God of my salvation.
Use 4 1Yea it may well serve to check us, for that fondly and wilfully we suffer our selves by every sleight and trifling occasion to be bereft of this joy, whereof Gods mercy and goodness hath in part put us here in present possession. There ise a childish and peevish humour naturally in every one of us: and some tang and taint of it we may observe even in Abraham; fFear not, Abraham, saith God himself to Abraham; I am thy buckler, and rich reward. But, Lord, what wilt thou give me, saith Abraham to God again, so long as I go childless? As if all he had were nothing, or he could have no joy of any thing, so long as he was without that one thing, so long as he wanted a son and heir: asg Haman had no joy of all his wealth and honour, and grace and favour with King and Queen, so long ash Mordecai crouched not to him, nor fawned on him, as others did. And the like wayward humour is too rise with the most of us. We are likei children with whom toys and trifles are more regarded than matters of greater worth and weight; and who thereforek if some one of those toys be taken away from them, though they have many more of them besides, will in a pettish humour cast all the rest away after it, and sit whining for that one. The loss or want of some one trifle, and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of, that either we had and have lost, or do want and would have, I say not ofl a child, or of a friend, or a father, or of some worldly means, (that the most are wont mostm heartily to mourn for) but of a fine ruff, or a new fashion, or of a good look from some great one, or of a bow of the knee from some inferior one, or of an hawk, or an hound, orn a whelp, (for even so low, and yet lower, do our base affections oft deject us) doth so affect us, and go so near to the heart with us, thato it is a means many, too many, times to abandon all joy and mirth with us, as if all thep gracious favours of God towards us in Christ Jesus, and all theq rich and glorious hopes of our eternal inheritance with him, were all nothing in comparison of such a trifle as that, or not able to joy and cheer up our hearts without it.
Vse 4 1Yea it may well serve to checke us, for that fondly and wilfully we suffer our selves by every sleight and trifling occasion to bee bereft of this joy, whereof Gods mercy and goodnesse hath in part put us here in present possession. There ise a childish and peevish humour naturally in every one of us: and some tang and taint of it we may observe even in Abraham; fFeare not, Abraham, saith God himselfe to Abraham; I am thy buckler, and rich reward. But, Lord, what wilt thou give me, saith Abraham to God againe, so long as I goe childlesse? As if all he had were nothing, or he could have no joy of any thing, so long as he was without that one thing, so long as he wanted a son and heir: asg Haman had no joy of all his wealth and honour, and grace and favour with King and Queene, so long ash Mordecai crouched not to him, nor fawned on him, as others did. And the like wayward humour is too rise with the most of us. We are likei children with whom toyes and trifles are more regarded than matters of greater worth and weight; and who thereforek if some one of those toyes bee taken away from them, though they have many more of them besides, will in a pettish humour cast all the rest away after it, and sit whining for that one. The losse or want of some one trifle, and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of, that either wee had and have lost, or doe want and would have, I say not ofl a childe, or of a friend, or a father, or of some worldly meanes, (that the most are wont mostm heartily to mourne for) but of a fine ruffe, or a new fashion, or of a good looke from some great one, or of a bowe of the knee from some inferiour one, or of an hawke, or an hound, orn a whelpe, (for even so low, and yet lower, doe our base affections oft deject us) doth so affect us, and goe so neere to the heart with us, that
1Reprehension.
eAdhuc in nobis non pueritia, sed, quod gravius est, puerilitas remanet. Sen. ep. 4. Etiam post juventam canosque puerilitas est. Idem de constant. sap. c. 12.
iContemnenda miramur, pueris simillimi, quibus omne ludierum in pretio est. Parentibus quippe, nec minus fratribus, praeferunt parvo aere empta monilia: & tam nucibus amissis slebunt quàm parentibus. Sen. de ira l. 1. c. 12. & epist. 115.
k[Greek or Hebrew]. Plut. de tranquill.〈non-Latin alphabet〉. Plut. de tranquill.
nSee Guevaraes letter to a Lady, upon such an occasion; in his golden Epistles. Et de quibusdam Juvenal. satyr. 6. Mort viri cupiant animam servare catelli.
This childish and sottish quality should we every one of us take notice of in our selves, of too much proneness at least unto it, andr strive and labour against it, as being worthily ashamed of it, and considering with our selves, what an unworthy thing it is, that the love and loss of such piddling toys, yea or of any worldly thing whatsoever, should prevail so far with us, as to deprive us of that joy and comfort that our blessed estate in Christ Jesus even for the present may well minister unto us. An Heathen man telleth a Courtier that had lost his Son; thats he had no cause to mourn, either ⟨p. 201⟩for that or ought else, as long as his Sovereign was in safety, and he in favour with his Sovereign, he had all things in him; and should be unthankful to his good fortunes, if he were not cheerful both in heart and look, so long as things stood so with him, as then they did. How much better may it be said to every true Christian, let his wants and his losses be never so great, that he hath little cause to mourn for them, so long as he is in grace and favour with God;t he hath all things in him, andu so long therefore he is happy, and he have nothing else but him. And exceeding unthankful is he to Gods goodness, if the apprehension of itx fill not his heart at all times with gladness; unworthy is he of salvation by Christ, that cannoty at any time find matter of rejoicing in Christ.
This childish and sottish quality should we every one of us take notice of in our selves, of too much pronenesse at least unto it, andr strive and labour against it, as being worthily ashamed of it, and considering with our selves, what an unworthy thing it is, that the love and losse of such pidling toyes, yea or of any worldly thing whatsoever, should prevaile so farre with us, as to deprive us of that joy and comfort that our blessed estate in Christ Jesus even for the present may well minister unto us. An Heathen man telleth a Courtier that had lost his Sonne; thats he had no cause to mourne, either ⟨p. 201⟩for that or ought else, as long as his Soveraigne was in safety, and he in favour with his Soveraigne, he had all things in him; and should be unthankfull to his good fortunes, if hee were not cheerfull both in heart and looke, so long as things stood so with him, as then they did. How much better may it be said to every true Christian, let his wants and his losses be never so great, that hee hath little cause to mourne for them, so long as he is in grace and favour with God;t he hath all things in him, andu so long therefore hee is happy, and hee have nothing else but him. And exceeding unthankfull is he to Gods goodnesse, if the apprehension of itx fill not his heart at all times with gladnesse; unworthy is he of salvation by Christ, that cannoty at any time finde matter of rejoycing in Christ.
rAb hac te infamia vindica, ne videatur plus apud te valere unus dolor, quàm haec tam multa solatia. Sen. ad Polyb. consol. c. 31.
sFas tibi non est salvo Caesare, de fortunatua queri. Hoc in columi salvi tibi sunt tui. Nihil perdidisti: non tantùm siccos oculos tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic pro omnibus est. Adversus foelicitatem tuam parum gratus es, si tibi quicquam hoc salvo, slere permittis. Sen. ibid. c. 26.
tDeum habens, omnia habes. August. de temp. 146.
uQuid hac Jobi miseria miserius? & quid tamen hac infoelicitate foelicius? Perdiderat omnia, quae dederat Deus. Sed habuerat ipsum, qui dederat omnia, Deum. Data perdiderat, non datorem. Omnia perdiderat, & plenus erat. Idem in Psal. 66. & de divers. 12.Quid hac Iobi miseria miserius? & quid tamen hac infoelicitate foelicius? Perdiderat omnia, quae dederat Deus. Sed habuerat ipsum, qui dederat omnia, Deum. Data perdiderat, non datorem. Omnia perdiderat, & plenus erat. Idem in Psal. 66. & de divers. 12.
Yea, but how can we rejoice, peradventure will some say, Objection. zamidst so many crosses and calamities as Gods Church and Children are daily vexed and annoyed with, yea and our selves also among the rest? Or how can we rejoice, when we have so many sins and corruptions to be sorry for? Yea, how may we lawfully rejoice, whena we are called unto heaviness and solemn humiliation, when we are commanded and enjoined by God, to mourn and lament? When either our own estate or Gods Churches is such, thatb not to be sorry, and to be even sick with sorrow, may well seem a sin?
Yea, but how can wee rejoyce, peradventure will some say, Objection. zamids so many crosses and calamities as Gods Church and Children are daily vexed and annoyed with, yea and our selves also among the rest? Or how can we rejoice, when wee have so many sinnes and corruptions to be sory for? Yea, how may we lawfully rejoyce, whena we are called unto heavinesse and solemne humiliation, when we are commanded and enjoyned by God, to mourne and lament? When either our owne estate or Gods Churches is such, thatb not to be sorie, and to be even sicke with sorrow, may well seeme a sinne?
z[Greek or Hebrew], &c. Basil. Caes. hom. 4. Quem vide ibid. & homil. etiam 5.〈non-Latin alphabet〉, &c. Basil. Caes. hom. 4. Quem vide ibid. & homil. etiam 5.
1. We must ever remember so to keep one Commandment, that we break not another.c Repent, is one Commandment; Answer 1 dRejoice, is another. And he that commandeth the one, hath enjoined also the other. As Saint James therefore reasoneth,e He that said, Thou shalt not kill, hath said also, Thou shalt not commit adultery; though thou dost not kill therefore, yet if thou do commit adultery, thou art a transgressor. So here, he that hath commanded us to be sorry for our sins, and for the afflictions of our brethren, hath commanded us alsof evermore to rejoice. And therefore though we fail not in sorrow for our sins, or for our brethren's afflictions, yet if we wilfully banish and abandon this spiritual joy which Gods Spirit requireth of us, we make our selves thereby guilty of sin in Gods sight. A sin it may beg not to be sorry at some time: and a sin it is for Gods child at any time not to joy. They say thath Negative precepts or prohibitions only, tie at, and unto all times: But this Affirmative injunction also concerning a Christian mans joy, iadmitteth no intermission, but tieth unto all times. Sorrow may be sometime out of season: this spiritual joy, as of some food we say, is never unseasonable. The godly are at some timesk prohibited the one: they are never inhibited, but enjoined ever the other. Yea mark what I say; it is undoubtedly true: Albeit few be prone to offend that way, yet a man may offend even in excessive sorrow for sin, in thinking too much on his sins, in mourning unmeasurably for his sins. If such thy meditation of thy sin, ⟨p. 202⟩and sorrow for thy sin shall so far prevail with thee, that thou art whollyl swallowed up with it, or by means of it, art eitherm detained from, or disabled unto, and made wholly unfit for the performance of other necessary duties, that thy sorrow doth then make thee guilty of sin, and thou hast just cause to be sorry for that sorrow.
1. We must ever remember so to keepe one Commandement, that wee breake not another.c Repent, is one Commandement; Answer 1 dRejoyce, is another. And he that commandeth the one, hath enjoyned also the other. As Saint Iames therefore reasoneth,e He that said, Thou shalt not kill, hath said also, Thou shalt not commit adultery; though thou dost not kill therefore, yet if thou doe commit adultery, thou art a transgressour. So here, he that hath commanded us to be sory for our sinnes, and for the afflictions of our brethren, hath commanded us alsof evermore to rejoyce. And therefore though we faile not in sorrow for our sinnes, or for our brethrens afflictions, yet if we wilfully banish and abandon this spirituall joy which Gods Spirit requireth of us, we make our selves thereby guilty of sinne in Gods sight. A sinne it may beg not to be sorrie at some time: and a sinne it is for Gods childe at any time not to joy. They say thath Negative precepts or prohibitions only, tie at, and unto all times: But this Affirmative injunction also concerning a Christian mans joy, iadmitteth no intermission, but tieth unto all times. Sorrow may be sometime out of season: this spirituall joy, as of some food we say, is never unseasonable. The godly are at some timesk prohibited the one: they are never inhibited, but enjoyned ever the other. Yea marke what I say; it is undoubtedly true: Albeit few be prone to offend that way, yet a man may offend even in excessive sorrow for sinne, in thinking too much on his sinnes, in mourning unmeasurably for his sinnes. If such thy meditation of thy sinne, ⟨p. 202⟩and sorrow for thy sinne shall so farre prevaile with thee, that thou art whollyl swallowed up with it, or by meanes of it, art eitherm
hPraecepta negativae ligant semper & ad semper. Affirmativa semper, sed non ad semper. Thom. Aquin. sum. p. prima secundae q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.
iContinuum vult esse & non interruptum gaudium nostrum. Gilbert in Cant. 10.
mQuomodo Sen. ad Polyb. c. 26. Non licet tibi stere, ut multos flentes audire possi•. Ut periclitantium lachrymae possint, tibi tuae assiccandae sunt.Quomodo Sen. ad Polyb. c. 26. Non licet tibi stere, ut multos flentes audire possi•. Vt periclitantium lachrymae possint, tibi tuae assiccandae sunt.
Answer 2 2. Joy and grief, in some degree at least, may well stand together. As true joy may well stand with some fear. nRejoice before him, saith the Psalmist, with fear. So* true joy may well stand with some grief. oAs sorrowing, saith the Apostle, and yet always rejoicing. He that hath commanded us to sorrow sometime, would never else have enjoined usp at all times to rejoice. There is joy even in grief; as there is grief even in joy. Yea, though it may seem strange, yet it is questionless true, the greater grief sometime the greater joy; and the greater joy, the greater grief. A man may at the same time both be exceeding sorry for his sin, and yet rejoice exceedingly in the apprehension of Gods mercy, in the free pardon and forgiveness of it. Yea, the greater grief a man hath for his sins, the more cause of joy he hath even in that regard. And the greater joy a man hath in the apprehension of Gods favour in the forgiveness of his sin, the greater grief and sorrow for his sin it usually worketh in him. As whereq the servile fear ceaseth, that regardeth nothing but wrath, there the filial rfear of offending groweth usually most rife: Fors the more a man is assured of Gods love towards him, the more he loveth God; andt the more he loveth him, the more afraid is he of offending him: Sou where the inward gal• cease of a guilty conscience, there sincere grief for sin groweth fresher than ever before. To illustrate this by some familiar comparison. Suppose one that stood guilty of high Treason against his Sovereign, and that not in some inferior kind, but in the highest degree, either having made a violent assault upon the person ofx the Lords Anointed, or having not by accident, asy he sometime that slew Croesus his Son, but by a malicious train taken away the life of his only Son that should have succeeded him, having no other issue in the Kingdom; and having been arraigned and condemned for the same, yet should by his Sovereign out of his gracious disposition, and at the earnest suit of some about him, have the fact pardoned him, and his pardon sent him. This party doubtless, as he could not but exceedingly rejoice in so undeserved, in so unexpected a favour;
Answer 2 2. Ioy and griefe, in some degree at least, may well stand together. As true joy may well stand with some feare. nRejoyce before him, saith the Psalmist, with feare. So* true joy may well stand with some griefe. oAs sorrowing, saith the Apostle, and yet alwayes rejoycing. He that hath commanded us to sorrow sometime, would never else have enjoyned usp at all times to rejoyce. There is joy even in griefe; as there is griefe even in joy. Yea, though it may seeme strange, yet it is questionlesse true, the greater griefe sometime the greater joy; and the greater joy, the greater griefe. A man may at the same time both be exceeding sorry for his sinne, and yet rejoyce exceedingly in the apprehension of Gods mercie, in the free pardon and forgivenesse of it. Yea, the greater griefe a man hath for his sinnes, the more cause of joy he hath even in that regard. And the greater joy a man hath in the apprehension of Gods favour in the forgivenesse of his sinne, the greater griefe and sorrow for his sinne it usually worketh in him. As whereq the servile feare ceaseth, that regardeth nothing but wrath, there the filiall rfeare of offending groweth usually most rife: Fors the more a man is assured of Gods love towards him, the more he loveth God; andt the more he loveth him, the more afraid is hee of offending him: Sou where the inward gal• cease of a guiltie conscience, there sincere griefe for sinne groweth fresher than ever before. To illustrate this by some familiar comparison. Suppose one that stood guiltie of high Treason against his Soveraigne, and that not in some inferiour kinde, but in the highest degree, either having made a violent assault upon the person ofx the Lords Anointed, or having not by accident, as
rHosh. 3.5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne perces. Philip. in Job.Hosh. 3.5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne perces. Philip. in Iob.
so withal, if he had any spark of grace or good nature at all in him, the very apprehension of his Sovereigns gracious disposition, would make him mourn for his foul fact more than ever before, considering with himself how wretchedly and unworthily he had carried himself toward one whom he found so graciously, beyond and above all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long upon application of it: It may hereby plainly appear, how Spiritual Joy, may well stand with Godly grief, and these two affections that seem the one contrary to the other, may yet agree well together in a Christian mans soul: since that the ⟨p. 203⟩more a man joyeth in the assurance of Gods goodness toward him, the more he must needs grieve to consider how by his wicked and rebellious courses, he hath demeaned himself wretchedly and unworthily toward that God, whom he findeth so graciously affected toward him.
so withall, if he had any sparke of grace or good nature at all in him, the very apprehension of his Soveraignes gratious disposition, would make him mourne for his foule fact more than ever before, considering with himselfe how wretchedly and unworthily hee had carried himselfe toward one whom he found so gratiously, beyond and above all, either expectation or imagination, disposed. The case is ours in effect: and not to insist long upon application of it: It may hereby plainly appeare, how Spirituall Ioy, may well stand with Godly griefe, and these two affections that seeme the one contrary to the other, may yet agree well together in a Christian mans soule: since that the ⟨p. 203⟩more a man joyeth in the assurance of Gods goodnesse toward him, the more he must needs grieve to consider how by his wicked and rebellious courses, hee hath demeaned himselfe wretchedly and unworthily toward that God, whom he findeth so gratiously affected toward him.
zA man may mourn for his sins then, and yet rejoice in Gods mercy; be sorry for his transgression, and yet have joy of his pardon. And in like manner may he be grieved heartily for the present afflictions of Joseph, and that even so as he may be sick with grief again; and yet withal be cheered and comforted in the consideration of that happy issue of them, thata Gods Fatherly care of his Church, his Power, his Providence, his gracious Promise, and his own Faith building thereupon, give him good hope and assurance, that they shall have in the end. For the Grief of Gods Children in these cases is not a desperate grief, butb a sorrow mixed with Faith and Hope. cIt is but a storm, said that good Bishop, and within a while it will over. And,d The rod of the wicked, saith the Psalmist, shall not rest upon the Lot of the Righteous. eNor will God utterly cast off his people; fnor forsake his Inheritance for ever. gBut though he send afflictions in upon them, hto scour and to cleanse them; yet ihe will return again to them, and have compassion on them, kaccording to the multitude of his mercies; and lturn again their captivity, as the Rivers in the South. mWhen he hath by their adversaries wrought his own work upon them, (forn even such also do his work, though against their own will:)o he will turn his hand upon them, and putterly destroy them, ras the Father sto please the Child again, and to testify his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before. Yea, the more men take Gods wrath to heart, and the more they are humbled under his hand, (be the same either on themselves or others,) the more comfort may they have in their humiliation, as conceiving thereby the greater hope and assurance, that God will in mercy the sooner hasten the deliverance of his distressed ones, and the confusion of their oppressors.
zA man may mourne for his sinnes then, and yet rejoyce in Gods mercy; be sory for his transgression, and yet have joy of his pardon. And in like manner may he be grieved heartily for the present afflictions of Ioseph, and that even so as he may be sicke with griefe again; and yet withall be cheered and comforted in the consideration of that happie issue of them, thata Gods Fatherly care of his Church, his Power, his Providence, his gratious Promise, and his owne Faith building thereupon, give him good hope and assurance, that they shall have in the end. For the Griefe of Gods Children in these cases is not a desperate griefe, butb a sorrow mixt with Faith and Hope. cIt is but a storme, said that good Bishop, and within a while it will over. And,d The rod of the wicked, saith the Psalmist, shall not rest upon the Lot of the Righteous. eNor will God utterly cast off his people; fnor forsake his Inheritance for ever. gBut though he send afflictions in upon them, hto scoure and to cleanse them; yet ihe will returne againe to them, and have compassion on them, kaccording to the multitude of his mercies; and lturne againe their captivitie, as the Rivers in the South. mWhen hee hath by their adversaries wrought his owne worke upon them, (forn even such also doe his worke, though against their owne will:)
c[Greek or Hebrew]. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14.〈non-Latin alphabet〉. Nubecula est, illico pertransibit. Athanasius apud Socratem hist. Eccles. l. 3. c. 14.
And thus again may a mant mourn as heartily for the sins also of others, as he doth or would do for his own, andu lament even with floods of tears their folly, and misery like to ensue on it; and yetx have joy withal of his own conversion, and assurance of salvation: asy those that are safe on shore, having escaped shipwreck, may at the same time both commiserate the distress and danger of those that are still wallowing in the Sea amidst the waves, and bickering with the billows there, in jeopardy every instant to be swallowed up irrecoverably in the deep; and yet the whilst rejoice also in, and be thankful unto God for their own safety. Joy and grief therefore may well concur and agree together.z Nor do Gods Commandments herein cross or contradict ⟨p. 204⟩one another. We may well sorrow sometimes, and yet always rejoice.
And thus againe may a mant mourne as heartily for the sinnes also of others, as he doth or would doe for his owne, andu lament even with floods of teares their folly, and misery like to ensue on it; and yetx have joy withall of his owne conversion, and assurance of salvation: asy those that are safe on shore, having escaped shipwracke, may at the same time both commiserate the distresse and danger of those that are still wallowing in the Sea amids the waves, and bickering with the billowes there, in jeopardy every instant to be swallowed up irrecoverably in the deepe; and yet the whilst rejoyce also in, and bee thankfull unto God for their owne safetie. Ioy and griefe therefore may well concurre and agree together.z Nor doe Gods Commandements herein crosse or contradict ⟨p. 204⟩one another. Wee may well sorrow sometimes, and yet alwayes rejoyce.
ySuave, marry magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Non quia vexari quenquam est jucunda voluptas, Sed quibus ipse malis careas, quia cernere suave est. Lucret. lib. 2. [Greek or Hebrew]. Basil. Caes. hom. 4.Suave, mari magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Non quia vexari quenquam est jucunda voluptas, Sed quibus ipse malis careas, quia cernere suave est. Lucret. lib. 2. 〈non-Latin alphabet〉. Basil. Caes. hom. 4.
zLex leginon miscetur; (sed nec adversatur:) utraque sua it v•a. Senec. de benes. lib. 6. cap. 6.
Answer 3 3. Even in the greatest afflictions may Gods children have much joy. For,* To the lust, or the upright, ariseth light in darkness, saith the Psalmist. “The ungodly meet with darkness oft in the day: the godly have light oft even in the night: †The Sun goeth down at noonday oft with the one: it riseth oft even at mid-night with the other.a In whom you trust, saith Saint Peter, and rejoice with a joy unspeakable and glorious; albeit, by occasion of manifold temptations, ye are for a season in some sorrow. And,b My brethren, saith Saint James, count it exceeding Joy, when you fall into many trials or troubles. And,* Great is my rejoicing; I am full of comfort; I have joy over-abundant in all my tribulations, saith Saint Paul. They may retain joy in them, yea they may draw matter of joy from them.c They may retain joy in them: For it is another kind of matter, and a matter of far greater consequence, that is the ground of their joy.d A Christian mans joy dependeth not upon freedom from afflictions, bute upon the assurance of Gods favour towards him for the present, and upon his hopes of future matters. Yea they may draw matter of joy from them: Since they do, or may know that they are good for them, and do work for their good:f I know, saith the Apostle, that this shall turn to my salvation. And,g All things work together for the good of those that love God. And as the sick man therefore may rejoice at the coming of the Chirurgeon, (though he know full well that he must needs put him to much pain,) that cometh to saw off some part gangrened, or to cut him of the stone: So may the godly have joy, not in only, but* of those afflictions that befall them, knowing them to beh Gods loving and fatherly chastisements of them for their good; and considering thati though no such chastisement for the time seem joyous, but grievous, yet they bring forth the peaceable fruit of righteousness in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to give them the greater assurance of their future eternal happiness. As the Apostle telleth the Philippians, Thatk their adversaries rage and fury against them, was as well an evident sign of the salvation of the one, as of the destruction of the other:
Answer 3 3. Even in the greatest afflictions may Gods children have much joy. For,* To the lust, or the upright, ariseth light in darknesse, saith the Psalmist. “The ungodly meet with darknesse oft in the day: the godly have light oft even in the night: †The Sunne goeth downe at noonday oft with the one: it riseth oft even at mid-night with the other.a In whom you trust, saith Saint Peter, and rejoyce with a joy unspeakable and glorious; albeit, by occasion of manifold temptations, yee are for a season in some sorrow. And,b My brethren, saith Saint Iames, count it exceeding Ioy, when you fall into many trials or troubles. And,* Great is my rejoycing; I am full of comfort; I have joy over-abundant in all my tribulations, saith Saint Paul. They may retaine joy in them, yea they may draw matter of joy from them.c They may retaine joy in them: For it is another kinde of matter, and a matter of farre greater consequence, that is the ground of their joy.d A Christian mans joy dependeth not upon freedome from afflictions, bute upon the assurance of Gods favour towards him for the present, and upon his hopes of future matters. Yea they may draw matter of joy from them: Since they doe, or may know that they are good for them, and doe worke for their good:f I know, saith the Apostle, that this shall turne to my salvation. And,g All things worke together for the good of those that love God. And as the sicke man therefore may rejoyce at the comming of the Chirurgion, (though he know full well that he must needs put him to much paine,) that commeth to saw off some part gangreaned, or to cut him of the stone: So may the godly have joy, not in onely, but
*Psal. 112.4 Lux oritur justo, quae non oritur injusto. August. in Psal. 96.
*In ipsa tribulatione spes gloriae est: imò & ipsa in tribulatione gloria continetur: sicut spes fractus in semine, sic & ipse fructus in se•ine est. Bern. in
and the Thessalonians, Thatl their sufferings for Christ and his Kingdom, did evidently show that God had vouchsafed them a part in that Kingdom, for which he called them in such sort to suffer: and thatm their troubles here were a pledge and seal of their eternal rest there. For,n This is a true and a sure assertion, saith the same Apostle; that if we die with Christ, we shall live with him; if we suffer for him, we shall reign with him. And why may not Gods Children rejoice then, even in their greatest afflictions, when they shall consider thato this plight trouble that lasteth but for a short season shall procure unto them, as the Apostle speaketh,q an exceeding excessive eternal weight of Glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one ofr the first of Gods works, that ⟨p. 205⟩this Joy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a nameless Author, and that somewhat more largely, because the Book is not commonly to be had.s We see and prove, saith this Author, by daily experience, how powerful and dreadful a thing the darkness of the Night is. For when it falleth, tit covereth and muffleth up the face of the whole World; uit obscureth and hideth the hue and the fashion of all Creatures; it bindeth up all hands, and breaketh off all employments; (x The Night cometh, saith our Saviour, wherein no man can work; yit arresteth and keepeth captive all living wights, Men and Beasts, that they must be still and rest there, where it arresteth them; yea zit maketh them fearful and faint-hearted, full of fancies, and much subject to frights. It is of all others such a powerful and unconquerable Tyrant, as no Man is able to withstand. And yet nevertheless, ait is not of that might that it is able to overwhelm, or to quench the least light in the World. For we see that bthe darker the Night is, the clearer the Stars shine: Yea the least ccandles light that is lighted, withstandeth the whole Night, and not only suffereth not the darkness to cover, or to smother and oppress it, but it giveth light also even in the midst of the darkness, and beateth it back for some space and distance on every side of it:
and the Thessalonians, Thatl their sufferings for Christ and his Kingdome, did evidently shew that God had vouchsafed them a part in that Kingdome, for which he called them in such sort to suffer: and thatm their troubles here were a pledge and seale of their eternall rest there. For,n This is a true and a sure assertion, saith the same Apostle; that if we die with Christ, wee shall live with him; if we suffer for him, we shall reigne with him. And why may not Gods Children rejoyce then, even in their greatest afflictions, when they shall consider thato this plight trouble that lasteth but for a short season shall procure unto them, as the Apostle speaketh,q an exceeding excessive eternall weight of Glory. For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one ofr the first of Gods workes, that ⟨p. 205⟩this Ioy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a namelesse Author, and that somewhat more largely, because the Booke is not commonly to be had.s We see and prove, saith this Author, by daily experience, how powerfull and dreadfull a thing the darknesse of the Night is. For when it falleth, tit covereth and muffleth up the face of the whole World; uit obscureth and hideth the hue and the fashion of all Creatures; it bindeth up all hands, and breaketh off all imployments; (x The Night commeth, saith our Saviour, wherein no man can worke;
sA Sermon on the Psalme Qui habitat, or Psalm 91. translated out of high Dutch into English, and Printed at London by Leon. Askell.A Sermon on the Psalme Qui habitat, or Psalme 91. translated out of high Dutch into English, and Printed at London by Leon. Askell.
t
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
rich and glorious hopes of our eternall inheritance with him, were all nothing in comparison of such a trifle as that, or not able to joy and cheere up our hearts without it.
See Guevaraes letter to a Lady, upon such an occasion; in his golden Epistles. Et de quibusdam Iuvenal. satyr. 6. Morte viri cupiant animam servare catelli.
o[Greek or Hebrew]. Socrates apud Stob. c. 4.〈non-Latin alphabet〉. Socrates apud Stob. c. 4.
detained from, or disabled unto, and made wholly unfit for the performance of other necessarie duties, that thy sorrow doth then make thee guiltie of sinne, and thou hast just cause to be sorry for that sorrow.
he sometime that slew Croesus his Sonne, but by a malicious traine taken away the life of his onely Sonne that should have succeeded him, having no other issue in the Kingdome; and having beene arraigned and condemned for the same, yet should by his Soveraigne out of his gratious disposition, and at the earnest suit of some about him, have the fact pardoned him, and his pardon sent him. This partie doubtlesse, as he could not but exceedingly rejoyce in so undeserved, in so unexpected a favour;
yAdrastus Midae filius, Gord•i nepos. Herodot. in Clio. Is siquidem Atyn Croesi filium error pari intersecit, quo Gualterus Tirrell Gulielmum Rufum Anglorum Regem inter venandum, interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.Adrastus Midae filius, Gord•i nepos. Herodot. in Clio. Is siquidem Atyn Croesi filium errore pari intersecit, quo Gualterus Tirrell Gulielmum Rufum Anglorum Regem inter venandum, interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.
to please the Childe againe, and to testifie his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before. Yea, the more men take Gods wrath to heart, and the more they are humbled under his hand, (be the same either on themselves or others,) the more comfort may they have in their humiliation, as conceiving thereby the greater hope and assurance, that God will in mercy the sooner hasten the deliverance of his distressed ones, and the confusion of their oppressours.
rUtitur Deus creatura rationali sed malevola, ut virga, quam correcto filio pater in ignem, tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.Vtitur Deus creatura rationali sed malevola, ut virga, quam correcto filio pater in ignem, tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.
sPuer ergoes, qui nisi virgam qua verberatus es, verberari aut cremari videris, plorare non desistis. Idem in ecstas.
though no such chastisement for the time seeme joyous, but grievous, yet they bring forth the peaceable fruit of righteousnesse in those that are therewith exercised. And this the rather, when the afflictions that befall them are such, as tend directly to give them the greater assurance of their future eternall happinesse. As the Apostle telleth the Philippians, That
hHeb. 12.6, 10. [Greek or Hebrew]. Aristot. ethic. l. 2. c. 3. [Greek or Hebrew]. Idem rhet. l. 1. c. 14.Heb. 12.6, 10. 〈non-Latin alphabet〉. Aristot. ethic. l. 2. c. 3. 〈non-Latin alphabet〉. Idem rhet. l. 1. c. 14.
it maketh them fearefull and faint-hearted, full of fancies, and much subject to frights. It is of all others such a powerfull and unconquerable Tyrant, as no Man is able to withstand. And yet neverthelesse,
candles light that is lighted, withstandeth the whole Night, and not onely suffereth not the darknesse to cover, or to smother and oppresse it, but it giveth light also even in the midst of the darknesse, and beateth it backe for some space and distance on every side of it:
—luceque pulsa Telluris toti tenebras induxerat orbi Umbra. Ovid metam. lib. 13. —ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2.—luceque pulsa Telluris toti tenebras induxerat orbi Vmbra. Ovid metam. lib. 13. —ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2.
uJam colour unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. lib. 4. Nocte latent mendae; —Horaque form•fam (deformem potiùs) quemlibet illa facit. Idem art. lib. 1. —& rebus nox abstulit atra colorem. Virg. de quo Jul. Scal. ad Cardan. exerc. 75. §. 7.Iam color unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. lib. 4. Nocte latent mendae; —Horaque form•fam (deformem potiùs) quemlibet illa facit. Idem art. lib. 1. —& rebus nox abstulit atra colorem. Virg. de quo Iul. Scal. ad Cardan. exerc. 75. §. 7.
xJohn 9.4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Urbe silent tota. Idem amor. 1. 6. —positoque labour dierum Pacem nocte datam mortalibus orbis agebat. Silius Punic. l 7. Hinc, Furiosa res est in tenèbris impetus. Sen. ep. 110.Iohn 9.4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Vrbe silent tota. Idem amor. 1. 6. —positoque labore dierum Pacem nocte datam mortalibus orbis agebat. Silius Punic. l 7. Hinc, Furiosa res est in tenèbris impetus. Sen. ep. 110.
yExod. 10.22, 23. Omnia noctis erant. —Varro Argonaut. Quod laudat Ovidius apud Sen. controv. 16.
zEsa. 59.10. Gen. 15.12. —pueri trepidant atque •mnia caecis In tenebris pavitant finguntque. Lucret. lib. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, praesidio per tenebras destituti. Lambin.
aLux in tenebris lucet. John 1.5.Lux in tenebris lucet. Iohn 1.5.
bSidera nocte micant. Ovid. met. l. 7. Stellas coeli non extinguit nox. Ex Aug. Prosper. sent. 120.
