Christian constancy crowned by Christ A funeral sermon on Apocalypse 2.10. preached at the…Christian constancy crovvned by Christ A funerall sermon on Apocalyps 2.10. preached at the…
Christian constancy crowned by Christ A funeral sermon on Apocalypse 2.10. preached at the burial of M. William Winter, citizen of London; together with the testimony then given unto him. By Thomas Gataker, B. of D. and pastor of Rotherhith.Christian constancy crovvned by Christ A funerall sermon on Apocalyps 2.10. preached at the buriall of M. VVilliam Winter, citizen of London; together with the testimonie then giuen vnto him. By Thomas Gataker, B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for William Bladen, 1624London: printed by Iohn Hauiland for William Bladen, 1624
[8], 31, [1] p. · 8.9k words · STC 11653 · ESTC S102884
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.
3. *Christ persevered for us ▪ and therefore ⟨p. 11⟩ought we to persevere for him. Such a Friend was he to us, as Solomon describeth. tWhom he once loved, saith the Evangelist, he loved them to the last. He was not uthe Beginner only, but the Finisher of our salvation. He held out to the last gasp, till xall were consummated, till all were done that was to be done for the full effecting and the finishing of it.
3. *Christ perseuered for vs ▪ and therefore ⟨p. 11⟩ought we to perseuere for him. Such a Friend was he to vs, as Salomon describeth. tWhom he once loued, saith the Euangelist, he loued them to the last. Hee was not uthe Beginner onely, but the Finisher of our saluation. He held out to the last gaspe, till xall were consummated, till all were done that was to be done for the full effecting and the finishing of it.
*Christus perseveravit pro te. Tu ergò pro illo perseveres. Bern. de temp. 56. & de •on. deser. Ibi tu figas cursus tui metam, ubi Christus posuit suam. Idem. ep. 254.
4. It is a Rule in the Civill Law, 1that ait is as nothing that holdeth not. Yea that, bNothing is held done, because all that is done is as good as nothing, as not done, as long as ought remaineth to be done. *A will unfinished is no will: a deed, unless it be signed, sealed, and delivered, is no deed. In a Lease made upon condition of divers Acts, either successively to be done, or yearly to be reiterated, if all but one be done, and that only omitted, or all be observed for many years together, but default then be once made, cthat one fail, or once failing, is enough to make all the rest of no effect, and to cause a forfeiture of the whole.
4. It is a Rule in the Ciuill Law, 1that ait is as nothing that holdeth not. Yea that, bNothing is held done, because all that is done is as good as nothing, as not done, as long as ought remaineth to bee done. *A will vnfinished is no will: a deed, vnlesse it bee signed, sealed, and deliuered, is no deed. In a Lease made vpon condition of diuers Acts, either successiuely to be done, or yeerely to be reiterated, if all but one be done, and that onely omitted, or all be obserued for many yeeres together, but default then be once made, cthat one faile, or once failing, is enough to make all the rest of no effect, and to cause a forfeiture of the whole.
1Reason 4.
aFactum no• dicitur, quod non perseverat. Pet. Fon• Reg. Jur.Factum no• dicitur, quod non perseverat. Pet. Fon• Reg. Iur.
bNihil dicitur fuisse factum, quamdiu aliquid agendum superest. Ibid. ex Cod. Justin. Incassum bonum agitur, si ante terminum vitae deseratur. Greg. m•r. l. 2. c. 40. [Greek or Hebrew]. Basil. Cas. hom. 5.Nihil dicitur fuisse factum, quamdiu aliquid agendum superest. Ibid. ex Cod. Iustin. Incassum bonum agitur, si ante terminum vitae deseratur. Greg. m•r. l. 2. c. 40. 〈non-Latin alphabet〉. Basil. Cas. hom. 5.
*Testamentum […] perfectum fuerit, nullum est. Gloss. ad Grat. de poen. d. 3. ex Cod. Justin.Testamentum 〈…〉 perfectum fuerit, nullum est. Gloss. ad Grat. de poen. d. 3. ex Cod. Iustin.
cNisi totum soluatur, nihil soluitur. Neque enim absolutus est debitor, qui multa reddit, sed qui omnia Greg. Mor. l. 22. c. 6.
5. *The former part of our life yieldeth unto the latter: 2and dthe latter part of our life carrieth it away from the former. eIf the wicked man, saith God, return from his wicked courses, all his former iniquities shall be forgotten, and shall be mentioned no more. And on the other side, fIf the righteous man, saith he, give over his good courses; all the righteous deeds that he hath done shall do him ⟨p. 12⟩no good; but for the evil that then he doth, shall he die.6
5. *The former part of our life yeeldeth vnto the latter: 2and dthe latter part of our life carrieth it away from the former. eIf the wicked man, saith God, returne from his wicked courses, all his former iniquities shall be forgotten, and shall be mentioned no more. And on the other side, fIf the righteous man, saith hee, giue ouer his good courses; all the righteous deeds that hee hath done shall doe him ⟨p. 12⟩no good; but for the euill that then hee doth, shall he die.6
*Cedunt prima postremis. Tacit. Annal. l. 13. Ultima primis cedunt. Bern. de pass. Dom. c. 14.Cedunt prima postremis. Tacit. Annal. l. 13. Vltima primis cedunt. Bern. de pass. Dom. c. 14.
2Reason 5.
dVita posterior priori praeiudicat. Hieron. ad Furiam.
fIbid. 24. Neque enim ex praeteritis, sed ex praesentibus judicantur. Hieron. in Ezech. c. 26. vides profunda oblivione sepeliri, quae perseverantia non insignivit. Bern. de grad. obed.Ibid. 24. Neque enim ex praeteritis, sed ex praesentibus judicantur. Hieron. in Ezech. c. 26. vides profunda oblivione sepeliri, quae perseuerantia non insignivit. Bern. de grad. obed.
6 gThe end of each thing is all in all. hMark the end of the just man. And, iI saw the end of these men. It is that that maketh or marreth all. *Every thing, we say, is well, that endeth well. And indeed, kthe main end and aim of our whole life, should be this, to make a good end of our life; to put a good conclusion to it, lthat we may be found then holy and unblameable in peace.
6 gThe end of each thing is all in all. hMarke the end of the iust man. And, iI saw the end of these men. It is that that maketh or marreth all. *Euerie thing, we say, is well, that endeth well. And indeed, kthe maine end and aime of our whole life, should be this, to make a good end of our life; to put a good conclusion to it, lthat we may be found then holy and vnblameable in peace.
gTerminus ad quē dat appellationem. Non quaeruntur in Christianis initia vel exord•a, sed finis & perseverantia. Paulus male co• pit, sed benè finivit. Judas benà coepit, sed malè finivit. Ex Hieron. Bern. ad sororem. c. 20.Terminus ad quē dat appellationem. Non quaeruntur in Christianis initia vel exord•a, sed finis & perseverantia. Paulus male co• pit, sed benè finivit. Iudas benà coepit, sed malè finivit. Ex Hieron. Bern. ad sororem. c. 20.
7. mIt is perseverance alone that carrieth away the Crown. Unless we be faithful to death, there is *no Crown of life for us.3nChristianity is compared to a race. oIn a race, saith the Apostle, all that run, win not. Those only get the Garland that get first to the Goal. But in this spiritual Race, saith Chrysostom, pnot he that cometh first, but each one that holdeth out to the last, is crowned. qHe that persevereth to the end, shall be saved. rHe that doth not, loseth all that he hath done. sComing but a foot short, may make a man miss the prize, and lose the wager he ran for. As tin journeying also, ⟨p. 13⟩a man doth but lose all his labour,11 if he get not to his journeys end.
7. mIt is perseuerance alone that carrieth away the Crowne. Vnlesse we be faithfull to death, there is *no Crowne of life for vs.3nChristianitie is compared to a race. oIn a race, saith the Apostle, all that runne, win not. Those onely get the Garland that get first to the Goale. But in this spirituall Race, saith Chrysostome, pnot he that commeth first, but each one that holdeth out to the last, is crowned. qHe that perseuereth to the end, shall be saued. rHe that doth not, loseth all that hee hath done. sComming but a foot short, may make a man misse the prize, and lose the wager he ran for. As tin iournying also, ⟨p. 13⟩a man doth but lose all his labour,11 if he get not to his iournies end.
mPerseverantia sola virtutum coronatur. Bern. epist. 32. & 109. & 129. & 353. & de […]. 56. & 114.Perseverantia sola virtutum coronatur. Bern. epist. 32. & 109. & 129. & 353. & de 〈…〉. 56. & 114.
*Finis, non p•gna, corona•. Id•m. de pass. Dom. c. 14. [Greek or Hebrew]. Themistocles. Plut. apoph.Finis, non p•gna, corona•. Id•m. de pass. Dom. c. 14. 〈non-Latin alphabet〉. Themistocles. Plut. apoph.
pNon qui primus ven•••t, sed quicunque pervenerit. Chrys. nomine de fide, spe, char. tom. 4.
qMatth. 24.13. Mark 13.13. Non qui ••perit, sed qui perseveraverit. Bern. de grad. […]. Non in hoantibus, sed p•rseverantibus praemium promittitur. Isidor. de sum. bon. l. 2. c. 7. Nec coepisse, vel facere, sed profi•ere virtutis est. Hier. Gloss. ad Matt. 10.Matth. 24.13. Marke 13.13. Non qui ••perit, sed qui perseveraverit. Bern. de grad. . Non in hoantibus, sed prseverantibus praemium promittitur. Isidor. de sum. bon. l. 2. c. 7. Nec coepisse, vel facere, sed profiere virtutis est. Hier. Gloss. ad
8. *God himself is eternal, from whom we expect our reward: and the reward that we look for, is it self also everlasting. But what hath levity and inconstancy, saith Augustine, to do with eternity? uOur fidelity must therefore hold out to the last, if we desire to have an everlasting reward. Yea most equal it is, that we continue to the end, if we look to enjoy that xjoy and bliss in the end, that shall be without end.
8. *God himselfe is eternall, from whom wee expect our reward: and the reward that we looke for, is it selfe also euerlasting. But what hath leuitie and inconstancie, saith Augustine, to doe with eternitie? uOur fidelitie must therefore hold out to the last, if we desire to haue an euerlasting reward. Yea most equall it is, that we continue to the end, if we looke to enioy that xioy and blisse in the end, that shall be without end.
*Deus aeter•us: praemia aeterna. Quid levitati & aetern•tati? Aug.
uAeternitatis •maginem perseverantia prae see fert. Sola est cui aeternitas redditur. Bern. de consider. l. 5.Aeternitatis •maginem perseverantia prae se fert. Sola est cui aeternitas redditur. Bern. de consider. l. 5.
xGaudium in fine, sed gaudium sine fine. Id•m de divers. 19.
And,1 is it so then, that without such perseverance nothing in this kind is available? How miserable then and deplorable is the stare of those that with Ephesus, aforsake their first love; that with the Galatians, brun well a while, but then cgive over; that dbegin in the spirit, and end in the flesh; that eput their hand to Gods plough▪ and then look back again, as fLots Wife did toward Sodom; that with Demas, gfollow Paul a while; but then hleave him again to embrace the world; that ihaving escaped the defilements of the flesh, and the world, by the acknowledgement of our Lord and Saviour Jesus Christ, do afterward turn away from the holy Commandment, and return klike Dogs to their vomit, to their former filth, and llike swine after washing to the wallowing again in the mire? They are not only in as bad ca•e as before, (and yet were mthat bad enough) but in worse case now than ever. nTheir latter estate, saith St Peter, is worse than their first was.
And,1 is it so then, that without such perseuerance nothing in this kinde is auaileable? How miserable then and deplorable is the stare of those that with Ephesus, aforsake their first loue; that with the Galatians, brun well a while, but then cgiue ouer; that dbegin in the spirit, and end in the flesh; that eput their hand to Gods plough▪ and then looke backe againe, as fLots Wife did toward Sodome; that with Demas, gfollow Paul a while; but then hleaue him againe to embrace the world; that ihauing escaped the defilements of the flesh, and the world, by the acknowledgement of our Lord and Sauiour Iesus Christ, doe afterward turne away from the holy Commandement, and returne klike Dogges to their vomit, to their former filth, and llike swine after washing to the wallowing againe in the mire? They are not onely in as bad ca•e as before, (and yet were mthat bad enough) but in worse case now than euer. nTheir latter estate, saith St Peter, is worse than their first was.
1And let it admonish us therefore oto hold fast what we have; pto cleave unto God with full purpose of heart; and quse all diligence, to keep firm our assurance of hope to the end. For as it were better for us never to have entered into Covenant with God, than to make Covenants with him, and not to keep them: So *it had been better for us never to have made show of observing them, if at any time after we cease and give over the observation of them again. And therefore rseeing that we know these things, saith S. Peter; since that we see and have heard what sthe danger of it is, let us take heed lest we be drawn away by the error of the wicked; and so fall from our steadfastness and our faithfulness to our Lord Christ Jesus.
1And let it admonish vs therefore oto hold fast what we haue; pto cleaue vnto God with full purpose of heart; and qvse all diligence, to keepe firme our assurance of hope to the end. For as it were better for vs neuer to haue entred into Couenant with God, than to make Couenants with him, and not to keepe them: So *it had beene better for vs neuer to haue made shew of obseruing them, if at any time after we cease and giue ouer the obseruation of them againe. And therefore rseeing that wee know these things, saith S. Peter; since that we see and haue heard what sthe danger of it is, let vs take heed lest we be drawne away by the error of the wicked; and so fall from our stedfastnesse and our faithfulnesse to our Lord Christ Iesus.
sIng•us praeiculum ad deteriora redeundi. Sen. ep. 72. John 5.14. Gravius aegrotant, qui cum levati morbo viderentur, in eum de integro incidunt. C•c. famil. l. 12. ep. 30.Ing•us praeiculum ad deteriora redeundi. Sen. ep. 72. Iohn 5.14. Gravius aegrotant, qui cum levati morbo viderentur, in eum de integro incidunt. C•c. famil. l. 12. ep. 30.
And because, as Gregory saith, tit is to little purpose for us, to be informed how dangerous it is, if we be not taught how to prevent the danger: It shall not be amiss to add some few Rules for the furthering of us unto perseverance in those religious courses that either we are to enter, or are in some measure entered into already.
And because, as Gregorie saith, tit is to little purpose for vs, to be informed how dangerous it is, if wee be not taught how to preuent the danger: It shall not be amisse to adde some few Rules for the furthering of vs vnto perseuerance in those religious courses that either we are to enter, or are in some measure entred into already.
tQuid ista proderit praenosse, si non contingat evadere? Greg in Evang. 36.Quid ista proderit praenosse, si non contingat evadere? Greg in Euang. 36.
1. Enter with resolution. aCast up thine accounts before hand. bFore-cast the worst, and prepare for it. cUnless a man, saith our Saviour, leave (d in resolution at least) all that ever he hath, efather and mother, and wife, and children, and land, ⟨p. 15⟩and living, and his own life too; he can be none of my Disciple. The want of this is that, that maketh many a one turn head and set sail back again, so soon as they see storms towards, and opposition begin to be made: they never were minded to go further, than they found the way clear before them. It fareth with them as with those that go to sea upon pleasure, “who no sooner see a black cloud rise, or find the sea begin to work, especially *if they begin to grow Sea-sick with it, but they are crying by and by to make back with all haste to the shore; whereas the Merchant or Sea-man †that is bound for his Port, will not be driven back with a storm or two, (he looked before for it) with a little foul weather, or a little sea-sickness, but goeth on through fair and foul,9 till he hath made his voyage, till he have gotten to his Port.
1. Enter with resolution. aCast vp thine accounts before hand. bFore-cast the worst, and prepare for it. cVnlesse a man, saith our Sauiour, leaue (d in resolution at least) all that euer hee hath, efather and mother, and wife, and children, and land, ⟨p. 15⟩and liuing, and his owne life too; he can be none of my Disciple. The want of this is that, that maketh many a one turne head and set saile backe againe, so soone as they see stormes towards, and opposition begin to be made: they neuer were minded to goe further, than they found the way cleare before them. It fareth with them as with those that goe to sea vpon pleasure, “who no sooner see a blacke cloud rise, or finde the sea begin to worke, especially *if they begin to grow Sea-sick with it, but they are crying by and by to make backe with all haste to the shoare; whereas the Merchant or Sea-man †that is bound for his Port, will not be driuen backe with a storme or two, (hee looked before for it) with a little foule weather, or a little sea-sicknesse, but goeth on through faire and foule,9 till hee hath made his voiage, till he haue gotten to his Port.
2. Labour for sincerity. Endeavour to be that inwardly, that thou makest profession of outwardly. Else there is no hope of continuance. For fnothing that is counterfeit, will last long. Counterfeit pearls may make a fair show for some time; but their lustre will not last. And this is one main cause of the Apostasy of many, they were never but ghollow-hearted; they were never sound at the heart. hThe seed on the stony ground, therefore withereth away when the heat of the year cometh, because it had no root. And therefore imany shall fall away, when kthe dangerous days come, that had made a goodly show of profession before; because they had (when they were at the very best) lan outward show and semblance of godliness only, but ⟨p. 16⟩inward power of it. Yea, that is one cause why 7many that have seemed very forward men in times of peace, have in times of persecution fallen clean away, when some others that made no such great show before, have stuck close to it. There was an outward blaze only in the one, that was therefore by and by blown out: there was an inward spark in the other, that being blown up by the bellows and blast of opposition, hath broken forth, and blazed out to the wonderment of those, that little looked for such things from such, as had made no greater flourish before.
2. Labour for sinceritie. Endeuour to bee that inwardly, that thou makest profession of outwardly. Else there is no hope of continuance. For fnothing that is counterfeit, will last long. Counterfeit pearles may make a faire shew for some time; but their lustre will not last. And this is one maine cause of the Apostasie of many, they were neuer but ghollow-hearted; they were neuer sound at the heart. hThe seed on the stonie ground, therefore withereth away when the heat of the yeere commeth, because it had no root. And therefore imany shall fall away, when kthe dangerous daies come, that had made a goodly shew of profession before; because they had (when they were at the very best) lan outward shew and semblance of godlinesse onely, but ⟨p. 16⟩inward power of it. Yea, that is one cause why 7many that haue seemed very forward men in times of peace, haue in times of persecution fallen cleane away, when some others that made no such great shew before, haue stucke close to it. There was an outward blase onely in the one, that was therefore by and by blowen out: there was an inward sparke in the other, that being blowne vp by the bellowes and blast of opposition, hath broken forth, and blased out to the wonderment of those, that little looked for such things from such, as had made no greater flourish before.
f[Greek or Hebrew]. Greg▪ Naz. Nihil fictu• diuturnum. Amb• offic. l. 2. c. 22▪ Caduca sunt quae• cunque fucata sun• Cyprian. ad Donat▪〈non-Latin alphabet〉. Greg▪ Naz. Nihil fictu• diuturnum. Amb• offic. l. 2. c. 22▪ Caduca sunt quae• cunque fucata sun• Cyprian. ad Donat▪
hMattth. 13.20▪ 21. Nam quod ra• dicatum est etiam ardente Sole ares• cere non potest. So•le nutritur & vi•rescit, non arescit Aug. in Psalm. 43▪ & in 1 Joan. •r. 3.Mattth. 13.20▪ 21. Nam quod ra• dicatum est etiam ardente Sole ares• cere non potest. So•le nutritur & vi•rescit, non arescit Aug. in Psalm. 43▪ & in 1 Ioan. •r. 3.
13. Be careful to 2keep a good Conscience. 3Holding the mystery of faith in a good conscience; saith the Apostle; 4which some casting away, have made shipwreck of Faith. 5He compareth Conscience to a Ship or a Bark; and Faith to Treasure therein embarked; 6which must needs therefore miscarry, if the Ship or Bark be castaway. And in this Bark, Sins against Conscience make foul breaches, which if they be not speedily repaired, (and that is not easily done neither) may soon undo all. Better it is to prevent them, than to hazard the making of them good again. The rather, because when they are grown frequent once, they bring a kind of recklessness with them. It is with our Conscience, as it is with our apparel. While it is fresh and fair, new, or new washed, we are very chary what we lean against, where we sit, or what we touch with it; but when it is once soiled or sullied, we have no such regard ⟨p. 17⟩of it, we little pass what we do with it, we care not now where we cast it.7
13. Be carefull to 2keepe a good Conscience. 3Holding the mysterie of faith in a good conscience; saith the Apostle; 4which some casting away, haue made shipwracke of Faith. 5Hee compareth Conscience to a Ship or a Barke; and Faith to Treasure therein imbarqued; 6which must needs therefore miscarrie, if the Ship or Barke be castaway. And in this Barke, Sinnes against Conscience make foule breaches, which if they be not speedily repaired, (and that is not easily done neither) may soone vndoe all. Better it is to preuent them, than to hazzard the making of them good againe. The rather, because when they are growne frequent once, they bring a kinde of retchlesnesse with them. It is with our Conscience, as it is with our apparell. While it is fresh and faire, new, or new washt, we are very charie what wee leane against, where we sit, or what we touch with it; but when it is once soiled or sullied, we haue no such regard ⟨p. 17⟩of it, we little passe what we doe with it, wee care not now where we cast it.7
4. Slight no sin; make light of no evil course. For to omit that tno sin is light or little in it self. Some may seem umotes, and be so termed in comparison of some other. But there is none but may well be deemed a beam, being considered in it self. As the earth, though but xa centre or a point to the heavens, yet is an huge body of it self, yby no art or skill of man exactly measurable. And again, that in every sin, great or less, there is rank poison; there are ano sins that are in themselves not mortal, as the Popish sort imagine: ba deadly sting there is in every sin; which cmay not therefore be dallied with. Not to stand, I say, upon these things; even those little sins, as we reckon them, if we give way to them, will make way soon for greater. The Devil useth them (it is the comparison of dan ancient Writer) as Thieves, some little Boy that they put in at a window; who though he can do no great matter of hurt himself, yet when he is once in, can open, the doors and let them in, that may both rob the house and kill all that are in it. Or eas Hunt […] do their little Beagles, which they ply the D•ere withal till he be heated and blown, and then clap they on their great Buck-hounds that may pull him down and pluck out his throat. And indeed, in these smaller matters decay of grace first discovereth it self, as fthe decay of a tree, appeareth first in the washy boughs or the twigs, and so by little ⟨p. 18⟩and little goeth on further into the bigger arms, and at length pierceth into the main body. And as we say, that a mans truth and honesty may be seen as well in a small matter, as in a greater: So geven in these trifling things also, as they are commonly esteemed, as well as in weightier, may a mans unfaithfulness be discovered. He hath hardly a faithful heart unto Christ, that counteth any thing a trifle that may tend to his dishonour; as hall sin, in a Christian man especially, more or less doth.
4. Slight no sinne; make light of no euill course. For to omit that tno sinne is light or little in it selfe. Some may seeme umotes, and bee so tearmed in comparison of some other. But there is none but may well be deemed a beame, being considered in it selfe. As the earth, though but xa center or a point to the heauens, yet is an huge bodie of it selfe, yby no art or skill of man exactly measurable. And againe, that in euery sinne, great or lesse, there is ranke poison; there are ano sinnes that are in themselues not mortall, as the Popish sort imagine: ba deadly sting there is in euery sinne; which cmay not therefore be dallied with. Not to stand, I say, vpon these things; euen those little sinnes, as wee reckon them, if wee giue way to them, will make way soone for greater. The Deuill vseth them (it is the comparison of dan ancient Writer) as Theeues, some little Boy that they put in at a window; who though hee can doe no great matter of hurt himselfe, yet when he is once in, can open, the doores and let them in, that may both rob the house and kill all that are in it. Or eas Hunt 〈…〉 doe their little Beagles, which they ply the D•ere withall till he be heated and blowen, and then clap they on their great Buck-hounds that may pull him downe and plucke out his throat. And indeed, in these smaller matters decay of grace first discouereth it selfe, as fthe decay of a tree, appeareth first in the washie boughes or the twigs, and so by little ⟨p. 18⟩and little goeth on further into the bigger armes, and at length pierceth into the maine bodie. And as we say, that a mans truth and honestie may be seene as well in a small matter, as in a greater: So
tNihil leve quo Deus laeditur. Salvian. de provid. l. 2.
xTerram hanc cum populis, & urbibus, fluminibus, atque ambitu maris puncti loco ponimus, ad universa referentes. Sen. ad Marc. c. 20.
yJer. 31.37. Ambitus terrae totius, quae nobis immensa videtur, ad magnitudinem universitatis instar brevis obtinet puncti. Ammian. hist. l. 15.Ier. 31.37. Ambitus terrae totius, quae nobis immensa videtur, ad magnitudinem universitatis instar brevis obtinet puncti. Ammian. hist. l. 15.
aPeccatum quodque in se & ex natura sua mortale esse docet Gersees de vit. spirit. lect. 1. Idemque fatetur Joan. Fisher Roff. Ep. in rebut. Luther. ar•ic. 32. V• dentur Vasquez. in Thom. tom. 1. disput. •42 num. 7•.Peccatum quodque in se & ex natura sua mortale esse docet Gersees de vit. spirit. lect. 1. Idemque fatetur Ioan. Fisher Roff. Ep. in re•ut. Luther. ar•ic. 32. V• dentur Vasquez. in Thom. tom. 1. disput. •42 num. 7•.
5. Be jealous of thine own weakness▪ trust not too much to thine own strength. iIt was Peters over-sight, and we know how kfoully he fell. And his example is left upon record lto make us the more wary. For this is the ruin of not a few; *that they presume too much of their own might, and so are bold to offer themselves unto those provocations and temptations, that prove many times their utter ruin. They are mlike sick folks, who when they have had a good day or two, think that they are perfectly well again, and make bold to cast off their sick kerchief, or put on thinner apparel, or venture out into the fresh air, and by such means fall into relapses, which they hardly, or never (it may be) recover again.
5. Be iealous of thine owne weaknesse▪ trust not too much to thine owne strength. iIt was Peters ouer-sight, and we know how kfouly he fell. And his example is left vpon record lto make vs the more warie. For this is the ruine of not a few; *that they presume too much of their owne might, and so are bold to offer themselues vnto those prouocations and temptations, that proue many times their vtter ruine. They are mlike sicke folkes, who when they haue had a good day or two, think that they are perfectly well againe, and make bold to cast off their sicke kerchiefe, or put on thinner apparell, or venture out into the fresh aire, and by such meanes fall into relapses, which they hardly, or neuer (it may be) recouer againe.
iMatth. 26.33, 34, 35. John 13.37. Praesumps•t nescio quid, quod in illo nondum erat. Aug. in Psal. 55. Pos•e se putavit, quod nondum potuit. Ber. de temp. 88. Meane 5.Matth. 26.33, 34, 35. Iohn 13.37. Praesumps•t nescio quid, quod in illo nondum erat. Aug. in Psal. 55. Pos•e se putavit, quod nondum potuit. Ber. de temp. 88. Meane 5.
lUt Dvina majorum si• cautela minorum. Greg. mor. l. 33. c. 15. Scr•p•ae sunt enim ruinae priorum ad cautel•m poster•erum. Rad. Ardens post Trinit. 9. […] naque debet reddere, non s•qu. […] error ali•nus. C•ssiod. Var. l. 7. •p. 2.Vt •uina majorum si• cautela minorum. Greg. mor. l. 33. c. 15. Scr•p•ae sunt enim ruinae priorum ad cautel•m poster•erum. Rad. Ardens post Trinit. 9. 〈…〉 naque debet reddere, non s•qu. 〈…〉 error alinus. Cssiod. Var. l. 7. p. 2.
6. Shun evil occasions. nHe shunneth not sin as he should, who is not careful to eschew the occasions of sin, as well as the sin it self. By carelessness ⟨p. 19⟩in this kind many fall into relapses. Which St Peter also intimateth, when he saith of some that ohaving escaped the defilements of the world, by the acknowledgement of Christ, that is, by the profession of Christianity; by being pentangled, they come to be the second time overcome. As David saith of himself, qIn the way that I walk, have they hid their snare for me. Satan hath his rsnares and his gins set in all our ways for us, in our meat, our drink, our apparel, our recreation, our lawful delights, our trading, our traffic, our buying and selling, &c. In regard whereof, as those that swalk among snares, we had need ttread warily, and uwalk wisely, and circumspectly, and xmake straight steps to our feet. Remembering that Satan prevaileth more against those that make any conscience of their courses, by the unlawful, immoderate, or inordinate usage of things in themselves lawful, than by the practise of things merely evil and unlawful in themselves. And that it is safer, and easier by much ordinarily, yto pass by the snare, than zto wind out when we are once wrought in. You know what was Eves overthrow. Satan suggested unto her, that though she were forbidden to eat of it, yet it was not unlawful to look on it. And so by agazing on it, she came to have a liking to it, and from taking liking to it, fell to a longing after it, she had btasted it in her heart, ere it came into her hand, and so at length by eating ⟨p. 20⟩of it, cshe took in that that proved the bane both of her and hers. In regard whereof, the Prophet promiseth eternal happiness with God to that man alone, dwho not only espeaketh truly and walketh uprightly, but fshaketh his hands also from taking of gifts, and gstoppeth his ear from hearing of blood, and hshutteth his eyes from seeing of evil: shunneth those things as well that may be occasions of evil, as the evil, whereof they may be occasions, it self.
6. Shun euill occasions. nHe shunneth not sinne as he should, who is not carefull to eschew the occasions of sinne, as well as the sinne it selfe. By carelesnesse ⟨p. 19⟩in this kinde many fall into relapses. Which St Peter also intimateth, when he saith of some that ohauing escaped the defilements of the world, by the acknowledgement of Christ, that is, by the profession of Christianitie; by being pentangled, they come to be the second time ouercome. As Dauid saith of himselfe, qIn the way that I walke, haue they hid their snare for me. Satan hath his rsnares and his ginnes set in all our waies for vs, in our meat, our drinke, our apparell, our recreation, our lawfull delights, our trading, our trafficke, our buying and selling, &c. In regard whereof, as those that swalke among snares, we had need ttread warily, and uwalke wisely, and circumspectly, and xmake straight steps to our feet. Remembring that Satan preuaileth more against those that make any conscience of their courses, by the vnlawfull, immoderate, or inordinate vsage of things in themselues lawfull, than by the practise of things meerely euill and vnlawfull in themselues. And that it is safer, and easier by much ordinarily, yto passe by the snare, than zto winde out when we are once wrought in. You know what was Eues ouerthrow. Satan suggested vnto her, that though shee were forbidden to eat of it, yet it was not vnlawfull to looke on it. And so by a
nNon vitat peccatum, qui non vitat occasiones peccatorum. Stell. in Luc. 11. & Melanchth. loc. commun. 22. Exponens see periculo peccati mortalis, peccat mortaliter. Gersonde vit. spirit. lect. 4.Non vitat peccatum, qui non vitat occasiones peccatorum. Stell. in Luc. 11. & Melanchth. loc. commun. 22. Exponens se periculo peccati mortalis, peccat mortaliter. Gersonde vit. spirit. lect. 4.
p[Greek or Hebrew]. Saepe familiaritas implicavit. Saepe occasio peccati voluntatem fecit peccandi. Isidor. Soliloq. l. 2.〈non-Latin alphabet〉. Saepe familiaritas implicavit. Saepe occasio peccati voluntatem fecit peccandi. Isidor. Soliloq. l. 2.
yNam vitare plagas in Morris ne laciaris Non ita difficile est, quàm captum retibus ipsis Exire, & validos veneris perrumpere nodos. Lucret. de rer. nat. l. 4.
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
s[Greek or Hebrew]. Basil. Caes. hom. 5. Nec ad bravium victoriae pervenit, qui in magna part sp•ctaculi velociter currit, si juxta metas veniens, in hoc quod reliquum est, deficit. Greg. mor. l. 22. c. 6.〈non-Latin alphabet〉. Basil. Caes. hom. 5. Nec ad bravium victoriae pervenit, qui in magna parte sp•ctaculi velociter currit, si juxta metas veniens, in hoc quod reliquum est, deficit. Greg. mor. l. 22. c. 6.
t[Greek or Hebrew]. Basil. Caes. ibid. Nec ad quaelibet des••nata loca pergentibus •nch••ndo pr•desset longum iter carpere, si non etiam totum valerent consummare. Greg. ibid.〈non-Latin alphabet〉. Basil. Caes. ibid. Nec ad quaelibet des••nata loca pergentibus •nch••ndo pr•desset longum iter carpere, si non etiam totum valerent consummare. Greg. ibid.
euen in these trifling things also, as they are commonly esteemed, as well as in weightier, may a mans vnfaithfulnesse be discouered. He hath hardly a faithfull heart vnto Christ, that counteth any thing a trifle that may tend to his dishonour; as
*Multos imp•dit a firmitate praesumptio firmitatis. Aug. de verb. D•m. 13. Infirmior is est, qui suam non considerat infirmitatem. Greg. registr. l. 6. indict. 15. ep. 4. Means 6.Multos imp•dit a firmitate praesumptio firmitatis. Aug. de verb. D•m. 13. Infirmior is est, qui suam non considerat infirmitatem. Greg. registr. l. 6. indict. 15. ep. 4. Meanes 6.
shutteth his eies from seeing of euill: shunneth those things as well that may bee occasions of euill, as the euill, whereof they may be occasions, it selfe.
Nam vitare plagas in •moris ne laciaris Non ita difficile est, quàm captum retibus ipsis Exire, & validos veneris perrumpere nodos. Lucret. de rer. nat. l. 4.
zNon avis utiliter viscatis ef•ugit alis: Non bene de laxis cassibus exit aper. Saucius arrepto piscis retinetur ab ham•. Ovid. art. l. 1.Non avis utiliter viscatis ef•ugit alis: Non bene de laxis cassibus •xit aper. Saucius arrepto piscis retinetur ab ham•. Ovid. art. l. 1.
aGen. 3.7. Oculos tendo, non manum. Non est interdictū ne videam, sed ne comedam. Bern. de humil. grad. 4.Gen. 3.7. Oculos tendo, non manum. Non est interdictū ne videam, sed ne comedam. Bern. de humil. grad. 4.
bEtsi culpa non est, culpa tamen occasio est • & indicium est commissae, & causa commit tendae. Bern. ibid.
fD•ut. 16.19. Ne iniquos accepto munere, si non ••verit, ingratus; si foverit, i••quus habeatur. Author ocul. mor. c. 6.D•ut. 16.19. Ne iniquos accepto munere, si non ••verit, ingratus; si foverit, i••quus habeatur. Autor ocul. mor. c. 6.
gSep• spinis aures tuas. S•rac.
hJob 31.1. Psal. 119.37. Vitijs nobis in animum per o•ulos est v•a. Quint•l. declam. Itaque [Greek or Hebrew]. Clem. Alex. paedag. l. 3. c. 11.Iob 31.1. Psal. 119.37. Vitijs nobis in animum per o•ulos est v•a. Quint•l. declam. Itaque 〈non-Latin alphabet〉. Clem. Alex. paedag. l. 3. c. 11.
