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.
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
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
even 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
all 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 geuen 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 hall sinne, in a Christian man especially, more or lesse doth.
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.
17. iBe frequent in prayer unto God for support. kWatch and pray, saith our Saviour, that you may not enter into temptation. Watch & pray; because lall our watching will be of no force or efficacy at all without prayer. For mfrom God it is, that strength must be had to stand steadfast and firm: nit is his power that must support us. oWe are upheld by the power of God through Faith, saith the Apostle. It is the ppower of God then that must enable us to persevere: and it is qprayer that must procure this power. This holy exercise therefore we must be diligent in, if we desire thus to hold out; praying, as David doth in the Psalm; rLord, teach me thy ways, that I may walk in thy paths: O knit mine heart unto thee, that I may fear thy Name. As on the other side we may observe, that when men grow negligent herein, a general decay of grace usually ensueth. sThey are all gone aside, &c. saith the Psalmist: While they call not upon God. And how can we hope to have strength thus to stand, if we be not careful to seek it, where it is only to be had?
17. iBee frequent in praier vnto God for support. kWatch and pray, saith our Sauiour, that you may not enter into temptation. Watch & pray; because lall our watching will be of no force or efficacie at all without praier. For mfrom God it is, that strength must bee had to stand stedfast and firme: nit is his power that must support vs. oWe are vpheld by the power of God through Faith, saith the Apostle. It is the ppower of God then that must enable vs to perseuer: and it is qpraier that must procure this power. This holy exercise therefore we must be diligent in, if we desire thus to hold out; praying, as Dauid doth in the Psalme; rLord, teach mee thy waies, that I may walke in thy pathes: O knit mine heart vnto thee, that I may feare thy Name. As on the other side wee may obserue, that when men grow negligent herein, a generall decay of grace vsually ensueth. sThey are all gone aside, &c. saith the Psalmist: While they call not vpon God. And how can we hope to haue strength thus to stand, if we be not carefull to seeke it, where it is only to be had?
8. Keep the fear of God fresh in thy soul.1tKnit mine heart unto thee, that I may fear thee, saith the Psalmist. The fear of God, if it be fresh in us, will make us keep home with him, ucleave and cling close to him, be afraid to stir but an inch (as we say) from him, xbe careful to use all means of retaining his favour, of approving our selves and all our courses unto him, and yof eschewing whatsoever may either offend him, or savour of any disloyalty and unfaithfulness in us towards him. zGod, saith Augustine, that hath wrought on us to bring us home to him, must also work in us, that we depart not again from him. But this he doth by means; which he pointeth at, when he saith by the Prophet, aI will put into their hearts such fear of me, that they shall never depart again away from me. bFaith breedeth fear, and fear breedeth care; and carefulness causeth perseverance. The Devil could never prevail with our first Parent to withdraw her from God, till he had cwrought this Fear out of her. Nor had he ever been able so to prevail with her,10 had she been careful to keep this Fear fresh in her soul.
8. Keepe the feare of God fresh in thy soule.1tKnit mine heart vnto thee, that I may feare thee, saith the Psalmist. The feare of God, if it be fresh in vs, will make vs keepe home with him, ucleaue and cling close to him, bee afraid to stirre but an inch (as we say) from him, xbe carefull to vse all meanes of retaining his fauour, of approuing our selues and all our courses vnto him, and yof eschewing whatsoeuer may either offend him, or sauour of any disloialtie and vnfaithfulnesse in vs towards him. zGod, saith Augustine, that hath wrought on vs to bring vs home to him, must also worke in vs, that we depart not againe from him. But this he doth by meanes; which hee pointeth at, when he saith by the Prophet, aI will put into their hearts such feare of me, that they shall neuer depart againe away from me. bFaith breedeth feare, and feare breedeth care; and carefulnesse causeth perseuerance. The Deuill could neuer preuaile with our first Parent to withdraw her from God, till he had cwrought this Feare out of her. Nor had he euer beene able so to preuaile with her,10 had she beene carefull to keepe this Feare fresh in her soule.
9. Take heed of standing still. Think not with thy self, that having run thus long, thou mayest now stand still a while; or having gotten thus far, thou mayest now sit down and breathe thee. dTake heed, saith St Peter, l•st you be drawn aside, and fall from your steadfastness. And if you ask him, what you must do to prevent it: eBut grow, saith he, in grace. fIf we be not growing, we are decaying: ⟨p. 22⟩if we be not making on, we are going amain back. As gin rowing up a River, that runneth with a strong current, if the Oars do but stay, the Boat falleth backward. There is no staying of our hands: hThere is no standing at a stay. iBetween mending and pairing there is no medium, saith Bernard. *That we have will be gone, unless we strive to get more.
9. Take heed of standing still. Thinke not with thy selfe, that hauing runne thus long, thou maist now stand still a while; or hauing gotten thus far, thou maist now sit downe and breathe thee. dTake heed, saith St Peter, l•st you bee drawne aside, and fall from your stedfastnesse. And if you aske him, what you must doe to preuent it: eBut grow, saith he, in grace. fIf we be not growing, we are decaying: ⟨p. 22⟩if we be not making on, wee are going amaine back. As gin rowing vp a Riuer, that runneth with a strong current, if the Oares doe but stay, the Boat falleth backward. There is no staying of our hands: hThere is no standing at a stay. iBetweene mending and pairing there is no medium, saith Bernard. *That we haue will be gone, vnlesse we striue to get more.
d2 P•t. 3.17.
eIbid. 18.
fUnum • duobus necesse est, aut semper proficere, a•t prorsus desicere. Bern. de divers. 36. Qui non proficit, deficit; qui non progreditur, regreditur. Nolle proficere, deficere est▪ Idem epist. 25.4.Vnum • duobus necesse est, aut semper proficere, a•t prorsus desicere. Bern. de divers. 36. Qui non proficit, deficit; qui non progreditur, regreditur. Nolle proficere, deficere est▪ Idem epist. 25.4.
gNon aliter quam qui adverso•• flumine l•mbum Re••g•s subigit, si brachia forte remisit, Atque illum in praeceps pron• rapit ••veus amni. Virg. georg. l. 1. & Apud G•ll. noct. Attic. l. 10. c. 29. Vide Greg. mor. l. 11. c. 8.
hN•hil stat, nihil sixum manet. Aug. in Joan. 31.N•hil stat, nihil sixum manet. Aug. in Ioan. 31.
iInter profectum & desectum nihil medium invenitur. Bern. ep. 254.
*Damnum parata sentient, si para•e cessaveris. Pelag. ad Demetr.
10. kWalk in humility. When we have done all this, take heed of pride: (Remember lUzziah; remember mHezekiah:) It is a deadly poison that spoileth and killeth all where it cometh;4 so dangerous, that nof another poison is a counter-poison confected, to preserve St Paul from it. And owe are never more in danger of it than when we have done most, and made greatest progress in the profession and practise of piety. For it is as pthe spleen in the body, that groweth most when the other parts waste; qit groweth fastest oft, when other evils decay, and out of the decay of them, sucketh matter to feed & foster it self with. This therefore must be carefully eschewed and avoided. When we have done well, we must take heed, how in that regard we begin to think highly of our selves. rIf we do so, all is gone, swe are undone. Be affected rather as Paul was. After he had gone so ⟨p. 23⟩far, done so much: tI make account, that I come not short, saith he, of the very chief Apostles. Yea, uI have laboured more than them all. For, xfrom Jerusalem round about, even unto Illyricum, (that is, from Syria to Sclavonie) have I plentifully preached the Gospel: Yet, aI forget, saith he, what is past. I regard no more what I have done, than as if yet I had done nothing, or had clean forgotten what I did. And bI put on forward to what is before; pressing on toward the high calling of God in Christ Jesus. He did as men in a race that clook not back to see how many they have out-stripped, or how far they have gotten, but have their eyes fixed on those that have got ground of them, and on the ground before them, that they are to measure, ere they can come to the mark. Let us dnot consider so much how far we have gone, and how many others come short of us, but ehow far we are to go, and how far we come far short of that Christian perfection, that we should all strive and contend to attain unto. And as our Saviour adviseth us, fWhen we have done all that we can, let us say, that we are but unprofitable servants; we have done no more, nay gfar less, than we ought to do, 21than was our duty to have done.
10. kWalke in humilitie. When we haue done all this, take heed of pride: (Remember lVzziah; remē ber mEzekiah:) It is a deadly poison that spoileth and killeth all where it commeth;4 so dangerous, that nof another poison is a counter-poison confected, to preserue St Paul from it. And owe are neuer more in danger of it than when we haue done most, and made greatest progresse in the profession and practise of pietie. For it is as pthe spleene in the bodie, that groweth most when the other parts waste; qit groweth fastest oft, when other euils decay, and out of the decay of them, sucketh matter to feed & foster it selfe with. This therefore must be carefully eschewed and auoided. When wee haue done well, wee must take heed, how in that regard we begin to think highly of our selues. rIf we doe so, all is gone, swe are vndone. Be affected rather as Paul was. After hee had gone so ⟨p. 23⟩farre, done so much: tI make account, that I come not short, saith he, of the very chiefe Apostles. Yea, uI haue laboured more than them all. For, xfrom Ierusalem round about, euen vnto Illyricum, (that is, from Syria to Sclauonie) haue I plentifully preached the Gospell: Yet, a
11. Consider we the short stint of time, that this laborious course is required of us; it is but till death. And since that our hlife here is not long; ⟨p. 24⟩(it is but 2a point, saith the Heathen man, or less than so, that we live here) that employment cannot be long that must end with it. For what can be long in that, that is not long it self? It is but till death only that our Saviour Christ requireth this of us. It is a note of stint, as well as of extent, here. Not that our fidelity & loyalty unto Christ shall not last longer; but *because after that there will be no difficulty in our loyalty, no danger of disloyalty, if till then we hold out.k All scandals, stumbling blocks and impediments being then removed; and all occasions of provocation and temptation to the contrary being then utterly abolished. It is but for a spurt therefore, to speak of, that this is required of us, it is but la spurt, in comparison of that that after ensueth. And who would not for a spurt, for a short brunt endure any difficulty, any hardness, to live at hearts ease for ever after? Who would not serve, even an hard and an unkind Master, and much more then so kind and liberal a one as our Lord and Master Christ is, (that mcame to serve us and for us, ere he required this service of us) with all fidelity and diligence for a day or two, that he might after be a free man, yea an happy man for ever? nIt is not long, and it is but light, that is required of us, in respect of that that is expected for it, and is promised thereunto. For othis light hardship that is ⟨p. 25⟩but for an instant, saith the Apostle, procureth unto us an exceeding excessive everlasting weight of glory.
11. Consider we the short stint of time, that this laborious course is required of vs; it is but till death. And since that our hlife here is not long; ⟨p. 24⟩(it is but 2a point, saith the Heathen man, or lesse than so, that we liue here) that emploiment cannot be long that must end with it. For what can be long in that, that is not long it selfe? It is but till death onely that our Sauiour Christ requireth this of vs. It is a note of stint, as well as of extent, here. Not that our fidelitie & loialtie vnto Christ shall not last longer; but *because after that there will be no difficultie in our loialtie, no danger of disloialtie, if till then we hold out.k All scandals, stumbling blocks and impediments being then remoued; and all occasions of prouocation and temptation to the contrary being thē vtterly abolished. It is but for a spurt therefore, to speak of, that this is required of vs, it is but la spurt, in comparison of that that after ensueth. And who would not for a spurt, for a short brunt endure any difficultie, any hardnesse, to liue at hearts ease for euer after? Who would not serue, euen an hard and an vnkinde Master, and much more then so kinde and liberall a one as our Lord and Master Christ is, (that mcame to serue vs and for vs, ere he required this seruice of vs) with all fidelitie and diligence for a day or two, that hee might after be a free man, yea an happy man for euer? nIt is not long, and it is but light, that is required of vs, in respect of that that is expected for it, and is promised thereunto. For othis light hardship that is ⟨p. 25⟩but for an instant, saith the Apostle, procureth vnto vs an exceeding excessiue euerlasting weight of glorie.
hPsal. 39.4, 5. & 89.47. [Greek or Hebrew]. Hippocr. aphor. 1. Quid tam circumcisum, tam breve, quam hominis vita longissima? Plin. ep. 7. lib. 3.Psal. 39.4, 5. & 89.47. 〈non-Latin alphabet〉. Hippocr. aphor. 1. Quid tam circumcisum, tam breve, quam hominis vita longissima? Plin. ep. 7. lib. 3.
2[Greek or Hebrew]. Plut. paedag. Punctum •st quod vivimus, & adhuc puncto minu•. Sen. ep. 49. Minorem portionem aetas nostra quam partem puncti habet, si tempori comparetur omni. Id•m ad Marc. c. 20.〈non-Latin alphabet〉. Plut. paedag. Punctum •st quod vivimus, & adhuc puncto minu•. Sen. ep. 49. Minorem portionem aetas nostra quam partem puncti habet, si tempori comparetur omni. Id•m ad Marc. c. 20.
*•inem dico qua vita ista finitur, in qua tantumm•do periculum est, ne cadatur. Aug. de persever. c. 1.
kMatth. 13.41. Ubi omni & host & pest carebimus. Aug. nom. de continent. c. 14.Matth. 13.41. Vbi omni & hoste & peste carebimus. Aug. nom. de continent. c. 14.
lPropone profundi temporis vastitatē, & universum complectere: deinde hoc, quod aetatem vocamus humanam, compara immenso; videbimus quam exigu•m sit, quod optamus, quod extendimus. Sen. ep. 9•. Omnia humana brevia & caduca sunt, infinui temporis nullum spatium occupantia. Idem ad Marc. c. 20.
12. Be oft *eying, 2and meditating on the royal reward, that is both here and else-where propounded and promised to all those that thus persevere. This made Moses hold out the rather, and pendure not constantly only, but cheerfully, choosing rather to suffer hardship with the people of God, than to enjoy some sinful delights for a season; and esteeming the reproach, that for Christs sake he suffered, greater riches than all the Egyptian treasures; because he had an eye to the recompense of reward. And qtherefore we faint not, saith the Apostle, though we be straitened on every side; and bear about with us in our body the dying of the Lord Jesus, being delivered up daily for him to death; because we look not on the things that are seen, but on the things that are not seen: for the things that are seen, are temporal; but the things that are not seen, are eternal. For though Gods children be rno hirelings, to serve him only for hire sake, but out of love, sduty, and good-will; yet are they animated and encouraged, the rather to do that they do the more cheerfully, comfortably, and constantly, when they consider what a blessed issue their labours, endeavours and sufferings are like, nay, are sure to have, if they hold out in them. For, twe shall reap in due time, saith the Apostle, if we faint not: Yea, of our Saviour himself it is said, whom we are will•d therein also to imitate, that uFor the glory set before him, he endured the Cross, and set light by the shame ⟨p. 26⟩of it, and is now seated at the right hand of God. And xcast not therefore away your confidence, saith the Apostle,10 nor give over, say I, your fidelity, that you owe unto Christ; since that it hath so great recompense of reward.11
12. Be oft *eying, 2and meditating on the roiall reward, that is both here and else-where propounded and promised to all those that thus perseuer. This made Moses hold out the rather, and pendure not constantly onely, but cheerefully, chusing rather to suffer hardship with the people of God, than to enioy some sinfull delights for a season; and esteeming the reproach, that for Christs sake hee suffered, greater riches than all the Aegyptian treasures; because he had an eie to the recompence of reward. And qtherefore we faint not, saith the Apostle, though we bee straitned on euery side; and beare about with vs in our bodie the dying of the Lord Iesus, being deliuered vp daily for him to death; because wee looke not on the things that are seene, but on the things that are not seene: for the things that are seene, are temporall; but the things that are not seene, are eternall. For though Gods children be rno hirelings, to serue him onely for hire sake, but out of loue, sdutie, and good-will; yet are they animated and encouraged, the rather to doe that they doe the more cheerefully, comfortably, and constantly, when they consider what a blessed issue their l•bours, endeuours and sufferings are like, nay, are sure to haue, if they hold out in them. For, twe shall reape in due time, saith the Apostle, if we faint not: Yea, of our Sauiour himselfe it is said, whom we are will•d therein also to imitate, that uFor the glorie set before him, he endured the Crosse, and set light by the shame ⟨p. 26⟩of it, and is now seated at the right hand of God. And xcast not therefore away your confidence, saith the Apostle,10
*Op•s te terret, merce•e vide. Aug. de verb. Dom. 6.
For the former; aHold fast what thou hast, saith our Saviour, lest the Crown be taken from thee. And it is a Question canvased to and fro among the Schoolmen, bwhether is the greater evil to forgo the joys of heaven, or to undergo the pains of Hell. But how soever it be, an heavy thing it will be, if we faint and fail now, hereafter to think, as he sometime said, who for a draught of drink in distress gave up his command; 3For what a trifling matter have we bereft our selves of a great command, of a Crown, of a Kingdom? For what a toy (to speak of) have we deprived our selves of eternal felicity?
For the former; aHold fast what thou hast, saith our Sauiour, lest the Crowne be taken from thee. And it is a Question canuased to and fro among the Schoolemen, bwhether is the greater euill to forgoe the ioyes of heauen, or to vndergoe the paines of Hell. But how soeuer it be, an heauy thing it will be, if we faint and faile now, hereafter to thinke, as he sometime said, who for a draught of drinke in distresse gaue vp his command; 3For what a trifling matter haue wee bereft our selues of a great command, of a Crowne, of a Kingdome? For what a toy (to speake of) haue we depriued our selues of eternall felicitie?
aApoc. 3.11. [Greek or Hebrew]. Chrysost. in Matth. ••m. 24.Apoc. 3.11. 〈non-Latin alphabet〉. Chrysost. in Matth. ••m. 24.
bVide Thom. Sum. par. l a. 2 ae. q. 88. •. 4. Dura•d. in sut. l. 2. d. 33. q. 3. Al•x. Ales sum. p 1. q. 39. m. 3. a. 4. §. 1. & p•r. 2 q. 114. m. 3. [Greek or Hebrew]. Chrysost. in Matth. •om. 23.Vide Thom. Sum. par. l a. 2 ae. q. 88. •. 4. Dura•d. in sut. l. 2. d. 33. q. 3. Al•x. Ales sum. p 1. q. 39. m. 3. a. 4. §. 1. & p•r. 2 q. 114. m. 3. 〈non-Latin alphabet〉. Chrysost. in Matth. •om. 23.
3[Greek or Hebrew]; Ly••macl• apud Plut. in ap p••b. vel u•idem in prac. salubr. [Greek or Hebrew].〈non-Latin alphabet〉; Ly••macl• apud Plut. in ap p••b. vel u•idem in prac. salubr. 〈non-Latin alphabet〉.
The latter clause whereof, containing a free and a large promise, 1annexed to the precept, which hitherto we have handled, albeit it might well minister much matter of further Consideration, 2yet for the present we will consider it only, as a Motive, in its several branches, to induce to, and enforce on us, such constant fidelity, and faithful perseverance, as we have showed to be here required.
The latter clause whereof, containing a free and a large promise, 1annexed to the precept, which hitherto we haue handled, albeit it might well minister much matter of further Consideration, 2yet for the present we will consider it onely, as a Motiue, in its seuerall branches, to induce to, and enforce on vs, such constant fidelitie, and faithfull perseuerance, as we haue shewed to be here required.
1. He that promiseth,1 it is dChrist. I will give. I will give that have power to give; that have ability and authority so to do.3eI will give thee all these, said he sometime to our Saviour, who had no power to make good what he said: But he that speaketh it here, is able to perform what he here promiseth. fAs I have received power, so I will, saith he, give them power. For gall power is given me in heaven and earth. 7And, hTo him therefore that overcometh, will I give to sit with me in my Throne; as I have overcome, and sit now with my Father on his Throne.
1. He that promiseth,1 it is dChrist. I will giue. I will giue that haue power to giue; that haue abilitie and authoritie so to doe.3eI will giue thee all these, said he sometime to our Sauiour, who had no power to make good what he said: But he that speaketh it here, is able to performe what he here promiseth. fAs I haue receiued power, so I will, saith he, giue them power. For gall power is giuen mee in heauen and earth. 7And, hTo him therefore that ouercommeth, will I giue to sit with me in my Throne; as I haue ouercome, and sit now with my Father on his Throne.
Again, I will give, who am iAmen, True and Faithful. He that is faithful to me, shall find me faithful to him. kLet us keep the profession of our hope without flitting and wavering, saith the Apostle, for he that hath promised is faithful. What he saith, he will make good: he will perform what he hath promised. He will do it? Yea, he hath done it. He is not like that Antigonus, whom they used to call lAntigonus that would give. He will give; and he hath given. We tread but in the steps of those that already mhave inherited these promises.5
Againe, I will giue, who am iAmen, True and Faithfull. He that is faithfull to me, shall finde me faithfull to him. kLet vs keepe the profession of our hope without flitting and wauering, saith the Apostle, for he that hath promised is faithfull. What he saith, he will make good: he will performe what he hath promised. He will doe it? Yea, hee hath done it. He is not like that Antigonus, whom they vsed to call lAntigonus that would giue. He will giue; and he hath giuen. We tread but in the steps of those that alreadie mhaue inherited these promises.5
3. He will give. What he doth, is of free gift, not of due debt. Such is his goodness, that though *we owe unto him whatsoever we do or can do, nnor can we claim ought as of right from him for all that we do for him; he oweth us not so much as thanks, as ohimself else-where showeth, for it: yet pof his mere bounty he will not suffer us ⟨p. 28⟩to go unrewarded;5 but of his free goodness will give us, what we could not otherwise require.
3. He will giue. What hee doth, is of free gift, not of due debt. Such is his goodnesse, that though *we owe vnto him whatsoeuer we doe or can doe, nnor can wee claime ought as of right from him for all that we doe for him; he oweth vs not so much as thankes, as ohimselfe else-where sheweth, for it: yet pof his meere bountie he will not suffer vs ⟨p. 28⟩to goe vnrewarded;5 but of his free goodnesse will giue vs, what we could not otherwise require.
pO magna Dei b• nitas, cui cum pro conditione reader d•beamus obsequia, ut servi Domino, famu•• Deo, subiecti potenti, mancipia redemptori, amicitiarum nobis praemia repromittit. Aug. de •erb. Dom.O magna Dei b• nitas, cui cum pro conditione reddere d•beamus obsequia, vt servi Domino, famu•• Deo, subiecti potenti, mancipia redemptori, amicitiarum nobis praemia repromittit. Aug. de •erb. Dom.
5Branch 2. Gift.
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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*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.
Gen. 3.4
.
10Means 9.Meanes 9.
I forget, saith he, what is past. I regard no more what I haue done, than as if yet I had done nothing, or had cleane forgotten what I did. And
looke not backe to see how many they haue out-stript, or how farre they haue gotten, but haue their eies fixed on those that haue got ground of them, and on the ground before them, that they are to measure, ere they can come to the marke. Let vs
how farre we are to goe, and how farre wee come farre short of that Christian perfection, that we should all striue and contend to attaine vnto. And as our Sauiour aduiseth vs,
cInstat equis auriga suos vincentibus, illum Praeteritum temnens. Horat. satyr. 1.
dMore viatorum nequaquam debemus aspicere quantum jam iter egimus, sed quantum superest ut peragamus: ut paulisper fiat praeteritum, quod indesinenter & timidè adhuc attenditur suturum. Greg. mor. l. 22. c. 6. Oblivis•ere omne praeteritum: & quotid•è inchoare tepu•a: ne pro praesenti die, quo debes servire Deo, praeteritum imputes. Pelag. ad Demetr.
eSummun illud bonum imitari •onemur: quod quantumvis quis in hac vita vires protenderit, neutiquam tamen consequi poterit. Stella in Luc. 1.
Propone profundi temporis vastitatē, & universum complectere: deinde hoc, quod aetatem vocamus humanam, compara immenso; videbimus quam exigu•m sit, quod optamus, quod extendimus. Sen. ep. 9•. Omnia humana brevia & caduca sunt, infinui temporis nullum spatium occupantia. Idem ad Marc. c. 20.
nUt non sit hîc necessarium Epicuri solamen illud, Si longus, levis est; Si gravis est, brevis est. Cic. Tuscul. l. 2. Sen. epist. 24. & 30. & 78. & 94. Moras & Julius in epigr.Vt non sit hîc necessarium Epicuri solamen illud, Si longus, levis est; Si gravis est, brevis est. Cic. Tuscul. l. 2. Sen. epist. 24. & 30. & 78. & 94. Moras & I•lius in epigr.
o2 Cor. 4.17. [Greek or Hebrew]. Chrys. de compunct. 1.2 Cor. 4.17. 〈non-Latin alphabet〉. Chrys. de compunct. 1.
nor giue ouer, say I, your fidelitie, that you owe vnto Christ; since that it hath so great recompence of reward.
