Two sermons tending to direction for Christian carriage [sic] both in afflictions incumbent, and…Two sermons tending to direction for Christian cariage [sic] both in afflictions incumbent, and…
Two sermons tending to direction for Christian carriage [sic] both in afflictions incumbent, and in judgements imminent : the former on Psalm 13.1, the latter on Hebr. 11.7 / by Thomas Gataker, B. in D. and pastor of Rotherhith.Two sermons tending to direction for Christian cariage [sic] both in afflictions incumbent, and in judgements imminent : the former on Psalm 13.1, the latter on Hebr. 11.7 / by Thomas Gataker, B. in D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland, 1623London: printed by Iohn Haviland, 1623
[8], 77, [11], 81-130 p. · 34k words · STC 11681.3 · ESTC S118743
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.
And this may convince multitudes, even of professed Christians, to have neither Faith nor Fear. sThey live so securely, so carelessly, as if there were neither heaven nor hell: they prepare no more to meet God, when in wrath he seemeth to approach, then as if tthey cared not whether he came or no▪
And this may conuince multitudes, euen of professed Christians, to haue neither Faith nor Feare. sThey liue so securely, so carelesly, as if there were neither heauen nor hell: they prepare no more to meet God, when in wrath he seemeth to approach, then as if tthey cared not whether he came or no▪
sHeu, vivunt homines, tanquā mors nulla sequatur; Et velut infernus fabula vana foret.Heu, vivunt homines, tanquā mors nulla sequatur; Et velut infernus fabula vana foret.
Yet should we ask any of these, whether they believed the word of God or no, whether they feared the wrath of God or no? they would answer, they did; and be angry that any man should make doubt of it: they should be u
the wickedness of the wicked man assureth me, saith the Psalmist, that there is no fear of God before his eyes. And the loose and dissolute, the secure and careless courses of such evidently show, whatsoever▪ they may say, that there is neither Faith, nor fear of God in them, that they neither believe his Word, nor stand in awe of his wrath, they durst not for their lives do so as they do, if they did.
Sampson for all his strength and stoutness lie still, when he heard that the Philistines were upon him? Much less durst any man, or could any man, that feared Gods wrath, lie sleeping in sin, when warning were given of Gods wrath, or while (it is the state of every impenitent person, had he a spiritual eye to discern it) the black clouds of his vengeance ready to seize on him, hung continually over his head. Say what thou wilt therefore, whosoever thou art that so livest, diddest thou fear God▪ as thou pretendest and professest to do,
thou couldest not live so securely, thou durst not live so loosely; thou durst as well eat thy nails off, as we say, as do many things that daily thou doest;
thy very fear would not let thee, it would not suffer thee to rest: it would be as a thorn at thy heart, and a spur at thy side, to rouse thee and awake thee, and to keep thee from rest, till thou hadst procured thine own safety▪ and to urge and enforce thee to all speedy, careful, and industrious endeavour, whereby the same might be effected.
Yet should wee aske any of these, whether they beleeued the word of God or no, whether they feared the wrath of God or no? they would answer, they did; and be angrie that any man should make doubt of it: they should be uworse than beasts▪ no better than flat Atheists, if they did not. But, xthe wickednesse of the wicked man assureth me, saith the Psalmist, that there is no feare of God before his eyes. And the loose and dissolute, the secure and carelesse courses of such euidently shew, whatsoeuer▪ they may say, that there is neither Faith, nor feare of God in them, that they neither beleeue his Word, nor stand in awe of his wrath, they durst not for their liues doe so as they doe, if they did. *If you feare, saith Augustine, how is it that you take no more care? yCould Iacob sleepe quietly, when hee vnderstood of Esaus approach? Or zdurst ⟨p. 128⟩Sampson for all his strength and stontnesse lie still, when he heard that the Philistines were vpon him? Much lesse durst any man, or could any man, that feared Gods wrath, lie sleeping in sinne, when warning were giuen of Gods wrath, or while (it is the state of euery impenitent person, had hee a spirituall eye to discerne it) the blacke clouds of his vengeance readie to seize on him, hung continually ouer his head. Say what thou wilt therefore, whosoeuer thou art that so liuest, diddest thou feare God▪ as thou pretendest and professest to doe, athou couldest not liue so securely, thou durst not liue so loosely; thou durst as well eat thy nailes off, as we say, as doe many things that daily thou doest; bthy very feare would not let thee, it would not suffer thee to rest: it would be as a thorne at thy heart, and a spurre at thy side, to rouse thee and awake thee, and to keepe thee from rest, till thou hadst procured thine owne safetie▪ and to vrge and enforce thee to all speedie, carefull, and industrious endeuour, whereby the same might be effected.
uQui pudorē amisit; bestia par est, qui timorein, bestiâ pejor est. Bern. de divers. 12.Qui pudorē amisit; bestia par est, qui timorein, bestiâ pejor est. Bern. de divers. 12.
xPsal. 36. 1. [Greek or Hebrew]. Clem. Alex. paedag. l. 1. c. 9. Timor enim Domini expellit peccatū. Sirac. 1. 26. sive quod jam admissū est, sive quodtentat intrare; illud poenitendo, hoc resistendo. Bern▪ de divers. 8.Psal. 36. 1. 〈non-Latin alphabet〉. Clem. Alex. paedag. l. 1. c. 9. Timor enim Domini expellit peccatū. Sirac. 1. 26. sive quod jam admissū est, sive quodtentat intrare; illud poenitendo, hoc resistēdo. Bern▪ de divers. 8.
*Si timetis, quare non cavetis? Aug. de discipl. Christ. c. 2. Cur Sodomam incolitis ruituri jam ruituram? Cur citò non fugitis perituri rem periturā? Misocosin. contempt. mund.Si timetis, quare non cavetis? Aug. de discipl. Christ. c. 2. Cur Sodomam incolitis ruituri jam ruituram? Cur citò non fugitis perituri rem periturā? Misocosin. contempt. mund.
Well, to wind up all in a word: Let us all be1 like NOAH; take warning when God giveth it; Believe what he […]; fear before his face, especially when we see signs of his wrath, as we do pregnant ones at this present; use all care and endeavour to •uert his▪ wrath, and to prevent the peril, when▪ we perceive i• to approach. That can no way be done but by repentance of our sins, reformation of our lives, and alteration of our sinful and secure courses. This ⟨p. 129⟩course therefore let every one of us take without further delay; and pray that others also may do the like. It may be that God hearing the prayers, seeing the tears, and regarding the repentance of some few, may be moved to show mercy on the whole, though the generality remain still unreformed. cAll his fellow passengers their lives were bestowed upon Paul. dSodom had been saved, if but ten only had so done in it; eJerusalem, if but one alone. Or if the Lord be so peremptorily bent to destroy, and to bring in some general judgement, that fthough Moses and Samuel should sue for a people, they should not prevail with him, gthough NOAH, Daniel and Job were among them, they should not save son nor daughter, (not so much as was saved in the Flood,) but themselves single only: yet shall we, by so doing, with NOAH build an Ark, at least, for our selves, and our own souls. We shall be marked out for salvation, as hthose were that the Prophet speaketh of, in the general destruction. And one of these three shall undoubtedly befall us: Either we shall be itaken away, with kJosiah, before the evil come, and depart hence, to be laid up with our Fathers, in peace. Or, with lJeremiah, mBaruch, and nEbbed-melech, we shall have our lives given us for a prey: for othe Lord knoweth even in general judgements how to save his: Or our afflictions, shall be seasoned, sweetened, and sanctified unto us; and pthough of themselves not good, yet shall they be turned to our good; and ⟨p. 130⟩our decease, if we do perish in them, shall be but a means of translating us, from qa wretched and a miserable life here; (where rto live long, is but to be long in pain, and where sby living long, we are constrained not to hear and see only, but to suffer; nor to endure only, but to do many things that willingly we would not;) to a more happy, comfortable, and blessed life elsewhere;
Well, to winde vp all in a word: Let vs all be1 like NOA; take warning when God giueth it; Beleeue what hee 〈…〉; feare before his face, especially when we see signes of his wrath, as we doe pregnant ones at this present; vse all care and endeuour to •uert his▪ wrath, and to preuent the perill, when▪ we perceiue i• to approach. That can no way be done but by repentance of our sinnes, reformation of our liues, and alteration of our sinfull and secure courses. This ⟨p. 129⟩course therefore let euery one of vs take without further delay; and pray that others also may doe the like. It may be that God hearing the prayers, seeing the teares, and regarding the repentance of some few, may be moued to shew mercie on the whole, though the generalitie remaine still vnreformed. cAll his fellow passengers their liues were bestowed vpon Paul. dSodome had beene saued, if but ten onely had so done in it; eIerusalem, if but one alone. Or if the Lord be so peremptorily bent to destroy, and to bring in some generall iudgement, that fthough Moses and Samuel should sue for a people, they should not preuaile with him, gthough NOA, Daniel and Iob were among them, they should not saue sonne nor daughter, (not so much as was saued in the Floud,) but themselues single only: yet shall we, by so doing, with NOA build an Arke, at least, for our selues, and our owne soules. We shall be marked out for saluation, as hthose were that the Prophet speaketh of, in the generall destruction. And one of these three shall vndoubtedly befall vs: Either wee shall be itaken away, with k
by liuing long, we are constrained not to heare and see only, but to suffer; nor to endure only, but to doe many things that willingly we would not;) to a more happie, comfortable, and blessed life elsewhere;
q[Greek or Hebrew]. Euripid.〈non-Latin alphabet〉. Euripid.
rQuid est diu vivere, nisi diu torqueri. Aug. de temp. 113.
s[Greek or Hebrew], &c. Greg. Naz. epitaph. Caesar. Diu vivendo multa quae non visvides. P. Sir.〈non-Latin alphabet〉, &c. Greg. Naz. epitaph. Caesar. Diu vivendo multa quae non visvides. P. Syr.
