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.
To apply therefore what was before said of watching, to the Soul, and so to our present purpose. Sin is in the word compared to a sleep. kLet not us sleep, as others sleep, saith the Apostle: For those that sleep, sleep in the night: and, We are not of the night, but of the light and of the day. He speaketh as of a spirituall night of ignorance, so of a spiritual sleep of sin. Repentance is said to be an awaking (as it were) out of this sleep.m Awake to righteousness; and sin not, saith the same Apostle. And again,n Awake thou that sleepest, and arise from the dead, from the deadly sleep of sin, and Christ will enlighten thee. Ando As it is a sign that a man is awaked out of his sleep, when he telleth what dreams he saw in his sleep: so it is a sign, saith the Heathen man, of one truly repentant, when a man maketh sincere confession of his former offence. And lastly, the striving to keep our selves from future relapse, and from falling back into this our former deadly slumber again, is that which by the same metaphor is termed watching, as here, sop elsewhere.
To apply therefore what was before said of watching, to the Soule, and so to our present purpose. Sinne is in the word compared to a sleepe. kLet not us sleepe, as others sleepe, saith the Apostle: For those that sleepe, sleepe in the night: and, Wee are not of the night, but of the light and of the day. Hee speaketh as of a spiritualll night of ignorance, so of a spirituall sleepe of sinne. Repentance is said to be an awaking (as it were) out of this sleepe.m
As it is a signe that a man is awaked out of his sleepe, when he telleth what dreames hee saw in his sleepe: so it is a signe, saith the Heathen man, of one truly repentant, when a man maketh sincere confession of his former offence. And lastly, the striving to keepe our selves from future relapse, and from falling backe into this our former deadly slumber againe, is that which by the same metaphor is termed watching, as here, so
oQuare vitia sua nemo confitetur? quia adhuc in illis est. Somnium narrare vigilantù est: & vitia sua confiteri sanitatis indicium est. Expergiscamur ergò ut errores nostros coarguere possimus. Senec. epist. 54.
So that it is as much in effect, as if our Saviour had said,1 when he willeth us to watch; that It is not sufficient for us, that we have been awaked out of the deadly sleep of sin; but we must with all heedful diligence for the time to come strive to keep our selves thus waking. Watch we cannot till we be awaked; andq when we are once awaked, we must ever watch. And so have we both the true sense and signification of the word; and the point also therein propounded.
So that it is as much in effect, as if our Saviour had said,1 when hee willeth us to watch; that It is not sufficient for us, that wee have beene awaked out of the deadly sleepe of sinne; but wee must with all heedfull diligence for the time to come strive to keepe our selves thus waking. Watch we cannot till wee be awaked; andq when wee are once awaked, wee must ever watch. And so have wee both the true sense and signification of the word; and the point also therein propounded.
1The Doctrine.
qNam vigilare leve est; pervigilare grave, Martial. l. 9. ep. 70.
Reason 1 For the first of them, to wit, the drowsiness of our own natural disposition.r He came the second time, saith the Evangelist of our Saviours Disciples, whom he had but lately before awaked, and found them asleep again; for their eyes were heavy. And as it is with those that be of an heavy constitution, of a drowsy disposition, that though they be awaked out of sleep, yet unless they use some diligence (yea though they so do) to keep themselves awake, they are ready ever anon to be napping and nodding, and (if they be not the more careful) to fall even fast asleep again: So it is naturally with every one of us in regard of our souls: We are all generallys of a very dull and drowsy disposition, by reason of that lumpish flesh of ours,t that abideth much even in the best of us. By means whereof it cometh to pass, that we are oft sleeping and slumbering, be we never so careful and diligent; yea in danger oft, after we have been awaked out of this dreary and deadly sleep, to fall eftsoon back again into the same, if we keep not a constant watch over our selves and our souls. Beside that the Devil is ready and busy ever to help forward, besprinkling of our temples with his spiritual Opium of evil motions and suggestions, to further the matter, and to cast us again (if it be possible) into a Lethargy irrecoverable.
Reason 1 For the first of them, to wit, the drowsinesse of our owne naturall disposition.r Hee came the second time, saith the Evangelist of our Saviours Disciples, whom hee had but lately before awaked, and found them asleepe againe; for their eyes were heavy. And as it is with those that be of an heavy constitution, of a drowsie disposition, that though they be awaked out of sleepe, yet unlesse they use some diligence (yea though they so doe) to keepe themselves awake, they are ready ever anon to be napping and nodding, and (if they be not the more carefull) to fall even fast asleepe againe: So it is naturally with every one of us in regard of our soules: Wee are all generallys of a very dull and drowsie disposition, by reason of that lumpish flesh of ours,t that abideth much even in the best of us. By meanes whereof it commeth to passe, that wee are oft sleeping and slumbring, be wee never so carefull and diligent; yea in danger oft, after wee have beene awaked out of this dreery and deadly sleepe, to fall eftsoone backe againe into the same, if wee keepe not a constant watch over our selves and our soules. Beside that the Devill is ready and busie ever to helpe forward, besprinkling of our tempels with his spirituall Opium of evill motions and suggestions, to further the matter, and to cast us againe (if it be possible) into a Lethargie irrecoverable.
Reason 2 §. 5. A second Reason therefore may be taken from the diligence of this our Adversary.u Be sober and watch, saith the Apostle, for your Adversary the Devil goeth about continually like a roaring Lion, seeking whom he may devour. xShall men watch, saith the Heathen man, to slay and destroy others? and wilt not thou watch to save thy self? So say I: Shall Satan be more vigilant in watching to do us a shrewd turn or a mischief, than we in watching to keep our selves safe from his malice?y Undoubtedly if he watch thus continually to assault us, unless we watch as constantly on the other side to prevent him, we shall soon come to be surprised and vanquished again of him.z Continual watch therefore is to be held of us, because* our enemy continually lies in wait for us: nor can we ever in regard thereof (be we never so watchful) be over-much wary, yea or wary enough. A thing the rather to be regarded, because it is not here, as in bodily or in worldly watch and ward; wherea some watch for the rest, and the rest sleep while they wake: as thatb Greek, Commander sometime said in a general solemnity, thatc he kept sober and watched, that others the whilst might drink and sleep: And Philip of Macedon used to say, thatd he might safely drink deep, as long as Antipater kept sober and watched. But it is not so in this spiritual watch; we cannot here watch by deputy; no man can watch for us; but every one must watch for himself.
Reason 2 §. 5. A second Reason therefore may be taken from the diligence of this our Adversarie.u Be sober and watch, saith the Apostle, for your Adversarie the Devill goeth about continually like a roaring Lion, seeking whom hee may devoure. xShall men watch, saith the Heathen man, to slay and destroy others? and wilt not thou watch to save thy selfe? So say I: Shall Satan be more vigilant in watching to doe us a shrewd turne or a mischiefe, than wee in watching to keepe our selves safe from his malice?y Undoubtedly if he watch thus continually to assault us, unlesse wee watch as constantly on the other side to prevent him, wee shall soone come to be surprised and vanquished againe of him.z Continuall watch therefore is to be held of us, because* our enemie continually lies in wait for us: nor can wee ever in regard thereof (be wee never so watchfull) be over-much warie, yea or warie enough. A thing the rather to be regarded, because it is not here, as in bodily or in worldly watch and ward; wherea some watch for the rest, and the rest sleepe while they wake: as thatb Greeke, Commander sometime said in a generall solemnitie, thatc he kept sober and watched, that others the whilest might drinke and sleepe: And Philip of Macedon used to say, thatd hee might safely drinke deepe, as long as Antipater kept sober and watched. But it is not so in this spirituall watch; wee cannot here watch by deputie; no man can watch for us; but every one must watch for himselfe.
u1 Pet. 5.8. [Greek or Hebrew]. Joan. Jeiun. de poenitent.1 Pet. 5.8. 〈non-Latin alphabet〉. Ioan. Ieiun. de poenitent.
xUt jugulent homines, surgunt de nocte latrones: Ut teipsum serves, non expergisceris? Horat l. 1. epist. 2.Vt jugulent homines, surgunt de nocte latrones: Vt teipsum serves, non expergisceris? Horat l. 1. epist. 2.
yPerniciosus nimis est repentinus hostis, nam aut inscios praevenit, aut incautos praeoccupat, aut opprimit dormientes, Chrysol. serm. 27.
z[Greek or Hebrew]. Chrys. in Gen. hom. 3.〈non-Latin alphabet〉. Chrys. in Gen. hom. 3.
aQuid quisque vitet, nunquam homini satis Cautum est, in horas. Hor. carm. 2. 13.
bEpaminondas.
c[Greek or Hebrew]. Plut. ad praefect. indoct. & in Apophthegm. reg. & duc.〈non-Latin alphabet〉. Plut. ad praefect. indoct. & in Apophthegm. reg. & duc.
d[Greek or Hebrew]. Ex Carystii histor. Athenae dipnosop. lib. 10.〈non-Latin alphabet〉. Ex Carystii histor. Athenae dipnosop. lib. 10.
I answer: True it is indeed; they are called Watchmen: and they are said to watch, yet not so much for, asg over your souls. Now it is ⟨p. 65⟩one thing to watch for one, and another thing to watch over one. To watch for one (to speak properly) ish to watch in his stead that he may not watch: as in a City besieged, or in a set Camp some few watch by night in their turns that the rest the whilst may sleep: and asi the Prince is said to watch, that the subject may rest at ease: or the* Princes guard to watch, that he may sleep safely. But to watch over one is to watch by him to keep him awake; as those that watch Deere to tame them by keeping them from sleep; or as those that tend a sick Patient in some drowsy disease, ork after some medicine received, or a vein opened, or the like, where sleep may be prejudicial and dangerous unto him. In this latter manner are we said to watch over you, and the main end of our watching is to keep you waking. Which unless it be therefore by our watching effected, all our watching in regard of you is to no purpose; no more than their watching about the Patient before spoken of, if he sleep amidst them, while they watch about him. The Pastor then indeed must watch over his people: butl the people must watch also with their Pastor, and must be kept waking by his watching. Yea asm he must watch over both himself and them; son must they in person also watch each one over himself. To which purpose, if we should demand of our Saviour, as Peter did sometime in the very same case, and upon the like occasion;o Master, speakest thou this unto us alone, or unto all? Doest thou speak this to thine Apostles only, or to Pastors alone, that are to watch over others, or to the people also, to thy Disciples all in general? our Saviour would no doubt answer, yea so expressly he doth answer,p What I say unto you, I say unto all, Watch. Others may watch over us; but none can watch for us: each one in person must ever watch for himself.
I answer: True it is indeed; they are called Watchmen: and they are said to watch, yet not so much for, asg over your soules. Now it is ⟨p. 65⟩one thing to watch for one, and another thing to watch over one. To watch for one (to speake properly) ish to watch in his stead that hee may not watch: as in a Citie besieged, or in a set Campe some few watch by night in their turnes that the rest the whilest may sleepe: and asi the Prince is said to watch, that the subject may rest at ease: or the* Princes guard to watch, that he may sleepe safely. But to watch over one is to watch by him to keepe him awake; as those that watch Deere to tame them by keeping them from sleepe; or as those that tend a sicke Patient in some drowsie disease, ork after some medicine received, or a veine opened, or the like, where sleepe may be prejudiciall and dangerous unto him. In this latter manner are wee said to watch over you, and the maine end of our watching is to keepe you waking. Which unlesse it be therefore by our watching effected, all our watching in regard of you is to no purpose; no more than their watching about the Patient before spoken of, if hee sleepe amids them, while they watch about him. The Pastor then indeed must watch over his people: butl the people must watch allso with their Pastor, and must be kept waking by his watching. Yea asm he must watch over both himselfe and them; son must they in person also watch each one over himselfe. To which purpose, if wee should demand of our Saviour, as Peter did sometime in the very same case, and upon the like occasion;o Master, speakest thou this unto us alone, or unto all? Doest thou speake this to thine Apostles onely, or to Pastors alone, that are to watch over others, or to the people also, to thy Disciples all in generall? our Saviour would no doubt answer, yea so expresly hee doth answer,
g[Greek or Hebrew].〈non-Latin alphabet〉.
hQuomodo Plut. in Apophth. refert Philippum à somno diuturniore experrectum dixissè, [Greek or Hebrew]. Et Parmenio Graecu indignantibus quod is interdiu obdormiret, [Greek or Hebrew].Quomodo Plut. in Apophth. refert Philippum à somno diuturniore experrectum dixissè, 〈non-Latin alphabet〉. Et Parmenio Graecu indignantibus quod is interdiu obdormiret, 〈non-Latin alphabet〉.
iPrinceps vigilat ut quiescant subditi. Justinian. in authent Coll. 2. tit. 2 & Coll 8. tit. 10. Et Bonifac. 8. in proem. 6. Decret. & Innocent. 4 ibid. l. 2. tit. 5. c. 1. Omnium somnos illius vigilia defendit, omnium otium illius labour, omnium delitia• illius industria, omnium vacationem illius occupatio. Sen. ad Polyb. c. 26.Princeps vigilat ut quiescant subditi. Iustinian. in authent Coll. 2. tit. 2 & Coll 8. tit. 10. Et Bonifac. 8. in prooem. 6. Decret. & Innocent. 4 ibid. l. 2. tit. 5. c. 1. Omnium somnos illius vigilia defendit, omnium otium illius labor, omnium delitia• illius industria, omnium vacationem illius occupatio. Sen. ad Polyb. c. 26.
*Somnosque non defendit excubitor meos. Sen. Thiest.Somnosque non defendit excubitor meos. Sen. Thyest.
kUt post elleborum sumptum praecipit Hippocr. aphor. 4. 14.Vt post elleborum sumptum praecipit Hippocr. aphor. 4. 14.
§. 7. To the adversary before mentioned, we might well add Enemy 2 another, no less dangerous than the former, to wit, the world, asa Aaron saith of his people,b wholly set upon wickedness. This though we bec not of it, yet are wed in it, neither cane we go, orf get out of it, gwhen we will our selves;h we must stay in it, till it please Godi to call us out of it. And so long as we are in it,k we tread upon embers, lwe walk among snares, ofm evil example, of allurement byn profit ando pleasure, of shame and abashment byp derision, scorn and contempt, of terror and affrightment byq opposition, threats, and discountenance, if we do not as others do. We are in as much danger (if not muchr more) by evil men as by devils, bys devils incarnate, as byt devils indeed: they areu limbs of the devil, andx the instruments that he oftest maketh use of.y We are more in danger ⟨p. 66⟩of wicked men for our souls, than they are for their bodies that live in the wide wilderness, where wild beasts are most frequent. They were men like themselves that our Saviour warned his to beware of, when he said,z Take ye heed of men: for they are they that may do you most mischief. They wereb Men-wolves that he forewarned them of, when he told them, that he should send them outa as sheep among wolves. And had not they needc to walk warily, thatd have so many snares in their way? Had they not need to stand continually upon their guard, that have their enemiese on either side, nayf on every side of them? Have they not just cause tog watch night and day, that abide there whereh Lions, Wolves, and wild beasts of ravenous disposition are most rife?
§. 7. To the adversarie before mentioned, wee might well adde Enemie 2 another, no lesse dangerous than the former, to wit, the world, asa Aaron saith of his people,b wholly set upon wickednesse. This though we bec not of it, yet are wed in it, neither cane we goe, orf get out of it, gwhen wee will our selves;h wee must stay in it, till it please Godi to call us out of it. And so long as wee are in it,k wee tread upon embers, lwee walke among snares, ofm evill example, of allurement byn profit ando pleasure, of shame and abashment byp derision, scorne and contempt, of terror and affrightment byq opposition, threats, and discountenance, if wee doe not as others doe. Wee are in as much danger (if not muchr more) by evill men as by devils, bys devils incarnate, as by
f[Greek or Hebrew]. Plat. de sera vind.〈non-Latin alphabet〉. Plat. de sera vind.
gQuomodo ille apud Plut. de Tranquill. [Greek or Hebrew]. Ipse Deus, simulatque volam, me solvet. Hor. ep. 17. l. 1.Quomodo ille apud Plut. de Tranquill. 〈non-Latin alphabet〉. Ipse Deus, simulatque volam, me solvet. Hor. ep. 17. l. 1.
§. 8. But there is yet a third enemy, as vigilant and diligent, yea more incessant and more dangerous than either of the former, and that is our own corrupt nature. For the other two are without us, this is within us, it is an inbred, an home-bred adversary. A mans enemies, saithi the Prophet, andk our Saviour from him, shall be those of his own house. lAn household foe is much more dangerous than a foreigner, than one out of the house, though dwelling at the next door. But this enemy of ours is not in our house, butm in our heart, lodged and seated in the very inwardest and secretest closet of our soul. The other two are professed adversaries, this a pretended friend. Andn a pretended friend is more dangerous than a professed foe.o It was not a professed enemy, saith David, that did me this wrong; for then could I well have borne it: nor was it an open adversary, that set himself against me; for then could I have shunned him: but it was thou, ô man, my companion, my counsellor, my guide, my familiar. And therefore,p Trust not a friend, saith the Prophet, take heed especially of a false friend; put no confidence in a counsellor: keep the doors of thy mouth from her that qlieth in thy bosom. But this false-hearted friend of ours lieth not in our bosom, but within our breast. Again, the other two cease sometime their opposing of us, this is incessant, it never ceaseth. Though there be a continualr enmity, a perpetual hostility,s a war without truce between Satan and us: yet are we not always actuallyt in skirmish and combat. We are not always in fight, though we be always in the field. Nor is the devil himself always about us or with us. Butu our corrupt nature is never from us, it is alwaysx in ⟨p. 67⟩the very middest of us;y we carry it about with us continually, whithersoever we go, or wheresoever we become. And* it is never idle in us, but incessantly working on us, continually either hindering us in well-doing, or provoking and egging of us on unto evil.z The flesh, saith the Apostle, lusteth and striveth against the Spirit, so that ye cannot do what you would. And,a I find by woeful experience, that when I would do good, evil is present with me. For mine inner man delighteth in the Law of God:
§. 8. But there is yet a third enemie, as vigilant and diligent, yea more incessant and more dangerous than either of the former, and that is our owne corrupt nature. For the other two are without us, this is within us, it is an inbred, an home-bred adversarie. A mans enemies, saithi the Prophet, andk our Saviour from him, shall be those of his owne house. lAn houshold foe is much more dangerous than a forainer, than one out of the house, though dwelling at the next doore. But this enemie of ours is not in our house, butm in our heart, lodged and seated in the very inwardest and secretest closet of our soule. The other two are professed adversaries, this a pretended friend. Andn a pretended friend is more dangerous than a professed foe.o It was not a professed enemie, saith David, that did mee this wrong; for then could I well have borne it: nor was it an open adversarie, that set himselfe against me; for then could I have shunned him: but it was thou, ô man, my companion, my counsellor, my guide, my familiar. And therefore,p Trust not a friend, saith the Prophet, take heed especially of a false friend; put no confidence in a counsellor: keepe the doores of thy mouth from her that qlieth in thy bosome. But this false-hearted friend of ours lieth not in our bosome, but within our breast. Againe, the other two cease sometime their opposing of us, this is incessant, it never ceaseth. Though there be a continuallr enmitie, a perpetuall hostilitie,s a warre without truce betweene Satan and us: yet are wee not alwayes actuallyt in skirmish and combat. Wee are not alwayes in fight, though wee be alwayes in the field. Nor is the devill himselfe alwayes about us or with us. But
nAditum nocendi perfido praestat fides. Sen. O•dip. 3. Nullae sunt occultiores insidiae, quàm hae• quae latent in simulation officii, aut in aliquo necessitudinis nomine. Nam eum qui palàm est adversarius, facilè cavendo vitare possis: hoc verò intestinum ac domesticum malum, non modo existit, verum etiam opprimit, antequam per spicere atque explorare possis, Cicer. Ve•rin. 3.Aditum nocendi perfido praestat fides. Sen. O•dip. 3. Nullae sunt occultiores insidiae, quàm hae• quae latent in simulatione officii, aut in aliquo necessitudinis nomine. Nam eum qui palàm est adversarius, facilè cavendo vitare possis: hoc verò intestinum ac domesticum malum, non modo existit, verum etiam opprimit, antequam per spicere atque explorare possis, Cicer. Ve•rin. 3.
§. 9. Lastly, without the help of this traitorb no other enemy can hurt us.c The devil himself cannot foil us, unless we our selves will. dHe may persuade and entice, suggest and provoke, but he cannot enforce or constrain, nor unless our own heart give consent, cause us to sin. As we use therefore to say of the Land and State that we live in, that We need not fear any foreign foe, if we be true among our selves: So may it be said much more truly of our spiritual estate,e we should not need to fear any outward adversary, either world or devil, if our own heart were, and would be sure to keep true to us. Butf it is our own heart within us that is ready to join with our adversaries without us, and to betray us unto them.g The prince of this world, saith our Saviour, hath been dealing with me; but he found nothing in me; and therefore prevailed not against me. Buth he never cometh to assault us, but he findeth enough and too much in us; the main cause why so oft he prevaileth against us.i He findeth a many Judases within us, that are ready to join with him, to second him, to assist him, to fight for him, to betray us into his hands. Without this intestine traitor then, the devil himself cannot hurt us: but it alone is able to hurt us without him. We need no other Tempter to tempt or entice us to evil: we havek an Eve, a Tempter of our own each one within us, more powerful and more effectual than any is or can be without us, and one that needeth not any help from without.l Every man, saith the Apostle, is tempted, when he is enticed and drawn aside by his own lust. And so lust having conceived bringeth forth sin, and sin being consummate bringeth forth death. mNo need is there of other devil to delude or destroy us; there is devil enough in the hearts of every one of us to do either, there is enough in us without any devils help to effect either.
§. 9. Lastly, without the helpe of this traitorb no other enemie can hurt us.c The devill himselfe cannot foyle us, unlesse wee our selves will. dHee may perswade and entice, suggest and provoke, but hee cannot enforce or constraine, nor unlesse our owne heart give consent, cause us to sinne. As wee use therefore to say of the Land and State that wee live in, that Wee need not feare any foraine foe, if wee be true among our selves: So may it be said much more truly of our spirituall estate,e wee should not need to feare any outward adversarie, either world or devill, if our owne heart were, and would be sure to keepe true to us. Butf it is our owne heart within us that is ready to joyne with our adversaries without us, and to betray us unto them.g The prince of this world, saith our Saviour, hath beene dealing with mee; but hee found nothing in mee; and therefore prevailed not against mee. Buth hee never commeth to assault us, but hee findeth enough and too much in us; the maine cause why so oft he prevaileth against us.i Hee findeth a many Iudasses within us, that are ready to joyne with him, to second him, to assist him, to fight for him, to betray us into his hands. Without this intestine traitor then, the devill himselfe cannot hurt us: but it alone is able to hurt us without him. Wee need no other Tempter to tempt or entice us to evill: wee havek an Eve, a Tempter of our owne each one within us, more powerfull and more effectuall than any is or can be without us, and one that needeth not any helpe from without.l Every man, saith the Apostle, is tempted, when hee is inticed and drawne aside by his owne lust. And so lust having conceived bringeth forth sinne, and sinne being consummate bringeth forth death. m
b[Greek or Hebrew]. Simot. epist. 40. Nec nolens quisquam laeditur, sed nec volens. Nemo laeditur nisi à se. Tu ipso tibi ni aliquid facias, malus quid faciat? Aug. homil. 29.〈non-Latin alphabet〉. Simot. epist. 40. Nec nolens quisquam laeditur, sed nec volens. Nemo laeditur nisi à se. Tu ipso tibi ni aliquid facias, malus quid faciat? Aug. homil. 29.
cDebilis est adversarius, nisi volentem non vincit. Pelag. ad Demetr. Lege Chrysost. orat. 67. tom. 6. & orat. 2. tom. 7.
dSuadere & solicitare potest, cogere omninò non potest. Aug. hom. 12. Habet astutiam suadendi, non potestatem cogendi. Idem in Psal 91. & in Joan. 12.Suadere & solicitare potest, cogere omninò non potest. Aug. hom. 12. Habet astutiam suadendi, non potestatem cogendi. Idem in Psal 91. & in Ioan. 12.
eQuid à foris conturbare aut contristare poterit, si intus been estis, & fraterna pace gaudetis? Bern in Cant. 29. Pax vobis à vobis sit, & omne quod extrinsecus minari videtur, non terret, quia non nocet. Ib.Quid à foris conturbare aut contristare poterit, si intus bene estis, & fraterna pace gaudetis? Bern in Cant. 29. Pax vobis à vobis sit, & omne quod extrinsecus minari videtur, non terret, quia non nocet. Ib.
fDiabolus plus confidit in adjutorio carnis, quoniam magis nocet hostis domesticus: illa ad subversionem meam cum illo foedus iniit. Bern. medit. c. 14. Huic accedit, hac utitur serpens malignus: baculo nostro nos cedit, manus nostras cingulo proprio ligat. Ibid.
hDiabolus quum aliquid suggerit, tenet consentientem, non cogit invitum. non enim seducit aut trahit aliquem, nisi quem inven•rit ex ali•ua parte jam sibi similent. Aug. de divers. 20.
§. 10. We have as much cause thenn to watch even against our selves, as against any adversary whatsoever. Since that as the Heathen man sometime said,o Every man is the first and the greatest flatterer ⟨p. 68⟩of himself: and others could never come to fasten their flatteries upon us, if we did not before flatter our selves: Sop every man is the first and the greatest enemy to himself: and other enemies could never do us any harm, if we did not first conspire with them to hurt our selves. And if they had need to be exceeding vigilant, and extraordinarily circumspect, that have not only many open enemies, besetting and assaulting them on every side without, but many close traitors also, that have busy heads and working brains, plotting and practising continually their ruin at home; then surely no less cause have we to be extraordinarily watchful, whose case, as we see, is the very same. Ifq our first parents had cause to watch in Paradise, when there was no adversary but without: Much more have we cause to watch, and to watch most diligently now, when we have adversariesr both without and within. For therein is the difference, ass one saith well, betweent Adam andu Judas, so between our first parents and us, that Outward temptation prevented inward corruption in them, inward corruption preventeth outward temptation in us. So many adversaries therefore, so vigilant, so diligent, round about us, on every side of us, before us, behind us, above us, beneath us, without us, within us,* must needs enforce on us an incessant watchfulness, if we have any care of our own safety.
§. 10. Wee have as much cause thenn to watch even against our selves, as against any adversary whatsoever. Since that as the Heathen man sometime said,o Every man is the first and the greatest flatterer ⟨p. 68⟩of himselfe: and others could never come to fasten their flatteries upon us, if wee did not before flatter our selves: Sop every man is the first and the greatest enemie to himselfe: and other enemies could never doe us any harme, if wee did not first conspire with them to hurt our selves. And if they had need to bee exceeding vigilant, and extraordinarily circumspect, that have not onely many open enemies, besetting and assaulting them on every side without, but many close traitors also, that have busie heads and working braines, plotting and practising continually their ruine at home; then surely no lesse cause have wee to be extraordinarily watchfull, whose case, as wee see, is the very same. Ifq our first parents had cause to watch in Paradise, when there was no adversarie but without: Much more have wee cause to watch, and to watch most diligently now, when wee have adversariesr both without and within. For therein is the difference, ass one saith well, betweenet Adam andu Iudas, so betweene our first parents and us, that Outward temptation prevented inward corruption in them, inward corruption preventeth outward temptation in us. So many adversaries therefore, so vigilant, so diligent, round about us, on every side of us, before us, behinde us, above us, beneath us, without us, within us,* must needs enforce on us an incessant watchfulnesse, if wee have any care of our owne safetie.
n[Greek or Hebrew]. Epictet. enchirid. c. 72.〈non-Latin alphabet〉. Epictet. enchirid. c. 72.
o[Greek or Hebrew]. Plut. de adulat.〈non-Latin alphabet〉. Plut. de adulat.
p[Greek or Hebrew]. Anacharsis apud Stob. eclog. tom. 2. c. 2.〈non-Latin alphabet〉. Anacharsis apud Stob. eclog. tom. 2. c. 2.
qNusquam securitas, neque in coelo, neque in paradiso, multo minus in mundo. In coelo. n. cecidit Angelus sub praesentia divinitatis, Adam in paradiso de loco voluptatis, Judas in mundo d•scholae Salvatoris. Bern. de divers. 30.Nusquam securitas, neque in coelo, neque in paradiso, multo minus in mundo. In coelo. n. cecidit Angelus sub praesentia divinitatis, Adam in paradiso de loco voluptatis, Iudas in mundo d•scholae Salvatoris. Bern. de divers. 30.
sFaber in Jac. 1. Nonnunquam tentatio praevenit concupiscentiam, ut in Eva: nonnunquam sequitur, ut in Judah.Faber in Iac. 1. Nonnunquam tentatio praevenit concupiscentiam, ut in Eva: nonnunquam sequitur, ut in Iuda.
pMark. 13.37. Quod uni dictum est, quisque sibi dictum putet. Auson in Jude 7. Sapient. in S•lone.Mark. 13.37. Quod uni dictum est, quisque sibi dictum putet. Auson in Iude 7. Sapient. in S•lone.
of wicked men for our soules, than they are for their bodies that live in the wide wildernesse, where wilde beasts are most frequent. They were men like themselves that our Saviour warned his to beware of, when hee said,
rHomo malus ipso est Diabolo nocentior. Justum siquidem hominem Diabolus timet, homo malus contemnit. Diabolus homini nisi permissus non nocet, malus homo nocet etiam prohibitus. Aut. oper. imp. in Mat. hom 24. Ludolf. vita Chr•sti, 1. 52. & Vor. de Sanct. 2. 10.Homo malus ipso est Diabolo nocentior. Iustum siquidem hominem Diabolus timet, homo malus contemnit. Diabolus homini nisi permissus non nocet, malus homo nocet etiam prohibitus. Aut. oper. imp. in Mat. hom 24. Ludolf. vita Chr•sti, 1. 52. & Vor. de Sanct. 2. 10.
xHomo malus telum Diaboli: sine homine adversus hominem nil potest. Autor. oper imperf. hom. 24.
yJam. 3.6, 7, 8. Ezec. 2.6. Fera quavis ipse ferocior est, Qui (ut Martial. spectac. epigr.) jubet ingenium mitius esse feris. Fera siquidem nisi irritata out same coacta non saevit: homo gratis crudelis est. Fera habet crudelitatem, sed rationem non habet: homo & crudelis est & rationalis Fera malum unum aliquod habet, homo omnia. Autor operis imperf. hom. 24Iam. 3.6, 7, 8. Ezec. 2.6. Fera quavis ipse ferocior est, Qui (ut Martial. spectac. epigr.) jubet ingenium mitius esse feris. Fera siquidem nisi irritata out same coacta non saevit: homo gratis crudelis est. Fera habet crudelitatem, sed rationem non habet: homo & crudelis est & rationalis Fera malum unum aliquod habet, homo omnia. Autor operis imperf. hom. 24
zMatth. 10.17. Quid ista circumspicis, quae tibi possunt fortasse evenire, sed possunt & non evenire: incendium dico, ruinam, & alia quae nobis incidunt non insidiantur. Illa potius vide, illa devita, quae nos observant, quae captant. Rari sunt casus. etiamsi graves naufragium facere, vehiculo everli: ab homine homini quotidianum periculum. Adversus hoc te expedi, hoc intentis oculis intuere. Nullum enim malum frequentius, nullum blandius. Tempestas minatur antequam surgat, praenunciat fumu• incendium, crepant aedificia antequam corruant. Subito est ex homine pernicies, & eo diligentius tegitur quo propius accedit. Sen. ep. 103.
b[Greek or Hebrew]. Lycurg. apud Stob. c. 2. Heu quam mala atque dep•avata prorsus est Natura nostra?— Putas ne tu interesse inter hominem & seram? Nec paululum, nisi in figura corporis. Curvantur aliae, inambulat recta haec fera. Lyps. Lupus est homo homini, non homo. Plaut. Asin. 2. 4. Eras si istorum qui occurrunt tibi, vultibus credis Hominum effigies habent, animos serarum. Nisi quod illarum perniciosior est primis incursus, quos transire non q•eunt. Nunquam enim illas ad nocendum nisi necessitas inigit: aut same aut timore coguntur ad poenam. Homini perdere hominem libet. Sen. ep. 103〈non-Latin alphabet〉. Lycurg. apud Stob. c. 2. Heu quam mala atque dep•avata prorsus est Natura nostra?— Putas ne tu interesse inter hominem & seram? Nec paululum, nisi in figura corporis. Curvantur aliae, inambulat recta haec fera. Lyps. Lupus est homo homini, non homo. Plaut. Asin. 2. 4. Erras si istorum qui occurrunt tibi, vultibus credis Hominum effigies habent, animos serarum. Nisi quod illarum perniciosior est primis incursus, quos transire non q•eunt. Nunquam enim illas ad nocendum nisi necessitas inigit: aut same aut timore coguntur ad poenam. Homini perdere hominem libet. Sen. ep. 103
I finde by wofull experience, that when I would doe good, evill is present with mee. For mine inner man delighteth in the Law of God:
Mica. 7.5.
q2 Sam. 12.8. In accubitu mos ille ut accumberent uxores in sinu virorum Lyps ad Tac. annal. l. 11. Hinc Caesaremà Dolobella dictum Spondam interiorem regiae lecticae, refert Sueton. c. 49. Sic. Joan. 13.23, 25.2 Sam. 12.8. In accubitu mos ille ut accumberent uxores in sinu virorum Lyps ad Tac. annal. l. 11. Hinc Caesaremà Dolobella dictum Spondam interiorem regiae lecticae, refert Sueton. c. 49. Sic. Ioan. 13.23, 25.
s[Greek or Hebrew], ut Aesch. in Ctesiph. & Demost. pro coron. Sive [Greek or Hebrew], ut Plut. Periel.〈non-Latin alphabet〉, ut Aesch. in Ctesiph. & Demost. pro coron. Sive 〈non-Latin alphabet〉, ut Plut. Periel.
tIn bello perpetuo, at non in praelio. Quo modo Liv. hist. l. 30. Non praelio modò se, sed bello victum.
u[Greek or Hebrew]. Basil. ep. 1. Quid terras alio calentes Sole mutamus? Patriae quis exul Se quoque fugit. Hor. carm 2. 16. Rectè Varro, Long fugit, quisuos fugit: At longius, qui se.〈non-Latin alphabet〉. Basil. ep. 1. Quid terras alio calentes Sole mutamus? Patriae quis exul Se quoque fugit. Hor. carm 2. 16. Rectè Varro, Longe fugit, quisuos fugit: At longius, qui se.
xNon est extrinsecum malum nostrum: intra nos est, in visceribus nostris sedet. Sen. epist. 50.
y[Greek or Hebrew]. Basil. Hoc se quisque mode fugit: at, quem scilicet, ut sit, Effugere haud potes est, ingratis haret & angit. Lucret. l. 3. —teque ipsum vitas fugitivus & erro; Frustrâ: nam comes alra premit, sequiturque fugacem. Horat. serm 27. Vitia nos nostra, quotunque transierimus, secutura sunt. Sen. ep. 50 Nihil tibi prodest peregrinatio, quia tecum peregrinaris. Peregrinaris cum affectibus tuis: & mala te tua sequuntur. Sen. epist. 104.〈non-Latin alphabet〉. Basil. Hoc se quisque mode fugit: at, quem scilicet, ut sit, Effugere haud potes est, ingratis haret & angit. Lucret. l. 3. —teque ipsum vitas fugitivus & erro; Frustrâ: nam comes alra premit, sequiturque fugacem. Horat. serm 27. Vitia nos nostra, quotunque transierimus, secutura sunt. Sen. ep. 50 Nihil tibi prodest peregrinatio, quia tecum peregrinaris. Peregrinaris cum affectibus tuis: & mala te tua sequuntur. Sen. epist. 104.
*In hoc genere militia nunquam quies, nunquam ocium datur. Sen. epist. 52.
No need is there of other devill to delude or destroy us; there is devill enough in the hearts of every one of us to doe either, there is enough in us without any devils helpe to effect either.
iHosts intra nos multos habemus, carnis concupiscentias, carnis fructus Hugo d• continent. c. 3.Hostes intra nos multos habemus, carnis concupiscentias, carnis fructus Hugo d• continent. c. 3.
kGen. 3.6. Portaemus omnes impressum nobis cauterium conspirationis antiquae, Eva nostra caro nostra, per que concupiscentiam Serpenti nos prodit. Bern. in Cant. 72.
m[Greek or Hebrew]. Chrysost. orat. 67 tom. 6. Hostem si foris non habes, domi invenies. Liv. hist. l. 30.〈non-Latin alphabet〉. Chrysost. orat. 67 tom. 6. Hostem si foris non habes, domi invenies. Liv. hist. l. 30.
. & 13.2
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*Ire vides quadrato agmino exercitum, ubi hostis ab omni parte suspectus est, pugna paratum. Hoc aliquanto nobis magis necessarium. Illi enim saepe hostem timuere sine causa. Nobis nihil pacatum est. Tamsuperne quam infra metus est. Utrumque trepidat latus. Sequuntur pericula & occurrunt. Sextius apud Sen. ep. 60.Ire vides quadrato agmino exercitum, ubi hostis ab omni parte suspectus est, pugna paratum. Hoc aliquanto nobis magis necessarium. Illi enim saepe hostem timuere sine causa. Nobis nihil pacatum est. Tamsuperne quam infra metus est. Vtrumque trepidat latus. Sequuntur pericula & occurrunt. Sextius apud Sen. ep. 60.
