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.
§. 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
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. Butu our corrupt nature is never from us, it is alwayesx in ⟨p. 67⟩the very middest of us;y wee carry it about with us continually, whithersoever wee goe, or wheresoever wee 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 evill.z The flesh, saith the Apostle, lusteth and striveth against the Spirit, so that ye cannot doe what you would. And,a 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:
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.
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.
§. 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.
§. 11. A third Reason may be taken from the necessity of perseverance.q Who so endureth to the end (saith our Saviour, he alone) shall be saved. The Christian course is compared to a race. rLet us run with patience (saith the Apostle) the race set before us. Ands in a race (saith the same Apostle) all run; but all win not. If we ask who win, he telleth us else-where, thatt they only win the wager or get the garland, that runu according to the laws of the game, to the rules of the race. Now in worldly races the law of the game is, that none but he gaineth the prize, that getteth first to the goal: But in the spiritual race the law is otherwise. Forx there not who so cometh first, but who so holdeth out to the last, ybe he in order of place or time first or last, is sure to win and to do well.z Be faithful to death, and thou shalt have the crown of life, saith our Saviour to each Christian soldier and soul.a As in a race then it is to no purpose for a man to set out with the first, and to run eagerly a while, if after some time he sit down, and stay at the mid-way: yea if he give over when he is within but a foot or two of the goal, it is all one as if he had never set foot into the field: So here for a manb to run well for a spurt, and then to give over, yea to break off that good course that he was entered into but a day or twain before decease, it is enough to annul all his former proceedings, and to make him to be in no better estate than if he had never set foot into the good ways of God. Forc it is perseverance alone in well-doing, that carieth away the crown. dThe latter part of a mans life over-swayeth the former: ⟨p. 69⟩ande the former yieldeth it to the latter. fIf the righteous man (saith the Prophet, or rather God himself by the Prophet) shall turn from his righteous course of life that before he lived in, none of his former good deeds shall be remembered or reckoned; but in the evil that then he doth, he shall die. Yea to keep to the comparison that we have in our text: If a Servant or Soldier appointed to watch for his Masters coming, or against the enemies approach, shall continue watching till within an hour or some shorter time of the arrival of the one or the assault of the other, but shall then chance to fall fast asleep;
§. 11. A third Reason may be taken from the necessitie of perseverance.q Who so endureth to the end (saith our Saviour, he alone) shall be saved. The Christian course is compared to a race. rLet us runne with patience (saith the Apostle) the race set before us. Ands in a race (saith the same Apostle) all runne; but all winne not. If wee aske who winne, hee telleth us else-where, thatt they onely winne the wager or get the garland, that runneu according to the lawes of the game, to the rules of the race. Now in worldly races the law of the game is, that none but hee gaineth the prize, that getteth first to the gole: But in the spirituall race the law is otherwise. Forx there not who so commeth first, but who so holdeth out to the last, ybe hee in order of place or time first or last, is sure to winne and to doe well.z Be faithfull to death, and thou shalt have the crowne of life, saith our Saviour to each Christian souldier and soule.a As in a race then it is to no purpose for a man to set out with the first, and to runne eagerly a while, if after some time hee sit downe, and stay at the mid-way: yea if hee give over when he is within but a foot or two of the gole, it is all one as if hee had never set foot into the field: So here for a manb to run well for a spurt, and then to give over, yea to breake off that good course that hee was entred into but a day or twaine before decease, it is enough to annull all his former proceedings, and to make him to be in no better estate than if hee had never set foot into the good wayes of God. Forc it is perseverance alone in well-doing, that carieth away the crowne. d
qMatth. 10 22. & 24.13. Non qui inceperit, sed qui perseveraverit, salvus crit. Incipere multorum est; perseverare paucorum. Bern. de grad. obed. Multi enim magna aggrediuntur, sed in via deficiunt: in desertum multi exeunt, sed ad terram promissionis pauci perveniunt. Aug. ad fratr. increm. ser 8.
u[Greek or Hebrew]. Non certat legitimè, nisi qui certat ad finem usque. Aug. ibid.〈non-Latin alphabet〉. Non certat legitimè, nisi qui certat ad finem usque. Aug. ibid.
xNon qui primus venerit, sed quicunque pervenerit. Chrysan Matth.
aIncassum bonum agitur, fi ante terminum vitae deseratur: quia & frustra velociter currit, qui priusquam ad metas veniat, deficit. Greg. mor. l 2. c. 40. Non inchoantibus siquidem praemium promittitur, sed perseverantibus. Isidor. de sum. bon. lib. 2. cap. 7.
cPerseverantia sola virtutum coronatur. Bern. de temp. 114. Aeternitatis imaginem perseverantia praese fert. Sola est cui aeternitas redditur. Idem de consider. l. 5.
he shall be no less in danger either to be shent of the one or to be slain by the other, than if he had slept all out, and watched no time at all. And the like may be said of our spiritual Watch; which if we shall for any time intermit, or after any time give over, we may chance in the interim, to be surprised either by the justice of God, or by the malice of Satan, and sog be in danger of perishing everlastingly by either, notwithstanding all our former watch. To which purpose saith our Saviour in the words next before my text; that it is in this caseh As when a man going from home for a time, leaveth his servants to keep house, and setteth each one his task, and willeth the Porter to watch: and he warneth us all therefore toi watch incessantly, (becausek we know not what time our Lord and Master may come) lest if he come suddenly, he take us asleep.
hee shall be no lesse in danger either to be shent of the one or to be slaine by the other, than if he had slept all out, and watched no time at all. And the like may be said of our spirituall Watch; which if wee shall for any time intermit, or after any time give over, we may chance in the interim, to be surprized either by the justice of God, or by the malice of Satan, and sog be in danger of perishing everlastingly by either, notwithstanding all our former watch. To which purpose saith our Saviour in the words next before my text; that it is in this caseh As when a man going from home for a time, leaveth his servants to keepe house, and setteth each one his taske, and willeth the Porter to watch: and hee warneth us all therefore toi watch incessantly, (becausek wee know not what time our Lord and Master may come) lest if hee come suddenly, hee take us asleepe.
gNon enim ex praeteritis, sed ex praesentibus judicamur. Gavendum ergò semperque timendum, ne veterem gloriam & solidam firmitatem unius horae procella subvertat. Hieron in Ezech. c. 26.
§. 12. Reason 4 A fourth Reason may be taken from the danger of relapse:l Go thy way (saith our Saviour to the Cripple he had cured) and sin no more, lest a worse matter befall thee. As we stand continually in no small danger of relapse, partly through the drowsiness of our own disposition, and partly through the diligence of our Adversary the Devil, (as before we have showed:) so is therem no small danger in relapse, and in relinquishing this our spiritual watch: which if ever therefore we give over and fall from, it shall not be barely all one to us, as if we had ever lien still asleep, but it shall be far worse with us, than if we had never been awaked. For as it is in the diseases of the body; so it is likewise in the sickness of the soul. As* in bodily sickness the relapse usually is worse and more dangerous, more incurable and irrecoverable than the disease it self was at first: so it falleth out commonly, yea so it is ever ordinarily in this spiritual Lethargy, that the relapse proveth more desperate than the disease was in it self.n For if men (saith the Apostle) having escaped these worldly defilements oby the acknowledgement of Christ (or the profession of Christianity) come after to be entangled and again overcome of them; pthe latter estate of such is worse than the first. For it had been better for them never to have qtaken notice of the good way of God, than after notice taken of it, to turn again away from it. Since that such, as the Proverb truly speaketh, are rlike the Dog that resumeth his own vomit; sand like Swine that after washing return again to their wallowing in the mire. As if he had said in words applied to the present comparison, It had been better for men to have lien fast asleep still, snorting securely in their sin, than having been by the word and Spirit of God, raised and roused out of it, to fall afterward back again into some deadly fit of it.
§. 12. Reason 4 A fourth Reason may be taken from the danger of relapse:l Goe thy way (saith our Saviour to the Cripple hee had cured) and sinne no more, lest a worse matter befall thee. As wee stand continually in no small danger of relapse, partly through the drowsinesse of our owne disposition, and partly through the diligence of our Adversary the Devill, (as before wee have shewed:) so is therem no small danger in relapse, and in relinquishing this our spirituall watch: which if ever therefore wee give over and fall from, it shall not bee barely all one to us, as if wee had ever lien still asleepe, but it shall be farre worse with us, than if wee had never beene awaked. For as it is in the diseases of the body; so it is likewise in the sicknesse of the soule. As* in bodily sicknesse the relapse usually is worse and more dangerous, more incurable and irrecoverable than the disease it selfe was at first: so it falleth out commonly, yea so it is ever ordinarily in this spirituall Lethargie, that the relapse proveth more desperat than the disease was in it selfe.n For if men (saith the Apostle) having escaped these worldly defilements oby the acknowledgement of Christ (or the profession of Christianity) come after to be entangled and againe overcome of them; pthe latter estate of such is worse than the first. For it had beene better for them never to have qtaken notice of the good way of God, than after notice taken of it, to turne againe away from it. Since that such, as the Proverb truly speaketh, are rlike the Dog that resumeth his owne vomit; sand like Swine that after washing returne againe to their wallowing in the mire. As if hee had said in words applied to the present comparison, It had beene better for men to have lien fast asleepe still, snorting securely in their sinne, than having beene by the word and Spirit of God, raised and roused out of it, to fall afterward backe againe into some deadly fit of it.
lJoan. 5.14.Ioan. 5.14.
mIngens periculum ad deteriora redeundi. Sen. epist. 72.
*Gravius aegrotant •, qui cùm levari morbo videntur, in eum de integro inciderunt. Cic. fam ep. 30. lib. 12.
§. 13. They seldom awake again, that fall the second time so ⟨p. 70⟩fast asleep. Partly, for that through their own inbred corruption (the evil humour that feedeth this drowsy disease) waxing commonly in such cases more fierce and furious than afore (like a mastiff that breaketh loose, when he hath been tied up some time; or liket the stream of a river that hath recovered scope again, where it had found some restraint formerly, either pent in with arches, or bounded with banks) this spiritual Lethargy in the return of it groweth stronger upon them, and so harder to be subdued and expelled than at first; like a malady that hath got mastery of, and now contemneth those remedies that curbed and abated the force of it for a while. As also partly through Satan's malicious policy, who endeavoureth all he can by plunging of such as have broken or been breaking away from him (if he can fasten again upon them) as deep as may be in all manner of impiety and impurity, thereby to make them surer than ever to himself:u like the Jailer, that having laid hold on his prisoner again, that had either attempted or made escape from him, layeth load on him with irons as many as he may bear, to make him sure from starting aside any more. Yea and partly through the just judgement of God, who upon such Apostates (as, though he have been so gracious and merciful unto them as to awake them out of this deadly slumber sometime, yet he findeth them not thankful to him for it, nor steadfast and faithful with him, nor careful to keep their watch so as they should, but willing to sleep again,x delighting in slumber, and repenting that ever they were awaked) is wonty to pour out the spirit not of slumber, but of deep and dead sleep; so that it may be said of them, as of Saul and his troupes,z A deep sleep of God was upon them, that they did not awake: as he is said evena to close up the eyes, and to make the very hearts of such (not their heads only) heavy, that they may not return or repent, that is, be awaked any more again out of their dead sleep, and so healed of this their spiritual Lethargy.
§. 13. They seldome awake againe, that fall the second time so ⟨p. 70⟩fast asleepe. Partly, for that through their owne inbred corruption (the evill humour that feedeth this drowsie disease) waxing commonly in such cases more fierce and furious than afore (like a mastive that breaketh loose, when hee hath beene tied up some time; or liket the streame of a river that hath recovered scope againe, where it had found some restraint formerly, either pent in with arches, or bounded with bankes) this spirituall Lethargie in the returne of it groweth stronger upon them, and so harder to be subdued and expelled than at first; like a maladie that hath got masterie of, and now contemneth those remedies that curbed and abated the force of it for a while. As also partly through Satans malitious policie, who endevoureth all hee can by plunging of such as have broken or beene breaking away from him (if he can fasten againe upon them) as deepe as may be in all manner of impietie and impuritie, thereby to make them surer than ever to himselfe:u like the Jaylor, that having laid hold on his prisoner againe, that had either attempted or made escape from him, laieth load on him with irons as many as hee may beare, to make him sure from starting aside any more. Yea and partly through the just judgement of God, who upon such Apostataes (as, though he have beene so gracious and mercifull unto them as to awake them out of this deadly slumber sometime, yet he findeth them not thankfull to him for it, nor stedfast and faithfull with him, nor carefull to keepe their watch so as they should, but willing to sleepe againe,x delighting in slumber, and repenting that ever they were awaked) is wonty to poure out the spirit not of slumber, but of deepe and dead sleepe; so that it may be said of them, as of Saul and his troupes,z A deepe sleepe of God was upon them, that they did not awake: as hee is said evena to close up the eyes, and to make the very hearts of such (not their heads only) heavy, that they may not returne or repent, that is, be awaked any more againe out of their dead sleepe, and so healed of this their spirituall Lethargie.
tTorrens ab obice saevior ibat. Ovid. metam. l. 4.
z1 Sam. 26 12. Sopor altus Jehovae. i. maximus & divinitus immissus tun. post Aug. ad Simplic. l. 2. q. 1.1 Sam. 26 12. Sopor altus Iehovae. i. maximus & divinitus immissus tun. post Aug. ad Simplic. l. 2. q. 1.
And no marvel then if they seldom awake or recover, whom God, and the Devil, and their own corrupt heart, God in justice, the Devil in malice, and their own corrupt heart out of its own drowsy disposition, shall all conspire as it were together to with-hold from waking, and from returning to their wonted watch.
And no marvell then if they seldome awake or recover, whom God, and the Devill, and their owne corrupt heart, God in justice, the Devill in malice, and their owne corrupt heart out of its owne drowsie disposition, shall all conspire as it were together to with-hold from waking, and from returning to their wonted watch.
§ 14. So that whether we regard the drowsiness of our own natural disposition; or the diligence of our Adversary ever watching against us; or the necessity of perseverance, and holding out to the end; or the dreadful danger of relapse, if we fall from our former forwardness, and either intermit or give over our watch, and our standing upon our Guard: we cannot but see the truth of the point formerly propounded, to wit, that it is not sufficient for us that we have been awaked out of this spiritual sleep of sin, but there is further need of perpetual care to be had for the keeping of us from falling back into that deadly slumber again.
§ 14. So that whether wee regard the drowsinesse of our owne naturall disposition; or the diligence of our Adversary ever watching against us; or the necessity of perseverance, and holding out to the end; or the dreadfull danger of relapse, if wee fall from our former forwardnesse, and either intermit or give over our watch, and our standing upon our Guard: wee cannot but see the truth of the point formerly propounded, to wit, that it is not sufficient for us that wee have beene awaked out of this spirituall sleepe of sinne, but there is further need of perpetuall care to bee had for the keeping of us from falling backe into that deadly slumber againe.
1§. 15. Now what may be the Use of all this, but to exhort and excite us to the diligent practice and performance of a duty so necessary, that so nearly concerneth us, and that is so oft and so earnestly exacted of us and pressed upon us, both byb our Saviour ⟨p. 71⟩Christ himself, andc his Apostles, as here, so else-where.
1§. 15. Now what may be the Use of all this, but to exhort and excite us to the diligent practice and performance of a duty so necessarie, that so neerely concerneth us, and that is so oft and so earnestly exacted of us and pressed upon us, both byb our Saviour ⟨p. 71⟩Christ himselfe, andc his Apostles, as here, so else-where.
Which that we may do the more readily and with the better success, it shall not be amiss in the next place to consider of, both the Manner, how it is to be performed; as also the Means, whereby it may be effected.
Which that wee may doe the more readily and with the better successe, it shall not be amisse in the next place to consider of, both the Manner, how it is to be performed; as also the Meanes, whereby it may be effected.
For the former, to wit, the Manner how this spiritual watch is Part 3 to be held, we will pitch upon four points,1 wherein the same doth principally consist:
The 1. is a due Examination of our several actions;
The 2. a diligent observation of our special corruptions;
The 3. a careful avoidance of the occasions of evil;
The 4. a constant resistance of temptations unto evil;
For the former, to wit, the Manner how this spirituall watch is Part 3 to be held, wee will pitch upon foure points,1 wherein the same doth principally consist:
The 1. is a due Examination of our severall actions;
The 2. a diligent observation of our speciall corruptions;
The 3. a carefull avoidance of the occasions of evill;
The 4. a constant resistance of temptations unto evill;
§. 16. Point 1 The first point then of this Christian watch is the due dExamination of our several actions, before we undertake them, lest we be otherwise unawares overtaken with sin in them, especially where they may be doubtful and questionable.e Ponder, saith Solomon, the paths of thy feet, that thy ways may all be ordered aright. And again,f A prudent man (will not run on head, but) will consider his steps. Those that go ing ways dark and slippery, and in that regard dangerous, are wont to tread gingerly and step warily, feel with hand and foot their way before them, whether it be clear and firm, and will not lift up the one foot, till they find sure footing for the other. And so should it be with us that are here travelling through the dark and dangerous way of this worlds wilderness, likeh the vale of Siddim slimy and slippery, and full of lime pits, of such pitfalls and springs as Satan diggeth and setteth for us, and of such stumbling-blocks as he layeth before us, thereby to maim and to mischief us:i we have great reason to look about us, and to have an eye to our footing, that we step not unwarily and unadvisedly upon that that may prove and procure either our woe or our bane, either our ruin or our ruth.
§. 16. Point 1 The first point then of this Christian watch is the due dExamination of our severall actions, before wee undertake them, lest we be otherwise unawares overtaken with sin in them, especially where they may be doubtfull and questionable.e Ponder, saith Salomon, the paths of thy feet, that thy wayes may all be ordered aright. And againe,f A prudent man (will not runne on head, but) will consider his steps. Those that goe ing wayes darke and slippery, and in that regard dangerous, are wont to tread gingerly and step warily, feele with hand and foot their way before them, whether it be cleare and firme, and will not lift up the one foot, till they finde sure footing for the other. And so should it bee with us that are here travelling through the darke and dangerous way of this worlds wildernesse, likeh the vale of Siddim slimy and slippry, and full of limepits, of such pitfalls and springes as Satan diggeth and setteth for us, and of such stumbling-blocks as he laieth before us, therby to maime and to mischiefe us:i wee have great reason to looke about us, and to have an eye to our footing, that wee step not unwarily and unadvisedly upon that that may prove and procure either our woe or our bane, either our ruine or our ruthe.
d[Greek or Hebrew]. Scitum Bianti• referent Demetrio Phaelar. apud Stob. c. 3.〈non-Latin alphabet〉. Scitum Bianti• referente Demetrio Phaelar. apud Stob. c. 3.
i[Greek or Hebrew]. Pythag. aur. carm. apud Stob. p. 2. c. 3. [Greek or Hebrew]. Epicharm. ibid. c. 1. Look ere ye leap. Alioqui saliens antequam videat, casurus est antequam debeat. Bern. de bon. deser. Palpebrae praecedunt gressus, cum operationem consilia rectè praeveniunt. Qui enim negligit considerando praevidere quod facit, gressus tendit, sed oculos claudit, pergendo iter conficit, sed praevidendo sibimetipsi non antecedit; atque idcircò citius corruit, quoniam ubi pedem operis ponere debeat, per consili• palpebram non attendit. Greg. Rom. de Pastore par. 3. c. 1. § 16.〈non-Latin alphabet〉. Pythag. aur. carm. apud Stob. p. 2. c. 3. 〈non-Latin alphabet〉. Epicharm. ibid. c. 1. Looke ere yee leape. Alioqui saliens antequam videat, casurus est antequam debeat. Bern. de bon. deser. Palpebrae praecedunt gressus, cum operationem consilia rectè praeveniunt. Qui enim negligit considerando praevidere quod facit, gressus tendit, sed oculos claudit, pergendo iter conficit, sed praevidendo sibimetipsi non antecedit; atque idcircò citius corruit, quoniam ubi pedem operis ponere debeat, per consili• palpebram non attendit. Greg. Rom. de Pastore par. 3. c. 1. § 16.
§. 17. This is that that the Apostle seemeth to have an eye unto, where he exhorteth some to walkk in sincerity; (as alsol he professeth of himself that he so did:) and prayeth for others,m that they may discern those things that differ, to the end they may be nsincere. The word used by the Apostle in both places signifieth properlyo sometime tried by the light of the Sun. And it is a Metaphor (as some suppose) taken from the custom of the Eagle, whose manner is (if we may believep those that write the natural story) to bring her young out of the nest before they be full fledge, and to hold them forth against the full sight of the sun; the light whereof those of them that can with open eye endure, she retaineth and bringeth up as her own; the rest that cannot brook it, but wink at it, she rejecteth and casteth off as a bastardly brood. In like manner should we do with those manifold motions that arise in our minds, and ⟨p. 72⟩that are hatched as it were in our hearts, ere we proceed to put them in practice;q we should bring them forth first to the bright sunshine of Gods word; let them look upon that, and it upon them: if they can endure it, we may on in them with courage and comfort; if not, we must stay both our hand and our heart too from further following or fostering of them.
§. 17. This is that that the Apostle seemeth to have an eye unto, where hee exhorteth some to walkek in sincerity; (as alsol hee professeth of himselfe that hee so did:) and prayeth for others,m that they may discerne those things that differ, to the end they may bee nsincere. The word used by the Apostle in both places signifieth properlyo sometime tried by the light of the Sunne. And it is a Metaphore (as some suppose) taken from the custome of the Eagle, whose manner is (if wee may beleevep those that write the naturall story) to bring her young out of the nest before they be full fledge, and to hold them forth against the full sight of the sunne; the light whereof those of them that can with open eye endure, shee retaineth and bringeth up as her owne; the rest that cannot brooke it, but winke at it, shee rejecteth and casteth off as a bastardly brood. In like manner should wee doe with those manifold motions that arise in our mindes, and ⟨p. 72⟩that are hatched as it were in our hearts, ere wee proceed to put them in practice;q wee should bring them forth first to the bright sunneshine of Gods word; let them looke upon that, and it upon them: if they can endure it, wee may on in them with courage and comfort; if not, wee must stay both our hand and our heart too from further following or fostering of them.
o[Greek or Hebrew]. Etymolog.〈non-Latin alphabet〉. Etymolog.
pAristot. histor. animal. l. 9. c. 34. Et Plin. hist. nature. l. 10. c. 3. & l. 29. c. 6. Nisi quod ill• [Greek or Hebrew], hic Haliaeeto tribuit.Aristot. histor. animal. l. 9. c. 34. Et Plin. hist. natur. l. 10. c. 3. & l. 29. c. 6. Nisi quod ill•〈non-Latin alphabet〉, hic Haliaeeto tribuit.
qAssuescat animus solicita pervigilique custodia discernere cogitationes suas, & ad primum animi motum vel probare vel reprobare quod cogitat, ut bonas àlat, malas statim extinguat. Pelag. ad Demetriad.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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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.
The latter part of a mans life over-swayeth the former:
If the righteous man (saith the Prophet, or rather God himselfe by the Prophet) shall turne from his righteous course of life that before hee lived in, none of his former good deeds shall be remembred or reckoned; but in the evill that then hee doth, hee shall die. Yea to keepe to the comparison that wee have in our text: If a Servant or Souldier appointed to watch for his Masters comming, or against the enemies approach, shall continue watching till within an houre or some shorter time of the arrivall of the one or the assault of the other, but shall then chance to fall fast asleepe;
dCedunt prima postremis. Tacit. annal. l. 13.
eVita posterior priori praejudicat. Hieron. ad Furiam.
fEzech. 18.24. Vides oblivion profunda sepeliri virtutes, quas perseverantia non insignivit. Bern. de grad obed. Neque enim incepisse, vel facere, sed perficere virtutis est. Ex Hier. Gloss. ad Mat. 10.22. Atqui non est magnum bonū inchoare quod bonum est, sed consummare, hoc solum perfectum est. Aug. ad fratres in eremo, serm. 8.Ezech. 18.24. Vides oblivione profunda sepeliri virtutes, quas perseverantia non insignivit. Bern. de grad obed. Neque enim incepisse, vel facere, sed perficere virtutis est. Ex Hier. Gloss. ad Mat. 10.22. Atqui non est magnum bonū inchoare quod bonum est, sed consummare, hoc solum perfectum est. Aug. ad fratres in eremo, serm. 8.
