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.
Where first we find, Jacob confessing his own unworthiness: 1gLess than all those favours, (for so areh the words in the Original) that God had vouchsafed him, and heaped up so plentifully upon him.
Where first wee finde, Iacob confessing his owne unworthinesse: 1gLesse than all those favours, (for so areh the words in the Originall) that God had vouchsafed him, and heaped up so plentifully upon him.
1Less than them, or any of them: Becausei altogether unworthy Reason 1 of them; as not deserving, nor having right to require ought, (and much less so much as he had received,) by way of due debt and desert at Gods hands.
1Lesse than them, or any of them: Becausei altogether unworthy Reason 1 of them; as not deserving, nor having right to require ought, (and much lesse so much as he had received,) by way of due debt and desert at Gods hands.
1Sense.
iMinor sum, i. indignus sum miserationibus tuis mihi impensis. Hug. Car. Excedunt miserationes tuae merita mea. Propter substantiam hoc dicit, quam sine meritis dedit. Hier. Oleast. Indignus in quem tot tantaque conferret. Calvin. Piscat.
Reason 2 And again, Less than them, becausek unable to requite them: Forl God and our Parents (saith the Heathen man) cannot be requited. mDavid sought sometime how he might; but he could not devise how.n Thanks alone he could return (a poor requital) and no more.
Reason 2 And againe, Lesse than them, becausek unable to requite them: Forl God and our Parents (saith the Heathen man) cannot be requited. mDavid sought sometime how he might; but hee could not devise how.n Thankes alone hee could returne (a poore requitall) and no more.
kInferior, i. Imparsum omnibus beneficiis his. Jun.Inferior, i. Imparsum omnibus beneficiis his. Iun.
l[Greek or Hebrew].〈non-Latin alphabet〉.
mPsal. 116.12, 13. Quaerebat quid retribueret, & non inveniebat. Imò quasi aliquid invenit, remansit in actione gratiarum: nam in relation defecit. Gratias agere licet, referre non licet: non enim potes. August. in Psal. 44.Psal. 116.12, 13. Quaerebat quid retribueret, & non inveniebat. Imò quasi aliquid invenit, remansit in actione gratiarum: nam in relatione defecit. Gratias agere licet, referre non licet: non enim potes. August. in Psal. 44.
nQuid dicam aliud quam gratias gratiae ejus? Nos enim gratias agimus: non damus, nec reddimus, nec referimus, nec rependimus gratiam. Idem in Psal. 88.
Observ. 2 Where again observe we a second practice of Gods People; When the godly repair to God for ought by Prayer, they are ever confessing and acknowledging their own vileness and baseness, ⟨p. 263⟩their inability and weakness, their indignity and unworthiness.
Observ. 2 Where againe observe we a second practice of Gods People; When the godly repaire to God for ought by Prayer, they are ever confessing and acknowledging their owne vilenesse and basenesse, ⟨p. 263⟩their inabilitie and weaknesse, their indignitie and unworthinesse.
So Jacob here: and so his Grand-father Abraham before him;o How should I that am but pdust and ashes, presume to speak to my Lord? And,q What am I? saith David; or what is my Parentage, that thou shouldest afford me such favours? Andr What is man that thou shouldst regard him? or the son of man that thou shouldst once think on him? sI am not worthy, saith John the Baptist of our Lord Jesus, to carry his shoes after him; ort to untie but his shoestrings. uUnworthy, saith the Centurion, that thou shouldst come under my roof; or,x that I should come once in thy presence. yUnworthy, saith the Prodigal Child, to be called thy son. zUnworthy, saith the Apostle Paul, to bear the name of an Apostle.
So Iacob here: and so his Grand-father Abraham before him;o How should I that am but pdust and ashes, presume to speake to my Lord? And,q What am I? saith David; or what is my Parentage, that thou shouldest afford mee such favours? Andr What is man that thou shouldst regard him? or the son of man that thou shouldst once thinke on him? sI am not worthy, saith Iohn the Baptist of our Lord Iesus, to carry his shooes after him; ort to untie but his shooestrings. uVnworthy, saith the Centurion, that thou shouldst come under my roofe; or,x that I should come once in thy presence. yVnworthy, saith the Prodigall Childe, to be called thy sonne. zVnworthy, saith the Apostle Paul, to beare the name of an Apostle.
1. Their vileness and abominableness by reason of Sin. In regard Consid. 1 whereof, they are not unworthy only of ought that is good, but worthy of all evil, if God in the rigour of his justice should regard them as in themselves they are.a Behold, I am vile; saith Job. what should I say? bBred in sin, saith David, and borne in iniquity: Andc If the very Heavens themselves, and dthe Stars (the brightest and clearest part of them) be not clean in Gods sight: How much more is Man ea miry worm, unclean? Yea,f how much more (I say) is man abominable, that drinketh in iniquity like water? gWith whom sin is as familiar as his ordinary diet, his daily meat and drink is? Whereupon well saith Augustine, entreating of those words of the Psalmist, hReject not, O Lord, the work of thy hands: iRegard, O Lord, in me not my work, but thine own: for if thou regardest my work, thou damnest me; if thine own work, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. Fork I know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good.
1. Their vilenesse and abominablenesse by reason of Sinne. In regard Consid. 1 whereof, they are not unworthy onely of ought that is good, but worthy of all evill, if God in the rigour of his justice should regard them as in themselves they are.a Behold, I am vile; saith Iob. what should I say? bBred in sinne, saith David, and borne in iniquity: Andc If the very Heavens themselves, and dthe Starres (the brightest and cleerest part of them) be not cleane in Gods sight: How much more is Man ea mirie worme, uncleane? Yea,f how much more (I say) is man abominable, that drinketh in iniquity like water? gWith whom sin is as familiar as his ordinary diet, his dayly meat and drinke is? Whereupon well saith Augustine, entreating of those words of the Psalmist, hReject not, O Lord, the worke of thy hands: iRegard, O Lord, in me not my worke, but thine owne: for if thou regardest my worke, thou damnest me; if thine owne worke, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. Fork I know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good.
iOpus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si videris, coronas me. Nam & quaecunque sunt bona opera mea, abs te mihi sunt: & ideò tua magis quam mea sunt. Aug. in Psal. 137. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quam Deus hominì. Quod idem & Durand. habet in Sent. lib. 2. d. 28. q. 1.
1. The poorness and imperfection of that grace and goodness that is yet in them, and of all that they do consequently, while they live here. For our Sanctification is here but in part. Asl we know but in part: so we are purged but in part.m I am not yet perfect, saith the Apostle. And,n who can say, I have so cleansed mine heart, saith Solomon, that I am wholly free from sin? Yea aso the most that any know ⟨p. 264⟩is the least of that they know not: so the most of the sanctifying Grace that we have, is the least (for the most part) of that that we want and should have. There are relics and remainders of the old man still even in the best. They are not sop stripped of their old garment, of their* Prison apparel, but that many a rag of it hangeth still upon them, andq sticketh so close to them, that they will not off all, till they go altogether for good & all, tillr death do that all at once, thats grace doth now by degrees. Thought sin reign not in them, asu formerly it hath done: yet it remaineth with them, andx dwelleth still, like a bad Inmate, within them.y It remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and thrown down in regard of its regency, yet not ejected or cast out in regard of inherency. It isz like a wild fig-tree, saith Proclus in Epiphanius, that hath so pierced into the stone-wall of a fair Temple, that though it be cut away, the boughs, body of it, and the main stump of it pulled out, yet some of the strings of the root,a ready ever anon to sprout out again, will abide there, do what can be done, till the wall it self be digged down. It is asb the fretting Leprosy in an house, that though the walls be scraped over and over, again and again, yet will not away, until the building be it self wholly demolished. Andc as we are our selves; so is all that cometh from us. There is a tang and taint of this rotten root in all that we do: as there isd a tincture of the stained glass in the light that it giveth, and in the rays of the Sun, though pure otherwise themselves, that pass through it.e Our evil actions are merely evil, saith Gregory, but our good actions (are not, nay) cannot be purely good. They are butf maimed; saith Prosper. They areg so imperfect, and some way or other corrupt, saith Anselm, that God might well be displeased with them.
1. The poorenesse and imperfection of that grace and goodnesse that is yet in them, and of all that they doe consequently, while they live here. For our Sanctification is here but in part. Asl we know but in part: so we are purged but in part.m I am not yet perfect, saith the Apostle. And,n who can say, I have so cleansed mine heart, saith Salomon, that I am wholly free from sinne? Yea aso the most that any know ⟨p. 264⟩is the least of that they know not: so the most of the sanctifying Grace that we have, is the least (for the most part) of that that we want and should have. There are reliques and remainders of the old man still even in the best. They are not sop stript of their old garment, of their* Prison apparell, but that many a rag of it hangeth still upon them, andq sticketh so close to them, that they will not off all, till they go altogether for good & all, tillr death do that all at once, thats grace doth now by degrees. Thought sin reigne not in them, asu formerly it hath done: yet it remaineth with them, andx dwelleth still, like a bad Inmate, within them.y It remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and throwne down in regard of its regencie, yet not ejected or cast out in regard of inherencie. It is
yHabitat; sed non regnat: manet; sed non dominatur aut praevalet: Evulsum quodammodo, necdum tamen expulsum; dejectum, sed non prorsus ejectum tamen. Bern. in
hOur righteousness is all (even the very best of it) in Gods sight, saith Bernard (alluding to the words of the Propheti Isaiah) but as a menstruous clout (that is, as a filthy, beastly, abominable rag) if it should strictly be examined: kUnless we esteem our selves better than our fore-fathers, who have no less truly than humbly confessed so by themselves. And, if our best righteousness be such; (no better thanl unrighteousness; saith Gregory; a kind ofm unrighteous righteousness, saith Bernard:)n what is our ⟨p. 265⟩unrighteousness then? Ifo the light that is in us burn so dim, how is it with our darkness, which for the most part is more than the light, even in those that have most?
hOur righteousnesse is all (even the very best of it) in Gods sight, saith Bernard (alluding to the words of the Propheti Esay) but as a menstruous clout (that is, as a filthy, beastly, abominable ragge) if it should strictly be examined: kVnlesse we esteeme our selves better than our fore-fathers, who have no lesse truly than humbly confessed so by themselves. And, if our best righteousnesse be such; (no better thanl unrighteousnesse; saith Gregorie; a kinde ofm unrighteous righteousnesse, saith Bernard:)n what is our ⟨p. 265⟩unrighteousnesse then? Ifo the light that is in us burne so dimme, how is it with our darknesse, which for the most part is more than the light, even in those that have most?
hSed quid potest esse omnis justitia nostra coram Deo? Nonne juxta Prophetam, velut pannus menstruatae reputabitur? Et si districtè judicetur, injusta invenietur omnis justitiae nostra, & minus habens. Bernard. de Temp. 94.
kNostra justitia, siqua est, humilis justitia, recta forsitan, sed non pura. Nisi fortè meliores nos esse credimus patribus nostris qui non minus veraciter quam humiliter aiebant, omnes justitiae nostrae, &c. Bernard. de Verb. Esa. 5. Sic etiam explicant, huc applicant saltem verba illa Prophetae Orig. in Rom. cap. 3. Hieron. in Isaiah. cap. 64. August. nom. soliloque cap. 28. Bernard. in dedic. Eccles. 5. Ex Pontificiis Hugo Cardinal. in Job 9. Albert. Mag. in Miss. d. 3. tr. 2. cap. 5. Perald. Sum. tom. 2. tr. 6. Par. 3. cap. 3. Pigh. Controv. de Fid. & Justis. Ferus in Joan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg. Hisp.Nostra justitia, siqua est, humilis justitia, recta forsitan, sed non pura. Nisi fortè meliores nos esse credimus patribus nostris qui non minus veraciter quam humiliter aiebant, omnes justitiae nostrae, &c. Bernard. de Verb. Esa. 5. Sic etiam explicant, huc applicant saltem verba illa Prophetae Orig. in Rom. cap. 3. Hieron. in Esai. cap. 64. August. nom. soliloque cap. 28. Bernard. in dedic. Eccles. 5. Ex Pontificiis Hugo Cardinal. in Iob 9. Albert. Mag. in Miss. d. 3. tr. 2. cap. 5. Perald. Sum. tom. 2. tr. 6. Par. 3. cap. 3. Pigh. Controv. de Fid. & Iustis. Ferus in Ioan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg. Hisp.
lSciunt Sancti, quia omnis justitia humanae injustitia esse deprehenditur, si divinitus district judicetur. Gregor. Mor. lib. 21. cap. 15.
Again, they consider as their poorness and imperfection in Grace; Consider. 3 so their unprofitableness, even in the good that they do out of Grace. For,p When you have done all that ever you can, saith our Saviour, say that you are (forq so indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in Job, rWhether a man can be profitable to God, as he may be profitable to man, either himself, or any other. And it is well resolved and answered by Elihu in the Negative: sIf thou dost well, saith he, what good dost thou to God? or what is he the better for it? And again,t If thou dost evil, what hurt dost thou to him? Be thy sins never so many, what is he the worse for it? No:u All my well-doing, saith David, or my goodness, is nothing to my God. xHe were not God, saith Augustine, if my well-doing could do him any good. Fory God (saith one well) being ever the same, is neither the better for our goodness, nor the worse for our wickedness. He neither gaineth ought by us, when we love and serve him, and cleave close to him: nor loseth he ought by us, when we love him not, but leave him and fall away from him. Forz he can be well enough without us: but we can by no means do well without him. And therefore he cannot be the better for us; howsoever we may be the better for him.
Againe, they consider as their poorenesse and imperfection in Grace; Consider. 3 so their unprofitablenesse, even in the good that they doe out of Grace. For,p When you have done all that ever you can, saith our Saviour, say that you are (forq so indeed you are, but) unprofitable servants. It is a Question moved by Eliphaz in Iob, rWhether a man can be profitable to God, as he may be profitable to man, either himselfe, or any other. And it is well resolved and answered by Elihu in the Negative: sIf thou dost well, saith he, what good dost thou to God? or what is he the better for it? And againe,t If thou dost evill, what hurt dost thou to him? Be thy sinnes never so many, what is he the worse for it? No:u All my well-doing, saith David, or my goodnesse, is nothing to my God. xHe were not God, saith Augustine, if my well-doing could doe him any good. Fory God (saith one well) being ever the same, is neither the better for our goodnesse, nor the worse for our wickednesse. He neither gaineth ought by us, when wee love and serve him, and cleave close to him: nor loseth he ought by us, when we love him not, but leave him and fall away from him. Forz he can be well enough without us: but we can by no means doe well without him. And therefore he cannot be the better for us; howsoever we may bee the better for him.
qSed hoc, inquies, propter humilitatem monuit esse dicendum. Planè propter humilitatem. Sed nunquid contra veritatem? Bernard. de Divers. 17. Nam quod Chrysost. in Ozian. hom. 3. [Greek or Hebrew]: nihil huic repugnat sententiae; cum & ipse alibi fateatur; [Greek or Hebrew]. In Mat. hom. 3. i. non tam humilitas id erat quam sanum judicium: uti vertit Bern. Brix. ad pop. Ant. hom. 38.Sed hoc, inquies, propter humilitatem monuit esse dicendum. Planè propter humilitatem. Sed nunquid contra veritatem? Bernard. de Divers. 17. Nam quod Chrysost. in Ozian. hom. 3. 〈non-Latin alphabet〉: nihil huic repugnat sententiae; cum & ipse alibi fateatur; 〈non-Latin alphabet〉. In Mat. hom. 3. i. non tam humilitas id erat quam sanum judicium: uti vertit Bern. Brix. ad pop. Ant. hom. 38.
sJob 35.7. Justitia nostra Deus non indigeti. Totumque quod rectè colitur Deus ab homine, prodest homini, non Deo. Neque enim fonti se quisquam dixerit profuisse quod biberit, aut luci, si viderit. August. de Civit. lib. 10. cap. 5.Iob 35.7. Iustitia nostra Deus non indigeti. Totumque quod rectè colitur Deus ab homine, prodest homini, non Deo. Neque enim fonti se quisquam dixerit profuisse quod biberit, aut luci, si viderit. August. de Civit. lib. 10. cap. 5.
tJob 35.6. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Idem Confess. lib. 4. cap. 8.Iob 35.6. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Idem Confess. lib. 4. cap. 8.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
like a wilde fig-tree, saith Proclus in Epiphanius, that hath so pierced into the stone-wall of a faire Temple, that though it be cut away, the boughs, body of it, and the maine stumpe of it pulled out, yet some of the strings of the root,
the fretting Leprousie in an house, that though the walls be scraped over and over, againe and againe, yet will not away, untill the building be it selfe wholly demolished. And
dTinguntur solis radii, corumque trahunt similitudinem, in quorum oram subcundo venere. Plin. hist. Nat. lib. 2. cap. 18.
eSi de his divinitus districtè discutimur, quis inter haec remanet salutis locus? quando & mala nostra pura mala sunt, & bona quae nos habere credimus, pura bona esse nequaquam possunt. Greg. Moral. lib. 35. cap. 26. Quousque enim poena corruptionis astringimur, quamlibet rectis operibus insudemus, veram munditiam nequaquam apprehendimus, sed imitamur. Ibid lib. 9. cap. 28.
fIpsa & virtutum gandia vulnus habent. Prosper. in sentent.
gTerret me vita mea. Namque diligenter discussa apparet mihi aut peccatum, aut sterilitas ferè tota. Quod si quid fructus in advidetur, sic est aut simulatum, aut imperfectum, aut aliquo modo corruptum, ut possit aut non placere, aut dispticere Deo. Anselm. de miser. homin.
Sciunt Sancti, quia omnis justitia humanae injustitia esse deprehenditur, si divinitus districte judicetur. Gregor. Mor. lib. 21. cap. 15.
mInjusta justitia. Bernard supra.
nQuid ergò de peccatis erit, quan done ipsa pro se poterit respondere justitia? Bernard ibid.
uPsal. 16.2. Nec ille collato eget, nec nos ei quicquam confer possumus. Senec. de benef. lib. 4 cap. 9. Nec eget bonis, nec timet à malis. August. in Psal. 80.Psal. 16.2. Nec ille collato eget, nec nos ei quicquam conferre possumus. Senec. de benef. lib. 4 cap. 9. Nec eget bonis, nec timet à malis. August. in Psal. 80.
xIdeò Deus meus, quia bonorum meorum non indiges. Omne enim bonum nostrum aut ipse est, aut ab ipso. August. epist. 5. & de doctr. Christ. lib. 1. cap. 31.
yNos cum te amamus, à te ad te afficimur, qui possumus misero aliquo modo esse & non amare te, hoc est, esse & male esse. Tibi autem qui semper idem es, nihil accedit si amando proficimus ad te, nihil decedit, si non amando deficimus à te. Guilelm. à S. Theodoric. de amor. Dei, cap. 8. quod Bernardo perperam tribuitur.
zNec crescit Deus, accedente te; nec decrescit decedente te. August. in Psal. 145. Si fueris sine Deo, minor eris: Si fueris cum Deo, major Deus non erit. Non ex te ille major: sed tu sinc illo minor. Reficieris, si accesseris: deficies, si recesseris. Integer manet te accedente; integer manet & te cadente. Idem in Joan. 11. Non erit major, si placet tibi; sed tu minor eris, si displicet tibi. Ib. 18.Nec crescit Deus, accedente te; nec decrescit decedente te. August. in Psal. 145. Si fueris sine Deo, minor eris: Si fueris cum Deo, major Deus non erit. Non ex te ille major: sed tu sinc illo minor. Reficieris, si accesseris: deficies, si recesseris. Integer manet te accedente; integer manet & te cadente. Idem in Ioan. 11. Non erit major, si placet tibi; sed tu minor eris, si displicet tibi. Ib. 18.
