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.
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
Whether 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:
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. For
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.
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.
Ground 2 Secondly, from the consideration of Gods infinite Majesty and Dignity, his worth and his greatness, that dampeth and obscureth Consider. 2 all those their excellent parts, for which others so much worthily and deservedly admire them.a Goodly Creatures are the Stars, andb they shine bright in the Night, but when the Sun is once up, all their light and lustre is gone, it is no more to be seen, than as if they were not: Nor do those worthy Saints of God, whom we justly deem as brightd Stars, retain their glorious lustre ⟨p. 266⟩that yet dazzleth our eyes, when they appear in the presence of thee God of Glory. The nearer therefore Gods Saints approach to God, and consider his worth and his greatness, the more apprehensive are they of their own meanness and unworthiness. And asf the Moon never casteth less light, than when she is nearest the Sun, from whom she hath it: so never doth ought, (ought, I mean, that excelleth, that is ought,) less appear in any of us, than when we approach nearest the gFather and hFountain of Light, from whom we have received whatsoever we have. Fori no where doth Man better or more fully see his own meanness, than in the glass of Gods Greatness. kWhile we sit here in the Church together, and look one upon another, or upon other things here about us, we may well seem to be well-eyed and quick-sighted the most of us. But if the Sun should shine bright abroad, and we should go out and look full on it, our eyes would be soon obscured and darkened, and all our sharp-sightedness would prove nothing but mere dimness and darkness. And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (thatl their presence when they appear but in some glimpse only of that their celestial Glory, is wont to strike such terror and astonishment into those to whom they appear in that manner) yet when they cast their eyes on that most Gloriousm Sun of Righteousness, thisn Suns Creator, the Author of its excellency, ando infinitely therefore more excellent than it, they are so abashed at the consideration of their own vileness in comparison of it, thatp they clap their wings on their faces, (q as men are wont to do their hands, when the lightning flasheth in their eyes) as wholly overwhelmed with it, and not easily enduring it.
Ground 2 Secondly, from the consideration of Gods infinite Majestie and Dignitie, his worth and his greatnesse, that dampeth and obscureth Consider. 2 all those their excellent parts, for which others so much worthily and deservedly admire them.a Goodly Creatures are the Starres, andb they shine bright in the Night, but when the Sunne is once up, all their light and luster is gone, it is no more to be seene, than as if they were not: Nor doe those worthy Saints of God, whom we justly deeme as brightd Starres, retaine their glorious luster ⟨p. 266⟩that yet dasleth our eyes, when they appeare in the presence of thee God of Glory. The nearer therefore Gods Saints approach to God, and consider his worth and his greatnesse, the more apprehensive are they of their owne meannesse and unworthinesse. And asf the Moon never casteth lesse light, than when shee is neerest the Sunne, from whom she hath it: so never doth ought, (ought, I meane, that excelleth, that is ought,) lesse appeare in any of us, than when wee approach neerest the gFather and hFountaine of Light, from whom we have received whatsoever we have. Fori no where doth Man better or more fully see his owne meannesse, than in the glasse of Gods Greatnesse. kWhile wee sit here in the Church together, and looke one upon another, or upon other things here about us, we may well seeme to be well-eyed and quick-sighted the most of us. But if the Sunne should shine bright abroad, and we should goe out and looke full on it, our eyes would bee soone obscured and darkned, and all our sharp-sightednesse would prove nothing but meere dimnesse and darknesse. And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (thatl
b[Greek or Hebrew]. Basil. Sell. hom. in Transfig. [Greek or Hebrew]. Isidor. Pol. lib. 1. epist. 257. Sol reliquae sidera occultat; quibus & lumen suum foenerat. Plin. hist. Nat. lib. 2. cap. 6. Minuta lumina claritas Solit obscurat. Senec. epist. 67. Sic cum Sole perit sidericus decor. Idem Medea. Per diem fulgorem Lunae Stellarumque omnium Sol exortus abscondit, Ambros. Hexam. lib. 4. cap. 3. Simulque ut Sol ortus sui signa praemiserit, omnes Stellarum ignes sub unius luminaris fulgore vanescunt. Ibidem cap. 6. Clara latent sub Sole corusco Sidera. Dracont. Hexam. Et, Hujus ab aspectu languescunt. Ibid. Inde Sol dictus, quasi solus sit. Cic. de Nat. Deor. lib. 3. Quia postquam exortus est, reliquis obscuratis sideribus solus apparet. Cassiod. in Psal. 103. Jul. Firmic. de Error. Gent. Isid. Origin. lib. 3. cap. 70. Verum Sol potius à Graeco [Greek or Hebrew]. Bibliand. de rat, ling. l. 3. c. 2. Priscis enim Sel dicebatur, ut & Apollo, Hemo, helus. Auson. Popma de antiq. loc. l. 1. c. 1. & Meurs. animadv. lib. 3. cap. 8.〈non-Latin alphabet〉. Basil. Sel. hom. in Transfig. 〈non-Latin alphabet〉. Isidor. Pol. lib. 1. epist. 257. Sol reliquae sidera occultat; quibus & lumen suum foenerat. Plin. hist. Nat. lib. 2. cap. 6. Minuta lumina claritas Solit obscurat. Senec. epist. 67. Sic cum Sole perit sidericus decor. Idem Medea. Per diem fulgorem Lunae Stellarumque omnium Sol exortus abscondit, Ambros. Hexam. lib. 4. cap. 3. Simulque ut Sol ortus sui signa praemiserit, omnes Stellarum ignes sub unius luminaris fulgore vanescunt. Ibidem cap. 6. Clara latent sub Sole corusco Sidera. Dracont. Hexam. Et, Hujus ab aspectu languescunt. Ibid. Inde Sol dictus, quasi solus sit. Cic. de Nat. Deor. lib. 3. Quia postquam exortus est, reliquis obscuratis sideribus solus apparet. Cassiod. in Psal. 103. Iul. Firmic. de Error. Gent. Isid. Origin. lib. 3. cap. 70. Verum Sol potius à Graeco 〈non-Latin alphabet〉. Bibliand. de rat, ling. l. 3. c. 2. Priscis enim Sel dicebatur, ut & Apollo, Hemo, helus. Auson. Popma de antiq. loc. l. 1. c. 1. & Meurs. animadv. lib. 3. cap. 8.
No marvel ifr Elijah, when God spake unto him, (though in no terrible manner, but with a still voice, yet) cast his mantle over his face, as abashed at his appearance; and if other the Saints of God, when by Prayer they repair unto God, ands set themselves in his special presence,t beholding God as it were then looking with full eye upon them, andu looking him in a manner full in the face, do then especially, as take notice of, so confess and acknowledge, their unworthiness to approach so glorious a Presence, and to require or expect ought from the hands of such a Majesty, being so mean, so vile, so base, so abominable, as they are, and do then especially see themselves to be.x Lord depart from me; I am a sinful wretch; saith Saint Peter to our Saviour, when in a strange draught of fish only, he saw some print of his Deity. And,y I have oft heard of thee by report; saith Job to God: but now mine eye seeth thee: And therefore do I even abhor my self; and repent me in dust and ashes; inz such as my self am. Men are then* holiest (saith Pythagoras) when they repair unto God: they are humblest sure (say I) when they approach nearest to him.
No marvell ifr Elias, when God spake unto him, (though in no terrible manner, but with a still voyce, yet) cast his mantle over his face, as abashed at his appearance; and if other the Saints of God, when by Prayer they repaire unto God, ands set themselves in his speciall presence,t beholding God as it were then looking with full eye upon them, andu looking him in a manner full in the face, doe then especially, as take notice of, so confesse and acknowledge, their unworthinesse to approach so glorious a Presence, and to require or expect ought from the hands of such a Majesty, being so meane, so vile, so base, so abominable, as they are, and doe then especially see themselves to be.x Lord depart from me; I am a sinnefull wretch; saith Saint Peter to our Saviour, when in a strange draught of fish onely, hee saw some print of his Deity. And,y I have oft heard of thee by report; saith Iob to God: but now mine eye seeth thee: And therefore doe I even abhorre my selfe; and repent me in dust and ashes; inz such as my selfe am. Men are then* holiest (saith Pythagoras) when they repaire unto God: they are humblest sure (say I) when they approach nearest to him.
Now this may serve first to teach us Humility. For if so worthy Use 1 Saints and servants of God account themselves unworthy of ought, and think and speak so meanly of themselves; what doth it behoove us to do, that come so far short of them? There are two Virtues especially, that our Saviour Christ hath by his own example commended unto us, to be imitated of us;a Humility in his Life, andb Love or Charity at his Death: Which we may well therefore termc Christs cognisances; and the marks and badges of those that be his. And certainly where Humility is wanting, that is wanting that Gods Children have ever most of all abounded and excelled in. All their speeches and sayings generally (if you mark them) savour strongly of it.d Dust and ashes, saith Abraham. eA worm, and no man; saith David. fNot a man, but a beast; saith the wise man Agur, andg Asaph. hThe least and last of the Saints; andi of the Apostles; saith the Apostle Paul of himself: butk the first and lchiefest of Sinners.
Now this may serve first to teach us Humilitie. For if so worthy Vse 1 Saints and servants of God account themselves unworthy of ought, and thinke and speake so meanly of themselves; what doth it behoove us to doe, that come so farre short of them? There are two Vertues especially, that our Saviour Christ hath by his owne example commended unto us, to be imitated of us;a Humilitie in his Life, andb Love or Charitie at his Death: Which we may well therefore tearmec Christs cognisances; and the markes and badges of those that be his. And certainly where Humility is wanting, that is wanting that Gods Children have ever most of all abounded and excelled in. All their speeches and sayings generally (if you marke them) savour strongly of it.d Dust and ashes, saith Abraham. eA worme, and no man; saith David. fNot a man, but a beast; saith the wise man Agur, andg Asaph. hThe least and last of the Saints; andi of the Apostles; saith the Apostle Paul of himselfe: butk the first and lchiefest of Sinners.
aHumilis venit. Zach. 9.9. Mat. 21.5. humilitatem docere venit. Matth. 11.29. August. in Joan. 25. Discite à me, inquit. Quid discimus à te? nescio quid magnum à magno artifice. Nunquid ut eadem cum illo faciamus? Qui potest, quae solus Deus facit? Hoc disce à me, quod sactus sum pro te. Quid prodest, si miracula facis, & humilis non sis? Idem hom. 34. Nolo à me discatis, facere quae feci; sed quod factus qui feci, ne perirent quae feci. Idem de verb. Ap. 12.Humilis venit. Zach. 9.9. Mat. 21.5. humilitatem docere venit. Matth. 11.29. August. in Ioan. 25. Discite à me, inquit. Quid discimus à te? nescio quid magnum à magno artifice. Nunquid ut eadem cum illo faciamus? Qui potest, quae solus Deus facit? Hoc disce à me, quod sactus sum pro te. Quid prodest, si miracula facis, & humilis non sis? Idem hom. 34. Nolo à me discatis, facere quae feci; sed quod factus qui feci, ne perirent quae feci. Idem de verb. Ap. 12.
cQuo modo de Fide Basil. apud Greg. Naz. in Epitaph. [Greek or Hebrew]. Et de Charitate & Pace, Chrysost. in Heb. hom. 31. [Greek or Hebrew].Quo modo de Fide Basil. apud Greg. Naz. in Epitaph. 〈non-Latin alphabet〉. Et de Charitate & Pace, Chrysost. in Heb. hom. 31. 〈non-Latin alphabet〉.
And where men therefore are so prone to stand upon terms of comparison; I am as good a man as such and such: and, I deserve as well as they: and, I see no reason why I should not be respected as well as any other: and are so ready to thrust themselves forward; and notm in giving honour to others, as the Apostle exhorteth, butn in taking honour to themselves, which the Holy Ghost reproveth, strive to go beyond others: it savoureth not ofo the Spirit of Christ, not of thatp Spirit that Gods Children are led by; but of the Spirit and humour rather of those, who in the Gospel are reported to haveq affected the chief rooms at feasts, and the highest seats in the Synagogues, to be crouched and cringed to, and to be called, Rabbi Rabbi: ther Scribes and Pharisees, I mean,s who in comparison of themselves, scorned and contemned all others;t I am not like other men; nor like this Publican: saith he. Such should remember thatu where the fear of God is, Pride is not: and consequently, that where such pride is, there is a great want of sincerity. And consider withal, that as there is,x no Virtue more acceptable and well-pleasing to God than Humility: so there isy no Vice in Gods sight more abominable than Pride. It is a strange thing, saith Augustine, entreating of those words of the Psalmist,a Though the Lord be on high himself, yet beholdeth he the lowly: as for the proud and haughty, he knoweth them a far off. bIt is a strange thing, saith he, and yet as true as it is strange: God he sitteth aloft himself in Heaven: and yet ⟨p. 268⟩the higher a man lifteth himself, the further he is from him; the lower a man stoopeth, the nearer he is to him. We have a very pregnant instance of it in the Pharisee and the Publican, by our Saviour propounded.c The proud Pharisee pressed as near God as he could: the poor Publican, not daring so to do, stood aloof off. Andd yet was God far from the proud Pharisee, but near to the poor Publican. eThe latter went away justified rather than the former. Forf the Lord is near unto all those that be of a contrite heart: Andg he will dwell with him that is of an humble spirit. hHe resisteth the proud: but he giveth grace (that is,i honour and respect) to the humble. kThe Low valleys are watered, when the high hills remain thirsty: Andl the poor and lowly are satisfied, when the proud rich are sent away empty. In a word;m
And where men therefore are so prone to stand upon tearmes of comparison; I am as good a man as such and such: and, I deserve as well as they: and, I see no reason why I should not be respected as well as any other: and are so ready to thrust themselves forward; and notm in giving honour to others, as the Apostle exhorteth, butn in taking honour to themselves, which the Holy Ghost reproveth, strive to goe beyond others: it savoureth not ofo the Spirit of Christ, not of thatp Spirit that Gods Children are led by; but of the Spirit and humour rather of those, who in the Gospell are reported to haveq affected the chiefe roomes at feasts, and the highest seats in the Synagogues, to be crowched and cringed to, and to be called, Rabbi Rabbi: ther Scribes and Pharisees, I meane,s who in comparison of themselves, scorned and contemned all others;t I am not like other men; nor like this Publican: saith he. Such should remember thatu where the feare of God is, Pride is not: and consequently, that where such pride is, there is a great want of sincerity. And consider withall, that as there is,x no Vertue more acceptable and well-pleasing to God than Humility: so there isy no Vice in Gods sight more abominable than Pride. It is a strange thing, saith Augustine, entreating of those words of the Psalmist,a Though the Lord bee on high himselfe, yet beholdeth he the lowly: as for the proud and haughty, hee knoweth them a farre off. b
sQui dum in se singulariter exultant, aliis arroganter insultant. Bernard. de Grad. humil.
tNon sum sicut caeteri, non sicut isle. Luk. 18.11. [Greek or Hebrew]. Basil. Sell. hom. 34.Non sum sicut caeteri, non sicut isle. Luk. 18.11. 〈non-Latin alphabet〉. Basil. Sel. hom. 34.
uUbi timor, nullus tumour. Bern. in Cant. 23. Quid est enim timere nisi non tumere? Gilbert. in Cant. 19.Vbi timor, nullus tumor. Bern. in Cant. 23. Quid est enim timere nisi non tumere? Gilbert. in Cant. 19.
x[Greek or Hebrew]. Chrysost. tom. 6. Orat. 83. Quanto quis humilior in se fuerit, tanto in Dei conspectu major erit. Superbus verò quo gloriosior inter homines fuerit, eo apud Deum despectior crit. August. de Temp. 2 13. & Greg. Moral. lib. 8. cap. 22.
much danger there is in Pride; there is not the like in Humility, albeit a man should abase himself somewhat more, than were meet or requisite for him to do.n In coming in at a low portal, if a man stoop never so low, there is little danger in so doing; but if he hold up his head an inch only too high, he may chance to get a sound knock, if not a broken brow by it.
much danger there is in Pride; there is not the like in Humility, albeit a man should abase himselfe somewhat more, than were meet or requisite for him to doe.n In comming in at a low portall, if a man stoope never so low, there is little danger in so doing; but if he hold up his head an inch onely too high, he may chance to get a sound knocke, if not a broken brow by it.
nQuemadmodum enim si per ostium transeas, cujus superliminare nimium bassum sit, non nocet quantumcunque te inclinaveris; nocet autem si vel transversi digiti spatio plus quam ostii patitur mensura erexeris, ita ut impingas & capite quassato collidaris. Sic in anima non est planè timenda quantalibet humiliatio; horrenda autem nimiumque pavenda vel minima temerè praesumpta erectio. Bernard. ibid. Humilis est janua Crhistus Dominus. Qui intrat per hanc januam, humiliet se oportet, ut sano capite intrare contingat. August. in Joan. 4•.Quemadmodum enim si per ostium transeas, cujus superliminare nimium bassum sit, non nocet quantumcunque te inclinaveris; nocet autem si vel transversi digiti spatio plus quam ostii patitur mensura erexeris, ita ut impingas & capite quassato collidaris. Sic in anima non est planè timenda quantalibet humiliatio; horrenda autem nimiumque pavenda vel minima temerè praesumpta erectio. Bernard. ibid. Humilis est janua Crhistus Dominus. Qui intrat per hanc januam, humiliet se oportet, ut sano capite intrare contingat. August. in Ioan. 4•.
Use 2 Secondly, this may well discover one reason unto us, why our suits and prayers many times prevail not with God, but are returned back to us without fruit and effect; to wit,o because we are not so humbled as we ought to be, ere we come to commence them; because we are not so affected as Jacob here, with any serious consideration or apprehension of our own indignity and unworthiness: The want whereof breedethp irreverence and qpresumption in us, the very bane and pests of Prayer.
Vse 2 Secondly, this may well discover one reason unto us, why our suits and prayers many times prevaile not with God, but are returned backe to us without fruit and effect; to wit,o because wee are not so humbled as we ought to be, ere we come to commence them; because we are not so affected as Iacob here, with any serious consideration or apprehension of our owne indignity and unworthinesse: The want whereof breedethp irreverence and qpresumption in us, the very bane and pests of Prayer.
oMicah 6.6, 7, 8. Orandi disciplina reprobatrix superbiae, justisicatrix humilitatis; Deum docet orare in humilitate, ut allevatorem humilium, non insuperbia, ut destructorem superborum. Tertul. in Marc. lib. 4.Micha 6.6, 7, 8. Orandi disciplina reprobatrix superbiae, justisicatrix humilitatis; Deum docet orare in humilitate, ut allevatorem humilium, non insuperbia, ut destructorem superborum. Tertul. in Marc. lib. 4.
There are three special faults in Prayer, saith Bernard, that hinder the success of it;r faintness, coldness, and boldness:
There are three speciall faults in Prayer, saith Bernard, that hinder the successe of it;r faintnesse, coldnesse, and boldnesse:
rEst trepida, est tepida, est temeraria oratio. Bern de Temp. 43. Terror, te•or, tumour. Gilbert. in Cant 33.Est trepida, est tepida, est temeraria oratio. Bern de Temp. 43. Terror, te•or, tumor. Gilbert. in Cant 33.
tThe cold and formal prayer cometh forth fast enough, but it cannot get up: it freezeth (for want of spirit and fervour) by the way, ere it come to appear in Gods presence.u A good mans prayer is effectual, saith S. James, but provided it be fervent.
tThe cold and formall prayer commeth forth fast enough, but it cannot get up: it freeseth (for want of spirit and fervour) by the way, ere it come to appeare in Gods presence.u A good mans praier is effectuall, saith S. Iames, but provided it be fervent.
tTenida procedit, sed in ascensulanguescit & deficit.
xThe bold and presumptuous prayer flieth up apace; but it is as fast ⟨p. 269⟩beaten back again, for presenting it self over-boldly and saucily in Gods sight; and in stead of a blessing, it bringeth back a curse with it. ySuch was that proud Pharisees prayer before spoken of:z He went up, saith our Saviour, into the Temple to pray. But when he was arrived there,a he had nothing to ask. He thrusteth himself forward, and offereth God a sacrifice of praise indeed; but of his own, not ofb his. Hec spendeth the time not with Jacob in the confession of his own unworthiness, but ind commemoration of his merits and good deeds unto God; for fear lest God should forget them, or not esteem of him as his worth (he thought) well deserved that he should.
xThe bold and presumptuous prayer flieth up apace; but it is as fast ⟨p. 269⟩beaten backe againe, for presenting it selfe over-boldly and sauoily in Gods sight; and in stead of a blessing, it bringeth backe a curse with it. ySuch was that proud Pharisees prayer before spoken of:z Hee went up, saith our Saviour, into the Temple to pray. But when he was arrived there,a he had nothing to aske. He thrusteth himselfe forward, and offereth God a sacrifice of praise indeed; but of his owne, not ofb his. Hec spendeth the time not with Iacob in the confession of his owne unworthinesse, but ind commemoration of his merits and good deeds unto God; for feare lest God should forget them, or not esteeme of him as his worth (hee thought) well deserved that he should.
xTemerdria ascendit, sed refilit: nec tantum non obtinet gratiam, sed meretur offensam. Bern. ibid.
y[Greek or Hebrew]. Basil Sell. hom. 34. Velut dignus, qui cum Deo cominus colloqueretur. Erasm. Paraphra.〈non-Latin alphabet〉. Basil Sel. hom. 34. Velut dignus, qui cum Deo cominus colloqueretur. Erasm. Paraphra.
aNon inveniebat quod peteret. Gilb. in Cant. 33. Gratias, inquit, ago, quod nihil peccavi: Non habeo quod ignoscas. Optat contr. Parmen. l. 2. Aut sui oblitum, aut à clispis ablutum dicas. Bernard. de Grad. humil.
c[Greek or Hebrew]. Basil. Sel. ubi sup.〈non-Latin alphabet〉. Basil. Sel. ubi sup.
d[Greek or Hebrew], &c. Idem ibid. Purae putae Pontificidrum Votariorum ampullae: Quibus optimè quadrant & Chrysost. illa de Compunct. 2. [Greek or Hebrew].〈non-Latin alphabet〉, &c. Idem ibid. Purae putae Pontificidrum Votariorum ampullae: Quibus optimè quadrant & Chrysost. illa de Compunct. 2. 〈non-Latin alphabet〉.
True it is indeed, that even Gods sincere Servants, ase Hezekiah, fNehemie, gJob, andh others do upon special occasion sometime make mention, and that in Prayer too, of the sincerity of their hearts, their upright carriage, and their careful endeavour for Gods glory, and the good of ihis House, the Church. But if we shall advisedly compare these and the former together, we shall find a far different strain and spirit in either; we may discern as much difference between the one and the other in their prayers, ask between the vain-glorious confidence of Heathen Philosophers, andl the religious constancy of Christian Martyrs in their ends. There is a vaunting Pride joined with a scorn of others in the one: There is a necessary and lowly touch (either in way ofm just apology, orn to strengthen their faith in some hope of speeding with God, and having their suits heard of him) of their own sincerity and integrity in the other. And howsoever therefore we may likewise on the like occasions do the like, so be we remember withal to do it also in the like manner as they did: Yeto we must take heed how we offer to press over-boldly and presumptuously into Gods presence; lest as Jacob speaketh else where, and upon another occasion,p we bring a curse upon our selves in stead of a blessing: Ratherq consider we the greatness and the gloriousness, on the one side, of that unconceivable Majesty that in prayer we approach unto; and on the other side, our own vileness, indignity, and unworthiness; that being truly humbled in the view both of the one and the other, our Prayers so seasoned, may both find freer access to God, and return with better success to us.
True it is indeed, that even Gods sincere Servants, ase Ezechias, fNehemie, gIob, andh others doe upon speciall occasion sometime make mention, and that in Prayer too, of the sinceritie of their hearts, their upright carriage, and their carefull endevour for Gods glory, and the good of ihis House, the Church. But if we shall advisedly compare these and the former together, wee shall finde a farre different straine and spirit in either; we may discerne as much difference betweene the one and the other in their prayers, ask betweene the vaine-glorious confidence of Heathen Philosophers, andl the religious constancie of Christian Martyrs in their ends. There is a vaunting Pride joyned with a scorne of others in the one: There is a necessary and lowly touch (either in way ofm just apologie, orn to strengthen their faith in some hope of speeding with God, and having their suits heard of him) of their owne sinceritie and integritie in the other. And howsoever therefore we may likewise on the like occasions doe the like, so bee wee remember withall to doe it also in the like manner as they did: Yeto we must take heed how we offer to presse over-boldly and presumptuously into Gods presence; lest as Iacob speaketh else where, and upon another occasion,p we bring a curse upon our selves in stead of a blessing: Ratherq consider wee the greatnesse and the gloriousnesse, on the one side, of that unconceiveable Majestie that in prayer we approach unto; and on the other side, our owne vilenesse, indignity, and unworthinesse; that being truly humbled in the view both of the one and the other, our Prayers so seasoned, may both finde freer accesse to God, and returne with better successe to us.
kPlurimum interest inter barbaricam immanitatem, affect isque impotentes, qui faciant ut vel mortem impavidi perferant; & Martyrum modestissimam constantiam in se imbecillem, in Christo fortem. Cypriani nomine de duplic martyr.
lScilicet contemptum mortis in multis vi•eas. Sed placidum illud, ac mansuetum, illud humiliter sublime, & sublimiter humile nisi in Christi Martyribus non videmus. Ibid. Magnitudo cum mansuetudine. Senec. epist.
Use 3 Thirdly, this directly crosseth and controlleth that Popish conceit of Merit, properly so termed, of matter of worth and desert in Man. Non sum dignus; I am not worthy of ought; saith Jacob: andr it is the common and general note (as you have heard) of Gods Servants. Whereas our Romanists teach their followers to plead to God ⟨p. 270⟩for themselves, as the Jews did sometime for the Centurion to our Saviour;s Dignus est; Hee is worthy; he deserveth, that thou shouldest do this for him. tDignus es: Thou art worthy to receive honour and glory; sing the Saints of God to God. But, Digni sumus; We are worthy; do they sing, and teach theirs so to sing: We are worthy, that God should confer honour and glory on us: We deserve by our well-doing, not grace only, but glory too, even eternal glory: Andu much more than any temporal benefits and blessings whatsoever, that come far short of either.x They give all to God: these take all to themselves. There is on their parts nothing but indignity with the one; nothing but condignitie with the other. Jacob deemeth himself unworthy of ought; and they esteem themselvesy worthy of any thing. There was nothing that he could; and there is nothing but that they do, or can deserve it at Gods hands. He knoweth not how to requite what already he hath received: they are able not to requite it only, but to merit also much more. A strange presumption, whereby men dare arrogate and ascribe that unto themselves, that none of Gods holy ones, whose stories are recorded in Gods Word, ever did, or durst do.
Vse 3 Thirdly, this directly crosseth and controlleth that Popish conceit of Merit, properly so termed, of matter of worth and desert in Man. Non sum dignus; I am not worthy of ought; saith Iacob: andr it is the common and generall note (as you have heard) of Gods Servants. Whereas our Romanists teach their followers to plead to God ⟨p. 270⟩for themselves, as the Iewes did sometime for the Centurion to our Saviour;s Dignus est; Hee is worthy; he deserveth, that thou shouldest doe this for him. tDignus es: Thou art worthy to receive honour and glory; sing the Saints of God to God. But, Digni sumus; We are worthie; doe they sing, and teach theirs so to sing: We are worthie, that God should conferre honour and glory on us: Wee deserve by our well-doing, not grace onely, but glory too, even eternall glory: Andu much more than any temporall benefits and blessings whatsoever, that come farre short of either.x They give all to God: these take all to themselves. There is on their parts nothing but indignitie with the one; nothing but condignitie with the other. Iacob deemeth himselfe unworthy of ought; and they esteeme themselvesy worthy of any thing. There was nothing that he could; and there is nothing but that they doe, or can deserve it at Gods hands. He knoweth not how to requite what already he hath received: they are able not to requite it onely, but to merit also much more. A strange presumption, whereby men dare arrogate and ascribe that unto themselves, that none of Gods holy ones, whose stories are recorded in Gods Word, ever did, or durst doe.
uQuo modo Bellarm. ratiocinatur de Poenit. l. 2. c. 8. Si opera justorum eam vim habent, ut vitam aeternam verè & propriè mereantur; nullo modo negari potest, quin etiam efficacia esse possint ad satisfaciendum pro rea•u poenae temporalis: Siquidem longè majus est gloria aeterna, quam poenae temporalis remissio. Absurdum ergò quod Thom. sum. par. prima secundae q. 114 a. 3. c. 10. Vitam aeternam sub merito cadere; bona temporalia non cadere.
yWorthy of the Crown; worthy of the Kingdom; worthy of heaven; worthy of salvation; worthy of God himself; as meriting and deserving all this. Rhemists on 2 Thess. 1.5. and Apoc. 3.4.Worthy of the Crowne; worthie of the Kingdome; worthie of heaven; worthie of salvation; worthie of God himselfe; as meriting and deserving all this. Rhemists on 2 Thess. 1.5. and Apoc. 3.4.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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their presence when they appeare but in some glimpse onely of that their celestiall Glory, is wont to strike such terrour and astonishment into those to whom they appeare in that manner) yet when they cast their eyes on that most Glorious
iNusquam see melius deprehendit modus imperfectionis humanae, quam in speculo visionis divinae. Bernard. ad frair. de Mont. Dei.Nusquam se melius deprehendit modus imperfectionis humanae, quam in speculo visionis divinae. Bernard. ad frair. de Mont. Dei.
k[Greek or Hebrew]. Greg. Naz. de Sasim episc. Si vel terram despicimus medio die, vel intuemur quae aspectui nostro circum circa patent, validissima perspicacissimaque acie videmur nobis praediti: at ubi in Solem suspicimus atque arrectis oculis contemplamur, vis illa quae egregiè in terra valebat, tanto fulgore protinas constringitur & confunditur, ut fateri cogamur, illud nostrum in considerandis terrenis acumen, ubi ad Solem ventum est, meram esse hebetudinem. Idem in reputandis nobis contingit, &c. Calvin. Institut. l. 1. c. 1.〈non-Latin alphabet〉. Greg. Naz. de Sasim episc. Si vel terram despicimus medio die, vel intuemur quae aspectui nostro circum circa patent, validissima perspicacissimaque acie videmur nobis praediti: at ubi in Solem suspicimus atque arrectis oculis contemplamur, vis illa quae egregiè in terra valebat, tanto fulgore protinas constringitur & confunditur, ut fateri cogamur, illud nostrum in considerandis terrenis acumen, ubi ad Solem ventum est, meram esse hebetudinem. Idem in reputandis nobis contingit, &c. Calvin. Institut. l. 1. c. 1.
lPrimus, quo nullus prior. Gerson, consol. Theolog. imò, quo nullus pejor. August. de verb. Ap. 9. & 10. Nec hoc dixit mentiendi praecipitatione, sed aestimandi affectione. Qui enim perfectè examinando semetipsum intelligit, suo peccato nullius peccatum par esse existimat, quod non sicut suumintelligat. Bernard. ad Fratr. de Mont. Dei.
It is a strange thing, saith he, and yet as true as it is strange: God he sitteth aloft himselfe in Heaven: and yet
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the higher a man lifteth himselfe, the further he is from him; the lower a man stoopeth, the neerer he is to him. Wee have a very pregnant instance of it in the Pharisee and the Publican, by our Saviour propounded.
〈non-Latin alphabet〉. Chrysost. tom. 6. Orat. 83. Quanto quis humilior in se fuerit, tanto in Dei conspectu major erit. Superbus verò quo gloriosior inter homines fuerit, eo apud Deum despectior crit. August. de Temp. 2 13. & Greg. Moral. lib. 8. cap. 22.
bVidete magnummiraculum: Altus est Deus; erigis te, & fugit à te: inclinas te, & descendit ad te. Humilia de proximo respicit, ut attollat: superba de longe cognoscit, ut deprimat. August. de Temp. 175. Fulgent. de Ascens. Sed & eadem fere August. in Psal. 74. & de Divers. 36. & de Temp. 213. & in Joan. 10. & 15. Vis tibi propinquet? humilia te. Nam tanto erit à te altior, quantotu clatior. Idem in Psal. 137. Nescio que pacto familiarius semper humilitati propinquare solet divinitas. Bernard. ep. 42.Videte magnummiraculum: Altus est Deus; erigis te, & fugit à te: inclinas te, & descendit ad te. Humilia de proximo respicit, ut attollat: superba de longe cognoscit, ut deprimat. August. de Temp. 175. Fulgent. de Ascens. Sed & eadem fere August. in Psal. 74. & de Divers. 36. & de Temp. 213. & in Ioan. 10. & 15. Vis tibi propinquet? humilia te. Nam tanto erit à te altior, quantotu clatior. Idem in Psal. 137. Nescio que pacto familiarius semper humilitati propinquare solet divinitas. Bernard. ep. 42.
dPharisaeus contempsit de longinquo stantem, cui Deus confitenti propinquabat. Pharisaeus de propinquo stabat; sed Deus ad illum de propinquo non stabat. Publicanus de longinquo stabat: sed Deus ad illum de long. non stabat. August. in Psal. 31. Publ. de long. stabat, & Deo tamen propinquabat. Publ. de long. stabat: sed Dominus illum de propinquo attendebat. Idem de verb. Dom. 36.
eLuk. 18.14. Ille laudabitior, qui humilior, & justior, qui dejectior. Ambros. de poenit. lib. 2. cap. 10. [Greek or Hebrew]. Basil. Sell. hom. 34.Luk. 18.14. Ille laudabitior, qui humilior, & justior, qui dejectior. Ambros. de poenit. lib. 2. cap. 10. 〈non-Latin alphabet〉. Basil. Sel. hom. 34.
gEsa. 57.15. Quid miramur magnum in angusto habitare? magis in minimis habitat. Ideò altus habitat in humili, ut exaltet humitem. August de divers. 36.
iPatet ex antithesi, Prov. 3.34, 35. unde Apostoli sumpserunt. Videantur Mercer. & Piscat. in Prov. sed & omnium plenissime reverendus soccer meus Catol. Pinner serm: in 1 Pet. 2.17.Patet ex antithesi, Prov. 3.34, 35. unde Apostoli sumpserunt. Videantur Mercer. & Piscat. in Prov. sed & omnium plenissime reverendus socer meus Catol. Pinner serm: in 1 Pet. 2.17.
kExcelsa siccantur: depressa rigantur. August. de verb. Ap. 2. & Bernard. de Temp. 47.
m[Greek or Hebrew]. Greg. Naz. de Eutax. Non est periculum quantumcunque te humilies, quantumcunque reputes minorem quàm sis. Est autem grande malum, horrendumque periculum, si vel modico plus vero te extollas. Bern. in Cant. 23.〈non-Latin alphabet〉. Greg. Naz. de Eutax. Non est periculum quantumcunque te humilies, quantumcunque reputes minorem quàm sis. Est autem grande malum, horrendumque periculum, si vel modico plus vero te extollas. Bern. in Cant. 23.
Gen. 27.12
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qOmnino siquidem oportet nos orationis tempore curiamintrare coelestem, in qua Rex regum stellato sedet solio, circundante innumerabili & ineffabili beatorum spirituum exercitu. Quanta ergò cum reverentia, quanto timore, quanta illuc humilitate accedere debet è palude sua procedens & repens vitis ranuncula? Bern. de divers. 25.
