Title page, The Christian mans care A sermon on Matth. 6. 33. Together with a short… (Thomas Gataker, 1624) | AskReformation
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The Christian mans care A sermon on Matth. 6. 33. Together with a short…
The Christian mans care A sermon on Matth. 6. 33. Together with a short catechism for the simpler sort. By Thomas Gataker, B. of D. and pastor of Rotherhith.The Christian mans care A sermon on Matth. 6. 33. Together with a short catechisme for the simpler sort. By Thomas Gataker, B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1624London: printed by Iohn Haviland for Fulke Clifton, 1624
[12], 53, [7] p. · 15k words · STC 11654 · ESTC S102885
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.
Beloved in Christ Jesus; that which was preached sometime at the request of the one of you, unto aa solemn Assembly, whereof he then was Chief, is now further presented jointly to you both▪ (and well to you both, by ba double bond, as well of Nature as Grace, Brethren) together with the rest of yours, as all Branches of one ⟨image 3⟩Stock, through Gods gracious provision, neither far severed in abode, and combined sweetly in the holy band of true Love. The main subject Matter of it is nothing in effect, but a Motive or incitement unto that, which it standeth us all upon, in the first place, and with our best care and endeavour, as well to seek after, as to seek into: To seek into, that we may know it, and learn it; to seek after, that we may be possessed and seized of it. Since it is that alone wherein cMans Happiness wholly consisteth: and it is dnot the bare notice of it, but the owning and enjoying of it, that can make men truly and eternally happy. That we may therefore know and understand what it is, wherein it consisteth, and by what means it may be attained (And *till we be thus acquainted with it, we can never come to be possessed of it) we must make diligent esearch and enquiry into Gods Word. for it is that alone that can ffully and ginfallibly inform us of it: Other ⟨image 3⟩writings only so far forth as they are drawn out of it, agree with it, and are grounded thereupon. This Word therefore ought to be hthe constant Matter of our daily Meditation; (as containing the fundamental Laws and Constitutions of the Kingdom here propounded; together with the Conditions and Capitulations required on the part of all those that are to partake in it, and the royal Privileges and Prerogatives annexed thereunto;) if we desire or expect ever to have part and portion therein. But because ino Art is easily without a Teacher attained▪ and, in this more specially, all koutward teaching without the inward is uneffectuall: As lall holy helps are to be used, the mpublic Ministry especially to be diligently frequented; (n the Church is othe place wherein he ordinarily teacheth, who hath phis School on earth, though qhis Chair in Heaven:)
BEloved in Christ Iesus; that which was preached sometime at the request of the one of you, unto aa solemne Assembly, whereof he then was Chiefe, is now further presented joyntly to you both▪ (and well to you both, by ba double bond, as well of Nature as Grace, Brethren) together with the rest of yours, as all Branches of one ⟨image 3⟩Stocke, through Gods gracious provision, neither farre severed in aboad, and combined sweetly in the holy band of true Love. The maine subject Matter of it is nothing in effect, but a Motive or incitement unto that, which it standeth us all upon, in the first place, and with our best care and endevour, as well to seeke after, as to seeke into: To seeke into, that wee may know it, and learne it; to seeke after, that we may be possessed and seized of it. Since it is that alone wherein cMans Happinesse wholly consisteth: and it is dnot the bare notice of it, but the owning and enjoying of it, that can make men truly and eternally happie. That we may therefore know and understand what it is, wherin it consisteth, and by what means it may be attaineds (And *till wee bee thus acquainted with it, wee can never come to be possessed of it) we must make diligent esearch and enquirie into Gods Word. for it is that alone that can ffully and ginfallibly informe us of it: Other ⟨image 3⟩writings only so farre forth as they are drawne out of it, agree with it, and are grounded thereupon. This Word therefore ought to be hthe constant Matter of our daily Meditation; (as containing the fundamentall Lawes and Constitutions of the Kingdom here propounded; together with the Conditions and Capitulations required on the part of all those that are to partake in it, and the roiall Priviledges and Prerogatives annexed thereunto;) if we desire or expect ever to have part and portion therein. But because
aA meeting of the Worshipful Company of Skinners.A meeting of the Worshipfull Cōpany of Skinners.
b[Greek or Hebrew]. Chrysost. in Rom. hom. 19 Fra•res in seculo; fratres in D•••ino; quae posterior major est et melior fraternitas: uti Author Ambr. nom. Serm. 9. & 79. Aug. de verb. Apost 25. & Max. de divers. 4.〈non-Latin alphabet〉. Chrysost. in Rom. hom. 19 Fra•res in seculo; fratres in D•••ino; quae posterior major est et melior fraternitas: uti Autor Ambr. nom. Serm. 9. & 79. Aug. de verb. Apost 25. & Max. de divers. 4.
dAliud est divitias multas nose, & aliud possidere: nec notitia divitem facit, sed possessio, Ber. in Cant. 23.Aliud est divitias multas nosse, & aliud possidere: nec notitia divitem facit, sed possessio, Ber. in Cant. 23.
f2 Tim. 3.16, 17. In •js quae aper•è posita sunt in scripturis, inveniuntur illa omnia, quae continent fidē moresque viendi, Aug. Doct. Christ. l. 2. c. 9.
so earnest prayer is to be used for a blessing from God on all such our courses and endeavours either public or private, that he will be pleased ⟨image 4⟩with his good Spirit to second and assist his own Ordinances, that thereby rthe eyes of our minds may be opened, & sour understandings so enlightened, that we may be able in some due measure to see and discern this estate what it is, and to conceive & apprehend the Mysteries appertaining unto it. Again, because it will little avail us to know it, unless we have our share in it▪ to be well seen in the Statutes & Ordinan••• of it, unless we have part in the Immunities and Royalties that are therein to be enjoyed: (It is but a double misery for a man to know what is to be had, if he have it not himself:) Our next endeavour therefore must be (for the effecting whereof also tthe assistance of Gods Spirit is humbly and instantly to be craved) to have that which we have learned, or do learn, out of Gods word, concerning this Royal & blessed estate, to be effectually uwrought into us: (and indeed till it be so wrought into us, it is 5never truly, soundly, or effectually learned of us:) That is, we must strive & labour to have true faith, repentance, and other spiritual ⟨image 4⟩graces surely ysettled in our souls; whereby we may both have a right and title to this Kingdom, and be in some good sort and measure also possessed & seized of it. The rather since that zafter this life none shall partake in it, but those only that in some degree or other were possessed of it, while they lived here. As it is with us therefore in regard of worldly possessions; so should it be in regard of this heavenly Inheritance. For worldly possessions, we will get, if we can, a title to them; when we have it, we will be sure that our title be good, and use all means to make it sure: and when we have so done, we are not yet then at rest neither; we cannot be quiet, till we be seized and possessed of it, yea till we be in an absolute, quiet, & peaceable possession, not of some part of it, but of the whole. In like manner should it be with us for this aheavenly Inheritance: we must first labour to get a bright and title unto it: which by cfaith must be procured: for it is that alone on our part, that by dJustification & free eAdoption giveth us a title thereunto. In the next place we ⟨image 5⟩must endeavour to get some fgood assurance that this our title to it is good:
so earnest praier is to be used for a blessing from God on all such our courses and endevours either publike or private, that he will be pleased ⟨image 4⟩with his good Spirit to second and assist his owne Ordinances, that thereby rthe eyes of our minds may be opened, & sour understandings so illightened, that we may be able in some due measure to see and discerne this estate what it is, and to conceive & apprehend the Mysteries appertaining unto it. Again, because it will little availe us to know it, unlesse we have our share in it▪ to be wel seene in the Statutes & Ordinan••• of it, unlesse we have part in the Immunities and Roialties that are therin to be enjoyed: (It is but a double misery for a man to know what is to be had, if he have it not himselfe:) Our next endevour therefore must be (for the effecting whereof also tthe assistance of Gods Spirit is humbly and instantly to be craved) to have that which we have learned, or do learne, out of Gods word, concerning this Roiall & blessed estate, to be effectually uwrought into us: (and indeed till it be so wrought into us, it is 5never truly, soūdly, or effectually learned of us:) That is, we must strive & labour to have true faith, repentance, and other spirituall ⟨image 4⟩graces surely ysetled in our soules; wherby we may both have a right and title to this Kingdome, and be in some good sort and measure also possessed & seized of it. The rather since that zafter this life none shall partake in it, but those only that in some d•gree or other were possessed of it, while they lived here. As it is with us therefore in regard of worldly possessions; so should it be in regard of this heavenly Inheritance. For worldly possessions, we wil get, if we can, a title to them; when we have it, we will be sure that our title be good, and use all meanes to make it sure: and when we have so done, we are not yet then at rest neither; wee cannot bee quiet, till we be seized and possessed of it, yea til we be in an absolute, quiet, & peaceable possession, not of some part of it, but of the whole. In like manner should it be with us for this
that which must by the gtrial of our faith be effected▪ For h(to omit, that by seeming titles many oft are deluded) though our title to it be never so good, yet we may not be aware of it, and so miss may we of much comfort, until we have taken some due trial of it. And lastly, we must strive and contend to get our selves more and more possessed of it: which must be done iby the kexercise & lgrowth of our faith, and other the graces of God in us, and by ma constant usage of all good means whereby the same may be nnourished, ocorroborated, & pincreased. For qthe more spiritual grace spreadeth & groweth powerful in us, the more ground get we of our corrupt nature: And rthe more conquest we make of this our inward corruption, the further proceed we in possession of this our sheavenly Inheritance. Now because so long as we live here in tan estate of Imperfection, (for uno perfection is to be had, or to be hoped for of us while we are here) we can never fully be acquainted ⟨image 5⟩with the Rules and Rights of this Kingdom, or the parts and parcels of this Inheritance: For so long as *we know these, as oall other things, but in part, pwe cannot but of some part of them remain ignorant still: Nor can we attain to such a full and plenary assurance of our right to it, but that some doubt & scruple about it will be sometime troubling us: For since that as our other parts, so qour faith also is imperfect; and our notice of it as weak ordinarily, as our faith it self is; & that where faith is so imperfect, there must needs be some rinfidelity more or less mixed with it; it can hardly be avoided but that some *wavering should be: especially considering that we have to deal with a most wily Adversary, that is wont oft to be questioning of this our right & title, & by many subtle quirks, and fallacies, & colourable pretences, endeavouring to shake this our assurance: And much less can we attain to any full and absolute; (while but sin part as yet we are sanctified, & but tin hope only glorified;) yea or quiet and peaceable possession of it▪uthe enemy being & abiding ⟨image 6⟩yet within our gates, & xdaily working our disturbance:
that which must by the gtriall of our faith be effected▪ For h(to omit, that by seeming titles many oft are deluded) though our title to it be never so good, yet we may not be aware of it, and so misse may wee of much comfort, until we have taken some due triall of it. And lastly, we must strive and contend to get our selves more and more possessed of it: which must be done iby the kexercise & lgrowth of our faith, and other the graces of God in us, and by ma constant usage of all good means wherby the same may be nnourished, ocorroborated, & pencreased. For qthe more spirituall grace spreadeth & groweth powerful in us, the more ground get we of our corrupt nature: And rthe more cōquest we make of this our inward corruption, the further proceed wee in possession of this our sheavenly Inheritance. Now because so long as wee live here in tan estate of Imperfection, (for uno perfection is to be had, or to be hoped for of us while we are here) we can never fully be acquainted ⟨image 5⟩with the Rules and Rights of this Kingdome, or the parts and parcels of this Inheritance: For so long as
For this cause therefore, and in regard hereof, is our Seeking of this Kingdom, not to be practised for a spurt, or taken up for some time, & then to be let fall and laid down again, as if no further need were of it, but ylast it must, and continue zso long as this life lasteth. Still asearching we must be into it, that we may bgrow better acquainted with it: and still cstrengthening our assurance, that we may take dfaster hold of it: and still striving to egrow in grace, that we may fget further possession of it: And a principal part must it be of our daily Prayer, that gThis Kingdom may come; that not only it may hcome into us to take possession of us, but that iwe may come at length also to a full fruition of it, kattaining to the lend of our faith, and hope, and sanctification, the eternal msalvation of our souls and nbodies. This is the course that in this discourse you are incited unto; which I doubt not but that you have also made both an happy entrance into, yea and good progress in ⟨image 6⟩already; yet if any spur may be found therein, that may help to prick you on (or any of you, or any other that have more need than you) to a more eager opursuing, putting on, and pressing hard (with the Apostle) to the mark-ward, for the prize of the high calling of God in Christ Jesus; or if any rub may thereby be removed, that either hath been, or hereafter may be cast into your way, either by the World, or pthe Prince of it, or any homebred confederate of his, whereby you might be (as the people were by qAmasa's corps) either stayed, or turned aside, or disheartened, or slacked in this your religious course; a plentiful recompense I shall esteem it of my pains therein taken, and I beseech God to that purpose to give his blessing thereupon. I have unto the Sermon annexed a short Catechetical Sum, which may help, though not your selves, being now past such helps, yet your younger ones, that are rnot past the breast yet, (for which sort in mine own Family at first I contrived it;) in the enquiry after, and discovery of ⟨image 7⟩the way to this Kingdom▪ wherein from the grounds of sacred Scripture is briefly declared, how at first we were spossessed of it▪ how we came to be tdeprived of it, and by what means we may be urestored again to it: As also it may help to fit and prepare them for the participation of the Sacrament of the Lords Supper.
For this cause therfore, and in regard hereof, is our Seeking of this Kingdome, not to be practised for a spurt, or taken up for some time, & then to be let fall and laid downe againe, as if no further need were of it, but ylast it must, and continue zso long as this life lasteth. Still asearching we must be into it, that we may bgrow better acquainted with it: and still cstrengthning our assurance, that we may take dfaster hold of it: and still striving to egrow in grace, that we may fget further possession of it: And a principall part must it be of our daily Prayer, that gThis Kingdome may come; that not only it may hcome into us to take possession of us, but that iwe may come at length also to a full fruition of it, kattaining to the lend of our faith, and hope, and sanctification, the eternall msalvation of our soules and nbodies. This is the course that in this discourse you are encited unto; which I doubt not but that you have also made both an happie entrance into, yea and good progresse in ⟨image 6⟩already; yet if any spurre may be found therein, that may helpe to pricke you on (or any of you, or any other that have more need than you) to a more eager
hLuk. 17.21. Ut in nos veniat, Ambr. Dion. de Sacr. l. 5. c. 4. Et in nobis maneat, Tertull. ad Marc. l. •.Luk. 17.21. Vt in nos veniat, Ambr. Dion. de Sacr. l. 5. c. 4. Et in nobis maneat, Tertull. ad Marc. l. •.
iMatth. 25.34. Ne forte veniat, & nobis nō veniat. Multis enim non est obventurum, quod est tamen venturum, Aug. hom. 42.
2 Tim. 3.16, 17. In •js quae aper•è posita sunt in scripturis, inveniuntur illa omnia, quae continent fidē moresque vi•ēdi, Aug. Doct. Christ. l. 2. c. 9.
gJoh. 17.17. Jam. 1.1•. 2 Pet. 1.19. Ego solis Scripturarum libris Canonicis didici hum • honorem timoremque deferre, ut nullum •orum Autorē s•ribendo aliquid erase firmissim• credā. Alios autem ita lego, ut quantalibet sanctitate doctrinaque praepolleant, non ideò verum putem, quia ipsi ita senserunt, sed quia mihi vel per illos autores Canon•cos, vel probabili ratione, quod a vero non abhorreat, pers••dere potuer•nt, Aug. epist. 19. & apud Grat. dist. •.Ioh. 17.17. Iam. 1.1•. 2 Pet. 1.19. Ego solis Scripturarum libris Canonicis didici hū • honorem timoremque deferre, ut nullum •orum Autorē s•ribendo aliquid errasse firmissim• credā. Alios autem ita lego, ut quantalibet sanctitate doctrinaque praepolleant, non ideò verum putem, quia ipsi ita senserunt, sed quia mihi vel per illos autores Canon•cos, vel probabili ratione, quod a vero non abhorreat, pers••dere potuer•nt, Aug. epist. 19. & apud Grat. dist. •.
iAr• […] a•sque Magistro discitur, Hieron. ad Rustic.Ar•〈…〉 a•sque Magistro discitur, Hieron. ad Rustic.
k1 Cor. 3.7. 1 Joh. 2.20, 27. Spiritus Sanctus necesse est operetur intrinsecus, ut valeat medicina quae adhib•tur extrinse•us, August. in 1 Joan. •r. 3. Meliusque dicit & d•cet, qui intus habitat, quam qui foris clamat, Idem in Joan. tr. 3. Nolite putare quenquam hominē quicquā discere ab homine. Sonus verborum nostrorū aures percutit; Magister qui docet, intus est. Inanisque •it strepitus sermonis nostri, nisi qui doceat, intus sit, Idem ubi sup. [Greek or Hebrew]. Plut. de Socr. daem.1 Cor. 3.7. 1 Ioh. 2.20, 27. Spiritus Sanctus necesse est operetur intrinsecꝰ, ut valeat medicina quae adhib•tur extrinse•us, August. in 1 Ioan. •r. 3. Meliusque dicit & d•cet, qui intus habitat, quam qui foris clamat, Idem in Ioan. tr. 3. Nolite putare quenquam hominē quicquā discere ab homine. Sonus verborum nostrorū aures percutit; Magister qui docet, intus est. Inanisque •it strepitus sermonis nostri, nisi qui doceat, intus sit, Idem ubi sup. 〈non-Latin alphabet〉. Plut. de Socr. daem.
oChristi docenti• Auditorium, B•rn. in Cant. 23. 2 Cor. 13.3.
pMagister unus qui corda docet, […] •abet in […], c• thedram in coelis, August. in 1 Joan. 3. & de divers. 12. & 41. & de Sanct. 23.Magister unꝰ qui corda docet, 〈…〉•abet in 〈…〉, c• thedram in coelis, August. in 1 Ioan. 3. & de divers. 12. & 41. & de Sanct. 23.
we cannot but of some part of them remain ignorant still: Nor can we attain to such a full and plenary assurāce of our right to it, but that some doubt & scruple about it wil be somtime troubling us: For since that as our other parts, so
our faith also is imperfect; and our notice of it as weake ordinarily, as our faith it selfe is; & that where faith is so imperfect, there must needs be some
wavering should be: especially cōsidering that we have to deal with a most wily Adversary, that is wont oft to be questioning of this our right & title, & by many subtil quirkes, and fallacies, & colourable pretences, endevouring to shake this our assurance: And much lesse can we attaine to any full and absolute; (while but
rMark. 9.24. Idem simul, qui nondum perfecte crediderat, & credebat, & incredulus erat, Greg. in Ezech▪ 15.Mark. 9.24. Idem simul, qui nondum perfecte crediderat, & credebat, & incredulꝰ erat, Greg. in Ezech▪ 15.
*Fides vera cum dubietatis aura, Idem Mor. l. 10. c. 8.
pursuing, putting on, and pressing hard (with the Apostle) to the marke-ward, for the prize of the high calling of God in Christ Iesus; or if any rub may thereby be removed, that either hath beene, or hereafter may be cast into your way, either by the World, or
Amasaes corps) either stayed, or turned aside, or disheartned, or slacked in this your religious course; a plentifull recompence I shall esteeme it of my paines therein taken, and I beseech God to that purpose to give his blessing thereupon. I have unto the Sermon annexed a short Catecheticall Summe, which may helpe, though not your selves, being now past such helpes, yet your younger ones, that are
