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.
1For first, fThe better part justly claimeth the ⟨p. 35⟩principal care, and to be provided for in the first place. Other things concern our bodies; these our soul and its well-fare. And as our Saviour saith, gThe Body is better than raiment: so hthe Soul is better than the Body. Besides that, The Soul may do well without the Body; but the Body cannot do well without the Soul. Our ifirst and principal care therefore should be for our soul, and those things that concern it; and for these therefore in the first place, because they principally concern it.
1For first, fThe better part justly claimeth the ⟨p. 35⟩principall care, and to be provided for in the first place. Other things concerne our bodies; these our soule and its wel-fare. And as our Saviour saith, gThe Bodie is better than raiment: so
first and principall care therefore should be for our soule, and those things that concerne it; and for these therefore in the first place, because they principally concerne it.
1Reason 1.
fMerito poscit studia majora pars melior, Euc••r. ad Va••r. Prior pars […]. Ut qu• […] prior est, non •it con•ideratione posterior, Ibidem.Merito poscit studia majora pars melior, Euc••r. ad Va••r. Prior pars 〈…〉. Vt qu•〈…〉 prior est, non •it con•ideratione post•ri•r, Ibidem.
h[Greek or Hebrew], Plut. cont. Epic. [Greek or Hebrew], Idem de Tranq. [Greek or Hebrew], Aristot. Polit. l. 7. c. 1. Nostri melior pars animus est, Sen. quaest. Nat. [Greek or Hebrew]. Greg. Naz. ad Cledon. 1. [Greek or Hebrew], Idem de Nupt. [Greek or Hebrew], Post Euripid. Idē in I••. 1. [Greek or Hebrew], Idem Apolog.〈non-Latin alphabet〉, Plut. cont. Epic. 〈non-Latin alphabet〉, Idem de Tranq. 〈non-Latin alphabet〉, Aristot. Polit. l. 7. c. 1. Nostri melior pars animꝰ est, Sen. quaest. Nat. 〈non-Latin alphabet〉. Greg. Naz. ad Cledon. 1. 〈non-Latin alphabet〉, Idem de Nupt. 〈non-Latin alphabet〉, Post Euripid. Idē in I••. 1. 〈non-Latin alphabet〉, Idem Apolog.
Secondly, kThings eternal should be preferred before things temporal. lWhile we look, 3saith the Apostle, not on the things that are seen, but on the things that are not seen. For the things that are seen, are temporal; but the things that are not seen, are eternal. And, mLabour, saith our Saviour, not for the meat that perisheth, but for *the meat that endureth unto life eternal. But nall other things are temporal and transitory; othese only that our Saviour inciteth hereunto, are eternal. And what comparison then between the one and the other?
Secondly, kThings eternall should be preferred before things temporall. lWhile we looke, 3saith the Apostle, not on the things that are seene, but on the things that are not seene. For the things that are seene, are temporall; but the things that are not seene, are eternall. And, mLabour, saith our Saviour, not for the meat that perisheth, but for *the meat that endureth unto life eternall. But nall other things are temporall and transitorie; othese only that our Saviour enciteth hereunto, are eternall. And what comparison then betweene the one and the other?
*[Greek or Hebrew], Plut.〈non-Latin alphabet〉, Plut.
n[Greek or Hebrew], Euripid. M••talium m•rtalis est foelicitas. Mortal• est omn• mortali•m▪ bonum. Metrodorus d••is loquit•r bo•• ad qu• concurritur, Sen. epist. 98.〈non-Latin alphabet〉, Euripid. M••talium m•rtalis est foelicitas. Mortal• est omn• mortali•m▪ bonum. Metrodorus d• is loquitr bo ad qu concurritur, Sen. epist. 98.
Thirdly, pThings necessary ought to be preferred to the first place. 2But these are the only necessary things. qThere is but one thing necessary; saith our Saviour to Martha. Which rone thing ⟨p. 36⟩therefore only David desired; and Paul made his smain aim, counting all but as dross and trash unto it: to wit, this Kingdom, and the Righteousness of it. The old Proverb here holdeth, tEither a King, or a Caitiff. The greatest King in the world, if he miss of this Kingdom, is as miserable a wretch as may be.
Thirdly, pThings necessarie ought to be preferred to the first place. 2But these are the only necessary things. qThere is but one thing necessary; saith our Saviour to Martha. Which rone thing ⟨p. 36⟩therefore only David desired; and Paul made his smaine aime, counting all but as drosse and trash unto it: to wit, this Kingdome, and the Righteousnesse of it. The old Proverb here holdeth, tEither a King, or a Caitiffe. The greatest King in the world, if he misse of this Kingdome, is as miserable a wretch as may be.
pSupe••ac•• n•cessarijs pos•ponend• s•nt, Sen. epist. 49. & 109.
tAut Caesar, aut nullus, [Greek or Hebrew], Gregor. Naz. in Pentecost. Omnis homo aut est cum Christo regnaturus, aut con diabolo cruciandus, Aug. de Temp. 85.Aut Caesar, aut nullus, 〈non-Latin alphabet〉, Gregor. Naz. in Pentecost. Omnis homo aut est cum Christo regnaturus, aut cū diabolo cruciandus, Aug. de Temp. 85.
Fourthly, uIt is a most unworthy thing to deal so with God, 2as no man would endure to be dealt with. We will serve God, forsooth: but when? when we are now good for nought. When we have served our selves of the world, and satisfied our own lusts, are glutted with the one, and have surfeited of the other, and are unfit and unable any longer to follow either; xwhen we are scarce able to turn our withered bodies, and wearied bones in our bed, then will we offer and tender our service to God. yOffer it to thy Prince, saith the Prophet; and see if he will accept of it. Yea make proffer of thy self then, say I, to any mean man. And it is an unworthy usage of God, for a man to offer that unto God, that any man would think scorn of.
Fourthly, uIt is a most unworthy thing to deale so with God, 2as no man would endure to bee dealt with. We will serve God, forsooth: but when? when we are now good for nought. When we have served our selves of the world, and satisfied our owne lusts, are glutted with the one, and have surfetted of the other, and are unfit and unable any longer to follow either; xwhen we are scarce able to turne our withered bodies, and wearied bones in our bed, then will wee offer and tender our service to God. yOffer it to thy Prince, saith the Prophet; and see if he will accept of it. Yea make proffer of thy selfe then, say I, to any meane man. And it is an unworthy usage of God, for a man to offer that unto God, that any man would thinke scorne of.
uIndignum est dare Deo, quod dedignatur homo, Hier. in Malac. 1. Grat. Decret. Dist. 49., c. 3.
2Reason 4.
x—Postquam lapidosa cheragra Fregere articulos, veteris ramalia fagi, Pers. Sat. 5. Cum omnibus membris extorti & fracti, ne in lectulo quidem queant nisi ab alijs moveri; uti de Domitio Tullo, Plin. epist. 18. lib. 8.—Postquam lapidosa cheragra Fregere articulos, veteris ramalia fagi, Pers. Sat. 5. Cum omnibus mēbris extorti & fracti, ne in lectulo quidem queant nisi ab alijs moveri; uti de Domitio Tullo, Plin. epist. 18. lib. 8.
yMalac. 1.8. Non pudet te reliquias vitae tibi reservare, & id solum tempus bonae menti destinare, quod in nullam rem conferri possit? Sen. de Brev. Vit. c. 4.
Fifthly, aAll mans life is little enough, were it never so long, as for the learning, so for the attaining of these things.2 And bwe have no surety of any time, no not of an hour. cMy times, ⟨p. 37⟩saith David, are in thine hands. Our times are in Gods hands, who das he hath promised pardon, saith Augustine, upon our repentance, so he hath not promised us, so much as an hour for repentance. And when ehe hath given men space, but they have no grace to turn, it is a just thing with him fto deny them further time for turning. gIt is a fond thing therefore to let go and lose the time that we have, in hope of, and building upon that that we may never have; to let that go that is in our own hand, relying upon that that is in another's hand.9
Fiftly, aAll mans life is little enough, were it never so long, as for the learning, so for the attaining of these things.2 And bwe have no suretie of any time, no not of an houre. cMy times, ⟨p. 37⟩saith David, are in thine hands. Our times are in Gods hands, who das he hath promised pardon, saith Augustine, upon our repentance, so hee hath not promised us, so much as an houre for repentance. And when ehee hath given men space, but they have no grace to turne, it is a just thing with him fto deny them further time for turning. gIt is a fond thing therefore to let goe and lose the time that we have, in hope of, and building upon that that wee may never have; to let that goe that is in our owne hand, relying upon that that is in anothers hand.9
aNon omnis ••as ad perdiscendum sat est. Plaut. Truc. 1.1. Nullum non tā magnis rebus tempus a•gustū est, Sen. q. Nat. l. 3. Non cū vacaveris, philosophandum est: Omnia alia negligenda, ut huic assideamus, cui nullum tempu• satis magnum est, etiamsi à pueritia usque ad longiss••os humani aevi terminos vita protenditur, Idē ep. 72.Non omnis ••as ad perdiscendum sat est. Plaut. Truc. 1.1. Nullum non tā magnis re•ꝰ tēpus a•gustū est, Sen. q. Nat. l. 3. Non cū vacaveris, philosophandum est: Omnia alia negligenda, ut huic assideamus, cui nullum tēpu• satis magnum est, etiamsi à pueritia usque ad longiss••os humani aevi terminos vita protēditur, Idē ep. 72.
2Reason 5.
b[Greek or Hebrew]; Epicu•. Stob. c. 16. Nihil in diem, nihil in horam permittitur, Sen. ad Marc. c. 10. Nihil ne in totum quidem diem certum est, Idem ad Poly•. c. 29▪〈non-Latin alphabet〉; Epicu•. Stob. c. 16. Nihil in diem, nihil in horam permittitur, Sen. ad Marc. c. 10. Nihil ne in totum quidem diem certum est, Idem ad Poly•. c. 29▪
Sixthly, hThe longer we defer it, the more unfit shall we find our selves for it. iHe that is not fit for it to day, will be more unfit for it to morrow. kContinuance in sinning hardeneth in sin, and breedeth a brawniness in the Soul: while Nature, and Custom, la second Nature, concurring together, mproduce an irrecoverableness in evil.
Sixtly, hThe longer we defer it, the more unfit shall we finde our selves for it. iHe that is not fit for it to day, will be more unfit for it to morrow. kContinuance in sinning hardeneth in sinne, and breedeth a brawninesse in the Soule: while Nature, and Custome, la second Nature, concurring together, mproduce an irrecoverablenesse in evill.
hDurus valdè, imò potius, quod molestius est, valdè mollis capitur, consuetudine mala & diutina fractus, qui vitij• simul & emarc••t & induruit, Sen. ep. 112.
iQui non est hodiè cras minus aptus erit, Ovid. Remed. l. 1.
kConsuetudo peccandi tollit sensum peccati, Bern. de Cons. c. 4.
l[Greek or Hebrew], Arist. Eth. Mag. l. 2. •. 6. Consuetudo altera natura, Cic. Fin. l. 5. Ber. de Divers. 14.〈non-Latin alphabet〉, Arist. Eth. Mag. l. 2. •. 6. Cōsuetudo altera natura, Cic. Fin. l. 5. Ber. de Divers. 14.
mJer. 13.23. Natura & consuetudo robustissimam faciunt & invictissimam cupiditatem, Aug. ad Simpl. l. 1. q. 1. Ex voluntate perversa facta est libido; & dum servitur libidinū facta est consuetudo: & dum consuetudini non resistitur, facta est necessitas. Idē Conf. l. 8. c. 5. Inveterata in nobis malorū omnium labe, aliter jam nō vitiosi esse nō possumus, nisi ut omnino nō simus, Salv. de Prov. l. 6. L•ngo quod usu in pejus usque induruit, multo facilius fregeris quā flexeris, Buch. Bapt.Ier. 13.23. Natura & consuetudo robustissimam faciunt & invictissimam cupiditatem, Aug. ad Simpl. l. 1. q. 1. Ex voluntate perversa facta est libido; & dum servitur libidinū facta est consuetudo: & dum consuetudini non resistitur, facta est necessitas. Idē Conf. l. 8. c. 5. Inveterata in nobis malorū omnium labe, aliter jā nō vitiosi esse nō possumꝰ, nisi ut omnino nō simꝰ, Salv. de Prov. l. 6. L•ngo quod usu in pejus usque induruit, multo facilius fregeris quā flexeris, Buch. Bapt.
Seventhly, this Righteousness should be sought in the first place,1 because nNothing ⟨p. 38⟩whatsoever, though never so good, either is good, or can do good without it. Yea the better and the more excellent any thing is, the worse it is, if it be not joined with it.
Seventhly, this Righteousnesse should bee sought in the first place,1 because nNothing ⟨p. 38⟩whatsoever, though never so good, either is good, or can doe good without it. Yea the better and the more excellent any thing is, the worse it is, if it be not joyned with it.
1Reason 7.
n[Greek or Hebrew], Arist. Eth. Nicō. l. 5. c. 1. & Mag. l. 1. c. 34. et Eudem. l. 4. c. 1. [Greek or Hebrew], Plato de Rep. l. 4. Justitia instar sanitatis est, sine qu• nihil quicquā juvat. Sine justitia nihil valet, Cic. Offic. l. 2. nihil potest esse laud•bile, Ib. l. 1. Domina siquidē est omniū et regina virtutū, Ibid. l. 3.〈non-Latin alphabet〉, Arist. Eth. Nicō. l. 5. c. 1. & Mag. l. 1. c. 34. et Eudem. l. 4. c. 1. 〈non-Latin alphabet〉, Plato de Rep. l. 4. Iustitia instar sanitatis est, sine qu• nihil quicquā juvat. Sine justitia nihil valet, Cic. Offic. l. 2. nihil potest esse laud•bile, Ib. l. 1. Domina siquidē est omniū et regina virtutū, Ibid. l. 3.
What is better than government? the very oLife of a State. Yet if the Sceptre be not swayed aright; if it rule not according to justice and right; Regiment without righteousness degenerateth, and turneth into Tyranny; it is but pRobbery with authority. For the main qend of government is for the execution and enjoyment of justice: and without it therefore government is no better than plain rrobbery; yea it is in some respect sworse than it.
What is better than government? the verie oLife of a State. Yet if the Scepter be not swaied aright; if it rule not according to justice and right; Regiment without righteousnesse degenerateth, and turneth into Tyrannie; it is but pRobberie with authoritie. For the maine qend of government is for the execution and enjoyment of justice: and without it therefore government is no better than plaine rrobberie; yea it is in some respect sworse than it.
oSin• imperio nec domus ulla, nec civitas, nec g•ns, nec hominū universum genus stare, nec rerum natura omnis, nec ips• mundu• potest, Cic. de leg. l. 3. Istud est vinculum, per quod Respub. co••ret: ille spiritus vitalis, quē tot millia trahunt: nihil ipsa per se futura nisi onus & praeda, s• mens illa imperij •ubtra•atur, Senec. de Clem. l. 1. c. 4.Sin• imperio nec domus ulla, nec civitas, nec g•ns, nec hominū universum genus stare, nec rerum natura omnis, nec ips• mundu• potest, Cic. de leg. l. 3. Istud est vinculum, per quod Respub. co••ret: ille spiritus vitalis, quē tot millia trahunt: nihil ipsa per se futura nisi onus & praeda, s• mens illa imperij •ubtra•atur, Senec. de Clem. l. 1. c. 4.
pJudex injustus latro cum privilegio est. Sicut medicus imperit•, homicida. Column. lib. 1. Judex locusta civitatis est malus, Scalig. A•e.Iudex injustus latro cum privilegio est. Sicut medicus imperit•, homicida. Colum. lib. 1. Iudex locusta civitatis est malus, Scalig. A•e.
qFruendae justitiae causa reges constituti sunt, Cic. Offic. l. 2. Judex iniq••s & ••trone p•jar est.Fruēdae justitiae causa reges constituti sunt, Cic. Offic. l. 2. Judex iniq••s & ••trone p•jar est.
r[Greek or Hebrew], Plut. ad praefect. ind•ct. •emo•• justitia quid sunt Regna nisi magna latrocinia, Aug. de Civit. l. 4. c. 4.〈non-Latin alphabet〉, Plut. ad praefect. ind•ct. •emo•• justitia quid sunt Regna nisi magna latrocinia, Aug. de Civit. l. 4. c. 4.
What is *better than Law? the tlife of Government. But uinjust Laws are not worthy the Name of Laws. xWoe to those, saith the Prophet, that make unjust Laws. Woe to those that make them; yea and w• to those also for whom they are made. For ythey are but a means to undo those, for whose good they are pretended.
What is *better than Law? the tlife of Government. But uinjust Lawes are not worthy the Name of Lawes. xWoe to those, saith the Prophet, that make unjust Lawes. Woe to those that make them; yea and w• to those also for whom they are made. For ythey are but a meanes to undoe those, for whose good they are pretended.
*[Greek or Hebrew], Euripid.〈non-Latin alphabet〉, Euripid.
t[Greek or Hebrew], Arist. R•et. l. 1. c. 3. Pr•sunt enim Magistrati•us leges, ut populo Magistratus, Cic. de Leg. l. 3. [Greek or Hebrew], Demosth. apud S••b.〈non-Latin alphabet〉, Arist. R•et. l. 1. c. 3. Pr•sunt enim Magistrati•us leges, ut populo Magistratus, Cic. de Leg. l. 3. 〈non-Latin alphabet〉, Demosth. apud S••b.
uLeges iniqu• nec l•ges dice•d• su••, Aug. de Civit. l. 19. c. 21.
aWhat is better than Peace, Unity, Agreement, ⟨p. 39⟩and Concord? bWithout which those former also are of no use, of no force. The very Name of Peace is sweet;c but the thing it self much sweeter. dBehold, saith the Psalmist, ehow goodly and how pleasant a thing it is for brethren to dwell together in unity▪fIt is for the pleasantness of it, like the precious gOintment that was poured upon Aaron's Head, that wet his Beard, and ran down to the very skirts of his Garments. It is hdelightful not to those themselves alone, that are at unity among themselves, but it sendeth forth a pleasing savour to their neighbours round about them: as on the other side, contentious persons are not troublesome to either other only, but to all that dwell near unto them. iConcord in societies, is as Harmony in consorts, which being duly observed, maketh the Music delightful; being not observed, by jarring maketh all harsh and untenable, as well to the hearers, as to the fingers themselves. Again, for the profitableness and behovefulnesse of it, kIt is like the dew of Her••n, and that that cometh down upon the Hill of Zion. It is as a sweet ldew, that maketh all things grow and thrive; as the contrary spoileth and layeth all things waste, like the mblast of some malignant aspect. nConcord and agreement addeth strength even to mean things; discord and disagreement bringeth the strongest to wrack. And no marvel: For ⟨p. 40⟩owithout the Blessing of God what can prosper; yea or subsist? But pThere, saith the Psalmist, hath God promised his Blessing, (to wit, qwhere Brethren agree together in one) and life for evermore. But rthe God of Peace will give sno blessing there, where Peace and Unity is not. So that there is nothing more delightful, more behoovefull than Peace. In regard whereof, it is that the Apostle Paul so oft, and so instantly inciteth unto it. tI therefore Paul, the Lords Prisoner, beseech you, that you would walk worthy of the Calling whereunto you are called; with all humbleness of mind, and meekness, with long suffering, supporting one another through Love; Endeavouring to retain the unity of the Spirit in the ubond of Peace. There is xone Body, and yone Spirit, one Faith, one Hope, one Baptism, zone Lord, one God and Father of all, above all, through all, and in you all. And again, to pass by many other passages;
aWhat is better than Peace, Vnitie, Agreement, ⟨p. 39⟩and Concord? bWithout which those former also are of no use, of no force. The very Name of Peace is sweete;c but the thing it selfe much sweeter. dBehold, saith the Psalmist, ehow goodly and how pleasant a thing it is for brethren to dwell together in unitie▪fIt is for the pleasantnesse of it, like the pretious gOintment that was powred upon Aarons Head, that wet his Beard, and ran downe to the very •kirts of his Garments. It is hdelightfull not to those themselves alone, that are at unitie among themselves, but it sendeth forth a pleasing savour to their neighbors round about them: as on the other side, contentious persons are not troublesome to either other onely, but to all that dwell neare unto them. iConcord in societies, is as Harmonie in consorts, which being duly observed, maketh the Musicke delightfull; being not observed, by jarring maketh all harsh and unt••able, as well to the hearers, as to the fingers themselves. Again, for the profitablenesse and behovefulnesse of it, kIt is like the dew of Her••n, and that that commeth downe upon the Hill of Sion. It is as a sweet ldew, that maketh all things grow and thrive; as the contrarie spoileth and layeth all things waste, like the m
a[Greek or Hebrew], Gregor. Naz. in Jul. 1. [Greek or Hebrew], Idem ad Cledon. 2. Pax optima rerum Qua• homini ••visse datum. Pax una triumphi• […] p•ti•r.—S•••us bel. Pun. lib. 2.〈non-Latin alphabet〉, Gregor. Naz. in Iul. 1. 〈non-Latin alphabet〉, Idem ad Cledon. 2. Pax opti•a rerum Qua• homini ••visse datum. Pax una triumphi•〈…〉 p•ti•r.—S•••us bel. Pun. lib. 2.
bJudici•, l•gosque esse nō possunt pace sub•at•, Cic. Phil. 8.Iudici•, l•gosque esse nō possunt pace sub•at•, Cic. Phil. 8.
c[Greek or Hebrew], Greg. Nazi••▪ de Pac• 3. Dulc• […] est pacis: res verô ipsa tū jucunda. tum salutaris, Cic. Philip. 2. & 13.〈non-Latin alphabet〉, Greg. Nazi•• de Pac 3. Dulc est pacis: res verô ipsa tū jucunda. tum salutaris, Cic.
aIf therefore there be any consolation, if any comfort of Love, if any communion of Spirit, if any bowels and compassions; Fulfil ye my joy, that ye be blike minded, like affected, of one accord, and of one judgement. And so cproceedeth he to dehort them from self-will, self-love, self-respect, and self-conceit, the very bane and pests of agreement and concord. dThis therefore should you strive and labour by all means to maintain among your selves, being (as eAbraham ⟨p. 41⟩told Lot) brethren; and being fcalled and joined together (as the Apostle speaketh) into one Body. But gwithal, you must have a care that this your Peace be the Peace of God, that it be in God, and for God; that the main aim of your agreement be the advancement of Gods Kingdom, and the maintenance of Right. For hif Peace be not joined with Piety, better no Peace than such Peace; iif agreement be not joined with justice and equity, better no agreement at all than such. As it is kno Council, but a Conventicle, wherein Truth is not aimed at: so it is lno Society, but a Conspiracy, wherein right is not regarded. When men are, as Simeon and Levi, mBrethren in evil; when they combine themselves together to injure and wrong others; nsuch agreement and concord is worse than any discord or disagreement whatsoever. And othe more strongly men in such case are united together, the worse they are, the more evil they may do; yea the worse it is for themselves too. For the more they are united and conjoined either with other, the more are they dis-united and dis-joined from God.
aIf therefore there be any consolation, if any comfort of Love, if any communion of Spirit, if any bowels and compassions; Fulfill yee my joy, that yee be blike minded, like affected, of one accord, and of one judgement. And so cproceedeth he to dehort them from selfe-will, selfe-love, selfe-respect, and selfe-conceit, the very bane and pests of agreement and concord. dThis therefore should you strive and labour by all means to maintain among your selves, being (as eAbraham ⟨p. 41⟩told Lot) brethren; and being fcalled and joyned together (as the Apostle speaketh) into one Bodie. But gwithall, you must have a care that this your Peace bee the Peace of God, that it be in God, and for God; that the maine aime of your agreement be the advancement of Gods Kingdome, and the maintenance of Right. For hif Peace be not joyned with Pietie, better no Peace than such Peace; iif agreement be not joyned with justice and equitie, better no agreement at all than such. As it is kno Councell, but a Conventicle, wherein Truth is not aimed at: so it is lno Societie, but a Conspiracie, wherein right is not regarded. When men are, as Simeon and Levi, mBrethren in evill; when they combine themselves together to injure and wrong others; nsuch agreement and concord is worse than any discord or disagreement whatsoever. And
d[Greek or Hebrew], Chrysost. in 1 Cor. hom. 19. Hanc erg• qui accepit teneat; qui perdidit repetat; qui ami•it, exquirat, Aug. de verb. Dom. 57.〈non-Latin alphabet〉, Chrysost. in 1 Cor. hom. 19. Hanc erg• qui accepit teneat; qui perdidit repetat; qui ami•it, exquirat, Aug. de verb. Dom. 57.
But to leave this Digression, though not altogether impertinent, which pthe present Occasion ⟨p. 42⟩in part required of me; and to return to the main Point that we are principally to pursue.
But to leave this Digression, though not altogether impertinent, which pthe present Occasion ⟨p. 42⟩in part required of me; and to returne to the maine Point that wee are principally to pursue.
pI was that morning admonished, that somewhat of this Argument was of course by the Donors desire required and expected.I was that morning admonished, that somewhat of this Argument was of course by the Doners desire required and expected.
For why do men neglect to look after Gods Kingdom? rForsooth, because they must build their houses, they must feather their nests first: they must get something that may be a stay to them hereafter, that they may be able to defend the world withal. To remove therefore this rub,2 and to rid and ease men of this care, our Saviour here telleth them, that supon the due seeking of Gods Kingdom and his Righteousness, or the Righteousness thereof, (for tall cometh to one effect) all these things that men so much desire and look after, and take so much thought and care for, shall be by God himself provided for them, supplied unto them, and cast in thereupon as an advantage thereunto.
For why do men neglect to looke after Gods Kingdome? rForsooth, because they must build their houses, they must feather their nestes first: they must get something that may bee a stay to them hereafter, that they may bee able to defend the world withall. To remove therefore this rubbe,2 and to rid and ease men of this care, our Saviour here telleth them, that supon the due seeking of Gods Kingdome and his Righteousnesse, or the Righteousnesse thereof, (for tall commeth to one effect) all these things that men so much desire and looke after, and take so much thought and care for, shall bee by God himselfe provided for them, supplied unto them, and cast in thereupon as an advantage thereunto.
rMoratur me res familiaris. Sic illam disponere volo, ut sufficere mihi hoc agenti possit, ne aut paupertas mihi oneri sit, aut ego alicui. Quantū sat est, nō dum habeo. Si ad illam summam pervener•, tunc me totum philosophiae dabo, Sen. epist. 17.Moratur me res familiaris. Sic illam disponere volo, ut sufficere mihi hoc agenti possit, ne aut paupertas mihi oneri sit, aut ego alicui. Quantū sat est, nō dum habeo. Si ad illam summam pervener•, tunc me totum philosophiae dabo, Sen. epist. 17.
2Member 4. Benefit.
sQuid in longum ipse te differs? expectabis ne foenoris quaestū, aut ex merce compendium, aut tabulas beati senis, cum •ieri possis statim dives? Repraesentat opes sapi•tia: quas cuicunque supervacuas fecit, dedit, Ibidem.Quid in longum ipse te differs? expectabis ne foenoris quaestū, aut ex merce compēdium, aut tabulas beati senis, cum •ieri possis statim dives? Repraesentat opes sapi•tia: quas cuicunque supervacuas fecit, dedit, Ibidem.
tE•dem quod sensum attinet, rede•nt; etiamsi ad Deum, non ad Regnum referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Quem iniquè igitur Maldonatus ta•at tanquam Graecarum literarum imperitum.
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oCertum est sempiter••mque virtu• bon••. Hoc unum contingit immortal mortalibus, Sen. epist. ••.Certum est sempiter••mque virtu• bon••. Hoc unum contingit immortale mortalibus, Sen. epist. ••.
Qui promisit p• nitenti veniam, nō promisit poenitendi horam. Qui poenitenti misericordiam promisit, peccanti crastinum non promisit. Aug de verb. Dom. 59. & homil. 11. & 13. & in Sent. Prosp. 72.
gMaximum benè vivendi impedimē tum est expectatio, quae pendet ex cras•ino. Perdis hodiernum: quod in man•• alterius positum est disponis; quod in tua dimittis, Sen. de brevit. vit. c. 9.Maximum benè vivendi impedimē tum est expectatio, quae pendet ex cras•ino. Perdis hodiernum: quod in man•• alterius positum est disponis; quod in tua dimittis, Sen. de brevit. vit. c. 9.
no blessing there, where Peace and Vnitie is not. So that there is nothing more delightfull, more behoovefull than Peace. In regard whereof, it is that the Apostle Paul so oft, and so instantly enciteth unto it.
I therefore Paul, the Lords Prisoner, beseech you, that you would walke worthy of the Calling whereunto you are called; with all humblenesse of minde, and meeknesse, with long suffering, supporting one another through Love; Endevouring to retaine the unitie of the Spirit in the
hPax […] r•• tis, tranquillitas a••ni, s••plicitas cordis, vinculum amoris, consortium charitatis. Haec est quae sim•••ates tollit, bella compescit, ira• comprimit, discords s•d•t, inimicos concordat, cunctis est placi•a, Aug. de ve•b. Dom. 57.Pax 〈…〉 r•• tis, tranquillitas a••ni, s••plicitas cordis, vinculum amoris, consortium charitatis. Haec est quae sim•••ates tollit, bella compescit, ira• comprimit, discordes s•d•t, inimicos concordat, cunctis est placi•a, Aug. de ve•b. Dom. 57.
iQuod in cantu […], i•civitate •oncordia, arctiss•••• atque optimum […] Cic. de Repub. l. 2. Aug. de Civit. l. 2. c. 21.Quod in cantu 〈…〉, i•civitate •oncordia, arctiss•••• atque optimum 〈…〉 Cic. de Repub. l. 2. Aug. de Civit. l. 2. c. 21.
sPacis Deus nisi pacē colentibus benedictionem non dabit, Cyprian. Quid simultates amas, quod antori pacis placere non potest? Non potest concordiam habere cū Christo, qui discors esse voluerit cum Christiano, August. de verb. Dom. 57.Pacis Deus nisi pacē colentibus benedictionem nō dabit, Cyprian. Quid simultates amas, quod antori pacis placere non potest? Non potest concordiam habere cū Christo, qui discors esse voluerit cum Christiano, August. de verb. Dom. 57.
the more strongly men in such case are united together, the worse they are, the more evill they may doe; yea the worse it is for themselves too. For the more they are united and conjoined either with other, the more are they dis-united and dis-joined from God.
g[Greek or Hebrew], Greg. Naz. de Pace 1. [Greek or Hebrew], Chrysost. in Joan. hom. 57〈non-Latin alphabet〉, Greg. Naz. de Pace 1. 〈non-Latin alphabet〉, Chrysost. in Ioan. hom. 57
h[Greek or Hebrew], Greg. Naz. ibidem.〈non-Latin alphabet〉, Greg. Naz. ibidem.
iSine justitia pax nulla est, Cic. de Repub. l. 2. Aug. de Civit. l. 2. c. 21.
kConciliabulum, sive Conventiculū, non Concilium.Conciliabulum, sive Conventiculū, non Concilium.
l[Greek or Hebrew], Act. 23.13. [Greek or Hebrew], Chrys. in Matth. hom. 35.〈non-Latin alphabet〉, Act. 23.13. 〈non-Latin alphabet〉, Chrys. in Matth. hom. 35.
mFratres in malo, Gen. 49.5. Pax mala est inter malos, ut quibus est una malitia, & unus ad malefaciendum consensus, Author oper. imperfect. in Matth. hom. 26.Fratres in malo, Gen. 49.5. Pax mala est inter malos, ut quibus est una malitia, & unus ad malefaciendum consensus, Autor oper. imperfect. in Matth. hom. 26.
n[Greek or Hebrew], Chrysost. in Mat. 35. Pax cum bello sub Sylla de crudelitate certavit & vicit. Aug. de Civit. l. 3. c. 28.〈non-Latin alphabet〉, Chrysost. in Mat. 35. Pax cum bello sub Sylla de crudelitate certavit & vicit. Aug. de Civit. l. 3. c. 28.
oUt pernitiosum est, si unitas desit bonis: ita perniciosius est, si nō desit malis▪ Eripiuntur enim justa, dū dividuntur injusti. At verò contra bonos vehementer praevalent, quando in malo see concorditer tenet, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos deterius deprimunt, cum unanimiter persequuntur, Idem Pastor. part. 3. c. 1. §. 24.Vt pernitiosum est, si unitas desit bonis: ita perniciosius est, si nō desit malis▪ Eripiuntur enim justa, dū dividuntur injusti. At verò contra bonos vehemēter praevalent, quādo in malo se cōcorditer tenent, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos deterius deprimunt, cum unanimiter persequuntur, Idem Pastor. part. 3. c. 1. §. 24.
