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.
1. To quell, conquer, and over-come tour natural corruptions, our lusts and concupiscenses within us, our outrageous passions, our unruly and inordinate affections,
1. To quell, conquer, and over-come tour naturall corruptions, our lusts and concupiscenses within us, our outragious passions, our unruly and inordinate affections, uwherewith worldly men are led captive, enslaved and enthralled, and which xbefore our conversion bare sway, and ruled in and over us also. yIt is a point of the highest command, saith the Heathen man, for a man to have command of himselfe. zHe is a King that dreads nought; hee is a ⟨p. 15⟩King that covets and desires nothing. And, aIt is a wondrous great Kingdome for a man to be able to contemne a Crowne, to set light by a Kingdome, as bMoses did, that preferred afflictions with Gods people before it; to tread, not the Earth only, but the very cMoone too, and all sublunarie things, as ddrosse and Trash under his feet.
tHumilis res est stultitia, abjecta, sordida, servi•is, multis affectibus et saevissimis subjecta. Hos tā graves Dominos, interdum alternis imperantes, interdum pariter, dimittit à te sapiē tia, quae sola libertas est, Sen. ep. 37. Quē vicerim quaeris? non Persas, non extrema Medorū, &c. sed avaritiam, sed ambitionem, sed metum mortis, qui victores gentiū vicit, Idem epist. 72. Nulla major est victoria, quam viti•••muisse. Innumerabiles sunt qui urbes, qui populos h• burr in potestate; paucissimi, qui se. Quaest. Nat. l. 3.Humilis res est stultitia, abjecta, sordida, servi•is, multis affectibus et saevissimis subjecta. Hos tā graves Dominos, interdum alternis imperantes, interdum pariter, dimittit à te sapiē tia, quae sola libertas est, Sen. ep. 37. Quē vicerim quaeris? non Persas, non extrema Medorū, &c. sed avaritiam, sed ambitionem, sed metum mortis, qui victores gentiū vicit, Idem epist. 72. Nulla major est victoria, quam viti•••muisse. Innumerabiles sunt qui urbes, qui populos h• bu•re in potestate; paucissimi, qui se. Quaest. Nat. l. 3.
u2 Pet. 2.12. Jude 16. Non eunt, sed feruntur, Sen. ep. 23. Turpe est autem non ire, sed ferri, Idē ep. 37.2 Pet. 2.12. Iude 16. Non eunt, sed feruntur, Sen. ep. 23. Turpe est autem non ire, sed ferri, Idē ep. 37.
ySibi imperare maximum est imperium, Sen. ep. 113. Sivis tibi omnia subjicere, te subjice rationi. […] rexerit, Idem ep. 37.Sibi imperare maximum est imperium, Sen. ep. 113. Sivis tibi omnia subjicere, te subjice rationi. 〈…〉 rexerit, Idem ep. 37.
zRegem non faciunt •pes, Non vestis Tyriae color, Non […] r•giae, Non a•ro […] Arabs. Rex •st, qui […] me•us, Et diri mala pectoris: Qui tuto positus loco, Infra se videt omnia. Rex est qui metuit; rex est qui cupit nihil. Sen. Thyest. 2.2. Latius reg•es avi•um commando Spirit•m, quàm si Lybiam remotis Gadibus jungas, & uterque […] Serviatuni, Horat. Carm. 2.2. Rectius enim i• appellabitur Rex quam Tarq•••ius, qui••• se nec suos regere potuit. Cic. de Finib. l. 3.—tum omnia jura tenebis, Cum poteris Rex esse tui, Claud. de 4. Coss. Hon.Regem non faciunt •pes, Non vestis Tyriae color, Non 〈…〉 r•giae, Non a•ro 〈…〉•rabes. Rex •st, qui 〈…〉 me•us, Et diri mala pectoris: Qui tuto positus loco, Infra se videt omnia. Rex est qui metuit; rex est qui cupit nihil. Sen. Thyest. 2.2. Latius reg•es avi•um •omando Spirit•m, quàm si Lybiam remotis Gadibus jungas, & uterque 〈…〉 Serviatuni, Horat. Carm. 2.2. Rectius enim i• appellabitur Rex quam Tarq•••ius, qui••• se nec suos regere potuit. Cic. de Finib. l. 3.—tum omnia jura tenebis, Cum poteris Rex esse tui, Claud. de 4. Coss. Hon.
aImmane regnum est posse s•ne regno pati. Senec. Thiest. 3.1.Immane regnum est posse s•ne regno pati. Senec. Thyest. 3.1.
2. To prevail against,1 and triumph over all the enemies and adversaries of our salvation without us, and all such outward evils as they are able to raise up against us. To which purpose it is that the Apostle having spoken before of persecutions the sword, famine▪ and nakedness; eIn all these things, saith he, fwe are more than Conquerors, (What is that? even Triumphers.) through him that hath loved us. For, gGod maketh us always to htriumph through Christ. iThe very Cross of Christ, saith one, was Christs Chariot of Triumph. And the very same is the Cross even to this day to all Christians; it is their Chariot, their Chair of estate. kHe is a valiant Champion indeed, saith Ignatius, who though he be beaten, and receive many blows, yet will not give over till he have vanquished his adversary. lThey overcame him, saith the Holy Ghost, mthat warred upon them, and overcame them, by the blood of the L•m•e▪ […] by the word of the Testimony, and by not thinking much to lay ⟨p. 14⟩[…] ⟨p. 15⟩[…] ⟨p. 16⟩down their lives unto death; by setting light (as nthe Apostle of himself) by their lives. The Spirit of God may seem to contradict himself when he saith in the one place, oHe made war upon the Saints and overcame them; and in the other again, pThey conquered and overcame him. But the one is spoken qaccording to humane conceit, the other raccording to the truth of the thing. And certain it is, that as Gods sChildren are never better delivered out of their troubles, than when they seem not to be delivered at all, when they are delivered out of them by death. So *they never more prevail against, and triumph over their adversaries, than when those their adversaries outwardly seem most to prevail against, and to triumph over them.
2. To prevaile against,1 and triumph over all the enemies and adversaries of our salvation without us, and all such outward evils as they are able to raise up against us. To which purpose it is that the Apostle having spoken before of persecutions the sword, f•mine▪ and nakednesse; eIn all these things, saith he, fwee are more than Conquerors, (What is that? even Triumphers.) through him that hath loved us. For, gGod maketh us alwaies to htriumph through Christ. iThe very Crosse of Christ, saith one, was Christs Charet of Triumph. And the verie same is the Crosse even to this day to all Christians; it is their Charet, their Chaire of estate. kHe is a valiant Champion indeed, saith Ignatius, who though he be beaten, and receive many blowes, yet will not give over till he have vanquisht his adversarie. lThey overcame him, saith the Holy Ghost, mthat warred upon them, and overcame them, by the bloud of the L•m•e▪〈…〉 by the word of the Testimonie, and by not thinking much to lay ⟨p. 14⟩〈…〉⟨p. 15⟩〈…〉⟨p. 16⟩downe their lives unto death; by setting light (as
h[Greek or Hebrew], Theophyl. triumphat, i. tri•m•hare facit Prunas.〈non-Latin alphabet〉, Theophyl. triumphat, i. tri•m•hare facit Prunas.
iCrux Christo currus fuit triumphalis. Thom. Cartw. Harmon. Evang. in Luc. 13.32. & Joan. 12.32. Sic & Col. 2.15. [Greek or Hebrew], Ignat. ep▪ 5. Cum ultima hoste morte […], per trophaū crucis triumphavit, Tertull. ad. Marc. l. 4.Crux Christo currus fuit triumphalis. Thom. Cartw. Harmon. Euang. in Luc. 13.32. & Ioan. 12.32. Sic & Col. 2.15. 〈non-Latin alphabet〉, Ignat. ep▪ 5. Cum ultima hoste morte 〈…〉, per trophaū crucis triumphavit, Tertull. ad. Marc. l. 4.
k[Greek or Hebrew], Igt. ep. 4. Duris ut ilex […] Pr damn, per aede, ab ipso Sumit opes animū que ferro. Non hydra secto corpore firmior vinci dlentem crevit in Hercui. Merces profundo: pulcrior evenit. Luctere: magna pro integrum Cum laude victorem, Horat. Carm. 44.
But because this their tMajesty is most inward, and uthe world cannot so well see it: there is secondly therefore xa Kingdom of Glory, whereby those that yreign now in Grace by Christ, shall one day *reign in Glory with Christ. For, zour life is now hidden with Christ in God; saith the Apostle: But when Christ, who is our Life shall appear, then shall we also appear in glory with him. And, aWe shall at his appearing become like unt• […], 8because we shall see him as he is. As bWe are now glorified in him, so che shall then be glorified in us; what time we shall hear from him that blessed and joyful sound, dCome and receive the Kingdom prepared for you from the beginning of the world.
But because this their tMajestie is most inward, and uthe world cannot so well see it: there is secondly therefore xa Kingdome of Glorie, whereby those that yreigne now in Grace by Christ, shall one day *reigne in Glory with Christ. For, zour life is now hidden with Christ in God; saith the Apostle: But when Christ, who is our Life shall appeare, then shall we also appeare in glory with him. And, aWe shall at his appearing become like unt•〈…〉, 8because we shall see him as he is. As bWe are now glorified in him, so chee shall then be glorified in us; what time we shall heare from him that blessed and joyful sound, dCome and receive the Kingdome prepared for you from the beginning of the world.
Now further this Kingdom is called the Kingdom of God;1
1. Because ehe hath prepared it;
2. Because fhe conferreth and bestoweth it;
3. Because gof and under him we hold it;
4. Because hwith him we reign in it; for from him we receive it, and together with him we reign in it.
Now further this Kingdome is called the Kingdome of God;1
1. Because ehe hath prepared it;
2. Because fhe conferreth and bestoweth it;
3. Because gof and under him we hold it;
4. Because hwith him wee reigne in it; for from him we receive it, and together with him we reigne in it.
This serveth first, as to discover,1 so to check and control the base-mindedness of most men in the World: Who, as ithe Israelites preferred the kLeeks and Onions of Egypt, before lthe bread of Angels, mthe food that came down from heaven; so prefer paltry Pebbles before these precious nPearls; *thick•clay, as the Prophet speaketh, before this opure Gold; the worlds counterfeit coin, before this ptrue treasure; the base and slavish service of sin and Satan, before the Crown and the Kingdom that our Saviour here maketh offer of: that choose rather, with qIssachar, (dull asses indeed) to couch themselves quietly between two packs, and bow their shoulders down to bear any such (even unsufferable and unsupportable) burdens as rthe World is wont to impose on those that are slaves and drudges to it; than to rouse up ⟨p. 18⟩their spirits, that lye grovelling on the ground, seek to shake off the yoke, and free themselves from this thraldom, and strive to get command of him, that now keepeth them as captives: that sare content to serve the Devil rather, and their, nay his, brutish lusts, (* the baddest and basest service that can be,) than to reign with Christ, or to serve him in a free and honourable service, whose tservice is true freedom, and uto serve him is to reign with him, who maketh all his servants Captains, Commanders and xKings.
This serveth first, as to discover,1 so to check and control the base-mindednesse of most men in the World: Who, as ithe Israelites preferred the kLeekes and Onions of Aegypt, before lthe bread of Angels, mthe food that came downe from heaven; so preferre paltry Peables before these pretious nPerles; *thick•clay, as the Prophet speaketh, before this opure Gold; the worlds counterfeit coine, before this ptrue treasure; the base and slavish service of sinne and Satan, before the Crowne and the Kingdome that our Saviour here maketh offer of: that choose rather, with qIssakar, (dull asses indeed) to couch themselves quietly betweene two packes, and bowe their shoulders downe to beare any such (even unsufferable and unsupport•bl•) burdens as rthe World is wont to impose on those that are slaves and drudges to it; than to rouse up ⟨p. 18⟩their spirits, that lye groveling on the ground, seeke to shake off the yoake, and free themselves from this thraldome, and strive to get command of him, that now keepeth them as captives: that sare content to serve the Divell rather, and their, nay his, brutish lusts, (*
kIn cepe & alliū impensa 1600. talenta in pyramidū una extruenda, refert Herodot. l. 2.In cepe & alliū impensa 1600. talenta in pyramidū una extruenda, refert Herodot. l. 2.
r[Greek or Hebrew]; Chrysost. in Matth. 38.1. Legatur Pers. Sat. 5. & ad eundem Epictetum ex Arian. dissert. l. 3. c. 26. apud Casaub. qui eos multa facere contendunt qui cupiditatibus suis serviunt, quae si servus domini jussu faceret, de dura servitute sua multum quiritaret.〈non-Latin alphabet〉; Chrysost. in Matth. 38.1. Legatur Pers. Sat. 5. & ad eundem Epictetum ex Arian. dissert. l. 3. c. 26. apud Casaub. qui eos multa facere contendunt qui cupiditatibus suis serviunt, quae si servus domini jussu faceret, de dura servitute sua multum quiritaret.
Again, it serveth to discover and convince many, not to be that indeed, which they profess themselves to be, not to be Christians indeed and truth, though they bear the name and title of such. For Christianity is a Kingdom. 1It not freeth men only from the thraldom of Sin and Satan; (a they are free indeed that Christ maketh free;) but it maketh them Kings also to rule and sway over such as bbefore they were enthralled and enslaved unto. Whereas many millions of those that profess themselves to be Christians, remain still Satan's ⟨p. 19⟩vassals, cslaves some to their filthy lusts, some to their muck and their money, some to their pride and ambition, some to their furious affection, some to one corruption, and some to another. Yea as one saith of Rome when she was in her Pride, that dshe conquered other Countries abroad, but was vanquished with her own Vices at home: and another of the Persian Kings, that ethey commanded the whole World, but their Wives or Concubines commanded them. And Cato of the Romans; *All men, saith he, but we, rule their wives; We rule all men; & our wives rule us. And the Orator of Verres, that †he governed the Province, & a base strumpet him. And Themistocles of himself, & the Athenians, That “the Athenians ruled all Greece, he the Athenians, his Mother him, and his Son his mother: So many in this kind, they are fMasters of others, and yet servants themselves; command some, but are again commanded by others; ghave as many ⟨p. 20⟩Lords as lusts, that bear rule and sway in them; For hby whom a man is overcome, his bond-slave he is, saith S. Peter: And, iHis servant he is, whom he yieldeth obedience unto; saith S. Paul: And, kwho so committeth sin, is the servant of sin, saith our Saviour. As long therefore as lthou hast a Master, yea many Masters, within thee, thou art a slave to thy corruptions, mthey rule and sway thee as they list, they wind and turn thee whither way they will, like an artificial motion that goeth with a screw, and stirreth as that writhes it; so long as thou reignest not over them, but they reign in and over thee, and thou art ruled & swayed by them, so long thou art no Christian, whatsoever thou mayest be counted or called; For Christianity is a Kingdom; and nevery Christian is not a Free-man only, but in this kind even oa King too.
Againe, it serveth to discover and convince many, not to be that indeed, which they professe themselves to be, not to be Christians indeed and truth, though they beare the name and title of such. For Christianitie is a Kingdome. 1It not freeth men only from the thraldome of Sinne and Satan; (a they are free indeed that Christ maketh free;) but it maketh them Kings also to rule and sway over such as bbefore they were enthralled and enslaved unto. Whereas many millions of those that professe themselves to be Christians, remaine still Satans ⟨p. 19⟩vassals, cslaves some to their filthy lusts, some to their mucke and their money, some to their pride and ambition, some to their furious affection, some to one corruption, and some to another. Yea as one saith of Rome when she was in her Pride, that dshee conquered other Countries abroad, but was vanquished with her owne Vices at home: and another of the Persian Kings, that ethey commanded the whole World, but their Wives or Concubines commanded them. And Cato of the Romans; *All men, saith he, but we, rule their wives; We rule all mē; & our wives rule us. And the Orator of Verres, that †he governed the Province, & a base strumpet him. And Themistocles of himselfe, & the Athenians, That “the Athenians ruled all Greece, hee the Athenians, his Mother him, and his Sonne his mother: So many in this kinde, they are fMasters of others, and yet servants themselves; command some, but are againe commanded by others; ghave as many ⟨p. 20⟩
1Use 2. Conviction.Vse 2. Conviction.
aJohn 8.31, 32, 36. Arbitrium voluntatis tunc est vere liberum, cum vitijs peccatisque non servit, Augustin. de Civitat. lib. 14. cap. 11. Sapientia sola libertas est, Senec. epist. 37. [Greek or Hebrew]. Nisi sapiens nemo liber, Zeno apud Laert. Cic. Parad. 5. Non natura servum facit, sed insipientia: nec manumissio liberum, sed disciplina, Ambros. epist. 7. Solus sapiens liber est, Ibidem.Iohn 8.31, 32, 36. Arbitrium voluntatis tunc est vere liberum, cum vitijs peccatisque non servit, Augustin. de Civitat. lib. 14. cap. 11. Sapientia sola libertas est, Senec. epist. 37. 〈non-Latin alphabet〉. Nisi sapiens nemo liber, Zeno apud Laert. Cic. Parad. 5. Non natura servum facit, sed insipientia: nec manumissio liberum, sed disciplina, Ambros. epist. 7. Solus sapiens liber est, Ibidem.
cAlius libidini servit, alius avaritiae, alius ambitioni, omnes timori. Dabo con sularē aniculae servi entē: dabo ancillulae divitē, Sen. ep. 47. Si metuis, si parva cupis, si duceris ira, Servitij patiere jugum; tolerabis iniquas, Interius leges -Claud. 4. Coss. Hō. Liber est qui servitutē effugit sui. haec est assidua servitus, & in•luctabilis, & per diē ac nocte aequaliter premens, sine intervallo, sine commeatu. Sibi servire gravissima servitus est, Sen. Nat. q. l. 3. Extr•ma est servitus, cū animae vitijs d•ditae, rationis propriae possession c•ciderint, Bo••. Cons.Alius libidini servit, alius avaritiae, alius ambitioni, omnes timori. Dabo cō sularē aniculae servi entē: dabo ancillulae divitē, Sen. ep. 47. Si metuis, si parva cupis, si duceris ira, Servitij patiere jugum; tolerabis iniquas, Interius leges -Claud. 4. Coss. Hō. Liber est qui servitutē effugit sui. haec est assidua servitus, & in•luctabilis, & per diē ac nocte aequaliter premens, sine intervallo, sine cōmeatu. Sibi servire gravissima servitus est, Sen. Nat. q. l. 3. Extrma est servitꝰ, cū animae vitijs dditae, rationis propriae possessione cciderint, Bo. Cōs.
But are they so indeed? And are all Christians called to a Crown, 1to a Kingdom? Then let them learn hence how charily and warily it behoveth Christian men to walk of all others.
But are they so indeed? And are all Christians called to a Crowne, 1to a Kingdome? Then let them learne hence how charily and warily it behoveth Christian men to walke of all others.
For first, pThe Sun may go unseen as soon as Kings may. 2qThey are in the eye of the world, and rall mens eyes are on them. And, sYou ⟨p. 21⟩are the light of the World, saith our Saviour, not to us Ministers alone, but to all Christians in general. Ye are as *a City seated on an hill, that cannot be hid.
For first, pThe Sunne may goe unseene as soone as Kings may. 2qThey are in the eye of the world, and rall mens eyes are on them. And, sYou ⟨p. 21⟩are the light of the World, saith our Saviour, not to us Ministers alone, but to all Christians in generall. Yee are as *a Citie seated on an hill, that cannot be hid.
pSoli latere si licet, Regi licet. Sen. de Clem. l. 1. c. 8. Nam lux altissima fati Occuliū nihil esse sinit, Claud. de 4. Conss. Hon.Soli latere si licet, Regi licet. Sen. de Clem. l. 1. c. 8. Nam lux altissima fati Occuliū nihil esse sinit, Claud. de 4. Conss. Hon.
2Reason 1.
qQui in excelso aetatem agunt, eorum facta cuncti mortales novere, Salust. ad Caesar.
rOmnium in ista conversi sunt oculi, Sen. ubi sup.Omnium in ista conversi sunt oculi, Sen. vbi sup.
Again,1 the †greatest states afford least liberty. tMany things may well beseem mean men, that will in no wise become great ones. It stood not with Themistocles his state to stoop down to take up of the spoils, that the enemy had thrown from them in flight; but, uTake thou up of them, if thou wilt, saith he to one of his followers; thou mayest well enough; for thou art not Themistocles; thou art not as I am: And many things may well beseem a worldly man, as xto be greedy of the world, and to ymind earthly things, which will in no wise become a Christian.
Againe,1 the †greatest states afford least libertie. tMany things may well beseeme meane men, that will in no wise become great ones. It stood not with Themistocles his state to stoope downe to take up of the spoiles, that the enemie had throwne from them in flight; but, uTake thou up of them, if thou wilt, saith hee to one of his followers; thou mayest well enough; for thou art not Themistocles; thou art not as I am: And many things may well beseeme a worldly man, as xto be greedie of the world, and to yminde earthly things, which will in no wise become a Christian.
1Reason 2.
†In maxima fortuna minima licentia, Sallust. in Catil. Magna servitus fortuna magna, Sen. ad Polyb. c. 26. Minimum debet lib re, cui nimium licet, Sen. Trod. Quanto plus liceat, tam libeat minus, Auson. 7. Sap.In maxima fortuna minima licentia, Salust. in Catil. Magna servitꝰ fortuna magna, Sen. ad Polyb. c. 26. Minimum debet lib• re, cui nimium licet, Sen. Troad. Quanto plus liceat, tam libeat minus, Auson. 7. Sap.
tLiberiora omnia sunt his quorum affectus tegi possunt, Sen. ad Polyb. c. 25. Multa tibi non licent quae humillimis & in angulo jacentibus licen•, Ibid. c. 26. Cui omnia licent, propter […] ipsum multa non licent, Ibid. Quam multa tibi non licent, quae nobis tu• beneficio licent? Serv. ad Neron. de Clem. l. 1, c. 8.Liberiora omnia sunt his quorum affectꝰ tegi possunt, Sen. ad Polyb. c. 25. Multa tibi non licent quae humillimis & in angulo jacentibus licen•, Ibid. c. 26. Cui omnia licent, propter 〈…〉 ipsum multa non licent, Ibid. Quam multa tibi non licent, quae nobis tu• beneficio licent? Serv. ad Neron. de Clem. l. 1, c. 8.
u[Greek or Hebrew], Plut. Themist. Servo quo melior, quo liberior sit avarus, In trivio fixum cum se demittit ob assem, Non video. Hor. ep. 16. l. 1. Hinc & Pers. Sat. 5. Inque luto fixū possis transcendere nummum.〈non-Latin alphabet〉, Plut. Themist. Servo quo melior, quo liberior sit avarus, In trivio fixum cum se demittit ob assem, Non video. Hor. ep. 16. l. 1. Hinc & Pers. Sat. 5. Inque luto fixū possis transcendere nummum.
Besides that, zthe greater and higher the person is that offendeth,2 the more *heinous and “conspicuous is his offence. aAny spot is soon spied upon white apparel; and the least stain doth evil upon a royal robe. A small defect in a Christian is more, than a greater matter in a mere Worldling. And btherefore ⟨p. 22⟩are such worse, saith Salvian, though they be no worse, than others, because they ought to be better.7
Besides that, zthe greater and higher the person is that offendeth,2 the more *hainous and “conspicuous is his offence. aAny spot is soone spied upon white apparell; and the least staine doth evill upon a royall roabe. A small defect in a Christian is more, than a greater matter in a meere Worldling. And btherefore ⟨p. 22⟩are such worse, saith Salvian, though they be no worse, than others, because they ought to bee better.7
*Indignitate pecans pecan amplius, Justin. in Authent. & Hilar. Pp. apud Grat. c. 25. q. 1. c. 4. Major Regum scelera taxantur modo, Sen. Herc. fur.Indignitate peccans pecca• amplius, Iustin. in Authent. & Hilar. Pp. apud Grat. c. 25. q. 1. c. 4. Majore Regum scelera taxantur modo, Sen. Herc. fur.
“Omne animi vitium tanto conspectius in se Crimen habet, quanto major qui peccat habetur, Juvenal. Sat. 8.Omne animi vitium tanto conspectius in se Crimen habet, quanto major qui peccat habetur, Iuvenal. Sat. 8.
a[Greek or Hebrew], Greg. Naz. in Matth. 19. In veste labes candida est insignior, Ivel. Apolog. Eccl. Ang.〈non-Latin alphabet〉, Greg. Naz. in Matth. 19. In veste labes candida est insignior, Iuel. Apolog. Eccl. Ang.
bIdeò dete•••es sumus, quia meliores esse debemus, Salvian. de Provid. l. 4.
Lastly, is it no less matter than a Kingdom, that we are here invited unto? This may serve to incite us, if there be any mettle in us, to the diligent & industrious seeking after it. cWho would not put hard for it, to win a Crown, to gain a Kingdom? Here is fit matter for our ambitious thoughts and desires to be working upon with warrant. For, as Augustine observeth, that there is a kind of lawful and religious dUsury, that the Word of God alloweth; eHe that showeth mercy to the poor, lendeth on Usury to the Lord; and it shall with large interest be repaid him. And there is a kind of spiritual fCovetousness, that the Spirit of God approveth of; when men are *greedy of Grace, they can never have enough of it; gBlessed are they that hunger and thirst after Righteousness. So there is a kind of holy hAmbition, that our Saviour Christ not alloweth only, but inciteth also, and exhorteth us hereunto. iAffect, saith the Apostle, the best, the chiefest things. And, Let even a Kingdom at least, a Crown, and no less, saith our Saviour, be your aim. It is enough for earthly Princes, their followers and favourites, if they can attain to some Titles of inferior Honour, to be Dukes and Marquesses, or the like. But if they begin once, kwith Seianus, to have an eye or aim at a Crown, lthat will in no wise be endured in them. But it is not ⟨p. 23⟩some minferior Honour, some petty place in a kingdom, but the Crown and Kingdom it self, that our Saviour Christ here would have us shoot at, and seek after. And who would not seek after a kingdom, if he had any hope to attain it? We see upon what uncertain hopes ambitious persons in such cases lay nall at the stake, and hazard loss, not of living only, but of life. And certainly our Saviour would never incite us to seek after it, if *it were not to be had. Yea he giveth us assurance, that if we seek seriously, and so as we should, we shall find it. For oEvery one, saith he, that so seeketh, findeth: he is as sure to find, as if he had found already. pOne siphorus sought me diligently, saith the Apostle, and he found me: And so, qI love them that love me, saith the Wisdom of God, that rhath the disposing of this Crown, sof this Kingdom; and all those that seek me early, tshall be sure to find me. The Kingdom of this World, as the uWealth of this World, may be sought, and not found;
Lastly, is it no lesse matter than a Kingdome, that we are here invited unto? This may serve to incite us, if there be any mettle in us, to the diligent & industrious seeking after it. cWho would not put hard for it, to winne a Crowne, to gaine a Kingdom? Here is fit matter for our ambitious thoughts and desires to be working upon with warrant. For, as Augustine observeth, that there is a kinde of lawfull and religious dVsury, that the Word of God alloweth; eHe that sheweth mercie to the poore, lendeth on Vsurie to the Lord; and it shall with large interest be repayed him. And there is a kinde of spirituall fCovetousnesse, that the Spirit of God approveth of; when men are *greedie of Grace, they can never have enough of it; gBlessed are they that hunger and thirst after Righteousnesse. So there is a kinde of holy hAmbition, that our Saviour Christ not alloweth only, but enciteth also, and exhorteth us hereunto. iAffect, saith the Apostle, the best, the chiefest things. And, Let even a Kingdome at least, a Crowne, and no lesse, saith our Saviour, be your aime. It is enough for earthly Princes, their followers and favourites, if they can attaine to some Titles of inferiour Honour, to be Dukes and Marquesses, or the like. But if they begin once, kwith Seianus, to have an eie or aime at a Crowne, lthat will in no wise bee indured in them. But it is not ⟨p. 23⟩some minferiour Honour, some petie place in a kingdome, but the Crowne and Kingdome it selfe, that our Saviour Christ here would have us shoot at, and seeke after. And who would not seeke after a kingdome, if he had any hope to attaine it? Wee see upon what uncertaine hopes ambitious persons in such cases lay
cPerp•ssi sunt exercitus in•piam rerum omnium, vixerunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt pro regno (quo magis mir•ris) alieno, Sen. epist. 17. Ab mis•ris quid si peteretur crimine tanto Limes uterque poli? pugna est de paupere regno. Stat. Theb. l 1.
dQui vetat te esse foeneratorem, idem jussit te esse foeneratorem, et dicitur tibi, Foenerare, Aug. in Psal. 36.
this Kingdom we shall not miss of, if we seek it as we should. xHe that sincerely desireth it, hath in part attained it already.
this Kingdome we shall not misse of, if wee seeke it as we should. xHe that sincerely desireth it, hath in part attained it already.
xAmaturus es honorē, & •ortasse u• perventurus. Qui• me amavit, & n••s ad me pervenit? Ib.Amaturus es honorē, & •ortasse u• perventurus. Qui• me amavit, & n••s ad me pervenit? Ib.
But a Crown, a Kingdom? may some say.1yWhat man is there that will none of it? What need any man be incited or exhorted to accept of it? xWho would not have heaven ⟨p. 24⟩and happiness? Who would not reign in heaven eternally with God and Christ? Unless it be some wretched & accursed Atheists, that think there is no such thing to be had.
But a Crowne, a Kingdome? may some say.1yWhat man is there that will none of it? What need any man bee encited or exhorted to accept of it? xWho would not have heaven ⟨p. 24⟩and happinesse? Who would not reigne in heaven eternally with God and Christ? Vnlesse it be some wretched & accursed Atheists, that thinke there is no such thing to be had.
1Objection.
yImperare omnes volunt; parere nemo. [Greek or Hebrew] ▪ Greg. Naz. Apol.Imperare omnes volunt; parere nemo. 〈non-Latin alphabet〉▪ Greg. Naz. Apol.
xQuis non perpetuò v•vere velit? Salvian▪ a• Eccles. Cath. l. 1. Nemo est qui beatus esse nolit. Aug. de lib. Arb. l. 1. c. 14. Vit•• beatam omn• hominem mod•s omnibus vel•e quis dubitat? Id•m •pist. 121.Quis non perpetuò v•vere velit? Salvian▪ a• Eccles. Cath. l. 1. Nemo est qui beatꝰ esse nolit. Aug. de lib. Arb. l. 1. c. 14. Vit•• beatam omn• hominem mod•s omnibus vel•e quis dubitat? Id•m •pist. 121.
Children are never better delivered out of their troubles, than when they seeme not to be delivered at all, when they are delivered out of them by death. So
they never more prevaile against, and triumph over their adversaries, than when those their adversaries outwardly seeme most to prevaile against, and to triumph over them.
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〈non-Latin alphabet〉, Ig••t. ep. 4. Duris ut ilex 〈…〉 P•r damn•, per •aede•, ab ipso Sumit opes animū que ferro. Non hydra secto corpore firmior vinci d•lentem crevit in Hercui••. Merces profundo: pulc•rior evenit. Luctere: magna pro•••• integrum Cum laude victorem, Horat. Carm. 4▪4.
sTunc enim non ex malo uno, sed ex omn•bus simul & s•m•l liberantur, Aug. in Psal. 34.17, 19. Ita liberantur, ut liberari amplius o•us non habeant, B•rn. in Psalm. 91.15, 16.
*[Greek or Hebrew], Oecum. in 2 Cor. 2. [Greek or Hebrew], Chrysost. in Rom. hom. 15.〈non-Latin alphabet〉, Oecum. in 2 Cor. 2. 〈non-Latin alphabet〉, Chrysost. in Rom. hom. 15.
the baddest and basest service that can be,) than to reigne with Christ, or to serve him in a free and honourable service, whose
sMalunt servire Diabolo, quam regnare cum Christo: Cui servire regnare est, Bern. de Temp. 110. & de bon. des••.
*[Greek or Hebrew], Clem. Strom. l. 2 Nulla voluntariâ turpior est servitus, Sen. epist. 47.〈non-Latin alphabet〉, Clem. Strom. l. 2 Nulla voluntariâ turpior est servitus, Sen. epist. 47.
tRom. 6.21. Fallitur egregio quisquis sub principe credit Servitium: nusquam lib•rtas gratior extat. Claudian. de Stilic. Philosophiae servias oportet, ut tibi contingat vera libertas. Qui se illi subjecit & tradidit, statim circumagi•ur. Hoc enim ipsum Philoso•hiae s•rvire, libertas est, Senec. epist. 8.
u[Greek or Hebrew], Gregor. Nazianzen. de Pace 2.〈non-Latin alphabet〉, Gregor. Nazianzen. de Pace 2.
they rule and sway thee as they list, they winde and turne thee whither way they will, like an artificiall motion that goeth with a screw, and stirreth as that writhes it; so long as thou reignest not over them, but they reigne in and over thee, and thou art ruled & swayed by them, so long thou art no Christian, whatsoever thou mayest be counted or called; For Christianitie is a Kingdome; and
†Jura omnia Populi Romani nutu atque arbit••• Chelid•nis meritriculae gubernari, Cic Verrin. 5.Iura omnia Populi Romani nutu atque arbit••• Chelid•nis meritriculae gubernari, Cic Verrin. 5.
“[Greek or Hebrew], Plut. in Apophth.〈non-Latin alphabet〉, Plut. in Apophth.
gBonus etiamsi serviat, liber est: Malus, etiams• regnet, servus est: nec unius hominis, sed quod gravius est, tot dom norum, quit vitiorum, Aug. de Civit. Dei, l. 4 c. 3. Est sa•ie•t• & s•rvire libertas: Stulto & imperare servitus est: Et q•od p•jus •st, cum paucioribus praesit▪ pluribus dominis & gravioribus servit▪ Servit enim proprijs passionibus, servile cupiditatibus suis, quarum dominatumnec nocte pote•• fugere nec d•e, Ambr. ep. 7, Vidit eos qui judiciorum D•minos see dici volebant, harū cupiditatū •sse servos. Cic. Ver. 3 Quos videssedere celso Solij culmine Reges, &c. Detrahat siquis superbis Vana tegmina cultus, •ā videbit in•us a•ctas Domi•os far •atenas, Multos •erre tyrannos, Bo•t. Co•sol. l 4. m•tr. 2. Refraenet pr•us libidin•s spernat volup•at•s, racundiā ten•at, coerceat avarit•ā, caetera• animi l•bes repella•. Tun •ncipia• al•j• imperare, […] apse imprubissimis Dominis dedecori a• turpitudi••, parere desierit. Dumb his qu• de obe••e•, nō modo Rex, sed liber habendus omnino non erit. Cic. Parad. 5. Vide & Horat. […]. l. 2. Sat▪ 7.Bonus etiamsi serviat, liber est: Malus, etiams• regnet, servus est: nec unius hominis, sed quod gravius est, tot dom norum, qu•t vitiorum, Aug. de Civit. Dei, l. 4 c. 3. Est sa•ie•t• & s•rvire libertas: Stulto & imperare servitus est: Et q•od p•jus •st, cum paucioribus praesit▪ pluribus dominis & gravioribus servit▪ Servit enim proprijs passionibus, servi• cupiditatibus suis, quarum dominatumnec nocte pote•• fugere nec d•e, Ambr. ep. 7, Vidit eos qui judiciorum D•minos se dici volebant, harū cupiditatū •sse servos. Cic. Ver. 3 Quos videssedere celso Solij culmine Reges, &c. Detrahat siquis superbis Vana tegmina cultus, •ā videbit in•us a•ctas Domi•os ferre •atenas, Multos •erre tyrannos, Bo•t. Co•sol. l 4. m•tr. 2. Refraenet pr•us libidin•s spernat volup•at•s, racundiā ten•at, coerceat avarit•ā, caetera• animi l•bes repella•. Tū •ncipia• alj imperare, pse imprubissimis Dominis dedecori a turpitudi, parere desierit. Dum his qu de obee, nō modo Rex, sed liber habendus omnino non erit. Cic. Parad. 5. Vide & Horat. . l. 2. Sat 7.
kJohn 8.34. [Greek or Hebrew], Diogen. Laert. l. 6. Melior est autē ejus status qui famulatur homini, quam qui suae servit cupiditati, Aug. in Prosper. Sent. 164.John 8.34. 〈non-Latin alphabet〉, Diogen. Laert. l. 6. Melior est autē ejus status qui famulatur homini, quam qui suae servit cupiditati, Aug. in Prosper. Sent. 164.
lJam. 4.1. —intus & in j•c•re aegr•, Nascuntur domini, Pers. Sat. 5. Intra see dominos habet: intra seservitiū patitur intolerabile, Ambr. ep. 7. Levius autē est malum captivum esse corpore quam animo, Salviā. de Provid. l. 6.Iam. 4.1. —intus & in j•c•re aegr•, Nascuntur domini, Pers. Sat. 5. Intra se dominos habet: intra seservitiū patitur intolerabile, Ambr. ep. 7. Levius autē est malum captivum esse corpore quam animo, Salviā. de Provid. l. 6.
mJam. 1.14. [Greek or Hebrew], Plat. leg. l. 1. [Greek or Hebrew], Antonin. vit. sua, l. 7. [Greek or Hebrew], Ibid. 12. [Greek or Hebrew], Ibid. l. 10. & Chrysost. to. 8. Ser. 13. [Greek or Hebrew]. Tu mihi qui imp•rita•, al•js servis miser, atque Duceris ut nervis alienis mobile lignum, Horat. ser. l. 2.7.Iam. 1.14. 〈non-Latin alphabet〉, Plat. leg. l. 1. 〈non-Latin alphabet〉, Antonin. vit. sua, l. 7. 〈non-Latin alphabet〉, Ibid. 12. 〈non-Latin alphabet〉, Ibid. l. 10. & Chrysost. to. 8. Ser. 13. 〈non-Latin alphabet〉. Tu mihi qui imp•rita•, al•js servis miser, atque Duceris ut nervis alienis mobile lignum, Horat. ser. l. 2.7.
uAurum quaesiturus es, & •orte non inventurus: quisquis me quaerit, cum illo sum. August. in 1 John 10.Aurum quaesiturus es, & •orte non inventurus: quisquis me quaerit, cum illo sum. August. in 1 Iohn 10.
