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.
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, (
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, (* the baddest and basest service that can be,) than to reigne with Christ, or to serve him in a free and honourable service, whose tservice is true freedome, and uto serve him is to reigne with him, who maketh all his servants Captaines, Commanders and xKings.
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.
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.
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.
1Yea but there is somewhat more than so in it. aWe must begin to reign here, if we mean to reign there. We must partake with Christ here in the bfirst-fruits of Grace, if we desire hereafter to partake with him in cfullness of Glory.
1Yea but there is somewhat more than so in it. aWee must begin to reigne here, if wee meane to reigne there. We must partake with Christ here in the bfirst-fruits of Grace, if we desire hereafter to partake with him in cfulnesse of Glorie.
1Seek Gods Kingdom and his Righteousness, saith our Saviour Christ here. And, dThat Grace may reign through Righteousness; saith the Apostle else-where.
1Seeke Gods Kingdome and his Righteousnesse, saith our Saviour Christ here. And, dThat Grace may reigne through Righteousnesse; saith the Apostle else-where.
1Now concerning this Righteousness, three Questions would be discussed;
1. What is meant by Righteousness here;
2. Why it is called the Righteousness of God;
3. Why no part in this Kingdom can be had without it.
1Now concerning this Righteousnesse, three Questions would be discussed;
1. What is meant by Righteousnesse here;
2. Why it is called the Righteousnesse of God;
3. Why no part in this Kingdome can be had without it.
1There is therefore a twofold Righteousness; and every true Christian (it is the constant Doctrine of all our Divines; and *our Adversaries wittingly wrong us, when they charge us with the contrary) hath his peculiar share in either. There is ea Righteousness imputed, and there is fa Righteousness imparted; the one ginherent in Christ, and imputed to us; the other himparted by Christ, and *inherent in us. For ⟨p. 25⟩that ispiritual Oil that was poured upon Christ our Head, & wherewith kGod anointed him above all his fellows, when lthe Spirit was given him beyond measure, like mthe Ointment that was poured upon Aaron's head, is shed forth and diffused in some measure, more or less, unto every living member of his mystical Body. nOf his fullness have we received all, even grace for grace. oThe former is the Righteousness of Justification; the latter is the Righteousness of Sanctification.
1There is therefore a twofold Righteousnesse; and every true Christian (it is the constant Doctrine of all our Divines; and *our Adversaries wittingly wrong us, when they charge us with the contrary) hath his peculiar share in either. There is ea Righteousnesse imputed, and there is fa Righteousnesse imparted; the one ginherent in Christ, and imputed to us; the other himparted by Christ, and *inherent in us. For ⟨p. 25⟩that ispirituall Oyle that was powred upon Christ our Head, & wherwith kGod anointed him aboue all his fellowes, when lthe Spirit was given him beyond measure, like mthe Ointment that was powred upon Aarons head, is shed forth and diffused in some measure, more or lesse, unto every living member of his mysticall Body. nOf his fulnesse have we received all, even grace for grace. oThe former is the Righteousnesse of Iustification; the latter is the Righteousnesse of Sanctification.
1Question 1.
*Legantur quae Mortonus noster adducit ex scriptoribus Pontificijs, Apolog. Cath. par. 1. l. 1. c. 24.
1. Because the word is so taken every where else throughout this whole Sermon: 1as where it is said; pBlessed are they that hunger and thirst after righteousness: And, qBlessed are they that suffer for righteousness sake: And, rUnless your Righteousness go beyond the Righteousness of the Scribes and the Pharisees, &c. Which very passage these words seem to have reference unto.
1. Because the word is so taken every where else throughout this whole Sermon: 1as where it is said; pBlessed are they that hunger and thirst after righteousnesse: And, qBlessed are they that suffer for righteousnesse sake: And, rVnlesse your Righteousnesse goe beyond the Righteousnesse of the Scribes and the Pharisies, &c. Which verie passage these words seeme to have reference unto.
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.
