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.
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⟩
inferior 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
Wealth 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 nall at the stake, and hazard losse, not of living only, but of life. And certainely our Saviour would never encite us to seeke after it, if *it were not to be had. Yea he giveth us assurance, that if we seeke seriously, and so as we should, we shall finde it. For oEvery one, saith he, that so seeketh, findeth: he is as sure to finde, 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 Wisdome of God, that rhath the disposing of this Crowne, sof this Kingdome; and all those that seeke me early, tshall be sure to finde mee. The Kingdome of this World, as the uWealth of this World, may bee sought, and not found;
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.
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.
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.
2. Because it is that Righteousness that doth properly, peculiarly,1 and immediately make us actually Kings, and putteth us in the actual *possession of this Kingdom: the former meriteth it, this entereth us into it: the former purchaseth it for us; this prepareth and fitteth us for it. sOur justification acquiteth us of the guilt of sin: tOur sanctification freeth us from the power of sin, uenabling us to quell it, to subdue it, to prevail against it, that ruled, conquered, ⟨p. 26⟩and kept us under before: and so causeth us xto reign here as spiritual Kings over it: yea yit cleanseth us also of the soil and filth of sin, and so by eating our corruption out of us by degrees, it prepareth and fitteth us for that Kingdom to come, 8which flesh and blood cannot enter, nor corruption inherit. But whether of the two be here meant, is not greatly material; since that *they never are severed the one from the other: And where the one therefore is expressed, there the other ever is implied.
2. Because it is that Righteousnesse that doth properly, peculiarly,1 and immediatly make us actually Kings, and putteth us in the actuall *possession of this Kingdome: the former meriteth it, this entreth us into it: the former purchaseth it for us; this prepareth and fitteth us for it. sOur justification acquiteth us of the guilt of sin: tOur sanctification freeth us from the power of sinne, uenabling us to quell it, to subdue it, to prevaile against it, that ruled, conquered, ⟨p. 26⟩and kept us under before: and so causeth us xto reigne here as spirituall Kings over it: yea yit clenseth us also of the soile and filth of sinne, and so by eating our corruption out of us by degrees, it prepareth and fitteth us for that Kingdome to come, 8which flesh and bloud cannot enter, nor corruption inherit. But whether of the two be here meant, is not greatly materiall; since that *they never are severed the one from the other: And where the one therefore is expressed, there the other ever is implied.
1Reason 2.
*2 Pet. 1.4. Mens regnum bona possidet, Sen. Thy. 2.2. Qui rectè faciet, nō qui dominatur, erit Rex. Auson. Monofyll.2 Pet. 1.4. Mens regnum bona possidet, Sen. Thy. 2.2. Qui rectè faciet, nō qui dominatur, erit Rex. Auson. Monofyll.
Generally, in opposition to athat counterfeit Righteousness that the Scribes and Pharisees so much bragged of, and gloried so much in; and which our Saviour had discovered, taxed, and rejected before bin this Sermon.
Generally, in opposition to athat counterfeit Righteousnesse that the Scribes and Pharisies so much bragged of, and gloried so much in; and which our Saviour had discovered, taxed, and rejected before bin this Sermon.
1. Because it is given of God. For, “All good is of God. And, cNo man ever was or is good without God. dNo man can have ought, saith S. John the Baptist, unless it be given him from above. And, *Every good gift, saith S. James, is from above, and cometh down from the Father of lights. As enone is originally and essentially good but God: so no man is in any kind or degree good without God. fThere is no man good, ⟨p. 27⟩saith Augustine, but that of […], is by God made good. And, gHe, saith Bernard, that hfindeth no man good, saveth none but such as by preventing grace he maketh good.
1. Because it is given of God. For, “All good is of God. And, cNo man ever was or is good without God. dNo man can have ought, saith S. Iohn the Baptist, unlesse it be given him from aboue. And, *Every good gift, saith S. Iames, is from aboue, and commeth downe from the Father of lights. As enone is originally and essentially good but God: so no man is in any kinde or degree good without God. fThere is no man good, ⟨p. 27⟩saith Augustine, but that of 〈…〉, is by God made good. And, gHe, saith Bernard, that hfindeth no man good, saveth none but such as by preventing grace he maketh good.
“[Greek or Hebrew]. Nullum bonum, quod non à summo bono, Aug. de divers. 3.〈non-Latin alphabet〉. Nullum bonum, quod non à summo bono, Aug. de divers. 3.
c[Greek or Hebrew], P•ndar. Olymp. 9. Nemo absque numine aut est, aut fuit bonus. Bonus vir sine Deo non est, Sen. ep. 41. Nulla sine Deo […] est, Idem ep. 73.〈non-Latin alphabet〉, P•ndar. Olymp. 9. Nemo absque numine aut est, aut fuit bonus. Bonus vir sine Deo non est, Sen. ep. 41. Nulla sine Deo 〈…〉 est, Idem ep. 73.
dJob. 3.27.Iob. 3.27.
*Jam. 1.17. [Greek or Hebrew]· Marc. de L•g. Sp••. p. •0.Iam. 1.17. 〈non-Latin alphabet〉· Marc. de L•g. Sp••. p. •0.
2. Because it is approved of by God▪1which that other of theirs is not. It is said of Zechariah and Elizabeth, that they were ijust in Gods sight. Whereupon saith Ambrose, kIt is one thing to be just in mans sight, and another thing to be just in Gods sight, An outward show and semblance, is enough for the one: but inward power and truth is required unto the other. And lthat that maketh a glorious show in the eyes of man, is most abominable many times in the sight of God; *Gold in mans eyes, dirt in Gods sight; saith Gregory.
2. Because it is approved of by God▪1which that other of theirs is not. It is said of Zacharie and Elizabeth, that they were ijust in Gods sight. Whereupon saith Ambrose, kIt is one thing to be just in mans sight, and another thing to be just in Gods sight, An outward shew and semblance, is enough for the one: but inward power and truth is required unto the other. And lthat that maketh a glorious shew in the eyes of man, is most abominable many times in the sight of God; *Gold in mans eyes, durt in Gods sight; saith Gregorie.
kMulti hominibus justi videntur, pauci Deo. Aliter enim hominibus & aliter Deo. Hominibus sec. externam speciē & fac••m: Deo sec. internam veritatē & virtutem, Ambr. in Luc.Multi hominibꝰ justi videntur, pauci Deo. Aliter enim hominibus & aliter Deo. Hominibus sec. externam speciē & fac••m: Deo sec. internam veritatē & virtutem, Ambr. in Luc.
