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.
4. Because pNo unclean thing can come within the walls and compass of this Kingdom: 2nay, qno unclean person can set foot into the Way that leadeth to it. But this Righteousness, and this alone is that, that can truly and throughly cleanse, purge, and purify us, and that not rour hands only, but our shearts too; as well the tinward man, as the outward; as well uthe Spirit as the Flesh. Whereas that other Righteousness ⟨p. 30⟩xcleanseth the outside only, but leaveth the inside as foul still as ever it was. And therefore no marvel if our Saviour tell us, That yunless our Righteousness exceed the Righteousness of the Scribes and the Pharisees, we shall never get into the Kingdom of God.
4. Because pNo uncleane thing can come within the walls and compasse of this Kingdom: 2nay, qno uncleane person can set foot into the Way that leadeth to it. But this Righteousnesse, and this alone is that, that can truely and throughly clense, purge, and purifie us, and that not r
Are we ambitious of a Crown? and that such a Crown, as is not aenvironed with pricking Cares, as if it were ba Crown of thorns or thistles, but such a one as may c•re and rid our heads of all carking care? as hereafter we shall see. Learn we here the way to it. The Way to this Crown, to this Kingdom, is by Righteousness. Seek ye, saith our Saviour, the Righteousness of God; and that will bring you to the Kingdom of God. For, cThe Kingdom of God is Righteousness. This Kingdom of God is not like the Kingdoms of this World: that are dgotten oft by wicked courses, and kept by the like: wherein emen rise by unrighteousness, and wherein not fRighteousness, but gunrighteousness ⟨p. 31⟩oft reigneth. There is no way to rise in this Kingdom, there is no way to attain to this Kingdom, but by Righteousness. hHe that followeth Righteousness and mercy, shall find Righteousness, and Life, and Glory; saith Sal•mon. For it is the •ust, saith the Psalmist, that iGod loveth and regardeth, that khe guardeth & protecteth, that lshall behold his face, that shall mdwell ever in his house; and that nshall shine as the Sun, saith ou• Saviour, in the Kingdom of God their Father ofor ever and ever.
Are wee ambitious of a Crowne? and that such a Crowne, as is not aenvironed with pricking Cares, as if it were ba Crowne of thornes or thistles, but such a one as may c•re and rid our heads of all carking care? as hereafter we shall see. Learne we here the way to it. The Way to this Crowne, to this Kingdome, is by Righteousnesse. Seeke yee, saith our Saviour, the Righteousnesse of God; and that will bring you to the Kingdome of God. For, cThe Kingdome of God is Righteousnesse. This Kingdome of God is not like the Kingdomes of this World: that are dgotten oft by wicked courses, and kept by the like: wherein emen rise by unrighteousnesse, and wherein not fRighteousnesse, but gunrighteousnesse ⟨p. 31⟩oft reigneth. There is no way to rise in this Kingdome, there is no way to attaine to this Kingdome, but by Righteousnesse. hHe that followeth Righteousnesse and mercie, shall finde Righteousnesse, and Life, and Glory; saith Sal•mon. For it is the •ust, saith the Psalmist, that iGod loveth and regardeth, that khe gardeth & protecteth, that lshall behold his face, that shall mdwell ever in his house; and that n
aInest imperio cura maxima maximo, Salust. ad Caes. Seleucus Rex dicere solebat, si multi scirent, quantum •it negotij tantū modo to• epistolas scrib•re ac legere, nec humi projectum diod•m• tollerent. Alphonsus Arag. Rex, As•norū cond•tionem esse pot•rē quam regum: siquidem illis dumb pascuntur dominos parcere, regibus neminem. Rex alius accepto in manus diademate, O Pann••, inquit, nobi•ē magis quam foelicē! quem siquis penitus cognoscat, quā multis periculis, sollicitudi••bus ac miserijs fit re•ertus, ne humi quidem jacentem tollere dignetur, Erasm. in Apopht•. l. 6. & 8. Lega•tur Dio Chrysost. de Rege Persarum, Orat. 4. Sen▪ Thy•st. 3.1, 3. & Oedip•d. 1.1. & Aga•••. l. 2. Et Petra•ch. Dialog. 79. & 96. Site itaque Jocasta in Theb. 4. Ne metue; poenas & quidem solvet graves: Regnabit; haec est poena.—Inest imperio cura maxima maximo, Salust. ad Caes. Seleucus Rex dicere solebat, si multi scirent, quātum •it negotij tantū modo to• epistolas scrib•re ac legere, nec humi projectum diod•m• tollerent. Alphōsus Arag. Rex, As•norū cond•tionem esse pot•rē quam regum: siquidem illis dum pascuntur dominos parcere, regibus neminem. Rex alius accepto in manus diademate, O Pann••, inquit, nobi•ē magis quam foelicē! quem siquis penitus cognoscat, quā multis periculis, sollicitudibus ac miserijs fit reertus, ne humi quidem jacentem tollere dignetur, Erasm. in Apopht. l. 6. & 8. Legatur Dio Chrysost. de Rege Persarum, Orat. 4. Sen Thyst. 3.1, 3. & Oedipd. 1.1. & Aga. l. 2. Et Petrach. Dialog. 79. & 96. Scit itaque Iocasta in Theb. 4. Ne metue; poenas & quidem solvet graves: Regnabit; haec est poena.—
Secondly,1 observe we hence how cross and averse the corrupt heart of man is naturally to all goodness and godliness; that, though a Crown, a Kingdom, an incorruptible Crown, an everlasting Kingdom be propounded to this Righteousness, and annexed unto it, yet will rather lose this Crown, rather leave and forgo this Kingdom, than condescend to accept of it upon such a condition; pwill not be constrained to live happily, and to reign everlastingly, unless he may do so upon some other terms▪ will choose rather not to reign, than to be righteous. If this Crown indeed might be compassed by fraud and deceit, or by oppression and extortion; not a few would be sure to have a share in it, that are now never like to have any interest therein. Or if it might be held with looseness and lewdness of life, we should not need much Rhetoric to persuade many to accept of it. It is qone main end, for which many men desire ⟨p. 32⟩authority and greatness, that they may thereby gain liberty to live and do as they list; rand without which they esteem power and authority nought worth. When sJohn the Baptist preached the Gospel of this Kingdom, tHerod would willingly have had it, if he might have held his Herodias, his Harlot with it. When uour Saviour Christ published it, xthe Pharisees would fain have had it, if with their ypride, zcovetousness, and ahypocrisy, it might have been had and held; or if such ba specious show of Righteousness would have served the turn for it, as they dazzled the eyes of the simpler sort with. But when this cRighteousness of God, this strictness of life, cometh to be propounded together with it, and to be exacted of all those that will have any share in it; now dHerod flieth off, and will none of it, ethe Pharisees keep aloof off, and reject it; & every natural mans perverse heart thinketh it held at too high a rate, if fwithout change of his corrupt course of life it cannot be compassed.
Secondly,1 observe we hence how crosse and averse the corrupt heart of man is naturally to all goodnesse and godlinesse; that, though a Crowne, a Kingdome, an incorruptible Crowne, an everlasting Kingdome bee propounded to this Righteousnesse, and annexed unto it, yet will rather lose this Crowne, rather leave and forgoe this Kingdome, than condescend to accept of it upon such a condition; pwill not be constrai•ed to live happily, and to reigne everlastingly, unlesse he may doe so upon some other termes▪ will choose rather not to reigne, than to be righteous. If this Crowne indeed might be compassed by fraud and deceit, or by oppression and extortion; not a few would be sure to have a share in it, that are now never like to have any interest therein. Or if it might be held with loosenesse and lewdnesse of life, we should not need much Rhetoricke to perswade many to accept of it. It is qone maine end, for which many men desire ⟨p. 32⟩authoritie and greatnesse, that they may thereby gaine libertie to live and doe as they list; rand without which they esteeme power and authoritie nought worth. When sIohn the Baptist preached the Gospell of this Kingdome, tHerode would willingly have had it, if hee might have held his Herodias, his Harlot with it. When uour Saviour Christ published it, xthe Pharisies would faine have had it, if with their ypride, zcovetousnesse, and ahypocrisie, it might have beene had and held; or if such
1Use 2. Eviction.Vse 2. Eviction.
pAt •aris ut vivat regnetque ben•us, Cog• posse •egat▪ Horat. epist. •.At •aris ut vivat regnetque ben•ꝰ, Cog• posse •egat▪ Horat. epist. •.
q[Greek or Hebrew], Plut. ad […] ▪ indoct. […] potentiae suae magnitudinem metiuntur, Vell. hist. l. 2. Idque esse regni maximū pignus putant. Si quicquid alijs […], Sen. •gam. 2.2. […] qu•••ibet […], ill esse Regem esse, […] Hoc principat•s […] putant, […]. hist. 1.〈non-Latin alphabet〉, Plut. ad 〈…〉▪ indoct. 〈…〉 potentiae suae magnitudinem metiuntur, Vell. hist. l. 2. Idque esse regni maximū pignus putant. Si quicquid alijs 〈…〉, Sen. •gam. 2.2. 〈…〉 qu•••ibet 〈…〉, ill esse Regem esse, 〈…〉 Hoc principat•s 〈…〉 putant, 〈…〉. hist. 1.
rSceptorū vis tota perit, si pendere justa Incipit.—Lucā. l. 8. Ubicunque tantum honesta dominanti licent, Precario regnatur.— Atreus, Sen. Thiest. 1.2.
1Thirdly, this serveth to exclude many from it, that would yet seem to have, yea and persuade themselves, that they have a good share in it. They have no share in the former, because they have no part in the latter: They have no part in the Kingdom propounded by Christ, because no part in the Righteousness annexed unto it; because they remain still as they were naturally, gunrenewed, unsanctified, unholy, ⟨p. 33⟩unrighteous, wholly impure and profane both in heart and in life; or if they have some show of holiness, it is hin outward semblance only, there is no inward substance or power of it. Such they are; and iother they refuse to be. They like well of this Kingdom; but they cannot away with the Righteousness: kThey are desirous to reign; but unwilling to be righteous. lHappy they would be; but holy they will not be. And yet they hope, they say, to do as well as the best. A thing that mneither Religion, nor natural Reason admitteth. For God hath linked these two together with an indissoluble bond, nHappiness and Holiness, Reigning and Righteousness; the one as the Crown, the other as the Robe, which cannot be had or worn therefore the one without the other. And owhat God hath conjoined, man, do he what he can, shall never be able to dis-join, and to sever. Whosoever refuseth pto live as a Saint with Christ here on earth, shall never reign as a Saint with him hereafter in heaven.
1Thirdly, this serveth to exclude many from it, that would yet seeme to have, yea and perswade themselves, that they haue a good share in it. They have no share in the former, because they have no part in the latter: They have no part in the Kingdome propounded by Christ, because no part in the Righteousnesse annexed unto it; because they remaine still as they were naturally, gunrenewed, unsanctified, unholy, ⟨p. 33⟩unrighteous, wholly impure and profane both in heart and in life; or if they have some shew of holinesse, it is hin outward semblance only, there is no inward substance or power of it. Such they are; and iother they refuse to be. They like well of this Kingdome; but they cannot away with the Righteousnesse: kThey are desirous to reigne; but unwilling to bee righteous. lHappy they would be; but holy they wil not be. And yet they hope, they say, to doe as well as the best. A thing that mneither Religion, nor natural Reason admitteth. For God hath lincked these two together with an indissoluble bond, nHappinesse and Holinesse, Reigning and Righteousnesse; the one as the Crowne, the other as the Robe, which cannot be had or worne therefore the one without the other. And owhat God hath conjoyned, man, do he what he can, shall never be able to dis-joyne, and to sever. Whosoever refuseth pto live as a Saint with Christ here on earth, shall never reigne as a Saint with him hereafter in heaven.
lJmpius & felix sic simul esse cupit, Ut nolit pius esse, velit tamē esse beatus. De Macrin• nescio quis apud Jul. Capitolin.Jmpius & foelix sic simul esse cupit, Vt nolit pius esse, velit tamē esse beatus. De Macrin• nescio quis apud Iul. Capitolin.
mQuod natura negat, nec ratio patitur, Ibid.
nApoc. 20.6. [Greek or Hebrew]. Bonus beatus omnis, et malus miser, Socrat. Plato. Greg. & Cic. Tucs. l. 5.Apoc. 20.6. 〈non-Latin alphabet〉. Bonus beatus omnis, et malus miser, Socrat. Plato. Greg. & Cic. Tucs. l. 5.
Yea but, will some say,1 though qwe be not so for the present, yet intend we, and purpose one day to be such; we hope to be so ere we ⟨p. 34⟩die, when we lye a dying at least. As there is no wretched miser almost, no miserable worldling, no griping cormorant, no filthy lecher, no debauched hell-hound, unless he be rdesperately bent to destroy his soul, and be wholly given up unto sa reprobate sense, & to ta senseless estate, but will say, that he meaneth yet one day to do otherwise; uhe goeth far, they say, that never turneth; and he hopeth he shall have time enough so to do ere he die. But they must follow the world, or their own lusts first a while, and then they will take time at last to look after these things.
Yea but, will some say,1 though qwe be not so for the present, yet intend we, and purpose one day to be such; we hope to be so ere wee ⟨p. 34⟩die, when wee lye a dying at least. As there is no wretched miser almost, no miserable worldling, no griping cormorant, no filthy leacher, no debauched hell-hound, unlesse he be rdesperately bent to destroy his soule, and be wholly given up unto sa reprobate sense, & to ta senselesse estate, but will say, that he meaneth yet one day to doe otherwise; uhe goeth far, they say, that never turneth; and he hopeth he shall have time enough so to do ere he die. But they must follow the world, or their own lusts first a while, and then they will take time at last to looke after these things.
1Objection.
q[Greek or Hebrew], Plut. de Praefect. Ita, [Greek or Hebrew], Epicur. Stob. c. 16. Quod •odiè non est, eras erit: sic vit• truditur, Petron. Satyr. Cras hoc fiet, idem cras fiet. Quid? quasi magnum Nempe diē d•nas. Sed cum lux altera venit: Jam cras •esternum consumpsimus: ecce aliud cras Egerit hos annos, & semper paulum erit ultra, Pers. Sat. •, Itaque pulchrè Chrysost. ad Pop. Ant. 19. [Greek or Hebrew]〈non-Latin alphabet〉, Plut. de Praefect. Ita, 〈non-Latin alphabet〉, Epicur. Stob. c. 16. Quod •odiè non est, eras erit: sic vit• truditur, Petron. Satyr. Cras hoc fiet, idem cras fiet. Quid? quasi magnum Nempe diē d•nas. Sed cum lux altera venit: Iam cras •esternum consumpsimus: ecce aliud cras Egerit hos annos, & semper paulum erit ultra, Pers. Sat. •, Itaque pulchrè Chrysost. ad Pop. Ant. 19. 〈non-Latin alphabet〉
1To meet with this slight that Satan is wont to suggest, thereby to cheat men of their souls, our Saviour here admonisheth us to seek Gods Kingdom and his Righteousness, not in the last, but ain the first place.
1To meet with this slight that Satan is wont to suggest, therby to cheat men of their soules, our Saviour here admonisheth us to seeke Gods Kingdome and his Righteousnesse, not in the last, but ain the first place.
1Subjection. Member 3. Order.
aSive aliquid habes; ò jam▪ philosophare. Sive nihil, hoc prius q•aere quā quidquā, Sen. ep. 17Sive aliquid habes; ò jam▪ philosophare. Sive nihil, hoc prius q•aere quā quidquā, Sen. ep. 17
1bThey must be sought instantly, without longer delay; cthey must be sought first, dbefore and above all other things. Seek ye first Gods Kingdom, and his Righteousness, saith our Saviour. And, eHe that seeketh me early, saith Gods Wisdom by Solomon, shall find me.
1bThey must bee sought instantly, without longer delay; cthey must be sought first, dbefore and above all other things. Seeke ye first Gods Kingdome, and his Righteousnesse, saith our Saviour. And, eHe that seeketh me early, saith Gods Wisdome by Salomon, shall finde me.
1Observ. 4.
b[Greek or Hebrew], Nigrinus apud Lucianū.〈non-Latin alphabet〉, Nigrinus apud Lucianū.
cAb hoc incipiendum est. Nihil prius quam hoc parandū est. Quid tu differs & post •aetera paras? Sen. epist. 17.Ab hoc incipiendum est. Nihil prius quam hoc parandū est. Quid tu differs & post •aetera paras? Sen. epist. 17.
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 hthe Soule is better than the Bodie. Besides that, The Soule may doe well without the Body; but the Bodie cannot doe well without the Soule. Our ifirst 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.
Transcription key
•
an illegible letter
〈…〉
illegible words
〈non-Latin alphabet〉
Greek or Hebrew the transcribers did not key
▪
illegible punctuation
⟨p. 12⟩
a page break in the printed book
shall shine as the Sunne, saith ou• Saviour, in the Kingdome of God their Father
dScelere part; s••iere r•tenta: De quibus Sen. The•. 4.—regna cū scelere omnibus sunt exi•ijs graviora.—Scelere parte; s••iere r•tenta: De quibus Sen. The•. 4.—regna cū scelere omnibus sunt exi•ijs graviora.—
eAud• aliquid brevibus G•aris & carcere dignum, Si vis esse aliquid▪—Juvenal. Sat. 1.Aud• aliquid brevibus G•aris & carcere dignum, Si vis esse aliquid▪—Iuvenal. Sat. 1.
g—exe•t aulâ Qui volet esse pius— Virtus & summa potesta• Non co•unt.— Lucant▪ […] ▪ Phars. l. 8. — jura, pud••que, Et conjugij sacrata fides […] aula•▪ Fra•• sub•imi r•gnat in […], Sen. Agam. •.2.—sanctita•, pie•••. fides Privat••ono sunt, Sen. Thy. 1.2. Ut nemo doceat fraudis & scel•rum vias, Regnum docebit.— Ibid. •.1.—quid jam non regi••• ans••? Aut quod […] regni restat scel••? Silius bel. Pun. l. 16.—exe•t aulâ Qui volet esse pius— Virtus & summa potesta• Non co•unt.— Lucant▪〈…〉▪ Phars. l. 8. — jura, pud••que, Et conjugij sacrata fides 〈…〉 aula•▪ Fra•• sub•imi r•gnat in 〈…〉, Sen. Agam. •.2.—sanctita•, pie•••. fides Privat••ono sunt, Sen. Thy. 1.2. Vt nemo doceat fraudis & scel•rum vias, Regnum docebit.— Ibid. •.1.—quid jam non regi••• ans••? Aut quod 〈…〉 regni restat scel••? Silius bel. Pun. l. 16.
Righteousnesse of God, this strictnesse of life, commeth to be propounded together with it, and to bee exacted of all those that will have any share in it; now
without change of his corrupt course of life it cannot be compassed.
Sceptorū vis tota perit, si pēdere justa Incipit.—Lucā. l. 8. Vbicūque tantum honesta dominanti licent, Precario regnatur.— Atreus, Sen. Thyest. 1.2.
pRom. 8.12, 13. Gal. 6.7, 8, 9. Vivite itaque benè, ne moriamini malè, August. de verb. Dom. 24. Id age ut bonam vitam habeas, & quacunque occasion à vita exieris, ad requiem, ad beatitudine maeternam exibis: merces enim vitae bonae, •terna est. Idem discipl. Christ. c. 2.Rom. 8.12, 13. Gal. 6.7, 8, 9. Vivite itaque benè, ne moriamini malè, August. de verb. Dom. 24. Id age ut bonam vitam habeas, & quacunque occasione à vita exieris, ad requiem, ad beatitudine maeternam exibis: merces enim vitae bonae, •terna est. Idem discipl. Christ. c. 2.
•
•
••
•
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.
