Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
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.
Use 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,1 to the diligent and industrious seeking after it.c Who 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 religiousd Usury, that the Word of God alloweth;e He 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 spiritualf Covetousness, that the Spirit of God approveth of; when men are* greedy of Grace, they can never have enough of it;g Blessed are they that hunger and thirst after Righteousness. So there is a kind of holyh Ambition, that our Saviour Christ not alloweth only, but inciteth also, and exhorteth us hereunto.i Affect, 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,k with Seianus, to have an eye or aim at a Crown, lthat will in no wise be endured in them. But it is not some
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;
Vse 4 Lastly, is it no lesse matter than a Kingdome, that wee are here invited unto? This may serve to incite us, if there be any mettle in us,1 to the diligent and industrious seeking after it.c Who would not put hard for it, to winne a Crowne, to gaine a Kingdome? 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 religiousd Vsury, that the Word of God alloweth;e He 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 spirituallf Covetousnesse, that the Spirit of God approveth of; when men are* greedy of Grace, they can never have enough of it;g Blessed are they that hunger and thirst after Righteousnesse. So there is a kinde of holyh Ambition, that our Saviour Christ not alloweth only, but enciteth also, and exhorteth us hereunto.i Affect, 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,k with Seianus, to have an eye or aime at a Crowne, lthat will in no wise bee indured in them. But it is not somem inferiour 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 layn all at the stake, and hazard losse, not of living only, but of life. And certainly our Saviour would never encite us to seeke after it, if* it were not to be had. Yea he giveth us assurance, that if wee seeke seriously, and so as wee should, wee shall finde it. Foro Every one, saith he, that so seeketh, findeth: he is as sure to finde, as if hee had found already.p One siphorus sought mee diligently, saith the Apostle, and he found mee: And so,q I love them that love mee, saith the Wisdome of God thatr hath the disposing of this Crowne, sof this Kingdome, and all those that seeke mee early, tshall be sure to finde mee. ⟨p. 38⟩The Kingdomes of this World, as theu Wealth of this World, may bee sought, and not found;
1Exhortation.
cPerpessi sunt exercitus inopiam rerum omniū, vixerunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt pro regno (quo magis mireris) alieno, Sen. epist. 17 Ah miseru quid si peteretur crimine tanto Limes uterque poli? pugna est de paupere regno. Stat. Theb. l. 1.Perpessi sunt exercitus inopiam rerum omniū, vixerunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt pro regno (quo magis mireris) alieno, Sen. epist. 17 Ah miseru quid si peteretur crimine tanto Limes uterque poli? pugna est de paupere regno. Stat. Theb. l. 1.
dQui vetat te essè foeneratorem, idem jussit te esse foeneratorem, et dicitur tibi, Foenerare, Aug. in Psal. 36.
uAurum quaesiturus es, & forte non inventurus: quisquis me quaerit, cum illo sum. August in 1 John 10.Aurum quaesiturus es, & forte non inventurus: quisquis me quaerit, cum illo sum. August in 1 Iohn 10.
Objection. But a Crown, a Kingdom? may some say.y What man is there that will none of it? What need any man be incited or exhorted to accept of it?z Who would not have heaven and happiness? Who would not reign in heaven eternally with God and Christ? Unless it be some wretched and accursed Atheists, that think there is no such thing to be had.
Objection. But a Crowne, a Kingdome? may some say.y What man is there that will none of it? What need any man be incited or exhorted to accept of it?z Who would not have heaven and happinesse? Who would not reigne in heaven eternally with God and Christ? Unlesse it be some wretched and accursed Atheists, that thinke there is no such thing to be had.
yImperare omnes volunt; parere nemo. [Greek or Hebrew], Greg. Naz. Apol.Imperare omnes volunt; parere nemo. 〈non-Latin alphabet〉, Greg. Naz. Apol.
zQuis non perpetuò vivere velit? Salvian. ad Eccles. Cath. l. 1. Nemo est qui beatus esse nolit. Aug. de lib. Arb. l. 1. c. 14. Vitam beatam omnem hominem modis omnibus velle quis dubitat? Idem Epist. 121.
1Yea but there is somewhat more than so in it.a We must begin to reign here, if we mean to reign there. We must partake with Christ here in theb first-fruits of Grace, if we desire hereafter to partake with him inc fullness of Glory.
1Yea but there is somewhat more than so in it.a Wee must begin to reigne here, if wee meane to reigne there. Wee must partake with Christ here in theb first-fruits of Grace, if wee desire hereafter to partake with him inc fulnesse of Glorie.
Branch 2 Seek Gods Kingdom and his Righteousness, saith our Saviour Christ here. And,d That Grace may reign through Righteousness, saith the Apostle else-where.
Branch 2 Seeke Gods Kingdome and his Righteousnesse, saith our Saviour Christ here. And,d That Grace may reigne through Righteousnesse, saith the Apostle else-where.
Question 1 There 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 ise a Righteousness imputed, and there isf a Righteousness imparted; the oneg inherent in Christ, and imputed to us; the otherh imparted by Christ, and* inherent in us. For thati spiritual Oil that was poured upon Christ our Head, and wherewithk God anointed him above all his fellows, whenl the Spirit was given him beyond measure, likem the 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.
Question 1 There 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 ise a Righteousnesse imputed, and there isf a Righteousnesse imparted; the oneg inherent in Christ, and imputed to us; the otherh imparted by Christ, and* inherent in us. For thati spirituall Oyle that was powred upon Christ our Head, and wherewithk God anointed him above all his fellowes, whenl the Spirit was given him beyond measure, likem the Ointment that was powred uppon 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 wee received all, even grace for grace. oThe former is the Righteousnesse of Iustification; the latter is the Righteousnesse of Sanctification.
*Legantur quae Mortonus noster adducit ex scriptoribus Pontificiis, Apolog. Cath. par. 1. l. 1. c. 24.
Reason 1 1. Because the word is so taken every where else throughout this whole Sermon: as where it is said;p Blessed are they that hunger and thirst after Righteousness: And,q Blessed are they that suffer for righteousness sake: And,r Unless your Righteousness go beyond the Righteousness of the Scribes and the Pharisees, &c. Which very passage these words seem to have reference unto.
Reason 1 1. Because the word is so taken every where else throughout this whole Sermon: as where it is said;p Blessed are they that hunger and thirst after Righteousnesse: And,q Blessed are they that suffer for righteousnesse sake: And,r Vnlesse your Righteousnesse goe beyond the Righteousnesse of the Scribes and the Pharisies, &c. Which very passage these words seeme to have reference unto.
Reason 2 2. Because it is that Righteousness that doth properly, peculiarly, and immediately make us actually Kings, and putteth us in the actual ⟨p. 39⟩*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.s Our 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, and kept us under before: and so causeth usx to reign here as spiritual Kings over it: yeay it 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,z which 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.
Reason 2 2. Because it is that Righteousnesse that doth properly, peculiarly, and immediatly make us actually Kings, and putteth us in the actuall ⟨p. 39⟩*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.s Our 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, and kept us under before: and so causeth usx to reigne here as spirituall Kings over it: yeay it cleanseth 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,z which 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.
*2 Pet. 1.4. Mens regnum bona possidet, Sen. Thy. 2.2. Qui rectè faciet, non qui dominatur, erit Rex, Auson. Monosyll.
Generally, Answer. General. in opposition toa that 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 beforeb in this Sermon.
Generally, Answer. Generall. in opposition toa that counterfeit Righteousnesse that the Scribes and Pharises so much bragged of, and gloried so much in; and which our Saviour had discovered, taxed, and rejected beforeb in this Sermon.
