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.
Reason 1 For first,f The better part justly claimeth the 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,g The body is better than raiment: soh the 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. Ouri first 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.
Reason 1 For first,f The better part justly claimeth the 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,g The bodie is better than raiment: soh the Soule is better than the bodie. Besides that, The Soule may doe well without the Bodie; but the Bodie cannot doe well without the Soule. Ouri first 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.
Merito poscit studia majora pars melior, Eucher. ad Valer. Prior pars potior. Ut quae utilitate prior est, non sit consideratione posterior, Ibidem.Merito poscit studia majora pars melior, Eucher. ad Valer. Prior pars potior. Vt quae utilitate prior est, non sit consideratione posterior, 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. Idem in Jul. 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 animus est, Sen. quaest. Nat. 〈non-Latin alphabet〉. Greg. Naz. ad Cledon. 1. 〈non-Latin alphabet〉, Idem de Nupt. 〈non-Latin alphabet〉, Post Euripid. Idem in Iul. 1. 〈non-Latin alphabet〉, Idem Apolog.
i[Greek or Hebrew], Chrys. tom. 8. ser. 17. Prima animi bona, Juven. Sat. 8.〈non-Latin alphabet〉, Chrys. tom. 8. ser. 17. Prima animi bona, Iuven. Sat. 8.
Reason 2 Secondly,k Things eternal should be preferred before things temporal. lWhile we look, saith 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,m Labour, saith our Saviour, not for the meat that perisheth, but for *the meat that endureth unto life eternal. Butn all other things are temporal and transitory;o these only that our Saviour inciteth hereunto, are eternal. And what comparison then between the one and the other?
Reason 2 Secondly,k Things eternall should be preferred before things temporall. lWhile wee looke, saith 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,m Labour, saith our Saviour, not for the meat that perisheth, but for *the meat that endureth unto life eternall. Butn all other things are temporall and transitorie;o these 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. Mortalium mortalis est faelicitas. Mortale est omne mortalium bonum. Metrodorus de his loquitur bonis ad quae concurritur, Sen. Epist. 98.〈non-Latin alphabet〉, Euripid. Mortalium mortalis est faelicitas. Mortale est omne mortalium bonum. Metrodorus de his loquitur bonis ad quae concurritur, Sen. Epist. 98.
oCertum est sen piternumque virtus bonum. Hoc unum contingit immortal mortalibus, Sen. Epist. 98.Certum est sen piternumque virtus bonum. Hoc unum contingit immortale mortalibus, Sen. Epist. 98.
Reason 3 Thirdly,p Things necessary ought to be preferred to the first place. But these are the only necessary things.q There is but one thing necessary; saith our Saviour to Martha. Whichr one thing therefore only David desired; and Paul made hiss main aim, counting all but as dross and trash unto it: to wit, this Kingdom, and the Righteousness of it. The old Proverb here holdeth,t Either 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.
Reason 3 Thirdly,p Things necessarie ought to bee preferred to the first place. But these are the only necessary things.q There is but one thing necessarie; saith our Saviour to Martha. Whichr one thing therefore only David desired; and Paul made hiss maine aime, counting all but as drosse and trash unto it: to wit, this Kingdome, and the Righteousnesse of it. The old Proverb here holdeth,t Either a King, or a Caitiffe. The greatest King in the world, if hee misse of this Kingdome, is as miserable a wretch as may be.
pSupervacua necessariis postponenda sunt, Sen. epist. 49. & 109.
tAut Caesar, aut nullus, [Greek or Hebrew], Gregor. Naz. in Pentecost. Omnis homo aut est cum Christo regnaturus, aut cum 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 cum diabolo cruciandus, Aug. de Temp. 85.
Reason 4 Fourthly,u It is a most unworthy thing to deal so with God, as 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 ⟨p. 44⟩the one, and have surfeited of the other, and are unfit and unable any longer to follow either;x when 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.y Offer 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.
Reason 4 Fourthly,u It is a most unworthy thing to deale so with God, as no man would endure to be dealt with. Wee will serve God, forsooth: but when? when wee are now good for nought. When wee have served our selves of the world, and satisfied our owne lusts, are glutted with ⟨p. 44⟩the one, and have surfetted of the other, and are unfit and unable any longer to follow either;x when wee are scarce able to turne our withered bodies, and wearied bones in our bed, then will wee offer and tender our service to God.y Offer it to thy Prince, saith the Prophet; and see if hee 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.
uIndignū est dare Deo, quod dedignatur homo, Hier. in Malac. 1. Grat. Decret. Dist. 49. c. 3.Indignū est dare Deo, quod dedignatur homo, Hier. in Malac. 1. Grat. Decret. Dist. 49. c. 3.
x— Postquam lapidosa •cheragra Fregerit articulos, veteris ramalia fagi, Pers. Sat. 5. Cum omnibus membris extorti & fracti, ne in lectulo quidem queant nisi ab aliis 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. cap. 4.
Reason 5 Fifthly,a All mans life is little enough, were it never so long, as for the learning, so for the attaining of these things. Andb we have no surety of any time, no not of an hour.c My times, saith David, are in thine hands. Our times are in Gods hands, whod as he hath promised pardon, saith Augustine, upon our repentance, so he hath not promised us, so much as an hour for repentance. And whene he hath given men space, but they have no grace to turn, it is a just thing with himf to 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.
Reason 5 Fiftly,a All mans life is little enough, were it never so long, as for the learning, so for the attaining of these things. Andb wee have no suretie of any time, no not of an houre.c My times, saith David, are in thine hands. Our times are in Gods hands, whod as he hath promised pardon, saith Augustine, upon our repentance, so hee hath not promised us, so much as an houre for repentance. And whene hee hath given men space, but they have no grace to turne, it is a just thing with himf to deny them futher time for turning. gIt is a fond thing therefore to let goe and lose the time that wee 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.
aNon omnis aetas ad perdiscendum sat est. Plaut. Truc. 1. 1. Nullum non tam magnis rebus tempus angustum est, Sen. q. Nat. l. 3. Non cum vacaveris, philosophandum est: Omnia alia negligenda, ut huic assideamus, cui nullum tempus satis magnum est, etiamsi à pueritia usque ad longissimos humani aevi terminos vita protenditur, Idem ep. 72.
b[Greek or Hebrew]; Epicur. Stob. c. 16. Nihil in diem, nihil in horam permittitur, Sen. ad Marc. cap 10. Nihil ne in totum quidem diem certum est, Idem ad Polyb. c. 29.〈non-Latin alphabet〉; Epicur. Stob. c. 16. Nihil in diem, nihil in horam permittitur, Sen. ad Marc. cap 10. Nihil ne in totum quidem diem certum est, Idem ad Polyb. c. 29.
gMaximum benè vivendi impedimentum est expectatio, quae pendet ex crastino. Perdis hodiernum; quod in manu alterius positum est disponis; quod in tua dimittis, Sen. de brevit. vit. cap. 9.
Reason 6 Sixthly,h The 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,m produce an irrecoverableness in evil.
Reason 6 Sixtly,h The longer wee defer it, the more unfit shall wee finde our selves for it. iHee 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,m produce an irrecoverablenesse in evill.
hDurus valdè, imò potius, quod molestius est, valdè mollis capitur, consuetudine mala & diutina fractus, qui vitiis simul & emarcuit, & induruit, Sen. ep. 112.
iQui non est hodiè cras minus aptus erit, Ovid. remed. l. 1.
kConsuetudo peccandi tollit sensum peccati, Bern. de Cons. cap. 4.
l[Greek or Hebrew], Arist. Eth. Mag. l. 2. c. 6. Consuetudo altera natura, Cic. Fin. l. 5. Bern. de Divers. 14.〈non-Latin alphabet〉, Arist. Eth. Mag. l. 2. c. 6. Consuetudo altera natura, Cic. Fin. l. 5. Bern. 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 libidini facta est consuetudo: & dum consuetudini non resistitur, facta est necessitas. Idem Conf. l. 8. c. 5. Inveterata in nobis malorum omnium labe, aliter jam non vitio si esse non possumus, nisi ut omnino non simus, Salv. de Prov. l. 6. Longo quod usu in pejus usque induruit, multo facilius fregeris quam 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 libidini facta est consuetudo: & dum consuetudini non resistitur, facta est necessitas. Idem Conf. l. 8. c. 5. Inveterata in nobis malorum omnium labe, aliter jam non vitio si esse non possumus, nisi ut omnino non simus, Salv. de Prov. l. 6. Longo quod usu in pejus usque induruit, multo facilius fregeris quam flexeris, Buch. Bapt.
Reason 7 Seventhly, this Righteousness should be sought in the first place, becausen Nothing whatsoever, though never so good, either is good, or can do good without it. Yea the better and the more excellent any thing is, the worse it is, if it be not joined with it.
Reason 7 Seventhly, this Righteousnesse should bee sought in the first place, becausen Nothing whatsoever, though never so good, either is good, or can doe good without it. Yea the better and the more excellent any thing is, the worse it is, if it be not joyned with it.
n[Greek or Hebrew], Arist. Eth. Nicom lib. 5 cap. 1. & Mag. lib. 1. cap. 34. et Eudem. lib. 4. cap. 1. [Greek or Hebrew], Plato de Rep. lib. 4. Justitia instar sanitatis est, sine qua nihil quicquam juvat. Sine justitia nihil valet, Cic. Offic. lib. 2. nihil potest esse laudabile, Ibid. lib. 1. Domina siquidem est omnium et regina virtutum, Ibid. lib. 3.〈non-Latin alphabet〉, Arist. Eth. Nicom lib. 5 cap. 1. & Mag. lib. 1. cap. 34. et Eudem. lib. 4. cap. 1. 〈non-Latin alphabet〉, Plato de Rep. lib. 4. Iustitia instar sanitatis est, sine qua nihil quicquam juvat. Sine justitia nihil valet, Cic. Offic. lib. 2. nihil potest esse laudabile, Ibid. lib. 1. Domina siquidem est omnium et regina virtutum, Ibid. lib. 3.
What is better than government? the veryo Life of a State. Yet if the Sceptre be not swayed aright; if it rule not according to justice and right; Regiment without righteousness degenerateth, and turneth into ⟨p. 45⟩Tyranny; it is butp Robbery with authority. For the mainq end of government is for the execution and enjoyment of justice: and without it therefore government is no better than plainr robbery; yea it is in some respects worse than it.
What is better than government? the verieo Life of a State. Yet if the Scepter be not swaied aright; if it rule not according to justice and right; Regiment without righteousnesse degenerateth, and turneth into ⟨p. 45⟩Tyrannie; it is butp Robberie with authoritie. For the maineq end of government is for the execution and enjoyment of justice: and without it therefore government is no better than plainer robberie; yea it is in some respects worse than it.
oSine imperio nec domus ulla, nec civitas, nec gens, nec hominum universum genus stare, nec rerum natura omnis, nec ipse mundus potest, Cic. de leg. lib. 3. Istud est vinculum, per quod Respub. cohaeret: ille spiritus vitalis, quem tot millia trahunt: nihil ipsa perse futura nisi onus & prada, si mens illa imperii subtrabatur, Senec. de Clem. l. 1. c. 4.
pJudex injustus latro cum privilegio est. Sicut medicus imperitus, homicida. Column. lib. 1. Judex locusta civitatis est malus, Scalig. Ate.Iudex injustus latro cum privilegio est. Sicut medicus imperitus, homicida. Colum. lib. 1. Iudex locusta civitatis est malus, Scalig. Ate.
qFruendae justitiae causa reges constituti sunt, Cic. Offic lib. 2. Judex iniquus & latrone pejor est.Fruendae justitiae causa reges constituti sunt, Cic. Offic lib. 2. Iudex iniquus & latrone pejor est.
r[Greek or Hebrew], Plut. ad praefect indoct. Remota justitia quid sunt Regna nisi magna latro•ima, Aug. de Civit. l. 4. cap. 4.〈non-Latin alphabet〉, Plut. ad praefect indoct. Remota justitia quid sunt Regna nisi magna latro•ima, Aug. de Civit. l. 4. cap. 4.
What is* better than Law? thet life of Government. Butu unjust Laws are not worthy the Name of Laws. xWoe to those, saith the Prophet, that make unjust Laws. Woe to those that make them; yea and woe to those also for whom they are made. Fory they are but a means to undo those, for whose good they are pretended.
What is* better than Law? thet life of Government. Butu unjust Lawes are not worthy the Name of Lawes. xWoe to those, saith the Prophet, that make unjust Lawes. Woe to those that make them; yea and woe to those also for whom they are made. Fory they are but a meanes to undoe those, for whose good they are pretended.
*[Greek or Hebrew], Euripid〈non-Latin alphabet〉, Euripid
t[Greek or Hebrew], Arist. Rhet. l. 1 c. 3. Praesunt enim Magistratibus leges, ut populo Magistratus, Cic. de Leg. l. 3. [Greek or Hebrew]. Demosth. apud Stob.〈non-Latin alphabet〉, Arist. Rhet. l. 1 c. 3. Praesunt enim Magistratibus leges, ut populo Magistratus, Cic. de Leg. l. 3. 〈non-Latin alphabet〉. Demosth. apud Stob.
uLeges iniquae nec leges dicendae sunt, Aug. de Civit. l. 19. c. 21.
aWhat is better than Peace, Unity, Agreement, and Concord? bWithout which those former also are of no use, of no force. The very cName of Peace is sweet; but the thing it self much sweeter. Behold, saith the Psalmist, ehow goodly and how pleasant a thing it is for brethren to dwell together in unity! fIt is for the pleasantness of it, like the precious gOintment that was poured upon Aaron's Head, that wet his Beard, and ran down to the very skirts of his Garments. It ish delightful not to those themselves alone, that are at unity among themselves, but it sendeth forth a pleasing savour to their neighbours round about them: as on the other side, contentious persons are not troublesome to either other only, but to all that dwell near unto them.i Concord in societies, is as Harmony in consorts, which being duly observed, maketh the Music delightful; being not observed, by jarring maketh all harsh and untunable, as well to the hearers, as to the singers themselves. Again, for the profitableness and behovefulnesse of it,k It is like the dew of Hermon, and that that cometh down upon the Hill of Zion. It is as a sweetl dew, that maketh all things grow and thrive; as the contrary spoileth and layeth all things waste, like them blast of some malignant aspect.n Concord and agreement addeth strength even to mean things; discord and disagreement bringeth the strongest to wrack. And no marvel: Foro without the Blessing of God what can prosper; yea or subsist? Butp There, saith the Psalmist, hath God promised his Blessing, (to wit,q where Brethren agree together in one) and life for evermore. Butr the God of Peace will give sno blessing there, where Peace and Unity is not. So that there is nothing more delightful, more behovefull than Peace. In regard whereof, it is that the Apostle Paul so oft, and so instantly inciteth unto it.t I therefore Paul, the Lords Prisoner, beseech you, that you would walk worthy of the Calling whereunto you are called; with all humbleness of mind, and meekness, with long suffering, supporting one another through Love; Endeavouring to retain the unity of the Spirit in the ubond of Peace. There is xone Body, and yone Spirit, one ⟨p. 46⟩*Faith, one Hope, one Baptism, zone Lord, one God and Father of all, above all, through all, and in you all. And again, to pass by many other passages;a
aWhat is better than Peace, Vnitie, Agreement, and Concord? bWithout which those former also are of no use, of no force. The very cName of Peace is sweet; but the thing it selfe much sweeter. Behold, saith the Psalmist, ehow goodly and how pleasant a thing it is for brethren to dwell together in unitie! fIt is for the pleasantnesse of it, like the pretious gOintment that was powred upon Aarons Head, that wet his Beard, and ran downe to the very skirts of his Garments. It ish delightfull not to those themselves alone, that are at unitie among themselves, but it sendeth forth a pleasing savour to their neighbours round about them: as on the other side, contentious persons are not troublesome to either other onely, but to all that dwell neare unto them.i Concord in societies, is as Harmonie in consorts, which being duly observed, maketh the Musick delightfull; being not observed, by jarring maketh all harsh and untunable, as well to the hearers, as to the singers themselves. Againe, for the profitablenesse and behovefulnesse of it,k It is like the dew of Hermon, and that that commeth downe upon the Hill of Sion. It is as a sweetl dew, that maketh all things grow and thrive; as the contrarie spoileth and layeth all things waste, like them blast of some malignant aspect.n Concord and agreement addeth strength even to meane things; discord and disagreement bringeth the strongest to wrack. And no marvell: Foro without the Blessing of God what can prosper; yea or subsist? But
a[Greek or Hebrew], Gregor. Naz. in Jul. 1. [Greek or Hebrew]: Idem ad Cledon, 2. Pax optima rerum Quas homini novisse datum. Pax una triumphis Innumeris potior.—Silius bel. Pun. lib. 2.〈non-Latin alphabet〉, Gregor. Naz. in Iul. 1. 〈non-Latin alphabet〉: Idem ad Cledon, 2. Pax optima rerum Quas homini novisse datum. Pax una triumphis Innumeris potior.—Silius bel. Pun. lib. 2.
bJudicia, legesque esse non possunt pace sublatâ, Cic. Phil. 8.Iudicia, legesque esse non possunt pace sublatâ, Cic. Phil. 8.
c[Greek or Hebrew], Greg. Nazian. de Pace 3. Dulce nomen est pacis: res verd ipsa tum jucunda, tum salutaris, Cic. Philip. 2. & 13.〈non-Latin alphabet〉, Greg. Nazian. de Pace 3. Dulce nomen est pacis: res verd ipsa tum jucunda, tum salutaris, Cic. Philip. 2. & 13.
e[Greek or Hebrew], Greg. Naz. de Eutax.〈non-Latin alphabet〉, Greg. Naz. de Eutax.
If therefore there be any consolation, if any comfort of Love, if any communion of Spirit, if any bowels and compassions; Fulfil ye my joy, that ye be blike minded, like affected, of one accord, and of one judgement. And soc proceedeth he to dehort them from self-will, self-love, self-respect, and self-conceit, the very bane and pests of agreement and concord.d This therefore should you strive and labour by all means to maintain among your selves, being (ase Abraham told Lot) brethren; and beingf called and joined together (as the Apostle speaketh) into one Body. Butg withal, you must have a care that this your Peace be the Peace of God, that it be in God, and for God; that the main aim of your agreement be the advancement of Gods Kingdom, and the maintenance of Right. Forh if Peace be not joined with Piety, better no Peace than such Peace; iif agreement be not joined with justice and equity, better no agreement at all than such. As it isk no Council, but a Conventicle, wherein Truth is not aimed at: so it isl no Society, but a Conspiracy, wherein right is not regarded. When men are, as Simeon and Levi, mBrethren in evil; when they combine themselves together to injure and wrong others;n such agreement and concord is worse than any discord or disagreement whatsoever. Ando the more strongly men in such case are united together, the worse they are, the more evil they may do; yea the worse it is for themselves too. For the more they are united and conjoined either with other, the more are they dis-united and dis-joined from God.
If therefore there be any consolation, if any comfort of Love, if any communion of Spirit, if any bowels and compassions; Fulfill yee my joy, that yee be blike minded, like affected, of one accord, and of one judgement. And soc proceedeth hee to dehort them from selfe-will, selfe-love, selfe-respect, and selfe-conceit, the very bane and pests of agreement and concord.d This therefore should you strive and labour by all meanes to maintaine among your selves, being (ase Abraham told Lot) brethren; and beingf called and joyned together (as the Apostle speaketh) into one Bodie. Butg withall, you must have a care that this your Peace be the Peace of God, that it be in God, and for God; that the maine aime of your agreement be the advancement of Gods Kingdome, and the maintenance of Right. Forh if Peace be not joyned with Pietie, better no Peace than such Peace; iif agreement be not joyned with justice and equitie, better no agreement at all than such. As it isk no Councell, but a Conventicle, wherein Truth is not aimed at: so it isl no Societie, but a Conspiracie, wherein right is not regarded. When men are, as Simeon and Levi, mBrethren in evill; when they combine themselves together to injure and wrong others;n such agreement and concord is worse than any discord or disagreement whatsoever. Ando the more strongly men in such case are united together, the worse they are, the more evill they may doe; yea the worse it is for themselves too. For the more they are united and conjoyned either with other, the more are they dis-united and dis-joyned from God.
bAct. 4.32. Rom. 15.5, 6. 1 Cor. 1.10. Phil. 3.16. & 4.2. [Greek or Hebrew], Aristot. Laert. [Greek or Hebrew], locus in Catonem min. ipsiusque hospitem, Plut. [Greek or Hebrew], Gregor. Naz. in Basil.Act. 4.32. Rom. 15.5, 6. 1 Cor. 1.10. Phil. 3.16. & 4.2. 〈non-Latin alphabet〉, Aristot. Laert. 〈non-Latin alphabet〉, locus in Catonem min. ipsiusque hospitem, Plut. 〈non-Latin alphabet〉, Gregor. Naz. in Basil.
cPhil. 23, 4.
d[Greek or Hebrew], Chrysost. in 1 Cor. hom. 19. Hanc ergo qui accepit teneat; qui perdidit, repetat; qui amisit, exquirat; Aug. de verb. Dom. 57.〈non-Latin alphabet〉, Chrysost. in 1 Cor. hom. 19. Hanc ergo qui accepit teneat; qui perdidit, repetat; qui amisit, exquirat; Aug. de verb. Dom. 57.
g[Greek or Hebrew], Greg. Naz. de Pace 1. [Greek or Hebrew], Chrys. in Joan. hom. 57.〈non-Latin alphabet〉, Greg. Naz. de Pace 1. 〈non-Latin alphabet〉, Chrys. in Ioan. hom. 57.
But to leave this Digression, though not altogether impertinent, whichp the present Occasion in part required of me; and to return to the main Point that we are principally to pursue.
But to leave this Digression, though not altogether impertinent, whichp the present Occasion in part required of mee; and to returne to the maine Point that wee are principally to pursue.
pI was that morning admonished, that somewhat of this Argument was of course by the Doner• desire required and expected.
Member 4 For why do men neglect to look after Gods Kingdom? rForsooth,2 because they must build their houses, they must feather their nests first: they must get something that may be a stay to them hereafter, that they may be able to defend the world withal. To remove therefore this rub, and to rid and ease men of this care, our Saviour here telleth them, thats upon the due seeking of Gods Kingdom and his Righteousness, or the Righteousness thereof, (fort all cometh to ⟨p. 47⟩one effect) all these things that men so much desire and look after, and take so much thought and care for, shall be by God himself provided for them, supplied unto them, and cast in thereupon as an advantage thereunto.
Member 4 For why doe men neglect to looke after Gods Kingdome? rForsooth,2 because they must build their houses, they must feather their nests first: they must get something that may be a stay to them hereafter, that they may bee able to defend the world withall. To remove therefore this rubbe, and to rid and ease men of this care, our Saviour here telleth them, thats upon the due seeking of Gods Kingdome and his Righteousnesse, or the Righteousnesse thereof, (fort all commeth to ⟨p. 47⟩one effect) all these things that men so much desire and looke after, and take so much thought and care for, shall bee by God himselfe provided for them, supplied unto them, and cast in thereupon as an advantage thereunto.
rMoratur meres familiarus. Sic illā disponere volo, ut sufficere mihi hoc agenti possit, ne aut paupertas mihi oneri sit, aut ego alicui. Quantumsat est, non dum habeo. Si ad illam summam pervenero, tunc me totum philosophiae dab•, Sen. epist. 17.Moratur meres familiarus. Sic illā disponere volo, ut sufficere mihi hoc agenti possit, ne aut paupertas mihi oneri sit, aut ego alicui. Quantumsat est, non dum habeo. Si ad illam summam pervenero, tunc me totum philosophiae dab•, Sen. epist. 17.
2Benefit.
sQuid in longum ipse te differs? expectabis ne foenoris quastum, aut ex merce compendium, aut tabulas beati senis, cum fieri possis statim dives? Repraesentat opes sapientia: quas cuicunque supervacuas fecit, dedit ibidem.
tEodem quod sensum attinet, redeunt; etiam si ad Deum, non ad Regnum referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Quem iniquè igitur Maldonatus taxat tanquam Gracarū literarū imperitum.Eodem quod sensum attinet, redeunt; etiam si ad Deum, non ad Regnum referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Quem iniquè igitur Maldonatus taxat tanquam Gracarū literarū imperitum.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
no blessing there, where Peace and Vnitie is not. So that there is nothing more delightfull, more behovefull than Peace. In regard whereof, it is that the Apostle Paul so oft, and so instantly enciteth unto it.
I therefore Paul, the Lords Prisoner, beseech you, that you would walke worthy of the Calling whereunto you are called; with all humblenesse of minde, and meekenesse, with long suffering, supporting one another through Love; Endevouring to retaine the unitie of the Spirit in the
nConcordia res parvae crescunt: discordia maximae dilabuntur. Micypsa apud Sal. Jugur. [Greek or Hebrew], Eccles. 4.12. Gregor Naz. ad Aegypt. adven.Concordia res parvae crescunt: discordia maximae dilabuntur. Micypsa apud Sal. Iugur. 〈non-Latin alphabet〉, Eccles. 4.12. Gregor Naz. ad Aegypt. adven.
oNihil beatum non favente numine. [Greek or Hebrew], Aeschyl. ThebNihil beatum non favente numine. 〈non-Latin alphabet〉, Aeschyl. Theb
sPacis Deus nisi pacem colentibus benedictionem non dabit, Cyprian. Quid simultates amas, quod autoripacis placere non potest? Non potest concordiam habere cum Christo, qui discors esse voluerit cum Christiano, August. de verb. Dom. 57.
h[Greek or Hebrew], Greg. Naz. ibidem.〈non-Latin alphabet〉, Greg. Naz. ibidem.
iSine justitia pax nulla est, Cic. de Repub. l. 2. Aug. de Civit. l. 2. c. 21.
kConciliabulum. sive Conventiculum, non Concilium.
l[Greek or Hebrew], Act. 23.13. [Greek or Hebrew], Chrys. in Matt. hom. 35.〈non-Latin alphabet〉, Act. 23.13. 〈non-Latin alphabet〉, Chrys. in Matt. hom. 35.
mFratres in malo, Gen. 49.5. Pax mala est inter malos, ut quibus est una malitia, & unus ad malefaciendum consensus, Author oper. imperfect. in Matth. hom. 26.Fratres in malo, Gen. 49.5. Pax mala est inter malos, ut quibus est una malitia, & unus ad malefaciendum consensus, Autor oper. imperfect. in Matth. hom. 26.
n[Greek or Hebrew], Chrysost. in Mat. 35. Pax cum bello sub Sylla de crudelitate certavit & vicit. Aug. de Civit. l. 3. c. 28.〈non-Latin alphabet〉, Chrysost. in Mat. 35. Pax cum bello sub Sylla de crudelitate certavit & vicit. Aug. de Civit. l. 3. c. 28.
oUt pernitiosum est, si unitas desit bonis: ita perniciosius est, si non desit malis. Eripiuntur enim justa, dum dividuntur injusti. At verò contra bonos vehementer praevalent, quando in malo see concorditer tenet, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos deterius deprimunt, cum unanimiter persequuntur, Idem Pastor. part. 3. c. 1. §. 24.Vt pernitiosum est, si unitas desit bonis: ita perniciosius est, si non desit malis. Eripiuntur enim justa, dum dividuntur injusti. At verò contra bonos vehementer praevalent, quando in malo se concorditer tenent, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos deterius deprimunt, cum unanimiter persequuntur, Idem Pastor. part. 3. c. 1. §. 24.
