True contentment in the gain of godliness, with its self-sufficiency A meditation on 1.…True contentment in the gaine of godlines, with its self-sufficiencie A meditation on 1.…
True contentment in the gain of godliness, with its self-sufficiency A meditation on 1. Timoth. 6. 6. By Thomas Gataker B. of D. and pastor of Rotherhith.True contentment in the gaine of godlines, with its self-sufficiencie A meditation on 1. Timoth. 6. 6. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin for William Bladen, 1620
[8], 87, [1] p. · 23k words · STC 11678 · ESTC S102989
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.
Yea I may well say; Look sometime even on thy rich neighbour, that lieth grieved with the gout, not able to stand on his legs, or to stir him without much pain on his pallet; thou hast health and he hath wealth; iwhether of the two, thinkest thou, is the greater blessing of God? Thou wouldst think thy self happy, if thou hadst his worldly wealth and ability; and 3he would think himself happy, and that with much better reason too, if he had that health and ability of body that thou hast.
Yea I may well say; Looke sometime euen on thy rich neighbour, that lieth grieued with the goute, not able to stand on his legs, or to stir him without much paine on his pallet; thou hast health and he hath wealth; iwhether of the two, thinkest thou, is the greater blessing of God? Thou wouldst thinke thy selfe happy, if thou hadst his worldly wealth and abilitie; and 3he would thinke himselfe happy, and that with much better reason too, if he had that health and abilitie of body that thou hast.
i[Greek or Hebrew]. Euripid. Telepho.〈non-Latin alphabet〉. Euripid. Telepho.
3[Greek or Hebrew] Arian. dissert. l. 4. c. 9.〈non-Latin alphabet〉 Arrian. dissert. l. 4. c. 9.
But to return to the poorer sort, liker thy self. When thou seest a rich man, saith one, carried in his chair or on mens shoulders, have an eye withal to them that carry him, and that run through thick and thin by him:
down hills, and drying up deeps, building bridges over the sea it self, and linking shore to shore, Asia to Europe, making the dry land navigable, and the Ocean passable on foot: cast thine eye withal down on those miserable slaves, that dig down mount Athos under the whip, and that are maimed and disfigured, their noses and ears cut of, because the bridge they made brake as the army passed over it: thou countest him happy; and
thee happy. As if he had said, applying it to us and our times: Thou hearest of the King of Spain, what millions of treasure he hath every third year from his Indies: and thou thinkest him an happy man. I say not to thee, though I might so say, consider withal, how many mouths he hath to feed, how many Followers, how many Favourites, how many ships and galleys to set out, how many garrisons to keep, how many Soldiers to pay, how many Intelligencers to maintain, &c. But, think withal upon those poor wretches that row in his Galleys, that tug at the oar end under the whip, or under worse then it, having scarce a bit of good bread to put in their mouths, or a whole rag almost to hang on their backs, enduring all the misery there that can be imagined. Thou thinkest him happy that hath that that thou hast not: and they think thee happy that hast not that that they have, and yet hast that that they have not.
But to returne to the poorer sort, liker thy selfe. When thou seest a rich man, saith one, caried in his chaire or on mens shoulders, haue an eye withall to them that cary him, and that run through thicke and thin by him: lWhen thou eyest Xerxes that mighty Monarke with his endlesse army mdigging3 downe hills, and drying vp deepes, building bridges ouer the sea it selfe, and lincking shore to shore, Asia to Europe, making the dry land nauigable, and the Ocean passable on foote: cast thine eye withall downe on those miserable slaues, that dig downe mount Athos vnder the whip, and that are maimed and disfigured, their noses and eares cut of, because the bridge they made brake as the army passed ouer it: thou countest him happy; and 4they count ⟨p. 56⟩thee happy. As if he had said, applying it to vs and our times: Thou hearest of the King of Spaine, what millions of treasure he hath euery third yeere from his Indies: and thou thinkest him an happy man. I say not to thee, though I might so say, consider withall, how many mouthes he hath to feede, how many Followers, how many Fauourites, how many ships and gallies to set out, how many garisons to keepe, how many Souldiers to pay, how many Intelligencers to maintaine, &c. But, thinke withall vpon those poore wretches that row in his Gallies, that tug at the oare end vnder the whip, or vnder worse then it, hauing scarce a bit of good bread to put in their mouthes, or a whole rag almost to hang on their backes, enduring all the misery there that can be imagined. Thou thinkest him happy that hath that that thou hast not: and they thinke thee happy that hast not that that they haue, and yet hast that that they haue not.
Or, (because nsuch excessive great ones are not so much regarded, othe sun showeth not so great when he is at his highest as he doth when he is nearer the edge of the Horizon, and the Falcon seemeth less still, the higher he soreth, when he is once gone above that that our weak eye-sight can well reach. pthose that come nearer us, and are nearer at hand with us, are more in our eye, oftener qeyed, and consequently more envied of us:) rA rich neighbour or two not much above thine own rank, that dwell by thee, set thy teeth on edge, ⟨p. 57⟩and are a shrewd eye-sore unto thee, and make thee think thy self but in evil case, that thou art not as they are, that thou hast not so much coming in yearly as they have, that thou canst not fare as they fare and do as they do. But thou considerest not withal for those two or three rich, how many poor and needy ones are on every side of thee, that come as far short of thee as thou doest of them. Which if thou didst, thou mightest justly say, as the Psalmist, sThe Lord hath not dealt so with every Nation; so, The Lord hath not dealt so with every one, no nor with many an one, as he hath done and doth with me. As the tCynic, when he found a mouse in his satchel, said, he saw well that he was not yet so poor, but that some were glad of his leavings: So many a poor hungry soul, yea many a deer child and sincere servant of God, would be glad of thy leavings, and yet deservest thou no more than any of them do.
Or, (because nsuch excessiue great ones are not so much regarded, othe sunne sheweth not so great when hee is at his highest as he doth when hee is neerer the edge of the Horizon, and the Faulcon seemeth lesse still, the higher he soreth, when hee is once gone aboue that that our weake eie-sight can well reach. pthose that come neerer vs, and are neerer at hand with vs, are more in our eye, oftner qeyed, and consequently more enuied of vs:) rA rich neighbour or two not much aboue thine owne rancke, that dwell by thee, set thy teeth on edge, ⟨p. 57⟩and are a shrewd eye-sore vnto thee, and make thee thinke thy selfe but in euill case, that thou art not as they are, that thou hast not so much comming in yeerely as they haue, that thou canst not fare as they fare and doe as they doe. But thou considerest not withall for those two or three rich, how many poore and needy ones are on euery side of thee, that come as far short of thee as thou doest of them. Which if thou didst, thou mightest iustly say, as the Psalmist, sThe Lord hath not dealt so with euery Nation; so, The Lord hath not dealt so with euery one, no nor with many an one, as he hath done and doth with me. As the tCynick, when he found a mouse in his sachell, said, he saw well that he was not yet so poore, but that some were glad of his leauings: So many a poore hungry soule, yea many a deere childe and sincere seruant of God, would be glad of thy leauings, and yet deseruest thou no more than any of them do.
n[Greek or Hebrew]〈non-Latin alphabet〉
oStella terrā propi•n in occidente vel oriente locat•••iores apparent, quàm cùm ad coeli mediū elevat• fuerint. Ex Alh••eni perspect. l. 7. Author Oculi mor. c. 6. mirab. 13.Stella terrā propi•n in occidente vel oriente locat•••iores apparent, quàm cùm ad coeli mediū elevat• fuerint. Ex Alh••eni perspect. l. 7. Author Oculi mor. c. 6. mirab. 13.
p[Greek or Hebrew] Aristot. rh•t. l. 2. •. 12.〈non-Latin alphabet〉 Aristot. rh•t. l. 2. •. 12.
qInviden•i ver••• doct•m est à […] in••en•• f•rt••am alterius. Ci•. T•s•••. quest. l. 3.Inviden•i ver••• doct•m est à 〈…〉 in••en frtam alterius. Ci. Ts. qust. l. 3.
Lastly, consider thine own unworthiness. Thou deservest nothing at Gods hands but hunger and stripes. All that thou hast from him thou hast it of free gift. And therefore are we taught to pray, uGive us our bread. If we deserve not then so much as a bit of bread at Gods hands, can we not be content, when God giveth us abundantly both bread and meat to feed us, and good clothing to cover us, and convenient housing to harbour us, & friends & favour and credit and countenance in the world, so much of that that so many want, and so much more than we are worthy of; unless we may have 5to waste on our 6inordinate and extravagant lusts, ⟨p. 58⟩and to revel and not, as we see some others do?
Lastly, consider thine owne vnworthines. Thou deseruest nothing at Gods hands but hunger and stripes. All that thou hast from him thou hast it of free gift. And therefore are we taught to pray, uGiue vs our bread. If we deserue not then so much as a bit of bread at Gods hands, can we not be content, when God giueth vs aboundantly both bread and meat to feede vs, and good clothing to couer vs, and conuenient housing to harbor vs, & friends & fauour and credit and countenance in the world, so much of that that so many want, and so much more than we are worthy of; vnlesse we may haue 5to waste on our 6inordinate and extrauagant lusts, ⟨p. 58⟩and to revell and not, as we see some others do?
uMath. 6. 12 D•, non, redde. Quia nisi Deo d•na••• noster […] est. Aug. hom. 14.Math. 6. 12 D•, non, redde. Quia nisi Deo d•na••• noster 〈…〉 est. Aug. hom. 14.
We would think that beggar intolerably impudent and insolent, that coming to our doors to ask an alms, when we have bestowed on him some broken bread and meat, or some sorry (cast coat, yet, like those importunate persons the Psalmist speaketh of, that xgrudge and grumble if they be not satisfied, if they have not their own fill, and their own will, he should not be quiet and hold himself contented therewith, unless he might have one of the best dishes of meat from our board, or one of▪ our own ordinary wearing suites given him. And yet is this the case of the greatest number of us. yWe come all as Beggars to Gods mercy gate▪ and God giveth us out zabundance of many good things, life, liberty, health of body, strength and ability of limbs, food and raiment, &c. a courtesy and competency of each, as he seeth to be fittest for us: and *yet, forsooth, can we not be quiet, nor think our selves well, unless we may fare as deliciously as Dives did, or go in silks and •attins as such and such do.
We would thinke that begger intolerably impudent and insolent, that comming to our dores to aske an almes, when we haue bestowed on him some broken bread and meat, or some sory (cast coate, yet, like those importunate persons the Psalmist speaketh of, that xgrudge and grumble if they be not satisfied, if they haue not their owne fill, and their owne will, he should not be quiet and hold himself contented therewith, vnlesse he might haue one of the best dishes of meat from our bord, or one of▪ our owne ordinarie wearing suites giuen him. And yet is this the case of the greatest number of vs. yWe come all as Beggars to Gods mercy gate▪ and God giueth vs out zaboundance of many good things, life, libertie, health of bodie, strength and abilitie of limmes, foode and rayment, &c. a courtesie and competencie of each, as he seeth to be fittest for vs: and *yet, forsooth, can we not be quiet, nor thinke our selues well, vnlesse we may sare as deliciously as Dives did, or go in silks and •attins as such and such do.
xPsal. 59 15. De talibus ex Callimach• Zenodotus, [Greek or Hebrew]Psal. 59 15. De talibus ex Callimach• Zenodotus, 〈non-Latin alphabet〉
yQuantum vis dives es, Dei mendicus es. Aug de verb. Dō ▪ 4•. & in […] ▪ An […] […] Idem homi•▪ 14.Quantum vis diues es, Dei mendicus es. Aug de verb. Dō ▪ 4•. & in 〈…〉▪ An 〈…〉〈…〉 Idem homi•▪ 14.
z•. Tim▪•. 17.
*Imprude•ti• est (Imprude•tia etiā) ut á Deo divitias pet as: ut panē petas quotidianū imprudentia non est. aliud est enim unde superbias, aliud unde vivas. Aug. in orat. dom.Imprude•ti• est (Imprude•tia etiā) vt á Deo divitias pet as: vt panē petas quotidianū imprudentia non est. aliud est enim vnde superbias, aliud vnde viuas. Aug. in orat. dom.
••Iaco• as good a man as any of us, was far otherwise minded: he prayeth to God but for abread to eat, and raiment to cloth him: that if he might have only, he thought himself well apa••. And what made him so sparing […] his petition, but the sight and consideration of his own unworthiness: bI am less, •aith he, than the least of all thy mercies. He knew he deserved nothing, and was therefore content with any thing: he would ask no great matter, but would hold himself satisfied▪ with whatsoever ⟨p. 59⟩it should please God in mercy and goodness to allot and allow him. In a word; Beggars, as I said before, we are; no better then beggars the very best of us: And Beggars, we use to say, must be no choosers, they must not be their own carvers. Rest we must therefore contented with what God shall see good to assign us, be it more or less, being more by much than ever we either do or can deserve any of us.
••Iaco• as good a man as any of vs, was far otherwise minded: he prayeth to God but for abread to eat, and rayment to cloth him: that if he might haue onely, he thought himselfe well apa••. And what made him so sparing 〈…〉 his petition, but the sight and consideration of his owne vnworthinesse: bI am lesse, •aith he, than the least of all thy mercies. He knew he deserued nothing, and was therefore content with any thing: he would aske no great matter, but would hold himselfe satisfied▪ with whatsoeuer ⟨p. 59⟩it should please God in mercy and goodnes to allot and allow him. In a word; Beggers, as I said before, we are; no better then beggers the very best of vs: And Beggers, we vse to say, must be no choosers, they must not be their owne caruers. Rest we must therefore contented with what God shall see good to assigne vs, be it more or lesse, being more by much than euer we either do or can deserue any of vs.
But is Contentment so necessary, and so precious a Jewell? let us in the next place then consider by what means may we compass it: And so pass we the second point before propounded, to wit, that Godliness only can procure and produce true Contentment.
But is Contentment so necessarie, and so pretious a Iewell? let vs in the next place then consider by what meanes may we compasse it: And so passe we the second point before propounded, to wit, that Godlinesse onely can procure and produce true Contentment.
cA man would think that as meat assuageth hunger, and drink allayeth thirst; so riches should satisfy, and by satisfying slake and quench the immoderate and inordinate desire of wealth. But it dis herein far otherwise, as Solomon himself, and it may well be, upon his own experience informeth us: eHe that loveth money, saith Solomon, shall never have enough of it. fThe desire of more groweth, as a mans riches arise. gAs the Dropsy-man, the ⟨p. 58⟩[…] ⟨p. 59⟩[…] ⟨p. 60⟩more he drinketh, the dryer he is, and hthose that are sick of the greedy disease, canina appetentia, the doggish desire, as they term it, the more they devour, the more hungry they are▪ so the richer men grow, the more commonly they desire, more greedy do they wax ordinarily of the world, then they were when they had less of it. As iwhen the fruits of their ground come in abundantly on them, they make their barns bigger, and their storehouses larger to hold more: so withal they beat out the walls of their hearts to cover more, and kenlarge their desire as the Grave, or as Hell; that never crieth, Ho, because it never hath enough; mis never the fuller for all the souls that descend down into it, no more than the se••is for all the rivers that empty themselves into it.
cA man would thinke that as meat asswageth hunger, and drinke allayeth thirst; so riches should satisfie, and by satisfying slake and quench the immoderate and inordinate desire of wealth. But it dis herein far otherwise, as Salomon himselfe, and it may well be, vpon his owne experience informeth vs: eHe that loueth money, saith Salomon, shall neuer haue enough of it. fThe desire of more groweth, as a mans riches arise. gAs the Dropsie-man, the ⟨p. 58⟩〈…〉⟨p. 59⟩〈…〉⟨p. 60⟩more he drinketh, the dryer he is, and hthose that are sicke of the greedy disease, canina appetentia, the doggish desire, as they terme it, the more they deuoure, the more hungry they are▪ so the richer men grow, the more commonly they desire, more greedy do they wax ordinarily of the world, then they were when they had lesse of it. As iwhen the fruits of their ground come in aboundantly on them, they make their barnes bigger, and their storehouses larger to hold more: so withall they beate out the walls of their hearts to couer more, and kinl•rge their desire as the Grave, or as Hell; that neuer cryeth, Ho, because it never hath enough; mis neuer the fuller for all the soules that descend downe into it, no more than the se••is for all the riuers that empty themselues into it.
c[Greek or Hebrew] Plus. de avar.〈non-Latin alphabet〉 Plus. de auar.
fCrescit am•r nun ••, quantum ipsa pecunia crescit. Et minus hane optat, qui non habet. Juvē. sat. 14. Auri nā •▪ fames part• sit maior ab auro. Prudent▪ psychom. Et crescit cupido censu crescent cupido. Author Oculim•r. c. 12.Crescit am•r nū ••, quantum ipsa pecunia crescit. Et minus hane optat, qui non habet. Iuvē. sat. 14. Auri nā •▪ fames part• sit maior ab auro. Prudent▪ psychom. Et crescit cupido censu crescente cupido. Autor Oculim•r. c. 12.
g[Greek or Hebrew] Teles de collat. div. & virt. [Greek or Hebrew] Chrysost. in 1. Cor. hom. 14. Sic quibus intumuit suffusa venter ab v•da, Qu• plus sint potae, plus sitiuntur aquae. Ovid. fast. l. 1. Habes aurum, habes argentum; & concupiscis aurū, concupiscis argentum: Et plenus es, & sitis. morbus est, non opulentia. Sunt homines in morb•: bumore pleni sunt, & semper siunt. Quomod actas opulentiam, qui habes hydropē conscienti? Aug. de verb. Dom. 5.
nAs those diseased persons therefore before mentioned, have need rather to be emptied, to have somewhat purged out, than to have more poured in• the one must be •id of the watery humour that possesseth his body, ere his drought can be slaked, the other of the salt and slimy substance that pestereth his stomach, ere his ravenous appetite can be stayed: So the Covetous person, that is so greedy of the world, and so immoderate and insatiable in his desires, hath ⟨p. 61⟩onot need of more to be heaped upon him, but hath need rather of some thing to be taken away from him: he must have that discontent humour of his purged out of his head, that covetous affection of his wrought out of his heart, that is the cause of this his greedy and insatiable desire, ere he can attain to any true Contentment of mind, ere he can come to have his fill. Till then all this worlds wealth will be but as pwine and strong drink to the drunkard, that further inflameth him, and increaseth his drought; qas oil or fuel to the fire, that doth not quench or smother it, but feed it, and make it burn fiercer than at the first.
nAs those diseased persons therefore before mentioned, haue neede rather to be emptied, to haue somewhat purged out, than to haue more powred in• the one must be •id of the watry humor that possesseth his bodie, ere his drought can be slaked, the other of the salt and slimie substance that pestereth his stomack, ere his rauenous appetitie can be stayed: So the Couetous person, that is so greedy of the world, and so immoderate and insatiable in his desires, hath ⟨p. 61⟩onot neede of more to be heaped vpon him, but hath neede rather of some thing to be taken away from him: he must haue that discontent humor of his purged out of his head, that couetous affection of his wrought out of his heart, that is the cause of this his greedy and insatiable desire, ere he can attaine to any true Contentment of minde, ere he can come to haue his fill. Till then all this worlds wealth will be but as pwine and strong drinke to the drunkard, that further inflameth him, and increaseth his drought; qas oyle or fewell to the fire, that doth not quench or smother it, but feede it, and make it burne fiercer than at the first.
n[Greek or Hebrew] […] de […] indulg••• sibi d••• […], Nec […] pellit, nisi […] ▪ Fugerit […], & […] torpor […]. carm. 2. 2.〈non-Latin alphabet〉〈…〉 de 〈…〉 indulg••• sibi d•••〈…〉, Nec 〈…〉 pellit, nisi 〈…〉▪ Fugerit 〈…〉, & 〈…〉•orpore 〈…〉. carm. 2. 2.
o[Greek or Hebrew] Plato apud St•b. c. 10. Et Socrates ut Laertius l. 2. Cleanthes, ut S•ob. c. 92. interrogatus [Greek or Hebrew] S•d & Epicur••, [Greek or Hebrew] Ibid. cap. 17. Si vu Pytho•lea divitem facere, non pecuniae adijciendū, sed cupiditatione detrahendum. Ex Epicure Sen. ep 21 Scitè Arian. Epict. dissert. lib. 3. cap. 9. [Greek or Hebrew] Et verè Clemens paedag. l. 2. 3. [Greek or Hebrew] Et Democr. apud Stob. c. 95. [Greek or Hebrew]〈non-Latin alphabet〉 Plato apud St•b. c. 10. Et Socrates vt Laertiꝰ l. 2. Cleanthes, vt S•ob. c. 92. interrogatus 〈non-Latin alphabet〉 S•d & Epicur••, 〈non-Latin alphabet〉 Ibid. cap. 17. Si vu Pytho•lea diuitem facere, non pecuniae adijciendū, sed cupiditatione detrahendum. Ex Epicure Sen. ep 21 Scitè Arriā. Epict. dissert. lib. 3. cap. 9. Et verè Clemens paedag. l. 2. 3. Et Democr. apud Stob. c. 95.
If no wealth then can stay, or satisfy the mind of man, what must? or what may? The Apostle pointeth us to it, as here, so else where. rIt is good, saith he, to have the heart stayed, or ballasted as it were, with grace, and not with meats, nor with money neither. That that must keep the ship stiff and steady on the Sea, must not be levers & shores without it, but sweight and ballast within it. So ⟨p. 62⟩that that must stay a mans raging and ranging desires, must not be the outward supporting of his worldly estate, but the inward balancing and settling of the heart and mind; that which Gods grace alone can do, as the Apostle speaketh there, which is the same in effect with Godliness, of which he entreateth here. And in regard hereof it is that the Psalmist saith, that tA small matter to the godly, the man that feareth God, is much better than the greatest wealth and riches, that the ungodly and the mighty hath or can have. And Solomon, that “a little with the fear of God is much better than great treasures and trouble or vexation therewith.
If no wealth then can stay, or satisfie the minde of man, what must? or what may? The Apostle pointeth vs to it, as here, so els where. rIt is good, saith he, to haue the heart stayed, or ballaced as it were, with grace, and not with meats, nor with money neither. That that must keepe the ship stiffe and steedy on the Sea, must not be leauers & shores without it, but sweight and ballast within it. So ⟨p. 62⟩that that must stay a mans raging and ranging desires, must not be the outward supporting of his worldly estate, but the inward ballacing and setling of the heart and minde; that which Gods grace alone can do, as the Apostle speaketh there, which is the same in effect with Godlinesse, of which he intreateth here. And in regard hereof it is that the Psalmist saith, that tA small matter to the godly, the man that feareth God, is much better than the greatest wealth and riches, that the vngodly and the mighty hath or can haue. And Salomon, that “a litle with the feare of God is much better than great treasures and trouble or vexation therewith.
rHeb. 139.
sNamque labant curvae justo fi•e ponder naves, Perque mare instabiles nimia l• uitate •eruntur. Ovid. met. l. 2.Namque labant curvae iusto fi•e pondere naves, Perque mare instabiles nimia l• uitate •eruntur. Ovid. met. l. 2.
In which words also Solomon closely and covertly rendereth a reason of that which his Father David had before him said, why A little to the godly man should be of more worth, even the same in effect that the Apostle here hath, because there is no trouble or vexation of mind, but quietness and sweet contentment withal. According to that which the same Solomon else-where saith; uIt is Gods blessing that maketh a man truly rich, and he addeth no sorrow with it. xWithout Gods permission and providence no man can have riches: For yit is God that giveth every man power to get wealth. But zGod giveth a man money many times in his wrath: as in the wilderness he gave the Israelites meat in his anger: And so the curse of God many times maketh a man rich: But those riches are but accursed riches; *there is a curse and car•ing care, ever accompanying such wealth. But where Gods blessing maketh a man rich, there he giveth ever ⟨p. 63⟩withal contentment, that causeth comfort and quiet of mind, and maketh a man rest satisfied and well apaid with that portion of wealth, be it more or less, that God hath assigned him.
In which words also Salomon closely and couertly rendreth a reason of that which his Father Dauid had before him said, why A litle to the godly man should be of more worth, euen the same in effect that the Apostle here hath, because there is no trouble or vexation of minde, but quietnesse and sweet contentment withall. According to that which the same Salomon els-where saith; uIt is Gods blessing that maketh a man truly rich, and he addeth no sorrow with it. xWithout Gods permission and prouidence no man can haue riches: For yit is God that giueth euery man power to get wealth. But zGod giueth a man money many times in his wrath: as in the wildernes he gaue the Israelites meat in his anger: And so the curse of God many times maketh a man rich: But those riches are but accursed riches; *there is a curse and car•ing care, euer accompanying such wealth. But where Gods blessing maketh a man rich, there he giueth euer ⟨p. 63⟩withall contentment, that causeth comfort and quiet of minde, and maketh a man rest satisfied and well apaid with that portion of wealth, be it more or lesse, that God hath assigned him.
Neither is this a common courtesy that God casteth on all sorts indifferently; but a peculiar blessing that he bestoweth on those only that love and fear him, and that are his beloved ones. bBlessed is every one, saith the Psalmist, that feareth God, and that walketh in his ways: For thou, that so doest, shalt eat of the *labours of thine hands: happy shalt thou be, and it shall go well with thee. But, c Unless the Lord build the house, they labour but in vain that build it: It is vain for you, as worldly men are wont to do, to rise up early in the morning, and sit up late at evening, and toil and moil, like an horse, all the day long, and to eat the bread of sorrow and care; for, it is God that giveth his beloved rest: It is he alone that can give sweet comfort, and quietness, and contentment of mind, and this grace he vouchsafeth to none but his beloved, to the Godly that love him, and are beloved of him.
Neither is this a common courtesie that God casteth on all sorts indifferently; but a peculiar blessing that he bestoweth on those onely that loue and feare him, and that are his beloued ones. bBlessed is euery one, saith the Psalmist, that feareth God, and that walketh in his wayes: For thou, that so doest, shalt eat of the *labours of thine hands: happy shalt thou be, and it shall go well with thee. But, c Vnlesse the Lord build the house, they labour but in vaine that build it: It is vaine for you, as worldly men are wont to do, to rise vp early in the morning, and sit vp late at euening, and toile and moile, like an horse, all the day long, and to eat the bread of sorrow and care; for, it is God that giueth his beloued rest: It is he alone that can giue sweet comfort, and quietnes, and contentment of minde, and this grace he vouchsafeth to none but his beloued, to the Godly that loue him, and are beloued of him.
*[Greek or Hebrew] Sept. quod vetus interpr. Labores fr•ctuum tuorū, malè reddidit: Cùm [Greek or Hebrew] illic non fructum significet, sed partem corporis eam, dè qua Aristot. de part animal. lib. 1. [Greek or Hebrew] Id quod Augustinū, Prosperū que Latinos latuisse parum fuerit; Origenem Gratum in Rō. c. 1. fe••llisse mirum.〈non-Latin alphabet〉 Sept. quod vetus interpr. Labores fr•ctuum tuorū, malè reddidit: Cùm 〈non-Latin alphabet〉 illic non fructum significet, sed partem corporis eam, dè qua Aristot. de part animal. lib. 1. 〈non-Latin alphabet〉 Id quod Augustinū, Prosperū que Latinos latuisse parum fuerit; Origenem Gratum in Rō. c. 1. fe••llisse mirum.
Godliness alone is able to cause true Contentment: because Godliness alone bringeth man home unto God, out of whom true Contentment can not be had. For the soul of man, as ait beareth the image of God; so bnothing can satisfy it, but he whose image it beareth. ⟨p. 64⟩cOur Soul, saith Augustine well, was created as by God, so for God, and is therefore never quiet till it rest in God. As dman fell at first into this restlessness by falling away from God; so *he can not be recovered of it, but by returning to him again. It is with mans soul in this regard, as it was with Noah's Dove in the Deluge. As ethe Dove, after she left the Ark, found no rest for the sole of her foot in the wide world, being then all a-float, till she betook her again thither, from whence before she came forth: So neither can man, fallen from God, find any sure rest for the foot of his soul in the whole world beside, till he come back to him again ffrom whom it came at the first. But it is Godliness alone, that bringeth man home unto God; that tieth and knitteth the soul fast unto God; whereof gReligion, say some, hath its name; that findeth rest and repose for the whole man in God, which can no where else be found. That which Solomon, out of his own experience, confirmeth unto us, who hhaving ranged abroad through all those creatures and courses, under the cope of heaven, wherein any hope of contentment seemed to show forth it self, is in conclusion enforced to retire back again to God, idirecting them all to him that desire to find true contentment, and pointing them the way to him kby the fear of ⟨p. 65⟩him; that is, by Godliness leading them unto God, that they may with him and in him find true Contentment, as being no where else to be had.
Godlinesse alone is able to cause true Contentment: because Godlinesse alone bringeth man home vnto God, out of whom true Contentment can not be had. For the soule of man, as ait beareth the image of God; so bnothing can satisfie it, but he whose image it beareth. ⟨p. 64⟩cOur Soule, saith Augustine well, was created as by God, so for God, and is therefore neuer quiet till it rest in God. As dman fell at first into this restlesnes by falling away from God; so *he can not be recouered of it, but by returning to him againe. It is with mans soule in this regard, as it was with Noahs Dove in the Deluge. As ethe Dove, after she left the Arke, found no rest for the soale of her foote in the wide world, being then all a-floate, till shee betooke her againe thither, from whence before shee came forth: So neither can man, fallen from God, finde any sure rest for the foote of his soule in the whole world beside, till he come backe to him againe ffrom whom it came at the first. But it is Godlinesse alone, that bringeth man home vnto God; that tyeth and knitteth the soule fast vnto God; whereof gReligion, say some, hath its name; that findeth rest and repose for the whole man in God, which can no where else be found. That which Salomon, out of his owne experience, confirmeth vnto vs, who hhauing ranged abroad through all those creatures and courses, vnder the cope of heauen, wherein any hope of contentment seemed to shew forth it selfe, is in conclusion inforced to retire backe againe to God, idirecting them all to him that desire to finde true contentment, and pointing them the way to him k
bPsal. 17. 15. Omnis copia qu• non est Deus meus, mihi est egestas. Aug. soliloq c. 13. Dei imaginem animam nisi Deus nil implet. Vise Aug. de civit. lib. 12. cap. 1.Psal. 17. 15. Omnis copia qu• non est Deꝰ meus, mihi est egestas. Aug. soliloq c. 13. Dei imaginem animam nisi Deus nil implet. Vise Aug. de civit. lib. 12. cap. 1.
c•ecisti nos ad te• & inquietum est cor nostrum, donec requiescat in t•. Aug. confess. l. 1. c. 1 Humana quippe anima ad illum est suspensa, à quo formata. Et quia ad Deum solum appetendum facta est, omne autem quod infra appetit minus est, jure ei non sufficit, quod Deus non est. Greg. mor. l. 26. cap. 36.•ecisti nos ad te• & inquietum est cor nostrum, donec requiescat in t•. Aug. confess. l. 1. c. 1 Humana quippe anima ad illum est suspensa, à quo formata. Et quia ad Deum solum appetendum facta est, omne autem quod infra appetit minus est, iure ei non sufficit, quod Deus non est. Greg. mor. l. 26. cap. 36.
dHinc est quod huc illuc dispergitur, & ab unaquaque re fastidio impellente re•• vetur. Delecta•••is scil. auda qua••• quo pa•set; […] ver• quem suffiti••ter habere poterat a••sit. Unde […] per multa duur, ut quia qualitate […] non p st, saltem variegate satur. Greg. Ibid.
Godliness then, you see, is alone able to cause true Contentment. But is Godliness, may some say, able to cause true Contentment alone, without help and aide of these outward things? Can it make a man content as well in want as in wealth? whither he have worldly wealth or no?
Godlinesse then, you see, is alone able to cause true Contentment. But is Godlinesse, may some say, able to cause true Contentment alone, without helpe and aide of these outward things? Can it make a man content as well in want as in wealth? whither he haue worldly wealth or no?
Yea undoubtedly. That that is sufficient of it self alone to make a man truly happy, is of it self alone sufficient to give true contentment, though a man have nothing else but it. For lHappiness is every mans utmost aim: and he that hath attained to it, can not but rest content with it: mhe were not happy, if he found no content in his happiness. Whatsoever thing therefore is able to bring us unto happiness, can not but bring to us Contentment together with it. But Godliness is of it self alone able to make a man happy. That which nthe Heathen men said of their moral Virtue, a mere shadow of it, is indeed true of true Godliness, it is sufficient of it self to make him that hath it truly happy, though he have nothing else but it. For oholiness and happiness, Godliness and blessedness are inseparably linked together, and can not be severed the one from the other. pEvery holy man is an happy man, every godly man is in a blessed estate, be he rich or poor, be he in wealth or in want, ⟨p. 66⟩whatsoever his worldly estate outwardly be. So that of true Godliness, we may well say, as he sometime of divine knowledge, the ground of it, it is not earthly gain, nor worldly wealth, nor gold, nor silver, nor corruptible treasures, but qit is that that that can make a man happy without all these. And the Godly man, though he have not these or the like, yet hath he that that can make him truly happy without them, and so consequently that can give him contentment in the want of them. And certainly if God be rEll-shaddai, All-sufficient; then sGods grace and Godliness that bringeth a man home unto God, and giveth him interest in God, can not but be likewise of it self sufficient to make a man truly happy, and to procure unto him true Contentment.
Yea vndoubtedly. That that is sufficient of it selfe alone to make a man truly happy, is of it selfe alone sufficient to giue true contentment, though a man haue nothing else but it. For lHappinesse is euery mans vtmost ayme: and he that hath attained to it, can not but rest content with it: mhe were not happy, if he found no content in his happinesse. Whatsoeuer thing therefore is able to bring vs vnto happines, can not but bring to vs Contentment togither with it. But Godlinesse is of it selfe alone able to make a man happy. That which nthe Heathen men said of their morall Virtue, a meere shadow of it, is indeed true of true Godlinesse, it is sufficient of it selfe to make him that hath it truly happy, though he haue nothing else but it. For oholinesse and happinesse, Godlinesse and blessednes are inseparably lincked togither, and can not be seuered the one from the other. pEuery holy man is an happy man, euery godly man is in a blessed estate, be he rich or poore, be he in wealth or in want, ⟨p. 66⟩whatsoeuer his worldly estate outwardly be. So that of true Godlines, we may well say, as he sometime of diuine knowledge, the ground of it, it is not earthly gaine, nor worldly wealth, nor gold, nor siluer, nor corruptible treasures, but qit is that that that can make a man happy without all these. And the Godly man, though he haue not these or the like, yet hath he that that can make him truly happy without them, and so consequently that can giue him contentment in the want of them. And certainely if God be rEl-shaddai, All-sufficient; then sGods grace and Godlinesse that bringeth a man home vnto God, and giueth him interest in God, can not but be likewise of it selfe sufficient to make a man truly happy, and to procure vnto him true Contentment.
lAristot. ethic. l. 1. c. 7. Sed & Aug. confess. l. 10. c. 20. & Epist. 121. c. 4, 5. & de lib arb. l. 1. c. 18. & de Trivit. l. 13. c. 3, 4, 5, 7. & in Psal. 118. conc. 1.Aristot. ethic. l. 1. c. 7. Sed & Aug. confess. l. 10. c. 20. & Epist. 121. c. 4, 5. & de lib arb. l. 1. c. 18. & de Triuit. l. 13. c. 3, 4, 5, 7. & in Psal. 118. conc. 1.
mNemo beatus qui eo quod amat (quod avet, quod habet) non fruitur. Aug. de civit. l. 8. c. 9. Fruimur autem eis in quibus voluntas delectata conquiescit. Aug. de trinit. l. 10. c. 10. & Aquin. sū. p. 1 a. 2 a. q. 11. a. 3. Unde Sen. Nemo fruitur bono solicito.Nemo beatus qui eo quod amat (quod avet, quod habet) non fruitur. Aug. de civit. l. 8. c. 9. Fruimur autem eis in quibꝰ voluntas delectata conquiescit. Aug. de trinit. l. 10. c. 10. & Aquin. sū. p. 1 a. 2 a. q. 11. a. 3. Vnde Sen. Nemo fruitur bono solicito.
n[Greek or Hebrew] Plutarch. Ad vivendū beatè virtus sola sufficit. Sē. de vit beat. cap. 16. Beata vita virtus satisfacit. Idē epist. 87. Virtus ad explendam beatā vitam sola satis effica•. Ibid. 45.〈non-Latin alphabet〉 Plutarch. Ad viuendū beatè virtus sola sufficit. Sē. de vit beat. cap. 16. Beata vita virtus satisfacit. Idē epist. 87. Virtus ad explendam beatā vitam sola satis effica•. Ibid. 45.
oApoc. 20. 6. Inde beatus, unde bonus. Aug. epist▪•2•. Impius & f•li• sic simul esse cupit, ut nolit pius esse, velit tamen esse beatus; Quod natura negat, nec recepit ratio. d• Macrino apud Capitolinum.Apoc. 20. 6. Inde beatus, vnde bonus. Aug. epist▪ 2. Impius & fli sic simul esse cupit, vt nolit pius esse, velit tamen esse beatus; Quod natura negat, nec recepit ratio. d Macrino apud Capitolinum.
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
••
•
••
•
•
•••
•
rVi•in•• divos cupiditat•m irritat. S••. Ep. 7. —[Greek or Hebrew]. Hos••d. oper. lib. 1.Vi•in•• divos cupiditat•m irritat. S••. Ep. 7. —〈non-Latin alphabet〉. Hos••d. oper. lib. 1.
〈non-Latin alphabet〉 Teles de collat. div. & virt. 〈non-Latin alphabet〉 Chrysost. in 1. Cor. hom. 14. Sic quibus intumuit suffusa venter ab v•da, Qu• plus sint potae, plus sitiuntur aquae. Ovid. fast. l. 1. Habes aurum, habes argentum; & concupiscis aurū, concupiscis argentum: Et plenus es, & sitis. morbus est, non opulentia. Sunt homines in morb•: bumore pleni sunt, & semper s••iunt. Quomod••actas opulentiam, qui habes hydropē conscienti••? Aug. de verb. Dom. 5.
h[Greek or Hebrew] Aristoph. Pluto.〈non-Latin alphabet〉 Aristoph. Pluto.
i[…]〈…〉
k• […]. 30, 15, 16.•〈…〉. 30, 15, 16.
mV•• […] de […] flu•ina terra; Sic •n••es animus […] ••cipit ille; ne• […] Ex•g••• populo est, […] •icedere sentit. O•id me•l. 4.V••〈…〉 de 〈…〉 flu•ina terra; Sic •n••es anim•s 〈…〉••cipit ille; ne•〈…〉 Ex•g••• populo est, 〈…〉•icedere sentit. O•id me•l. 4.
〈non-Latin alphabet〉
〈non-Latin alphabet〉
〈non-Latin alphabet〉
p[Greek or Hebrew] Chrysost. in Rom. hom. 13. Scitum est Scytharum legali, Quanto plus biberint, tanto magis sitire Parthos. Plin. hist. not. lib. 15. cap. 22. Vise Simocatum epist. 52〈non-Latin alphabet〉 Chrysost. in Rom. hom. 13. Scitum est Scytharum legali, Quanto plus biberint, tanto magis sitire Parthos. Plin. hist. nat. lib. 15. cap. 22. Vise Simocatum epist. 52
q[Greek or Hebrew] Euseb. apud Stob. c. 10. Cupidita• avari v• ignis est, cui divitiae sunt ut lignae, qu•bus iniectis is vehementius exardescit. Vorag•de temp. 134. Eo maior• cupimus quo maiora venerunt: multo• concitation est avaritia in magnarum •p••• congestu collocata; ut flame infinito acrior visest, quo ex maiore incendio emicuit. S•. de benef. ••. c. 27.〈non-Latin alphabet〉 Euseb. apud Stob. c. 10. Cupidita• auari v• ignis est, cui divitiae sunt vt lignae, qu•bus iniectis is vehementius exardescit. Vorag•de temp. 134. Eo maior• cupimus quo maiora venerunt: multo• concitation est auaritia in magnarum •p••• congestu collocata; vt flamme infinito acrior visest, quo ex maiore incendio emicuit. S•. de benef. ••. c. 27.
•
•
•
〈…〉
〈…〉
〈…〉
•
•
•
••
by the feare of
⟨p. 65⟩
him; that is, by Godlinesse leading them vnto God, that they may with him and in him finde true Contentment, as being no where else to be had.
••
•
••
•••
Hinc est quod huc illuc dispergitur, & ab vnaquaque re fastidio impellente re•• vetur. Delecta•••is scil. auda qua••• quo pa•set; 〈…〉 ver• quem suffiti••ter habere poterat a••sit. Vnde 〈…〉 per multa du••ur, vt quia qualitate 〈…〉 non p•••st, saltem varie•ate sa•••tur. Greg. Ibid.
*Hoc adepto beata est, quo amisso miser•est. Aug. civit. l. 12. c. 1.Hoc adepto beata est, quo amisso miser•est. Aug. ciuit. l. 12. c. 1.
gHoc vin•ulo pietatis obst••••, Deo relig••• sumu•, unde & ips• Relig[…]accepi•, […]. L••ant. •••. 28. Ad […], & •i uni religantes a••••• nostra▪ unde Religio dicta […], omni superstitio•• […]relig. cap. 55. Qu• taman a religendo, •ive religendo D•••, qu[…], dictā tradit Idem de civi[…]. Sed […]. 13.Hoc vin•ulo pietatis obst••••, Deo relig••• sumu•, vnde & ips• Relig〈…〉accepi•, 〈…〉. L••ant. •••. 28. Ad 〈…〉, & •i vni religantes a••••• nostra▪ vnde Religio dicta 〈…〉, omni superstitio••〈…〉relig. cap. 55. Qu• taman a religendo, •iue religendo D•••, qu〈…〉, dictā tradit Idem de civi〈…〉. Sed 〈…〉. 13.
