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.
For gman indeed had authority given him to name the Creatures, and he hath named worldly Wealth, Gain: But God that is above man, and that gave man this authority, he hath named Godliness, Gain, and not Wealth. As the Apostle therefore saith, hGod is not slack, as men count slackness: so Godliness is not Gain as men count Gain, but as God counteth Gain. For iman seeth not as God seeth; knor thinketh as God thinketh. But as lthose things that are precious in mans eyes, are abominable in Gods sight: so mthose things that are contemptible in the eyes of man, are nof high account many times in the sight of God. And every thing is, not as man valueth it, but as God esteemeth it; not as man reckoneth it, who is ovanity it self, and therefore may easily be deceived, yea poft-times deceiveth himself; but as God rateth it, qwho neither doth deceive any, rnor can by any be deceived, being sVerity and truth it self.
For gman indeed had auctoritie giuen him to name the Creatures, and he hath named worldly Wealth, Gaine: But God that is aboue man, and that gaue man this auctoritie, he hath named Godlinesse, Gaine, and not Wealth. As the Apostle therefore saith,
qTit. 1. 2. Si v• lunt in•enire, quod […] non potest, habent prorsus, •entiri non potest. Aug. de ci•it. l. 22. •. 25. Potenter hoc non potest. Idem de Trinit. l. 15. c. 14. Magna potentia mentiri non posse. Ibid. 15.Tit. 1. 2. Si v• lunt in•enire, quod 〈…〉 non potest, habent prorsus, •entiri non potest. Aug. de ci•it. l. 22. •. 25. Potenter hoc non potest. Idem de Trinit. l. 15. c. 14. Magna potentia mentiri non posse. Ibid. 15.
Either then we must say as God saith, or we must say as the World saith. Either we must say, that Godliness is no Gain, or else we must say, that Gain is no Gain, when Godliness and Gain shall stand forth together, either in way of comparison the one with the other, or in way of opposition the one unto the other.
Either then we must say as God saith, or we must say as the World saith. Either we must say, that Godlinesse is no Gaine, or else we must say, that Gaine is no Gaine, when Godlinesse and Gaine shall stand forth togither, either in way of comparison the one with the other, or in way of opposition the one vnto the other.
Now, when Godliness and Gain shall in this manner contend, that Godliness ought to have ⟨p. 7⟩the day of it, will evidently appear, if it may be showed unto us:
Now, when Godlinesse and Gaine shall in this manner contend, that Godlinesse ought to haue ⟨p. 7⟩the day of it, will euidently appeare, if it may be shewed vnto vs:
First, Godliness may do a man good without gain, but worldly gain can do a man no good without godliness. As the Heathen Orator saith of bodily might, that tstrength of body joined with discretion and wisdom, may do a man much good; but without it, it is but uas a sword in a child, or in a mad mans hand, rather a means to mischief a mans self than otherwise: as we see an example in Milo Crotoniates, the strongest man of his time, xwho unwarily assaying, on trust of his strength, to rive a piece of timber with his hands, which some others with wedge and beetle could not cleave, was caught fast by the fists, and so devoured by Wolves. So Riches joined with godliness and good Conscience, are the ygood blessings of God, a means zof good to our selves, and of doing good unto others: but being severed from godliness and the true fear of God, are rather aoccasion of evil than otherwise, rather ban instrument of vice, than any furtherance to virtue, a mean to make as our sins the greater here, so ⟨p. 8⟩our condemnation accordingly the more grievous hereafter.
First, Godlinesse may doe a man good without gaine, but worldly gaine can do a man no good without godlinesse. As the Heathen Orator saith of bodily might, that tstrength of bodie ioyned with discretion and wisdome, may do a man much good; but without it, it is but uas a sword in a child, or in a mad mans hand, rather a meanes to mischiefe a mans selfe than otherwise: as we see an example in Milo Crotoniates, the strongest man of his time, xwho vnwarily assaying, on trust of his strength, to riue a peece of timber with his hands, which some others with wedge and beetle could not cleaue, was caught fast by the fists, and so deuoured by Wolues. So Riches ioyned with godlinesse and good Conscience, are the ygood blessings of God, a meanes zof good to our selues, and of doing good vnto others: but being seuered from godlinesse and the true feare of God, are rather aoccasion of euill than otherwise, rather ban instrument of vice, than any furtherance to virtue, a meane to make as our sinnes the greater here, so ⟨p. 8⟩our condemnation accordingly the more grieuous hereafter.
t[Greek or Hebrew]. Isocr. ad Demonic.〈non-Latin alphabet〉. Isocr. ad Demonic.
u[Greek or Hebrew]. Plut. de muliebri disciplina apud Stob. tō. 2. c. 90.〈non-Latin alphabet〉. Plut. de muliebri disciplina apud Stob. tō. 2. c. 90.
x- viribus ille cō ••sus perij•, admirandisque lacertis. Juvenal. sat. 10. Legatur Gellius l. 15. c. 16. & Val. Max. l. 9. c. 12. Qui concludit, Nimio robore memb•o•ū •igorem mentis hebescere, quasi abnu•nte natura utriusque boni largitionē, ne supra mortalem sit foelicitatē, eundem & valentissimum esse & sapientiss• mum.- viribus ille cō ••sus perij•, admirandisque lacertis. Iuvenal. sat. 10. Legatur Gellius l. 15. c. 16. & Val. Max. l. 9. c. 12. Qui concludit, Nimio robore memb•o•ū •igorem mentis hebescere, quasi abnu•nte natura vtriusque boni largitionē, ne supra mortalem sit foelicitatē, eundem & valentissimum esse & sapientiss• mum.
yOmnia ista bon• sunt, sed unde•acias be•e, non quae te faciant bonū. Aug. de temp. 238.Omnia ista bon• sunt, sed vnde•acias be•e, non quae te faciant bonū. Aug. de temp. 238.
So that as the Heathen man saith, that cGain gotten by loss or hazard of a mans good name, is no gain but loss; because a man looseth therein more then all his gettings can countervail: since that dA good name is (as Solomon saith) above riches and treasure; of greater worth than any wealth. So Gain gotten with the breach or hazard of a good Conscience, when it is emammona iniquitatis, the Mammon of iniquity, or fmerces iniquitatis, the wages of wickedness, it is *no Gain, but loss indeed: It is, as the Greeks say of ga Bow, Life in name, but Death indeed; so Gain in name, but Loss in deed: (h Heathen themselves so esteemed it; not iChristian men only:) Since that a man doth in these cases but, as that Roman Emperor had wont to say, kfish with a golden hook, and that for a gudgeon: lhe hazardeth more than his whole prey, though he catch it, and mhe may miss of his purpose therein too, can make amends for it, if it miscarry, be ⟨p. 9⟩that he get and gain never so much. And for a man to get and gain never so much one way, if by the compassing of it he loose far more an other way, it is in truth no Gain at all.
So that as the Heathen man saith, that cGaine gotten by losse or hazard of a mans good name, is no gaine but losse; because a man looseth therein more then all his gettings can counteruaile: since that dA good name is (as Salomon saith) aboue riches and treasure; of greater worth than any wealth. So Gaine gotten with the breach or hazard of a good Conscience, when it is emammona iniquitatis, the Mammon of iniquitie, or fmerces iniquitatis, the wages of wickednesse, it is *no Gaine, but losse indeede: It is, as the Greekes say of ga Bow, Life in name, but Death indeede; so Gaine in name, but Losse in deede: (h Heathen themselues so esteemed it; not iChristian men onely:) Since that a man doth in these cases but, as that Romane Emperor had wont to say, kfish with a golden hooke, and that for a googeon: lhe hazardeth more than his whole prey, though he catch it, and mhe may misse of his purpose therein too, can make amends for it, if it miscarry, be ⟨p. 9⟩that he get and gaine neuer so much. And for a man to get and gaine neuer so much one way, if by the compassing of it he loose far more an other way, it is in truth no Gaine at all.
cDamnū non lucrum est cum mala fama lucrū. P. Sir.Damnū non lucrum est cum mala fama lucrū. P. Syr.
dProu. 22. 1. [Greek or Hebrew] Isocr. ad Dem•. [Greek or Hebrew]. Menand.Prou. 22. 1. 〈non-Latin alphabet〉 Isocr. ad Dem•. 〈non-Latin alphabet〉. Menād.
For this cause as the Apostle asketh the Question; nQuid profuit? What profit had ye then of those things, whereof you are now ashamed? nay, ofor which now you should be damned, if you had your desert; for the end of such things is death: And the damned Spirits demand of themselues; pQuid prodest? What profit have we now of all our profits and pleasures, that we enjoyed in the world, when we are hurled headlong into hell? So our Saviour himselfe asketh, qQuid proderit? What will it profit a man to win the whole world, rand destroy himself, sor loose his own tsoul? uto get all the world beside himself; but by gaining it to loose himself: for xevery mans soul is every mans self: to do as yJonah, zthat suffered himself to be cast overboard into the sea, that the ship with her lading, when he is lost, may come safe to the shore.
For this cause as the Apostle asketh the Question; nQuid profuit? What profit had yee then of those things, whereof you are now ashamed? nay, ofor which now you should be damned, if you had your desert; for the end of such things is death: And the damned Spirits demand of themselues; pQuid prodest? What profit haue we now of all our profits and pleasures, that we enioyed in the world, when we are hurled headlong into hell? So our Sauiour himselfe asketh, qQuid proderit? What will it profit a man to winne the whole world, rand destroy himselfe, sor loose his owne tsoule? uto get all the world beside himselfe; but by gaining it to loose himselfe: for xeuery mans soule is euery mans selfe: to doe as yIonas, zthat suffred himselfe to be cast ouerbord into the sea, that the ship with her lading, when he is lost, may come safe to the shore.
tIste omnis huius questus seculi animarum dispendium est. Ambros. epist. 44. Cave itaque ne dumb acquiras pecuniam, perdas animam. Aug. de temp. 215.Iste omnis huius questus seculi animarum dispendium est. Ambros. epist. 44. Caue itaque ne dum acquiras pecuniam, perdas animam. Aug. de temp. 215.
uNon potest ulla compendij causa con sister, si constet animae dispendium intervenire. ubi salutis damnum, illic utique jam nullum lucrū est. quo enim lucrū capiatur, nisi capiendi sedes inconcussa seruetur? Eucher. ad Valer. O si lucreris totum, quid proderit, orbem, Dumb jacturam anima feceri• ipsae tuae. Tale tibi foe•• fert lamentabile fun••: Hicque illex quastus questus & •stus erit. Ne perdas perdenda, animam, stultissime, perdes: Nunc sanum insan• synciput opto tibi. G. Goodwin.Non potest vlla compendij causa cō sistere, si constet animae dispendium intervenire. vbi salutis damnum, illic vtique iam nullum lucrū est. quo enim lucrū capiatur, nisi capiendi sedes inconcussa seruetur? Eucher. ad Valer. O si lucreris totum, quid proderit, orbem, Dum iacturam anima feceri• ipsae tuae. Tale tibi foe fert lamentabile fun: Hicque illex quastus questus & stus erit. Ne perdas perdenda, animam, stultissime, perdes: Nunc sanum insan synciput opto tibi. G. Goodwin.
On the other side, as another saith, aFor a man handsomely to refuse money, and forgo gain, it is no small gain sometime. So for a man in some case to forgo his gain, to refuse gold, to neglect his own ⟨p. 10⟩good, though bso to do may seem •olly, when Game and Godliness will not agree together, when clucrum in arca facit damnum in conscientia, and dlucrum pecuniae dispendium •it animae; when profit in a mans purse would procure a broach in his Conscience, and the gain of gold prove the break-neck of his soul; *such refusal of gain is the greatest Gain that can be. For saith an ancient Father well, eTo let go, though never so great a matter, for the compassing of a greater, is no loosing bargain, but a gainful negotiation. To which purpose the Apostle Paul having related, what a great man he might have bin among his own People, had he held on in Judaism as he began; he concludeth at length, that he deemed all fthat, and all else, but as gloss, and as hdross and dung; as some Grammarians expound the word there used, as iDogs-meat, or as others rather, as Dogs-dung, in regard of the assurance of Gods savour toward him in Christ, the hold he had of him, his conformity with him, and his interest11 in him.
On the other side, as another saith, aFor a man handsomely to refuse money, and forgo gaine, it is no small gaine sometime. So for a man in some case to forgo his gaine, to refuse gold, to neglect his owne ⟨p. 10⟩good, though bso to do may seeme •olly, when Game and Godlinesse will not agree togither, when clucrum in arca facit damnum in conscientia, and dlucrum pecuniae dispendium •it animae; when profit in a mans purse would procure a broach in his Conscience, and the gaine of gold proue the break-neck of his soule; *such refusall of gaine is the greatest Gaine that can be. For saith an ancient Father well, eTo let goe, though neuer so great a matter, for the compassing of a greater, is no loosing bargaine, but a gainefull negotiation. To which purpose the Apostle Paul hauing related, what a great man he might haue bin among his owne People, had he held on in Iudaisme as he began; he concludeth at length, that he deemed all fthat, and all else, but as glosse, and as hdrosse and donge; as some Grammarians expound the word there vsed, as iDogs-meat, or as others rather, as Dogs-donge, in regard of the assurance of Gods sauour toward him in Christ, the hold he had of him, his conformitie with him, and his interest11 in him.
aPecuniam in loco negligere, maximum interdum est lucrum. Terent. adelph. 2. 2. Non ego omninò lucrum omne esse utile homini existimo: Est etiam ubi profecto damnum praestet facere, quàm lucrum. Plaut. Capt. 2. 2.Pecuniam in loco negligere, maximum interdum est lucrum. Terent. adelph. 2. 2. Non ego omninò lucrum omne esse vtile homini existimo: Est etiam vbi profecto damnum praestet facere, quàm lucrum. Plaut. Capt. 2. 2.
bQuis nisi mentis in•ps oblatum respuat aurum?
cAug. de temp. 215.Aug. de tēp. 215.
dAmbros. in Psal. 218. ser. 5.
*[Greek or Hebrew] Georg. Pr•id. de vanitat. vita.〈non-Latin alphabet〉 Georg. Pr•id. de vanitat. vita.
eQuan•unlibe• magna amittere, ut m•iora acquiras, nō est damnum sed negotiatio. Bern. de bon des.Quan•ūlibe• magna amittere, vt m•iora acquiras, nō est damnum sed negotiatio. Bern. de bon des.
Secondly, Worldly […] may be a• occasion of evil to us from others; God••esse ••••r but of good. Riches, I say, prove o•t their owners own bane, his utter […] and o•••••row. lI have seen riches, saith Solomon, reserved to the hurt of him that hath them. mThey make their owners life oft-time to ⟨p. 11⟩be laid for. It was the Heathen mans observation, that Tyrannies deal with their subjects and servants, as men are wont to do nwith bottles, which they let stand under the tap till they be filled, and hang them up so soon as they be full: or as owith Sponges, which they suffer to lye soaking, till they have sucked in some good store of water, and then squeeze them out again. pNaboth might well have lived longer, had it not bin for his vineyard: but that was it that shortened his days, and brought him to an untimely death. And qThis, saith Solomon, is the course of every one that is greedy of gain, to come by it, he would take the life away of those that are possessed of it. rIt is not empty barks, or poor fisher-boats, but ships returning with treasure, that Pirates seek to surprise. sIt is the fat Grassier, or the rich Clothier, 9not the poor peddler, or the bare passenger, that is in danger of loosing lim and life in his own defence against thieves.
Secondly, Worldly 〈…〉 may be a• occasion of euill to vs from others; God••esse ••••r but of good. Riches, I say, proue o•t their owners owne bane, his vtter 〈…〉 and o•••••row. lI haue seene riches, saith Salomen, reserued to the hurt of him that hath them. mThey make their owners life oft-time to ⟨p. 11⟩be laid for. It was the Heathen mans obseruation, that Tyrannies deale with their subiects and seruants, as men are wont to do nwith bottles, which they let stand vnder the tap till they be filled, and hang them vp so soone as they be full: or as owith Spunges, which they suffer to lye soaking, till they haue sucked in some good store of water, and then squize them out againe. pNaboth might well haue liued longer, had it not bin for his vineyard: but that was it that shortned his dayes, and brought him to an vntimely death. And qThis, saith Salomon, is the course of euery one that is greedy of gaine, to come by it, he would take the life away of those that are possessed of it. rIt is not empty barks, or poore fisher-boats, but ships returning with treasure, that Pyrates seeke to surprize. sIt is the fat Grasier, or the rich Clothier, 9not the poore pedler, or the bare passenger, that is in danger of loosing lim and life in his owne defence against theeues.
lEccles. 5. 12. Sed pl•r•s […] conge••• p•••n•a aura […], & cun••• ex•p•r•n• pa[…] census. I•v•n sat. 10. Quanti e versi sunt per […], pr•da forti•ribus facti? Aug in Psal. •3. [Greek or Hebrew]. Plut▪ P•••g.Eccles. 5. 12. Sed pl•r•s 〈…〉 conge••• p•••n•a •ura 〈…〉, & cun••• ex•p•r•n• pa〈…〉•ensus. I•v•n sat. 10. Quanti e versi sunt per 〈…〉, pr•da forti•ribus facti? Aug in
But Godliness is never an occasion of any evil, but of all good to him that hath it. It is tthe surest fort and fence, it is uthe firmest armour of proof against all evils that may be. For, Who will harm ⟨p. 12⟩you, saith the *Apostle, if you follow that that is good? Who will harm you? Nay, *Who can harm you? For some would it may be, if they could; so perversely and maliciously-minded, that they hate the godly, even for this cause because they be godly, and ybecause they follow that that is good. But zif God be with them, who can be against them? who can hurt them? who can harm them? aMen may attempt to wrong them, and wrong themselves while they think to wrong them; but them they cannot wrong. Though others may seem to wrong them, yet bare they not wronged, cno not when they are murdered, because they are never a whit the worse for their wrongs. No hurt therefore, dnot an hairs harm can be fall a man for being good, or by being godly; 4no evil can accrue unto any by it.
But Godlinesse is neuer an occasion of any euill, but of all good to him that hath it. It is tthe surest fort and fence, it is uthe firmest armour of proofe against all euils that may be. For, Who will harme ⟨p. 12⟩you, saith the *Apostle, if you follow that that is good? Who will harme you? Nay, *Who can harme you? For some would it may be, if they could; so peruersely and malitiously-minded, that they hate the godly, euen for this cause because they be godly, and ybecause they follow that that is good. But zif God be with them, who can be against them? who can hurt them? who can harme them? aMen may attempt to wrong them, and wrong themselues while they thinke to wrong them; but them they cannot wrong. Though others may seeme to wrong them, yet bare they not wronged, cno not when they are murthred, because they are nouer a whit the worse for their wrongs. No hurt therefore, dnot an haires harme can be fall a man for being good, or by being godly; 4no euill can accrew vnto any by it.
uEphes. 614. [Greek or Hebrew], Chrysoft in Ephes. hō. 24.Ephes. 614. 〈non-Latin alphabet〉, Chrysoft in Ephes. hō. 24.
*1 Pet. 3. 13. Et in hoc seculo quis nocebit nobis plenis charitate? Aug. in 1. Joan. Tract. 9.1 Pet. 3. 13. Et in hoc seculo quis nocebit nobis plenis charitate? Aug. in 1. Ioan. Tract. 9.
*Tu ipse tibi •i aliquid faciat, malus quid faciat? Aug. homil. •9.
No evil can; but much good may; yea all good shall. For eAll things work together, and conspire in one, for the good of the godly, of these that love God, and fwhom he loveth. gOmnia? What? all things? saith an ancient Father, as if he could hardly believe it, or made some doubt of it: Etiam mala • what? even evils and afflictions too? Mala […]. Yea (saith he) even evils and afflictions; 5 bonis bona, malis mala: though evil to the wicked, yet good they ⟨p. 13⟩are, yea exceeding good to the godly. For, Audi Apostolum, audi vas electionis; Hear what the Apostle saith, hear what the elect vessel of God saith: hThis light and momentany affliction, that is but for an instant; procureth unto us, ian exceeding excessive eternal weight of glory. He moveth the question the second time, as not fully resolued: Omnia? what? all things? etiam peccatum? even spiritual evils? even sin it self too? And he maketh answer againe: Etiam peccatum ipsum, tametsi non bonū, tamen in bonum. Yea, even sin it self, though it be not of it self good, yet it tendeth to their good, kto the good of all Gods elect. For hear what the Apostle saith of himself: lThere was a msplint left in my flesh to humble me, that I might not be puffed up with pride. nHis infirmities were a mean to make him the more humble; and oas the more lowly in his own eyes, so the more gracious with God. He asketh yet a third question, as the upshot of all: Omnia? etiam mors ipsa? What? all things? even death it self, pthe utmost enemy of all? And he answereth himself as before, or rather further than before; *Etiam mors vel maxime: Yea, death as much as any thing, nay most of all. For so saith the same Apostle againe; qChristus mihi vita, & mors lucrum; as he readeth the words; Christ is my life, and Death is my gain. That rwhich is the greatest loss that can be to the worldly man; is sthe greatest matter of gain that can be to the godly.
No euill can; but much good may; yea all good shall. For eAll things worke togither, and conspire in one, for the good of the godly, of these that loue God, and fwhom he loueth. gOmnia? What? all things? saith an ancient Father, as if he could hardly beleeue it, or made some doubt of it: Etiam mala • what? euen euills and afflictions too? Mala 〈…〉. Yea (saith he) euen euills and afflictions; 5 bonis bona, malis mala: though euill to the wicked, yet good they ⟨p. 13⟩are, yea exceeding good to the godly. For, Audi Apostolum, audi vas electionis; Heare what the Apostle saith, heare what the elect vessell of God saith: hThis light and momentanie affliction, that is but for an instant; procureth vnto vs, ian exceeding excessiue eternall weight of glory. He moueth the question the second time, as not fully resolued: Omnia? what? all things? etiam peccatum? euen spirituall euils? euen sinne it selfe too? And he maketh answer againe: Etiam peccatum ipsum, tametsi non bonū, tamen in bonum. Yea, euen sinne it selfe, though it be not of it selfe good, yet it tendeth to their good, kto the good of all Gods elect. For heare what the Apostle saith of himselfe: lThere was a msplint left in my flesh to humble me, that I might not be puft vp with pride. nHis infirmities were a meane to make him the more humble; and oas the more lowly in his owne eyes, so the more gracious with God. He asketh yet a third question, as the vpshot of all: Omnia? etiam mors ipsa? What? all things? euen death it selfe, p
m[Greek or Hebrew]. […] in carne. Beza.〈non-Latin alphabet〉. 〈…〉 in carne. Beza.
nNonne cooperatur nobis in bon•m, unde & humiliores & cautiores efficimur? Bern. in Ps. 90.Nonne cooperatur nobis in bon•m, vnde & humiliores & cautiores efficimur? Bern. in Ps. 90.
Thirdly, Worldly wealth abideth with us but for a short time: whereas Godliness and ⟨p. 14⟩tthe Gain of it will stick by us, & stay with us for ever. This worlds wealth, I say, can last but a while with us, & must needs therefore leave us after a while. uEither it will leave us, •r we must leave it: xeither it will have an end of us, •r we an end of it. yRiches are uncertain: zthere is no hold of them: they are slippery ware; athe faster we gripe them, the sooner they slip oft out of our hands; bthey are fugitive servants, ready to run away from their master, whom they leave many times, by their means, deprived, not of living only, but of life too: cthey take them wings, saith Solomon, like an Eagle that flieth up into the air, & get them a way from us far out of our reach, and beyond all hope o•re•overi.
Thirdly, Wordly wealth abideth with vs but for a short time: whereas Godlinesse and ⟨p. 14⟩tthe Gaine of it will sticke by vs, & stay with vs for euer. This worlds wealth, I say, can last but a while with vs, & must needs therfore leaue vs after a while. uEither it will leaue vs, •r we must leaue it: xeither it will haue an end of vs, •r we an end of it. yRiches are vncertaine: zthere is no hold of them: they are slippry ware; athe faster we gripe them, the sooner they slip oft out of our hands; bthey are fugitiue seruants, ready to runne away from their master, whom they leaue many times, by their meanes, depriued, not of liuing onely, but of life too: cthey take them wings, saith Salomon, like an Eagle that flieth vp into the ayre, & get them a way from vs far out of our reach, and beyond all hope o•re•oueri.
tIllud solum est lucrum, ubi fructus perpetu•s, ubi merc•s•st ••••na. An• […] ••est […], […] quod habet secum […] potest. quod enim hic […] nost••m, sed ali•num est. […]. epist. 9.Illud solum est lucrum, vbi fructus perpetu•s, vbi merc•s•st ••••na. An•〈…〉••est 〈…〉, 〈…〉 quod habet secum 〈…〉 potest. quod enim hic 〈…〉 nost••m, sed ali•num est. 〈…〉. epist. 9.
uNon sunt […] divi•i• […] […] possiden•• deserunt, […] possident• deseruntur. […]. in Ecclos. […].Non sunt 〈…〉 diui•i•〈…〉〈…〉 possiden•• deserunt, 〈…〉 possident• deseruntur. 〈…〉. in Ecclos. 〈…〉.
But though they have all as aquilinas, great Eagles wings to fly from us withal while we are here; yet have they ne passerin as quidem, not so much as little s••r•wes wings to fly after us, and follow […] when we go hence. dAs when we came into the world▪ we brought them not with us; so when we go out of the world again, we cannot bear them away, but emust leave them behind us. fAdmire not the ⟨p. 15⟩man that is risen suddenly to great riches and honour, saith the Psalmist. No? why, who would not admire one that liveth in such state and pomp as gsuch are usually wont to do? *Yea but, when he dieth, he shall carry none of that his wealth away with him; nor shall his pomp and state descend with his corps. hAs he came naked, so shall he go naked again, and leave all that by his care and industry he had raked together and heaped up, behind him; and in all respects go even as he came.
But though they haue al as aquilinas, great Eagles wings to flie from vs withall while we are here; yet haue they ne passerin as quidem, not so much as litle s••r•wes wings to flie after vs, and follow 〈…〉 when we go hence. dAs when we came into the world▪ we brought them not with vs; so when we goe out of the world againe, we cannot beare them away, but emust leaue them behind vs. fAdmire not the ⟨p. 15⟩man that is risen sodninely to great riches and honour, saith the Psalmist. No? why, who would not admire one that liueth in such state and pomp as gsuch are vsually wont to do? *Yea but, when he dieth, he shall carrie none of that his wealth away with him; nor shall his pompe and state descend with his corps. hAs he came naked, so shall he go naked againe, and leaue all that by his care and indusirie he had raked togither and heaped vp, behind him; and in all respects goe euen as he came.
d•▪ Tim. 6. 7. Nihil […] & ibi•. 41.•▪ Tim. 6. 7. Nihil 〈…〉 & ibi•. 41.
It is with us in this world, as it was in the Jewish fields and vineyards; ipluck and eat they might what they would, while they were there, but they might not pocket or put up ought to carry away with them: Or kas with boys, that having gotten by stealth into an Orchard, stuff their sleeves and their pockets full with apples and pears, well hoping to get out with them, but when they come to the door, they find one there that searcheth them, and taketh all their fruit away from them, and so sendeth them away with no more than they brought in: Or las poor men, that invited to a rich mans board, have the use of his plate to drink• in, and silver spoons to eat with while they are there; but if any of them presume to put up a piece of plate or a spoon, there is search made by the Porter, ere they are let out, for what is missing among them, and so are they turned out again as they came in: In like manner is it with us in regard of these temporal blessings; we have free liberty to use them as we will while we are here; but when we are to go hence, mthere is one waiting on us, ⟨p. 16⟩that will be sure to strip us, and suffer nothing to pass with us, unless it be some sorry sheet, or a sere rag to rot with us, nthat which yet we shall have no sense of, nor be any whit at all the better for, than if we were wholly without it.
It is with vs in this world, as it was in the Iewish fields and vineyards; iplucke and eat they might what they would, while they were there, but they might not pocket or put vp ought to carry away with them: Or kas with boyes, that hauing gotten by stealth into an Orchard, stuffe their sleeues and their pockets full with apples and peares, well hoping to get out with them, but when they come to the dore, they finde one there that searcheth them, and taketh all their fruit away from them, and so sendeth them away with no more than they brought in: Or las poore men, that invited to a rich mans bord, haue the vse of his plate to drink• in, and siluer spoones to eat with while they are there; but if any of them presume to put vp a peece of plate or a spoone, there is search made by the Porter, ere they are let out, for what is miss•ng among them, and so are they turned out againe as they came in: In like manner is it with vs in regard of these temporall blessings; we haue free libertie to vse them as we will while we are here; but when we are to goe hence, mthere is one waiting on vs, ⟨p. 16⟩that will be sure to strip vs, and suffer nothing to passe with vs, vnlesse it be some sory sheete, or a seare rag to rot with vs, nthat which yet we shall haue no sense of, nor be any whit at all the better for, than if we were wholy without it.
kMund' iste gardinus est, nos p••ri, mors ja••t •. &. Gvil. Paris. summa de vi•ijs, & Al•o•. Carpent. destruct. vit: p. 4. •. •.Mund' iste gardinus est, nos p••ri, mors ia••t •. &. Gvil. Paris. summa de vi•ijs, & Al•o•. Carpent. destruct. vit: p. 4. •. •.
lGuil. Paris. & Alex. Carp. ibid.
mMors mund••• sor; qui oves elus in […] […], & a•consas […] mum dam […]. Jacob. •e•, do••n. 2. post Pa•th. serm. 1. •ors […] est, qui […] o[…] […] […] […]. […]. […]. mort. tract. 1. •. 6, […] ••• tos. Chrysost. in Psat. 4•.Mors mund••• sor; qui oues elus in 〈…〉〈…〉, & a•consas mū dam . Iacob. e, don. 2. post Path. serm. 1. ors est, qui o . . . mort. tract. 1. . 6, tos. Chrysost. in Psat. 4.
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Deus b•nadat, ut b•nos faciat. Salvian. de provid.Deus b•nadat, vt b•nos faciat. Salvian. de prouid.
a[Greek or Hebrew]. Euripid. Ple•sthen. [Greek or Hebrew] Menand. •opes iritamenta malorum. O••d. Metam. l. 1.〈non-Latin alphabet〉. Euripid. Ple•sthen. 〈non-Latin alphabet〉 Menand. •opes iritamenta malorum. O••d. Metam. l. 1.
b[Greek or Hebrew] Iscer ad Demon. [Greek or Hebrew] Eurip. Phaethon. Magna cognatio ut rei, sic nomi••s, divitijs & vitijs. Eucher. ad Valer.〈non-Latin alphabet〉 Iscer ad Demon. 〈non-Latin alphabet〉 Eurip. Phaethon. Magna cognatio vt rei, sic nomi••s, diuitijs & vitijs. Eucher. ad Valer.
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iNemo habet i•••s•• lucrū sint just dann•. Aug. de temp. 215. Lucra in•i•sta putes justis aqu•li• dam••. Dun ••••tura per•• per male parta peris. G. Goodwi•. Luc•ū improbè partumm•rū est in[…]. R•• ter••••.Nemo habet i•••s•• lucrū sint iuste dān•. Aug. de temp. 215. Lucra in•i•sta putes iustis aqu•li• dam••. Dū ••••tura per•• per male parta peris. G. Goodwi•. Luc•ū improbè partūm•rū est in〈…〉. R•• ter••••.
k••s qui mi•••• c•••da non minime sectarentur discrimine, si•iles ai•bat esse […] ••r•• pisca•tib••, […] nulla c•p••r• pensari posset. S•et•n. Augusto •. 25.••s qui mi•••• c•••da nō minime sectarētur discrimine, si•iles ai•bat esse 〈…〉••r•• pisca•tib••, 〈…〉 nulla c•p••r• pensari posset. S•et•n. Augusto •. 25.
l[Greek or Hebrew]. De••tr. Phal•r. apud. Athen. l. 6.〈non-Latin alphabet〉. De••tr. Phal•r. apud. Athen. l. 6.
m[Greek or Hebrew]. Democrit. Turpe lucrum vi••••u est de•rime••um. Ambr. in Psal. 118. Plus in ipsa ini•ri• detrimenti est, quàm in […] rebus […]. Ci••••e •••ib. l. •. Neque tantum est co•••d• quia • dip•s•• see p••••, quantum […] ac••rsat. Ambros. offic. l. 3. c. 4. ver• itaque Antipha••s, [Greek or Hebrew].〈non-Latin alphabet〉. Democrit. Turpe lucrum vi••••u est de•rime••um. Ambr. in Psal. 118. Plus in ipsa ini•ri• detrimenti est, quàm in 〈…〉 rebus 〈…〉. Ci••••e •••ib. l. •. Neque tantum est co•••d• quia • dip•s•• se p••••, quantum 〈…〉 ac••rsat. Ambros. offic. l. 3. c. 4. ver• itaque Antipha••s, 〈non-Latin alphabet〉.
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xAnimus cuiusque ipse est quisque. Cic. de amicit.
yJona. 1. 12.
zAt contra Aristippus in nare piratica agen• cùm aurum in mare proiecisset, [Greek or Hebrew]. Laert. Et Crates misso in mare, auro, Abite, inquit, pessum mala cupiditates, mergam vos, ne mergar à nobis. Hieron. in Jovin. l. 2. Pereat mundi lucrum ne fiat anima damnum. Aug. in Psal. 103. Perde ne pereas. Idem de verb. Dom. serm. 35.At contra Aristippus in nare piratica agen• cùm aurum in mare proiecisset, 〈non-Latin alphabet〉. Laert. Et Crates misso in mare, auro, Abite, inquit, pessum mala cupiditates, mergam vos, ne mergar à nobis. Hieron. in Iovin. l. 2. Pereat mundi lucrum ne fiat anima damnum. Aug. in Psal. 103. Perde ne pereas. Idem de verb. Dom. serm. 35.
[Greek or Hebrew].〈non-Latin alphabet〉.
11k [Greek or Hebrew] H••ych. [Greek or Hebrew]. ••yolog. [Greek or Hebrew].k 〈non-Latin alphabet〉 H••ych. 〈non-Latin alphabet〉. ••yolog. 〈non-Latin alphabet〉.
m[Greek or Hebrew] Di•gen•s apud •a•rt. […] ▪ ma•us Do•••us, pr•di••r serv•t nemo […] habet, nisi qu• semper abscondi•; in […]. Aug. de verb. A• 26.〈non-Latin alphabet〉 Di•gen•s apud •a•rt. 〈…〉▪ ma•ꝰ Do•••ꝰ, pr•di••r serv•t nemo 〈…〉 habet, nisi qu• semper abscondi•; in 〈…〉. Aug. de verb. A• 26.
n[Greek or Hebrew]. de Diony•io Diogenes.〈non-Latin alphabet〉. de Diony•io Diogenes.
oProcuratorē rapacissimum quemque ad officia amplior• ex industria pr• movebat, quo lo•upletiores mo• condemn•ret, & pr• spongijs v•eretur, quos sicco• madefacimus, •umen•es exprimimus. de Vespasian• Su••on. c. 16. Idem de popule Athen. Aristophan. Equitib.Procuratorē rapacissimum quemque ad officia amplior• ex industria pr• movebat, quo lo•upletiores mo• condemn•ret, & pr• spongijs v•eretur, quos sicco• madefacimꝰ, •umen•es exprimimus. de Vespasian• Su••on. c. 16. Idem de popule Athen. Aristophan. Equitib.
p1 King. 21. 1, 2. Exitialu erat apud principem hui• laxior dom••, illi am•nior villa. Plin. pa•egyr.
qPro•. 1. 19. Accessit ut saviti• caus• avariti• praeberet, & modus culpae ex pecuniae modo constitueretur; & qui fuisset locuples fieret n•cens, fieret ꝙ quisque merces mortis su•. Velleius hist. l. 2. Divisa percussoribus occisorum bona, v• etiam de su• perirent. Senec. ad Mart. •. 20.Pro•. 1. 19. Accessit vt sauiti• caus• auariti• praeberet, & modus culpae ex pecuniae modo constitueretur; & qui fuisset locuples fieret n•cens, fieret ꝙ quisque merces mortis su•. Velleius hist. l. 2. Divisa percussoribus occisorum bona, v• etiam de su• perirent. Senec. ad Mart. •. 20.
rPirat• navigijs vacuis non insidiantur, mercibus •nusta vi omni invadunt. Chrysost. de Ozia serm. 3.
sP•ucula si ports argenti vascula puri, N•c•e i•er ingressus, gladium contumus, timebis: Cant•bit vacu•• coram latr•ne viator. Juve•. sat. 10. Si••im•t insidi••, qui se scit ferre viator Quod time at, tutum carpitinanis iter. Ovid. Nuc•.P•ucula si portes argenti vascula puri, N•c•e i•er ingressus, gladium contumꝰ, timebis: Cant•bit vacu•• coram latr•ne viator. Juve•. sat. 10. Si••im•t insidi••, qui se scit ferre viator Quod time at, tutum carpitinanis iter. Ovid. Nuc•.
9Nudū latro transmittit: etiam in obsessa via pauperi pax est. Sen. de pauper•. ex epist. 14.Nudū latro transmittit: etiam in obsessa via pauperi pax est. Sen. de pauper•. ex epist. 14.
b[Greek or Hebrew]. S•mo•••. [Greek or Hebrew]. Tyr. Max. orat 2. Sio […], [Greek or Hebrew].〈non-Latin alphabet〉. S•mo•••. 〈non-Latin alphabet〉. Tyr. Max. orat 2. Sio 〈…〉, 〈non-Latin alphabet〉.
c[Greek or Hebrew] Occidere […], lad•re non poss••nt. S••rates a […] Epictetum Enchi•id• […]. & Tyr. Max. Orat. 2.〈non-Latin alphabet〉 Occidere 〈…〉, lad•re non poss••nt. S••rates a 〈…〉 Epictetum Enchi•id•〈…〉. & Tyr. Max. Orat. 2.
dLuk. 21. 18. Illi de animab•• suia pertimesceba••, Christu••tiam […] s••uritatem ipsi• d•bat. quid • p•reat, cui […] Aug. […] Psal. 96. & 109. •▪Luk. 21. 18. Illi de animab•• suia pertimesceba••, Christu••tiam 〈…〉 s••uritatem ipsi• d•bat. quid • p•reat, cui 〈…〉 Aug. 〈…〉Psal. 96. & 109. •▪
4Nihil accidere bon• wire […] potest. S•n••▪ de provid. c. 2.Nihil accidere bon• wire 〈…〉 potest. S•n••▪ de provid. c. 2.
the vtmost enemie of all? And he answereth himselfe as before, or rather further than before;
*Mors bonis b•n; plurimum confort. Aug. ad Bonif. l. 4. c. 4.
qPhilip. 1. 21. [Greek or Hebrew] Quod • prim• expo fur••e Ad•ur. A• ray in Philip. ••ct. 17.Philip. 1. 21. 〈non-Latin alphabet〉 Quod • prim• exp• fur••e Ad•ur. A• ray in Philip. ••ct. 17.
rPro•. 11. 7.
sPhilip. •2. 3.
xFinā […] ista […] suum. Bern, de b••, deser. Habebunt suū, non tuum, finē. Sen. nature quest. l. 3.Finā 〈…〉 ista 〈…〉 suum. Bern, de b••, deser. Habebūt suū, non tuum, finē. Sen. •atur qu•st. l. 3.
gNihil est insolentius noviti divite. Sen. lib. 2. controv. 1.Nihil est insolentius noviti diuite. Sen. lib. 2. controv. 1.
*Vides viu•ntem: c•gita mori••tem. quid hic habeat, a• tendis: quid secum tollat, ar•end•. Aug. & Ruffin. in Ps 48Vides viu•ntem: c•gita mori••tem. quid hic habeat, a• tendis: quid secum tollat, ar•ēd•. Aug. & Ruffin. in Ps 48
nNon magis h•c ad defunctum pertinent hominem, quàm secundae ad editum infantem. Sen. epist 92. Istud non sentienti supervacuum est, sentienti onus. Non defunctorū causa, sed vivorum, inventa est sepultura, ut corpora visu & odour foed• amorerentur. Idem de remed. fortuit. Exhibentur ista non sentienti: tanquā or•atus dormie•ti, qui in pannis esse s• somniat. Aug. in Psal. 48. Sed & unguentum accipis dives, postquā mortuus es, & foetidus es. Perdis alienam gratiam, nec acquiris tuam. Ambr. de Nabuth. c. 1.Non magis h•c ad defunctum pertinent hominem, quàm secundae ad editum infantem. Sen. epist 92. Istud non sentienti supervacuum est, sentienti onus. Nō defunctorū causa, sed vivorum, inventa est sepultura, vt corpora visu & odore foed• amorerentur. Idem de remed. fortuit. Exhibentur ista nō sentienti: tanquā or•atꝰ dormie•ti, qui in pannis esse s• somniat. Aug. in Psal. 48. Sed & vnguentum accipis diues, postquā mortuus es, & foetidus es. Perdis alienam gratiam, nec acquiris tuam. Ambr. de Nabuth. c. 1.
