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.
TO THE RIGHT WORTHY AND HIS MUCH HONOURED LADY, the Lady DOROTHY HOBART, Wife to the Right Honourable and his singular good Lord, Sr HENRY HOBART, Knight and Baronet, Lord Chief Justice of the Common Pleas, True Contentment in the Gain of Godliness, with its Self-Sufficiency.
TO THE RIGHT WORTHY AND HIS MVCH HONOVRED LADY, the Lady DOROTHY HOBART, Wife to the Right Honorable and his singular good Lord, Sr HENRY HOBART, Knight and Baronet, Lord Cheife Iustice of the Common Pleas, True Contentment in the Gaine of Godlines, with its Self-Sufficiencie.
It is a point by all generally agreed upon, that aHappiness is the main end and aim of all mens Actions. And it is a Truth no less generally confessed and acknowledged, that bWithout Contentment ⟨image 3⟩of Mind there can be no true Happiness. It is cHappiness then that all men without exception desire, and Contentment that all consequently strive to attain. But here in the most fail, that they are mistaken in the means, that they take wrong courses for the compassing of this their end and aim & so vai•rely weary & tire out themselves in
seeking Happiness and Contentment there, where neither of them is to be had. To reform this error, the Spirit of God in the Word hath directed us the right way to either, to wit,
God alone being the chiefest good, and the chiefest good each ones utmost aim; our desires cannot be stayed till we come home unto him, beyond whom we can not possibly go. He being only
All-sufficient; (and there can be no Contentment where any want is, nor freedom from want where Sufficiency is not;) we can have no true Contentment, till we have once gained Him; we can have no full Contentment, till we come wholly to enjoy Him, that he may be
by Holiness, by Godliness only effected, it must needs follow, that the holier men are, the happier they are; and the more godly they are, the more true and sound Contentment they are sure of.
We shall never be truly Happy, till we be sincerely Holy, nor fully Happy, till we be perfectly Holy. We shall never attain true Contentment till we be truly Religious, nor full Contentment till we be consummate in Godliness. The
⟨image 4⟩
consideration whereof should incite all, that desire Happiness and Contentment, (and
who is he, be he never so brutish, that doth not?) to bend their main study and endeavour this way, for the compassing of this Grace and profiting in it;
It is a point by all generally agreed vpon, that aHappinesse is the maine end and aime of all mens Actions. And it is a Truth no lesse generally confessed and acknowledged, that bWithout Contentment ⟨image 3⟩of Minde there can be no true Happines. It is cHappines then that all men without exception desire, and Contentment that all consequently striue to attaine. But here in the most faile, that they are mistaken in the meanes, that they take wrong courses for the compassing of this their end and aime & so vai•rely weary & tire out themselues in *seeking Happines and Contentment there, where neither of them is to be had. To reforme this error, the Spirit of God in the Word hath directed vs the right way to either, to wit, dby conjunction with God, the author and fountaine of all good, eby adhering vnto him, in whō only the soule of man can find su•e & sound contentment. Now this is done fby louing him gby fearing him, hby trusting in him, iby obeying him▪kby conformitie vnto him, or more breiefely in a word, by lHolines, by mGodlines: for these two are in substance one and the same. So that there is nno compassing of ⟨image 3⟩Contentment or Happines without God, and there is no way vnto God but by Godlinesse. For oGod alone being the chiefest good, and the chiefest good each ones vtmost aime; our desires cannot be stayed till we come home vnto him, beyond whom we can not possibly go. He being onely pAll-sufficient; (and there can be no Contentment where any want is, nor freedome from want where Sufficiencie is not;) we can haue no true Contentment, till we haue once gained Him; we can haue no full Contentment, till we come wholy to enjoy Him, that he may be qall in all vnto vs. And this being rby Holilnes, by Godlines onely effected, it must needs follow, that the holier men are, the happier they are; and the more godly they are, the more true and sound Contentment they are sure of. sWe shall neuer be truly Happy, till we be sincerely Holy, nor fully Happy, till we be perfectly Holy. We shall neuer attaine true Cōtentment till we be truly Religious, nor full Contentment till we be consummate in Godlines. The ⟨image 4⟩consideration whereof should encite all, that desire Happines and Contentment, (and twho is he, be he neuer so brutish, that doth not?) to bend their maine studie and endeuor this way, for the compassing of this Grace and profiting in it;
a[Greek or Hebrew] Aristot. ethic. Ni•••. l. 1. c. 2, 4, 7. [Greek or Hebrew] Stob. tom. 1. •. •. •. 3.〈non-Latin alphabet〉 Aristot. ethic. Ni•••. l. 1. c. 2, 4, 7. 〈non-Latin alphabet〉 Stob. tom. 1. •. •. •. 3.
b[Greek or Hebrew]. Aristot. ethic. Ni•om. l. 1. c. 7. Non est b•at••, esse se qui non •••at. P. Sir. Si ••i sua non videntur ampli•••ma, miser est Epi•••. Miser est, qui se non beati••i••• i••ic••• Sen. ep. 10. Nemo foelix est, qui judicio suo miser est. Sa••. de prov. l. •.〈non-Latin alphabet〉. Aristot. ethic. Ni•om. l. 1. c. 7. Non est b•at••, esse se qui non •••at. P. Syr. Si ••i sua non videntur ampli•••ma, miser est Epi•••. Miser est, qui se non beati••i••• i••ic••• Sen. ep. 10. Nemo foelix est, qui iudicio suo miser est. Sa••. de prov. l. •.
cOmnlum certa sen tentia est, beatos esse o•s homines velle. Aug. de civ. Dei l. 10. c. 1. & Epist. 21. & 121. Miserè vivere nemo vult. Idem de lib. arb. l. 1. c. 14.Omnlum certa sen tentia est, beatos esse o•s homines velle. Aug. de civ. Dei l. 10. c. 1. & Epist. 21. & 121. Miserè viuere nemo vult. Idem de lib. arb. l. 1. c. 14.
*[Greek or Hebrew]. Arr••n. dissert•l. 2. c. 16.〈non-Latin alphabet〉. Arr••n. dissert•l. 2. c. 16.
eDeut. 30. 20. Psal. 73. 26, 28. Bonum nostrū nullum est aliud quàm Deo adherere, cuim unius anima intellectualis incorporeo amplexu impletur. Aug. de civit. Dei l. 10. c. 4.Deut. 30. 20. Psal. 73. 26, 28. Bonum nostrū nullum est aliud quàm Deo adherere, cuim vnius anima intellectualis incorporeo amplexu impletur. Aug. de civit. Dei l. 10. c. 4.
fDeut. 30. 20. Ad •um dilectione tendimus, ut perven•ē d• qu••••am••, i••e• b••••, […]Deut. 30. 20. Ad •um dilectione tendimꝰ, vt perven•ē d• qu••••am••, i••e• b••••, 〈…〉
oN•t•• omne consilium, ne• implere no• ull• f•licit•• potest, donec •oorenerimas ad bonum illud imm••usum & insuperabile, […] ••cesse est resist•• volunta•▪ nostra, quia […] su[…]non est locu•. Se•. epist. 74.N•t•• omne consilium, ne• implere no• vll• f•licit•• potest, donec •oorenerimas ad bonum illud imm••usum & insuperabile, 〈…〉••cesse est resist•• volunta•▪ nostra, quia 〈…〉 su〈…〉non est locu•. Se•. epist. 74.
pGen. 17. 1. ••• nist […] a•••• indigency ••pl•••• […] explend•, ••st […] sufficit. Aug. de •••. l. 12. c. 1.Gen. 17. 1. ••• nist 〈…〉 a•••• indigen•i•••pl••••〈…〉 explend•, ••st 〈…〉 sufficit. Aug. de •••. l. 12. c. 1.
tVitā beatā omnē hominem modi• omnibus velle quis dubitat? Aug. de lib. arb. lib. 1. c. 14. Beatitudinem nemo est qui non expetat. quī enī vel potest, vel p•t•it, vel poterit i••e•iri, qui esse nolit beat••? Aug. in Psal. 118. co••. 1.Vitā beatā omnē hominem modi• omnibus velle quis dubitat? Aug. de lib. arb. lib. 1. c. 14. Beatitudinem nemo est qui non expetat. quī enī vel potest, vel p•t•it, vel poterit i••e•iri, qui esse nolit beat••? Aug. in Psal. 118. co••. 1.
as the only means available to bring them to that end; uwhich, howsoever they may wander from, mistaking the way, their whole desire is to attain unto. To provoke all sorts hereunto, is the main project propounded in this present discourse. Which (what ever it be; and I wish it were much better;) I humbly present to your Ladyship, desiring that it may help to supply some part of that duty and service, which partly mine own infirmity and imbecility of body, and partly also other necessary and unavoidable employments, will not suffer me to perform answerably to mine own desire, and mine Honourable Lords and your Ladyships desert. And so wishing again and again unto your Ladyship, (for what other, or what better thing can I wish?) that which the work ⟨image 4⟩it self importeth, true Contentment from God in this life, and full Contentment with God after this life; I take my leave for the present, but cease not to continue
as the onely meanes availeable to bring them to that end; uwhich, howsoeuer they may wander from, mistaking the way, their whole desire is to attaine vnto. To prouoke all sorts hereunto, is the maine project propounded in this present discourse. Which (what euer it be; and I wish it were much better;) I humbly present to your Ladiship, desiring that it may helpe to supply some part of that dutie and seruice, which partly mine owne infirmitie and imbecillitie of bodie, and partly also other necessarie and vnauoidable imployments, will not suffer me to performe answerably to mine owne desire, and mine Honorable Lords and your Ladiships desert. And so wishing againe and againe vnto your Ladiship, (for what other, or what better thing can I wish?) that which the worke ⟨image 4⟩it selfe importeth, true Contentment from God in this life, and full Contentment with God after this life; I take my leaue for the present, but cease not to continue
uOmnes •e••it• dinē concupiso•••• sed quomodò ad eā p[…], pl••••• nesciunt. idem ibid.Omnes •e••it• dinē concupiso•••• sed quomodò ad eā p〈…〉, pl••••• nesciunt. idem ibid.
The Stoic Philosophy, which aLuke the Evangelist maketh mention of, bwas famous for Paradoxes, strange Opinions, improbable, and besides common conceit, cadmired much for them by some, dcontrolled and taxed for them by others. Howbeit not Stoicism only, but every art and profession, every course of life and learning hath some Paradoxes or other; the ⟨p. 2⟩world not a few, and▪eChristianity many more, as strange, yea stranger, than any that the Stoics ever held, and yet fno less true than strange.
THe Stoick Philosophie, which aLuke the Euangelist maketh mention of, bwas famous for Paradoxes, strange Opinions, improbable, and besides common conceit, cadmired much for them by some, dcontrolled and taxed for them by others. Howbeit not Stoicisme onely, but euery art and profession, euery course of life and learning hath some Paradoxes or other; the ⟨p. 2⟩world not a few, and▪eChristianitie many more, as strange, yea stranger, than any that the Stoicks euer held, and yet fno lesse true than strange.
cSeneca passion, & Arian. in dissert. & alij.Seneca passion, & Arrian. in dissert. & alij.
dPlu•. in Stoic. contradict. & quod Poet• Stoicis probabiliora la••antur.
eIn hic creber est Chrysostomus: quod notavit Six•us Sen: biblioth: l. 4.In hic creber est Chrysostomus: quod notavit Six•ꝰ Sen: biblioth: l. 4.
f[Greek or Hebrew] Agatho. [Greek or Hebrew]. Aristot. rhetor. l. 2. c. 26. Verissimaque sunt non pauca, quae tamen sunt minimè verisimilia.〈non-Latin alphabet〉 Agatho. 〈non-Latin alphabet〉. Aristot. rhetor. l. 2. c. 26. Verissimaque sunt non pauca, quae tamen sunt minimè verisimilia.
A worldly Paradox the Apostle had mentioned in the verse next before going, to wit, that some men should hold Gain to be Godliness: unto which he opposeth a contrary Christian Paradox in the words of my Text, to wit, that Godliness is the only true Gain.
A worldly Paradox the Apostle had mentioned in the verse next before going, to wit, that some men should hold Gaine to be Godlinesse: vnto which he opposeth a contrary Christian Paradox in the words of my Text, to wit, that Godlinesse is the onely true Gaine.
For the former: It is a very absurd conceit indeed, and though too too rife in the world, yet such as few or none will be acknowne of, and either openly father, or seem outwardly to favour. But as God at the last day, when the wicked shall go about to excuse and defend themselves, he will not only take hold of their words, bBy thine own mouth will I judge thee, thou thriftless servant; and advantage of their actions, cI was naked and ye clad me not, hungry and ye fed me not, &c. and therefore had neither Faith nor Love; but he will convince them by their own Consciences too, dTheir secret thoughts shall either excuse or accuse them in that day: In like manner must we deal with those that will seem to abhor and detest this Opinion, and yet do those things that maintain and uphold it.
For the former: It is a very absurd conceit indeed, and though too too rife in the world, yet such as few or none will be acknowne of, and either openly father, or seeme outwardly to fauor. But as God at the last day, when the wicked shall go about to excuse and defend themselues, he will not onely take hold of their words, bBy thine owne mouth will I iudge thee, thou thriftles seruant; and aduantage of their actions, cI was naked and yee clad me not, hungry and yee fed me not, &c. and theresore had neither Faith nor Loue; but he will conuince them by their owne Consciences too, dTheir secret thoughts shall either excuse or accuse them in that day: In like manner must we deale with those that will seeme to abhorre and detest this Opinion, and yet do those things that maintaine and vphold it.
e•he •oole saith i• […] heart, There is no God; and that is sufficient to prove him an Athe•• though he never openly maintain any Position of Atheism. And there be some that fprofess they know God, but deny him in their deeds: and gthat is enough to prove them irreligious, though they never utter that their impiety in speech. So in this case, the Covetous ⟨p. 3⟩mans heart saith it, and his practise proclaimeth it, that hhis Gold is his God, and that his Gain is his Godliness; and that is sufficient to prove him an Idolater, though he never outwardly bow his knee to an Idol. In regard whereof, the Apostle expressly pronounceth iCovetousness to be Idolatry, and the kCovetous man an Idolater.
e•he •oole saith i•〈…〉 heart, There is no God; and that is sufficient to proue him an Athe•• though he neuer openly maintaine any Position of Atheisme. And there be some that fprofesse they know God, but denie him in their deeds: and gthat is enough to proue them irreligious, though they neuer vtter that their impietie in speech. So in this case, the Couetous ⟨p. 3⟩mans heart saith it, and his practise proclaimeth it, that hhis Gold is his God, and that his Gaine is his Godlinesse; and that is sufficient to proue him an Idolater, though he neuer outwardly bow his knee to an Idoll. In regard whereof, the Apostle expresly pronounceth iCouetousnes to be Idolatry, and the kCouetous man an Idolater.
gQuiescat lingua, loqua••• vita. Aug. in 1. Joan. hom. 3. [Greek or Hebrew]. E•s•h. prepar E•a g. l. 1. c. 1. Efficacius est vita testimonium quā lingue▪ Cyprian. do dupl martyr▪ Et […] v•••peris quàm •••. •ern. in C•nt.Quiescat lingua, loqua••• vita. Aug. in 1. Ioan. hom. 3. 〈non-Latin alphabet〉. E•s•h. prepar E•a g. l. 1. c. 1. Efficacius est vita testimonium quā lingue▪ Cypriā. do dupl martyr▪ Et 〈…〉 v•••peris quàm •••. •ern. in C•nt.
hDivites facultatibus suis alligates mag•• aurum consuevisse suspic•re quàm coelū. Minut. Octav. Quid f•cisti quod jussit Deus? quid nō facis quod avaritia jubet? Aug. de divers. 12. •uam si sacrificem summo Jovi, Atque in manibus exta teneam ut porriciam, intereà loci. Si lucr quid detur, potius rm divinā deserā. Plaut. Pseud. 1. 3.
To reason then in this point, as our Saviour himself doth: lWhere a mans Treasure is, their is his Heart; and where a mans heart is, there is his happiness; and where his happiness is, that is his God. Since the covetous man therefore msetteth his heart on his riches; nputteth his trust in his treasure: and whereas othe faithful make the name of God their strong tower, whereunto they resort in time of trouble for safety, pthe worldly rich man maketh his wealth his bulwark & fence, whereupon he reposeth himself and wholly relieth: It must of necessity follow hereupon, that as the Apostle saith of the fleshly-minded man, that qhis belly is his God; so of the worldly-minded man, that rhis money, or ⟨p. 4⟩his penny is his God: And if his Money be his God; his Gain must needs be his Godliness.
To reason then in this point, as our Sauiour himselfe doth: lWhere a mans Treasure is, theire is his Heart; and where a mans heart is, there is his happinesse; and where his happinesse is, that is his God. Since the couetous man therefore msetteth his heart on his riches; nputteth his trust in his treasure: and whereas othe faithfull make the name of God their strong towre, wherevnto they resort in time of trouble for safetie, pthe worldly rich man maketh his wealth his bulwark & fence, wherevpon he reposeth himselfe and wholy relyeth: It must of necessitie follow herevpon, that as the Apostle saith of the fleshly-minded man, that qhis belly is his God; so of the worldly-minded man, that rhis money, or ⟨p. 4⟩his penny is his God: And if his Money be his God; his Gaine must needs be his Godlinesse.
lUbi thesaurus, ibi & cor. Math. 6 21. Nemo enim potest nisi cogitare de thesauro suo, & quodā cordis itinere divitias suas sequi. Aug. de divers. 44.Vbi thesaurus, ibi & cor. Math. 6 21. Nemo enim potest nisi cogitare de thesauro suo, & quodā cordis itinere diuitias suas sequi. Aug. de diuers. 44.
qPhil. 3. 19. Rom. 16. 18. Clem. p•dag. l. 2. c. 1. [Greek or Hebrew]. ventrē colunt, quē pro Deo habent. Cypr. de dupl. Martyr. Quibus Deus venter est, & pulmo templū, & aqualiculus altar, & sacerdos cocus, & Spiritus sanctus nidor, & codimenta charismata, & •uctus prophetia: agape in cacab•• fervet, fi••• in c•l••i• calet, spes in ferculis jacet. Tertull. de iiun. Whose gut their God, whose lust their law. Sylvest. week. 2. day. 1. Vise Euseb praepar. l. 7. c. 2.
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
•
•
Diuites facultatibus suis alligates mag•• aurum consueuisse suspic•re quàm coelū. Minut. Octav. Quid f•cisti quod iussit Deus? quid nō facis quod auaritia iubet? Aug. de diuers. 12. •uam si sacrificem summo Jovi, Atque in manibus exta teneam vt porriciam, intereà loci. Si lucr• quid detur, potius r•m diuinā deserā. Plaut. Pseud. 1. 3.
Phil. 3. 19. Rom. 16. 18. Clem. p•dag. l. 2. c. 1. 〈non-Latin alphabet〉. ventrē colūt, quē pro Deo habent. Cypr. de dupl. Martyr. Quibꝰ Deꝰ venter est, & pulmo tēplū, & aqualiculꝰ altare, & sacerdos cocꝰ, & Spiritus sanctꝰ nidor, & codimēta charismata, & •uctꝰ prophetia: agape in cacab•• fervet, fi••• in c•l••i• calet, spes in ferculis iacet. Tertull. de i•iun. Whose gut their God, whose lust their law. Sylvest. week. 2. day. 1. Vise Euseb praepar. l. 7. c. 2.
r[Greek or Hebrew] Theog•. [Greek or Hebrew] Euripid. [Greek or Hebrew]. Antiphan. [Greek or Hebrew] So phoel. Creusa. Quod autem quisque prae caeteris colit, id sibi Deum const••isse probatur Bern de bonis deser. Ergo ut voracium Deus venter est; ita cupidorum pec•••• Deus justiss•mè dicitur. Hieron. in Ephes.〈non-Latin alphabet〉 Theog•. 〈non-Latin alphabet〉 Euripid. 〈non-Latin alphabet〉. Antiphan. 〈non-Latin alphabet〉 So phoel. Creusa. Quod autem quisque prae caeteris colit, id sibi Deum const••isse probatur Bern de bonis deser. Ergo vt voracium Deus venter est; ita cupidorum pec•••• Deus iustiss•mè dicitur. Hieron. in Ephes.
