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.
And in like manner may the Godly man be said to be rich both in Writing, and in Reversion: yea in either kind he is bthe richest man in the world. For he hath all in the world, yea call this world, and the next world confirmed and assured unto him by the word and promise of God, yea by his deed and bond under his own hand and seal, who cannot go from his word, or disclaim his hand dto lye, or eto deny himself; though it be much of it in other mens hands yet for a while. For fPiety or Godliness hath the promises both of this life, and of the life to come, saith our Apostle. And again; gBe it Paul or Apollos, or things present, or future, or this ⟨p. 22⟩world; hall is yours, and you Christs, and Christ Gods. All the wealth both of this world, and of the world to come is theirs, (as ihaving nothing, saith the Apostle, and yet possessing all things) though it be kfor their good also, with-held from them for a while.
And in like manner may the Godly man be said to be rich both in Writing, and in Reuersion: yea in either kinde he is bthe richest man in the world. For he hath all in the world, yea call this world, and the next world confirmed and assured vnto him by the word and promise of God, yea by his deede and bond vnder his owne hand and seale, who cannot goe from his word, or disclaime his hand
for their good also, with-held from them for a while.
bAffatim dives. est, qui cum Christo pauper est. Hieron. ad Heliodor. Dives pax, piet as, fides: fideli enim totus mundus possessio est, Ambr. ep. 10. Quibus l•cis circumscribitur, cui totus mundus divitiarū possessio est? Idem offic. l. •. c. 1.Affatim diues. est, qui cum Christo pauper est. Hieron. ad Heliodor. Diues pax, piet as, fides: fideli enim totus mundꝰ possessio est, Ambr. ep. 10. Quibus l•cis circumscribitur, cui totꝰ mundus diuitiarū possessio est? Idem offic. l. •. c. 1.
c[Greek or Hebrew]. Antistbenes & Zeno apud Laert. Unus est sapiens, cuius omnia sunt. Senec. de benef. l. 7. c. 3. Fideli l• mi•i totus mundus divit• arū est: totus planè; quia tam aduers• quam presper a […] •què oina seruiunt ei, & cooperantur in bonum. Bern•• Cant. ser. 21.〈non-Latin alphabet〉. Antistbenes & Zeno apud Laert. Vnꝰ est sapiens, cuius omnia sunt. Senec. de benef. l. 7. c. 3. Fideli l• mi•i totus mundus diuit• arū est: totus planè; quia tam aduers• quam presper a 〈…〉•què oīa seruiunt ei, & cooperantur in bonum. Bern•• Cant. ser. 21.
h[Greek or Hebrew]. Diogeves apud Laert. [Greek or Hebrew]. Clem. Al. protrept. Oina Christo tradita. Math. 11. 27. ten• eum per quem facta sunt omnia, & cum ipso omnia possidebis. Rom. 8. 23. a•are, ecce habes omnia. Omnia qu••mas, ut non impendiaris à Christo, contemne, & ipsum tene in qu• p•ssis omnia possidere. Aug. hom. 34. Vise in Psal 48.〈non-Latin alphabet〉. Diogeues apud Laert. 〈non-Latin alphabet〉. Clem. Al. protrept. Oīa Christo tradita. Math. 11. 27. ten• eum per quem facta sunt omnia, & cum ipso omnia possidebis. Rom. 8. 23. a•are, ecce habes omnia. Omnia qu••mas, vt non impendiaris à Christo, contemne, & ipsum tene in qu• p•ssis omnia possidere. Aug. hom. 34. Vise in Psal 48.
i[Greek or Hebrew]. 2. Cor. 6. 10. Avarus terrena es•rit, ut mendicu•; fidelis contem••t, ut dominus: ille possidendo mendicat, ille contemnend• possidet. Bern. in Cant. 21. Commune est omnibus Christi fratribus, quod de se Christus dixit, Joan. 1•. 32. quod si ita est; non putent divites •uius seculi fratres Christi sola possidere coel•sti•; possident & terrena; & quidem tanqu•m nihil habentes, sed omnia possidentes, non mendicantes ut miseri, sed ut Domini possidentes; •o pro cer•o magis Domini, quo minus cupidi. Bern. in Cant. 21. An non omnia possidet, cui omnia cooperantur in bon••? Idem be b•n. deser.〈non-Latin alphabet〉. 2. Cor. 6. 10. Auarus terrena es•rit, vt mendicu•; fidelis contem••t, vt dominus: ille possidendo mendicat, ille contemnend• possidet. Bern. in Cant. 21. Commune est omnibus Christi fratribus, quod de se Christus dixit, Ioan. 1•. 32. quod si ita est; non putent diuites •uius seculi fratres Christi sola possidere coel•sti•; possident & terrena; & quidem tanqu•m nihil habentes, sed omnia possidentes, non mendicantes vt miseri, sed vt Domini possidentes; •o pro cer•o magis Domini, quo minus cupidi. Bern. in Cant. 21. An non omnia possidet, cui omnia cooperantur in bon••? Idem be bn. deser.
kRom. 8. 28. Solertir attende, quod non ad libitum famulari, sed cooperari dicit ad bonum, neque enim ad voluntatem seruiunt, sed ad utilitatem, non ad voluptatem, sed ad salutem, non ad votum, sed ad ad commodū nostrum. Idem de divers. 1.Rom. 8. 28. Solertir attende, quod non ad libitum famulari, sed cooperari dicit ad bonum, neque enim ad voluntatem seruiunt, sed ad vtilitatem, non ad voluptatem, sed ad salutem, non ad votum, sed ad ad commodū nostrum. Idem de diuers. 1.
lThe wicked in right have just nothing, having made forfeiture of all, mthough it please God nnot to take ever the advantage of it instantly, & owhere he doth not, man may not. They are but pintruders upon and usurpers of Gods goods, and shall one day answer for their usurpation and abuse of them: or qentercommoners by sufferance with Gods children and servants, whom he principally intendeth ⟨p. 23⟩them unto: or rStewards and Treasurers, as ofttimes, for the good of the Godly.
lThe wicked in right haue iust nothing, hauing made forfeiture of all, mthough it please God nnot to take euer the aduantage of it instantly, & owhere he doth not, man may not. They are but pintruders vpon and vsurpers of Gods goods, and shall one day answer for their vsurpation and abuse of them: or qentercommoners by sufferance with Gods children and seruants, whom he principally intendeth ⟨p. 23⟩them vnto: or rStewards and Treasurers, as ofttimes, for the good of the Godly.
lFidelis hominy totus mundus divitiarum est: infidelis autem nec •b•lu•. Aug. Epist. 54. [Greek or Hebrew]. Pindarus apud Clement. padag. lib. 3. cap. 12.Fidelis homini• totus mundus diuitiarum est: infidelis autem nec •b•lu•. Aug. Epist. 54. 〈non-Latin alphabet〉. Pindarus apud Clement. padag. lib. 3. cap. 12.
oLegatur Fr. à Victoria relect. 5. § 1. n. 7, 14, 15, 16, 17, 18, 19.
pHoc cert• alien•• non est quod jure possidetur; hoc autem •ure, quod juste; & hoc juste, quod bene. Omne igitur quod malè possidetur, alie••m est, malè autem possidet, qu• malè uti••r. Aug. epist. 54. Re• quemque terrena rect• à quoquam possideri n•• potest, nisi vel jure di•i••, quo c••cta i•sterum sunt, vel jure […], quod in potestate reg est. Idem epist. 48.
And for Reversion; to omit what he hath in present possession, besides 1spiritual riches, of worldly wealth, as much 2as he hath need of, & as much 3as it is good for him to have: Every Godly man, as he is 4Rich in faith, so he is far richer by Faith. For 5by it he holdeth and hath right to the reversion of such 6an everlasting inheritance, reserved for him in the Heavens, as cannot be purchased with all the wealth of this world; and as goeth in worth farther beyond all the wealth of this world, than the purest gold doth the drossiest dirt.
And for Reversion; to omit what he hath in present possession, besides 1spirituall riches, of worldly wealth, as much 2as he hath neede of, & as much 3as it is good for him to haue: Euery Godly man, as he is 4Rich in faith, so he is far richer by Faith. For 5by it he holdeth and hath right to the reversion of such 6an euerlasting inheritance, reserued for him in the Heauens, as cannot be purchased with all the wealth of this world; and as goeth in worth farther beyond all the wealth of this world, than the purest gold doth the drossiest durt.
For Exhortation first; to stir up all men to labour and take pains to get Godliness. sAll men gape after Gain. It is almost every ones song, that the Psalmist hath; tQuis ostendet nobis boni aliquid? Who will tell us of any matter of gain and commodity? uHearken, saith one well, ye sons of Adam, a covetous race, an ambitious brood: Here is Honour, and true Honour; here is Gain, and true Gain: such as ⟨p. 24⟩the xworld cannot show the like; yGain without any loss to, or hindrance of any: here is good Gain, and great Gain; here is infinite gettings. Labour for Godliness; labour to get and keep a good Conscience: It is the gainfulest Trade in the world. Who so followeth this Trade, shall not venture upon uncertainties, he shall be sure to thrive, and to get infinite Gain. For, zHe that followeth after righteousness, as a man followeth a trade, shall find Honour, and Life, true Honour, and eternal Life.
For Exhortation first; to stirre vp all men to labour and take paines to get Godlinesse. sAll men gape after Gaine. It is almost euery ones song, that the Psalmist hath; tQuis ostendet nobis boni aliquid? Who will tell vs of any matter of gaine and commoditie? uHearken, saith one well, yee sonnes of Adam, a couetous race, an ambitious brood: Here is Honor, and true Honor; here is Gaine, and true Gaine: such as ⟨p. 24⟩the xworld cannot shew the like; yGaine without any losse to, or hindrance of any: here is good Gaine, and great Gaine; here is infinite gettings. Labour for Godlinesse; labour to get and keepe a good Conscience: It is the gainfull'st Trade in the world. Who so followeth this Trade, shall not venture vpon vncertainties, he shall be sure to thriue, and to get infinite Gaine. For, zHe that followeth after righteousnesse, as a man followeth a trade, shall finde Honour, and Life, true Honour, and eternall Life.
s[Greek or Hebrew].—Sophoc. Creusa. [Greek or Hebrew]. Theogn. g•ō. [Greek or Hebrew]. Eurip. [Greek or Hebrew]. A•tiphanes. [Greek or Hebrew]. Demosth Olynth. Totus populus in aliam discors, in hoc convedit: […] suspic• unt, hoc suis op•ant. Senec. epist. 115. quem vise si•.〈non-Latin alphabet〉.—Sophoc. Creusa. 〈non-Latin alphabet〉. Theogn. g•ō. 〈non-Latin alphabet〉. Eurip. 〈non-Latin alphabet〉. A•tiphanes. 〈non-Latin alphabet〉. Demosth Olynth. Totus populus in aliam discors, in hoc convedit: 〈…〉 suspic• unt, hoc suis op•ant. Senec. epist. 115. quem vise si•.
tPsal 4 6. [Greek or Hebrew]. Theocr. idy•. 16. Prima fere vota, & cunct is notissima templis: Divitiae ut •rescant, ut opes. Juvenal sat. 10. Lucri bonus est odor ex re Qualibet illa tuo sententia semper in ore Verse•ur, Dijs atque ipse love digna, poetae. Hoc monstrant pueri• vetulae poscentibus assem, Hoc discunt omnis ante alpha & beta puellae. Unde habeas quaerit nemo, sed oportet habere. Juven. sat. 14.Psal 4 6. 〈non-Latin alphabet〉. Theocr. idy•. 16. Prima fere vota, & cunct is notissima templis: Diuitiae vt •rescant, vt opes. Iuveal sat. 10. Lucri bonus est odor ex re Qualibet illa tuo sententia semper in ore Verseur, Dijs atque ipse love digna, poetae. Hoc monstrant pueri vetulae poscentibus assem, Hoc discunt omnis ante alpha & beta puellae. Vnde habeas quaerit nemo, sed oportet habere. Iuven. sat. 14.
First, the Rich, that they content not themselves with their worldly wealth, but that they seek withal to get the true spiritual Riches, that athemselves may be rich, and not their purse or their chest only; that they may not be brich to the world only, but rich also to God. Else their earthly Gain will prove their loss; their worldly wealth will be but a means to hinder their happiness by keeping them out of Heaven, where alone is true and entire happiness to be had. It is that which our Saviour himself saith of the worldly. Rich man, that hath nothing to trust unto but his riches: (for so to his Apostles che expoundeth it himself:) that dIt is easier for e a Camel; or, as some read the word, fa cable rope, to pass through the eye of a Needle, than for such a rich man to enter into the kingdom of Heaven. As if our Saviour should have said; It is as easy a matter, nay an easier, to thread a small Spanish Needle with a thick Cable, or a great Cart-rope, then to ⟨p. 25⟩get such a Rich man in at heaven gate: gThat great bunched beast, a Camel, may as soon, yea sooner be driven through an needles narrow eye, than such a rich man be drawn unto God, and be brought into the state of Grace. For so the most and the best read it; and it is an ordinary by word both with Syrians & Greeks, when they speak of a thing that they think altogether impossible, to say, hAn Elephant, or a Camel may as soon creep through an Needles eye, as this or that come to pass. But not so soon, saith our Saviour, but isooner may that be done, which kwith man is altogether impossible, than such worldly rich men attain to true happiness. lChrist (saith the Apostle) became poor, to make us Rich. mHow became he poor? saith one of the Ancients: •• how maketh he us rich? The same Apostle (saith […] showeth us, and expoundeth himself, where he saith; nHe that knew no sin, for our sake became sin, by taking upon him the guilt of our sin, that we might become the oRighteousness of God in him. And indeed, to speak properly and precisely, as the truth is, *not as the world, but as God reckoneth, pthe only poverty is Sinfulness, and qRighteousness the right Riches.
First, the Rich, that they content not themselues with their worldly wealth, but that they seeke withall to get the true spirituall Riches, that athemselues may be rich, and not their purse or their chest only; that they may not be brich to the world onely, but rich also to God. Else their earthly Gaine will proue their losse; their worldly wealth will be but a meanes to hinder their happines by keeping them out of Heauen, where alone is true and entire happinesse to be had. It is that which our Sauiour himselfe saith of the worldly. Rich man, that hath nothing to trust vnto but his riches: (for so to his Apostles che expoundeth it himselfe:) that dIt is easier for e a Camell; or, as some read the word, fa cable rope, to passe through the eye of a Needle, than for such a rich man to enter into the kingdome of Heaven. As if our Sauiour should haue said; It is as easie a matter, nay an easier, to thred a small Spanish Needle with a thicke Cable, or a great Cart-rope, then to ⟨p. 25⟩get such a Rich man in at heauen gate: gThat great bunched beast, a Camell, may as soone, yea sooner be driuen through an needles narrow eye, than such a rich man be drawne vnto God, and be brought into the state of Grace. For so the most and the best reade it; and it is an ordinarie by word both with Syrians & Greeks, when they speake of a thing that they thinke altogither impossible, to say, hAn Elephant, or a Camell may as soone creepe through an Needles eye, as this or that come to passe. But not so soone, saith our Sauiour, but isooner may that be done, which kwith man is altogither impossible, than such worldly rich men attaine to true happinesse. lChrist (saith the Apostle) became poore, to make vs Rich.
aAnimus hominis dives, non area appellari solet quamai• illa sit plena dun te inanem videbo divitē non pu•abo. Cic. parad. 6. Ex anim• rem stare • quam puto, •ō animam exre. Auson.Animus hominis dives, non area appellari solet quamai• illa sit plena dū te inanem videbo divitē non pu•abo. Cic. parad. 6. Ex anim• rem stare • quam puto, •ō animam exre. Auson.
bLuk. 12. 21. Est•te Deo divites, nō ••m facturi di•item, sed de •o futuri divite•. Aug. de verb. Dom. 6.Luk. 12. 21. Est•te Deo divites, nō ••m facturi di•item, sed de •o futuri divite•. Aug. de verb. Dom. 6.
And the rich man therefore that hath ⟨p. 26⟩not a religious heart, is but like rproud Laodicea, sa poor beggarly wretch in Gods sight, and in the sight of those that see so as he seeth, howsoever he may seem rich and glorious in worldly mens eyes.
And the rich man therefore that hath ⟨p. 26⟩not a religious heart, is but like rproud Laodicea, sa poore beggarly wretch in Gods sight, and in the sight of those that see so as he seeth, howsoeuer he may seeme rich and glorious in worldly mens eyes.
sQuid tibi prosunt exteriores divitia, site interior premit egestas? Aug. in Psal 52. Tanto enī verius, quanto interius indigents sum••. Greg. M. mor. l. 21. c. 14.Quid tibi prosunt exteriores diuitia, si te interior premit egestas? Aug. in Psal 52. Tanto enī verius, quanto interiꝰ indigentes sum••. Greg. M. mor. l. 21. c. 14.
Yea to him that hath it too, that is both rich and religious, may we well say, as our Saviour did to his Disciples, when they vaunted at their return from preaching the Gospel, that even the Devils were subdued unto them; tRejoice ye not herein, that the Devils are subdued under you: so were they under Judas too; but herein rejoice, that you have your names entered in heaven. So *rejoice not herein that thou art rich to the world, or that thou art great in the world, and hast others under thee, and at thy command; that thou art clad gorgeously, and farest deliciously; (for uso did that reprobate Rich man in the Gospel:) but herein rejoice that thou art rich unto God, and xin his sight, that thou fearest and servest God, and ylabourest to keep a good conscience, that thou art a zcareful dispenser and faithful disposer of that treasure that God hath entrusted thee withal. Then thou art 5truly Rich, when thou art sincerely religious, when thou art truly righteous.
Yea to him that hath it too, that is both rich and religious, may we well say, as our Sauiour did to his Disciples, when they vaunted at their returne from preaching the Gospell, that euen the Diuels were subdued vnto them; tReioyce yee not herein, that the Diuels are subdued vnder you: so were they vnder Iudas too; but herein reioyce, that you haue your names entred in heauen. So *reioyce not herein that thou art rich to the world, or that thou art great in the world, and hast others vnder thee, and at thy command; that thou art clad gorgeously, and farest deliciously; (for uso did that reprobate Rich man in the Gospell:) but herein reioyce that thou art rich vnto God, and xin his sight, that thou fearest and seruest God, and ylabourest to keepe a good conscience, that thou art a zcarefull dispenser and faithfull disposer of that treasure that God hath entrusted thee withall. Then thou art 5truely Rich, when thou art sincerely religious, when thou art truly righteous.
x1 Pet. 3. 4. Verè dives, qui in Dei consp•ctu potest dives videri. Ambr. epist. 10. sed solum illum divitem D•us novit, qui sit dives aternitati. Ibid.1 Pet. 3. 4. Verè diues, qui in Dei consp•ctu potest diues videri. Ambr. epist. 10. sed solum illum divitem D•us novit, qui sit diues aternitati. Ibid.
55 Paulo sap•e is omnis liber, 1 Cor. 7. 22. Peire etiam dives est. 1. Pet. 3. 4. Ambros. epist. 10 [Greek or Hebrew] Plato Ph•done. S lu• sapient dives est Ci• parad. 6. & apud Apul de philos. [Greek or Hebrew]. &c. Philo de Nee. Qui pre•losissi•a qu• sunt possidet, is dives est. •iqui pretiosissi•• res virtus est: hanc ergò cùm sapions solus possideat; sapions solus dives est. Empir adv. Mathem.
Secondly, the poor, they are likewise to be admonished, to labour for Godliness: that though they be not arich to the world, they may be rich yet to God; and their worldly poverty shall be no hindrance to their spiritual preferment. For ⟨p. 27⟩bGod (saith the Apostle) hath chosen the poor of this world to be rich in grace, and heirs of his kingdom.
Secondly, the poore, they are likewise to be admonished, to labour for Godlinesse: that though they be not arich to the world, they may be rich yet to God; and their worldly pouertie shall be no hindrance to their spirituall preferment. For ⟨p. 27⟩bGod (saith the Apostle) hath chosen the poore of this world to be rich in grace, and heires of his kingdome.
And here is great comfort for the poor man, that liveth a godly life, and maketh Conscience of his courses, hath a care to please God and to do his will in all things, and to approve himself and his ways to him, walking faithfully and painfully in the works of his calling, be it never so mean; that though he be never so poor and bare, though he live but from hand to mouth, as we say; yea though he have not one good rag to hang on his back, or one good morsel of meat in a twelve-month to put in his mouth, though he have not the least patch of land in the world to sustain him, or the least hole that may be to hide his head in; cyet is he a rich man for all that, richer than Crassus or Croesus, or the wealthiest worldly man again in the world. For they have but dthe false Riches, he the true treasure; they have but the counterfeit eglassy pearl; he hath that precious orient pearl, which fthe wise Merchant, when he hath found, is content to sell all that ever he hath to purchase it, to forgo all that ever he is worth for the compassing of it; and yet is he no looser by the bargain neither. For as he is a Merchant, so is he also a wise Merchant; and therefore knoweth well what he doth in so doing: he knoweth that in buying it, he buyeth himself and his own safety, his own eternal salvation, together with it.
And here is great comfort for the poore man, that liueth a godly life, and maketh Conscience of his courses, hath a care to please God and to doe his will in all things, and to approue himselfe and his wayes to him, walking faithfully and painfully in the works of his calling, be it neuer so meane; that though he be neuer so poore and bare, though he liue but from hand to mouth, as we say; yea though he haue not one good rag to hang on his backe, or one good morsell of meat in a twelue-month to put in his mouth, though he haue not the least patch of land in the world to sustaine him, or the least hole that may be to hide his head in; cyet is he a rich man for all that, richer than Crassus or Croesus, or the wealthiest worldly man again in the world. For they haue but dthe false Riches, he the true treasure; they haue but the counterfait eglassie pearle; he hath that precious orient pearle, which fthe wise Merchant, when he hath found, is content to sell all that euer he hath to purchase it, to forgo all that euer he is worth for the compassing of it; and yet is he no looser by the bargaine neither. For as he is a Merchant, so is he also a wise Merchant; and therefore knoweth well what he doth in so doing: he knoweth that in buying it, he buyeth himselfe and his owne safetie, his own eternall saluation, togither with it.
cDivites dicimus sapientes, justos, bonos; quibus pecunia vel parua vel nulla: magis enī sunt virtutibus divites: pauperis verò avaros dicimus, semper inhiantes, semper egentes. Aug de ciu. l 7. c. 12. Pauper est pius? etiam sic dives est. intus dives, foris pauper: pauper in cella, dives in conscientia. arcam respicis auro inanē; conscientia respice Deo plenam: non habet extrinsecus facultatem; sed habet intrinsecus charitatem. Aug. in Ps. 36. & de temp. 212 Inops auri, Deo dives est. quid hac virtute pauperius? quid hac pauperiate ditius? Math. 5. 3. Idem de verb. Ap. 26. Nemo apud Deum pauper est, visi qui justitia indiget: nemo dives, nisi qui virtutibus plenus est. Lactant. instit. l. 5. c. 14.Diuites dicimus sapientes, iustos, bonos; quibus pecunia vel parua vel nulla: magis enī sunt virtutibꝰ diuites: pauperis verò auaros dicimus, semper inhiantes, semper egentes. Aug de ciu. l 7. c. 12. Pauper est pius? etiam sic diues est. intus diues, foris pauper: pauper in cella, diues in conscientia. arcam respicis auro inanē; conscientia respice Deo plenam: non habet extrinsecus facultatem; sed habet intrinsecus charitatem. Aug. in Ps. 36. & de temp. 212 Inops auri, Deo diues est. quid hac virtute pauperius? quid hac pauperiate ditius? Math. 5. 3. Idem de verb. Ap. 26. Nemo apud Deum pauper est, visi qui iustitia indiget: nemo diues, nisi qui virtutibus plenus est. Lactant. instit. l. 5. c. 14.
Again, this serveth to overthrow the opinion of such persons as think that there is little or no Gain ⟨p. 28⟩to be gotten under God, little or no good at all to be gathered in Gods service. So the worldly men in Jobs day; gWho is the All-sufficient, say they, that we should serve him? or what profit should we have by praying unto him? And the wicked in Malachi's time; hIt is but in vain to serve God: there is nothing to be gotten by keeping his commandments, and walking humbly before him.
Againe, this serueth to ouerthrow the opinion of such persons as thinke that there is litle or no Gaine ⟨p. 28⟩to be gotten vnder God, litle or no good at all to be gathered in Gods seruice. So the worldly men in Iobs day; gWho is the All-sufficient, say they, that we should serue him? or what profit should we haue by praying vnto him? And the wicked in Malachies time; hIt is but in vaine to serue God: there is nothing to be gotten by keeping his commandements, and walking humbly before him.
Yea but, may some say, sure there be none such now a-days, especially among us that make profession of Christianity; and therefore this use of the point might well be spared.
Yea but, may some say, sure there be none such now a-dayes, especially among vs that make profession of Christianitie; and therefore this vse of the point might well be spared.
If it be so with us, ilet our Actions answer for us; let our practise prove it: And so we will turn the Use from Reprehension to Examination, from Confutation to Conviction.
If it be so with vs, ilet our Actions answer for vs; let our practise proue it: And so we will turne the Vse from Reprehension to Examination, from Confutation to Conviction.
iQuiescat lingua, loquaturvita. Aug. in 1. Joan. Efficacius est testimonium vita quam lingua. Aut•r de dupl martyr.Quiescat lingua, loquaturvita. Aug. in 1. Ioan. Efficaciꝰ est testimonium vita quam lingua. Aut•r de dupl martyr.
Let every one by these Notes then examine himself, whither he be of this Opinion or no.
Let euery one by these Notes then examine himself, whither he be of this Opinion or no.
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Hoc cert• alien•• non est quod iure possidetur; hoc autem •ure, quod iuste; & hoc iuste, quod bene. Omne igitur quod malè possidetur, alie••m est, malè autem possidet, qu• malè vti••r. Aug. epist. 54. Re• quemque terrena rect• à quoquam possideri n•• potest, nisi vel iure di•i••, quo c••cta i•sterum sunt, vel iure 〈…〉, quod in potestate reg••• est. Idem epist. 48.
qGen. 39. 5. Exod. 12. 8. Act. 27. •4. M•l••••l•• […] D••; […] […] •a […]: •••tingunt […] etiam malis, quia separ•ri non poterant. satius est autem prodesse etiam malis propter bones, quam bonis deesse propter malis. Sen•• […] benef. l. 4. •. 28.Gen. 39. 5. Exod. 12. 8. Act. 27. •4. M•l••••l••〈…〉 D••; 〈…〉〈…〉•a 〈…〉: •••tingunt 〈…〉 etiam malis, quia separ•ri non poterant. satiꝰ est autem prodesse etiam malis propter bones, quam bonis deesse propter malis. Sen••〈…〉 benef. l. 4. •. 28.
uAudi••, […] Adam, ••• rum & ambit•osum genus. Bern. de tempor. 4.Audi••, 〈…〉 Adam, ••• rum & ambit•osum genus. Bern. de tempor. 4.
xPecuniam ut t• haberes, alius ante perdiderat. Sen. de remed. fort Bonum est, quod ut ad •e transeat, alius dare debet, alijs ami•tere? Idē quest. not. l. 3. pr•fat. Lu•rum sine damno alterius haber• non potest. P. Syrius.Pecuniam vt t• haberes, alius ante perdiderat. Sen. de remed. fort Bonum est, quod vt ad •e transeat, alius dare debet, alijs ami•tere? Idē quest. nat. l. 3. pr•fat. Lu•rum sine damno alterius haber• non potest. P. Syrius.
ySic ab omnibus capitur, ut nil singulis minuatur Ber. in Cant. 79.Sic ab omnibus capitur, vt nil singulis minuatur Ber. in Cant. 79.
How became he poore? saith one of the Ancients: •• how maketh he vs rich? The same Apostle (saith 〈…〉 sheweth vs, and expoundeth himselfe, where he saith;
gIn•pta enī sunt, quae ex Lyra•• Autor Dialogi inter Divitē & Pauperem, de portagarrit Hieros•lymitana, cui Acus nomen, per quā Cameli, sissy s•cinis prius depositis introire •eutiquam possent.In•pta enī sunt, quae ex Lyra•• Autor Dialogi inter Divitē & Pauperem, de portagarrit Hieros•lymitana, cui Acꝰ nomen, per quā Cameli, •isi s•cinis prius depositis introire •eutiquam possent.
h[Greek or Hebrew] Casaubou. in notis ad N•Test.〈non-Latin alphabet〉 Casaubou. in notis ad N•Test.
iDifficilem dixerat, impossibilē jam di•cit. Hieron. in Math. 3. i•ò impossibili magis impossibilem. Euthym. in Math. c. 41.Difficilem dixerat, impossibilē iam di•cit. Hieron. in Math. 3. i•ò impossibili magis impossibilem. Euthym. in Math. c. 41.
l2 Cor. 8. 9. Divilia illius quid nobis facturae, cuius paupertas no• divites fecit? Aug. de verb. Apost. 15.2 Cor. 8. 9. Diuilia illius quid nobis facturae, cuius paupertas no• divites fecit? Aug. de verb. Apost. 15.
mQuomodo pauper factus est? quomodo divites facit? Aug. de temp. […].Quomodo pauper factus est? quomodo divites facit? Aug. de temp. 〈…〉.
n2 Cor. […].2 Cor. 〈…〉.
oPuto quod Christi paupertas non pecuniam nobis attulit, sed justitiam & immortalitarē. Aug. ibid.Puto quod Christi paupertas non pecuniam nobis attulit, sed iustitiam & immortalitarē. Aug. ibid.
*[Greek or Hebrew]. Chrysost. tom. 6. serm. 78. de poenit. 2.〈non-Latin alphabet〉. Chrysost. tom. 6. serm. 78. de poenit. 2.
pMai•r & miserabilior egestas nulla est, quàm egere sapientia, & qui sapientia non eget, nulla re omni•ò egore potest. stultitia ergò egest at est. Aug. de beata vita disput. 3. Paupertas in animo est, non in sacoulo. Idem in Psal. 131. Paupertas in inopia mentis est, non in quantitate possessionis. Greg in Ezech. l. 2. hom. 18.
qIn animo divitia sunt, non inpatrimonio. Sen. ep. 108. Pa•u•ne divitia ipsa innocentia? si arcam plemā auro habueris, dives eris: si cor habueris plenum innocentia, pauper er••? Aug. in Psal. 83.In animo diuitia sunt, non inpatrimonio. Sen. ep. 108. Pa•u•ne divitia ipsa innocentia? si arcam plemā auro habueris, diues eris: si cor habueris plenum innocentia, pauper er••? Aug. in Psal. 83.
5 Paulo sap•e is omnis liber, 1 Cor. 7. 22. Peire etiam diues est. 1. Pet. 3. 4. Ambros. epist. 10 〈non-Latin alphabet〉 Plato Ph•done. S lu• sapient diues est Ci• parad. 6. & apud Apul de philos. 〈non-Latin alphabet〉. &c. Philo de Nee. Qui pre•losissi•a qu• sunt possidet, is diues est. •iqui pretiosissi•• res virtus est: hanc ergò cùm sapions solus possideat; sapions solus diues est. Empir adv. Mathem.
