Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
(or he may choose whether he will do or no.) But yet when he hath promised once to do it, he cannot now but do it, though not simply and absolutely, yet in respect of his promise. Hence is that that Augustine, andn others after him, so oft have:o God, saith he, albeit ⟨p. 296⟩he be debtor to none, yet hath he made himself a debtor to us. But how? Not by receipt, but by promise. Not by receiving of ought from us; but by promising what he pleased and thought good himself unto us. In regard whereof very pithily and piously saith Bernard, pMy Judges will (or good will) is my right. What can be righter? What can be richer? What righter for merit? What richer for recompense? Nowq it is one thing to say to one, You owe me this or that, because I have bestowed somewhat upon you, or have done this or that for you, and have thereby deserved it: and another thing to say, You owe me this or that, because you promised to bestow it on me. In the one, the ground of the debt ariseth from the work or deed and desert of the party that claimeth it: in the other, from the word and promise of him, of whom it is claimed.r In the former sense, saith Augustine, can no man claim ought of God: because no man can by any such means tie or engage God to himself. But in the latter sense some may, in regard of his promise past to them, by which, though free otherwise,s he hath bound himself to do for them, to the performance whereof, his Truth and his Justice do now tie him. By virtue of which Truth and Justice Gods Saints oft require that of God, which in justice otherwise they durst not, nor could claim or challenge at his hands as of due debt or of desert.
(or he may chuse whether he will doe or no.) But yet when he hath promised once to doe it, he cannot now but doe it, though not simply and absolutely, yet in respect of his promise. Hence is that that Augustine, and
he be debtor to none, yet hath he made himselfe a debtor to us. But how? Not by receit, but by promise. Not by receiving of ought from us; but by promising what he pleased and thought good himselfe unto us. In regard whereof very pithily and piously saith Bernard,
it is one thing to say to one, You owe me this or that, because I have bestowed somewhat upon you, or have done this or that for you, and have thereby deserved it: and another thing to say, Yow owe me this or that, because you promised to bestow it on me. In the one, the ground of the debt ariseth from the worke or deed and desert of the partie that claimeth it: in the other, from the word and promise of him, of whom it is claimed.
In the former sense, saith Augustine, can no man claime ought of God: because no man can by any such means tie or engage God to himselfe. But in the latter sense some may, in regard of his promise past to them, by which, though free otherwise,
hee hath bound himselfe to doe for them, to the performance whereof, his Truth and his Iustice doe now tie him. By vertue of which Truth and Iustice Gods Saints oft require that of God, which in justice otherwise they durst not, nor could claime or challenge at his hands as of due debt or of desert.
nFulgent. ad Monim. praefat. Idem autor est debiti, qui autor est doni. Nam & scipsum sua largitate dignatus est facere debitorem. Et Gregor. in Evang hom. 37. Eum cui ipse debitor suerat, ex promissione debitorem habere jam ceperat.
oAudi Dei m•sericordiam & veritatem. Donator est indulgenti••, redditor coronae. Unde debitor? accepit aliquid? Cui debet aliquid Deus? Ecce videmus quiae tenet eum Paulus debitorem. Consecutus est misericordiam, 1 Tim. 1.16. Jam exigens veritatem, Reddet, ait, 2 Tim. 2.8. Quid tibi reddet, nisi quod tibi debet? Unde tibi debet? Quid ei dedisti? Quis prior dedit ei & retribuetur ei? Debitorem Dominus ipse se fecit, non accipiendo, sed promittendo August. in Psal. 83. Tenes certum promissorem, qui se fecit promittendo debitorem, Idem in Psal. 74. Dignaris eis, quibus debita omn•a dimittis, etiam promissionibus tuis debitor fieri. Idem Confess. l. 5. c. 9. In his quae habemus laudamus Deum largitorem: in his quae nondum habemus, tenemus debitorem. Debitor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Idem de verb. Ap. 16. Non debendo, sed promittendo debitorem see fecit, Idem de verb. Dom. 31. Promissorem tenemus, ut debitorem exigamus. Promissor Deus debitor factus est bonitate sua, non praerogantia nostra, Idem de Temp. 151.Audi Dei m•sericordiam & veritatem. Donator est indulgenti••, redditor coronae. Vnde debitor? accepit aliquid? Cui debet aliquid Deus? Ecce videmus quiae tenet eum Paulus debitorem. Consecutus est misericordiam, 1 Tim. 1.16. Iam exigens veritatem, Reddet, ait, 2 Tim. 2.8. Quid tibi reddet, nisi quod tibi debet? Vnde tibi debet? Quid ei dedisti? Quis prior dedit ei & retribuetur ei? Debitorem Dominus ipse se fecit, non accipiendo, sed promittendo August. in Psal. 83. Tenes certum promissorem, qui se fecit promittendo debitorem, Idem in Psal. 74. Dignaris eis, quibus debita omn•a dimittis, etiam promissionibus tuis debitor fieri. Idem Confess. l. 5. c. 9. In his quae habemus laudamus Deum largitorem: in his quae nondum habemus, tenemus debitorem. Debitor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Idem de verb. Ap. 16. Non debendo, sed promittendo debitorem se fecit, Idem de verb. Dom. 31. Promissorem tenemus, ut debitorem exigamus. Promissor Deus debitor factus est bonitate sua, non praerogantia nostra, Idem de Temp. 151.
pJus meum voluntas judicis mei. Quid justius ad meritum? Quid ditius ad praemium? Bern. in Cant. 14. Et Chrysost. in Psal. 143. [Greek or Hebrew].Ius meum voluntas judicis mei. Quid justius ad meritum? Quid ditius ad praemium? Bern. in Cant. 14. Et Chrysost. in Psal. 143. 〈non-Latin alphabet〉.
qAliter dicimus homini, debes mihi, quia dedi tibi, & aliter dicimus, Debes mihi, quia promisisti mihi. Ibi à te processit beneficium, sed mutuatum, non donatum. Hic tu nihil dedisti, & tamen exigit. Bonitas enim ejus, qui promisit, dabit; ne in malitiam fides convetatur. Qui autem fallit, malus est. August. de verb. Apost. 16.
rDeo igitur quid dicimus? Redde mihi quia dedi tibi? Quid dedimus Deo, quando totum quod sumus boni, ab illo habemus? Non est quemadmodum ista voce exigamus debitorem Deum. Quis enim prior dedit ei, &c. Illo ergò modo possumus exigere Dominum nostrum ut dicamus; Redde quod promisisti, quia fecimus quod jussisti, & hoc tu fecisti, qui laborantes javisti, August. de verb. Ap. 16. Non possumus ei dicere, Redde quod accepisti; sed possumus dicere, Redde quod promisisti, Idem in Psal. 83. & de verb. Dom. 31. Hoc est quod ex Lomb. Tho. Bradward. de caus. Dei, l. 1. c. 39. Non esse Debitorem nobis Deum nisi ex promisso, non ex commisso. Non est debitor nobis, nisi fortè ex promisso: nos verò ei ex commisso debitores sumus, Lombard. Sent. lib. 1. d. 43.
sOmnis enim vera promissio fert secum obligationem: & ideo ex justitia implenda & servanda est, Bellarm. de Justific. l. 5. c. 16. Et hoc est quod Ambros. de Poenit. l. 2. c. 8. Tanquam ex Syngrapha fides impetrat. Ita David, Psal. 119.49, 50.Omnis enim vera promissio fert secum obligationem: & ideo ex justitia implenda & servanda est, Bellarm. de Iustific. l. 5. c. 16. Et hoc est quod Ambros. de Poenit. l. 2. c. 8. Tanquam ex Syngrapha fides impetrat. Ita David, Psal. 119.49, 50.
Use 2 Again, this may further be of singular use to all Gods dear children and faithful servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his Truth, for the making good of all his gracious promises unto them.t Let your conversation, saith the Apostle, be without covetousness, (yea or distrustfulness either;) and rest contented with what you have. For he hath said, (and what he hath said, concerneth us, as well as eitheru Jacob orx Joshua, to whom it was said)y I will not leave thee, nor in any wise will I forsake thee. zSo that we may boldly say (yet not presuming of our own merit and worth, but on his Mercy and Truth) with the Psalmist,a The Lord is my feeder; I am sure to want nothing: and,b The Lord is mine helper; I need not fear any thing. He hath said it: and that is enough; we need no other security, his bare word is as good, yea better than any bond. For he isc a God of Truth; andd cannot go from his word. Ande those therefore that trust in him shall not need (as the Prophet speaketh) tof make haste; by seeking to unlawful and indirect courses for the relieving of themselves, when they are in some want; or for the recovering of themselves, when they are fallen behind hand; or for the enlarging of their estates, when charge beginneth to grow upon them:g like those that to save themselves being in ⟨p. 297⟩danger of drowning, catch hold of whatsoever cometh next hand, such things oft as are means rather to enwrap and entangle and so to wind them further in, than to bear them up, or to help them out. Nor shall they needh to hang (as our Saviour Christ speaketh) in suspense; asi the Clouds do in the Air,k hovering to and fro, as the wind driveth them, and uncertain whether to hang still there, or to fall down on the earth: perplexed and distracted withl carking care and thought for the things of this life how they shall have wherewith to maintain their charge, and to feed and clothe them and theirs; especially if dear times come, and further charge grow upon them, or if trading decay and wax dead with them, or if those break that they have dealings with, and the like: As if God were tied to these means; or as if the performance of Gods Promises depended upon these things?
Vse 2 Againe, this may further be of singular use to all Gods deare children and faithfull servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his Truth, for the making good of all his gracious promises unto them.t Let your conversation, saith the Apostle, be without covetousnesse, (yea or distrustfulnesse either;) and rest contented with what you have. For he hath said, (and what hee hath said, concerneth us, as well as eitheru Iacob orx Ioshua, to whom it was said)y I will not leave thee, nor in any wise will I forsake thee. zSo that we may boldly say (yet not presuming of our owne merit and worth, but on his Mercy and Truth) with the Psalmist,a The Lord is my feeder; I am sure to want nothing: and,b The Lord is mine helper; I need not feare any thing. He hath said it: and that is enough; wee need no other securitie, his bare word is as good, yea better than any bond. For hee isc a God of Truth; andd cannot goe from his word. Ande those therefore that trust in him shall not need (as the Prophet speaketh) tof make haste; by seeking to unlawfull and indirect courses for the releeving of themselves, when they are in some want; or for the recovering of themselves, when they are fallen behinde hand; or for the enlarging of their estates, when charge beginneth to grow upon them:g like those that to save themselves being in ⟨p. 297⟩
y[Greek or Hebrew], Heb. 13.5. Negativa, quod rarissimum est, ter repetita ut confirmatissima fit stipulatio divina.〈non-Latin alphabet〉, Heb. 13.5. Negativa, quod rarissimum est, ter repetita ut confirmatissima fit stipulatio divina.
fNon praefestinabit, i. ex infidelitate & impatientia ad res presentes confugiet, Jun.Non praefestinabit, i. ex infidelitate & impatientia ad res presentes confugiet, Iun.
But walk they may well cheerfully in them careful performance of those duties that God hath in their several places imposed on them, (for there isn a diligent care as well aso a diffident; the one enjoined, the other inhibited) and sop leave the issue and event of all to God and his blessing: qwho will be sure to provide for them, and will suffer neither them, nor theirs (forr he is a God of his Word, and thats all shall find, that trust to it) to want any thing at any time, that shall be fit for them.
But walke they may well cheerfully in them carefull performance of those duties that God hath in their severall places imposed on them, (for there isn a diligent care as well aso a diffident; the one enjoyned, the other inhibited) and sop leave the issue and event of all to God and his blessing: qwho will be sure to provide for them, and will suffer neither them, nor theirs (forr he is a God of his Word, and thats all shall finde, that trust to it) to want any thing at any time, that shall be fit for them.
These then were the two grounds of Gods goodness to Jacob, 1his Mercy and his Truth. Now followeth a fruit and effect, and so a proof and experiment of this Mercy and Truth, and consequently of his Goodness in general. For I went, saith Jacob, over this river Jordan with my staff only in mine hand; and now am I become owner of two troops, or two bands.
These then were the two grounds of Gods goodnesse to Iacob, 1his Mercy and his Truth. Now followeth a fruit and effect, and so a proofe and experiment of this Mercy and Truth, and consequently of his Goodnesse in generall. For I went, saith Iacob, over this river Iordan with my staffe onely in mine hand; and now am I become owner of two troups, or two bands.
1Fruit and Effect of Gods goodness.Fruit and Effect of Gods goodnesse.
He came into the Country twith his staff only, like a poor Pilgrim, Observ. 5 a Stranger, a Traveller; no company with him; no attendance upon him; like one that went, as we say, to seek his fortune abroad: andu he thought himself well apaid, if he might have but meat, drink and apparel only, every servants allowance.
He came into the Countrey twith his staffe onely, like a poore Pilgrim, Observ. 5 a Stranger, a Traveller; no company with him; no attendance upon him; like one that went, as wee say, to seeke his fortune abroad: andu hee thought himselfe well apaid, if hee might have but meat, drinke and apparell onely, every servants allowance.
t[Greek or Hebrew], Chrys. Quomodò missi Apostoli Marc. 6.8. In baculo suo, i. fine ulla supellectile, sine divitiu, sine armentis & pecudibus, sine servis, solo baculi comitatu, Oleast.〈non-Latin alphabet〉, Chrys. Quomodò missi Apostoli Marc. 6.8. In baculo suo, i. fine ulla supellectile, sine divitiu, sine armentis & pecudibus, sine servis, solo baculi comitatu, Oleast.
Partly to testify the inward humility and lowliness of his mind, not puffed up (as they manner is) with that great mass of wealth, that Reason 1 God had pleased to confer upon him: to show thatz his heart was not altered, albeit his estate were: Jacob continued the same man that he was when he came over Jordan: he had not forgotten his former estate: his mind remained still the same that it was.
Partly to testifie the inward humility and lowlinesse of his minde, not puft up (as they manner is) with that great masse of wealth, that Reason 1 God had pleased to confer upon him: to shew thatz his heart was not altered, albeit his estate were: Iacob continued the same man that he was when hee came over Iordan: hee had not forgotten his former estate: his minde remained still the same that it was.
yPrimus vermis divitiarum superbia, Aug. de Temp. 205. Omne pomum, omne granum, omne frumentum, omne lignum habet vermem suum. Alius est vermis mali, alius pyri, alius pisi, alius tritici. Vermis divitiarum est superbia. Idem hom. lib. 12.
zPsal. 131.1. Morbus divitiarum est superbia. Grandis animus est, qui inter divitias isto morbo non tenetur: Magnus dives est, & major divitiis suis, qui non ideò magnum se putat, quia dives est, Idem de Temp. 212. Ardua enim res est, opibus non tradere mores, Martial. l. 11. Epigr. 6.
Reason 2 And partly also to commend and amplify the great goodness of God towards him, who from so mean and bare an estate had advanced him and raised him, to that wealth which he now had.
Reason 2 And partly also to commend and amplifie the great goodnesse of God towards him, who from so meane and bare an estate had advanced him and raised him, to that wealth which he now had.
Use 1 Where first come many to be controlled and condemned, who being raised from a very mean estate, evena from the mire and muck hill, the dung-cart or the dung-hill, as the Psalmist speaketh; when they are once gotten up,* are ashamed now to be acknowne of their beginnings, can endure no more to hear of their Parentage and their off-spring; refuse to take notice of their poor kindred, that are yet as the were. Yeab so far in these cases forget not a few what formerly they have been, thisc none are many times more insolent, or more arrogant than such, none more imperious, or more scornful toward others, even those that have been sometime their betters, as if they had never been other than they are or had ever been such as now they are.
Vse 1 Where first come many to be controlled and condemned, who being raised from a very meane estate, evena from the mire and muck hill, the dung-cart or the dung-hill, as the Psalmist speaketh; when they are once gotten up,* are ashamed now to bee acknowne of their beginnings, can endure no more to heare of their Parentage and their off-spring; refuse to take notice of their poore kindred, that are yet as the were. Yeab so farre in these cases forget not a few what formerly they have beene, thisc none are many times more insolent, or more arrogant than such, none more imperious, or more scornfull toward others, even those that have beene sometime their betters, as if they had never beene other than they are or had ever beene such as now they are.
*Humili loco natus homo, ubi ad dignitatem aliquam ascenderit, genus suum audire erubescit, patrem agnoscere dedignatur, Author oper. imperf. Chrysost. nom. hom 54.Humili loco natus homo, ubi ad dignitatem aliquam ascenderit, genus suum audire erubescit, patrem agnoscere dedignatur, Autor oper. imperf. Chrysost. nom. hom 54.
bDe Largio Macedone, Plin. ep. 14. l. 3. Superbus Dominus & savu•, & qui servisse patrem suum, parum, imò minimum meminisset.
cProv. 30.21.22. [Greek or Hebrew], Solon. [Greek or Hebrew], &c. Theog. quod tamen Homero tribuit Pindari Schol. Olymp. 13. [Greek or Hebrew], Thucydid. quod tamen ille de civitatibus extulit. bell. Pelop. lib. 3. [Greek or Hebrew], Philistus apud Clement. Alex. Strom. lib 6. Sed & Aristot. apud Stob. cap. 3. [Greek or Hebrew]. Asperius nihil est humili cum surgit in altum.—nec bellua tetrior ulla est, Quam servi rabies in libira cola furentis, Claud. in Eutrop. lib. 1. Divite novitio nihil est insolentius. Ruffinus Vibius apud M. Serv. Controvers. 9. Quantum ingenium est, compertum habeo, humillimos quosque maximè, ubi alta accesserint, superbia atque ambitione immodicos esse. Aurel. Victor. in Dioclet.Prov. 30.21.22. 〈non-Latin alphabet〉, Solon. 〈non-Latin alphabet〉, &c. Theog. quod tamen Homero tribuit Pindari Schol. Olymp. 13. 〈non-Latin alphabet〉, Thucydid. quod tamen ille de civitatibus extulit. bell. Pelop. lib. 3. 〈non-Latin alphabet〉, Philistus apud Clement. Alex. Strom. lib 6. Sed & Aristot. apud Stob. cap. 3. 〈non-Latin alphabet〉. Asperius nihil est humili cum surgit in altum.—nec bellua tetrior ulla est, Quam servi rabies in libira colla furentis, Claud. in Eutrop. lib. 1. Divite novitio nihil est insolentius. Ruffinus Vibius apud M. Serv. Controvers. 9. Quantum ingenium est, compertum habeo, humillimos quosque maximè, ubi alta accesserint, superbia atque ambitione immodicos esse. Aurel. Victor. in Dioclet.
But let such take heed, lest they hear from God as Saul sometime by Samuel, dWhen thou wast mean in thine own eyes, I advanced thee, &c. And lest, as he for his disobedience, so they for their pride and ingratitude and haughtiness of spirit,e be plucked down, and stripped, and laid as low again as ever they were. Let them remember what the Wise man saith;f Pride ushereth destruction; and an high mind forerunneth a fall. And our Saviour in the Gospel:g He that lifteth up himself, shall be laid low; and he that abaseth himself shall be exalted. And,h a miserable thing it is, as the Heathen man speaketh, to have been happy, or as the Holy Ghost,i to have been in honour. Fork the higher a man sitteth, the heavier he falleth: And,l better not to rise, than to rise and fall. Butm a double misery it is to be miserable, and yet not commiserated; to be in pitiful plight, and yet not to be pitied. That which is usuallyn the lot of such when they do fall: The more scornfully they have carried themselves towards others while they were aloft, the less are they pitied of any when they come down. For by such their carriage having made themselves* not envious only, but odious, as they were an eye-sore, while they stood, so they become a laughing-stock, when they fall.
But let such take heed, lest they heare from God as Saul sometime by Samuel, dWhen thou wast meane in thine owne eyes, I advanced thee, &c. And lest, as hee for his disobedience, so they for their pride and ingratitude and haughtinesse of spirit,e bee plucked downe, and stript, and laid as low againe as ever they were. Let them remember what the Wise man saith;f Pride ushereth destruction; and an high minde forerunneth a fall. And our Saviour in the Gospell:g He that lifteth up himselfe, shall be laid low; and hee that abaseth himselfe shall be exalted. And,h a miserable thing it is, as the Heathen man speaketh, to have beene happy, or as the Holy Ghost,i to have beene in honour. Fork the higher a man sitteth, the heavier he falleth: And,l better not to rise, than to rise and fall. Butm a double misery it is to be miserable, and yet not commiserated; to bee in pitifull plight, and yet not to be pitied. That which is usuallyn the lot of such when they doe fall: The more scornfully they have carried themselves towards others while they were aloft, the lesse are they pitied of any when they come downe. For by such their carriage having made themselves* not envious onely, but odious, as they were an eye-sore, while they stood, so they become a laughing-stocke, when they fall.
d1 Samuel 15.17. Parvulum see prius in oculis suis viderat; sed fultus temporali potentia, jam se parvulum non videbat. Miro autem modo, cum apud se parvulus, apud Deum magnus; cum vero apud se magnus apparuit, apud Deum parvulus fuit, Gregor. de Pastor. part. 2. cap. 6. q.d. Magnus mihi fuisti, quia despectus tibi: sed nunc quia magnus tibi es, factus es despectus mihi. Idem Moral. l. 18. c. 22. Unde enim despectus crigitur, dignum est, ut erectus inde destruatur, Ibidem l. 9. c. 1.1 Samuel 15.17. Parvulum se prius in oculis suis viderat; sed fultus temporali potentia, jam se parvulum non videbat. Miro autem modo, cum apud se parvulus, apud Deum magnus; cum vero apud se magnus apparuit, apud Deum parvulus fuit, Gregor. de Pastor. part. 2. cap. 6. q.d. Magnus mihi fuisti, quia despectus tibi: sed nunc quia magnus tibi es, factus es despectus mihi. Idem Moral. l. 18. c. 22. Vnde enim despectus crigitur, dignum est, ut erectus inde destruatur, Ibidem l. 9. c. 1.
eLuk. 1.51, 52. Sequitur superbos ultor à tergo Deus, Sen. Herc. Fur. 22.
fProv. 16.18. & 18.12. [Greek or Hebrew], Gregor. Naz. Stelit. 1. Itaque quod apud Pindar. Olymp. 13. vulgo legitur, [Greek or Hebrew], H. Steph. Sched. lib. 5. cap. 14. sanius legit, [Greek or Hebrew]. Alta praesumptio quid nisi ruinosa est praecipitatio? Bernard. de Consid. lib. 2. Illa prorsus ruina quae fit in occulto, praecedit ruinam quae fit in manifesto. Ipsum quippe extolli jam dejici est, August. de Civit. l. 14. c. 13. Allevatio ipsa ruina est, Greg. Registr. lib. 1. epist. 5. Elatio siquidem dam extollit, dejicit, Idem Mor. lib. 23. cap. 16.Prov. 16.18. & 18.12. 〈non-Latin alphabet〉, Gregor. Naz. Stelit. 1. Itaque quod apud Pindar. Olymp. 13. vulgo legitur, 〈non-Latin alphabet〉, H. Steph. Sched. lib. 5. cap. 14. sanius legit, 〈non-Latin alphabet〉. Alta praesumptio quid nisi ruinosa est praecipitatio? Bernard. de Consid. lib. 2. Illa prorsus ruina quae fit in occulto, praecedit ruinam quae fit in manifesto. Ipsum quippe extolli jam dejici est, August. de Civit. l. 14. c. 13. Allevatio ipsa ruina est, Greg. Registr. lib. 1. epist. 5. Elatio siquidem dam extollit, dejicit, Idem Mor. lib. 23. cap. 16.
Which things considered, let such therefore among you, as are Use 2 come up from mean estate to large and plentiful means, learn to imitate Jacob, and to do as he here did. Look back to your beginnings.o Be not puffed up in pride, in regard of your present wealth: Nor take you occasion therebyp to contemn or disdain others, that come short of you therein. Butq remember what you have been sometime your selves; and how far beneath not a few of those, whom you have gotten now so far above. It is hard, if there be not some in this place, (for my part I know none: but sure I am, many such there have been, and some such there may here be) that may say with Jacob, I came into this City with a staff in mine hand, and a freeze coat on my back, (yea it may be in far meaner estate yet than he) with neither hose nor shoes on my feet, and scarce a penny in my purse; glad if I might get into any almost, though never so mean service. And now God hath given me a large and a plentiful estate: he hath made me a Master of many servants; he hath richly clothed me, provided liberally for me, &c. Andr let not then what you are now (if it have been and be thus with any of you) make you forget what you have been. But ass Agathocles being by birth but a Potters son, and yet having by his prowess attained to be King of his own country, caused his cupboard to be furnished with earthen cups, and his table, to be served with earthen dishes, that he might thereby be put in mind of his mean and poor parentage. So do you cast your eyes back on your mean beginnings, that by consideration thereof you may the rather be moved, both unto thankfulness to God for what you now have; andt to humility, modesty, and lowliness of mind,u to carry your selves the more moderately towards those, that are still as you once were, or that were once as you are now, but are now as your selves were once.
Which things considered, let such therefore among you, as are Vse 2 come up from meane estate to large and plentifull means, learne to imitate Iacob, and to doe as he here did. Looke backe to your beginnings.o Bee not puffed up in pride, in regard of your present wealth: Nor take you occasion therebyp to contemne or disdain others, that come short of you therein. Butq remember what you have beene sometime your selves; and how farre beneath not a few of those, whom you have gotten now so farre above. It is hard, if there be not some in this place, (for my part I know none: but sure I am, many such there have beene, and some such there may here bee) that may say with Iacob, I came into this Citie with a staffe in mine hand, and a freeze coat on my backe, (yea it may bee in farre meaner estate yet than he) with neither hose nor shooes on my feet, and scarce a penny in my purse; glad if I might get into any almost, though never so meane service. And now God hath given me a large and a plentifull estate: he hath made me a Master of many servants; he hath richly cloathed me, provided liberally for me, &c. Andr let not then what you are now (if it have beene and be thus with any of you) make you forget what you have beene. But ass Agathocles being by birth but a Potters sonne, and yet having by his prowesse attained to bee King of his owne countrie, caused his cupboard to bee furnished with earthen cups, and his table, to be served with earthen dishes, that hee might thereby bee put in minde of his meane and poore parentage. So doe you cast your eyes backe on your meane beginnings, that by consideration thereof you may the rather be moved, both unto thankfulnesse to God for what you now have; andt to humilitie, modestie, and lowlinesse of minde,u to carry your selves the more moderately towards those, that are still as you once were, or that were once as you are now, but are now as your selves were once.
o1 Tim. 6.19. Psal. 7•.4, 5. Altus sedens, altum sapiens ne sis. Bern. de Consider. l. 2.
qQuid fueris cogites, non quid sis. [Greek or Hebrew], Greg. Naz de Bapt Quam mul•a consecutus sis recordare. Quid tibi cum caeteris? te ipse antecessisti, Sen. epist. 81.Quid fueris cogites, non quid sis. 〈non-Latin alphabet〉, Greg. Naz de Bapt Quam mul•a consecutus sis recordare. Quid tibi cum caeteris? te ipse antecessisti, Sen. epist. 81.
rEn quis es? Sed noli oblivisci etiam quid fueris. Opportunè enim cum eo quod es, etiam quod ante eras, consideras. Non oportet ut illa extundat istam in s•rut•nio tui, Bern. de Consider l. 2.
s[Greek or Hebrew], Plut. de Laud. sui, & in Apophth. Fama est fictilibus coenasse Agathoclea Regem, Atque abacum Samio saepe onerasse luto. Quaerenti causam respondit, Rex ego sum Sicaniae, figulo sum genitore satus, Auson. Epigr. 8.〈non-Latin alphabet〉, Plut. de Laud. sui, & in Apophth. Fama est fictilibus coenasse Agathoclea Regem, Atque abacum Samio saepe onerasse luto. Quaerenti causam respondit, Rex ego sum Sicaniae, figulo sum genitore satus, Auson. Epigr. 8.
tHaec te consideratio teneat intra te, nec avolare sinat à te, Bern. de Consid. lib. 2.
Now followeth Gods bounty 1towards him, in so enriching him, Particular 5 and improving and enlarging his estate in that manner, that he was now become Master and owner of two troupes.
Now followeth Gods bountie 1towards him, in so inriching him, Particular 5 and improving and enlarging his estate in that manner, that he was now become Master and owner of two troupes.
Rector of Rotherhithe; member of the Westminster Assembly.
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danger of drowning, catch hold of whatsoever commeth next hand, such things oft as are meanes rather to enwrap and entangle and so to winde them further in, than to beare them up, or to helpe them out. Nor shall they need
hovering to and fro, as the winde driveth them, and uncertaine whether to hang still there, or to fall downe on the earth: perplexed and distracted with
carking care and thought for the things of this life how they shall have wherewith to maintaine their charge, and to feed and cloath them and theirs; especially if deare times come, and further charge grow upon them, or if trading decay and wax dead with them, or if those breake that they have dealings with, and the like: As if God were tied to these means; or as if the performance of Gods Promises depended upon these things?
Sicut natare nescii ubi mergi jam ceperint, quicquid occurrit, vitae retinendae cupidi, temerè arripiunt, Cyril. Alex. ep. 29 Similes his qui submersi periclitantur in aquis, quos tenere videas, quicquid primum occurrerit manibus, licet tale sit, quod omnino prodesse non possit, Bernard. de Temp. 1.Sicut natare nescii ubi mergi jam ceperint, quicquid occurrit, vitae retinendae cupidi, temerè arripiunt, Cyrill. Alex. ep. 29 Similes his qui submersi periclitantur in aquis, quos tenere videas, quicquid primum occurrerit manibus, licet tale sit, quod omnino prodesse non possit, Bernard. de Temp. 1.
h[Greek or Hebrew], Luk. 12.29. Animi pendere, & dubio ac suspenso animo esse, Beza. Sic [Greek or Hebrew] Thucydid. l. 2. [Greek or Hebrew]. Uti rectè H. Steph. Nam frustrá est ibi Schol. qui de spe exponit, quasi spe erectum esse. Imò, inter spemque metumque dubium esse. Strigel. Atque ita Thucyd. l. 6. [Greek or Hebrew] Neque rempub. dubiam & quasi pendulam in discrimen adducere. [Greek or Hebrew] Schol.〈non-Latin alphabet〉, Luk. 12.29. Animi pendere, & dubio ac suspenso animo esse, Beza. Sic 〈non-Latin alphabet〉 Thucydid. l. 2. 〈non-Latin alphabet〉. Vti rectè H. Steph. Nam frustrá est ibi Schol. qui de spe exponit, quasi spe erectum esse. Imò, inter spemque metumque dubium esse. Strigel. Atque ita Thucyd. l. 6. 〈non-Latin alphabet〉 Neque rempub. dubiam & quasi pendulam in discrimen adducere. 〈non-Latin alphabet〉 Schol.
i[Greek or Hebrew].〈non-Latin alphabet〉.
kNe in aere vagamini cogitationibus vestris, Piscat.
kDe excelso gravior est casus: de alto ruina major, Bernard. ad Soror. cap. 39. Quo gradus altior, eo casus gravior. Ocul. Mor. cap. 12. Et gravius summo culmine missa ruunt. Maximin. eleg. 1.
mMultipliciter miser sum, si nec miserabilis sum, Bernard. epist. 12. Sisque miser semper, sed nec miserabilis ulli, Ovid in Ibin. Miserum esse, nec miserabilem, est miserrimum.
n[Greek or Hebrew], Gregor. Nazianz. de Pace 3. [Greek or Hebrew], Idem de Bapt. Neque enim ulla miseratio contingit illis, qui patiuntur injurias, quas posse fieri faciendo docuerunt, Senec. epist. 81.〈non-Latin alphabet〉, Gregor. Nazianz. de Pace 3. 〈non-Latin alphabet〉, Idem de Bapt. Neque enim ulla miseratio contingit illis, qui patiuntur injurias, quas posse fieri faciendo docuerunt, Senec. epist. 81.
*[Greek or Hebrew], Plut. in Precept. Polit.〈non-Latin alphabet〉, Plut. in Praecept. Polit.
