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.
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.
aHe raiseth, saith the Psalmist, the needy out of the dust; and lifteth the poor up from the dung-hill: to seat him with Princes, even with the Princes of his people, and *to make him inherit the Throne of Glory, saith Anna. He tookb Saul from seeking his Fathers Asses; andc David from feeding his Fathers Sheep, and dfollowing the Ewes great with young, to feed his people in Jacob, and his inheritance in Israel. And by his means saith Solomon, eOut of the prison come some to ⟨p. 300⟩reign, and out of the dungeon some to sit in the chair of estate; as we know whatf Joseph sometime did.
aHe raiseth, saith the Psalmist, the needy out of the dust; and lifteth the poore up from the dung-hill: to seat him with Princes, even with the Princes of his people, and *to make him inherit the Throne of Glory, saith Anna. Hee tookeb Saul from seeking his Fathers Asses; andc David from feeding his Fathers Sheepe, and dfollowing the Ewes great with young, to feed his people in Iacob, and his inheritance in Israel. And by his means saith Salomon, eOut of the prison come some to ⟨p. 300⟩reigne, and out of the dungeon some to sit in the chaire of estate; as we know whatf Ioseph sometime did.
For he is thehhsupreme Judge, that setteth up and pulleth down. iReason 1 All estates hold of him, andk he disposeth them at pleasure. No Prince can so easily ruin, or raise, as he can both them and their favourites also; for if them, much more then those that depend upon them.l Thine is the kingdom, saith David; and thou reignest over all: and in thine hand it is to make great, and to give might unto any, even the meanest.
For hee is thehhsupreme Iudge, that setteth up and pulleth downe. iReason 1 All estates hold of him, andk he disposeth them at pleasure. No Prince can so easily ruine, or raise, as hee can both them and their favourites also; for if them, much more then those that depend upon them.l Thine is the kingdome, saith David; and thou reignest over all: and in thine hand it is to make great, and to give might unto any, even the meanest.
kDan. 4.22. Jer. 27.5. Ille regna dispensat, cujus est & orbis quiregnatur, & homo qui regnat, Tertull. Apolog.Dan. 4.22. Ier. 27.5. Ille regna dispensat, cujus est & orbis quiregnatur, & homo qui regnat, Tertull. Apolog.
Again, all the wealth in the world is his. For,m gold is mine, Reason 2 and silver is mine, saith he by Haggai. And,n riches and honour are thine and of thee, saith King David. Yeao The earth is the Lords, saith the Psalmist, and the fullness thereof. And,p The whole world, saith he, is mine, and whatsoever therein is. qThe Devil may pretend title to it, but hath of right nothing to do with it;r nor hath he or any other whosoever power to dispose of ought in it, further than he permitteth.
Againe, all the wealth in the world is his. For,m gold is mine, Reason 2 and silver is mine, saith he by Haggie. And,n riches and honour are thine and of thee, saith King David. Yeao The earth is the Lords, saith the Psalmist, and the fulnesse thereof. And,p The whole world, saith hee, is mine, and whatsoever therein is. qThe Devill may pretend title to it, but hath of right nothing to doe with it;r nor hath hee or any other whosoever power to dispose of ought in it, further than he permitteth.
Use 1 The consideration whereof may first serve to admonish us not to trust unto these things.s Charge the rich men of this world, saith the Apostle, not to be high minded; nor to trust in uncertain riches: so uncertain, saith Nazianzene, thatt a man may as well trust to the weather-cock, that standeth continually in the wind, or to figures and characters notu drawn, as another speaketh, in the ice, butx written in the running water, as to the wealth of this world. Since thaty he that gave them can again resume them. (z God gave, and God hath taken, saith Job.)a He that set up, can as well and as easily pull down. For this is easier (whatsoeverb the Canon law saith to the contrary in some cases)c than that.d Out of the Prison, saith Solomon, there cometh one to reign, when ehe that was himself borne a King is abased. As he that was so poor is here stored and made rich: sof he that is most rich, may as soon be pulled and made poor, and left barer than ever Jacob was when he came to Laban at first.
Vse 1 The consideration whereof may first serve to admonish us not to trust unto these things.s Charge the rich men of this world, saith the Apostle, not to bee high minded; nor to trust in uncertaine riches: so uncertaine, saith Nazianzene, thatt a man may as well trust to the weather-cocke, that standeth continually in the wind, or to figures and characters notu drawne, as another speaketh, in the ice, butx written in the running water, as to the wealth of this world. Since thaty he that gave them can againe resume them. (z God gave, and God hath taken, saith Iob.)a He that set up, can as well and as easily pull downe. For this is easier (whatsoeverb the Canon law saith to the contrary in some cases)c than that.d Out of the Prison, saith Salomon, there commeth one to reigne, when ehee that was himselfe borne a King is abased. As he that was so poore is here stored and made rich: sof he that is most rich, may as soone be puld and made poore, and left barer than ever Iacob was when he came to Laban at first.
t[Greek or Hebrew], Greg. Naz. de Ira Praesid. & pro Pauper. & epist. 51.〈non-Latin alphabet〉, Greg. Naz. de Ira Praesid. & pro Pauper. & epist. 51.
uPlus creed literis scriptis in glacie, quam mundi fragilis vanae fallaciae, Bernard. an Mapes. de Contempt. Mundi.Plus crede literis scriptis in glacie, quam mundi fragilis vanae fallaciae, Bernard. an Mapes. de Contempt. Mundi.
yJovem, qui donat & aufert, Horat. epist. 18. Qui dedit hoc hodie, cras, si volet, auferetidem, Ibid. 15. Dari bonum quod potuit, auferri potest, Lucil. Senec. epist. 8.Iovem, qui donat & aufert, Horat. epist. 18. Qui dedit hoc hodie, cras, si volet, auferetidem, Ibid. 15. Dari bonum quod potuit, auferri potest, Lucil. Senec. epist. 8.
Use 2 Secondly, it may encourage men to depend upon Gods providence; and to seek to him for wealth, and not to Satan: that is, to seek it by lawful and honest means, andg not by unlawful and indirect courses. Since thath God is as well, yea far better able to enrich by the one, than the Devil is, or can be by the other. He that thus enriched Jacob, notwithstandingi Labans hard, cross, and unjust dealing with him, isk no less able still (forl neither is ⟨p. 301⟩his hand now shortened, nor his treasury exhausted) to do the like for those that depend, with Jacob, upon him, andm walk no other way toward wealth, than they are directed by him,n notwithstanding all the affronts and oppositions that the world and worldly men, whom they live either among or under, and have occasion to deal with, shall be ever able to make against them.
Vse 2 Secondly, it may encourage men to depend upon Gods providence; and to seeke to him for wealth, and not to Satan: that is, to seeke it by lawfull and honest means, andg not by unlawfull and indirect courses. Since thath God is as well, yea farre better able to enrich by the one, than the Devill is, or can bee by the other. Hee that thus enriched Iacob, notwithstandingi Labans hard, crosse, and unjust dealing with him, isk no lesse able still (forl neither is ⟨p. 301⟩his hand now shortned, nor his treasury exhausted) to doe the like for those that depend, with Iacob, upon him, andm walke no other way toward wealth, than they are directed by him,n notwithstanding all the affronts and oppositions that the world and worldly men, whom they live either among or under, and have occasion to deale with, shall be ever able to make against them.
Use 3 Thirdly, it may teach young beginners not to be dismayed or discouraged in regard of their small beginnings. Hast thou but a small matter to set up with, and to begin the world withal? Consider what God is able to do for thee: and what he hath done before time,o who is the same still, for those that were his. It is hard if thou hast not as much as Jacob had here to begin with, and we see what God brought it to. Be thou thankful therefore to God for that little that thou hast; (p in thankfulness a poor man may be as rich as a richer) and that may prove an effectual means to improve it. Endeavour thy selfq to walk uprightly before him, and rto keep a good conscience in the course ofs thy calling. And thou shalt see, he willt build thine house for thee, and sou bless thine endeavours; thatx though thy beginnings be small, yet thy latter end (if he see it to be good for thee) shall be great; as Bildad told Job; and as in Job God made it good,y setting him up again with nothing; after those his great losses, but the contribution of his friends; and raising him thereby and his blessing on it, to a larger estate than ever he had enjoyed before time.
Vse 3 Thirdly, it may teach young beginners not to be dismaid or discouraged in regard of their small beginnings. Hast thou but a small matter to set up with, and to beginne the world withall? Consider what God is able to doe for thee: and what hee hath done before time,o who is the same still, for those that were his. It is hard if thou hast not as much as Iacob had here to beginne with, and wee see what God brought it to. Bee thou thankfull therefore to God for that little that thou hast; (p in thankefulnesse a poore man may be as rich as a richer) and that may prove an effectuall meanes to improve it. Endeavour thy selfeq to walke uprightly before him, and rto keepe a good conscience in the course ofs thy calling. And thou shalt see, hee willt build thine house for thee, and sou blesse thine endeavours; thatx though thy beginnings bee small, yet thy latter end (if hee see it to bee good for thee) shall be great; as Bildad told Iob; and as in Iob God made it good,y setting him up againe with nothing; after those his great losses, but the contribution of his friends; and raising him thereby and his blessing on it, to a larger estate than ever he had enjoyed before time.
o[Greek or Hebrew], Theophil. ep. 2.〈non-Latin alphabet〉, Theophil. ep. 2.
p[Greek or Hebrew], Greg. Naz. ad Doarens.〈non-Latin alphabet〉, Greg. Naz. ad Doarens.
xJob 8.7. Ex minimis seminibus nascuntur ingentia Flumina magna vides parvis de fontibus orta, Ovid. Remed. l. 1.Iob 8.7. Ex minimis seminibus nascuntur ingentia Flumina magna vides parvis de fontibus orta, Ovid. Remed. l. 1.
Use 4 Lastly, hath God dealt with any of you, as he had done here with Jacob? Take heed how youa sacrifice to your yarn, and burn incense to your net: how youb kiss your own hand; and ascribe your wealth and your raising,c to your own forecast and industry, and so make an idol of it. Remember that which Solomon saith, thatd it is the blessing of God that maketh a man rich: and thate all mans labour and care is nothing without it: thatf it is God, as Moses speaketh, that giveth you power to get wealth. Learn not the language of the rich worldling,g Soul, thou hast much good; or of Esau, a mere natural,h I have enough; and no more: but the language of Job rather,i The Lord hath given; the language of David, kOf thine hand, O Lord, and thine, is all that we have; the language of Eleazer, Abraham's servant,l God hath blessed my Master greatly, and he is thereby become great: He hath given him flocks and herds, and gold and silver, and servants, &c. the language of Jacob; *The children that God of his grace hath given me: and,m God hath been good to me, and therefore have I all this. nAs you have received all from God; so ascribe all unto God; and be thankful to him for all. Let the streams of Gods bounty lead you (aso the watercourse doth, either to the spring upward, or downward to the main Ocean) top the source and fountain from which they do ⟨p. 302⟩flow. Return a tribute unto him, from whom you receive all, asq the Rivers do to the Sea, from whence they have their first rising.r That may be a good means to secure the rest to you; whereas the with-holding of it, ass the Merchants non-payment of the Kings custom, may prove the utter loss of all. Let him, I say, that gave all, treceive a part again from you of that that isu his own, byx the relief of his poor members, by the support and maintenance of his Ministers; it is that in effect thatz Jacob so solemnly vowed to show his thankfulness in. Not that he needed it,a who needeth nothing himself; no more thanb the Sea doth the Rivers that run into it: but that your thankful minds thereby may be testified, and he incited to be the more beneficial to you,c who desireth any good occasion of doing you good. Return him part; said I? Nay,d dedicate all to him, as you have received all from him; bye employing all to his Glory, fusing all after his Will: gFor of him, and through him;
Vse 4 Lastly, hath God dealt with any of you, as hee had done here with Iacob? Take heed how youa sacrifice to your yarne, and burne incense to your net: how youb kisse your owne hand; and ascribe your wealth and your raising,c to your owne forecast and industry, and so make an idoll of it. Remember that which Salomon saith, thatd it is the blessing of God that maketh a man rich: and thate all mans labour and care is nothing without it: thatf it is God, as Moses speaketh, that giveth you power to get wealth. Learne not the language of the rich worldling,g Soule, thou hast much good; or of Esau, a meere naturall,h I have enough; and no more: but the language of Iob rather,i The Lord hath given; the language of David, kOf thine hand, O Lord, and thine, is all that we have; the language of Eleazer, Abrahams servant,l God hath blessed my Master greatly, and he is thereby become great: Hee hath given him flocks and heards, and gold and silver, and servants, &c. the language of Iacob; *The children that God of his grace hath given mee: and,m God hath beene good to me, and therefore have I all this. nAs you have received all from God; so ascribe all unto God; and bee thankefull to him for all. Let the streames of Gods bountie lead you (as
THE JUDGEMENT OF A great School-man, concerning the Merit of mans works; contrary to that which the Church of Rome now holdeth. Durandus in Sentent. lib. 2. dist. 27. quaest. 2.
THE IVDGEMENT OF A great Schoole-man, concerning the Merit of mans workes; contrarie to that which the Church of Rome now holdeth. Durandus in Sentent. lib. 2. dist. 27. quaest. 2.
Merit of condignitie strictly and properly taken, is such a voluntary action for which in justice or of right a reward is due to one, so that if it be not rendered, he that should render it doth wrong, and is simply and properly unjust. And such merit of condignitie is found among men, but is not in man towards God.
MErit of condignitie strictly and properly taken, is such a voluntarie action for which in justice or of right a reward is due to one, so that if it be not rendered, he that should render it doth wrong, and is simply and properly unjust. And such merit of condignitie is found among men, but is not in man towards God.
That which hereby appeareth, because that which is rendered rather out of the liberality of the giver, than out of any debt due to the work, cometh not within the compass of Merit of condignitie strictly and properly taken.
That which hereby appeareth, because that which is rendered rather out of the liberalitie of the giver, than out of any debt due to the worke, commeth not within the compasse of Merit of condignitie strictly and properly taken.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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Esset aliquod imbecillitatis nostrae rerumque nostrarum solatium, si tam tardè perirent cuncta quam fiunt. Nunc incrementa lentè exeunt; festinatur in damnum, Senec. ep. 91. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Ibid. Vincendo didici magna momento obrui, Agamemn. Sen. Trod. 2.2.
Esset aliquod imbecillitatis nostrae rerumque nostrarum solatium, si tam tardè perirent cuncta quam fiunt. Nunc incrementa lentè exeunt; festinatur in damnum, Senec. ep. 91. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Ibid. Vincendo didici magna momento obrui, Agamemn. Sen. Troad. 2.2.
the Sea doth the Rivers that runne into it: but that your thankfull mindes thereby may bee testified, and hee incited to bee the more beneficiall to you,
nGratiam pro gratia referamus, & suae reddantur origini fluenta gratiae, ut uberius fluant. Alioqui nisi ad fontem redeant, exiccantur, Bern. de Temp. 91.
oAmnem sequatur qui viam vult ad mare, Plaut.
pOrigo fontium & fluviorum omnium mare est, donorum & bonorum omnium Dominus Deus. Bona omnia fontis illius sunt rivuli. Quodsi copiae aquarum secretis subterrancis recursibus incessanter ae juora repetunt, & inde rurs•s advisus ususque nostros jugi & insatigabili erumpunt obsoquio: Cur non etiam spirituales rivi, ut arva mentium rigare non desinant, proprio fonti sine fraud & intermission reddantur? Bernard. in Cant. 13.Origo fontium & fluviorum omnium mare est, donorum & bonorum omnium Dominus Deus. Bona omnia fontis illius sunt rivuli. Quodsi copiae aquarum secretis subterrancis recursibus incessanter ae juora repetunt, & inde rurs•s advisus ususque nostros jugi & insatigabili erumpunt obsoquio: Cur non etiam spirituales rivi, ut arva mentium rigare non desinant, proprio fonti sine fraude & intermissione reddantur? Bernard. in Cant. 13.
qEccles. 1.7. Fretum de tota Flumina terra Accipit, Ovid. Met. lib. 4. Quisnam est is fluvius, quem non recipiat mare? Plaut. Curcul. 1.
r[Greek or Hebrew], Greg. Naz. epist. 79. [Greek or Hebrew], Idem de Bapt.〈non-Latin alphabet〉, Greg. Naz. epist. 79. 〈non-Latin alphabet〉, Idem de Bapt.
s[Greek or Hebrew], Idem de pace 3. Facit idem quod illi, qui inscriptum è portu exportant clanculum, ne solvant portorium. Lucil. Satyr. l. 27.〈non-Latin alphabet〉, Idem de pace 3. Facit idem quod illi, qui inscriptum è portu exportant clanculum, ne solvant portorium. Lucil. Satyr. l. 27.
t[Greek or Hebrew]. Idem pro Pauper.〈non-Latin alphabet〉. Idem pro Pauper.
u1 Chron. 29.16. [Greek or Hebrew]. Idem ibid. De suo poscit, non de tuo. Omnia enim quae habes, ab illo habes, August. in Psalm. 102. Homo non suum reddit; Dominus suum recipit, Salv. ad Eccles. lib. 1.1 Chron. 29.16. 〈non-Latin alphabet〉. Idem ibid. De suo poscit, non de tuo. Omnia enim quae habes, ab illo habes, August. in Psalm. 102. Homo non suum reddit; Dominus suum recipit, Salv. ad Eccles. lib. 1.
aAct. 17.25. Ipsa suis pollens opibus, nihil indiga nostri, Manil.
b[Greek or Hebrew], Greg. Naz. in Basil. Et ad Basil. epist. 25. [Greek or Hebrew].〈non-Latin alphabet〉, Greg. Naz. in Basil. Et ad Basil. epist. 25. 〈non-Latin alphabet〉.
d[Greek or Hebrew], Greg. Naz. pro Pauper.〈non-Latin alphabet〉, Greg. Naz. pro Pauper.
eAd illius gloriam omnia referas: & illuc unde flumina exeunt, revertantur, Petr. Bless. in Canon. Episc.Ad illius gloriam omnia referas: & illuc unde flumina exeunt, revertantur, Petr. Bles. in Canon. Episc.
fQuicquid feceris propter Deum facias; & ad locum, unde exeunt, gratia revertantur, ut iterum fluant, Bernard. de Temp. 14. [Greek or Hebrew], Greg. Naz. pro Pauper.Quicquid feceris propter Deum facias; & ad locum, unde exeunt, gratia revertantur, ut iterum fluant, Bernard. de Temp. 14. 〈non-Latin alphabet〉, Greg. Naz. pro Pauper.
