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.
IT is a point by all generally agreed upon, thata Happiness is the main end and aim of all mens Actions. And it is a Truth no less generally confessed and acknowledged, thatb Without Contentment of Mind there can be no true Happiness. It isc Happiness then that all men without exception desire, and Contentment that all consequently strive to attain. But herein the most fail, that they are mistaken in the means, that they take wrong courses for the compassing of this their end and aim, and so vainly weary and 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,d by conjunction with God, the author & fountain of all good,e by adhering unto him, in whom only the soul of man can find sure and sound contentment. Now this is donef by loving him,g by fearing him,h by trusting in him,i by obeying him,k
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 cannot 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 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 upon, thata Happinesse is the maine end and aime of all mens Actions. And it is a Truth no lesse generally confessed and acknowledged, thatb Without Contentment of Minde there can be no true Happines. It isc Happines then that all men without exception desire, and Contentment that all consequently strive to attaine. But herein the most faile, that they are mistaken in the meanes, that they take wrong courses for the compassing of this their end and aime, and so vainly weary and tire out themselves 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 us the right way to either; to wit,d by conjunction with God, the author & fountaine of all good,e by adhering unto him, in whom only the soule of man can find sure and sound contentment. Now this is donef by loving him,g by fearing him,h by trusting in him,i by obeying him,k by conformitie unto him; or more briefly in a word, byl holinesse, bym godlinesse: for these two are in substance one and the same. ⟨p. 126⟩So that there isn no compassing of Contentment or Happinesse without God, and there is no way unto God but by Godlinesse. Foro God alone being the chiefest good, and the chiefest good each ones utmost aime; our desires cannot be stayed till we come home unto him, beyond whom wee cannot possibly go. Hee being onlyp All-sufficient; (and there can be no Contentment where any want is, nor freedome from want where Sufficiencie 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 beq all in all unto us. And this beingr by Holinesse, by Godlinesse 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.s Wee shall never be truly Happy, till we be sincerely Holy, nor fully Happy, till we be perfectly Holy. We shall never attaine true Contentment till wee be truly Religious, nor full Contentment till wee be consummate in Godlinesse. The consideration whereof should encite all, that desire Happinesse and Contentment, (andt who is he, be he never so brutish, that doth not?) to bend their maine study and endevour this way, for the compassing of this Grace and profiting in it;
a[Greek or Hebrew]. Aristot. ethic. Nicom. l. 1. c. 2, 4, 7. [Greek or Hebrew]. Stob. tom. 1. l. 2. c. 3.〈non-Latin alphabet〉. Aristot. ethic. Nicom. l. 1. c. 2, 4, 7. 〈non-Latin alphabet〉. Stob. tom. 1. l. 2. c. 3.
b[Greek or Hebrew]. Arist. ethic. Nicom. l. 1. c. 7. Non est beatus, esse se qui non putat. P. Sir. Si cui sua non videntur amplissima, miser est. Epicur. Miser est, qui se non beatissimum judicat. Sen. ep. 10. Nemo foelix est, qui judicio suo miser est. Salv. de prov. l. 1.〈non-Latin alphabet〉. Arist. ethic. Nicom. l. 1. c. 7. Non est beatus, esse se qui non putat. P. Syr. Si cui sua non videntur amplissima, miser est. Epicur. Miser est, qui se non beatissimum judicat. Sen. ep. 10. Nemo foelix est, qui judicio suo miser est. Salv. de prov. l. 1.
cOmnium certa sententia est, beatos esse omnes 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.
*[Greek or Hebrew]. Arian. dissert. l. 2. c. 16.〈non-Latin alphabet〉. Arrian. dissert. l. 2. c. 16.
eDeut. 30.20. Psal. 73.26, 28. Bonum nostrum nullum est aliud q••m Deo adhaerere, cujus unius anima intellectualis incorporeo amplexu impletur. Aug. de civ•t. Dei l. 10. c. 4.
fDeut. 30.20. Adeum dilectione tendimus, ut perveniendo quiescamus, ideò beati, quia illo fine persecti. Aug. ibid.
n[Greek or Hebrew]. Menand.〈non-Latin alphabet〉. Menand.
oNutat omne consilium, nec implere nos ulla soelicitas potest, donec pervenerimus ad bonum illud immensum & insuperabile, ubi necesse est resistat voluntas nostra, quia ultra summum non est locus. Sen. epist. 74.
pGen. 17.1. Nec nisi beatitudine animae indigentia expletur: nec eidem explendae, nisi Deus, sufficit. Aug. de civ. l. 12. c. 1.
tVitam beatam omnem hominem mod•s omnibus velle quis dubitat? Aug. de lib. arb. lib. 1. c. 14. Beatitudinem nemo est qui non expetat. quis enim vel potest, vel potuit, vel poterit inveniri, qui esse nolit beatus? Aug. in Psal. 118. conc. 1.
as the only means available to bring them to that end;u which, 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 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 only meanes availeable to bring them to that end;u which, howsoever they may wander from, mistaking the way, their whole desire is to attaine unto. To provoke all sorts hereunto, is the maine project propounded in this present discourse. Which (what ever 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 duty and service, which partly mine owne infirmitie and imbecillitie of body, and partly also other necessarie and unavoidable imployments, will not suffer me to performe answerably to mine owne desire, and mine Honourable Lords and your Ladiships desert. And so wishing againe and againe unto your Ladiship, (for what other, or what better thing can I wish?) that which the worke it selfe 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
uOmnes beatitudinem concupiscunt: sed quomodò ad eam perveniatur, plurimi nesciunt. Idem ibid.
The Stoic Philosophy, whicha Luke the Evangelist maketh mention of,b was famous for Paradoxes, strange Opinions, improbable, and besides common conceit,c admired much for them by some,d controlled 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 world not a few, ande Christianity many more, as strange, yea stranger, than any that the Stoics ever held, and yetf no less true than strange.
THe Stoick Philosophie, whicha Luke the Evangelist maketh mention of,b was famous for Paradoxes, strange Opinions, improbable, and besides common conceit,c admired much for them by some,d controlled and taxed for them by others. Howbeit not Stoicisme onely, but every art and profession, every course of life and learning hath some Paradoxes or other; the world not a few, ande Christianitie many more, as strange, yea stranger, than any that the Stoicks ever held, and yetf no lesse true than strange.
cSeneca passim, & Arian. in dissert. & alii.Seneca passim, & Arrian. in dissert. & alii.
dPlut. in Stoic. contradict. & quod Poctae Stoicis probabiliora loquantur.
eIn his creber est Chrysostomus: quod notavit Sixtus 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 minime v•risimilia.〈non-Latin alphabet〉. Agatho. 〈non-Latin alphabet〉. Aristot. rhetor. l 2. c. 26. Verissimaque sunt non pauca, quae tamen sunt minime v•risimilia.
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: unto which hee 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,b By thine own mouth will I judge thee, thou thriftless servant; and advantage of their actions,c I 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,d Their secret thoughts shall either excuse or accuse them in that day: In like manner ⟨p. 128⟩must we deal with those that will seem to abhor and detest this Opinion, and yet do those things that maintain and uphold it.e The Fool saith in his heart, There is no God; and that is sufficient to prove him an Atheist, though he never openly maintain any Position of Atheism. And there be some thatf profess they know God, but deny him in their deeds: andg that is enough to prove them irreligious, though they never utter that their impiety in speech. So in this case, the Covetous mans heart saith it, and his practice proclaimeth it, thath his 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 pronouncethi Covetousness to be Idolatry, and thek Covetous man an Idolater. To reason then in this point, as our Saviour himself doth:l Where a mans Treasure is, there is his heart; and where a mans heart is, there is his happiness, that is his God. Since the covetous man thereforem setteth his heart on his riches; nputteth his trust in his treasure: and whereaso the faithful make the name of God their strong tower, whereunto they resort in time of trouble for safety,p the worldly rich man maketh his wealth his bulwark and fence, whereupon he reposeth himself and wholly relieth: It must of necessity follow hereupon, that as the Apostle saith of the fleshly-minded man, thatq his belly is his God; so of the worldly-minded man, thatr his money, or his penny is his God: And if his Money be his God; his Gain must needs be his Godliness.
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 favour. But as God at the last day, when the wicked shall goe about to excuse and defend themselves, he will not onely take hold of their words,b By thine owne mouth will I judge thee, thou thriftlesse servant; and advantage of their actions,c I was naked and yee clad mee not, hungry and yee fed me not, &c. and therefore had neither Faith nor Love; but hee will convince them by their owne Consciences too,d Their secret thoughts shall either excuse or accuse them in that day: In like manner ⟨p. 128⟩must we deale with those that will seeme to abhorre and detest this Opinion, and yet doe those things that maintaine and uphold it.e The Foole saith in his heart, There is no God; and that is sufficient to prove him an Atheist, though he never openly maintaine any Position of Atheisme. And there be some thatf professe they know God, but deny him in their deeds: andg that is enough to prove them irreligious, though they never utter that their impietie in speech. So in this case, the Covetous mans heart saith it, and his practice proclaimeth it, thath his Gold is his God, and that his Gaine is his Godlinesse; and that is sufficient to prove him an Idolater, though he never outwardly bow his knee to an Idoll. In regard whereof, the Apostle expresly pronouncethi Covetousnesse to bee Idolatry, and thek Covetous man an Idolater. To reason then in this point, as our Saviour himselfe doth:l Where a mans Treasure is, there is his heart; and where a mans heart is, there is his happinesse, that is his God. Since the covetous man therefore
gQuicscat lingua, loquatur vita. August. in 1 Joan. hom. 3 [Greek or Hebrew]. Euseb. praepar. Evang. lib. 1. cap. 1. Efficacius est vitae testimonium quam linguae. Cyprian. de dupl. martyr. Et validior vox operis quàm oris. Bern in Cant.Quicscat lingua, loquatur vita. August. in 1 Ioan. hom. 3 〈non-Latin alphabet〉. Euseb. praepar. Evang. lib. 1. cap. 1. Efficacius est vitae testimonium quam linguae. Cyprian. de dupl. martyr. Et validior vox operis quàm oris. Bern in Cant.
hDivites facultatibus suis alligatos magis aurum consuevisse suspicere quàm coelum. Minut. Octav. Quid fecisti quod jussit Deus? quid non facis quod avaritia jubet? Aug. de divers. 12. — nam si sacrificem summo Jovi, Atque in manibus exta teneam ut porriciam, intereà loci. Si lucri quid detur, potius rem divinam deseram. Plaut. Pseud. 1.3.Divites facultatibus suis alligatos magis aurum consuevisse suspicere quàm coelum. Minut. Octav. Quid fecisti quod jussit Deus? quid non facis quod avaritia jubet? Aug. de divers. 12. — nam si sacrificem summo Iovi, Atque in manibus exta teneam ut porriciam, intereà loci. Si lucri quid detur, potius rem divinam deseram. Plaut. Pseud. 1.3.
But the Apostle here telleth us a quite contrary tale, and learneth us here a flat opposite lesson; that, howsoever worldly men may think that Gain is Godliness; yet indeed and truth it is not so; but Godliness rather is Gain, and great gain. So that the Apostle doth [Greek or Hebrew], propositionem invertere; he turneth the proposition clean backward, and bringeth it about, as it were. Gain is Godliness, saith the worldly man. Nay, Godliness is Gain, and great Gain, saith the Apostle, and the Spirit of God by him.
But the Apostle here telleth us a quite contrarie tale, and learneth us here a flat opposite lesson; that, howsoever worldly men may thinke that Gaine is Godlinesse; yet indeed and truth it is not so; but Godlinesse rather is Gaine, and great gaine. So that the Apostle doth 〈non-Latin alphabet〉, propositionem invertere; hee turneth the proposition cleane backward, and bringeth it about, as it were. Gaine is Godlinesse, saith the worldly man. Nay, Godlinesse is Gaine, and great Gaine, saith the Apostle, and the Spirit of God by him.
But this peradventure will seem a Paradox as strange as as the former. As very few that will outwardly avow the former; so as few are there that are inwardly persuaded of the latter. It seemeth a Paradox with the most. For, Godliness great Gain? may some man say. The contrary rather seemeth undoubted and undeniable, to wit, that* Godliness is a great enemy to Gain. Balaam lost great wealth and honour, because he would not disobey the Word of God:s I had thought, saith Balak, to have advanced thee, and made ⟨p. 129⟩thee a great man; but thy God hath kept thee from honour. Michah might have been a great man in Ahab's books, and very richly and royally rewarded by him, if he would have spoken but two words only, as some other did; if he would but have said,t Go up in peace. But his Godliness hindered his Gain; and not so only, but was a mean to bring him into much trouble. So that it may seem, that Godliness is altogether gainless, and Ungodliness the more gainful of the two. For theu Merchants of Tyre and Zidon for lucre and gain strain courtesy with Gods Commandment, to utter their fish and wares on the Sabbath. And no doubt of it,* Gods children, if they would not be so strict and strait laced; if they would not stand upon nice points and terms; if they would not stick to lye and dissemble withx Ananias and Sapphira; to belly and beguile, asy Ziba, Mephibosheths man did his Master; to swear and forswear, withz profane Antiochus; to steal and purloin with younga Micah of Mount Ephraim; to oppress and murder, when they have jus in manibus, the law in their own hands, withb wicked Ahab, and cursed Jezebel; they might as well come to wealth, as many worldly men do, that scrape and gather much goods together by these means. But they may well say, as the Psalmist saith,c For thy sake, O Lord, are we counted fools; because we stand so much upon matter of conscience.d Holy Paul saith he might have done this and that, but he would not, because he would not make the Gospel evil spoken of. And the keeping of a mans word turneth oft-times to his loss. Thee godly man sweareth and faileth not, though it be to his own hindrance: that which a worldly man will not willingly do. So that it may seem then that godliness is rather a great enemy to Gain, and Ungodliness a great deal the more gainful.
But this peradventure will seeme a Paradox as strange as as the former. As very few that will outwardly avow the former; so as few are there that are inwardly perswaded of the latter. It seemeth a Paradox with the most. For, Godlinesse great Gaine? may some man say. The contrary rather seemeth undoubted and undeniable, to wit, that* Godlinesse is a great enemie to Gaine. Balaam lost great wealth and honour, because hee would not disobey the Word of God:s I had thought, saith Balak, to have advanced thee, and made ⟨p. 129⟩thee a great man; but thy God hath kept thee from honour. Michah might have beene a great man in Ahabs bookes, and very richly and royally rewarded by him, if hee would have spoken but two words onely, as some other did; if he would but have said,t Goe up in peace. But his Godlinesse hindred his Gaine; and not so onely, but was a meane to bring him into much trouble. So that it may seeme, that Godlinesse is altogether gainlesse, and Vngodlinesse the more gainfull of the two. For theu Merchants of Tyre and Zidon for lucre and gaine straine courtesie with Gods Commandement, to utter their fish and wares on the Sabbath. And no doubt of it,* Gods children, if they would not be so strict and strait laced; if they would not stand upon nice points and termes; if they would not sticke to lye and dissemble withx Ananias and Sapphira; to bely and beguile, asy Ziba, Mephibosheths man did his Master; to sweare and forsweare, withz prophane Antiochus; to steale and purloine with yonga Micah of Mount Ephraim; to oppresse and murther, when they have jus in manibus, the law in their owne hands, withb wicked Ahab, and cursed Iezabel; they might as well come to wealth, as many worldly men doe, that scrape and gather much goods together by these meanes. But they may well say, as the Psalmist saith,
*Isto tu pauper es, cùm nimis sanctè pius. Plaut. Rudent. 4.7. Varro, regustatum digito terebrare salinum contentus perages, si vivere cum Jove tondis. Pers. sat. 5.Isto tu pauper es, cùm nimis sanctè pius. Plaut. Rudent. 4.7. Varro, regustatum digito terebrare salinum contentus perages, si vivere cum Iove tondis. Pers. sat. 5.
But those that define Loss and Gain on this wise, do not try them by the right touch-stone, do not weigh them out in the Balance of the Sanctuary, at the Beam of Gods Word: and therefore no marvel, if they take thef false Riches for the true Treasure. Forg man indeed had authority given him to name the Creatures, and he hath named worldly Wealth, Gain: But God that is above man, and that gave man this authority, he hath named godliness, Gain, and not Wealth. As the Apostle therefore saith,h God is not slack, as men count slackness: so godliness is not gain as men count gain, but as God counteth gain. Fori Man seeth not as God seeth; knor thinketh as God thinketh. But asl those things that are precious in mans eyes, are abominable in Gods sight: som those things that are contemptible in the eyes of man, aren of high account many times in the sight of God. And every thing is, not as man valueth it, but as God esteemeth it; not as man reckoneth it, who iso vanity it self, and therefore may easily be deceived, yeap oft-times deceiveth himself; but as God rateth it,q who neither doth deceive any,r nor can by any be deceived, beings Verity and truth it self. Either then we must say as God saith, or we must say as the world saith. Either we must say, that Godliness is no gain, or else we must say, that gain is no gain, when Godliness and gain shall stand forth together, either in way of comparison the one with the other, or in way of opposition the one unto the other.
But those that define Losse and Gaine on this wise, do not trie them by the right touch-stone, do not weigh them out in the Ballance of the Sanctuarie, at the Beame of Gods Word: and therefore no marvell, if they take thef false Riches for the true Treasure. Forg man indeed had authority given him to name the Creatures, and he hath named worldly Wealth, Gaine: But God that is above man, and that gave man this authority, he hath named godlines, Gaine, and not Wealth. As the Apostle therefore saith,h God is not slack, as men count slacknes: so godlines is not gaine as men count gain, but as God counteth gaine. Fori Man seeth not as God seeth; knor thinketh as God thinketh. But asl those things that are pretious in mans eyes, are abominable in Gods sight: som those things that are contemptible in the eyes of man, aren of high account many times in the sight of God. And every thing is, not as man valueth it, but as God esteemeth it; not as man reckoneth it, who iso vanitie it selfe, and therefore may easily be deceived, yeap oft-times deceiveth himselfe; but as God rateth it,q who neither doth deceive any,r nor can by any be deceived, beings Veritie and truth it selfe. Either then we must say as God saith, or we must say as the world saith. Either we must say, that Godlines is no gain, or else we must say, that gain is no gain, when Godlines and gaine shall stand forth together, either in way of comparison the one with the other, or in way of opposition the one unto the other.
fLuk. 16.11. Divitia nec vera nec vestrae. Aug. de verb. Dom. 35. & de diversis. & Bern. be bond. deser.Luk. 16.11. Divitia nec vera nec vestrae. Aug. de verb. Dom. 35. & de diversis. & Bern. be bon. deser.
qTit. 1.2. Si volunt invenire, quod omnipotens non potest, habent prorsus, mentiri non potest. Aug. de civit. l. 22. c. 25. Potenter hoc non potest. Idem de Trinit. l. 15. c. 14. Magna potentia mentiri non posse. Ibid. 15.
Now, when Godliness and Gain shall in this manner contend, that ⟨p. 130⟩Godliness ought to have the day of it, will evidently appear, if it may be showed unto us:
Now, when Godlinesse and Gaine shall in this manner contend, that ⟨p. 130⟩Godlinesse ought to have the day of it, will evidently appeare, if it may bee shewed unto us:
the worldly rich man maketh his wealth his bulwarke and fence, whereupon he reposeth himselfe and wholly relyeth: It must of necessitie follow hereupon, that as the Apostle saith of the fleshly-minded man, that
his mony, or his penny is his God: And if his Money bee his God; his Gaine must needs bee his Godlinesse.
Ephes. 5.5
. Lege Chrys. ad Eph. hom. 18.
lUbi thesaurus, ibi & cor. Matth. 6.21. Nemo enim potest nisi cogitare de thesauro suo, & quodam cordis itinere divitias suas sequi. Aug. de divers. 44.Vbi thesaurus, ibi & cor. Matth. 6.21. Nemo enim potest nisi cogitare de thesauro suo, & quodam cordis itinere divitias suas sequi. Aug. de divers. 44.
qPhil. 3.19. Rom. 16.18. Clem. paedag. l. 2. c. 1. [Greek or Hebrew]. ventrem colunt, quem pro Deo habent. Cypr. de dupl. Martyr. Quibus Deus venter est, & pulmo templum, & aqualiculus altar, & saecerdos cocus, & Spiritus sanctus nidor, & condimenta charis•ata, & ructus prophetia: agape in cacabis fervet, fides in culinis calet, spes in ferculis jacet. Tertull. de jejun. Whose gut their God, whose lust their law. Sylvest. week. 2. day. 1. Vise Euseb. praepar. l. 7. c. 2.Phil. 3.19. Rom. 16.18. Clem. paedag. l. 2. c. 1. 〈non-Latin alphabet〉. ventrem colunt, quem pro Deo habent. Cypr. de dupl. Martyr. Quibus Deus venter est, & pulmo templum, & aqualiculus altare, & saecerdos cocus, & Spiritus sanctus nidor, & condimenta charis•ata, & ructus prophetia: agape in cacabis fervet, fides in culinis calet, spes in ferculis jacet. Tertull. de jejun. Whose gut their God, whose lust their law. Sylvest. week. 2. day. 1. Vise Euseb. praepar. l. 7. c. 2.
r[Greek or Hebrew]. Theogn. [Greek or Hebrew]. Euripid. [Greek or Hebrew]. Antiphan. [Greek or Hebrew]. Sophocl. Creusa. Quod autem quisque prae caeteris colit, id sibi Deum constituisse probatur. Bern. de bonis deser. Ergo ut voracium Deus venter est; ita cupidorum pecunia Deus justissimè dicitur. Hieron. in Ephes.〈non-Latin alphabet〉. Theogn. 〈non-Latin alphabet〉. Euripid. 〈non-Latin alphabet〉. Antiphan. 〈non-Latin alphabet〉. Sophocl. Creusa. Quod autem quisque prae caeteris colit, id sibi Deum constituisse probatur. Bern. de bonis deser. Ergo ut voracium Deus venter est; ita cupidorum pecunia Deus justissimè dicitur. Hieron. in Ephes.
Holy Paul saith hee might have done this and that, but hee would not, because hee would not make the Gospell evill spoken of. And the keeping of a mans word turneth oft-times to his losse. The
godly man sweareth and faileth not, though it be to his owne hindrance: that which a worldly man will not willingly doe. So that it may seeme then that godlinesse is rather a great enemy to Gaine, and Vngodlinesse a great deale the more gainfull.
