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.
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, and
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:
First, Godliness may do a man good without gain, but worldly gain can do a man no good without Godliness. As the Heathen Orator saith of bodily might, thatt strength of body joined with discretion and wisdom, may do a man much good; but without it, it is but uas a sword in a child, or in a mad mans hand, rather a means to mischief a mans self than otherwise: as we see an example in Milo Crotoniates, the strongest man of his time,x who unwarily assaying, on trust of his strength, to rive a piece of timber with his hands, which some others with wedge and beetle could not cleave, was caught fast by the fists, and so devoured by Wolves. So Riches joined with Godliness and good Conscience, are they good blessings of God, a meansz of good to our selves, and of doing good unto others: but being severed from godliness and the true fear of God, are rathera occasion of evil than otherwise, ratherb an instrument of vice, than any furtherance to virtue, a mean to make as our sins the greater here, so our condemnation accordingly the more grievous hereafter. So that as the Heathen man saith, thatc Gain gotten by loss or hazard of a mans good name, is no gain but loss; because a man loseth therein more than all his gettings can countervail: since thatd A good name is (as Solomon saith) above riches and treasure; of greater worth than any wealth. So Gain gotten with the breach or hazard of a good Conscience, when it ise Mammona iniquitatis, the Mammon of iniquity, orf merces iniquitatis, the wages of wickedness; it is* no gain, but loss indeed. It is, as the Greeks say ofg a Bow, Life in name, but Death in deed; so gain in name, but loss in deed: (h Heathen themselves so esteemed it; noti Christian men only:) Since that a man doth in these cases but, as that Roman Emperor had wont to say,k fish with a golden hook, and that for a gudgeon:l he hazardeth more than his whole prey, though he catch it, andm he may miss of his purpose therein too, ⟨p. 131⟩can make amends for it, if it miscarry, be that he get and gain never so much. And for a man to get and gain never so much one way, if by the compassing of it he lose far more another way, it is in truth no Gain at all. For this cause as the Apostle asketh the question;n Quid profuit? What profit had ye then of those things, whereof you are now ashamed?
First, Godlinesse may doe a man good without gaine, but worldly gaine can doe a man no good without Godlinesse. As the Heathen Orator saith of bodily might, thatt strength of body joyned with discretion and wisedome, may doe a man much good; but without it, it is but uas a sword in a childe, or in a mad mans hand, rather a meanes to mischiefe a mans selfe than otherwise: as we see an example in Milo Crotoniates, the strongest man of his time,x who unwarily assaying, on trust of his strength, to rive a peece of timber with his hands, which some others with wedge and beetle could not cleave, was caught fast by the fists, and so devoured by Wolves. So Riches joyned with Godlinesse and good Conscience, are they good blessings of God, a meanesz of good to our selves, and of doing good unto others: but being severed from godlinesse and the true feare of God, are rathera occasion of evill than otherwise, ratherb an instrument of vice, than any furtherance to vertue, a meane to make as our sinnes the greater here, so our condemnation accordingly the more grievous hereafter. So that as the Heathen man saith, thatc Gaine gotten by losse or hazard of a mans good name, is no gaine but losse; because a man loseth therein more than all his gettings can countervaile: since thatd A good name is (as Salomon saith) above riches and treasure; of greater worth than any wealth. So Gaine gotten with the breach or hazard of a good Conscience, when it ise Mammona iniquitatis, the Mammon of iniquitie, orf merces iniquitatis, the wages of wickednesse; it is*
t[Greek or Hebrew]. Isocr ad Demonic.〈non-Latin alphabet〉. Isocr ad Demonic.
u[Greek or Hebrew]. Plut. de muliebri disciplina apud Stob. tom. 2. c. 90.〈non-Latin alphabet〉. Plut. de muliebri disciplina apud Stob. tom. 2. c. 90.
x—viribus ille confisus periit, admirandisque lacertis. Juvenal. sat. 10. Legatur Jealous l. 15. c. 16. & Val. Max. l. 9. cap. 12. Qui concludit, Nimio robore membrorum vigorem mentis hebescere, quasi abnuente natura utriusque boni largitionem, ne supra mortalem sit foelicitatem, eundem & valentissimum esse & sapientissimum.—viribus ille confisus periit, admirandisque lacertis. Iuvenal. sat. 10. Legatur Gell•us l. 15. c. 16. & Val. Max. l. 9. cap. 12. Qui concludit, Nimio robore membrorum vigorem mentis hebescere, quasi abnuente natura utriusque boni largitionem, ne supra mortalem sit foelicitatem, eundem & valentissimum esse & sapientissimum.
yOmnia ista bona sunt, sed unde facias benè, non quae to faciant bonum. Aug. de temp 238
zDeus bona dat, ut bonos faciat. Salvian, de provid.
a[Greek or Hebrew]. •uripid. Pleisihen. [Greek or Hebrew]. Menand.—opes irritamenta malorum. Ovid. Metam. l. 1.〈non-Latin alphabet〉. •uripid. Pleisihen. 〈non-Latin alphabet〉. Menand.—opes irritamenta malorum. Ovid. Metam. l. 1.
b[Greek or Hebrew]. Isocr. ad Demon. [Greek or Hebrew]. Eurip. Phaethon. Magna cognatio ut rei, sic nominis, divitiis & vitiis. Eucher. ad Valer.〈non-Latin alphabet〉. Isocr. ad Demon. 〈non-Latin alphabet〉. Eurip. Phaethon. Magna cognatio ut rei, sic nominis, divitiis & vitiis. Eucher. ad Valer.
nayo for which now you should be damned, if you had your desert; for the end of such things is death: And the damned spirits demand of themselves;p Quid prodest? What profit have we now of all our profits and pleasures, that we enjoyed in the world, when we are hurled headlong into hell? So our Saviour himselfe asketh,q Quid proderit? What will it profit a man to win the whole world, rand destroy himself, sor lose his own tsoul? uto get all the world beside himself; but by gaining it to lose himself: forx every mans soul is every mans self: to do asy Jonah, zthat suffered himself to be cast overboard into the sea, that the ship with her lading, when he is lost, may come safe to the shore.
nayo for which now you should be damned, if you had your desert; for the end of such things is death: And the damned spirits demand of themselves;p Quid prodest? What profit have we now of all our profits and pleasures, that wee enjoyed in the world, when we are hurled headlong into hell? So our Saviour himselfe asketh,q Quid proderit? What will it profit a man to winne the whole world, rand destroy himselfe, sor lose his owne tsoule? uto get all the world beside himselfe; but by gaining it to lose himselfe: forx every mans soule is every mans selfe: to doe asy Ionas, zthat suffered himselfe to be cast overboord into the sea, that the ship with her lading, when he is lost, may come safe to the shore.
oSi secundum merita tibi daret, damnaret te. Aug. in Psal. 102.
tIste omnis hujus questus seculi animarum dispendium est. Ambros epist. 44. Cave itaque ne dumb acquiras pecumam, perdas animam. August. de temp. 215.Iste omnis hujus questus seculi animarum dispendium est. Ambros epist. 44. Cave itaque ne dum acquiras pecumam, perdas animam. August. de temp. 215.
uNon potest ulla compendii causa consistere, si constet animae dispendium intervenire. ubi salutis damnum, illic utique jam nullum lucrum est. quo enim lucrum capiatur, nisi capiendi sedes inconcussa servetur? Eucher. ad Valer. O si lucreris totum, quid proderit, orbem, Dumb jacturam animae fecerit ipse tuae. Tale tibi foenus fert lamentabile funus: Hicque illex quaestus quaestus & aestus erit. Ne perdas perdenda, animam, stultissime, perdes: Nunc sanum in sano synciput opto tibi. G. Goodwin.Non potest ulla compendii causa consistere, si constet animae dispendium intervenire. ubi salutis damnum, illic utique jam nullum lucrum est. quo enim lucrum capiatur, nisi capiendi sedes inconcussa servetur? Eucher. ad Valer. O si lucreris totum, quid proderit, orbem, Dum jacturam animae fecerit ipse tuae. Tale tibi foenus fert lamentabile funus: Hicque illex quaestus quaestus & aestus erit. Ne perdas perdenda, animam, stultissime, perdes: Nunc sanum in sano synciput opto tibi. G. Goodwin.
xAnimus cujusque ipse est quisque. Cic. de amicit.
yJona 1.12Iona 1.12
zAt contra Aristippus in nave piratica agens cùm aurum in mare projecisset, [Greek or Hebrew]. Laert. Et Crates misso in mare, auro, Abite, inquit, pessum màlae cupiditates, mergam vos, ne mergar à vobis. Hier. in Jovin. l. 2. Pereat mundi lucrum ne fiat animae damnum. Aug. in
On the other side, as another saith,a For a man handsomely to refuse money, and forgo gain, it is no small gain sometime. So for a man in some case to forgo his gain, to refuse gold, to neglect his own good, thoughb so to do may seem folly, when Gain and Godliness will not agree together, whenc Lucrum in arca facit damnum in conscientia, andd lucrum pecuniae dispendium fit animae; when profit in a mans purse would procure a breach in his Conscience, and the gain of gold prove the break-neck of his soul; *such refusal of gain is the greatest Gain that can be. For saith an ancient Father well,e To let go, though never so great a matter, for the compassing of a greater, is no losing bargain, but a gainful negotiation. To which purpose the Apostle Paul having related, what a great man he might have been among his own people, had he held on in Judaism as he began; he concludeth at length, that he deemed all that, and all else, but as gloss, and as hdross and dung; as some Grammarians expound the word there used, as iDogs-meat, or as others rather, as Dogs-dung, in regard of the assurance of Gods favour toward him in Christ, the hold he had of him, his conformity with him, and his interest in him.
On the other side, as another saith,a For a man handsomly to refuse money, and forgoe gaine, it is no small gaine sometime. So for a man in some case to forgoe his gaine, to refuse gold, to neglect his owne good, thoughb so to doe may seeme folly, when Gaine and Godlinesse will not agree together, whenc Lucrum in arca facit damnum in conscientia, andd lucrum pecuniae dispendium fit animae; when profit in a mans purse would procure a breach in his Conscience, and the gaine of gold prove the break-necke of his soule; *such refusall of gaine is the greatest Gaine that can be. For saith an ancient Father well,e To let goe, though never so great a matter, for the compassing of a greater, is no losing bargaine, but a gainfull negotiation. To which purpose the Apostle Paul having related, what a great man hee might have beene among his owne people, had he held on in Iudaisme as he began; he concludeth at length, that hee deemed all that, and all else, but as glosse, and as hdrosse and dung; as some Grammarians expound the word there used, as iDogs-meat, or as others rather, as Dogs-dung, in regard of the assurance of Gods favour toward him in Christ, the hold hee had of him, his conformity with him, and his interest in him.
aPecuniam in loco negligere, maximum interdum est lucrum. Terent. adelph. 2.2. Non ego omninò lucrum omne esse utile homini existimo: Est etiam ubi profectò damnum praestet facere, quàm lucrum. Plaut. Capt. 2.2.
bQuis nisi mentis inops oblatum respuat aurum?
cAug de temp. 215.
dAmbros. in Psal. 218. ser. 5.
*[Greek or Hebrew]. Georg. Pisid. de vanitat. vitae.〈non-Latin alphabet〉. Georg. Pisid. de vanitat. vitae.
eQuantumlibet magna amittere, ut majora acquiras, non est damnum sed negotiatio. Bern. de bon. des.
g[Greek or Hebrew].〈non-Latin alphabet〉.
h[Greek or Hebrew].〈non-Latin alphabet〉.
i[Greek or Hebrew]. Suidas.〈non-Latin alphabet〉. Suidas.
Secondly, Worldly gain may be an occasion of evil to us from others, godliness never but of good. Riches, I say, prove oft their owners own bane, his utter ruin and overthrow.l I have seen riches, saith Solomon, reserved to the hurt of him that hath them. mThey make theirf⟨p. 132⟩kowners life oft-time to be laid for. It was the Heathen mans observation, that Tyrants deal with their subjects and servants, as men are wont to don with bottles, which they let stand under the tap till they be filled, and hang them up so soon as they be full: or aso with Sponges, which they suffer to lye soaking, till they have sucked in some good store of water, and then squeeze them out again.p Naboth might well have lived longer, had it not been for his vineyard: but that was it that shortened his days, and brought him to an untimely death. Andq This, saith Solomon, is the course of every one that is greedy of gain, to come by it, he would take the life away of those that are possessed of it. rIt is not empty barks, or poor fisher-boats, but ships returning with treasure, that Pirates seek to surprise.s It is the fat Grassier, or the rich Clothier,* not the poor peddler, or the bare passenger, that is in danger of losing limb and life in his own defence against thieves.
Secondly, Worldly gaine may be an occasion of evill to us from others, godlinesse never but of good. Riches, I say, prove oft their owners owne bane, his utter ruine and overthrow.l I have seene riches, saith Salomon, reserved to the hurt of him that hath them. mThey make theirf⟨p. 132⟩kowners life oft-time to be laid for. It was the Heathen mans observation, that Tyrants deale with their subjects and servants, as men are wont to doen with bottles, which they let stand under the tap till they be filled, and hang them up so soone as they be full: or aso with Spunges, which they suffer to lye soaking, till they have sucked in some good store of water, and then squize them out againe.p Naboth might well have lived longer, had it not beene for his vineyard: but that was it that shortned his dayes, and brought him to an untimely death. Andq This, saith Salomon, is the course of every one that is greedy of gaine, to come by it, he would take the life away of those that are possessed of it. rIt is not empty barks, or poore fisher-boats, but ships returning with treasure, that Pyrats seeke to surprize.s It is the fat Grasier, or the rich Clothier,* not the poore pedler, or the bare passenger, that is in danger of losing limme and life in his owne defence against theeves.
lEccles. 5.12. Sed plures nimia congesta pecunia cura strangulat, & cuncta exuperans patrimonia census. Juven. sat. 10. Quanti eversi sunt per divitias, praeda fortioribus facti? August. in Psal. 53. [Greek or Hebrew]. Plut. Paedag.Eccles. 5.12. Sed plures nimia congesta pecunia cura strangulat, & cuncta exuperans patrimonia census. Iuven. sat. 10. Quanti eversi sunt per divitias, praeda fortioribus facti? August. in Psal. 53. 〈non-Latin alphabet〉. Plut. Paedag.
m[Greek or Hebrew]. Diogenes apud Laert. Aurum avaritia concupiscit, aerumna perquirit, solicitudo custodit. aurum materia laborum periculosa res possidentium: malua Dominus, proditor servus. nemo tutum habet, nisi qui semper abscondit; in pernicie domini fulget aurum, non fides per tenebras quaeritur, in tenebris custoditur. Aug. de verb. Ap. 26.〈non-Latin alphabet〉. Diogenes apud Laert. Aurum avaritia concupiscit, aerumna perquirit, solicitudo custodit. aurum materia laborum periculosa res possidentium: malua Dominus, proditor servus. nemo tutum habet, nisi qui semper abscondit; in pernicie domini fulget aurum, non fides per tenebras quaeritur, in tenebris custoditur. Aug. de verb. Ap. 26.
But Godliness is never an occasion of any evil, but of all good to him that hath it. It ist the surest fort and fence, it isu the firmest armour of proof against all evils that may be. For Who will harm you, saith thex Apostle, if you follow that that is good? Who will harm you? Nay,* Who can harm you? For some would it may be, if they could; so perversely and maliciously-minded, that they hate the godly, even for this cause because they be godly, andy because they follow that that is good. Butz if God be with them, who can be against them? who can hurt them? who can harm them?a Men may attempt to wrong them, and wrong themselves while they think to wrong them; but them they cannot wrong. Though others may seem to wrong them, yetb are they not wronged,c no not when they are murdered, because they are never a whit the worse for their wrongs. No hurt therefore,d not an hairs harm can befall a man for being good, or by being godly;* no evil can accrue unto any by it.
But Godlinesse is never an occasion of any evill, but of all good to him that hath it. It ist the surest fort and fence, it isu the firmest armour of proofe against all evils that may bee. For Who will harme you, saith thex Apostle, if you follow that that is good? Who will harme you? Nay,* Who can harme you? For some would it may bee, if they could; so perversely and malitiously-minded, that they hate the godly, even for this cause because they be godly, andy because they follow that that is good. Butz if God bee with them, who can bee against them? who can hurt them? who can harme them?a Men may attempt to wrong them, and wrong themselves while they thinke to wrong them; but them they cannot wrong. Though others may seeme to wrong them, yetb are they not wronged,c no not when they are murthered, because they are never a whit the worse for their wrongs. No hurt therefore,d not an haires harme can befall a man for being good, or by being godly;* no evill can accrew unto any by it.
uEphes. 6.14. [Greek or Hebrew]. Chrysost. in Ephes. hom. 24.Ephes. 6.14. 〈non-Latin alphabet〉. Chrysost. in Ephes. hom. 24.
x1 Pet. 3.13. Et in hoc seculo qu• nocebit nobis plenis charitate? Aug. in 1. Joan. Tract. 9.1 Pet. 3.13. Et in hoc seculo qu• nocebit nobis plenis charitate? Aug. in 1. Ioan. Tract. 9.
*Tu ipse tibi ni aliquid facias, malus quid faciat? August. homil. 9.
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.
can make amends for it, if it miscarry, be that he get and gaine never so much. And for a man to get and gaine never so much one way, if by the compassing of it he lose far more another way, it is in truth no Gaine at all. For this cause as the Apostle asketh the question;
*[Greek or Hebrew]. titulus sine re. Chrysost. in Psal. 111.〈non-Latin alphabet〉. titulus sine re. Chrysost. in Psal. 111.
g[Greek or Hebrew]. Heracl•t. apud Eustath. ad Iliad. [Greek or Hebrew].〈non-Latin alphabet〉. Heracl•t. apud Eustath. ad Iliad. 〈non-Latin alphabet〉.
h[Greek or Hebrew]. Hesiod. [Greek or Hebrew]. Chilo. [Greek or Hebrew]. Periand. [Greek or Hebrew]. Eurip. Cyclope. [Greek or Hebrew]. Idem Antigon. [Greek or Hebrew]. Menand. Periculosum semper reputavi lucrum. Phaedrus fab. 85.〈non-Latin alphabet〉. Hesiod. 〈non-Latin alphabet〉. Chilo. 〈non-Latin alphabet〉. Periand. 〈non-Latin alphabet〉. Eurip. Cyclope. 〈non-Latin alphabet〉. Idem Antigon. 〈non-Latin alphabet〉. Menand. Periculosum semper reputavi lucrum. Phaedrus fab. 85.
iNemo habet injustum lucrum sine justo damno. Aug. de temp. 215. Lucra injusta putes justis aequalia damnis. Dumb peritura paras per male partae peris. G. Goodwin. Lucrum improbe partum merum est infortunium. Rittershus.Nemo habet injustum lucrum sine justo damno. Aug. de temp. 215. Lucra injusta putes justis aequalia damnis. Dum peritura paras per male partae peris. G. Goodwin. Lucrum improbe partum merum est infortunium. Rittershus.
kEos qui minima commoda non minimo sectare•tur discrimine, similes aiebat esse hamo aureo piscantibus, cujus abrupti damnum nulla captura pensari posset. Sueton. Aug. c. 25.
l[Greek or Hebrew]. Demetr. Phalar. apud Athen. l. 6〈non-Latin alphabet〉. Demetr. Phalar. apud Athen. l. 6
m[Greek or Hebrew]. Democrit. Turpe lucrum virtutis est detrimentum. Ambr. in Psal. 118. Plus in ipsa injuria detrimenti est, quàm in eis rebus emolumenti quae injuria pariuntur. Cicer. de finib. l. 1. Neque tantum est commodi quod adipisci se putet, quantum incommodi quod ex eo sibi accersat. Ambros. offic. l. 3. c. 4. verè itaque Antiphanes, [Greek or Hebrew].〈non-Latin alphabet〉. Democrit. Turpe lucrum virtutis est detrimentum. Ambr. in Psal. 118. Plus in ipsa injuria detrimenti est, quàm in eis rebus emolumenti quae injuria pariuntur. Cicer. de finib. l. 1. Neque tantum est commodi quod adipisci se putet, quantum incommodi quod ex eo sibi accersat. Ambros. offic. l. 3. c. 4. verè itaque Antiphanes, 〈non-Latin alphabet〉.
At contra Aristippus in nave piratica agens cùm aurum in mare projecisset, 〈non-Latin alphabet〉. Laert. Et Crates misso in mare, auro, Abite, inquit, pessum màlae cupiditates, mergam vos, ne mergar à vobis. Hier. in Iovin. l. 2. Pereat mundi lucrum ne fiat animae damnum. Aug. in Psal. 103. Per de ne pereas. Idem de verb. Dom. serm. 35.
oProcuratorem rapacissimum quemque ad officia ampliora ex industria promovebat, quo locuplet•ores mox condemnaret, & pro spongiis uteretur, quos siccos madefacimus, humentes exprimimus. de Vespasiano Sueton. c. 16. Idem de populo Athen. Aristophan. Equ•tib.
p1 King. 21.1, 2. Exitialis erat apud principem huic laxior domus, illi amoenior villa. Plin. panegyr.
qPr. v. 1.19. Accessit ut saevitiae causam avaritiae praeberet, & modus culpae. ex pecuniae modo constitueretur, & qui fuisset locuples fieret nocens, fieret •ue quisque merces mortis suae. Velleius hill. l 2. Divisa percussoribus occisorum bona, ut etiam de suo perirent. Senec. ad Mart. c. 20.
rPiratae navigiis vacuis non insidiantur, mercibus onusta vi omni invidunt. Chrysost. de Ozia▪ serm. 3.
sPaucula si ports argenti vascula puri, Nocte iter ingressus, gladi•m contumque timebis: Cantabit vacuus coram latrone viator. luven sat. 10. Sic timet insidias, qui se scit ferre viator Quod timeat, tutum carpit inanis iter. Ovid. Nuce.Paucula si portes argenti vascula puri, Nocte iter ingressus, gladi•m contumque timebis: Cantabit vacuus coram latrone viator. luven sat. 10. Sic timet insidias, qui se scit ferre viator Quod timeat, tutum carpit inanis iter. Ovid. Nuce.
*Nudum latro transmittit: etiam in obsessa via pauperi pax est. Sen. de paupert. ex epist 14.
c[Greek or Hebrew]. Occidere•me possunt, laedere non possunt. Sociates apud Epictotum Euchirid. Plut. de tranquill & Tyr. Max. Orat. 2.〈non-Latin alphabet〉. Occidere•me possunt, laedere non possunt. Sociates apud Epictotum Euchirid. Plut. de tranquill & Tyr. Max. Orat. 2.
dLuk. 2•.18. Illi de animabus suis pertimescebant; Christus etiam de capillis securitatem ipsts dabat. quid ei pereat, cui capillus non perit? August. in Psal. 96. & 1•9
*Nihil accidere bono viro mal• potest. Senec. de provid cap. 2.
