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, 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.
cDamnum non lucrum est cum mala fama lucrum. P. Sir.Damnum non lucrum est cum mala fama lucrum. P. Syr.
dProv. 22 1. [Greek or Hebrew]. •socr. ad Demon. [Greek or Hebrew]. Menand.Prov. 22 1. 〈non-Latin alphabet〉. •socr. ad Demon. 〈non-Latin alphabet〉. Menand.
*[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〉.
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.
No evil can; but much good may; yea all good shall. Fore All things work together, and conspire in one, for the good of the godly, of those that love God, and fwhom he loveth. gOmni•? What? all things? saith an ancient Father, as if he could hardly believe it, or made some doubt of it: Etiam mala? what? even evils and afflictions too? Mala etiam. Yea (saith he) even evils and afflictions;* bonis ⟨p. 133⟩bona, malis mala: though evil to the wicked, yet good they are, yea exceeding good to the godly. For Audi Apostolum, audi vas electionis; Hear what the Apostle saith, hear what the elect vessel of God saith: hThis light and momentany affliction, that is but for an instant, procureth unto us, ian exceeding excessive eternal weight of glory. He moveth the question the second time, as not fully resolved: Omnia? what? all things? etiam peccatum? even spiritual evils? even sin it self too? And he maketh answer againe: Etiam peccatum ipsum, tametsi non bonum, tamen in bonum. Yea, even sin it self, though it be not of it self good, yet it tendeth to their good, kto the good of all Gods elect. For hear what the Apostle saith of himself:l There was a msplint left in my flesh to humble me, that I might not be puffed up with pride. nHis infirmities were a mean to make him the more humble; ando as the more lowly in his own eyes, so the more gracious with God. He asketh yet a third question, as the upshot of all▪ Omnia? etiam mors ipsa? What? all things? even death it self, pthe utmost enemy of all? And he answereth himself as before, or rather further than before;* Etiam mors vel maximè: Yea, death as much as any thing, nay most of all. For so saith the same Apostle againe;q Christus mihi vita, & mors lucrum; as he readeth the words; Christ is my life, and Death is my gain. Thatr which is the greatest loss that can be to the worldly man, iss the greatest matter of gain that can be to the godly.
No evill can; but much good may; yea all good shall. Fore All things worke together, and conspire in one, for the good of the godly, of those that love God, and fwhom hee loveth. gOmni•? What? all things? saith an ancient Father, as if he could hardly beleeve it, or made some doubt of it: Etiam mala? what? even evills and afflictions too? Mala etiam. Yea (saith he) even evills and afflictions;* bonis ⟨p. 133⟩bona, malis mala: though evill to the wicked, yet good they are, yea exceeding good to the godly. For Audi Apostolum, audi vas electionis; Heare what the Apostle saith, heare what the elect vessell of God saith: hThis light and momentanie affliction, that is but for an instant, procureth unto us, ian exceeding excessive eternall weight of glory. Hee moveth the question the second time, as not fully resolved: Omnia? what? all things? etiam peccatum? even spirituall evils? even sinne it selfe too? And hee maketh answer againe: Etiam peccatum ipsum, tametsi non bonum, tamen in bonum. Yea, even sinne it selfe, though it be not of it selfe good, yet it tendeth to their good, kto the good of all Gods elect. For heare what the Apostle saith of himselfe:l There was a msplint left in my flesh to humble me, that I might not bee puft up with pride. nHis infirmities were a meane to make him the more humble; ando as the more lowly in his owne eyes, so the more gracious with God. He asketh yet a third question, as the upshot of all▪ Omnia? etiam mors ipsa? What? all things? even death it selfe,
fNemo see diffidat amari, qui jam amat. libenter Dei amor nostrum, quem precedit, subsequitur. quomodo enim redamare pigebit, qui amavit necdum amanies? Bern. de Deo dilig.Nemo se diffidat amari, qui jam amat. libenter Dei amor nostrum, quem precedit, subsequitur. quomodo enim redamare pigebit, qui amavit necdum amanies? Bern. de Deo dilig.
gAugust. de tempore.
*Quod & de morte. Idem de civit. Dei lib. 13. cap. 8.
Thirdly, Worldly wealth abideth with us but for a short time: whereas Godliness and tthe gain of it will stick by us, and stay with us for ever. This worlds wealth, I say, can last but a while with us, and must needs therefore leave us after a while.u Either it will leave us, or we must leave it: xeither it will have an end of us, or we an end of it. yRiches are uncertain: zthere is no hold of them: they are slippery ware;a the faster we gripe them, the sooner they slip oft out of our hands:b they are fugitive servants, ready to run away from their master, whom they leave many times, by their means, deprived, not of living only, but of life too:c they take them wings, saith Solomon, like an Eagle that flieth up into the air, and get them away from us far out of our reach, and beyond all hope of recovery.
Thirdly, Worldly wealth abideth with us but for a short time: whereas Godlinesse and tthe gaine of it will sticke by us, and stay with us for ever. This worlds wealth, I say, can last but a while with us, and must needs therefore leave us after a while.u Either it will leave us, or wee must leave it: xeither it will have an end of us, or we an end of it. yRiches are uncertaine: zthere is no hold of them: they are slippery ware;a the faster we gripe them, the sooner they slip oft out of our hands:b they are fugitive servants, ready to runne away from their master, whom they leave many times, by their meanes, deprived, not of living onely, but of life too:c they take them wings, saith Salomon, like an Eagle that flieth up into the ayre, and get them away from us farre out of our reach, and beyond all hope of recovery.
tIllud solum est lucrum, ubi fructus perpetuus, ubi merces est aeterna. Ambros. epist. 44. Nemo est dives, qui quod habet secum hinc auferre non potest. quod enim hîc relinquitur, non nostrum, sed alienum est. Ambr. epist. 9.
uNon sunt verae divitiae quae aut possidentem deserunt, aut à possidente deseruntur. Alcuin. in Eccles praefat.
xFinem habent ista omnia aut tuum aut suum. Bern. de bon. deser. Habebunt suum, non tuum, finem. Sen. nature. quaest. l. 3.Finem habent ista omnia aut tuum aut suum. Bern. de bon. deser. Habebunt suum, non tuum, finem. Sen. natur. quaest. l. 3.
But though they have alas aquilinas, great Eagles wings to fly from us withal, while we are here; yet have they ne passerinas quidem, not so much as little sparrows wings to fly after us, and follow us when we go hence.d As when we came into the world, we brought them not with us; so when we go out of the world again, we cannot bear them away, bute must leave them behind us. ⟨p. 134⟩fAdmire not the man that is risen suddenly to great riches and honour, saith the Psalmist. No? why, who would not admire one that liveth in such state and pomp asg such are usually wont to do?* Yea but, when he dieth, he shall carry none of that his wealth away with him; nor shall his pomp and state descend with his corps. hAs he came naked, so shall he go naked again, and leave all that by his care and industry he had raked together and heaped up, behind him; and in all respects go even as he came. It is with us in this world, as it was in the Jewish fields and vineyards;i pluck and eat they might what they would, while they were there, but they might not pocket or put up ought to carry away with them: Ork as with boys, that having gotten by stealth into an Orchard, stuff their sleeves and their pockets full with apples and pears, well hoping to get out with them, but when they come to the door, they find one there that searcheth them, and taketh all their fruit away from them, and so sendeth them away with no more than they brought in: Orl as poor men, that invited to a rich mans board, have the use of his plate to drink in, and silver spoons to eat with while they are there; but if any of them presume to put up a piece of plate or a spoon, there is search made by the Porter, ere they are let out, for what is missing among them, and so are they turned out again as they came in: In like manner is it with us in regard of these temporal blessings; we have free liberty to use them as we will while we are here; but when we are to go hence,m there is one waiting on us, that will be sure to strip us, and suffer nothing to pass with us, unless it be some sorry sheet, or a sear rag to rot with us,n that which yet we shall have no sense of, nor be any whit at all the better for, than if we were wholly without it.
But though they have alas aquilinas, great Eagles wings to flie from us withall, while we are here; yet have they ne passerinas quidem, not so much as little sparrowes wings to flie after us, and follow us when we goe hence.d As when wee came into the world, wee brought them not with us; so when we goe out of the world againe, wee cannot beare them away, bute must leave them behinde us. ⟨p. 134⟩fAdmire not the man that is risen suddenly to great riches and honour, saith the Psalmist. No? why, who would not admire one that liveth in such state and pomp asg such are usually wont to do?* Yea but, when he dieth, he shall carrie none of that his wealth away with him; nor shall his pompe and state descend with his corps. hAs he came naked, so shall he goe naked againe, and leave all that by his care and industrie hee had raked together and heaped up, behind him; and in all respects goe even as he came. It is with us in this world, as it was in the Jewish fieldes and vineyards;i plucke and eat they might what they would, while they were there, but they might not pocket or put up ought to carry away with them: Ork as with boyes, that having gotten by stealth into an Orchard, stuffe their sleeves and their pockets full with apples and peares, well hoping to get out with them, but when they come to the doore, they finde one there that searcheth them, and taketh all their fruit away from them, and so sendeth them away with no more than they brought in: Orl as poore men, that invited to a rich mans boord, have the use of his plate to drinke in, and silver spoons to eat with while they are there; but if any of them presume to put up a peece of plate or a spoone, there is search made by the Porter, ere they are let out, for what is missing among them, and so are they turned out againe as they came in: In like manner is it with us in regard of these temporall blessings; we have free liberty to use them as wee will while we are here; but when we are to goe hence,
d1 Tim. 6.7. Nihil attulisti, nihil hinc tolles. August. de verb Dom. 5. & ibid. 41.
eCedes coemptis saltibus, & domo, Villaque; —Cedes: & extructis in altum Divitiis potietur hairs. Horat. carm. 2.3. Linquenda tellus, & domus, & placens uxor: neque harum, quas colis, arborum, •le praeter invisas cupresses ulla brevem dominum sequetur. Ibid. 14. Divites ad manes nil ferret umbra suos. Ovid. trist. 5.Cedes coemptis saltibus, & domo, Villaque; —Cedes: & extructis in altum Divitiis potietur h•eres. Horat. carm. 2.3. Linquenda tellus, & domus, & placens uxor: neque harum, quas colis, arborum, •le praeter invisas cupresses ulla brevem dominum sequetur. Ibid. 14. Divites ad manes nil feret umbra suos. Ovid. trist. 5.
gNihil est insolentius noviti divite. Sen. lib. 2. controv. 1.
*Vides viventem: cogita morientem. quid hic habeat, attendis: quid secum tollat, attend. Aug. & Ruffin. in Psal. 48.Vides viventem: cogita morientem. quid hic habeat, attendis: quid secum tollat, attende. Aug. & Ruffin. in Psal. 48.
But Godliness, and the gain of it, will abide by us for ever.o It is a grace that we cannot lose or fall from;p a benefit that we cannot be abridged or bereaved of by any. Asq God will never forsake thee; so godliness will never leave thee, if thou beest once soundly and sincerely religious.r It will go up with thee to the wheel, it will go down with thee to the rack: it will keep with thee while thou livest;s it will away with thee when thou diest. Fort when the worldly man dieth, his hope dieth with him; ubut the godly hath hope even in death. Andx the fear of God, that is Godliness, and ythe righteousness of it, in zthe reward of it, that is the gain that cometh by it, endureth for ever, and extendeth it self to all eternity, lasting not only past this lives end, but past the whole worlds end, with which all worldly wealth and gain must needs have an end. This world is compared to a Fishing; thea end of it, to the drawing ⟨p. 135⟩up of the nets: while the nets are down, there is nothing said to be caught; for the nets may break, and the Fish escape. But at the end of the world, when the nets are drawn up, it will then evidently appear what each man hath caught. And then those that have fished here for riches and gain, may say with Peter, bDomine, tota hac nocte laboravimus, & nihil cepimus: Lord, all this night have we laboured, and caught nothing at all. Forc the worldly rich, when they awake out of their present sleep, wherein they dream of gold and gain, shall find nothing in their hands. But those that have here fished for Godliness, may say, asd he might afterward have said; Domine, in verbo tuo retia demisimus, & cepimus: Lord, at thy word, we have let down our nets, and have caught, yea we have caught abundantly: we have fished for Godliness, and have gotten life eternal. Fore Unto those that by patience and perseverance in well doing have sought for glory, and honour, and immortality, will the Lord give eternal life in that day.
But Godlinesse, and the gaine of it, will abide by us for ever.o It is a grace that wee cannot lose or fall from;p a benefit that wee cannot be abridged or bereaved of by any. Asq God will never forsake thee; so godlinesse will never leave thee, if thou beest once soundly and sincerely religious.r It will goe up with thee to the wheele, it will goe downe with thee to the racke: it will keepe with thee while thou livest;s it will away with thee when thou diest. Fort when the worldly man dieth, his hope dieth with him; ubut the godly hath hope even in death. Andx the feare of God, that is Godlinesse, and ythe righteousnesse of it, in zthe reward of it, that is the gaine that commeth by it, endureth for ever, and extendeth it selfe to all eternitie, lasting not onely past this lives end, but past the whole worlds end, with which all worldly wealth and gaine must needs have an end. This world is compared to a Fishing; thea end of it, to the drawing ⟨p. 135⟩up of the nets: while the nets are downe, there is nothing said to be caught; for the nets may breake, and the Fish escape. But at the end of the world, when the nets are drawne up, it will then evidently appeare what each man hath caught. And then those that have fished here for riches and gaine, may say with Peter, bDomine, tota hac nocte laboravimus, & nihil cepimus: Lord, all this night have we laboured, and caught nothing at all. For
oSicut charitas 1 Cor. 13.8. sic pietas non excidit. Jer. 32.40. Psal. 85.8. Hae sunt verae divitiae, quas cum habuerimus, perdere non possumus. August. de verb. Dom. 35. Sapientia non amittitur: in stultitiam non revolvitur. Senec. epist. 76.Sicut charitas 1 Cor. 13.8. sic pietas non excidit. Ier. 32.40. Psal. 85.8. Hae sunt verae divitiae, quas cum habuerimus, perdere non possumus. August. de verb. Dom. 35. Sapientia non amittitur: in stultitiam non revolvitur. Senec. epist. 76.
p[Greek or Hebrew]. Plut. de ethic. virt. [Greek or Hebrew]. Plut. de paedag. [Greek or Hebrew]. Stilpo. Virtus noc cripi, nec surripi potest unquam, neque naufragio, neque incendio amittitur; nec tempestatum nec temporum permutatione mutatur. Cic. parad. 6.〈non-Latin alphabet〉. Plut. de ethic. virt. 〈non-Latin alphabet〉. Plut. de paedag. 〈non-Latin alphabet〉. Stilpo. Virtus noc cripi, nec surripi potest unquam, neque naufragio, neque incendio amittitur; nec tempestatum nec temporum permutatione mutatur. Cic. parad. 6.
First then, the special wealth in this world, is that which cometh by Inheritance. fRiches and possessions, land and living, saith Solomon, come from a mans ancestors. And among those things that may make a man happy, the Heathen man putteth this in the first place, as the chief,g Wealth and goods not earned with ones hands, but left a man by his friends.
First then, the speciall wealth in this world, is that which commeth by Inheritance. fRiches and possessions, land and living, saith Salomon, come from a mans auncestors. And among those things that may make a man happy, the Heathen man putteth this in the first place, as the chiefe,g Wealth and goods not earned with ones hands, but left a man by his friends.
But ash Virtue, so Piety is not hereditary. The one cometh not by kind; neither is the other left by will: It is a greater legacy, than the mightiest Monarch that is, can bequeath to his heir. Fori God himself is the inheritance of those that have it.k God (saith the Psalmist) hath given a portion to them that fear him. If a rich man give one a child's part, it is like to be a matter of some worth: Much more then if God give a man a child's part. But more than that,l He himself is the portion that he giveth unto his. mPortio mea ipse es, Domine; saith David; O Lord, thou art my portion. And,n He that bestowed my self upon me, hath bestowed himself also upon me, saith Bernard. And ifo the Levites need have no inheritance among their brethren, because God is their portion; (it is sufficient they have him, that is,p Ell shaddai, God all-sufficient;) and yet that was but in a temporal manner: Much more then is the godly man wealthy enough, though he have nothing in the world, though he have no part among worldly men; seeing God is his portion in a spiritual manner, in a much better sort. He whose portion God is, cannot be poor. We use to say, that, He cannot lightly want money, that is master of the Mint: and he can never be poor, qthat hath a well-spring of wealth. rMuch less then can that man want ought that is good, who is possessed of God himself,s the Fountain of all good. In regard whereof, David having prayed for many temporal blessings in the behalf of his people,t that their Sons might be tall and hardy like goodly young Cedars; and their Daughters fair and comely, like the curious carvings about the Temple; their Oxen strong to labour, and ⟨p. 136⟩their Sheep fertile and fruitful; that there might be no civill commotion nor foreign invasion: at length he windeth up all indeed with this Epiphonema or Conclusion,n Blessed be the people that are in such a case: but on the neck of it he cometh as with an Epanorthoma, or a Correction of his former speech, Yea rather blessed are the people that have Jehovah for their God; that have the Lord for their portion: This one blessing alone is better worth than all those. So that as when the woman in the Gospel cried out to Christ,x Blessed is the womb that bare thee, and the paps that gave thee suck:
But ash Vertue, so Piety is not hereditarie. The one commeth not by kinde; neither is the other left by will: It is a greater legacie, than the mightiest Monarch that is, can bequeath to his heire. Fori God himselfe is the inheritance of those that have it.k God (saith the Psalmist) hath given a portion to them that feare him. If a rich man give one a childes part, it is like to bee a matter of some worth: Much more then if God give a man a childes part. But more than that,l He himselfe is the portion that he giveth unto his. mPortio mea ipse es, Domine; saith David; O Lord, thou art my portion. And,n He that bestowed my selfe upon me, hath bestowed himselfe also upon me, saith Bernard. And ifo the Levites need have no inheritance among their brethren, because God is their portion; (it is sufficient they have him, that is,p El shaddai, God all-sufficient;) and yet that was but in a temporall manner: Much more then is the godly man wealthy enough, though he have nothing in the world, though hee have no part among worldly men; seeing God is his portion in a spirituall manner, in a much better sort. He whose portion God is, cannot be poore. We use to say, that, He cannot lightly want money, that is master of the Mint: and he can never be poore, qthat hath a well-spring of wealth. rMuch lesse then can that man want ought that is good, who is possessed of God himselfe,s the Fountaine of all good. In regard whereof, David having prayed for many temporall blessings in the behalfe of his people,t that their Sonnes might be tall and hardie like goodly young Cedars; and their Daughters faire and comely, like the curious carvings about the Temple; their Oxen strong to labour, and
hVirtus non est haereditaria: sed nec pietas. Philosophia non est res beneficiaria: Senec. ep. 90.
qQui [Greek or Hebrew], ut est in Proverbio; &, cum Plauti Milite, Auri montes, non massas, habet.Qui 〈non-Latin alphabet〉, ut est in Proverbio; &, cum Plauti Milite, Auri montes, non massas, habet.
rPsal 34.9. & 84.11. Beatus homo, cujus est Dominus spes ejus, cui nihil deficit, quia Christus ei sufficit. Petrus Bless. epist. 102. Quantumlibet sis avarus, sufficit tibi Deus. Etenim vult avaritia terram possidere totam, add & coelum; plus est qui fecit terram & coelum. Aug. in
Our Saviour, as correcting her speech, (and yety true also that was) saith,z Blessed are those rather that hear Gods Word and keep it. So the Psalmist having pronounced them blessed that be in such a case, as eating in and revoking his words again, as if he had spoken otherwise than well, Yea blessed (saith he) are they rather whose God is the Lord: As if he had said, That is indeed an happiness in some kind, in some case: but yet that happiness is nothing to this blessedness: for that is but external, this is internal; that is but temporal, this is eternal.
Our Saviour, as correcting her speech, (and yety true also that was) saith,z Blessed are those rather that heare Gods Word and keep it. So the Psalmist having pronounced them blessed that be in such a case, as eating in and revoking his words againe, as if he had spoken otherwise than well, Yea blessed (saith he) are they rather whose God is the Lord: As if hee had said, That is indeed an happinesse in some kinde, in some case: but yet that happinesse is nothing to this blessednesse: for that is but externall, this is internall; that is but temporall, this is eternall.
zLuk. 11.28. Beatior Maria percipiendo fidem Christi, quàm concipiendo carnem Christi. Luk. 1.45. Inde foelix quia verbum Dei custodivit. Luc. 2.19. non quia in illa verbum caro factum est & habitavit in nobis; sed quia custodivit Dei verbum, per quod facta est, & quod in illo caro factum est. Aug. in Joan tract. 10.Luk. 11.28. Beatior Maria percipiendo fidem Christi, quàm concipiendo carnem Christi. Luk. 1.45. Inde foelix quia verbum Dei custodivit. Luc. 2.19. non quia in illa verbum caro factum est & habitavit in nobis; sed quia custodivit Dei verbum, per quod facta est, & quod in illo caro factum est. Aug. in Ioan tract. 10.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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no gaine, but losse indeed. It is, as the Greekes say of
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;
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.
the greatest matter of gaine that can be to the godly.
1 Cor. 15.26
.
*Mors bonis boni plurimum consert. Aug. ad Bonis. l. 4. c. 4.
qPhilip 1.21. [Greek or Hebrew]. Quod optimè exposuisse videtur Airay in Philip. lect. 17.Philip 1.21. 〈non-Latin alphabet〉. Quod optimè exposuisse videtur Airay in Philip. lect. 17.
there is one waiting on us, that will be sure to strip us, and suffer nothing to passe with us, unlesse it bee some sory sheet, or a seare rag to rot with us,
that which yet we shall have no sense of, nor bee any whit at all the better for, than if we were wholly without it.
Mors mundi tonsor, qui oves ejus in exitu tendet, & attonsas extramundum mittit. Jacob. Gen. domin. 2. post Pasch. serm. 1. Mors latro est, qui mundanos omnes omnibus spoliatos nudos dimittit. Raulin. doctr. mort. tract. 1. cap. 6. etiam vestibus ipsis exutos. Chrysost. in Psal. 48.
Mors mundi tonsor, qui oves ejus in exitu tendet, & attonsas extramundum mittit. Iacob. Gen. domin. 2. post Pasch. serm. 1. Mors latro est, qui mundanos omnes omnibus spoliatos nudos dimittit. Raulin. doctr. mort. tract. 1. cap. 6. etiam vestibus ipsis exutos. Chrysost. in Psal. 48.
nNon magis haec ad defunctum pertinent hominem, quàm secundae ad editum infantem. Sen epist. 92. Istud non sentienti supervacuum est sentienti onus. Non defunctorum causa, sed vivorum, inventa est sepultura, ut corpora visu & odour foeda amoverentur. Idem de remed. fortuit. Exhibentur ista non sentienti: tanquam ornatus dormienti, quiin pannis esse se somniat. Aug. in Psal. 48. Sed & unguentum accipis dives, postquam mortuus es, & foetidus es. Berdis alienam gratiam, nec acquiris tuam. Ambr. de Nabuth. c. 1.Non magis haec ad defunctum pertinent hominem, quàm secundae ad editum infantem. Sen epist. 92. Istud non sentienti supervacuum est sentienti onus. Non defunctorum causa, sed vivorum, inventa est sepultura, ut corpora visu & odore foeda amoverentur. Idem de remed. fortuit. Exhibentur ista non sentienti: tanquam ornatus dormienti, quiin pannis esse se somniat. Aug. in Psal. 48. Sed & unguentum accipis dives, postquam mortuus es, & foetidus es. Berdis alienam gratiam, nec acquiris tuam. Ambr. de Nabuth. c. 1.
the worldly rich, when they awake out of their present sleepe, wherein they dreame of gold and gaine, shall finde nothing in their hands. But those that have here fished for Godlinesse, may say, as
he might afterward have said; Domine, in verbo tuo retia demisimus, & cepimus: Lord, at thy word, wee have let downe our nets, and have caught, yea we have caught abundantly: wee have fished for Godlinesse, and have gotten life eternall. For
Vnto those that by patience and perseverance in well doing have sought for glory, and honour, and immortalitie, will the Lord give eternall life in that day.
cPraesentia amantei praesentibus indormiunt, thesauros somniant, tantisper divites, quamdiu non vigilent: ubi transt•t delectabilis somnus iste, nihil in manibus suis inveniunt. Aug. in Ps. 76.5.
their Sheepe fertile and fruitfull; that there might be no civill commoton nor forraine invasion: at length hee windeth up all indeed with this Epiphonema or Conclusion,
Blessed bee the people that are in such a case: but on the necke of it he commeth as with an Epanorthoma, or a Correction of his former speech, Yea rather blessed are the people that have Iehova for their God; that have the Lord for their portion: This one blessing alone is better worth than all those. So that as when the woman in the Gospell cried out to Christ,
Psal 34.9. & 84.11. Beatus homo, cujus est Dominus spes ejus, cui nihil deficit, quia Christus ei sufficit. Petrus Bles. epist. 102. Quantumlibet sis avarus, sufficit tibi Deus. Etenim vult avaritia terram possidere totam, adde & coelum; plus est qui fecit terram & coelum. Aug. in Ps. 55. Deum habens, omnia habes. Aug. de temp. 146. Quid tibi sufficit, si Deus non sufficit. Idem ad fratr. in erem. 51. 2 Cor. 6.10.
sJam. 1.17. Omne enim bonum aut ipse est, aut ab ipso Aug. de doct. Chr. l. 1. c. 31. Rom. 11.36.Iam. 1.17. Omne enim bonum aut ipse est, aut ab ipso Aug. de doct. Chr. l. 1. c. 31. Rom. 11.36.
