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.
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,
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,
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,
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,
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 ⟨p. 136⟩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,n 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,x Blessed is the wombe that bare thee, and the paps that gave thee sucke:
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 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.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.
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.
Secondly, the greatest wealth in this world is of a Kingdom: and therefore said he sometime in the profane Tragedy, thata If a man might break his word for ought, it should be to achieve a Crown, to compass a Kingdom. Yea not to be a King only, but to belong to a King in some place near about him, is esteemed a matter of great worth and dignity, and such as may prove a mean of much wealth and commodity to one that can wisely make use of it.c They were held happy men that could get into Solomons service. And it is the greatest matter thatd Solomon could promise the man that is diligent and industrious in the managing of his affairs, that he shall stand before, ethat is, attend upon Princes, and not serve or wait upon any mean man. If it be held such a matter then to retain and belong to some one of the Princes of this world;* What is it to appertain and belong to God,f the King of Kings, and gthe Prince of Princes, hthe highest Sovereign iLord of Heaven and Earth; kthat deposeth Kings and disposeth of their Kingdoms at his pleasure; that assigneth every earthly King the lists and limits both of his regiment and of his reign? That which the Apostle Paul therefore prefixeth as no small credit before sundry of his Epistles; and King David as a great grace before some of his Psalms:l Paul a servant of Jesus Christ: and,m A Psalm of David the servant of God: as if it weren a greater dignity to him, that he was Gods servant, than that he was ruler and governor of Gods people.
Secondly, the greatest wealth in this world is of a Kingdome: and therefore said he sometime in the prophane Tragedie, thata If a man might breake his word for ought, it should be to atchieve a Crowne, to compasse a Kingdome. Yea not to be a King onely, but to belong to a King in some place neere about him, is esteemed a matter of great worth and dignitie, and such as may prove a meane of much wealth and commoditie to one that can wisely make use of it.c They were held happy men that could get into Salomons service. And it is the greatest matter thatd Salomon could promise the man that is diligent and industrious in the managing of his affaires, that he shall stand before, ethat is, attend upon Princes, and not serve or wait upon any meane man. If it be held such a matter then to retaine and belong to some one of the Princes of this world;* What is it to appertaine and belong to God,f the King of Kings, and gthe Prince of Princes, hthe highest Soveraigne iLord of Heaven and Earth; kthat deposeth Kings and disposeth of their Kingdomes at his pleasure; that assigneth every earthly King the lists and limits both of his regiment and of his reigne? That which the Apostle Paul therefore prefixeth as no small credit before sundry of his Epistles; and King David as a great grace before some of his Psalmes:l Paul a servant of Iesus Christ: and,m A Psalme of David the servant of God: as if it weren a greater dignitie to him, that he was Gods servant, than that hee was ruler and governour of Gods people.
a[Greek or Hebrew]. Eteocles apud Eurip. Phoeniff. Nam si violandum est jus, regnandi gratia violandum est: altis rebus pietatem colas. Cic. offic. l. 3. Nulla sancta societas, nec fides regni est. Ennius apud eund. l. 1. Nulla fides regni sociis. Lucaen. l. 1.〈non-Latin alphabet〉. Eteocles apud Eurip. Phoeniff. Nam si violandum est jus, regnandi gratia violandum est: altis rebus pietatem colas. Cic. offic. l. 3. Nulla sancta societas, nec fides regni est. Ennius apud eund. l. 1. Nulla fides regni sociis. Lucaen. l. 1.
But becauseo the servant is oft-times turned out at doors, whereas the son abideth in the house for ever: And therefore the Father telleth his Son in the Gospel;p Son, thou art ever with me: and all that I have is reserved for thee. The godly man is not only servant to a King, but he isq Son to such a King, andr borne, or rathers new borne, to a Kingdom. And whereas earthly kings, if they ⟨p. 137⟩have many sons, can leave the Crown but to one.t Jehoshaphat (saith the holy History) gave great gifts to his other Sons, but the kingdom gave he to Joram; because he was the eldest. God makethu all his Sons Kings andx Heirs alike. Fory if we be Sons, saith the Apostle, we are heirs too; even coheirs with Christ, zwho is Heir of all.
But becauseo the servant is oft-times turned out at doores, whereas the sonne abideth in the house for ever: And therefore the Father telleth his Sonne in the Gospell;p Sonne, thou art ever with me: and all that I have is reserved for thee. The godly man is not onely servant to a King, but hee isq Sonne to such a King, andr borne, or rathers new borne, to a Kingdome. And whereas earthly kings, if they ⟨p. 137⟩have many sonnes, can leave the Crowne but to one.t Iehosaphat (saith the holy History) gave great gifts to his other Sonnes, but the kingdome gave he to Ioram; because he was the eldest. God makethu all his Sonnes Kings andx Heires alike. Fory if wee bee Sonnes, saith the Apostle, wee are heires too; even coheires with Christ, zwho is Heire of all.
Thirdly therefore: A man may truly be said to be Rich in writing; the monied man, though he have never a penny in the house, buta all out at interest; and the landed-man, though he hold not his lands in his own hands, but have all let out and in the occupation of others, so long as he hath good security for the one, and good evidence, if need be, to show, for the other. And as in Writing, so in Reversion. Great sums of money do many give for the reversions of offices, of lands and leases; and as much may they make them again away for, if they will. And in like manner may the Godly man be said to be rich both in writing, and in reversion: yea in either kind he isb the richest man in the world. For he hath all in the world, yeac all this world, and the next world confirmed and assured unto him by the word and promise of God, yea by his deed and bond under his own hand and seal, who cannot go from his word, or disclaim his handd to lye, ore to deny himself; though it be much of it in other mens hands yet for a while. Forf Piety or Godliness hath the promises both of this life, and of the life to come, saith our Apostle. And again;g Be it Paul or Apollos, or things present or future, or this world; hall is yours, and you Christs, and Christ Gods. All the wealth both of this world, and of the world to come is theirs, (as ihaving nothing, saith the Apostle, and yet possessing all things) though it bek for their good also, with-held from them for a while.l The wicked in right have just nothing, having made forfeiture of all,m though it please Godn not to take ever the advantage of it instantly, ando where he doth not, man may not. They are butp intruders upon and usurpers of Gods goods, and shall one day answer ⟨p. 138⟩for their usurpation and abuse of them: orq entercommoners by sufferance with Gods children and servants, whom he principally intendeth them unto: orr Stewards and Treasurers, as ofttimes, for the good of the Godly.
Thirdly therefore: A man may truly be said to be Rich in writing; the monied man, though hee have never a penny in the house, buta all out at interest; and the landed-man, though hee hold not his lands in his owne hands, but have all let out and in the occupation of others, so long as hee hath good security for the one, and good evidence, if need be, to shew, for the other. And as in Writing, so in Reversion. Great summes of money doe many give for the reversions of offices, of lands and leases; and as much may they make them againe away for, if they will. And in like manner may the Godly man be said to be rich both in writing, and in reversion: yea in either kind he isb the richest man in the world. For he hath all in the world, yeac all this world, and the next world confirmed and assured unto him by the word and promise of God, yea by his deed and bond under his owne hand and seale, who cannot goe from his word, or disclaime his handd to lye, ore to deny himselfe; though it bee much of it in other mens hands yet for a while. Forf Pietie or Godlinesse hath the promises both of this life, and of the life to come, saith our Apostle. And againe;g Bee it Paul or Apollos, or things present or future, or this world; hall is yours, and you Christs, and Christ Gods. All the wealth both of this world, and of the world to come is theirs, (as ihaving nothing, saith the Apostle, and yet possessing all things) though it beek for their good also, with-held from them for a while.l The wicked in right have just nothing, having made forfeiture of all,m
aHinc illud Pallad•e? [Greek or Hebrew]. Et Poll•ani illud; [Greek or Hebrew] apud Stob. tom. 2. c. 10.Hinc illud Pallad•e? 〈non-Latin alphabet〉. Et Poll•ani illud; 〈non-Latin alphabet〉 apud Stob. tom. 2. c. 10.
bAffat•m dives est, qui cum Christo pauper est. Hieron. ad Heliodor. Dives pax, pietas, fides: fitleli enim totus mundus possessio est. Ambr. ep. 10. Quibus locis circumscribitur, cui totus mundus divitiarum possessio est? Idem offic l 3. c. 1.
c[Greek or Hebrew]. Antisthenes & Zeno apud Laert Unus est sapiens, cujus omnia sunt. Senec. de benef. l. 7. c. 3. Fi•eli homini totus mundus divitiaru• est: totus planè; quia tam adversa quam prospera ejus aeq•è omnia serviunt ei, & cooperantur in bonum. Bern in Cant. ser. 21.〈non-Latin alphabet〉. Antisthenes & Zeno apud Laert Vnus est sapiens, cujus omnia sunt. Senec. de benef. l. 7. c. 3. Fi•eli homini totus mundus divitiaru• est: totus planè; quia tam adversa quam prospera ejus aeq•è omnia serviunt ei, & cooperantur in bonum. Bern in Cant. ser. 21.
And for Reversion; to omit what he hath in present possession, besides1 spiritual riches, of worldly wealth, as much2 as he hath need of, and as much3 as it is good for him to have: Every Godly man, as he is4 Rich in faith, so he is far richer by Faith. For5 by it he holdeth and hath right to the reversion of such6 an everlasting inheritance, reserved for him in the Heavens, as cannot be purchased with all the wealth of this world; and as goeth in worth farther beyond all the wealth of this world, than the purest gold doth the drossiest dirt.
And for Reversion; to omit what hee hath in present possession, besides1 spirituall riches, of worldly wealth, as much2 as hee hath need of, and as much3 as it is good for him to have: Every Godly man, as he is4 Rich in faith, so he is farre richer by Faith. For5 by it he holdeth and hath right to the reversion of such6 an everlasting inheritance, reserved for him in the Heavens, as cannot bee purchased with all the wealth of this world; and as goeth in worth farther beyond all the wealth of this world, than the purest gold doth the drossiest durt.
For Exhortation first; to stir up all men to labour and take pains to get Godliness.s All men gape after gain. It is almost every ones song, that the Psalmist hath;t Quis ostendet nobis boni aliquid? Who will tell us of any matter of gain and commodity? uHearken, saith one well, ye sons of Adam, a covetous race, an ambitious brood: Here is Honour, and true Honour; here is Gain, and true Gain: such as thex world cannot show the like;y Gain without any loss to, or hindrance of any: here is good Gain, and great Gain; here is infinite gettings. Labour for Godliness; labour to get and keep a good Conscience: It is the gainfullest Trade in the world. Who so followeth this Trade, shall not venture upon uncertainties, he shall be sure to thrive, and to get infinite Gain. For,z He that followeth after righteousness, as a man followeth a trade, shall find Honour and Life, true Honour, and eternal Life.
For Exhortation first; to stirre up all men to labour and take paines to get Godlinesse.s All men gape after gaine. It is almost every ones song, that the Psalmist hath;t Quis ostendet nobis boni aliquid? Who will tell us of any matter of gaine and commoditie? uHearken, saith one well, ye sons of Adam, a covetous race, an ambitious brood: Here is Honour, and true Honour; here is Gaine, and true Gaine: such as thex world cannot shew the like;y Gaine without any losse to, or hindrance of any: here is good Gaine, and great Gaine; here is infinite gettings. Labour for Godlinesse; labour to get and keepe a good Conscience: It is the gainfull'st Trade in the world. Who so followeth this Trade, shall not venture upon uncertainties, he shall be sure to thrive, and to get infinite Gaine. For,z He that followeth after righteousnesse, as a man followeth a trade, shall finde Honour and Life, true Honour, and eternall Life.
s[Greek or Hebrew]. Sophoc. Creusa. [Greek or Hebrew]. Antiphanes. [Greek or Hebrew]. De nosth. Olynth. Totus populus in aliam d•scors, in hoc convenit: hoc suspiciunt, hoc suis optant. Senec. epist. 115. quem vise sis.〈non-Latin alphabet〉. Sophoc. Creusa. 〈non-Latin alphabet〉. Antiphanes. 〈non-Latin alphabet〉. De nosth. Olynth. Totus populus in aliam d•scors, in hoc convenit: hoc suspiciunt, hoc suis optant. Senec. epist. 115. quem vise sis.
tPsal. 4.6. [Greek or Hebrew]. Theocr. idyll. 16. Prima fere vota, & cunctis notissima templis: Divitiae ut crescant, ut opes. Juvenal. sat. 10. Lucri bonus est odour exre Qualibet illa tuo sententia semper in ore Versetur, Diis atque ipso Jove digna, poetae. Hoc monstrant pueris vetulae poscentibus assem, Hoc discunt omnes ante alpha & beta puellae. Unde habeas quaerit nemo, sed oportet habere. Juven. sat. 14.Psal. 4.6. 〈non-Latin alphabet〉. Theocr. idyll. 16. Prima fere vota, & cunctis notissima templis: Divitiae ut crescant, ut opes. Iuvenal. sat. 10. Lucri bonus est odor exre Qualibet illa tuo sententia semper in ore Versetur, Diis atque ipso Iove digna, poetae. Hoc monstrant pueris vetulae poscentibus assem, Hoc discunt omnes ante alpha & beta puellae. Vnde habeas quaerit nemo, sed oportet habere. Iuven. sat. 14.
uAudite, filii Adam, avarum & ambitiosum genus. Bern. de tempor. 4.
xPecuniam ut tu haberes, alius ante perdiderat. Senec. de remed. fort. Bonum est, quod ut ad te transeat, alius dare debet, aliis amittere? Idem quaest. not. l. 3. praefat. Lucrum sine damno alterius haberi non potest. P. Syrus.Pecuniam ut tu haberes, alius ante perdiderat. Senec. de remed. fort. Bonum est, quod ut ad te transeat, alius dare debet, aliis amittere? Idem quaest. nat. l. 3. praefat. Lucrum sine damno alterius haberi non potest. P. Syrus.
ySic ab omnibus capitur, ut nil singulis minuatur. Bern. in Cant. 79.
First, the rich, that they content not themselves with their worldly wealth, but that they seek withal to get the true spiritual riches, thata themselves may be rich, and not their purse or their chest only; that they may not beb rich to the world only, but rich also to God. Else their earthly Gain will prove their loss; their worldly wealth will be but a means to hinder their happiness by keeping them out of Heaven where alone is true and entire happiness to be had. It is that which our Saviour himself saith of the worldly-rich man, that hath nothing to trust unto but his riches: (for so to his Apostlesc he expoundeth it himself:) thatd It is easier for ea Camel; ⟨p. 139⟩or, as some read the word,f a cable rope, to pass through the eye of a needle, than for such a rich man to enter into the kingdom of Heaven. As if our Saviour should have said; It is as easy a matter, nay an easier, to thread a small Spanish needle with a thick cable, or a great cart-rope, than to get such a rich man in at Heaven gate: gThat great bunched beast, a Camel, may as soon, yea sooner be driven through a needles narrow eye, than such a rich man be drawn unto God, and be brought into the state of grace. For so the most and the best read it; and it is an ordinary by-word both with Syrians and Greeks, when they speak of a thing that they think altogether impossible, to say,h An Elephant, or a Camel may as soon creep through a needles eye, as this or that come to pass. But not so soon, saith our Saviour, buti sooner may that be done, whichk with man is altogether impossible, than such worldly rich men attain to true happiness.l Christ (saith the Apostle) became poor, to make us Rich. mHow became he poor? saith one of the Ancients; or how maketh he us rich? The same Apostle (saith he) showeth us, and expoundeth himself, where he saith; nHe that knew no sin, for our sake became sin, by taking upon him the guilt of our sin, that we might become the oRighteousness of God in him. And indeed, to speak properly and precisely, as the truth is,* not as the world, but as God reckoneth,p the only poverty is sinfulness, andq righteousness the right riches.
First, the rich, that they content not themselves with their worldly wealth, but that they seeke withall to get the true spirituall riches, thata themselves may be rich, and not their purse or their chest only; that they may not beeb rich to the world onely, but rich also to God. Else their earthly Gaine will prove their losse; their worldly wealth will be but a meanes to hinder their happinesse by keeping them out of Heaven where alone is true and entire happinesse to bee had. It is that which our Saviour himselfe saith of the worldly-rich man, that hath nothing to trust unto but his riches: (for so to his Apostlesc he expoundeth it himselfe:) thatd It is easier for ea Camell; ⟨p. 139⟩or, as some read the word,f a cable rope, to passe through the eye of a needle, than for such a rich man to enter into the kingdome of Heaven. As if our Saviour should have said; It is as eosie a matter, nay an easier, to thred a small Spanish needle with a thicke cable, or a great cart-rope, than to get such a rich man in at Heaven gate: gThat great bunched beast, a Camell, may as soone, yea sooner bee driven through a needles narrow eye, than such a rich man bee drawne unto God, and bee brought into the state of grace. For so the most and the best reade it; and it is an ordinary by-word both with Syrians and Greekes, when they speake of a thing that they thinke altogether impossible, to say,h An Elephant, or a Camell may as soone creepe through a needles eye, as this or that come to passe. But not so soon, saith our Saviour, buti sooner may that be done, whichk with man is altogether impossible, than such worldly rich men attaine to true happinesse.
aAnimus hominis dives, non area appellari solet. quamvis illa sit plena, dumb te inanem videbo divitem non putabo. Cic. parad. 6. Ex animo rem stare aequum puto, non animam exre. Auson.Animus hominis dives, non area appellari solet. quamvis illa sit plena, dum te inanem videbo divitem non putabo. Cic. parad. 6. Ex animo rem stare aequum puto, non animam exre. Auson.
bLuk. 12.21. Estote Deo divites, non eum facturi divitem, sed de eo futuri divites. August. de verb. Dom. 6.
gInepta enim sunt, quae ex Lyrano Autor analogy inter Divitem & Pauperem, de po ta ga•rit Hierosolymitana, cui Acus nomen, per quam Cameli, nisi sarc•nis prius •epositis introire neuti •uam possent.Inepta enim sunt, quae ex Lyrano Autor •nalogi inter Divitem & Pauperem, de po ta ga•rit Hierosolymitana, cui Acus nomen, per quam Cameli, nisi sarc•nis prius •epositis introire neuti •uam possent.
h[Greek or Hebrew]. Casaubon. in notis ad N. Test.
And the rich man therefore that hath not a religious heart, is but liker proud Laodicea, sa poor beggarly wretch in Gods sight, and in the sight of those that see so as he seeth, howsoever he may seem rich and glorious in worldly mens eyes. Yea to him that hath it too, that is both rich and religious, may we well say, as our Saviour did to his Disciples, when they vaunted at their return from preaching the Gospel, that even the Devils were subdued unto them;t Rejoice ye not herein, that the Devils are subdued under you: so were they under Judas too; but herein rejoice, that you have your names entered in Heaven. So* rejoice not herein that thou art rich to the world, or that thou art great in the world, and hast others under thee, and at thy command; that thou art clad gorgeously, and farest deliciously; (foru so did that reprobate rich man in the Gospel:) but herein rejoice that thou art rich unto God, andx in his sight, that thou fearest and servest God, andy labourest to keep a good conscience, that thou art az careful dispenser and faithful disposer of that treasure that God hath entrusted thee withal. Then thou art* truly rich, when thou art sincerely religious, when thou art truly righteous.
And the rich man therefore that hath not a religious heart, is but liker proud Laodicea, sa poore beggerly wretch in Gods sight, and in the sight of those that see so as he seeth, howsoever hee may seeme rich and glorious in worldly mens eyes. Yea to him that hath it too, that is both rich and religious, may wee well say, as our Saviour did to his Disciples, when they vaunted at their returne from preaching the Gospell, that even the Devils were subdued unto them;t Rejoyce ye not herein, that the Devils are subdued under you: so were they under Iudas too; but herein rejoyce, that you have your names entred in Heaven. So* rejoyce not herein that thou art rich to the world, or that thou art great in the world, and hast others under thee, and at thy command; that thou art clad gorgeously, and farest deliciously; (foru so did that reprobate rich man in the Gospell:) but herein rejoyce that thou art rich unto God, andx in his sight, that thou fearest and servest God, andy labourest to keepe a good conscience, that thou art az carefull dispenser and faithfull disposer of that treasure that God hath entrusted thee withall. Then thou art* truly rich, when thou art sincerely religious, when thou art truly righteous.
sQuid tibi prosunt exteriores d•vitiae, site interior premit egestas? Aug. in Psal 52. Tanto enim verius, quanto interius indigents sumus. Greg. M. mor l. 21. c. 14.Quid tibi prosunt exteriores d•vitiae, si te interior premit egestas? Aug. in Psal 52. Tanto enim verius, quanto interius indigentes sumus. Greg. M. mor l. 21. c. 14.
x1 Pet. 3 4. Verè dives, au• in Dei conspectu potest dives videri. Ambr. epist. 10. sed solum illum divitem Deus novit, qui sit dives aeternitati. Ibid.
*Paulo sapiens omnis liber, 1 Cor. 7.22. Petro etia• dives est. 1 Pet. 3.4. Ambros. epist. 10. [Greek or Hebrew]. Plato Phaedone. Solus sapiens dives est. Cic. parad 6. & apud Apul de philos [Greek or Hebrew]. &c. Philo de Noc. Q•i pretiosissima quae sunt possidet, is dives est. atqui pretiosissima res virtus est: hanc ergò cùm sapiens solus possideat; sapiens solus dives est. Empir. adv. Mathem.
Secondly, the poor, they are likewise to be admonished, to labour ⟨p. 140⟩for Godliness: that though they be nota rich to the world, they may be rich yet to God; and their worldly poverty shall be no hinderance to their spiritual preferment. Forb God (saith the Apostle) hath chosen the poor of this world to be rich in grace, and heirs of his kingdom. And here is great comfort for the poor man, that liveth a godly life, and maketh Conscience of his courses, hath a care to please God and to do his will in all things, and to approve himself and his ways to him, walking faithfully and painfully in the works of his calling, be it never so mean; that though he be never so poor and bare, though he live but from hand to mouth, as we say; yea though he have not one good rag to hang on his back, or one good morsel of meat in a twelve-month to put in his mouth, though he have not the least patch of land in the world to sustain him, or the least hole that may be to hide his head in;c yet is he a rich man for all that, richer than Crassus or Croesus, or the wealthiest worldly man again in the world. For they have butd the false riches, he the true treasure; they have but the counterfeite glassy pearl; he hath that precious orient pearl, whichf the wise Merchant, when he hath found, is content to sell all that ever he hath to purchase it, to forgo all that ever he is worth for the compassing of it; and yet is he no loser by the bargain neither. For as he is a Merchant, so is he also a wise Merchant; and therefore knoweth well what he doth in so doing: he knoweth that in buying it, he buyeth himself and his own safety, his own eternal salvation, together with it.
Secondly, the poore, they are likewise to bee admonished, to labour ⟨p. 140⟩for Godlinesse: that though they bee nota rich to the world, they may be rich yet to God; and their worldly povertie shall bee no hinderance to their spirituall preferment. Forb God (saith the Apostle) hath chosen the poore of this world to be rich in grace, and heires of his kingdome. And here is great comfort for the poore man, that liveth a godly life, and maketh Conscience of his courses, hath a care to please God and to doe his will in all things, and to approve himselfe and his wayes to him, walking faithfully and painfully in the workes of his calling, be it never so meane; that though hee be never so poore and bare, though he live but from hand to mouth, as we say; yea though hee have not one good rag to hang on his backe, or one good morsell of meat in a twelve-month to put in his mouth, though he have not the least patch of land in the world to sustaine him, or the least hole that may be to hide his head in;c yet is hee a rich man for all that, richer than Crassus or Croesus, or the wealthiest worldly man againe in the world. For they have butd the false riches, hee the true treasure; they have but the counterfaite glassie pearle; he hath that precious orient pearle, whichf the wise Merchant, when he hath found, is content to sell all that ever hee hath to purchase it, to forgoe all that ever hee is worth for the compassing of it; and yet is he no loser by the bargaine neither. For as hee is a Merchant, so is hee also a wise Merchant; and therefore knoweth well what he doth in so doing: he knoweth that in buying it, hee buyeth himselfe and his owne safetie, his owne eternall salvation, together with it.
cDivites dicimus sapientes, justos, bonos; quibus pecunia vel parva vel nulla: magis enim sunt virtutibus divites: pauperes verò avaros dicimus, semper inhiantes, semper egentes. August. de civ. l. 7. c. 12. Pauper est pius? etiam sic dives est: intus dives, foris pauper: pauper in cella, dives in conscientia. arcam respicis auro inanem; conscientia respice Deo plenam: non habet extrinsecus facultatem; sed habet intrinsecus charitatem. Aug. in Psal. 36. & de temp. 212. Inops auri, Deo dives est. quid hac virtute pauperius? quid hac paupertate ditius? Matth. 5.3. Idem de verb. Ap. 26. Nemo apud Deum pauper est, nisi qui justitia indiget: nemo dives, nisi qui virtutibus plenus est. Lactant. instit. l. 5. c. 14.
Again, this serveth to overthrow the opinion of such persons as think that there is little or no Gain to be gotten under God, little or no good at all to be gathered in Gods service. So the worldly men in Jobs day;g Who is the All-sufficient, say they, that we should serve him? or what profit should we have by praying unto him? And the wicked in Malachi's time;h It is but in vain to serve God: there is nothing to be gotten by keeping his Commandments, and walking humbly before him.
Againe, this serveth to overthrow the opinion of such persons as thinke that there is little or no Gaine to be gotten under God, little or no good at all to bee gathered in Gods service. So the worldly men in Iobs day;g Who is the All-sufficient, say they, that wee should serve him? or what profit should we have by praying unto him? And the wicked in Malachies time;h It is but in vaine to serve God: there is nothing to be gotten by keeping his Commandements, and walking humbly before him.
nSanctitate major quàm potestate. Salvian. de provid. l. 2. Quomodo de M. Antonino Petrarc. fam. ep. 15. lib 7. Imperium adeptus philosophy nomen retinuit, majus aestimans philosophum esse quam principem. Et de Theodosio Aug. de civit. l. 5. c. 28. Ecclesiae Dei se membrum esse magis quam regnare gaudebat.Sanctitate major quàm potestate. Salvian. de provid. l. 2. Quomodo de M. Antonino Petrarc. fam. ep. 15. lib 7. Imperium adeptus philosophi nomen retinuit, majus aestimans philosophum esse quam principem. Et de Theodosio Aug. de civit. l. 5. c. 28. Ecclesiae Dei se membrum esse magis quam regnare gaudebat.
Stewards and Treasurers, as ofttimes, for the good of the Godly.
1 Corin. 3.22.23
.
h[Greek or Hebrew]. Diogenes apud Laert. [Greek or Hebrew]. Clem. Al protrept. Omnia Christo tradita. Matth. 11.27. tene eum per quem facta suno omnia, & cum ipso omnia possidebis. Rom. 8.23. avare, ecce ••bes omnia. Omnia quae amas, ut non imp •diaris à Christo, contemne, & ipsum tene in quo possis omnia possidere. August. hom. 34 Vise in Psal. 48.〈non-Latin alphabet〉. Diogenes apud Laert. 〈non-Latin alphabet〉. Clem. Al protrept. Omnia Christo tradita. Matth. 11.27. tene eum per quem facta suno omnia, & cum ipso omnia possidebis. Rom. 8.23. avare, ecce ••bes omnia. Omnia quae amas, ut non imp •diaris à Christo, contemne, & ipsum tene in quo possis omnia possidere. August. hom. 34 Vise in Psal. 48.
i[Greek or Hebrew]. 2 Corin. 6.10. Avarus terrena esurit, ut mondious; fidelis co temnit, ut dommus: ille possidendo mendicat, ille contemnendo possi debt. Bern. in Cant. 21. Commune est omnibus Christi fratribus, quod de se Christus dixit, Joan. 12.32. quod si ita est, non putent divites hujus seculi fratres Christi sola possidere coelestia possident & terrena; & quidem tanquam nihil habentes, sed omnia possidentes, non mendicantes ut miseri, sed ut Domini possiden•es; eo pro certo magis Domini, quo minus cupidi. Bern. in Cant. 21. An non omnia possidet, cui omnia cooperantur in bonum? Idem be bond. deser.〈non-Latin alphabet〉. 2 Corin. 6.10. Avarus terrena esurit, ut mondious; fidelis co temnit, ut dommus: ille possidendo mendicat, ille contemnendo possi det. Bern. in Cant. 21. Commune est omnibus Christi fratribus, quod de se Christus dixit, Ioan. 12.32. quod si ita est, non putent divites hujus seculi fratres Christi sola possidere coelestia possident & terrena; & quidem tanquam nihil habentes, sed omnia possidentes, non mendicantes ut miseri, sed ut Domini possiden•es; eo pro certo magis Domini, quo minus cupidi. Bern. in Cant. 21. An non omnia possidet, cui omnia cooperantur in bonum? Idem be bon. deser.
kRom. 8.28. Solerter attende, quod non ad libitum famulari, sed cooperari dicit ad bonum neque enim ad voluntatem serviunt, sed ad utilitatem, non ad voluptatem, sed ad salutem, non ad votum, sed ad commod•• nostrum. Idem de divers. 1.
lFidelis hominis totus mundus divitiarum est: infidel autem noc obolus. August. Epist. 54. [Greek or Hebrew]. Pindarus apud Clement. paedag lib. 3. ca•. 12.Fidelis hominis totus mundus divitiarum est: infidel autem noc obolus. August. Epist. 54. 〈non-Latin alphabet〉. Pindarus apud Clement. paedag lib. 3. ca•. 12.
m[Greek or Hebrew]. Dion Chrys orat. 65.〈non-Latin alphabet〉. Dion Chrys orat. 65.
oLegatur Fr• à Victoria reloct, 5. § 1. n. 7, 14, 15, 16, 17, 18, 19.
pHoc certe alienum non est quod jure possidetur, hoc autem jure, quod justè; & hoc juste, quod bene. Omne igitur quod male possidetur, alienum est. male autem possidet, qui male utitur, Aug. epist. 54. Res quem que tetren recte […] quoquam possideri non potest, nisi vel jure divino, quo cuncta justorum sunt, vel jure humano, quod in potestate regum est. Idem epist. 48.Hoc certe alienum non est quod jure possidetur, hoc autem jure, quod justè; & hoc juste, quod bene. Omne igitur quod male possidetur, alienum est. male autem possidet, qui male utitur, Aug. epist. 54. Res quem que tetren recte 〈…〉 quoquam possideri non potest, nisi vel jure divino, quo cuncta justorum sunt, vel jure humano, quod in potestate regum est. Idem epist. 48.
qGen. 39.5. Exod. 12.8. Act. 27.24. Multa malis tribuit Deus; sed bonis caparaverat: contingunt autem etiam malis, quia separari non poterant. satius est autem prodesse etiam malis propter bonos, quam bonis deesse propter malos. Senec. de benef. l. 4. c. 28.
How became he poore? saith one of the Ancients; or how maketh hee us rich? The same Apostle (saith he) sheweth us, and expoundeth himselfe, where hee saith;
oPuto quod Christi paupertas non pecuniam nobis attulit, sed justitiam & immortalitatem. Aug. ibid.
*[Greek or Hebrew]. Chrysost. tom. 6. serm. 78. de poenit. 2.〈non-Latin alphabet〉. Chrysost. tom. 6. serm. 78. de poenit. 2.
pMajor & miserabilior egestas nulla est, quàm egere sapientia, & qui sapientia non eget, nulla re omninò egere potest. stultitia ergò egestas est. August. de beata vita disput. 3. Paupertas in animo est, non in sacculo. Idem in Psal. 131. Paupertas in inopia mentis est, non in quantitate possessionis. Greg in Ezech. l. 2. hom. 18.
qIn animo div tiae sunt, non in patrimonio. Sen. ep. 108. Parvaene divitiae ipsae innocentia? si arcam plenam auro habueris, dives eris: si cor habueris plenum innocentia, pauper eris? Aug. in Psal. 83.
Paulo sapiens omnis liber, 1 Cor. 7.22. Petro etia• dives est. 1 Pet. 3.4. Ambros. epist. 10. 〈non-Latin alphabet〉. Plato Phaedone. Solus sapiens dives est. Cic. parad 6. & apud Apul de philos 〈non-Latin alphabet〉. &c. Philo de Noc. Q•i pretiosissima quae sunt possidet, is dives est. atqui pretiosissima res virtus est: hanc ergò cùm sapiens solus possideat; sapiens solus dives est. Empir. adv. Mathem.
