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.
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.
Yea but, may some say, sure there be none such now a-days, especially among us that make profession of Christianity; and therefore this use of the point might well be spared.
Yea but, may some say, sure there bee none such now a-dayes, especially among us that make profession of Christianity; and therefore this use of the point might well be spared.
If it be so with us,i let our actions answer for us; let our practice prove it: And so we will turn the use from reprehension to examination, from confutation to conviction.
If it be so with us,i let our actions answer for us; let our practice prove it: And so we will turne the use from reprehension to examination, from confutation to conviction.
iQuiescat lingua, loquatur vita. August. in 1. Joan. Efficacius est testimonium vitae quàm linguae. Autor de dupl. martyr.Quiescat lingua, loquatur vita. August. in 1. Ioan. Efficacius est testimonium vitae quàm linguae. Autor de dupl. martyr.
First, did men deem Godliness to be a matter of Gain, they would never think they had enough of it. Fork Riches are stintless; there is no end of them. We never think that we have wealth enough, we are still labouring for more.l Many men have too much, and yet no ⟨p. 141⟩man enough. There is no stint of wealth; but asm some write, thoughn fabulously, of the Crocodile, that he groweth so long as ever he liveth: so it is too too true of this mystical Crocodile, the desire of gain and wealth, and of advancing or enlarging mens worldly estates, hath no acme, no pitch, but groweth still more and more with men as long as they live,o rifer oft with them than ever, when they are even going out of the world, and have one foot, as we use to say, already in the grave. But with Godliness men are soon satisfied; they have soon enough of it. If they have attained to but a little superficial sprinkling of common Grace, or civill honesty, that cometh as far short of sound sanctification and sincerity, as the shadow doth of the substance; they begin presently to suppose, with self conceitedp Laodicea, that they are rich enough and need nothing; thatq they have no need to labour for any further matter, they are even as well as well may be, as need be, at least. No man is afraid of being too wealthy: but* many are afraid of being too godly;r Ne sis nimium justus; Be not too just, sticketh shrewdly on many a mans stomach: though spokens not of true godliness or righteousness indeed; but of nourishing in us an over-weaning conceit of our selves; or oft being over-rigorous in censuring of others; likeu the Pharisee in the Gospel, who, saith an ancient Writer very pithily and wittily,x exulting arrogantly in himself, insulteth insolently over others, and deceiveth himself alone, whom alone he excepteth, while he contemneth and condemneth all besides himself.
First, did men deeme Godlinesse to bee a matter of Gaine, they would never thinke they had enough of it. Fork Riches are stintlesse; there is no end of them. We never thinke that we have wealth enough, we are still labouring for more.l Many men have too much, and yet no ⟨p. 141⟩man enough. There is no stint of wealth; but asm some write, thoughn fabulously, of the Crocodile, that he groweth so long as ever hee liveth: so it is too too true of this mysticall Crocodile, the desire of gaine and wealth, and of advancing or enlarging mens worldly estates, hath no acme, no pitch, but groweth still more and more with men as long as they live,o rifer oft with them than ever, when they are even going out of the world, and have one foot, as wee use to say, already in the grave. But with Godlinesse men are soone satisfied; they have soone enough of it. If they have attained to but a little superficiall sprinkling of common Grace, or civill honesty, that commeth as far short of sound sanctification and sincerity, as the shadow doth of the substance; they begin presently to suppose, with selfeconceitedp Laodicea, that they are rich enough and need nothing; thatq they have no need to labour for any further matter, they are even as well as well may bee, as need be, at least. No man is afraid of being too wealthy: but* many are afraid of being too godly;r Ne sis nimium justus; Be not too just, sticketh shrewdly on many a mans stomacke: though spokens not of true godlinesse or righteousnesse indeed; but of nourishing in us an over-weaning conceit of our selves; or oft
k[Greek or Hebrew]. Solon. [Greek or Hebrew]. Eusebius apud Stob. tom. 2. cap. 10. — quantumlibet improbae Crescant divitie, tamen Curta nescio quid semper abest rei. Hor. Carm. 3.23. [Greek or Hebrew]. Apictet. enchir. cap. 61. Eccles. 6.7. Nemo est cuifelicitas sua, etiamsi cursu veniat, satisfaciat. Senec. Epist. 115. non potest expleri cupiditatibus, etiamsi expleatur divitiis. Ambr. de bono mort. cap. 1. Avarus animus nullo satiatur lucro. Senec. epist. 49.〈non-Latin alphabet〉. Solon. 〈non-Latin alphabet〉. Eusebius apud Stob. tom. 2. cap. 10. — quantumlibet improbae Crescant divitie, tamen Curta nescio quid semper abest rei. Hor. Carm. 3.23. 〈non-Latin alphabet〉. Apictet. enchir. cap. 61. Eccles. 6.7. Nemo est cuifelicitas sua, etiamsi cursu veniat, satisfaciat. Senec. Epist. 115. non potest expleri cupiditatibus, etiamsi expleatur divitiis. Ambr. de bono mort. cap. 1. Avarus animus nullo satiatur lucro. Senec. epist. 49.
lFortuna multis nimis dat, nulli satis. Martial. l. 12. epigr. 10.
mNon aliud animal ex minore origine in majorem crescit magnitudinem. Quidam hoc unum quamdiu vivat crescere arbitrantur. de Crocodilo, Plin. hist. not. l. 8. c. 25.Non aliud animal ex minore origine in majorem crescit magnitudinem. Quidam hoc unum quamdiu vivat crescere arbitrantur. de Crocodilo, Plin. hist. nat. l. 8. c. 25.
nVise Jul. Scalig. de subtil. exerc. 196. §. 7.Vise Iul. Scalig. de subtil. exerc. 196. §. 7.
oAvaritia morbus senum proprius, luxuria juvenum: libidinis siquidem ignis paulatim extinguitur, & cum senectute consenescit: at avaritia augescit continuò, & cum senectute ipsa juvenescit. Rolloc. in 1 Tim. 6.10. Quid avaritia, quae radix est omnium malorum, nonne in frigidis senibus tanto ad acquirendum ferventius inardescit, quanto citius relictura est quod acquirit? Aug. de temp. 246.
Secondly, Men would strive one to go beyond another in Godliness, if they counted Godliness a matter of Gain. For as the Heathen writer well observeth,y there is a kind of emulation commonly among worldly neighbours, whereby they emulate such as go beyond them in wealth: one neighbour striveth to out-build another, one to get and purchase more than another. The covetous man casteth his eye on his rich neighbours,z as a man in a race doth on those that have won ground of him, he striveth to get even with this man, whom he is yet behind, to out-strip that man, whom he hath got even withal. And the envious man (as those two vices are seldom asunder) looking through the spectacles of envy on his neighbours goods,a thinketh every thing that his neighbour hath better than his own, and it may be better than indeed it is, his grounds fertiler, his beasts fairer, his revenues larger, his gains greater &c. and is ready enough oft to say with himself, Why should not my beasts look as fair as his? why should not my grounds yield as much as his? why should not I thrive as well as he, having as good means to thrive by as he hath? And even* so would it be with us, held we godliness to be gainful. We would ⟨p. 142⟩have a kind of godly emulation and ambition among us, as the Apostle speaketh, in matter of Godliness; we would evenb emulate andc ambitiously, as it were, strive and contend to out-go one another in goodness and grace. And this wered a good and godly emulation, a goodly and a commendable strife and contention Indeed. We would be eying of those that are got beyond us in grace, and endeavour to get even with them, yea, if it be possible, to out-strip them, and to cast them behind us,e not by hindering their progress, but by mending our own pace, andf by straining our selves to run the faster, the later it wat ere we entered into this race. We would be as ready as they are to say to our selves; And why should not I be as forward in the fear of God, as zealous, as religious, as I see such and such are, since I have as good means of being godly as they have, as many inducements as either they or any other can have? But so stand the most affected, that they will not by their good will suffer any man to out-go them in wealth, in the way of the world: but they will let any man willingly out-go them in grace, and in the good ways of God:
Secondly, Men would strive one to go beyond another in Godlinesse, if they counted Godlinesse a matter of Gaine. For as the Heathen writer well observeth,y there is a kinde of emulation commonly among worldly neighbours, whereby they emulate such as goe beyond them in wealth: one neighbour striveth to out-build another, one to get and purchase more than another. The covetous man casteth his eye on his rich neighbors,z as a man in a race doth on those that have won ground of him, he striveth to get even with this man, whom he is yet behind, to out-strip that man, whom he hath got even withall. And the envious man (as those two vices are seldom asunder) looking through the spectacles of envie on his neighbours goods,a thinketh every thing that his neighbour hath better than his owne, and it may be better than indeed it is, his grounds fertiler, his beasts fairer, his revenues larger, his gains greater &c. and is ready enough oft to say with himselfe, Why should not my beasts looke as faire as his? why should not my grounds yeeld as much as his? why should not I thrive as well as he, having as good meanes to thrive by as he hath? And even* so would it be with us, held we godlinesse to be gainfull. We would ⟨p. 142⟩have a kinde of godly emulation and ambition among us, as the Apostle speaketh, in matter of Godlinesse; we would evenb emulate andc ambitiously, as it were, strive and contend to out-goe one another in goodnesse and grace. And this wered a good and godly emulation, a goodly and a commendable strife and contention Indeed. Wee would be eying of those that are got beyond us in grace, and endevour to get even with them, yea, if it be possible, to out-strip them, and to cast them behinde us,e not by hindering their progresse, but by mending our owne pace, andf by straining our selves to runne the faster, the later it wat ere we entred into this race. We would be as ready as they are to say to our selves; And why should not I be as forward in the feare of God, as zealous, as religious, as I see such and such are, since I have as good meanes of being godly as they have, as many inducements as either they or any other can have? But so stand the most affected, that they will not by their good will suffer any man to out-goe them in wealth, in the way of the world: but they will let any man willingly out-goe them in grace, and in the good wayes of God:
y—[Greek or Hebrew]. —Hesiod. V•cinus dives cupiditatem irritat. Sen. epist. 7.—〈non-Latin alphabet〉. —Hesiod. V•cinus dives cupiditatem irritat. Sen. epist. 7.
z—bunc atque hunc superare laborat: Ut quum carceribus missos rapit ungula currus Instat equis auriga suos vincentibus illum praeteritum temnens extremos inter euntem. Horat. serm. lib. 1. sat. 1.—bunc atque hunc superare laborat: Vt quum carceribus missos rapit ungula currus Instat equis auriga suos vincentibus illum praeteritum temnens extremos inter euntem. Horat. serm. lib. 1. sat. 1.
aFertilior seges est alienis semper in arvis: vicinumque pecus grandius uber habet. Ovid. artis l. 1. Aliena nobis, nostra plus aliis placent. P. Syrus. —majorque videtur, Et melior vicina seges. Juven. sat. 14.Fertilior seges est alienis semper in arvis: vicinumque pecus grandius uber habet. Ovid. artis l. 1. Aliena nobis, nostra plus aliis placent. P. Syrus. —majorque videtur, Et melior vicina seges. Iuven. sat. 14.
*[Greek or Hebrew]. Plato de repub. l. 1.〈non-Latin alphabet〉. Plato de repub. l. 1.
there only we strain courtesy, and give every one the way of us. And as our Saviour telleth the Scribes and Pharisees, thatg the very Publicans and Harlots might go into the kingdom of Heaven before them: So not a few among us will suffer the very Pagans and Papists, little better than Pagans, if not worse many of them than they, the very Heathen and Heretics to go into Heaven before them, ere they will strive to out-go them in goodness and godliness.
there only we strain courtesie, and give every one the way of us. And as our Saviour telleth the Scribes and Pharisees, thatg the very Publicans and Harlots might goe into the kingdome of Heaven before them: So not a few among us will suffer the very Pagans and Papists, little better than Pagans, if not worse many of them than they, the very Heathen and Heretikes to goe into Heaven before them, ere they will strive to out-goe them in goodnesse and godlinesse.
Thirdly, men would be more affected with it, if they supposed any matter of Gain to be in it.h The covetous miser, saith the Heathen man, while the people either curse or hiss at him abroad, yet he pleaseth and cheereth himself the whilst with the sight or the consideration of his substance at home. It doth a man good at the very heart, even to think upon his riches, and buti to look upon his treasure. It will make our hearts to spring and leap within us for joy, to have sudden news brought us of some rich legacy, or large patrimony by some means befallen us. But of this spiritual wealth and gain most men are merely stupid and senseless: No more moved commonly or affected, when either (if any time at least they so do,) they think on it, or when they hear it spoken of in the Pulpit, than (as a Philosopher said sometime of an ignorant Dolt sitting in the Theatre, where the seats were of marble, thatk One stone sate upon another:) than, I say, either the benches that they sit upon, or the pillars that they lean against: Not once stirred at all to hear of the heavenly inheritance, or of holiness, the means that must bring them to heaven, yea that worketh in mens hearts a kind ofl heaven upon earth, and giveth Christian men seizin of heaven even while they live here. An evident argument that either they believe not the Gain of it, or they believe not themselves to have any share in it.
Thirdly, men would be more affected with it, if they supposed any matter of Gaine to be in it.h The covetous miser, saith the Heathen man, while the people either curse or hisse at him abroad, yet he pleaseth and cheereth himselfe the whilest with the sight or the consideration of his substance at home. It doth a man good at the very heart, even to thinke upon his riches, and buti to looke upon his treasure. It will make our hearts to spring and leap within us for joy, to have sudden newes brought us of some rich legacy, or large patrimony by some meanes befallen us. But of this spirituall wealth and gaine most men are meerely stupide and senselesse: No more moved commonly or affected, when either (if any time at least they so doe,) they thinke on it, or when they heare it spoken of in the Pulpit, than (as a Philosopher said sometime of an ignorant Dolt sitting in the Theater, where the seats were of marble, thatk One stone sate upon another:) than, I say, either the benches that they sit upon, or the pillars that they leane against: Not once stirred at all to heare of the heavenly inheritance, or of holinesse, the means that must bring them to heaven, yea that worketh in mens hearts a kinde ofl heaven upon earth, and giveth Christian men seizin of heaven even while they live here. An evident argument that either they beleeve not the Gaine of it, or they beleeve not themselves to have any share in it.
hPopulus me sibilat; at mihi plaudo Ipse domi, simulac nummos contemplor in arca. Horat. serm. l. 1. sat. 1.
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.
exulting arrogantly in himselfe, insulteth insolently over others, and deceiveth himselfe alone, whom alone hee excepteth, while he contemneth and condemneth all besides himselfe.
qQuomodò proficis, si tibi jam sufficis? Bern. de consider. l. 2. Omniae illi desunt, qui sibi nihil deesse putat. Ib.
*Nosti illud, Nemo pius est, qui pietatem cavet: Cave quidquam putes esse verius. Cic. de fin. lib. 2. Qui timet esse bonus, non timet esse malus. Misocosm. de contempt. mund.
rEccles. 7.18. Modum esse religionis: nimium esse superstitiosum non oportere. Cic. pro domo sua. Religentem esse & portet, religiosum nefas. Gel. lib. 4. c. 9.Eccles. 7.18. Modum esse religionis: nimium esse superstitiosum non oportere. Cic. pro domo sua. Religentem esse & portet, religiosum nefas. Gell. lib. 4. c. 9.
sNotata est non justitia sapientis, sed superbia praesumentis. Aug. in Joan. 95.Notata est non justitia sapientis, sed superbia praesumentis. Aug. in Ioan. 95.
tSi quem rigidum & trucem ad omnia fratrum peccata conspexeris, &c. hunc scito plus justum esse quam justum est. Hieron. in Eccles. Justitia enim, nisi misericordia temperetur, in crudelitatem degenerate. Lavat. in Eccles. Huc illud Plinii hist. not. l. 18. c. 6. Nihil minus expedire, quam agrum optimè colere. Et, Agrum benè collar necessarium, optimè damnosum.Si quem rigidum & trucem ad omnia fratrum peccata conspexeris, &c. hunc scito plus justum esse quam justum est. Hieron. in Eccles. Iustitia enim, nisi misericordia temperetur, in crudelitatem degenerat. Lavat. in Eccles. Huc illud Plinii hist. nat. l. 18. c. 6. Nihil minus expedire, quam agrum optimè colere. Et, Agrum benè colere necessarium, optimè damnosum.
xDumb in se singulariter exultat, aliis arroganter insultat; & see solum decipit, quem solum exipit, dumb alios damnat. Bern. de grad. humil.Dum in se singulariter exultat, aliis arroganter insultat; & se solum decipit, quem solum exipit, dum alios damnat. Bern. de grad. humil.
d—[Greek or Hebrew]. Hesiod.—〈non-Latin alphabet〉. Hesiod.
eQui stadium currit, eniti & contender debet, quàm maximè possit, ut vincat: supplantare eum quîcum certet, aut manu depellere nullo modo debet. Chrysippus apud Cicer. offic. l. 3.Qui stadium currit, eniti & contendere debet, quàm maximè possit, ut vincat: supplantare eum quîcum certet, aut manu depellere nullo modo debet. Chrysippus apud Cicer. offic. l. 3.
fFaciamus quod in itinere fieri solet: qui tardius exierunt, velocitate pensant moram. Senec. not quaest lib. 3. praefat. Quod facere solent, qui serius exeunt, & volunt tempus celeritate reparare, calcar addamus. Idem ep. 68.Faciamus quod in itinere fieri solet: qui tardius exierunt, velocitate pensant moram. Senec. nat quaest lib. 3. praefat. Quod facere solent, qui serius exeunt, & volunt tempus celeritate reparare, calcar addamus. Idem ep. 68.
