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 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, s
a 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;
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; (for
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.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.
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.
Fourthly, men would be oft taking account of their Gaines in this kind, of their thriving in Godliness, if they held Godliness to be so gainful. mWorldly men are very frequent and diligent herein, very careful to keep their books of receipt and expense, poring ⟨p. 143⟩ever and anon on them, running oft over their reckonings, and casting up their accounts, to see how they thrive or pare in the world, how they go forward or backward in wealth. But where we shall find a man that hath the like care of keeping and casting up his spiritual accounts, ofn examining himself for his spiritual estate, how he thriveth or pareth with the graces of Gods Spirit, how he goeth forward or backward in goodness or godliness? And yet would our care be alike for either, did we equally apprehend the gain of either. But let us look unto it. For whether we call our selves to account here or no, God will questionless one day call us to an account. And then not onlyo the prodigal son, and the punfaithful steward, that hath the one unthriftily lavished out his patrimony, and the other riotously wasted his masters wealth; butq the idle and unprofitable servant too, that hath not gained with his Talent, that hath not thriven with the Grace of God bestowed on him, shall be bound hand and foot, and cast out into utter darkness, where shall be weeping and wailing, and gnashing of teeth.
Fourthly, men would be oft taking account of their Gaines in this kinde, of their thriving in Godlinesse, if they held Godlinesse to be so gainfull. mWorldly men are very frequent and diligent herein, very carefull to keepe their bookes of receipt and expense, poaring ⟨p. 143⟩ever and anon on them, running oft over their reckonings, and casting up their accounts, to see how they thrive or pare in the world, how they goe forward or backward in wealth. But where wee shall finde a man that hath the like care of keeping and casting up his spirituall accounts, ofn examining himselfe for his spirituall estate, how he thriveth or pareth with the graces of Gods Spirit, how hee goeth forward or backward in goodnesse or godlinesse? And yet would our care bee alike for either, did wee equally apprehend the gaine of either. But let us looke unto it. For whether wee call our selves to account here or no, God will questionlesse one day call us to an account. And then not onelyo the prodigall sonne, and the punfaithfull steward, that hath the one unthriftily lavished out his patrimony, and the other riotously wasted his masters wealth; butq the idle and unprofitable servant too, that hath not gained with his Talent, that hath not thriven with the Grace of God bestowed on him, shall be bound hand and foot, and cast out into utter darknesse, where shall bee weeping and wailing, and gnashing of teeth.
Fifthly, men would make more account of godliness, if they counted it as gain. Did they indeed account godliness more gainful than gain, they would not put godliness away for gain, they would not prefer gain before godliness. Yea did they deem godliness the gainfullest thing in the world, they would not forgo godliness for a world of wealth, or for ought else that were in the world. But it is with it, as it is with Time. It is a common saying in every mans mouth, thatr There is nothing in the world more precious than Time, and yets there is nothing generally more trifled away than it. So of Godliness the most will (in word at least) acknowledge, that there is nothing in the world more gainful than it, and yet the most of them that so say, stick not to make it away for mere trifles.t Godly they are content to be for advantage, so long as godliness bringeth in any worldly gain with it, or so long as there is no hope of any the like gain by ungodliness. But let godliness cease to bring in such gain, they grow soon weary of it: or let but the least hope of such gain by ungodliness show it self, and they are ready presently to exchange godliness for it.u What should it avail a man, saith our Saviour, to win the whole world, and lose his own soul? It were no gain for a man to get the whole world by ungodliness; since he must withal lose himself, his life, his soul for his labour. But we are ready and willing, the most of us, to part with godliness, and forgo good conscience, for far less matters than that cometh to, for a penny or an half-penny toy now and then; to exchange it for some small piece or patch of the world, for some sorry snip or shred of the pelf of it, or for ought else that we have some fond fancy unto, the covetous Worldling for a little Temporary treasure, and the lascivious wanton for a little transitory pleasure: likex profane Esau, that sold his birth-right for a mess of broth, andy Solomons unjust Judge, that would do injustice for a morsel of bread, andz the false Prophets in Ezekiels time, that would pollute Gods name for a handful of barley. That which evidently showeth at how low a rate ⟨p. 144⟩most men value godliness.
Fifthly, men would make more account of godlinesse, if they counted it as gaine. Did they indeed account godlinesse more gainfull than gaine, they would not put godlinesse away for gaine, they would not preferre gaine before godlinesse. Yea did they deeme godlinesse the gainfullest thing in the world, they would not forgoe godlinesse for a world of wealth, or for ought else that were in the world. But it is with it, as it is with Time. It is a common saying in every mans mouth, thatr There is nothing in the world more precious than Time, and yets there is nothing generally more trifled away than it. So of Godlinesse the most will (in word at least) acknowledge, that there is nothing in the world more gainfull than it, and yet the most of them that so say, sticke not to make it away for meere trifles.t Godly they are content to be for advantage, so long as godlinesse bringeth in any worldly gaine with it, or so long as there is no hope of any the like gaine by ungodlinesse. But let godlinesse cease to bring in such gaine, they grow soone weary of it: or let but the least hope of such gain by ungodlines shew it selfe, and they are ready presently to exchange godlinesse for it.u What should it availe a man, saith our Saviour, to winne the whole world, and lose his owne soule? It were no gaine for a man to get the whole world by ungodlinesse; since hee must withall lose himselfe, his life, his soule for his labour. But we are ready and willing, the most of us, to part with godlinesse, and forgoe good conscience, for farre lesse matters than that commeth to, for a penny or an halfe-penny toy now and then; to exchange it for some small peece or patch of the world, for some sory snip or shred of the pelfe of it, or for ought else that wee have some fond fancie unto, the covetous Worldling for a little Temporary treasure, and the lascivious wanton for a little transitory pleasure: likex prophane Esau, that sold his birth-right for a messe of broth, andy Salomons unjust Judge, that would doe injustice for a morsell of bread, andz the false Prophets in Ezechiels time, that would pollute Gods name for a handfull of barley. That which evidently sheweth at how low a rate ⟨p. 144⟩
r[Greek or Hebrew]. Theophrastus apud Laertium & Anticho apud Plutarch. Antonio.〈non-Latin alphabet〉. Theophrastus apud Laertium & Anticho apud Plutarch. Antonio.
sQuem mihi dabis qui pretium aliquod tempori ponat. Senec. epist. 1. Non exiguum temporis habemus, sed multum perdimus: non inopes ejus, sed prodigi sumus: astricti sunt homines in continendo patrimonio: simul ad temporis jacturam ventum est, profusissimi in eo, cujus unius avaritia honesta est. Idem de brev. vit. c. 1. & 3.
tAd mercedem pii sumus; ad mercedem impii. honesta quamdiu aliqua illis spes inest, sequimur: in contrarium transituri, si plus scelera promittant. Senec. ep. 113. Et genus & virtus, nisi cum re, vilior alga est. Horat. serm. lib. 2 sat. 5.
For as aa scoffing companion sometime told the Bishop that would give him his blessing when he would not give him an half-penny, that If his blessing had been worth an half-penny, he should not have had it. So if worldly men thought godliness, and the fear and favour of God worth but an half-penny, they would not venture to put either away for an half-penny matter: they would not so readily exchange either for trifles, did they not make but a trifling matter of either. Neither may the greater sort of such men avoid this imputation, and wash their hands withb Pilate from the soil of this sin, because they are wont to make godliness away for greater matters. To omitc that even the greatest of them will bear no weight at all, if they be laid in the balance against godliness, when the whole world it self is too light to weigh against it. Thou thy self, who ever thou art, wilt cry out shame on some poor silly wretch, that shall forswear himself, and so damn his soul, as thou thy self sayest, for a penny, when thou dost thy self, it may be, in effect as much for somewhat more. But do thou consider, asd Aristippus sometime told Plato, that a penny may be as much to him as a pound is to thee, and a pound no more with thee than a penny with him: and therefore doest thou value Godliness at as low a rate in stretching and straining of thy conscience for the one, as he in tentering it for the other.
For as aa scoffing companion sometime told the Bishop that would give him his blessing when he would not give him an halfe-penny, that If his blessing had beene worth an halfe-penny, he should not have had it. So if worldly men thought godlinesse, and the feare and favour of God worth but an halfe-penny, they would not venture to put either away for an halfe-penny matter: they would not so readily exchange either for trifles, did they not make but a trifling matter of either. Neither may the greater sort of such men avoid this imputation, and wash their hands withb Pilate from the soile of this sinne, because they are wont to make godlinesse away for greater matters. To omitc that even the greatest of them will beare no weight at all, if they bee laid in the ballance against godlinesse, when the whole world it selfe is too light to weigh against it. Thou thy selfe, who ever thou art, wilt cry out shame on some poore silly wretch, that shall forsweare himselfe, and so damne his soule, as thou thy selfe saist, for a penny, when thou dost thy selfe, it may be, in effect as much for somewhat more. But do thou consider, asd Aristippus sometime told Plato, that a penny may be as much to him as a pound is to thee, and a pound no more with thee than a penny with him: and therefore doest thou value Godlinesse at as low a rate in stretching and straining of thy conscience for the one, as hee in tentering it for the other.
c[Greek or Hebrew]. Plato apud Plut. de util exinimic. Thesauris omnibus pretiosior est virtus. Apul. de philosoph. [Greek or Hebrew]. Euripid. apud Stob. tom. 2. c. 1. Vilius argentum est auro, virtutibus aurum. Horat. epist. Virtus praemium est optimum: virtus omnibus rebus anteit. Plaut. Amphitr. 2.2.〈non-Latin alphabet〉. Plato apud Plut. de util exinimic. Thesauris omnibus pretiosior est virtus. Apul. de philosoph. 〈non-Latin alphabet〉. Euripid. apud Stob. tom. 2. c. 1. Vilius argentum est auro, virtutibus aurum. Horat. epist. Virtus praemium est optimum: virtus omnibus rebus anteit. Plaut. Amphitr. 2.2.
d[Greek or Hebrew]. Aristippus apud Laert. l. 2.〈non-Latin alphabet〉. Aristippus apud Laert. l. 2.
Lastly, men would be content to take more pains for the compassing and increasing of it in themselves, if they held godliness to be gainful. *Men can well endure to sit telling and taking money, and it were all day long, from morning to dark night: but to hear the word, but an hour, whereby the spiritual gain is gotten, the most can hardly endure: they sit all that while on thorns, and think every minute an hour, and are never well till all be done. They say, or think at least with themselves, as the profane Jews sometime said,e What a toil, or a tediousness is here? what needeth so much preaching? what needeth so long praying? they think they might be as well, if not much better, without either: Yea many cannot endure so long as till the hour be at an end. To whom God may well say, as our Saviour to his drowsy Disciples,f What, could ye not watch an hour with me? So, Can ye not endure to wait an hour on me, that watch so many over you? Ong worldly Mammon they could be well content to wait all day long, with forbearance not of disport only, but of ordinary diet too, that would think much but half an hour in the day to wait upon him.
Lastly, men would bee content to take more paines for the compassing and increasing of it in themselves, if they held godlinesse to be gainfull. *Men can well endure to sit telling and taking money, and it were all day long, from morning to darke night: but to heare the word, but an houre, whereby the spirituall gaine is gotten, the most can hardly endure: they sit all that while on thornes, and thinke every minute an houre, and are never well till all be done. They say, or thinke at least with themselves, as the prophane Jewes sometime said,e What a toyle, or a tediousnesse is here? what needeth so much preaching? what needeth so long praying? they thinke they might be as well, if not much better, without either: Yea many cannot endure so long as till the houre be at an end. To whom God may well say, as our Saviour to his drowsie Disciples,f What, could ye not watch an houre with me? So, Can yee not endure to wait an houre on mee, that watch so many over you? Ong worldly Mammon they could be well content to wait all day long, with forbearance not of disport onely, but of ordinary diet too, that would thinke much but halfe an houre in the day to wait upon him.
*[Greek or Hebrew]. Plut. de sene folitic.〈non-Latin alphabet〉. Plut. de sene folitic.
gSi ab illa bora, qua verbum Dei praedicare ceperim, geminas, vel •nnulos, vel manilia •rogarem, an non filii mei stare & accipere vellent? &c. Aug. homil. 26.
Again,* for worldly wealth men can toil and moil all the week long; and yet are they not weary; they think not the whole week long enough neither: But for the heavenly gain, for the spiritual thrift, we have but one day of seven, and we think that too much too: we think the day all too long, the labour all lost, and the whole time cast away, that we employ and spend to this purpose. We say as the same Jews at another time said,h When will the new Moon be past; and the Sabbath once over? that we may return again unto our worldly affairs. Yea many among us have not the patience to tarry so long, but spend a great part of the Sabbath, that is ⟨p. 145⟩Gods Market or Mart-day, for the getting of this spiritual gain, either about their worldly affairs, or their bodily delights. The Sabbath day, I say, is Gods Market-day. And those that seek to take away the Sabbaths, attempt to put down Gods Markets, and so do the Devil good service, whatsoever their intent be. As frequenting of Markets maketh a rich man; so keeping of Sabbaths maketh a rich Christian. And as we count him a bad husband, that followeth game on the Market day: so may we as well count him a spiritual unthrift, that spendeth the Sabbath in that sort.
Againe,* for worldly wealth men can toile and moile all the weeke long; and yet are they not weary; they thinke not the whole weeke long enough neither: But for the heavenly gaine, for the spirituall thrift, we have but one day of seven, and we thinke that too much too: we thinke the day all too long, the labour all lost, and the whole time cast away, that wee imploy and spend to this purpose. We say as the same Jewes at another time said,h When will the new Moone be past; and the Sabbath once over? that wee may returne againe unto our worldly affaires. Yea many among us have not the patience to tarry so long, but spend a great part of the Sabbath, that is ⟨p. 145⟩Gods Market or Mart-day, for the getting of this spirituall gaine, either about their worldly affaires, or their bodily delights. The Sabbath day, I say, is Gods Market-day. And those that seeke to take away the Sabbaths, attempt to put downe Gods Markets, and so doe the Devill good service, whatsoever their intent bee. As frequenting of Markets maketh a rich man; so keeping of Sabbaths maketh a rich Christian. And as we count him a bad husband, that followeth game on the Market day: so may we as well count him a spirituall unthrift, that spendeth the Sabbath in that sort.
*[Greek or Hebrew]. Antipho apud Stob. c. 10. Cogitavarities miseros & caeca cupido Noctes atque dies niti praestante labore. Lucret. de nat. rerum lib. 3.〈non-Latin alphabet〉. Antipho apud Stob. c. 10. Cogitavarities miseros & caeca cupido Noctes atque dies niti praestante labore. Lucret. de nat. rerum lib. 3.
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.
