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.
Again,o Riches, as the Heathen man truly observeth, consist not so much in the possession of them, as in the fruition of them. But it is contentment alone that giveth a man a comfortable use and fruition of what he hath, that procureth him profit and pleasure of what he possesseth. Forp where a man resteth not content with what he hath, there is the mind so carried after that he further desireth and hath not, that he no more regardeth or joyeth in what he hath,q than if it were not at all. And where a man is discontent with his present estate, there is all that he hath, be it never so much, rather a burden than any way a benefit •••o him; like meat that agreeing ⟨p. 148⟩not with the stomach, lieth in it undigested, and not only proveth unpleasant and unprofitable, affording neither good relish nor sound nourishment, but noisome also and burdensome to the whole body. So that where contentment is not, a man regardeth nothing: and where discontent is, it infecteth and tainteth all things, and so maketh them, as if some malignant blast had blown on them, unsavoury and distasteful to him that so hath them, rather sick of them, than endowed with them. And certainly as ar man diseased in body can have little joy of his wealth, be it never so much; since as the Heathen man saith,s A golden crown can not cure the head-ache, nor a Velvet slipper give ease of the gout, nor a Purple robe fray away a burning fever. Andt A sick man is alike sick, wheresoever ye lay him, on a bed of gold, or on a pad of straw, with a silken quilt or with a sorry rug on him. So no more can riches, gold and silver, land or living, had a man much more than ever any man had, minister unto him much joy, yea or any true and sound joy at all, where the mind is distract and discontent: without contentment there is no joy of ought; there is no profit, there is no pleasure in ought.
All without it is but vanity and vexation of Spirit.
Againe,o Riches, as the Heathen man truly observeth, consist not so much in the possession of them, as in the fruition of them. But it is contentment alone that giveth a man a comfortable use and fruition of what he hath, that procureth him profit and pleasure of what hee possesseth. Forp where a man resteth not content with what hee hath, there is the mide so carried after that hee further desireth and hath not, that hee no more regardeth or joyeth in what hee hath,q than if it were not at all. And where a man is discontent with his present estate, there is all that he hath, be it never so much, rather a burthen than any way a benefit •••o him; like meat that agreeing ⟨p. 148⟩not with the stomacke, lieth in it undigested, and not onely proveth unpleasant and unprofitable, affording neither good rellish nor sound nourishment, but noisome also and burthensome to the whole body. So that where contentment is not, a man regardeth nothing: and where discontent is, it infecteth and tainteth all things, and so maketh them, as if some malignant blast had blowne on them, unsavoury and distastefull to him that so hath them, rather sicke of them, than endowed with them. And certainly as ar man diseased in body can have little joy of his wealth, be it never so much; since as the Heathen man saith,s A golden crowne can not cure the head-ach, nor a Velvet slipper give ease of the gout, nor a Purple robe fray away a burning fever. Andt A sicke man is alike sicke, wheresoever yee lay him, on a bed of gold, or on a pad of straw, with a silken quilt or with a sory rug on him. So no more can riches, gold and silver, land or living, had a man much more than ever any man had, minister unto him much joy, yea or any true and sound joy at all, where the minde is distract and discontent: without contentment there is no joy of ought; there is no profit, there is no pleasure in ought.u All without it is but vanitie and vexation of Spirit.
o[Greek or Hebrew]. Aristot. rhetor. lib. 1. cap. 5. Quo mihi divitiae, quarum si dempseris usum, Quamvis dives opum, semper egenus ero. Maxim. eleg. 1. Legatur hac de re •eletis differtatio apud Stob cap. 95.〈non-Latin alphabet〉. Aristot. rhetor. lib. 1. cap. 5. Quo mihi divitiae, quarum si dempseris usum, Quamvis dives opum, semper egenus ero. Maxim. eleg. 1. Legatur hac de re •eletis differtatio apud Stob cap. 95.
pUltra see cupiditas porrigit, & foelicitatem suam non attendit. Sence. de benef. lib 2. cap. 27. Novis semper cupiditatibus occupati, non quid habeamus, sed quid petamus inspicimus: non ad id quod est, sed ad id quod appetitur, intenti. Ib. lib. 3. cap. 3. Quidest quod faciat obl•vionem acceptorum? cupiditas accipiendorum. Idem epist. 81. Quid aveamus, quam quid habeamus, mens frequentius cogitat.Vltra se cupiditas porrigit, & foelicitatem suam non attendit. Sence. de benef. lib 2. cap. 27. Novis semper cupiditatibus occupati, non quid habeamus, sed quid petamus inspicimus: non ad id quod est, sed ad id quod appetitur, intenti. Ib. lib. 3. cap. 3. Quidest quod faciat obl•vionem acceptorum? cupiditas accipiendorum. Idem epist. 81. Quid aveamus, quam quid habeamus, mens frequentius cogitat.
qAvaro tam deest quod habet, quam quod non habet. P. Sir. Des•nt inopiae multa, avaritiae omnia. Idem Sence. epist. 108.Avaro tam deest quod habet, quam quod non habet. P. Syr. Des•nt inopiae multa, avaritiae omnia. Idem Sence. epist. 108.
rNon domus & fundus, non aeri• acervus & auri Aegreto domini deduxit corpore febres, Non animo curas. Hor. ep. 2. l. 1.
s[Greek or Hebrew]. Plut. de tranquill.〈non-Latin alphabet〉. Plut. de tranquill.
t[Greek or Hebrew]. Socr. apud Stob. c. 92. Non magnis opibus jucundè corpora curant: Nec calidae citius decedunt corpore febres, Textilibus si in picturis ostroque rubenti Jactaris, quam si plebeia in veste cubandum est. Lucret. l. 2. Quemadmodum, nihil differt, utrum aegrum in ligneo lecto, an in aureo colloces; quocunque illum transtuleris, morbum suum secum transfert: sic nihil refert, utrum animus aeger in divitiis an in paupertate ponatur; malum suum illum sequitur. Sen. ep. 17.〈non-Latin alphabet〉. Socr. apud Stob. c. 92. Non magnis opibus jucundè corpora curant: Nec calidae citius decedunt corpore febres, Textilibus si in picturis ostroque rubenti Iactaris, quam si plebeia in veste cubandum est. Lucret. l. 2. Quemadmodum, nihil differt, utrum aegrum in ligneo lecto, an in aureo colloces; quocunque illum transtuleris, morbum suum secum transfert: sic nihil refert, utrum animus aeger in divitiis an in paupertate ponatur; malum suum illum sequitur. Sen. ep. 17.
Will we see this by an example or two further confirmed to us? Haman, was he not a most happy man, as the world accounteth happiness,x if he could have thought so himself?y the next man in the kingdom to the King himself, the greatest one of them that then was; he took place by the Kings appointment of all the Princes his Peers, and all the Kings Court, by the Kings express command, bowed and did obeisance to him:z he vaunteth himself of his glory, the multitude of his children, the abundance of his treasure, his especial favour and inwardness both with the King and the Queen: enough a man would think to content any mana that had not an unmeasurable mind. And yet saith he, that is the conclusion of his discourse,b all this doth me no good: It was all as good as nothing to him; he was never the better for all this, so long as he wanted a cap and a courtesy of Mordecai; because Mordecai bowed not the knee unto him, nor adored him, as other the Kings Courtiers did. It was with him,c as with little children, (saith an Heathen man well of such) playing in the streets, who, if some man as he passeth by take one of their toys from them, are ready to cast all the rest away from them, though they have many more left, and sit crying and whining for that one that is gone.
Will wee see this by an example or two further confirmed to us? Haman, was he not a most happy man, as the world accounteth happinesse,x if he could have thought so himselfe?y the next man in the kingdome to the King himselfe, the greatest one of them that then was; he tooke place by the Kings appointment of all the Princes his Peeres, and all the Kings Court, by the Kings expresse command, bowed and did obeysance to him:z he vaunteth himselfe of his glory, the multitude of his children, the abundance of his treasure, his especiall favour and inwardnesse both with the King and the Queene: enough a man would thinke to content any mana that had not an unmeasurable minde. And yet saith hee, that is the conclusion of his discourse,b all this doth me no good: It was all as good as nothing to him; he was never the better for all this, so long as he wanted a cap and a courtesie of Mordecai; because Mordecai bowed not the knee unto him, nor adored him, as other the Kings Courtiers did. It was with him,c as with little children, (saith an Heathen man well of such) playing in the streets, who, if some man as hee passeth by take one of their toyes from them, are ready to cast all the rest away from them, though they have many more left, and sit crying and whining for that one that is gone.
xNemo foelix est, qui judicio suo miser est. Salvian. de provid l 1. Non est beatus, esse se qui non putat. •. Syr. Miser est qui se non beatissimum judicat. Sen ep. 10.
Pass we from a Kings favourite to a King himself. King Ahab had land and living enough and enough, (much more thand his Father Omri was ever borne to,) had he not wanted this contentment of mind. Bute the little Vineyard of his poor neighbour was such an eye-sore to his greedy affection, that the discontent that he conceived, because he could not presently compass it,f made him ⟨p. 149⟩poorer than poor Naboth, that desired nothing that he had; and deprived him of his whole kingdom that he had no profit of it, took no pleasure in it; but, like a man that were in extreme want and necessity, he getteth him home to his house, and shutteth himself up in his Chamber, like one that durst not be seen abroad for fear of arrests; he casteth himself on the bed and refuseth his meat, like a man that took thought for the payment of his debts: He fareth, in a word, as the former Author saith of such,g like a sullen Hen, that having store of barley lying by her, getteth her aside into some corner, and forsaking her meat, scrapeth alone by her self, there to find somewhat that she may be picking up out of the dunghill.
Passe wee from a Kings favourite to a King himselfe. King Ahab had land and living enough and enough, (much more thand his Father Omri was ever borne to,) had hee not wanted this contentment of minde. Bute the little Vineyard of his poore neighbour was such an eye-sore to his greedy affection, that the discontent that hee conceived, because he could not presently compasse it,f made him ⟨p. 149⟩poorer than poore Naboth, that desired nothing that he had; and deprived him of his whole kingdome that he had no profit of it, tooke no pleasure in it; but, like a man that were in extreme want and necessitie, he getteth him home to his house, and shutteth himselfe up in his Chamber, like one that durst not bee seene abroad for feare of arrests; he casteth himselfe on the bed and refuseth his meat, like a man that tooke thought for the payment of his debts: He fareth, in a word, as the former Author saith of such,g like a sullen Hen, that having store of barley lying by her, getteth her aside into some corner, and forsaking her meat, scrapeth alone by her selfe, there to finde somewhat that she may be picking up out of the dunghill.
fDuos finitimos historia vetus describit, Regem A. & pauperem N. quem horum pauperiorem, quem ditiorem credimus? alter regally fulcro divitiarum praeditus, exiguam pauperis vineam desideravit: alter animo despiciens regias gazas, suo erat contentus palmite. an non hîc magis dives, magis Rex, qui sibi abundabat, cupiditates suas regebat, ut alieni nihil concupisceret: ille autem egentissimus, cui auram suum vile, alienus palmes pretiosissimus erat? Ambr. epist. 10. Rex sibi egere visus est, quia vineam habebat pauper vicinus. ille regni opibus affluebat, & tamen cespitem pauperis flagitabat: pauper nihil de possessionibus concupivit divitis, alter certè censu pauper videtur, alter pauper est affectu. Idem de Nabuth. c. 2.Duos finitimos historia vetus describit, Regem A. & pauperem N. quem horum pauperiorem, quem ditiorem credimus? alter regali fulcro divitiarum praeditus, exiguam pauperis vineam desideravit: alter animo despiciens regias gazas, suo erat contentus palmite. an non hîc magis dives, magis Rex, qui sibi abundabat, cupiditates suas regebat, ut alieni nihil concupisceret: ille autem egentissimus, cui auram suum vile, alienus palmes pretiosissimus erat? Ambr. epist. 10. Rex sibi egere visus est, quia vineam habebat pauper vicinus. ille regni opibus affluebat, & tamen cespitem pauperis flagitabat: pauper nihil de possessionibus concupivit divitis, alter certè censu pauper videtur, alter pauper est affectu. Idem de Nabuth. c. 2.
g[Greek or Hebrew]. Plut. de curiosit.〈non-Latin alphabet〉. Plut. de curiosit.
Yea come we to them that were indeed Lords of the whole world, not in title only, but in truth, having and enjoying that by Gods free gift, that none since them were ever able to come any thing near, much less to attain unto.h Adam and Eve our first Parents, albeit they were in the garden of Eden, (a place abounding, asi the word importeth, with matter of pleasure and delight) amidst all earthly happiness; and had the whole world in their hands, and all the creatures at command: yet no sooner had the Devil sown this unhappy seed of discontent (the very first sin of theirs, as I take it with some other Reverend) in their hearts, but they began presently to deem themselves poor and in want, because they had not what they would; they account themselves as deprived and debarred of all things, if they may not have the fruit of that one tree that was only denied them, andk of which God had foretold them, that whensoever* they touched it or tasted of it, it would be their bane. As if some great rich man, or mighty Monarch, having wealth in abundance, and the world at will, even whatsoever heart could wish, yet should think himself straitened and cut short, but a miserable creature, or not so happy as he might be, because he cannot, withl Alexander, get green Ivy to grow in his Gardens at Babylon; or because he may not, withm Pope Julius, feed upon Swines flesh, or some other dish by his Physicians forbidden him in regard of some disease hanging upon him, likely to be his bane if he do; and so lie languishing andn longing after his own evil, when he hath good enough at hand, as if it were misery for a man to want that, though he have no need of it, that would but hurt him if he had it. Ye see, that a man may be in Paradise, (I might well say, in heaven too, as the Devil once was,) and yet not be happy, if he have not a contented mind.
Yea come wee to them that were indeed Lords of the whole world, not in title onely, but in truth, having and injoying that by Gods free gift, that none since them were ever able to come any thing neere, much lesse to attaine unto.h Adam and Eve our first Parents, albeit they were in the garden of Eden, (a place abounding, asi the word importeth, with matter of pleasure and delight) amids all earthly happinesse; and had the whole world in their hands, and all the creatures at command: yet no sooner had the Devill sowen this unhappy seed of discontent (the very first sinne of theirs, as I take it with some other Reverend) in their hearts, but they began presently to deeme themselves poore and in want, because they had not what they would; they account themselves as deprived and debarred of all things, if they may not have the fruit of that one tree that was onely denied them, andk of which God had foretold them, that whensoever* they touched it or tasted of it, it would be their bane. As if some great rich man, or mighty Monarke, having wealth in abundance, and the world at will, even whatsoever heart could wish, yet should thinke himselfe streitned and cut short, but a miserable creature, or not so happy as he might be, because hee cannot, withl Alexander, get greene Ivie to grow in his Gardens at Babylon; or because he may not, withm Pope Iulius, feed upon Swines flesh, or some other dish by his Physitians forbidden him in regard of some disease hanging upon him, likely to be his bane if he doe; and so lie languishing andn longing after his owne evill, when he hath good enough at hand, as if it were miserie for a man to want that, though hee have no need of it, that would but hurt him if he had it. Ye see, that a man may bee in Paradise, (I might well say, in heaven too, as the Devill once was,) and yet not be happy, if hee have not a contented minde.
lHarpalum Alexandro mandante omni modo admisum, ut hederam in paradisis Babyloni adjacentibus sereret, frustra fuisse, narrant Theophr. hist. plaut. l. 4. c. 4. Plin. hist. not. l. 16. c. 34. & Plut. in Alex.Harpalum Alexandro mandante omni modo admisum, ut hederam in paradisis Babyloni adjacentibus sereret, frustra fuisse, narrant Theophr. hist. plaut. l. 4. c. 4. Plin. hist. nat. l. 16. c. 34. & Plut. in Alex.
mCum medico monente, porcina non apponeretur, ut pote podagrae, qua Papa laborabat, inimica, Affer, inquit, mihi ferculum, al dispetto di Dio. Balaeus in Jul. 3.Cum medico monente, porcina non apponeretur, ut pote podagrae, qua Papa laborabat, inimica, Affer, inquit, mihi ferculum, al dispetto di Dio. Balaeus in Iul. 3.
n[Greek or Hebrew]. Quod oenopolae servus de her• suo, qui cum vinum venderet, Vappam ipse potabat. Plut. de tranq.〈non-Latin alphabet〉. Quod oenopolae servus de her• suo, qui cum vinum venderet, Vappam ipse potabat. Plut. de tranq.
As on the other side, where this contentment of mind is, there is wealth even in want, much more cheerfulness in wealth: There is as a stay of the desire, so a resting and a rejoicing in that a man enjoyeth: and therefore a comfortable usage of it, be it more or less, because content in it. It is that alone that seasoneth all: it is that alone that sweeteneth all: It is that that is able, not only to season those things that are sweet and pleasant in their own nature, but eveno to sweeten also those things unto a man, that are harsh and unpleasant in themselves. It is contentment therefore only that maketh a man truly wealthy, because it freeth him from want, and ⟨p. 150⟩giveth him comfort of that he hath. And as ap piece of dry bread is more savoury to a man when he is in health, than all the dainties in the world are when he is heart-sick: So a little, saith Solomon, evenq a morsel of dry bread is better and more with quiet and content, than a whole house full of fat beasts with an unquiet heart, than a whole world of wealth with a discontented mind.
As on the other side, where this contentment of minde is, there is wealth even in want, much more cheerefulnesse in wealth: There is as a stay of the desire, so a resting and a rejoycing in that a man enjoyeth: and therefore a comfortable usage of it, bee it more or lesse, because content in it. It is that alone that seasoneth all: it is that alone that sweetneth all: It is that that is able, not onely to season those things that are sweet and pleasant in their owne nature, but eveno to sweeten also those things unto a man, that are harsh and unpleasant in themselves. It is contentment therefore only that maketh a man truly wealthy, because it freeth him from want, and ⟨p. 150⟩giveth him comfort of that hee hath. And as ap peece of dry bread is more savoury to a man when hee is in health, than all the dainties in the world are when hee is heart-sicke: So a little, saith Salomon, evenq a morsell of drie bread is better and more with quiet and content, than a whole house full of fat beasts with an unquiet heart, than a whole world of wealth with a discontented minde.
oAnimus aequus optimum est atumnae condimentum. Plaut. Rudent. 2. 3. Nihil tam acerbum est, in quo non aequus animus solatium inveniat. Senec. ad Helv. cap. 10.
p[Greek or Hebrew]. Plut. de tranquill.〈non-Latin alphabet〉. Plut. de tranquill.
qProv. 17.1. [Greek or Hebrew]. Menand. Stob. tom. 2. c. 95.Prov. 17.1. 〈non-Latin alphabet〉. Menand. Stob. tom. 2. c. 95.
First, to inform us, what cause they have to be thankful unto God, be they rich or poor, whom he hath vouchsafed this grace unto, whomk he hath taught, in whatsoever estate they are, therewith to be content. For even the poorest man that liveth content with his present estate, is richer than the richest man in the world that hath not a contented mind: he is happier than Adam and Eve were sometime in Paradise, when they longed to eat of the fruit forbidden them:l he is a greater man than great Alexander himself, and in far better plight than he, even for the present. Form he, for want hereof, when he had won the whole world, yet as if he had been pinched and straitened for room, or penned up in a corner or in a prison, as if the whole world were not able to hold him, (whereasn he could not take up so much as ten foot of ground, aso his father Philip saw, when he fell in the wrestling place, and viewed the print and proportion of his body there in the dust)p he sate weeping and wailing, like a forlorn person, that he could not find out a new world to be winning. Whereas, by benefit hereof many a poor child of God, that hath not half that that he had, yea that hath not a patch of land in the world, but liveth from hand to mouth by his daily labour, yet passeth his time as merrily, (as that Cynic sometime told his host at Athens) as ifq every day were holy day, or a festival day with him: According to that also which Solomon saith, thatr A merry heart, or a contented mind, (for it is not spoken directly of a good conscience, as it is commonly taken; (though it be true also of that, and that be a mean to procure this;) as may appear both by the opposition of the other member, and by the sequel of the context) is a perpetual banquet, a continual feast. The poor man then hath as great cause to be thankful to God for his contentment of mind, as the rich man for his riches. Conceive it by this comparison. Suppose two men lie sick of the same disease, a burning fever, or some such like hot disease, as causeth drought and desireth drink, and call both instantly for cold water to quench their thirst with. The Physician coming to them, biddeth give the one that is more impatient, a good quantity of cold drink, and yet he crieth and calleth still for more.
First, to informe us, what cause they have to bee thankfull unto God, be they rich or poore, whom hee hath vouchsafed this grace unto, whomk hee hath taught, in whatsoever estate they are, therewith to be content. For even the poorest man that liveth content with his present estate, is richer than the richest man in the world that hath not a contented minde: hee is happier than Adam and Eve were sometime in Paradise, when they longed to eat of the fruit forbidden them:l he is a greater man than great Alexander himselfe, and in farre better plight than hee, even for the present. Form hee, for want hereof, when hee had won the whole world, yet as if hee had beene pinched and straitned for roome, or penned up in a corner or in a prison, as if the whole world were not able to hold him, (whereasn he could not take up so much as ten foot of ground, aso his father Philip saw, when he fell in the wrestling place, and viewed the print and proportion of his body there in the dust)p he sate weeping and wailing, like a forlorne person, that he could not finde out a new world to be winning. Whereas, by benefit hereof many a poore childe of God, that hath not halfe that that he had, yea that hath not a patch of land in the world, but liveth from hand to mouth by his daily labour, yet passeth his time as merrily, (as that Cynicke sometime told his hoast at Athens) as ifq every day were holy day, or a festivall day with him: According to that also which Salomon saith, thatr A merry heart, or a contented minde, (for it is not spoken directly of a good conscience, as it is commonly taken; (though it bee true also of that, and that be a meane to procure this;) as may appeare both by the opposition of the other member, and by the sequele of the context) is a perpetuall banquet, a continuall feast. The poore man then hath as great cause to bee thankfull to God for his contentment of minde, as the rich man for his riches. Conceive it by this comparison. Suppose two men lie sicke of the same disease, a burning fever, or some such like hot disease, as causeth drought and desireth drinke, and call both instantly for cold water to quench their thirst with. The Physitian comming to them, biddeth give the one that is more impatient, a good quantitie of cold drinke, and yet he crieth and calleth still for more.
lSensit Alexander testa cum vidit in illa Magnum habitalorem, quanto foelicioris, qui Nil cuperet, quàm qui totum sibi posceret (possidet) orbem. Juven. sat. 14. Si cui sua non videntur amplissima, licet totius mundi dominus sit, miser est. Epicurus apud Sen. ep. 9.Sensit Alexander testa cum vidit in illa Magnum habitalorem, quanto foelicioris, qui Nil cuperet, quàm qui totum sibi posceret (possidet) orbem. Iuven. sat. 14. Si cui sua non videntur amplissima, licet totius mundi dominus sit, miser est. Epicurus apud Sen. ep. 9.
mUnus Pelleo Juveni non sufficit orbis. Aestuat infoelix angusto limit mundi, Ut Gyari clausus scopulis, parvaque Scripho. Juven. sat. 10. Numquam parum est, quod satis est: numquam multum est, quod satis non est. •ost Darium & Indos pauper est Alexander Macedo quaerit quod suum faciat; maria ignota scrutatur, mundi claustra perrumpit. Quod naturae satis est, homini non est. Inventus est qui concupisceret aliquid post. omnia: detecto sine terrarum per suum rediturus orbem tristi, est. Sen. epist. 119 [Greek or Hebrew]. Arian. dissert. lib. 3. cap. 9.Vnus Pelleo Iuveni non sufficit orbis. Aestuat infoelix angusto limite mundi, Vt Gyari clausus scopulis, parvaque Scripho. Iuven. sat. 10. Numquam parum est, quod satis est: numquam multum est, quod satis non est. •ost Darium & Indos pauper est Alexander Macedo quaerit quod suum faciat; maria ignota scrutatur, mundi claustra perrumpit. Quod naturae satis est, homini non est. Inventus est qui concupisceret aliquid post. omnia: detecto sine terrarum per suum rediturus orbem tristi, est. Sen. epist. 119 〈non-Latin alphabet〉. Arrian. dissert. lib. 3. cap. 9.
nMors sola fatetur Quantulae sint hominum corpuscula, mortuus idem Sarcophago contentus erit. Juven. sat. 10.Mors sola fatetur Quantulae sint hominum corpuscula, mortuus idem Sarcophago contentus erit. Iuven. sat. 10.
oIn palestra prolapsus, cum in pulvere corporis vestigium vidisset, Papae, inquit, ut minimam terrae partem natura sortiti, orbem appetimus universum? Erasm. apophth. l. 4
To the other he ministereths⟨p. 151⟩himself a little conserve on the point of a knife, that slaketh his thirst and assuageth his drought. Whether of the twain in this case is more beholden unto him? So here; every one almost crieth to God for wealth: few pray with wiset Agur for a competent estate. Nowu to one that thus prayeth, God giveth abundance of wealth, as a deal of cold water to quench his thirst, and yet he lieth gaping still* for more, as insatiable, saith Solomon, xas the grave, or the barren womb, or the dry land, or ythe fire, that never have enough. To anotherz he giveth a competency, some small pittance, but contentment withal, as a little Physical confection, that stinteth and stayeth his desire. Whether of the twain, think we, have more cause to be thankful unto him, and to acknowledge his goodness towards them? The latter doubtless, as he enjoyeth the greater benefit, so he hath greater cause of thankfulness to him from whom he hath it.
To the other hee ministreths⟨p. 151⟩himselfe a little conserve on the point of a knife, that slaketh his thirst and asswageth his drought. Whether of the twaine in this case is more beholden unto him? So here; every one almost cryeth to God for wealth: few pray with wiset Agur for a competent estate. Nowu to one that thus prayeth, God giveth abundance of wealth, as a deale of cold water to quench his thirst, and yet he lieth gaping still* for more, as insatiable, saith Salomon, xas the grave, or the barren wombe, or the dry land, or ythe fire, that never have enough. To anotherz hee giveth a competencie, some small pitance, but contentment withall, as a little Physicall confection, that stinteth and stayeth his desire. Whether of the twaine, thinke we, have more cause to be thankfull unto him, and to acknowledge his goodnesse towards them? The latter doubtlesse, as he enjoyeth the greater benefit, so hee hath greater cause of thankfulnesse to him from whom hee hath it.
tProv. 30.8. pasce me cibo demensi mei [Greek or Hebrew]Prov. 30.8. pasce me cibo demensi mei 〈non-Latin alphabet〉
u[Greek or Hebrew]. Arian. dissert. lib. 4 cap. 9. Congerantur licet ista, nunquam explebunt inexplebilem animum; non magis quàm ullus humor sufficiet ad satiandum eum, cujus desiderium non ex inopia, sed ex aestu ardentium viscerum oritur. non e•im sitis illa, sed morbus est. quicquid illic congesseris, non finis erit cupiditatis, sed gradus. Sen. ad Helv. cap. 11.〈non-Latin alphabet〉. Arrian. dissert. lib. 4 cap. 9. Congerantur licet ista, nunquam explebunt inexplebilem animum; non magis quàm ullus humor sufficiet ad satiandum eum, cujus desiderium non ex inopia, sed ex aestu ardentium viscerum oritur. non e•im sitis illa, sed morbus est. quicquid illic congesseris, non finis erit cupiditatis, sed gradus. Sen. ad Helv. cap. 11.
*Ex magnis, ut mo• est, majorum cupidi. Senec. de benef. lib. 3. cap. 3.
Again this may serve to incite us to labour earnestly for this contentment, and to pray instantly unto God for it. And it is hard here to say, whether a man had more need to persuade the poor man to be content with his poverty, or the rich man with his riches. For asa the Star that went before the wise men, went when they went, and stayed where they stayed: Sob riches fly the faster from a man, the more eagerly he followeth them, but then stay, when a mans mind is stayed. Till that be,c all is put (as the Prophet speaketh in another case) into a broken bag, that will hold nothing, ord into a bottomless barrel, as the proverb is, that is never a whit the fuller for all that is put in: And we are but like those that have a flux, that take in much, but retain nothing, and so thrive not with their meat, are nothing fuller or fatter for it, till thise spiritual looseness of ours be by contentment stayed with us. Asf the children of Israel therefore passing along the wilderness, marched forward on their way when the Cloud went that conducted them, but there stood still where it stayed: So may our affections walk on, while Gods hand goeth before them: but look where God stayeth his hand and ceaseth to give, there should our heart stay likewise, and we cease to desire.
Againe this may serve to incite us to labour earnestly for this contentment, and to pray instantly unto God for it. And it is hard here to say, whether a man had more need to perswade the poore man to be content with his poverty, or the rich man with his riches. For asa the Starre that went before the wisemen, went when they went, and stayed where they stayed: Sob riches fly the faster from a man, the more eagerly hee followeth them, but then stay, when a mans minde is stayed. Till that be,c all is put (as the Prophet speaketh in another case) into a broken bag, that will hold nothing, ord into a bottomlesse barrell, as the proverbe is, that is never a whit the fuller for all that is put in: And we are but like those that have a flux, that take in much, but retaine nothing, and so thrive not with their meat, are nothing fuller or fatter for it, till thise spirituall loosenesse of ours be by contentment stayed with us. Asf the children of Israel therefore passing along the wildernesse, marched forward on their way when the Cloud went that conducted them, but there stood still where it stayed: So may our affections walke on, while Gods hand goeth before them: but looke where God stayeth his hand and ceaseth to give, there should our heart stay likewise, and wee cease to desire.
b[Greek or Hebrew]. Chrysost. in 1. Cor. hom. 14. Neminem pecunia divitem fecit; imò nulli non majorem sui cupiditatem incussit: plus incipit habere posse, qui plus habet. Senec. ep. 119. Nunquam dives eris, nunquam satiabere quaestu: Semper inops, quicunque cupit. Claud. in Rufin. l. 1. Magnas inter opes inops. Hor. car. 3. 16. Qui vult esse dives, pauper est. Aug. de temp. Nunquam parum est, quod satis est, nunquam multum est, quod satis non est. Senec. ep. 119. Qui continebit se intra naturalem modum, paupertatem non sentiet: •ui naturalem modum excedet, eum in summus opibus quoque paupertas sequetur. Idem ad Helv. c. 11.〈non-Latin alphabet〉. Chrysost. in 1. Cor. hom. 14. Neminem pecunia divitem fecit; imò nulli non majorem sui cupiditatem incussit: plus incipit habere posse, qui plus habet. Senec. ep. 119. Nunquam dives eris, nunquam satiabere quaestu: Semper inops, quicunque cupit. Claud. in Rufin. l. 1. Magnas inter opes inops. Hor. car. 3. 16. Qui vult esse dives, pauper est. Aug. de temp. Nunquam parum est, quod satis est, nunquam multum est, quod satis non est. Senec. ep. 119. Qui continebit se intra naturalem modum, paupertatem non sentiet: •ui naturalem modum excedet, eum in summus opibus quoque paupertas sequetur. Idem ad Helv. c. 11.
e[Greek or Hebrew] animi profluvium, quo laborant, isti, quomodo [Greek or Hebrew] illi Athen. l. 4.〈non-Latin alphabet〉 animi profluvium, quo laborant, isti, quomodo 〈non-Latin alphabet〉 illi Athen. l. 4.
For the former;* he that hath more than thou hast, can but live and eat and drink as thou dost. And thereforeg if thou hast, as the ⟨p. 152⟩Apostle speaketh, but food and apparel; (he saith noth cates ori delicates, butk food, that that may feed: he saith notl ornaments or habiliments, butm coverings orn garments, oso much as may cover thee and keep thee from cold) thou hast as much as the mightiest Monarch, as the wealthiest man in the world can have. Asp the children of Israel gathered Manna, some more, some less, but every man of them, he that gathered most, had no more than his Homer: So here, though men gather wealth some more, some less, yet hath every man but his qdemean, rheap he never so much up, he can for himself, for his own person have no more than one mans ordinary allowance:s Though he thresh a thousand quarters of corn, though he have thousands of fat Oxen and fed beasts in his stalls and pastures, and ten thousands of sheep in his folds and his fields, yet can his belly hold no more than another mans may: the rest of it goeth to others, and is nothing to him.t Where there is much meat, there are many mouths; there are many eaters: saith Solomon; and where there is much wealth, there are there many partakers: And what good hath the owner by it, but the name and uthe sight of it? Yea to speak as the truth is,x the rich man is but a Steward to provide andy take care for those that appertain to him and have dependence upon him:z as a beast or a slave that beareth provender and food for himself and his fellows, having but a single share of it only himself. If he have more than thee and use it moderately, he hath no more himself than thou hast, unless it be that he taketh morea care than thou takest. If he use it immoderately, with the rich glutton in the Gospel,b faring every day deliciously, (to omit thatc he findeth the less delight in it,)d he doth himself the more harm,e and it were better for him that he had less: For that is verified of him that Solomon saith,f The poor labouring mans sleep is sweet unto him, whether he eat more or less; but the rich mans saturity ⟨p. 153⟩will not suffer him to rest: git breaketh him of his sleep, it bereaveth him of his rest, it impaireth his health, it is a means not to lengthen, but to shorten his life.
For the former;* he that hath more than thou hast, can but live and eat and drinke as thou dost. And thereforeg if thou hast, as the ⟨p. 152⟩Apostle speaketh, but food and apparell; (he saith noth cates ori delicates, butk food, that that may feed: he saith notl ornaments or abillements, butm coverings orn garments, oso much as may cover thee and keepe thee from cold) thou hast as much as the mightiest Monarke, as the wealthiest man in the world can have. Asp the children of Israel gathered Manna, some more, some lesse, but every man of them, hee that gathered most, had no more than his Homer: So here, though men gather wealth some more, some lesse, yet hath every man but his qdemeane, rheape he never so much up, hee can for himselfe, for his owne person have no more than one mans ordinary allowance:s Though hee thresh a thousand quarters of corne, though he have thousands of fat Oxen and fed beasts in his stalls and pastures, and ten thousands of sheepe in his folds and his fields, yet can his belly hold no more than another mans may: the rest of it goeth to others, and is nothing to him.t Where there is much meat, there are many mouthes; there are many eaters: saith Salomon; and where there is much wealth, there are there many partakers: And what good hath the owner by it, but the name and
*Nihil habet dives de divitiis, nisi quod ab illo postulat pauper; victum & vestitum: Caetera omnia ejus super flua sunt. Aug. de verb. Dom. 5. —nil Divitiae poterunt regales addere majus. Hor. epist. 12. lib. 1.
g1 Tim. 6.8. [Greek or Hebrew]. Pythagor. apud Stob. cap. 99. In quantum sitis atque fames. & frigora poscunt. Juven. sat. 14. Corporis exigua desideria sunt: frigus submovere vult, alimentis famem ac sitim extinguere: quicquid extra concupiscitur, vitiis, non usibus laboratur. Sen. ad Helv. c. 10.1 Tim. 6.8. 〈non-Latin alphabet〉. Pythagor. apud Stob. cap. 99. In quantum sitis atque fames. & frigora poscunt. Iuven. sat. 14. Corporis exigua desideria sunt: frigus submovere vult, alimentis famem ac sitim extinguere: quicquid extra concupiscitur, vitiis, non usibus laboratur. Sen. ad Helv. c. 10.
h[Greek or Hebrew].〈non-Latin alphabet〉.
i[Greek or Hebrew].〈non-Latin alphabet〉.
k[Greek or Hebrew]. Isidor. Pet. l. 2. ep. 57.〈non-Latin alphabet〉. Isidor. Pet. l. 2. ep. 57.
l[Greek or Hebrew], ornamenta.〈non-Latin alphabet〉, ornamenta.
m[Greek or Hebrew], operimenta.〈non-Latin alphabet〉, operimenta.
Again consider with thy self, how many an one wanteth that that thou hast, and yet deserveth as well at Gods hands as thou dost.* Thou lookest on thy rich neighbours to mislike thine own estate, and to murmur for that thou wantest: Look rather on thy poor brethren,h the far greater number, and compare thine estate with a many of theirs, to be thankful for what thou hast. Yea I may well say; Look sometime even on thy rich neighbour, that lieth grieved with the gout, not able to stand on his legs, or to stir him without much pain on his pallet; thou hast health, and he hath wealth;i whether of the two, thinkest thou, is the greater blessing of God? Thou wouldst think thy self happy, if thou hadst his worldly wealth and ability; and* he would think himself happy, and that with much better reason too, if he had that health and ability of body that thou hast. But to return to the poorer sort, liker thy self. When thou seest a rich man, saith one, carried in his chair or on mens shoulders, have an eye withal to them that carry him, and that run through thick and thin by him:l When thou eyest Xerxes that mighty Monarch with his endless armym digging down hills, and drying up deeps, building bridges over the sea it self, and linking shore to shore, Asia to Europe, making the dry land navigable, and the Ocean passable on foot: cast thine eye withal down on those miserable slaves, that dig down mount A hos under the whip, and that are maimed and disfigured, their noses and ears cut off, because the bridge they made brake as the army passed over it: thou countest him happy; and* they count thee happy. As if he had said, applying it to us and our times: Thou hearest of the king of Spain, what millions of treasure he hath every third year from his Indies: and thou thinkest him an happy man. I say not to thee, though I might so say, consider withal, how many mouths he hath to feed, how many followers, how many favourites, how many ships and galleys to set out, how many garrisons to keep, how many soldiers to pay, how many intelligencers to maintain, &c.
Againe consider with thy selfe, how many an one wanteth that that thou hast, and yet deserveth as well at Gods hands as thou dost.* Thou lookest on thy rich neighbours to mislike thine owne estate, and to murmur for that thou wantest: Looke rather on thy poore brethren,h the far greater number, and compare thine estate with a many of theirs, to be thankfull for what thou hast. Yea I may well say; Looke sometime even on thy rich neighbour, that lieth grieved with the gout, not able to stand on his legs, or to stirre him without much paine on his pallet; thou hast health, and hee hath wealth;i whether of the two, thinkest thou, is the greater blessing of God? Thou wouldst thinke thy selfe happy, if thou hadst his worldly wealth and abilitie; and* hee would thinke himselfe happy, and that with much better reason too, if hee had that health and abilitie of body that thou hast. But to returne to the poorer sort, liker thy selfe. When thou seest a rich man, saith one, caried in his chaire or on mens shoulders, have an eye withall to them that carry him, and that run through thicke and thin by him:l When thou eyest Xerxes that mighty Monarke with his endlesse armym digging downe hils, and drying up deeps, building bridges over the sea it selfe, and lincking shore to shore, Asia to Europe, making the drie land navigable, and the Ocean passable on foot: cast thine eye withall downe on those miserable slaves, that dig downe mount A hos under the whip, and that are maimed and disfigured, their noses and eares cut off, because the bridge they made brake as the armie passed over it: thou countest him happy; and* they count thee happy. As if hee had said, applying it to us and our times: Thou hearest of the king of Spaine, what millions of treasure he hath every third yeere from his Indies: and thou thinkest him an happy man. I say not to thee, though I might so say, consider withall, how many mouthes he hath to feed, how many followers, how many favorites, how many ships and gallies to set out, how many garrisons to keepe, how many souldie•s to pay, how many intelligencers to maintaine, &c.
*[Greek or Hebrew] Favorinus apud Stob. c. 93.〈non-Latin alphabet〉 Favorinus apud Stob. c. 93.
h[Greek or Hebrew]. Plut. de tranquill. — majorise pauperiorum Turbae comparet. — Hor sat. 1. Aspice quanto major pars fit pauperum. Sen. ad Helv. cap. 12. Pauper fiam? inter plures ero. Idem epist. 24.〈non-Latin alphabet〉. Plut. de tranquill. — majorise pauperiorum Turbae comparet. — Hor sat. 1. Aspice quanto major pars fit pauperum. Sen. ad Helv. cap. 12. Pauper fiam? inter plures ero. Idem epist. 24.
i[Greek or Hebrew]. Euripid. Telepho.〈non-Latin alphabet〉. Euripid. Telepho.
*[Greek or Hebrew]. Arian. dissert. lib. 4. c. 9.〈non-Latin alphabet〉. Arrian. dissert. lib. 4. c. 9.
But, think withal upon those poor wretches that row in his galleys, that tug at the oar end under the whip, or under worse than it, having scarce a bit of good bread to put in their mouths, or a whole rag almost to hang on their backs, enduring all the misery there that can be imagined. Thou thinkest him happy that hath that that thou hast not: and they think thee happy that hast not that that they have, and yet hast that that they have not. Or, (becausen such excessive great ones are not so much regarded,o the Sun showeth not so great when he is at his highest as he doth when he is nearer the edge of the Horizon, ⟨p. 154⟩kand the Falcon seemeth less still, the higher he soreth, when he is once gone above that that our weak eye-sight can well reach.p Those that come nearer us, and are nearer at hand with us, are more in our eye, oftenerq eyed, and consequently more envied of us:)r A rich neighbour or two not much above thine own rank, that dwell by thee, set thy teeth on edge, and are a shrewd eye-sore unto thee, and make thee think thy self but in evil case, that thou art not as they are, that thou hast not so much coming in yearly as they have, that thou canst not fare as they fare, and do as they do. But thou considerest not withal for those two or three rich, how many poor and needy ones are on every side of thee, that come as far short of thee as thou doest of them. Which if thou didst, thou mightst justly say, as the Psalmist,s The Lord hath not dealt so with every Nation; so, The Lord hath not dealt so with every one, no nor with many an one, as he hath done and doth with me. As thet Cynic, when he found a Mouse in his satchel, said, he saw well that he was not yet so poor, but that some were glad of his leavings: So many a poor hungry soul, yea many a dear child and sincere servant of God, would be glad of thy leavings, and yet deservest thou no more than any of them do.
But, thinke withall upon those poore wretches that row in his gallies, that tug at the oare end under the whip, or under worse than it, having scarce a bit of good bread to put in their mouthes, or a whole rag almost to hang on their backes, enduring all the misery there that can be imagined. Thou thinkest him happy that hath that that thou hast not: and they thinke thee happy that hast not that that they have, and yet hast that that they have not. Or, (becausen such excessive great ones are not so much regarded,o the Sun sheweth not so great when hee is at his highest as he doth when he is neerer the edge of the Horizon, ⟨p. 154⟩kand the Faulcon seemeth lesse still, the higher he soreth, when he is once gone above that that our weak eie-sight can well reach.p Those that come neerer us, and are neerer at hand with us, are more in our eye, oftnerq eyed, and consequently more envied of us:)r A rich neighbour or two not much above thine owne rancke, that dwell by thee, set thy teeth on edge, and are a shrewd eye-sore unto thee, and make thee thinke thy selfe but in evill case, that thou art not as they are, that thou hast not so much comming in yeerly as they have, that thou canst not fare as they fare, and doe as they doe. But thou considerest not withall for those two or three rich, how many poore and needy ones are on every side of thee, that come as farre short of thee as thou doest of them. Which if thou didst, thou mightst justly say, as the Psalmist,s The Lord hath not dealt so with every Nation; so, The Lord hath not dealt so with every one, no nor with many an one, as he hath done and doth with me. As thet Cynick, when he found a Mouse in his sachell, said, he saw well that he was not yet so poore, but that some were glad of his leavings: So many a poore hungry soule, yea many a deare childe and sincere servant of God, would be glad of thy leavings, and yet deservest thou no more than any of them doe.
n[Greek or Hebrew].〈non-Latin alphabet〉.
oStellae terra• propius in occidente vel oriente locatae majors apparent, quàm cùm ad coeli medium elevatae fuerint. Ex Alhaceni perspect. l. 7. Author Oculi mor. c. 6. mirab. 13.Stellae terra• propius in occidente vel oriente locatae majores apparent, quàm cùm ad coeli medium elevatae fuerint. Ex Alhaceni perspect. l. 7. Author Oculi mor. c. 6. mirab. 13.
k[Greek or Hebrew]. Plut. de tranq.〈non-Latin alphabet〉. Plut. de tranq.
p[Greek or Hebrew]. Aristot. rhet. l. 2. c. 12.〈non-Latin alphabet〉. Aristot. rhet. l. 2. c. 12.
qInvidendi verbum ductum est à nimis intuendo fortunam alterius. Cic. Tuscul. quaest. l. 3.
Lastly, consider thine own unworthiness. Thou deservest nothing at Gods hands but hunger and stripes. All that thou hast from him, thou hast it of free gift. And therefore are we taught to pray;u Give us our bread. If we deserve not then so much as a bit of bread at Gods hands, can we not be content, when God giveth us abundantly both bread and meat to feed us, and good clothing to cover us, and convenient housing to harbour us, and friends, and favour, and credit, and countenance in the world, so much of that that so many want, and so much more than we are worthy of; unless we may have* to waste on our *inordinate and extravagant lusts, and to revel and riot, as we see some others do? We would think that beggar intolerably impudent and insolent, that coming to our doors to ask an alms, when we have bestowed on him some broken bread and meat, or some sorry cast coat, yet like those importunate persons the Psalmist speaketh of, thatx grudge and grumble if they be not satisfied, if they have not their own fill, and their own will, he should not be quiet and hold himself contented therewith, unless he might have one of the best dishes of meat from our board, or one of our own ordinary wearing suits given him. And yet is this the case of the greatest number of us.y We come all as Beggars to Gods mercy gate; and God giveth us outz abundance of many good things, life, liberty, health of body, strength and ability of limbs, food and raiment, &c. a courtesy and competency of each, as he seeth to be fittest for us: and* yet, forsooth, can we not be quiet, nor think our selves well, unless we may fare as deliciously as Dives did, or go in silks and satins as such and such do. Jacob as good a man as any of us, was far otherwise minded: he prayeth to God but fora bread to eat, and raiment to clothe him: that if he might have only, he thought himself well apaid. And what made him so sparing in his petition, but the sight and consideration ⟨p. 155⟩of his own unworthiness:b I am less, saith he, than the least of all thy mercies. He knew he deserved nothing, and was therefore content with any thing: he would ask no great matter, but would hold himself satisfied, with whatsoever it should please God in mercy and goodness to allot and allow him. In a word; Beggars, as I said before, we are; no better than beggars the very best of us:
Lastly, consider thine owne unworthinesse. Thou deservest nothing at Gods hands but hunger and stripes. All that thou hast from him, thou hast it of free gift. And therefore are wee taught to pray;u Give us our bread. If wee deserve not then so much as a bit of bread at Gods hands, can wee not be content, when God giveth us abundantly both bread and meat to feed us, and good clothing to cover us, and convenient housing to harbour us, and friends, and favour, and credit, and countenance in the world, so much of that that so many want, and so much more than we are worthy of; unlesse we may have* to waste on our *inordinate and extravagant lusts, and to revell and riot, as we see some others doe? We would thinke that begger intolerably impudent and insolent, that comming to our doores to aske an almes, when we have bestowed on him some broken bread and meat, or some sory cast coat, yet like those importunate persons the Psalmist speaketh of, thatx grudge and grumble if they be not satisfied, if they have not their owne fill, and their owne will, hee should not bee quiet and hold himselfe contented therewith, unlesse he might have one of the best dishes of meat from our boord, or one of our own ordinary wearing suits given him. And yet is this the case of the greatest number of us.y Wee come all as Beggars to Gods mercy gate; and God giveth us outz abundance of many good things, life, libertie, health of body, strength and abilitie of limmes, food and raiment, &c. a courtesie and competencie of each, as he seeth to be fittest for us: and* yet, forsooth, can wee not be quiet, nor thinke our selves well, unlesse we may fare as deliciously as Dives did, or goe in silks and sattins as such and such doe. Iacob as good a man as any of us, was farre otherwise minded: hee praieth to God but fora bread to eat, and rayment to cloath him: that if he might have onely, he thought himselfe well apaid. And what made him so sparing in his petition, but the sight and consideration ⟨p. 155⟩
uMatth. 6.12. Da, non, redde. Quia nisi Deo donante noster non est. Aug. hom. 14.
*Imprudentia est (Impudentia etiam) ut à Deo divitias petas: ut panem petas quotidianum imprudentia non est. aliud est enim unde superbias, aliud unde vivas. Aug. in orat. dom.
aGenes. 28.20. [Greek or Hebrew]. Chrys. in Gen. hom. 14.Genes. 28.20. 〈non-Latin alphabet〉. Chrys. in Gen. hom. 14.
bGen. 32.10. Inferior sum quibusvis beneficiis tuis.
And Beggars, we use to say, must be no choosers, they must not be their own carvers. Rest we must therefore contented with what God shall see good to assign us, be it more or less, being more by much than ever we either do or can deserve any of us.
And Beggers, we use to say, must be no choosers, they must not bee their owne carvers. Rest we must therefore contented with what God shall see good to assigne us, be it more or lesse, being more by much than ever we either doe or can deserve any of us.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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Cum Anaxagoram audisset mundos innumerabiles asserentem, [Greek or Hebrew]; Alexand. apud Plut.
Cum Anaxagoram audisset mundos innumerabiles asserentem, 〈non-Latin alphabet〉; Alexand. apud Plut.
q[Greek or Hebrew]. Diogen. apud Plut. de tranquill.〈non-Latin alphabet〉. Diogen. apud Plut. de tranquill.
rProv. 15.15. [Greek or Hebrew] sicut Ester 1.10. & 2 Sam. 25.36. Sic [Greek or Hebrew]. Sophocl. Ajace. i. [Greek or Hebrew]. Schol. Idem ferè. Prov. 17.22.Prov. 15.15. 〈non-Latin alphabet〉 sicut Ester 1.10. & 2 Sam. 25.36. Sic 〈non-Latin alphabet〉. Sophocl. Ajace. i. 〈non-Latin alphabet〉. Schol. Idem ferè. Prov. 17.22.
z—multa petentibus Desunt multa. benè est cui Deus obtulit parca quod satis est manu. Hor. carm. 3. 16.
as a beast or a slave that beareth provender and food for himselfe and his fellowes, having but a single share of it onely himselfe. If he have more than thee and use it moderately, he hath no more himselfe than thou hast, unlesse it bee that hee taketh more
qDemensam portionem, à mensura, non à mense dictam, ut Donatus ad Terent.
r[Greek or Hebrew]. Xenoph. paediae l. 8. Quid opes opibus aggeritis? non vultis cogitare, quam parva vobis sint corpora? nonne furor & ultimus montium error est, cum tam exiguum capias, cupere multum? licet census augeatis, fines promoveatis, nunquam tamen corpora vestra laxabitis. Sen. ad Helv. c. 10.〈non-Latin alphabet〉. Xenoph. paediae l. 8. Quid opes opibus aggeritis? non vultis cogitare, quam parva vobis sint corpora? nonne furor & ultimus montium error est, cum tam exiguum capias, cupere multum? licet census augeatis, fines promoveatis, nunquam tamen corpora vestra laxabitis. Sen. ad Helv. c. 10.
s[Greek or Hebrew]. Epictet. enchir. c. 61. & Clem. Al. paedag. lib. 3. cap. 7. Millia frumenti tua triverit area centum; Non tuus hoc capiet venter plus quàm meus. Horat. serm. lib. 1. sat. 1. Quid prosunt multa cubicula? in uno jacetis. Non est vestrum, ubicunque non estis. Senec. epist. 89. Legatur idem epist. 61.〈non-Latin alphabet〉. Epictet. enchir. c. 61. & Clem. Al. paedag. lib. 3. cap. 7. Millia frumenti tua triverit area centum; Non tuus hoc capiet venter plus quàm meus. Horat. serm. lib. 1. sat. 1. Quid prosunt multa cubicula? in uno jacetis. Non est vestrum, ubicunque non estis. Senec. epist. 89. Legatur idem epist. 61.
tEccles. 5.11. [Greek or Hebrew]. de Alexandre Xenocrates apud Laert. Et Pheraulas apud Xenophontem paediae lib. 8. [Greek or Hebrew], &c. [Greek or Hebrew].Eccles. 5.11. 〈non-Latin alphabet〉. de Alexandre Xenocrates apud Laert. Et Pheraulas apud Xenophontem paediae lib. 8. 〈non-Latin alphabet〉, &c. 〈non-Latin alphabet〉.
uCn. Lentulus Augur, divitiarum maximum exemplum, quater millies HS suum vidit: propriè dixi; nihil enim amplius quam vidit. Senec. de benef. lib. 2. cap. 27.
x[Greek or Hebrew]. Hieroni Pindarus Pith. ode 1. Dispensatorem publicum esse se. Alex. Severus apud Lamprid.〈non-Latin alphabet〉. Hieroni Pindarus Pyth. ode 1. Dispensatorem publicum esse se. Alex. Severus apud Lamprid.
y[Greek or Hebrew]; Philippus Macedo renunciantibus jumentis pabulum defore si pro libitu suo castra metarentur. Plut. apoph.〈non-Latin alphabet〉; Philippus Macedo renunciantibus jumentis pabulum defore si pro libitu suo castra metarentur. Plut. apoph.
z—ut si Reticulum panis venales inter onusto Forte vehas humero, nihilo plus accipias, quam Qui nil portarit. Horat. sat. 1.
aCrescentem sequitur cura pecuniam: Majorumque fames. Hor. carm. lib. 3. ode 16. Dives à paupere non distinguitur nisi solicitudine sola. Pauperes ditioribus eo plerumque laetiores, quo animus eorum in pauciora distringitur. Sen. ad Helv. c. 12. Intelligo me, non opes, sed occupationes perdidisse. Ibid. 9. —misera est, magnicustodia census. Juven. sat. 14.Crescentem sequitur cura pecuniam: Majorumque fames. Hor. carm. lib. 3. ode 16. Dives à paupere non distinguitur nisi solicitudine sola. Pauperes ditioribus eo plerumque laetiores, quo animus eorum in pauciora distringitur. Sen. ad Helv. c. 12. Intelligo me, non opes, sed occupationes perdidisse. Ibid. 9. —misera est, magnicustodia census. Iuven. sat. 14.
cCibi condimentum fames, potionis sitis. Socrates apud Cic. de finib. l. 2. Desideriis ista condiuntur. Idem Tuscul. 5. Et Ibid. Confer cum istis (Anacharsi, cui pulpamentum fames, Laconibus Persisque quibus cursu, sudore, fame, siti condiebantur epulae) sudantes, ructantes, refertos epulis tamque opimos boves, qui nunquam sitientes bibunt, nunquam esurientes comedunt; tum intelliges, qui voluptatem maximè sequantur, eos minimè consequi; jucunditatemque victus esse in desiderio, non in satietate. Epulis immensis gloriantur, non delectantur. Senec. ad Helv. cap. 11.
d[Greek or Hebrew]. Teles de divit. & virt. [Greek or Hebrew]. Socrates apud Stob. cap. 91. Levior jejunio mors est, cruditate dissiliunt. Senec. de provid. cap. 4.〈non-Latin alphabet〉. Teles de divit. & virt. 〈non-Latin alphabet〉. Socrates apud Stob. cap. 91. Levior jejunio mors est, cruditate dissiliunt. Senec. de provid. cap. 4.
eIsta si quis despicit, quid illi paupertas nocet? si quis concupiscit, illi etiam paupertas prodest. Senec. ad Helv. cap. 10.
fEccles. 5.10. [Greek or Hebrew]. Teles de divit.Eccles. 5.10. 〈non-Latin alphabet〉. Teles de divit.
g—vides ut pallidus om•is coena Desurgat dubia? Quin corpus onustum Hesternis vitiis, anim•m quoque praegravat unâ, Atque affligit humi divinae partic•lam aurae. Alter ubi dicto citius curata sopori Membra dedit, vegetus praescripta ad munia surgit. Horat. serm. l. 2. Hinc pallor, & genae pendulae, oculorum ulcera, tremulae manus, furiales somni, & inquies nocturna. Solem orientem non vident, & minus diu vivunt. Plin. hist. not. lib. 15. cap. 22.—vides ut pallidus om•is coena Desurgat dubia? Quin corpus onustum Hesternis vitiis, anim•m quoque praegravat unâ, Atque affligit humi divinae partic•lam aurae. Alter ubi dicto citius curata sopori Membra dedit, vegetus praescripta ad munia surgit. Horat. serm. l. 2. Hinc pallor, & genae pendulae, oculorum ulcera, tremulae manus, furiales somni, & inquies nocturna. Solem orientem non vident, & minus diu vivunt. Plin. hist. nat. lib. 15. cap. 22.
I am lesse, saith he, than the least of all thy mercies. He knew hee deserved nothing, and was therefore content with any thing: he would aske no great matter, but would hold himselfe satisfied, with whatsoever it should please God in mercy and goodnesse to allot and allow him. In a word; Beggers, as I said before, we are; no better than beggers the very best of us:
