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.
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.
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
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 more
it 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 uthe sight of it? Yea to speake as the truth is,x the rich man is but a Steward to provide andy take care for those that appertaine to him and have dependance upon him:z 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 morea care than thou takest. If hee use it immoderately, with the rich glutton in the Gospell,b faring every day deliciously, (to omit thatc hee findeth the lesse delight in it,)d hee doth himselfe the more harme,e and it were better for him that hee had lesse: For that is verified of him that Salomon saith,f The poore labouring mans sleep is sweet unto him, whether he eat more or lesse; but the rich mans saturity ⟨p. 153⟩will not suffer him to rest: git breaketh him of his sleepe, it bereaveth him of his rest, it impaireth his health, it is a meanes not to lengthen, but to shorten his life.
*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.
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.
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.
But is Contentment so necessary, and so precious a Jewell? let us in the next place then consider by what means we may compass it; And so pass we to the second point before propounded, to wit, that Godliness only can procure and produce true Contentment.
But is Contentment so necessarie, and so pretious a Jewell? let us in the next place then consider by what meanes we may compasse it; And so passe we to the second point before propounded, to wit, that Godlinesse only can procure and produce true Contentment.
cA man would think that as meat assuageth hunger, and drink allayeth thirst; so riches should satisfy, and by satisfying slake and quench the immoderate and inordinate desire of wealth. But itd is herein far otherwise, as Solomon himself, and it may well be, upon his own experience informeth us:e He that loveth money, saith Solomon, shall never have enough of it. fThe desire of more groweth, as a mans riches arise. gAs the dropsy-man, the more he drinketh, the drier he is, andh those that are sick of the greedy disease, canina appetentia, the doggish desire, as they term it, the more they devour, the more hungry they are; so the richer men grow, the more commonly they desire, more greedy do they wax ordinarily of the world, than they were when they had less of it. Asi when the fruits of their ground come in abundantly on them, they make their Barnes bigger, and their Store-houses larger to hold more: so withal they beat out the walls of their hearts to covet more, andk enlarge their desire as the Grave, or as Hell; that never crieth, Ho, because it never hath enough; mis never the fuller for all the souls that descend down into it, no more than the sea is for all the rivers that empty themselves into it.n As those diseased persons therefore before mentioned, have need rather to be emptied, to have somewhat purged out, than to have more poured in: the one must be rid of the watery humour that possesseth his body, ere his drought can be slaked, the other of the salt and slimy substance that pestereth his stomach, ere his ravenous appetite can be stayed: So the covetous person, that isl⟨p. 156⟩so greedy of the world, and so immoderate and insatiable in his desires, hatho not need of more to be heaped upon him, but hath need rather of some thing to be taken away from him: he must have that discontent humour of his purged out of his head, that covetous affection of his wrought out of his heart, that is the cause of this his greedy and insatiable desire, ere he can attain to any true Contentment of mind, ere he can come to have his fill. Till then all this worlds wealth will be but asp wine and strong drink to the drunkard, that further inflameth him, and increaseth his droughtq as oil or fuel to the fire, that doth not quench or smother it, but feed it, and make it burn fiercer than at the first.
cA man would thinke that as meat asswageth hunger, and drinke allaieth thirst; so riches should satisfie, and by satisfying slake and quench the immoderate and inordinate desire of wealth. But itd is herein far otherwise, as Salomon himselfe, and it may well bee, upon his owne experience informeth us:e He that loveth money, saith Salomon, shall never have enough of it. fThe desire of more groweth, as a mans riches arise. gAs the dropsie-man, the more hee drinketh, the drier he is, andh those that are sicke of the greedie disease, canina appetentia, the doggish desire, as they terme it, the more they devoure, the more hungry they are; so the richer men grow, the more commonly they desire, more greedy doe they wax ordinarily of the world, than they were when they had lesse of it. Asi when the fruits of their ground come in abundantly on them, they make their Barnes bigger, and their Store-houses larger to hold more: so withall they beat out the walls of their hearts to covet more, andk inlarge their desire as the Grave, or as Hell; that never crieth, Ho, because it never hath enough; mis never the fuller for all the soules that descend downe into it, no more than the sea is for all the rivers that emptie themselves into it.n As those diseased persons therefore before mentioned, have need rather to bee emptied, to have somewhat purged out, than to have more powred in: the one must be rid of the watrie humour that possesseth his bodie, ere his drought can bee slaked, the other of the salt and slimie substance that pestereth his stomacke, ere his ravenous appetite can be staied: So the covetous person, that isl⟨p. 156⟩
c[Greek or Hebrew]. Plut. de avar.〈non-Latin alphabet〉. Plut. de avar.
d[Greek or Hebrew]. Ibid.〈non-Latin alphabet〉. Ibid.
fCrescit amor nummi, quantum ipsa pecunia crescit. Et minus hanc optat, qui non habet, Juven. sat. 14. Auri namque fames parto fit major ab auro. Prudent. psychem. Et crescit cupido censu crescent cupido. Author Oculimor. c. 12.Crescit amor nummi, quantum ipsa pecunia crescit. Et minus hanc optat, qui non habet, Iuven. sat. 14. Auri namque fames parto fit major ab auro. Prudent. psychem. Et crescit cupido censu crescente cupido. Autor Oculimor. c. 12.
g[Greek or Hebrew]. Teles de collat. div. & virt. [Greek or Hebrew]. Chrysost. in 1. Cor. hom. 14. Sic quibus intumuit suffusa venter ab unda, Quo plus sint potae, plus sitiuntur aquae. Ovid. fast. l. 1. Habes aurum, habes argentum; & concupiscis aurum, concupiscis argentum: Et plenus es, & sitis. morbus est, non opulentia. Sunt homines in morbo: humore pleni sunt, & semper sitiunt. Quomodò jactas opulentiam, qui habes hydropem conscientiam? August. de verb. Dom. 5.〈non-Latin alphabet〉. Teles de collat. div. & virt. 〈non-Latin alphabet〉. Chrysost. in 1. Cor. hom. 14. Sic quibus intumuit suffusa venter ab unda, Quo plus sint potae, plus sitiuntur aquae. Ovid. fast. l. 1. Habes aurum, habes argentum; & concupiscis aurum, concupiscis argentum: Et plenus es, & sitis. morbus est, non opulentia. Sunt homines in morbo: humore pleni sunt, & semper sitiunt. Quomodò jactas opulentiam, qui habes hydropem conscientiam? August. de verb. Dom. 5.
If no wealth then can stay, or satisfy the mind of man, what must? or what may? The Apostle pointeth us to it, as here, so elsewhere.r It is good, saith he, to have the heart stayed, or ballasted as it were, with grace, and not with meats, nor with money neither. That that must keep the ship stiff and steady on the Sea, must not be levers and shores without it, buts weight and ballast within it. So that that must stay a mans raging and ranging desires, must not be the outward supporting of his worldly estate, but the inward balancing and settling of the heart and mind; that which Gods grace alone can do, as the Apostle speaketh there, which is the same in effect with Godliness, of which he entreateth here. And in regard hereof it is that the Psalmist saith, thatt A small matter to the godly, the man that feareth God, is much better than the greatest wealth and riches, that the ungodly and the mighty hath or can have. And Solomon, that“ a little with the fear of God is much better than great treasures and trouble or vexation therewith. In which words also Solomon closely and covertly rendereth a reason of that which his Father David had before him said, why A little to the godly man should be of more worth, even the same in effect that the Apostle here hath, because there is no trouble or vexation of mind, but quietness and sweet contentment withal. According to that which the same Solomon else-where saith,u It is Gods blessing that maketh a man truly rich, and he addeth no sorrow with it. xWithout Gods permission and providence no man can have riches: Fory it is God that giveth every man power to get wealth. Butz God giveth a man money many times in his wrath: as in the wilderness he gave the Israelites meat in his anger: And so the curse of God many times maketh a man rich: but those riches are but accursed riches;* there is a curse and carking care ever accompanying such wealth. But where Gods blessing maketh a man rich, there he giveth ever withal contentment, that causetha⟨p. 157⟩comfort and quiet of mind, and maketh a man rest satisfied and well apaid with that portion of wealth, be it more or less, that God hath assigned him. Neither is this a common courtesy that God casteth on all sorts indifferently; but a peculiar blessing that he bestoweth on those only that love and fear him, and that are his beloved ones.b
If no wealth then can stay, or satisfie the minde of man, what must? or what may? The Apostle pointeth us to it, as here, so elsewhere.r It is good, saith hee, to have the heart stayed, or ballaced as it were, with grace, and not with meats, nor with mony neither. That that must keepe the ship stiffe and steedie on the Sea, must not bee leavers and shores without it, buts weight and ballast within it. So that that must stay a mans raging and ranging desires, must not bee the outward supporting of his worldly estate, but the inward ballacing and setling of the heart and minde; that which Gods grace alone can doe, as the Apostle speaketh there, which is the same in effect with Godlinesse, of which he intreateth here. And in regard hereof it is that the Psalmist saith, thatt A small matter to the godly, the man that feareth God, is much better than the greatest wealth and riches, that the ungodly and the mighty hath or can have. And Salomon, that“ a little with the feare of God is much better than great treasures and trouble or vexation therewith. In which words also Salomon closely and covertly rendreth a reason of that which his Father David had before him said, why A little to the godly man should bee of more worth, even the same in effect that the Apostle here hath, because there is no trouble or vexation of minde, but quietnesse and sweet contentment withall. According to that which the same Salomon else-where saith,u It is Gods blessing that maketh a man truly rich, and he addeth no sorrow with it. xWithout Gods permission and providence no man can have riches: Fory it is God that giveth every man power to get wealth. Butz God giveth a man money many times in his wrath: as in the wildernesse he gave the Israelites meat in his anger: And so the curse of God many times maketh a man rich: but those riches are but accursed riches;* there is a curse and carking care ever accompanying such wealth. But where Gods blessing maketh a man rich, there hee giveth ever withall contentment, that causeth
Blessed is every one, saith the Psalmist, that feareth God, and that walketh in his ways: For thou, that so doest, shalt eat of the *labours of thine hands: happy shalt thou be, and it shall go well with thee. But,c Unless the Lord build the house, they labour but in vain that build it: It is vain for you, as worldly men are wont to do, to rise up early in the morning, and sit up late at evening, and toil, and moil like an horse, all the day long, and to eat the bread of sorrow and care; for, it is God that giveth his beloved rest: It is he alone that can give sweet comfort, and quietness, and contentment of mind, and this grace he vouchsafeth to none but his beloved, to the Godly that love him, and are beloved of him.
Blessed is every one, saith the Psalmist, that feareth God, and that walketh in his wayes: For thou, that so doest, shalt eat of the *labours of thine hands: happy shalt thou be, and it shall goe well with thee. But,c Vnlesse the Lord build the house, they labour but in vaine that build it: It is vaine for you, as worldly men are wont to doe, to rise up early in the morning, and sit up late at evening, and toile, and moile like an horse, all the day long, and to eat the bread of sorrow and care; for, it is God that giveth his beloved rest: It is he alone that can give sweet comfort, and quietnesse, and contentment of minde, and this grace he vouchsafeth to none but his beloved, to the Godly that love him, and are beloved of him.
*[Greek or Hebrew]. Sept. quod vetus interpr. Labores fructuum tuorum, malè reddidit: Cùm [Greek or Hebrew] illic non fructum significet, sed partem corporis eam, de quae Aristot. de part. animal. lib. 1.〈non-Latin alphabet〉. Sept. quod vetus interpr. Labores fructuum tuorum, malè reddidit: Cùm 〈non-Latin alphabet〉 illic non fructum significet, sed partem corporis eam, de quae Aristot. de part. animal. lib. 1.
c[Greek or Hebrew]. Id quod Augustinum, Prosperumque Latinos latuisse parum fuerit; Origenem Graecum in Rom. c. 1. fefellisse mirum.〈non-Latin alphabet〉. Id quod Augustinum, Prosperumque Latinos latuisse parum fuerit; Origenem Graecum in Rom. c. 1. fefellisse mirum.
Godliness alone is able to cause true Contentment: because Godliness alone bringeth man home unto God, out of whom true Contentment cannot be had. For the soul of man, asa it beareth the Image of God; sob nothing can satisfy it, but he whose image it beareth.c Our soul, saith Augustine well, was created as by God, so for God, and is therefore never quiet till it rest in God. Asd man fell at first into this restlessness by falling away from God; so* he cannot be recovered of it, but by returning to him again. It is with mans soul in this regard, as it was with Noah's Dove in the deluge. Ase the Dove, after she left the Ark, found no rest for the sole of her foot in the wide world, being then all a float, till she betook her again thither, from whence before she came forth: So neither can man, fallen from God, find any sure rest for the foot of his soul in the whole world beside, till he come back to him againf from whom it came at the first. But it is Godliness alone, that bringeth man home unto God; that tieth and knitteth the soul fast unto God; whereofg Religion, say some, hath its name; that findeth rest and repose for the whole man in God, which can no where else be found. That which Solomon, out of his own experience, confirmeth unto us, whoh having ranged abroad through all those creatures and courses, under the cope of Heaven, wherein any hope of contentment seemed to show forth it self, is in conclusion enforced to retire back again to God,i directing them all to him, that desire to find true contentment, and pointing them the way to himk by the fear of him; that is, by Godliness leading them unto God, that they may with him and in him find true Contentment, as being no where else to be had.
Godlinesse alone is able to cause true Contentment: because Godlinesse alone bringeth man home unto God, out of whom true Contentment cannot be had. For the soule of man, asa it beareth the Image of God; sob nothing can satisfie it, but he whose image it beareth.c Our soule, saith Augustine wel, was created as by God, so for God, and is therefore never quiet till it rest in God. Asd man fell at first into this restlesnesse by falling away from God; so* he cannot be recovered of it, but by returning to him againe. It is with mans soule in this regard, as it was with Noahs Dove in the deluge. Ase the Dove, after she left the Arke, found no rest for the soale of her foot in the wide world, being then all a float, till shee betoke her againe thither, from whence before she came forth: So neither can man, fallen from God, finde any sure rest for the foot of his soule in the whole world beside, till he come back to him againf from whom it came at the first. But it is Godlinesse alone, that bringeth man home unto God; that tieth and knitteth the soule fast unto God; whereofg Religion, say some, hath its name; that findeth rest and repose for the whole man in God, which can no where else bee found. That which Salomon, out of his owne experience, confirmeth unto us, whoh having ranged abroad through all those creatures and courses, under the cope of Heaven, wherein any hope of contentment seemed to shew forth it selfe, is in conclusion inforced to retire backe againe to God,i directing them all to him, that desire to finde true contentment, and pointing them the way to himk by the feare of him; that is, by Godlinesse leading them unto God, that they may with him and in him finde true Contentment, as being no where else to be had.
bPsal. 17.15. Omnia copia quae non est Deus meus, mihi est egestas. Aug. soliloq. c. 13. Dei imaginem animam nisi Deus nil implet. Vise Aug. de civit. lib. 12. cap. 1.
cFecisti nos ad te; & inquietum est cor nostrum, donec requiescat in te. Aug. confess. l. 1. c. 1. Humana quipp• anima ad illum est suspensa, à quo formata. Et quia ad Deum solum appetendum facta est, omne autem quod infra appetit minus est, jure ei non sufficit, quod Deus non est. Greg. mor. l. 26. cap. 36.
dHinc est quod huc illuc dispergitur, & ab unaquaque re fastidio impellente removetur. Delectationis scil. avida quaerit quo pauset; unum verò quem sufficienter habere poterat amisit. Unde nunc per multa ducitur, ut quia qualitate rerum non potest, saltem varietate satietur. Greg. ibid.Hinc est quod huc illuc dispergitur, & ab unaquaque re fastidio impellente removetur. Delectationis scil. avida quaerit quo pauset; unum verò quem sufficienter habere poterat amisit. Vnde nunc per multa ducitur, ut quia qualitate rerum non potest, saltem varietate satietur. Greg. ibid.
*Hoc adepto beata est, quo amisso misera est. August. civit. l. 12. c. 1.
gHoc vinculo pietatis obstricti, Deo religati sumus, unde & ipsa Religio nomen accepit, non ut Cic. de nat. Deor. l. 2. à religendo. Lactant. l. 4. c. 28. Ad unum Deum tendentes, & ei uni religantes animas nostras, unde Religio dicta creditur, omni superstition careamus. Aug. de vera relig. cap. 55. Qui tamen à religendo, sive religendo Deum, quem peccando amiseramus, dictam tradit. Idem de civit. l. 10. c. 4. Sed illud praefert retract l. 1. c. 13.
Godliness then, you see, is alone able to cause true Contentment. But is Godliness, may some say, able to cause true Contentment alone, without help and aid of these outward things? Can it make a man content as well in want as in wealth? whether he have worldly wealth or no?
Godlinesse then, you see, is alone able to cause true Contentment. But is Godlinesse, may some say, able to cause true Contentment alone, without help and aid of these outward things? Can it make a man content as well in want as in wealth? whether he have worldly wealth or no?
Yea undoubtedly. That that is sufficient of it self alone to make a man truly happy, is of it self alone sufficient to give true Contentment, though a man have nothing else but it. Forl Happiness is every mans utmost aim: and he that hath attained to it, cannot but rest content with it:m he were not happy, if he found no content in his happiness. Whatsoever thing therefore is able to bring us unto happiness, cannot but bring to us contentment together with it. But Godliness is of it self alone able to make a man happy. That whichn the Heathen men said of their moral virtue, a mere shadow of it, is indeed true of true Godliness, it is sufficient of it self to make him that hath it truly happy, though he have nothing else but it. Foro holiness and happiness, Godliness and blessedness are inseparably linked together, and cannot be severed the one from the other.p Every holy man is an happy man, every Godly man is in a blessed estate, be he rich or poor, be he in wealth or in want, whatsoever his worldly estate outwardly be. So that of true Godliness we may well say, as he sometime of divine knowledge, the ground of it, it is not earthly gain, nor worldly wealth, nor gold, nor silver, nor corruptible treasures, butq it is that that can make a man happy without all these. And the Godly man though he have not these or the like, yet hath he that that can make him truly happy without them, and so consequently that can give him contentment in the want of them. And certainly if God ber Ell-shaddai, All-sufficient; thens Gods grace and Godliness that bringeth a man home unto God, and giveth him interest in God, cannot but be likewise of it self sufficient to make a man truly happy, and to procure unto him true Contentment.
Yea undoubtedly. That that is sufficient of it selfe alone to make a man truly happy, is of it selfe alone sufficient to give true Contentment, though a man have nothing else but it. Forl Happinesse is every mans utmost aime: and he that hath attained to it, cannot but rest content with it:m he were not happy, if hee found no content in his happinesse. Whatsoever thing therefore is able to bring us unto happinesse, cannot but bring to us contentment together with it. But Godlinesse is of it selfe alone able to make a man happy. That whichn the Heathen men said of their morall vertue, a meere shadow of it, is indeed true of true Godlinesse, it is sufficient of it selfe to make him that hath it truly happy, though he have nothing else but it. Foro holinesse and happinesse, Godlinesse and blessednesse are inseparably lincked together, and cannot be severed the one from the other.p Every holy man is an happy man, every Godly man is in a blessed estate, be he rich or poore, be he in wealth or in want, whatsoever his worldly estate outwardly be. So that of true Godlinesse we may well say, as he sometime of divine knowledge, the ground of it, it is not earthly gaine, nor worldly wealth, nor gold, nor silver, nor corruptible treasures, butq it is that that can make a man happy without all these. And the Godly man though hee have not these or the like, yet hath he that that can make him truly happy without them, and so consequently that can give him contentment in the want of them. And certainly if God beer El-shaddai, All-sufficient; thens Gods grace and Godlinesse that bringeth a man home unto God, and giveth him interest in God, cannot but bee likewise of it selfe sufficient to make a man truly happy, and to procure unto him true Contentment.
lAristot. ethic. lib. 1. c. 7. Sed & Aug. confess. l. 10. c. •0 & Epist 121. c. 4, 5. & de lib a•b. l. 1. c 18. & de Trinit. lib. 13. c. 3, 4, 5, 7. & in Psal. 118. conc. 1.
mNemo beatus qui eo quod amat (quod avet, quod habet) non fruitur. Aug. de civit. l. 8. c. 9. Fruimur autem eis in quibus voluntas delectata conquiescit. August. de trinit. l. 10. c. 10. & Aquin. sum. p. prima secundae. q. 11. a. 3. Unde Sen. Nemo fruitur bono solicito.Nemo beatus qui eo quod amat (quod avet, quod habet) non fruitur. Aug. de civit. l. 8. c. 9. Fruimur autem eis in quibus voluntas delectata conquiescit. August. de trinit. l. 10. c. 10. & Aquin. sum. p. prima secundae. q. 11. a. 3. Vnde Sen. Nemo fruitur bono solicito.
n[Greek or Hebrew]. Plut•rch. Ad vivendum beatè virtus sola sufficit. Senec. de vit. beat. cap. 16. Beatae vitae virtus satisfacit. Idem epist. 87. Virtus ad explendam beatam vitam sola satis efficax. Ibid 45.〈non-Latin alphabet〉. Plut•rch. Ad vivendum beatè virtus sola sufficit. Senec. de vit. beat. cap. 16. Beatae vitae virtus satisfacit. Idem epist. 87. Virtus ad explendam beatam vitam sola satis efficax. Ibid 45.
oApoc. 20.6 Inde beatus, unde bonus. Aug. epist. 121. Impius & felix sic simul esse cupit, ut nolit pius esse, velit tamen esse beatus; Quod natura negat, nec recepit ratio de Macrino apud Capitolinum.Apoc. 20.6 Inde beatus, unde bonus. Aug. epist. 121. Impius & foelix sic simul esse cupit, ut nolit pius esse, velit tamen esse beatus; Quod natura negat, nec recepit ratio de Macrino apud Capitolinum.
First,d it purgeth the heart of him that hath it: and so bringeth with it a sanctified use of the creature. For unless the vessel be seasoned, it tainteth all that cometh into it; and how can ought taste well then, that cometh out of it? Sof unless a mans heart be seasoned with grace, it polluteth and defileth all that a man dealeth with.g Unto the pure, saith the Apostle, all things are pure, but unto the impure and the unbelieving all things are impure, because their minds and consciences are defiled. Since the worldly man then doth but moil and soil and defile himself with his wealth, doth but taint and pollute it, and himself in the use of it, no marvel, if he find no comfort or contentment at all in it. Nothing is pure to them, saith thee⟨p. 159⟩Apostle, because their heart is impure. hAs a foul stomach, stuffed with Choler, turneth all into Choler, even the finest and daintiest meats soonest of any, by means whereof no good nourishment can accrue to the body by them, nor it grow to any good plight and health: So a foul heart turneth all into spiritual Choler, a bitter humour and unsavoury, that impaireth and hindereth the health and welfare of the soul as much, yea much more than that material choler doth the health and welfare of the body. Whereas Godliness sanctifying and cleansing the heart, and purging out that corruption that before tainted and polluted it, and so made all uncomfortable, because noisome and hurtful, unto us, restoreth unto usi a pure and sanctified use of the creature, and enableth us to such spiritual nourishment and wholesome juice even out of temporal blessings; which the soul beginneth now to find sweet comfort and true contentment in, because it useth them as it ought.
First,d it purgeth the heart of him that hath it: and so bringeth with it a sanctified use of the creature. For unlesse the vessell be seasoned, it tainteth all that commeth into it; and how can ought taste well then, that commeth out of it? Sof unlesse a mans heart bee seasoned with grace, it polluteth and defileth all that a man dealeth with.g Vnto the pure, saith the Apostle, all things are pure, but unto the impure and the unbeleeving all things are impure, because their mindes and consciences are defiled. Since the worldly man then doth but moile and soile and defile himselfe with his wealth, doth but taint and pollute it, and himselfe in the use of it, no marvell, if hee finde no comfort or contentment at all in it. Nothing is pure to them, saith thee⟨p. 159⟩Apostle, because their heart is impure. hAs a foule stomacke, stuffed with Choler, turneth all into Choler, even the finest and daintiest meats soonest of any, by meanes whereof no good nourishment can accrew to the body by them, nor it grow to any good plight and health: So a foule heart turneth all into spirituall Choler, a bitter humour and unsavoury, that impaireth and hindreth the health and welfare of the soule as much, yea much more than that materiall choler doth the health and welfare of the body. Whereas Godlinesse sanctifying and cleansing the heart, and purging out that corruption that before tainted and polluted it, and so made all uncomfortable, because noysome and hurtfull, unto us, restoreth unto usi a pure and sanctified use of the creature, and enableth us to suche spirituall nourishment and wholsome juyce even out of temporall blessings; which the soule beginneth now to finde sweet comfort and true contentment in, because it useth them as it ought.
e[Greek or Hebrew]. Socrates, ex Aristonymi tomariis Stob. cap. 92. Sincerum est nisi vas, quodcunque infundis, acescit. Horat. epist. 2. lib. 1.〈non-Latin alphabet〉. Socrates, ex Aristonymi tomariis Stob. cap. 92. Sincerum est nisi vas, quodcunque infundis, acescit. Horat. epist. 2. lib. 1.
hQuid relliqui est •uin habeat, quae quidem in hom ne dicuntur bona? parents, patriam in olu••em, amicos, gaenus, cognatos, divitias? Atqui haec perinde sunt, uti illius animus, qui ea possidet. Qui uta scit, ei bona, illi qui non utitur rectè mala. Terent beautont 1. 2. Malo nihil prodest, quia pravo usu corrumpit, quicquid ad illum pervenit. quemadmodum stomachus morbo vitiatus & colligens bilem, quoscunque accepit, cibos mutat, & omne alimentum in causam doloris trahit: ita animus caecus quicquid illi commiseris, id onus suum & perniciem, & occasionem miseriae facit. Senec. de benef. l. 5. cap. 12. Ideò nihil potest ad malos pervenire, quod prosit; imò nihil quod non noceat. quaecunque enim illis contigerant, in naturam suam vertunt; & extra speciosa profuturaque, si meliori darentur, illis pestifera sunt Ibid.Quid relliqui est •uin habeat, quae quidem in hom ne dicuntur bona? •arentes, patriam in olu••em, amicos, gaenus, cognatos, divitias? Atqui haec perinde sunt, uti illius animus, qui ea possidet. Qui uta scit, ei bona, illi qui non utitur rectè mala. Terent beautont 1. 2. Malo nihil prodest, quia pravo usu corrumpit, quicquid ad illum pervenit. quemadmodum stomachus morbo vitiatus & colligens bilem, quoscunque accepit, cibos mutat, & omne alimentum in causam doloris trahit: ita animus caecus quicquid illi commiseris, id onus suum & perniciem, & occasionem miseriae facit. Senec. de benef. l. 5. cap. 12. Ideò nihil potest ad malos pervenire, quod prosit; imò nihil quod non noceat. quaecunque enim illis contigerant, in naturam suam vertunt; & extra speciosa profuturaque, si meliori darentur, illis pestifera sunt Ibid.
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:
so greedy of the world, and so immoderate and insatiable in his desires, hath
not need of more to be heaped upon him, but hath need rather of some thing to be taken away from him: he must have that discontent humour of his purged out of his head, that covetous affection of his wrought out of his heart, that is the cause of this his greedy and insatiable desire, ere he can attaine to any true Contentment of minde, ere hee can come to have his fill. Till then all this worlds wealth will be but as
m—Utque fretum de tota flumina terra; Sic omnes animas locus accipit ille; nec ulli Exiguus populo est, turbamve accedere sentit. Ovid. met. l 4.—Vtque fretum de tota flumina terra; Sic omnes animas locus accipit ille; nec ulli Exiguus populo est, turbamve accedere sentit. Ovid. met. l 4.
n[Greek or Hebrew]. Plut. de avar. Crescit indulgens sibi dirus hydrops, Nec sitim pellit, nisi causa morbi Fugerit venis, & aquosus albo Corpore languor. Horat. carm. 2. 2.〈non-Latin alphabet〉. Plut. de avar. Crescit indulgens sibi dirus hydrops, Nec sitim pellit, nisi causa morbi Fugerit venis, & aquosus albo Corpore languor. Horat. carm. 2. 2.
o[Greek or Hebrew]. Plato apud Stob. c. 10. Et Socrates ut Laertius l. 2. Cleanthes, ut Stob. cap. 92. interrogatus [Greek or Hebrew]. Sed & Epicurus, [Greek or Hebrew]. Ibid. cap. 17. Si vis Pythoclea divitem facere, non pecuniae adjiciendum, sed cupiditatibus detrahendum. Ex Epicuro Sen. ep. 21. Scitè Arian. Epict. dissert. lib. 3. cap. 9. [Greek or Hebrew]. Et verè Clemens paedag. lib. 2. 3. [Greek or Hebrew]. Et Democr. apud Stob. c. 95. [Greek or Hebrew].〈non-Latin alphabet〉. Plato apud Stob. c. 10. Et Socrates ut Laertius l. 2. Cleanthes, ut Stob. cap. 92. interrogatus 〈non-Latin alphabet〉. Sed & Epicurus, 〈non-Latin alphabet〉. Ibid. cap. 17. Si vis Pythoclea divitem facere, non pecuniae adjiciendum, sed cupiditatibus detrahendum. Ex Epicuro Sen. ep. 21. Scitè Arrian. Epict. dissert. lib. 3. cap. 9. 〈non-Latin alphabet〉. Et verè Clemens paedag. lib. 2. 3. 〈non-Latin alphabet〉. Et Democr. apud Stob. c. 95. 〈non-Latin alphabet〉.
p[Greek or Hebrew]. Chrysost. in Rom. hom. 13. Scitum est Scytharum legati, Quanto plus biberint, tanto magis sitire Parthos. Plin. hist. not. lib 15. cap. 22, Vise Simocatum epist. 52.〈non-Latin alphabet〉. Chrysost. in Rom. hom. 13. Scitum est Scytharum legati, Quanto plus biberint, tanto magis sitire Parthos. Plin. hist. nat. lib 15. cap. 22, Vise Simocatum epist. 52.
q[Greek or Hebrew]. Euseb. apud Stob. c. 10. Cupiditas avari ut ignis est, cui divitiae sunt ut ligna. quibus injectis is vehementius exardescit. Vorag. de temp. 134. Eo majora cupimus quo majora venerunt: multoque concitatior est avaritia in magnarum opum congestu collocata; ut flammae infinito acrior vis est, quo ex majore incendio emicuit. Senec. de benef. lib. 2. cap. 27.〈non-Latin alphabet〉. Euseb. apud Stob. c. 10. Cupiditas avari ut ignis est, cui divitiae sunt ut ligna. quibus injectis is vehementius exardescit. Vorag. de temp. 134. Eo majora cupimus quo majora venerunt: multoque concitatior est avaritia in magnarum opum congestu collocata; ut flammae infinito acrior vis est, quo ex majore incendio emicuit. Senec. de benef. lib. 2. cap. 27.
comfort and quiet of minde, and maketh a man rest satisfied and well apaid with that portion of wealth, be it more or lesse, that God hath assigned him. Neither is this a common courtesie that God casteth on all sorts indifferently; but a peculiar blessing that he bestoweth on those onely that love and feare him, and that are his beloved ones.
Hoc vinculo pietatis obstricti, Deo religati sumus, unde & ipsa Religio nomen accepit, non ut Cic. de nat. Deor. l. 2. à religendo. Lactant. l. 4. c. 28. Ad unum Deum tendentes, & ei uni religantes animas nostras, unde Religio dicta creditur, omni superstitione careamus. Aug. de vera relig. cap. 55. Qui tamen à religendo, sive religendo Deum, quem peccando amiseramus, dictam tradit. Idem de civit. l. 10. c. 4. Sed illud praefert retract l. 1. c. 13.
