Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And 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. f
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. As
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, and
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 is
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 as
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⟩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 attaine to any true Contentment of minde, ere hee can come to have his fill. Till then all this worlds wealth will be but asp wine and strong drinke to the drunkard, that further inflameth him, and increaseth his droughtq as oile or fewell to the fire, that doth not quench or smother it, but feed it, and make it burne fiercer than at the first.
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.
h—[Greek or Hebrew] Aristoph. Pluto.—〈non-Latin alphabet〉 Aristoph. Pluto.
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.
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.
kThe wicked man is continually like a woman in travel, saith Eliphaz. lHis guilty conscience is ever and anon inwardly griping him, and with privy pangs and throws pinching and twitching him there,m where pains are most unsupportable, and wheren none feeleth oro seeth save himself. Andp the wicked mans soul, as the Prophet compareth it, is as a raging Sea, full of soil and filth, that is never at rest, whose waters cast up mire and dirt. qUnto the wicked therefore, saith the Spirit of God, there is no peace. rA seeming truce they may have, true tranquillity they cannot have: *Secure they may seem; but they can never be safe. If at some time they seem to have rest, and to be at ease; it is but as with the Sea, that seemeth still sometime, but indeed never standeth still, but is ever rising or falling, ebbing or flowing, incessantly rolling to and fro from shore to shore: It is as with the Sea,s that seemeth calm and smooth sometime, but upon every breath of air or blast of wind, is ready to rise and to rage, yea upon some sudden gust sometime swelleth so, that ships are there swallowed up suddenly, where they lay becalmed but a little before. Their seeming tranquillity is but as the health of a feverous person when he is out of his fit, or the lightsomeness of a lunatic that hath his lucida intervalla, and talketh by times as a man well in his wits.
kThe wicked man is continually like a woman in travell, saith Eliphaz. lHis guiltie conscience is ever and anon inwardly griping him, and with privie pangs and throwes pinching and twitching him there,m where paines are most unsupportable, and wheren none feeleth oro seeth save himselfe. Andp the wicked mans soule, as the Prophet compareth it, is as a raging Sea, full of soile and filth, that is never at rest, whose waters cast up mire and dirt. qVnto the wicked therefore, saith the Spirit of God, there is no peace. rA seeming truce they may have, true tranquillitie they cannot have: *Secure they may seeme; but they can never be safe. If at some time they seeme to have rest, and to bee at ease; it is but as with the Sea, that seemeth still sometime, but indeed never standeth still, but is ever rising or falling, ebbing or flowing, incessantly rolling to and fro from shore to shore: It is as with the Sea,s that seemeth calme and smooth sometime, but upon every breath of ayre or blast of winde, is ready to rise and to rage, yea upon some sudden gust sometime swelleth so, that ships are there swallowed up suddenly, where they lay becalmed but a little before. Their seeming tranquillitie is but as the health of a feverous person when he is out of his fit, or the lightsomnesse of a lunaticke that hath his lucida intervalla, and talketh by times as a man well in his wits.
lEtiamsi poenarum ad tempus immunes videantur & exortes reatus, graviores tamen intra se poenas luunt, & sibi rei sunt, qui aliis non videntur, atque in se gravtorem conscientiae sententiam, cum de aliorum peccatis judicant. Ambr. de bono mort••. 7. [Greek or Hebrew]. Pl. de tran.Etiamsi poenarum ad tempus immunes videantur & exortes reatus, graviores tamen intra se poenas luunt, & sibi rei sunt, qui aliis non videntur, atque in se gravtorem conscientiae sententiam, cum de aliorum peccatis judicant. Ambr. de bono mort••. 7. 〈non-Latin alphabet〉. Pl. de tran.
rD. Hall of Tranquil. §. 4.D. Hall of Tranquill. §. 4.
*Contra quam Senec. epist. 105. Tulum aliqua res in mala conscientia praestat, nulla securum. nocens habuit aliquando latendi fortunam, nunquam fiduciam. Verum istud quoad homines; ex adverso quoad Deum Scelus quis tutum, nullus securum tulit, P. Sir.
Now what Contentment can there be in ought, while the mind is thus affected, while the Conscience is unquieted?t So long as a man is heart-sick, he can have no joy of ought, find no relish in ought, be it never so pleasant and delightful otherwise, be it never so acceptable to him at other times; his wonted company is then but tedious and troublesome to him, his bed hard and uneasy, his chamber ⟨p. 160⟩too close, his usual fare, yea or fare more dainty than usual, is distasteful, he findeth no good taste in ought that he taketh: butu come health once, and that sweeteneth all again; and then liketh he his company well again, and can endure his bed well, and can feed savourly on a dry piece of course bread, that loathed his panada, made of fine manchet before.x In like manner here: So long as a man is soul-sick, he can have no joy of ought; be his outward estate what it will, it can no more minister sound comfort unto him,y than hot clothes or blankets can give inward warmth to a dead corps, where natural heat is utterly extinct: He may force himself sometime to some seeming mirth, but,z Even in laughter, saith Solomon, the heart is heavy. *He may set a good face on it in outward show to others, when his heart is full of heaviness and bitterness within him, and“ wringeth and pincheth him privily therea where none is aware of it but himself only that sustaineth and endureth it. And undoubtedly, let a man strive to smother it and smooth it over all that ever he can, let him strain himself to lightsomeness by all means that may be, let him want no outward matter of worldly either support or delight, yet so long as he hath his guilty conscience racking and griping him within; thoughb he may gear and grin outwardly, while he is nipped and galled inwardly, he can take no more true joy and delight, can find no more sound comfort and contentment in all his wealth and his treasures, or in his delights and his pleasures, thanc a prisoner or condemned person, that sitteth drinking and swilling, or playing at cards and tables in the Jail, while the halter that he is to be hanged withal, hangeth over his head.
Now what Contentment can there be in ought, while the minde is thus affected, while the Conscience is unquieted?t So long as a man is heart-sicke, hee can have no joy of ought, finde no rellish in ought, be it never so pleasant and delightfull otherwise, bee it never so acceptable to him at other times; his wonted company is then but tedious and troublesome to him, his bed hard and uneasie, his chamber ⟨p. 160⟩too close, his usuall fare, yea or fare more daintie than usuall, is distastefull, hee findeth no good taste in ought that hee taketh: butu come health once, and that sweetneth all againe; and then liketh he his company well againe, and can endure his bed well, and can feed savourly on a dry peece of course bread, that loathed his panada, made of fine manchet before.x In like manner here: So long as a man is soule-sicke, hee can have no joy of ought; be his outward estate what it will, it can no more minister sound comfort unto him,y than hot clothes or blanckets can give inward warmth to a dead corps, where naturall heat is utterly extinct: He may force himselfe sometime to some seeming mirth, but,z Even in laughter, saith Salomon, the heart is heavie. *He may set a good face on it in outward shew to others, when his heart is full of heavinesse and bitternesse within him, and“ wringeth and pincheth him privily therea where none is aware of it but himselfe onely that sustaineth and endureth it. And undoubtedly, let a man strive to smother it and smooth it over all that ever he can, let him straine himselfe to lightsomnesse by all meanes that may be, let him want no outward matter of worldly either support or delight, yet so long as he hath his guiltie conscience racking and griping him within; thoughb hee may geere and grin outwardly, while he is nipped and galled inwardly, hee can take no more true joy and delight, can finde no more sound comfort and contentment in all his wealth and his treasures, or in his delights and his pleasures, than
t[Greek or Hebrew]. Plut. de tranquill.〈non-Latin alphabet〉. Plut. de tranquill.
u[Greek or Hebrew]. Plut. ibid. — valeat possessor oportet, Qui comportatis rebus benè cogitat uti. Horat. epist. 2. lib. 1. Sanis suavior est panis, quàm pulpamentum aegrotis. August. de verb. Dom. 4.〈non-Latin alphabet〉. Plut. ibid. — valeat possessor oportet, Qui comportatis rebus benè cogitat uti. Horat. epist. 2. lib. 1. Sanis suavior est panis, quàm pulpamentum aegrotis. August. de verb. Dom. 4.
xQui dolet, aut metuit, juvat illum sic domus, aut res, Ut lippum pictae tabulae, fomenta podagram, Auriculas citharae collecta sorde dolentes. Horat. ep. 2. lib. 1. Nihil est miserius quàm animus hominis conscius. Plaut. Mostell. 3. 1. Nec Siculi gravius gemuerunt aera juvenci; Nec magis auratis pendens laqucaribus ensis Purpureas subter cervices terruit. —Pers. sat. 3. Alludit ad Damoclis historiam, cui ea ratione Dionysius confirmavit, Nihil esse ei beatum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5. Perpetua anxietas, nec mensae tempore cessat, Faucibus, ut morbo, siccis, interque molars Difficili crescente cibo: sed vina Misenus Expuit: Albani veteris pretiosa senectus Displicet. —Juvenal. sat. 13.Qui dolet, aut metuit, juvat illum sic domus, aut res, Vt lippum pictae tabulae, fomenta podagram, Auriculas citharae collecta sorde dolentes. Horat. ep. 2. lib. 1. Nihil est miserius quàm animus hominis conscius. Plaut. Mostell. 3. 1. Nec Siculi gravius gemuerunt aera juvenci; Nec magis auratis pendens laqucaribus ensis Purpureas subter cervices terruit. —Pers. sat. 3. Alludit ad Damoclis historiam, cui ea ratione Dionysius confirmavit, Nihil esse ei beatum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5. Perpetua anxietas, nec mensae tempore cessat, Faucibus, ut morbo, siccis, interque molares Difficili crescente cibo: sed vina Misenus Expuit: Albani veteris pretiosa senectus Displicet. —Iuvenal. sat. 13.
y[Greek or Hebrew]. Plut. de virt. & vit.〈non-Latin alphabet〉. Plut. de virt. & vit.
But on the other side, to a quiet mind, to a good conscience, any any thing is acceptable, yea and comfortable, as to him that is now in health. Let the mind be truly settled, let the conscience be once quieted; and the same man that before took no joy at all in a large estate, found no relish at all in great variety of dainties, walked melancholic to and fro in his gardens of pleasure, had no comfort of friends and acquaintance, or of wife and children, can now find much sweetness in a far poorer pittance, give God hearty thanks for an homely repast, walk cheerfully abroad, live comfortably at home, rejoice with his wife, be merry with his friends, be comforted in his children. And this quietness of mind and conscience can nothing procure but sincere godliness. Which therefore, as it giveth true ease, and worketh sound cure of those inward gripes and galls, not by benumbing of a guilty conscience, nord scaring it, and making it stupid and senseless, as for a time it is sometime in the wicked; but by removing the ground of them,e by giving a man assurance of the remission of his sin, and of reconcilement unto God, and so freeth a man from that inward disquiet of mind, that ⟨p. 161⟩banished and kept out all true comfort and contentment before; so it bringeth with it a sweet and comfortable use of all Gods good Creatures; which a man now enjoyethf as fruits of Gods love, as effects of Gods favour, andg in that regard more delightful than the things themselves in themselves are, as a present sent a man from his Prince.
But on the other side, to a quiet minde, to a good conscience, any any thing is acceptable, yea and comfortable, as to him that is now in health. Let the minde be truly setled, let the conscience bee once quieted; and the same man that before tooke no joy at all in a large estate, found no rellish at all in great varietie of dainties, walked melancholike to and fro in his gardens of pleasure, had no comfort of friends and acquaintance, or of wife and children, can now finde much sweetnesse in a farre poorer pitance, give God hearty thankes for an homely repast, walke cheerefully abroad, live comfortably at home, rejoyce with his wife, be merry with his friends, be comforted in his children. And this quietnesse of minde and conscience can nothing procure but sincere godlinesse. Which therefore, as it giveth true ease, and worketh sound cure of those inward gripes and galls, not by benumming of a guiltie conscience, nord scaring it, and making it stupid and senselesse, as for a time it is sometime in the wicked; but by removing the ground of them,e by giving a man assurance of the remission of his sinne, and of reconcilement unto God, and so freeth a man from that inward disquiet of minde, that ⟨p. 161⟩banished and kept out all true comfort and contentment before; so it bringeth with it a sweet and comfortable use of all Gods good Creatures; which a man now enjoyethf as fruits of Gods love, as effects of Gods favour, andg in that regard more delightfull than the things themselves in themselves are, as a present sent a man from his Prince.
Thirdly, it bringeth with it assurance of a greater benefit than all the world is able to countervail; to wit, of Gods favour, and of his Fatherly love toward a man in Christ.
Thirdly, it bringeth with it assurance of a greater benefit than all the world is able to countervaile; to wit, of Gods favour, and of his Fatherly love toward a man in Christ.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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.
Contra quam Senec. epist. 105. Tulum aliqua res in mala conscientia praestat, nulla securum. nocens habuit aliquando latendi fortunam, nunquam fiduciam. Verum istud quoad homines; ex adverso quoad Deum Scelus quis tutum, nullus securum tulit, P. Syr.
sNoli huic tranqu llitati consider. momento temporis mare evert tur; & eodem die ubi luserunt navigia, sorbentur. Senec. epist. 4.Noli huic tranqu llitati confidere. momento temporis mare evert tur; & eodem die ubi luserunt navigia, sorbentur. Senec. epist. 4.
a prisoner or condemned person, that sitteth drinking and swilling, or playing at cards and tables in the Jaile, while the halter that hee is to be hanged withall, hangeth over his head.
Spem vultu simulat, premit altum cord dolorem. Virg. Aen. Non benè mendaci risus componitur ore: Nec benè solicitis ebria verba sonant. Tibul. 3.6.Spem vultu simulat, premit altum corde dolorem. Virg. Aen. Non benè mendaci risus componitur ore: Nec benè solicitis ebria verba sonant. Tibul. 3.6.
“Calceus iste nonne vobis concinnus satis videtur? sed ubi pedem mihi torqueat ipse solus persentisco. Aemylius apud Plut. de uxore.
aProv. 14.10. Imus praecipites, qui quis sibi dicat, & intus Palleat infoelix, quod proxima nesciat uxor. Pers. sat. 3.
bSardonius hic risus est: intus interim eos mordet conscientiae vermis cauteriis omnibus acrior. Calvin. instit. lib. 1. c. 3. §. 3. —quos diri conscia facti Mens habet attonitos, & surdo verbere caedit Occultum quatiente intus tortore flagellum. Juven. sat. 3.Sardonius hic risus est: intus interim eos mordet conscientiae vermis cauteriis omnibus acrior. Calvin. instit. lib. 1. c. 3. §. 3. —quos diri conscia facti Mens habet attonitos, & surdo verbere caedit Occultum quatiente intus tortore flagellum. Iuven. sat. 3.
c[Greek or Hebrew]. Plut. de sera vindict.〈non-Latin alphabet〉. Plut. de sera vindict.
