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.
This distrustful care breedeth thata Covetousness that is the root of all evil. Not amiss termed the root, as some well have observed: because as there is life oft in the root, when there is no sap in the branches: so this vice oft liveth, when other die and decay. Forb even old menc against reason that have least time to live, are ofttimes most careful for, most covetous of the things of this life: they think, though they have never so much, that unless they gather still more, they shall want or starve yet ere they die; they shall not have meat, saith one, to put in their mouths while they live, nor money to bury them with when they be dead. But neither will suche carefulness, or suchf covetousness stand with contentment: and therefore must be both far from us, if we would be accounted truly religious. We must banish all such distrustful thoughts, we must abandon all such greedy desires. We must learn, asg we pray but for daily bread; so to rest content with it when we have it; yea to rest content too, when we have it not, with the want of it. We must learn, when we have done our best endeavour, to leave the issue and event of our labours to God. As Joab saith to his soldiers;h Let us be of good courage, and fight valiantly for our King and our Country; and let the Lord then do what seemeth good in his sight. So must we do what God hath enjoined us to do; and when we have so done,i commit our way for the issue of it to him, and rely upon him, and he will bring it about; he will be sure then to give such issue to it as shall be for our good.
Covetousnesse that is the root of all evill. Not amisse termed the root, as some well have observed: because as there is life oft in the root, when there is no sap in the branches: so this vice oft liveth, when other die and decay. For
against reason that have least time to live, are ofttimes most carefull for, most covetous of the things of this life: they thinke, though they have never so much, that unlesse they gather still more, they shall want or starve yet ere they die; they shall not have meat, saith one, to put in their mouthes while they live, nor mony to bury them with when they be dead. But neither will such
covetousnesse stand with contentment: and therefore must be both far from us, if we would bee accounted truly religious. We must banish all such distrustfull thoughts, we must abandon all such greedy desires. We must learne, as
we pray but for daily bread; so to rest content with it when we have it; yea to rest content too, when we have it not, with the want of it. Wee must learne, when we have done our best endevour, to leave the issue and event of our labours to God. As Ioab saith to his souldiers;
Let us be of good courage, and fight valiantly for our King and our Countrey; and let the Lord then doe what seemeth good in his sight. So must wee doe what God hath enjoyned us to doe; and when wee have so done,
commit our way for the issue of it to him, and rely upon him, and he will bring it about; he will be sure then to give such issue to it as shall be for our good.
a1 Tim. 6.10. [Greek or Hebrew]. Bron apud Stob. c. 10. [Greek or Hebrew]. Clem. Alex. paedag. l. 2. c. 3. Aviditas materia malorum omnium. Ammian. hist. lib. 31. parens. Laetus Mauritio. Sicut radix bonorum omnium est charitas, ita malorum omnium cupiditas. August. hom. 8.1 Tim. 6.10. 〈non-Latin alphabet〉. Bron apud Stob. c. 10. 〈non-Latin alphabet〉. Clem. Alex. paedag. l. 2. c. 3. Aviditas materia malorum omnium. Ammian. hist. lib. 31. parens. Laetus Mauritio. Sicut radix bonorum omnium est charitas, ita malorum omnium cupiditas. August. hom. 8.
bLibidinis ignis paulatim extinguitur, & cum senectute consenescit: at avaritia augescit continuò, & cum senectute juvenescit, quando vitia reliqua consenescunt. Rolloc. ad 1 Tim. 6.
cAvaritia senilis quid sibi velit non intelligo. potest enim quicquam esse absurdius, quàm quo minus restat viae, eo plus quaerere viatici? Cic. de sevect. Mirabilis sanè dementia, gravioribus enim sumptibus se onerare sestinat, cum jam pervenerit quo tendebat. Aug. de temp. 246.Avaritia senilis quid sibi velit non intelligo. potest enim quicquam esse absurdius, quàm quo minus restat viae, eo plus quaerere viatici? Cic. de seuect. Mirabilis sanè dementia, gravioribus enim sumptibus se onerare sestinat, cum jam pervenerit quo tendebat. Aug. de temp. 246.
The third and last note of Contentment may bek Silence before the Sheerer. When God cometh to sheer a man of his substance, of his wealth and his riches, if he have a contented mind, he will not murmur and repine at it,d asl the Israelites ever and anon when they wantedm water, orn bread, oro flesh in the wilderness: but rather praise God with Job; pGod gave it, and God taketh it: blessed be Gods Name. qI return my life to nature requiring it back, said that Apostate, as some report of him, when he lay a dying, as a faithful debtor with a good will. Sor should we return God his own again, that he hath pleased to lend us, as faithful and thankful debtors with hearty good ⟨p. 168⟩will;s rendering thanks unto him, that we have had them so long, not repining because we can have them no longer. But we contrariwise, when we have had a long time the use of Gods blessings, are wont to lay claim to them, and to account them as our own by prescription; and so,t as it falleth out oft-times by bad borrowers and worse pay-masters, God loseth a friend with us for asking his own of us.u I was dumb, saith David, and opened not my mouth, because it was thy doing. It is a sign that a man seeth Gods hand on him for his good, if he can be silent when God straiteneth and impaireth his estate. Andx the faithful Hebrews, saith the Apostle, with joy, not quietly only but cheerfully, sustained the loss of their worldly goods, knowing that they had better treasure and more durable laid up for them in heaven. It is a sign thaty a man looketh at a better matter, when he can so readily and so cheerfully part with his wealth: asz Jacob regarded not his household-stuff and substance in Canaan, when he had all the fat of Egypt before him.
The third and last note of Contentment may bek Silence before the Sheerer. When God commeth to sheere a man of his substance, of his wealth and his riches, if he have a contented minde, he will not murmur and repine at it,d asl the Israelites ever and anon when they wantedm water, orn bread, oro flesh in the wildernesse: but rather praise God with Iob; pGod gave it, and God taketh it: blessed be Gods Name. qI returne my life to nature requiring it backe, said that Apostata, as some report of him, when he lay a dying, as a faithfull debtor with a good will. Sor should we returne God his owne againe, that he hath pleased to lend us, as faithfull and thankfull debtors with hearty good ⟨p. 168⟩will;s rendring thanks unto him, that we have had them so long, not repining because we can have them no longer. But we contrariwise, when we have had a long time the use of Gods blessings, are wont to lay claime to them, and to account them as our owne by prescription; and so,t as it falleth out oft-times by bad borrowers and worse pay-masters, God loseth a friend with us for asking his owne of us.u I was dumb, saith David, and opened not my mouth, because it was thy doing. It is a signe that a man seeth Gods hand on him for his good, if he can be silent when God straitneth and impaireth his estate. Andx
pJob 1.21. Abstulit, sed & dedit. Sen. epist. 64. [Greek or Hebrew]; Arian. dissert. l. 1. c. 11. Tulisti liberos quos ipse dederas. non contristor, quod recepisti, ago gratias quod dedisti. Hieron ad Julian.Iob 1.21. Abstulit, sed & dedit. Sen. epist. 64. 〈non-Latin alphabet〉; Arrian. dissert. l. 1. c. 11. Tulisti liberos quos ipse dederas. non contristor, quod recepisti, ago gratias quod dedisti. Hieron ad Iulian.
qVitam reposcenti naturae, tanquam debitor bonae fidei, redditurus exulto. Julian. apud Ammian. l. 25.Vitam reposcenti naturae, tanquam debitor bonae fidei, redditurus exulto. Iulian. apud Ammian. l. 25.
r[Greek or Hebrew]. Epictet. Enchir. Vita data est utenda, data est sine foenore nobis Mutua, nec certo persoluenda die. Pedo ad Liv. Non est quod nos suspiciamus, tanquam inter nostra positi. mutuò accepimus: (non tam data, quam commodata. Primas. ad 1. Cor.) usus fructus noster est: cujus tempora ille arbiter maneris sui temperate. nos oportet in promptu habere, quae in incertum diem data sunt, & appellatos sine querela reddere. Sen. ad
Shut we up this last point with this familiar similitude. A garment that hangeth loose about a man is put off with ease; but so is not the skin that sticketh fast to the flesh, nor the shirt that cleaveth fast to the ulcerous leper; a tooth if it be loose, it cometh out with ease, but if it stick fast in the head, it is not pulled out but with pain, yea many times it bringeth away some piece of the gum or the jaw with it. So here,a a man is content willingly to part with his riches, whenb his heart is not set upon his wealth: butc if his heart be glued to it, it even renteth his heart in two to part with it, it pulleth as it were a piece of his soul away with it. And that is the reason whyd Job blessed God, when he took away all that ever he had from him, whereas most men, if God take from them but a small pittance of that they have, are ready, ase the devil untruly said that Job would do, even to curse him to his face.
Shut we up this last point with this familiar similitude. A garment that hangeth loose about a man is put off with ease; but so is not the skin that sticketh fast to the flesh, nor the shirt that cleaveth fast to the ulcerous leper; a tooth if it be loose, it commeth out with ease, but if it sticke fast in the head, it is not pulled out but with paine, yea many times it bringeth away some peece of the gum or the jaw with it. So here,a a man is content willingly to part with his riches, whenb his heart is not set upon his wealth: butc if his heart be glewed to it, it even renteth his heart in two to part with it, it pulleth as it were a peece of his soule away with it. And that is the reason whyd Iob blessed God, when he tooke away all that ever he had from him, whereas most men, if God take from them but a small pitance of that they have, are ready, ase the devill untruly said that Iob would doe, even to curse him to his face.
aTunc verè ostendimus, quia accepta rectè tenuimus, quum aequanimiter ad mementum sublata toleramus Greg. mor. lib. 2. c. 42. Mihi •ivitiae si effluxerint, nihil aufetent nisi semetipsas: tu stupebis & videberis tibi fine te relictus, si illae à te recesserint. apud me divitiae aliquem locum habent; apud te summum: ad postremum divitiae meae sunt, tu divitiarum es. Sen. de vita beat c. 12.
bPsal. 62.10. Sapiens divitias non amat, sed mavult: non in animum illas, sed in domum recipit. Sen. ibid. 21. Omnia ista nobis accedant, non haereant: ut si abducantur, sine ulla nostri laceration discedant. Idem epist. 74.Psal. 62.10. Sapiens divitias non amat, sed mavult: non in animum illas, sed in domum recipit. Sen. ibid. 21. Omnia ista nobis accedant, non haereant: ut si abducantur, sine ulla nostri laceratione discedant. Idem epist. 74.
c[Greek or Hebrew]. Basil. ad divit. hom. 7. [Greek or Hebrew]. Hesiod. [Greek or Hebrew]. Antiphanes. [Greek or Hebrew]. Antipho apud Stob. cap. 10. Utpotè quibus pecunia sua obhasit, nec sine sensu avelli potest. Sen de tranquill. c. 8.〈non-Latin alphabet〉. Basil. ad divit. hom. 7. 〈non-Latin alphabet〉. Hesiod. 〈non-Latin alphabet〉. Antiphanes. 〈non-Latin alphabet〉. Antipho apud Stob. cap. 10. Vtpotè quibus pecunia sua obhasit, nec sine sensu avelli potest. Sen de tranquill. c. 8.
To conclude then: Would we be esteemed truly Religious?f Let our contentment of mind gappear to the world; in not seeking of these outward things, either by indirect courses, or with distrustful desire; in patient enduring the want of them, when God seeth good to deny them, and in quiet parting again with them, when God shall call again for them: assuring our selves that God doth all for our good, as well in with-holding or with-drawing of them from us, as in conferring them upon us, or in continuing them unto us: So shall we be sure of a comfortable use of Gods good blessings in this life, and of certain enjoyment of eternal blessedness together with God himself in the next life.
To conclude then: Would wee bee esteemed truly Religious?f Let our contentment of minde gappeare to the world; in not seeking of these outward things, either by indirect courses, or with distrustfull desire; in patient enduring the want of them, when God seeth good to deny them, and in quiet parting againe with them, when God shall call againe for them: assuring our selves that God doth all for our good, as well in with-holding or with-drawing of them from us, as in conferring them upon us, or in continuing them unto us: So shall wee be sure of a comfortable use of Gods good blessings in this life, and of certaine enjoyment of eternall blessednesse together with God himselfe in the next life.
A DISCOURSE TENDING TO THE COMFORT OF THE Dejected and Afflicted; AND To the Trial of Sincerity. BEING THE ENLARGEMENT of a Sermon preached at Black-Friars London; on PSALM 97.11.
A DISCOVRSE TENDING TO THE COMFORT OF THE Dejected and Afflicted; AND To the Triall of Sinceritie. BEING THE ENLARGEMENT of a Sermon preached at Black-Friers London; on PSALME 97.11.
TO THE RIGHT HONOURABLE Sir HORATIO VERE, late Lord General of his Majesties Forces in the Palatinate: And TO THE RIGHT Worthy and religious LADY his Wife: True Joy in Christ, and full Joy with Christ.
TO THE RIGHT HONOVRABLE Sir HORATIO VERE, late Lord Generall of his Majesties Forces in the Palatinate: And TO THE RIGHT Worthy and religious LADY his Wife: True Joy in Christ, and full Joy with Christ.
RIGHT HONOURABLE, anda truly Noble, (for that is the bestb Nobility that Christian Grace giveth:) give me leave the meanest of many that wish well to your Lordship, and rejoice in your well-fare, with this sorry Present (though coming somewhat late) to welcome ⟨p. 172⟩your return home from your late employment abroad: And therein to join Her with you, whomc a spiritual knot, as well as a civill band, hath made one with you in Christ. This the rather, because I assure my self, that you are both of you of the Persons therein deciphered, and have joint share therefore in the Benefit therein propounded and promised. For the Work it self; I doubt not, but many things will be found in it, that to a mere Natural Man will seem to bed strange Paradoxes; which yet every good Christian, having duly weighed, will easily acknowledge with me, to be agreeable to Truth. So it is indeed thate GODS Works (as that blessedf Light of GOD Martin Luther, was wont to say) are effected usually by Contraries. And a Christian Mans Life here (asg the Heathen Man said of every Mans) is a mere Mixture of hContrarieties. iNone encumbered with more Crosses; butk none accompanied with more Comforts, and those such as may well not countervail only, but even throughly weigh down the other. In so much, that I see not why a Christian Man, though exposed to such a multitude of Crosses, (were it not for his own, either want of Wisdom, or weakness) might not well live the comfortablest life of any Man in the World, whatsoever estate or condition of life GOD hath pleased to assign and confine him unto. Nor have any therefore cause to waive the profession of Christianity in regard of such Crosses, as a disconsolate and uncomfortable estate. Of Children we use to say, that they arel Certain Cares, uncertain Comforts; and yet we seem how desirous naturally Men and Women are to have Issue: and that,n even those also that for outward things might well live comfortably ⟨p. 173⟩without. How much more have all cause to desire Christian Grace, when the Comforts that attend it, are so sure and certain, if men be not their own enemies; yea when no sound Comfort (as is here showed) can be attained without it;
RIGHT HONOVRABLE, anda truly Noble, (for that is the bestb Nobilitie that Christian Grace giveth:) give mee leave the meanest of many that wish well to your Lordship, and rejoyce in your well-fare, with this sorie Present (though comming somewhat late) to welcome ⟨p. 172⟩your returne home from your late imployment abroad: And therein to joyne Her with you, whomc a spirituall knot, as well as a civill band, hath made one with you in Christ. This the rather, because I assure my selfe, that you are both of you of the Persons therein decyphered, and have joint share therefore in the Benefit therein propounded and promised. For the Worke it selfe; I doubt not, but many things will bee found in it, that to a meere Naturall Man will seeme to beed strange Paradoxes; which yet every good Christian, having duly weighed, will easily acknowledge with mee, to bee agreeable to Truth. So it is indeed thate GODS Workes (as that blessedf Light of GOD Martine Luther, was wont to say) are effected usually by Contraries. And a Christian Mans Life here (asg the Heathen Man said of every Mans) is a meere Mixture of hContrarieties. iNone incumbred with more Crosses; butk none accompanied with more Comforts, and those such as may well not countervaile onely, but even throughly weigh downe the other. In so much, that I see not why a Christian Man, though exposed to such a multitude of Crosses, (were it not for his owne, either want of Wisedome, or weaknesse) might not well live the comfortablest life of any Man in the World, whatsoever estate or condition of life GOD hath pleased to assigne and confine him unto. Nor have any therefore cause to waive the profession of Christianitie in regard of such Crosses, as a disconsolate and uncomfortable estate. Of Children wee use to say, that they are
b[Greek or Hebrew]. Greg. Naz. in Gergon. & in Basil. [Greek or Hebrew]. Idem in Patr. [Greek or Hebrew]. Idem in Heron. [Greek or Hebrew]. Isidor. Pel. lib. 2. epist. 291. Summa apud Deum nobilitas est clarum esse virtutibus. Paulin. ad Celant. Christianum esse, est verè nobilem esse. Nec genere sed virtute censetur nobilitas. [Greek or Hebrew]. Iphicrat. Arist. rhet. lib. 2. cap. 23. Quod optimum nobilissimum. Velleius hist. lib. 2. [Greek or Hebrew]. Antisthen. Laert. lib. 6. [Greek or Hebrew]. Plato ibid. lib. 3. Quis generosus? ad virtutem benè à natura compositus. Non facit nobilem atrium plenum sumosis imaginibus: animus facit. Semec. epist. 44. Nemo altero nobilior, nisi cui rectius ingenium, & artibus bonis aptius. Idem de ben. lib. 3. cap. 28. [Greek or Hebrew]. •urip. Dictye. [Greek or Hebrew] Epicharm. [Greek or Hebrew]. Demo•r. Stob. cap. 84. —animalia muta Quis generosa putet nisi fortia? Nobilitas summa est atque unica Virtus. Juven sat. 8.〈non-Latin alphabet〉. Greg. Naz. in Gergon. & in Basil. 〈non-Latin alphabet〉. Idem in Patr. 〈non-Latin alphabet〉. Idem in Heron. 〈non-Latin alphabet〉. Isidor. Pel. lib. 2. epist. 291. Summa apud Deum nobilitas est clarum esse virtutibus. Paulin. ad Celant. Christianum esse, est verè nobilem esse. Nec genere sed virtute censetur nobilitas. 〈non-Latin alphabet〉. Iphicrat. Arist. rhet. lib. 2. cap. 23. Quod optimum nobilissimum. Velleius hist. lib. 2. 〈non-Latin alphabet〉. Antisthen. Laert. lib. 6. 〈non-Latin alphabet〉. Plato ibid. lib. 3. Quis generosus? ad virtutem benè à natura compositus. Non facit nobilem atrium plenum sumosis imaginibus: animus facit. Semec. epist. 44. Nemo altero nobilior, nisi cui rectius ingenium, & artibus bonis aptius. Idem de ben. lib. 3. cap. 28. 〈non-Latin alphabet〉. •urip. Dictye. 〈non-Latin alphabet〉 Epicharm. 〈non-Latin alphabet〉. Demor. Stob. cap. 84. —animalia muta Quis generosa putet nisi fortia? Nobilitas summa est atque unica Virtus. Iuven sat. 8.
Unworthy is he of Issue, thato esteemeth not the Care he taketh for his Children, especiallyp being toward, dutiful, and inclinable to good things,q abundantly over-countervailed in the Comfort he hath or may have of them. Nor is he worthy of Christ, that accounteth not the Crosses that Christianity and the Profession of it may procure, (for of other Crosses that worldly men are alike subject to with such, what need I say ought? and yet let these go also in the same reckoning with those;) all abundantlyr overcountervailed with those spiritual Comforts, that the assurance of Gods favour towards him in Christ Jesus may afford him, if the Eye of his Soul be throughly opened duly to apprehend it. This mine endeavour is to show in this weak Discourse; (the weaker, sbecause amidst much weakness during my late restraint by sickness, out of broken Notes, either reserved by my self, or taken by others from my mouth, as they are wont to be, at the time of the delivery of it, with addition of such things as came then further to mind, and seemed not altogether impertinent, it was by piece-meal put together:) and to incite all good Christians (notwithstanding such occurrents) to strive and strain themselvest by their cheerful carriage in such cases, to seal up the truth of it (which they cannot but acknowledge;) to those that may question it, or make doubt of it. This was I the rather induced to take some pains in, supposing that other weak ones like my self, (for of such am I bold to judge, asu the manner is, by my self;) being ordinarily too too backward herein, might have need of some quickening and stirring up thereunto. To which purpose if it shall be available unto any the meanest, I shall have cause to bless ⟨p. 174⟩God for his Blessing thereupon. If to your selves among others, Persons for Place and Piety so eminent, (for evenx the worthiest also have their wants; nor do the best joy so much as they either ought or might in this their Blessed Estate; andy the very weakest may help on the worthiest:) much more. Let it howsoever testify my deserved respect to you both, and my thankful acknowledgement of your Lordships kindness showed me in my friend and my self, at home and abroad. So with unfeigned thanks to Gods Goodness for your Lordships Safe return to us, reserved, I hope, in mercy for further Service to God and his Church;
Unworthie is hee of Issue, thato esteemeth not the Care hee taketh for his Children, especiallyp being toward, dutifull, and inclinable to good things,q abundantly over-countervailed in the Comfort he hath or may have of them. Nor is hee worthie of Christ, that accounteth not the Crosses that Christianitie and the Profession of it may procure, (for of other Crosses that worldly men are alike subject to with such, what need I say ought? and yet let these goe also in the same reckoning with those;) all abundantlyr overcountervailed with those spirituall Comforts, that the assurance of Gods favour towards him in Christ Jesus may afford him, if the Eye of his Soule bee throughly opened duly to apprehend it. This mine endevour is to shew in this weake Discourse; (the weaker, sbecause amids much weaknesse during my late restraint by sicknesse, out of broken Notes, either reserved by my selfe, or taken by others from my mouth, as they are wont to bee, at the time of the deliverie of it, with addition of such things as came then further to minde, and seemed not altogether impertinent, it was by peece-meale put together:) and to encite all good Christians (notwithstanding such occurrents) to strive and straine themselvest by their cheerefull carriage in such cases, to seale up the truth of it (which they cannot but acknowledge;) to those that may question it, or make doubt of it. This was I the rather enduced to take some paines in, supposing that other weake ones like my selfe, (for of such am I bold to judge, asu the manner is, by my selfe;) being ordinarily too too backward herein, might have need of some quickening and stirring up thereunto. To which purpose if it shall be availeable unto any the meanest, I shall have cause to blesse ⟨p. 174⟩God for his Blessing thereupon. If to your selves among others, Persons for Place and Pietie so eminent, (for evenx the worthiest also have their wants; nor doe the best joy so much as they either ought or might in this their Blessed Estate; and
o[Greek or Hebrew]. Eurip. Oenoma•.〈non-Latin alphabet〉. Eurip. Oenoma•.
p[Greek or Hebrew].—Eurip. Meleagr. [Greek or Hebrew]. —Menand.〈non-Latin alphabet〉.—Eurip. Meleagr. 〈non-Latin alphabet〉. —Menand.
q[Greek or Hebrew]. Eurip. Danae.—[Greek or Hebrew]. Idem Androm. inde restituendus apud Stob. cap. 74.〈non-Latin alphabet〉. Eurip. Danae.—〈non-Latin alphabet〉. Idem Androm. inde restituendus apud Stob. cap. 74.
u[Greek or Hebrew]. Greg. Naz. in Julian. 1. [Greek or Hebrew]. Idem post redit. suum. Hoc enim proclivius homo suspicatur in alio quod sentit in seipso. Aug. in Psal. 118. conc. 12.〈non-Latin alphabet〉. Greg. Naz. in Iulian. 1. 〈non-Latin alphabet〉. Idem post redit. suum. Hoc enim proclivius homo suspicatur in alio quod sentit in seipso. Aug. in
and hearty Prayer for the continuance of health and well-fare, such especially asz Saint John wisheth his beloved Gaius, to you both; I take leave, and rest ready
and heartie Prayer for the continuance of health and well-fare, such especially asz Saint John wisheth his beloved Gaius, to you both; I take leave, and rest ready
PSALM 97.11.
Light is sown for the Righteous; and Joy for the Upright in Heart.
PSALME 97.11.
Light is sowen for the Righteous; and Joy for the Ʋpright in Heart.
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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the faithfull Hebrewes, saith the Apostle, with joy, not quietly onely but cheerefully, sustained the losse of their worldly goods, knowing that they had better treasure and more durable laid up for them in heaven. It is a signe that
Iacob regarded not his houshold-stuffe and substance in Canaan, when he had all the fat of Aegypt before him.
Marc. cap. 10
.
〈non-Latin alphabet〉. Epictet. Enchir. Vita data est utenda, data est sine foenore nobis Mutua, nec certo persoluenda die. Pedo ad Liv. Non est quod nos suspiciamus, tanquam inter nostra positi. mutuò accepimus: (non tam data, quam commodata. Primas. ad 1. Cor.) usus fructus noster est: cujus tempora ille arbiter maneris sui temperat. nos oportet in promptu habere, quae in incertum diem data sunt, & appellatos sine querela reddere. Sen. ad Marc. cap. 10.
sNon moeremus quod talem amisimus; sed gratias agimus, quod habuimus. Hieron. epitaph. Paulae.
tPessimi est debitoris creditori facere convicium. Sen. ibid.
even those also that for outward things mihgt well live comfortably
⟨p. 173⟩
without. How much more have all cause to desire Christian Grace, when the Comforts that attend it, are so sure and certaine, if men bee not their owne enemies; yea when no sound Comfort (as is here shewed) can bee attained without it;
•
c1 Pet. 3.7. [Greek or Hebrew]. Greg. Naz. in Gorgon. [Greek or Hebrew]. Idem in Patr. [Greek or Hebrew]. Idem in convent. Episc. Itaque quod Hieron. olim praefat. in Prov. paucis immutatis, Jungat Epistola, quos junxit Conjugium. Imò charta non dividat, quos Christi nectil amor. Et ad Chrom. & Euseb. Non debet charta divider, quos amor mutuus copulavit, &c.1 Pet. 3.7. 〈non-Latin alphabet〉. Greg. Naz. in Gorgon. 〈non-Latin alphabet〉. Idem in Patr. 〈non-Latin alphabet〉. Idem in convent. Episc. Itaque quod Hieron. olim praefat. in Prov. paucis immutatis, Iungat Epistola, quos junxit Conjugium. Imò charta non dividat, quos Christi nectil amor. Et ad Chrom. & Euseb. Non debet charta dividere, quos amor mutuus copulavit, &c.
d[Greek or Hebrew]. Cleanthes apud Arrian. dissert. l 4. c. 1.〈non-Latin alphabet〉. Cleanthes apud Arrian. dissert. l 4. c. 1.
eOpera. Dei sunt in mediis contrariis. Luther. apud Paulum ab Eitzen in Genes. [Greek or Hebrew]. Greg. Naz. in Cypr.Opera. Dei sunt in mediis contrariis. Luther. apud Paulum ab Eitzen in Genes. 〈non-Latin alphabet〉. Greg. Naz. in Cypr.
fVerè [Greek or Hebrew]. Quod de Bapt. Dominus Joan. 5.35.Verè 〈non-Latin alphabet〉. Quod de Bapt. Dominus Ioan. 5.35.
gAeternitas rerum constat contrariis. Senec. ep. 107. [Greek or Hebrew]. Eurip. Plut. de tranquill. [Greek or Hebrew]. Menand. Stob. c. 93.Aeternitas rerum constat contrariis. Senec. ep. 107. 〈non-Latin alphabet〉. Eurip. Plut. de tranquill. 〈non-Latin alphabet〉. Menand. Stob. c. 93.
h[Greek or Hebrew]. Caesarius apud Greg. Naz. ep. 59.〈non-Latin alphabet〉. Caesarius apud Greg. Naz. ep. 59.
l[Greek or Hebrew]. Plut. de prolis amore. [Greek or Hebrew]. Incertus Author. [Greek or Hebrew]. Democrit. apud Stob. cap. 74. [Greek or Hebrew]. Evenus apud Plut. de am. prol.〈non-Latin alphabet〉. Plut. de prolis amore. 〈non-Latin alphabet〉. Incertus Author. 〈non-Latin alphabet〉. Democrit. apud Stob. cap. 74. 〈non-Latin alphabet〉. Evenus apud Plut. de am. prol.
mGen. 15.2. & 30.1. John 16.21. [Greek or Hebrew]; Menand apud Stob. c. 73.Gen. 15.2. & 30.1. Iohn 16.21. 〈non-Latin alphabet〉; Menand apud Stob. c. 73.
the very weakest may helpe on the worthiest:) much more. Let it howsoever testifie my deserved respect to you both, and my thankefull acknowledgement of your Lordships kindnesse shewed me in my friend and my selfe, at home and abroad. So with unfained thankes to Gods Goodnesse for your Lordships Safe returne to us, reserved, I hope, in mercy for further Service to God and his Church;
Psal. 118
. conc. 12.
x[Greek or Hebrew]. Greg. Naz. in Basil.〈non-Latin alphabet〉. Greg. Naz. in Basil.
yLiceat usurpare Pauli illud Rom. 15.14, 15. Martem aere liticen accendit bellantibus Imbellis ipse: plebsque ignava fortibus Clamour stimulos subdit dimicantibus. Acer, & ad palmae perse cursurus honores, Si tamen horteris, fortius ibit equus. Ovid. Pont. 2.11.Liceat usurpare Pauli illud Rom. 15.14, 15. Martem aere liticen accendit bellantibus Imbellis ipse: plebsque ignava fortibus Clamore stimulos subdit dimicantibus. Acer, & ad palmae perse cursurus honores, Si tamen horteris, fortius ibit equus. Ovid. Pont. 2.11.
