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.
2. In a Fruit 1and Effect of it; Jacobs 2present estate, now at his return from Laban, compared with what it was, when he went thither:
He went over Jordan with his staff alone,
And he was now become two bands, or two troops.
2. In a Fruit 1and Effect of it; Iacobs 2present estate, now at his returne from Laban, compared with what it was, when he went thither:
He went over Iordan with his staffe alone,
And he was now become two bands, or two troopes.
And withal note we, kObservat. 1 The usual practice of Gods people to begin their prayers and petitions to God with a thankful commemoration of mercies formerly received.
And withall note we, kObservat. 1 The usuall practice of Gods people to beginne their prayers and petitions to God with a thankfull commemoration of mercies formerly received.
kArrogans oratio, si ab homine quid petiturus, dicas statim, Da mihi, Hoc peto, Debet inchoari Oratio à laude Dei, ut sequatur supplicatio. Ambr. nomine de Sacram. l. 6. c. 5.
So Moses; lLord thou hast been our refuge from one generation to another. And the Saints elsewhere;m Lord thou wast sometime favourable to thy Land, in bringing again the Captivity of Jacob, &c. Andn We have heard, O God, from our Fathers reports, what wonderful works in times past thou wroughtest for them. And David; oLord, thou hast kept me from my childhood up till now: Therefore will I talk of thy wondrous works. Forsake me not now until mine old age, nor when I am grey headed, &c.
So Moses; lLord thou hast beene our refuge from one generation to another. And the Saints elsewhere;m Lord thou wast sometime favourable to thy Land, in bringing againe the Captivitie of Iacob, &c. Andn Wee have heard, O God, from our Fathers reports, what wonderfull workes in times past thou wroughtest for them. And David; oLord, thou hast kept me from my childhood up till now: Therefore will I talke of thy wondrous workes. Forsake me not now untill mine old age, nor when I am gray headed, &c.
Reason 1 First, in regard of God, to testify their Thankfulness to him, andp to incite him thereby the rather to vouchsafe them further favour, being so thankful for the former. Forq Thanksgiving is the best, and rthe most effectual form of Prayer. Ands the ascent of our thanksgivings to God, is a means to procure a more plentiful descent of his mercies upon us. It is as a little water poured into the Pump, when the Springs lye low, that bringeth up a great deal more together ⟨p. 259⟩with it: Or ast the Vapours, that ascending up from the earth, are a means to bring down rain for the watering of it, where it was parched and dried up; and so making it fertile, where it was barren before.
Reason 1 First, in regard of God, to testifie their Thankfulnesse to him, andp to incite him thereby the rather to vouchsafe them further favour, being so thankfull for the former. Forq Thanksgiving is the best, and rthe most effectuall forme of Prayer. Ands the ascent of our thanksgivings to God, is a meanes to procure a more plentifull descent of his mercies upon us. It is as a little water powred into the Pump, when the Springs lye low, that bringeth up a great deale more together ⟨p. 259⟩with it: Or ast the Vapours, that ascending up from the earth, are a meanes to bring downe raine for the watering of it, where it was parched and dried up; and so making it fertile, where it was barren before.
pDeum siquidem ad ampliora dandum provocamus, quando sibi de praeteritis gratias referamus. Sicut agricola terram illam diligentius colit, quae uberius fructum reddit. Alex. Carpent. destruct. Vit. Par. 6. cap. 4.
qOptima petitio ipsa gratiarum est actio.
rEfficacissimum genus est rogandi gratias agere. Plin. Paneg.
sAscensus gratiarum descensus gratiae. Invitat ad magna, qui gratanter suscipit modica: & spem de futuris recipit, qui transacta beneficia recognoscit: nec desperatione frangitur, qui magnorum munerum consolation roboratur. Cassiod. Variar.Ascensus gratiarum descensus gratiae. Invitat ad magna, qui gratanter suscipit modica: & spem de futuris recipit, qui transacta beneficia recognoscit: nec desperatione frangitur, qui magnorum munerum consolatione roboratur. Cassiod. Variar.
tMirabili natura, si quis velit reputare, ut fruges gignantur, arbours fruticesque vivant, in coelum migrare aquas, animamque etiam herbis vitalem inde defer. Plin. hist. not. lib. 31. cap. 1.Mirabili natura, si quis velit reputare, ut fruges gignantur, arbores fruticesque vivant, in coelum migrare aquas, animamque etiam herbis vitalem inde deferre. Plin. hist. nat. lib. 31. cap. 1.
Secondly, in regard of themselves, to strengthen their Faith, in assurance of future favour and safeguard from God, upon ground and experience of his former goodness. Foru the receipt of former mercies Reason 2 giveth good hope and assurance of future favours. xHear me, saith David, when I call, yO my righteous God, or God of my righteous cause. Thou hast formerly delivered me when I was in distress: Have mercy therefore now again on me, and give ear to my Prayer. And,z Thou hast been my succour; leave me not now, nor forsake me, aO God my Saviour. And,b The Lord that delivered me from the claws of the Lion, and the paw of the Bear, will deliver me also out of the hand of this uncircumcised Philistine. So the Apostle Paul likewise;c Who delivered me then, and doth yet deliver me, and I trust that he will further deliver me again. And again;d The Lord stood by me, when all forsook me: and I was delivered out of the mouth of that Lion: Yea the Lord will deliver me from every evil work, and preserve me to his everlasting Kingdom.
Secondly, in regard of themselves, to strengthen their Faith, in assurance of future favour and safegard from God, upon ground and experience of his former goodnesse. Foru the receipt of former mercies Reason 2 giveth good hope and assurance of future favours. xHeare me, saith David, when I call, yO my righteous God, or God of my righteous cause. Thou hast formerly delivered mee when I was in distresse: Have mercy therefore now againe on me, and give eare to my Prayer. And,z Thou hast beene my succour; leave me not now, nor forsake me, aO God my Saviour. And,b The Lord that delivered me from the clawes of the Lion, and the paw of the Beare, will deliver me also out of the hand of this uncircumcised Philistine. So the Apostle Paul likewise;c Who delivered me then, and doth yet deliver me, and I trust that he will further deliver me againe. And againe;d The Lord stood by mee, when all forsooke me: and I was delivered out of the mouth of that Lion: Yea the Lord will deliver me from every evill worke, and preserve me to his everlasting Kingdome.
uSequentium rerum certitudo est praeteritarum exhibitio. Greg. in Evang. hom. 1. Ex perceptione praeteritorum munerum firma fit expectatio futurorum. Bern. de Temp. 18. & in Psal. 90. Serm. 7.
yDeus justitiae mi, i. Deus mi justissime. Sicut Coloss. 1.13. Heb. 1.3. Esa. 2.20. & 31.7. Quanquam potest exponi etiam, Deus vindex & assertor justitiae meae: uti Jun. & alii.Deus justitiae mi, i. Deus mi justissime. Sicut Coloss. 1.13. Heb. 1.3. Esa. 2.20. & 31.7. Quanquam potest exponi etiam, Deus vindex & assertor justitiae meae: uti Iun. & alii.
Use 1 First, to keep in mind carefully Gods former mercies, and not suffer them by forgetfulness to slip away from us. We should be in this regard (to use the Heathen mans comparison) likee Civet boxes, which though the Civet be taken out of them, yet retain still the sent of it: The sweet sent of Gods mercies and gracious deliverances should remain still in our minds by a faithful and careful remembrance of them, even when the act it self is over.
Vse 1 First, to keepe in minde carefully Gods former mercies, and not suffer them by forgetfulnesse to slip away from us. We should bee in this regard (to use the Heathen mans comparison) likee Civet boxes, which though the Civet bee taken out of them, yet retaine still the sent of it: The sweet sent of Gods mercies and gracious deliverances should remaine still in our mindes by a faithfull and carefull remembrance of them, even when the act it selfe is over.
e[Greek or Hebrew]. Carneades apud Plut. de tranquill. Quod Budaeus perperam est interpretatus, dum [Greek or Hebrew], esse existimavit. Sic qui pomum in manu suae die dimidia tenuerit, reliqua dici part pomi servabit odorem. Bernard. de Temp. 31.〈non-Latin alphabet〉. Carneades apud Plut. de tranquill. Quod Budaeus perperam est interpretatus, dum 〈non-Latin alphabet〉, esse existimavit. Sic qui pomum in manu suae die dimidia tenuerit, reliqua dici parte pomi servabit odorem. Bernard. de Temp. 31.
And this should we the rather do,1 that we may thereby be encouraged the more constantly and confidently to depend upon God and his goodness for the time to come. For this is one main cause of our usual distrust of Gods Providence in times of trouble, or in danger and distress, thatf we remember not what God hath in former times done either for others, or for our selves. This it is that maketh men ready, when charge beginneth to come on them, and things go backward with them,g to put their hands to iniquity, and by fraud and deceit, or by exaction and oppression, or by becoming instruments of evil offices to great ones, to seek to repair their losses, or to enlarge their estates: And men are wont to pretend a kind of necessity of so doing; they should hnot be able to defend the world (as they speak) unless they so did; there would be no living for them in the world, if they did otherwise. As if God were not as well able to provide for them then, as before-time he had been: as if either continuance of time had weakened his hand, or ⟨p. 260⟩by his former bounty his wealth and treasury were exhausted or wasted: As with man it oft falleth out. No:i Gods hand is not shortened; his Power is not impaired:k but thy trust in him is straitened; thy faith is not strengthened. It is not his might, but thy faith, that faileth. And one reason thereof is, because thou callest not to mind, what God hath formerly done for thee, which he is able also to do for thee still. And surely if we did but consider seriously, who it was thatl kept us and fed us in our Mothers womb before we were borne, when neither we could shift for our selves, nor our Parents do ought for us, we might well reason thus with our selves; He that preserved and maintained me without any care or travel either of mine own or others for me then, while I was yet in my Mothers womb, is much more able by mine honest labours and endeavours to do the same now for me and mine: he is able now to give me msufficiency by them, that then provided sufficiently for me without them.
And this should we the rather doe,1 that wee may thereby bee encouraged the more constantly and confidently to depend upon God and his goodnesse for the time to come. For this is one maine cause of our usuall distrust of Gods Providence in times of trouble, or in danger and distresse, thatf we remember not what God hath in former times done either for others, or for our selves. This it is that maketh men ready, when charge beginneth to come on them, and things goe backward with them,g to put their hands to iniquity, and by fraud and deceit, or by exaction and oppression, or by becomming instruments of evill offices to great ones, to seeke to repaire their losses, or to enlarge their estates: And men are wont to pretend a kinde of necessity of so doing; they should hnot be able to defend the world (as they speake) unlesse they so did; there would be no living for them in the world, if they did otherwise. As if God were not as well able to provide for them then, as before-time hee had beene: as if either continuance of time had weakned his hand, or ⟨p. 260⟩by his former bounty his wealth and treasurie were exhausted or wasted: As with man it oft falleth out. No:i Gods hand is not shortned; his Power is not impaired:k but thy trust in him is straitned; thy faith is not strengthned. It is not his might, but thy faith, that faileth. And one reason thereof is, because thou callest not to minde, what God hath formerly done for thee, which he is able also to doe for thee still. And surely if we did but consider seriously, who it was thatl kept us and fed us in our Mothers wombe before we were borne, when neither we could shift for our selves, nor our Parents do ought for us, we might well reason thus with our selves; He that preserved and maintained me without any care or travell either of mine owne or others for me then, while I was yet in my Mothers wombe, is much more able by mine honest labours and endevours to doe the same now for me and mine: hee is able now to give me m
1Inducement.
fPsal. 78.7, 8, 10, 11, 12. Quod scimus cum necesse non est, in necessitate nescimus. Bernard. de Consider. l. 2.
hLargitio fontem ipsum benignitatis exhaurit. Ita benignitate tollitur benignitas; quâ quo in plures usus sis, eo minus in multos uti possis. Cic. Offic. l. 2. & apud Lactant. Instit. l. 6. c. 11. Hinc Hieron. ad Paulin. Etiam liberalitate perit liberalitas.
Use 2 Again, do we desire to have Gods goodness continued unto us, or enlarged towards us? Let us be careful then to show our selves thankful unto him for mercies formerly received. Forn thankfulness for former mercies, is a strong inducement to move God to confer further favours. *Let the people (saith the Psalmist) praise thee, O God; yea let all the people join together in the praising of thee: And then shall the Earth bring forth her increase; and God will show himself to be our God, by multiplying his mercies and blessings upon us. As on the other side, the want of it lieth as a block in the way between God and us to debar us of further blessings. Foro he is unworthy of future favours, that is not thankful for former mercies. And* the course of Gods gracious goodness stoppeth, where no recourse of thanksgiving is. It is our unthankfulness pthat stayeth and stauncheth the streams of Gods bounty, that they flow not so freely as otherwise they would;q being liker the Spring Solinus speaketh of, that riseth and runneth over while men sing and play to it, but falleth and sinketh again as fast, so soon as they cease.s That is it that causeth our prayers, though we pray long, and sue hard, and cry loud, oft to fail; and causeth Godt not to answer them according either to our desires, or to his own wonted dealings with others of his in times past; not thatu he is become either morex short-handed, or close-fisted, or hard-hearted, now than heretofore he hath been; (for he isy ever the same;) but because, with thosez nine Lepers, we are more frequent and fervent in Prayer than in Praise, more forward and earnest to sue for what we desire, than to return thanks for it again when we are heard:a Importunate to have; unquiet, till we have; and unthankful, when we have once gotten ⟨p. 261⟩what we could have. Yeab this it is that causeth God,c to bereave us oft of those benefits and blessings that he hath formerly bestowed on us; as being butd cast away with us, as those things are, that on unthankful persons are conferred.e Because (saith God of the unthankful Israelites) they say, I will go after *my Sweet-hearts, that give me my meat and my drink, my wool and my flax, my wine and mine oil; and consider not, that it is I that gave them these things: Therefore fI will come and take these things again away from them.
Vse 2 Againe, doe wee desire to have Gods goodnesse continued unto us, or enlarged towards us? Let us bee carefull then to shew our selves thankfull unto him for mercies formerly received. Forn thankfulnes for former mercies, is a strong inducement to move God to confer further favours. *Let the people (saith the Psalmist) prayse thee, O God; yea let all the people joyne together in the praysing of thee: And then shall the Earth bring forth her increase; and God will shew himselfe to be our God, by multiplying his mercies and blessings upon us. As on the other side, the want of it lieth as a blocke in the way betweene God and us to debarre us of further blessings. Foro hee is unworthy of future favours, that is not thankfull for former mercies. And* the course of Gods gracious goodnesse stoppeth, where no recourse of thanksgiving is. It is our unthankfulnesse pthat stayeth and stauncheth the streames of Gods bounty, that they flow not so freely as otherwise they would;q being liker the Spring Solinus speaketh of, that riseth and runneth over while men sing and play to it, but falleth and sinketh againe as fast, so soone as they cease.s That is it that causeth our prayers, though we pray long, and sue hard, and crie loud, oft to faile; and causeth Godt not to answer them according either to our desires, or to his owne wonted dealings with others of his in times past; not thatu hee is become either morex short-handed, or close-fisted, or hard-hearted, now than heretofore hee hath beene; (for he isy ever the same;) but because, with those
n[Greek or Hebrew]. Grata mente nihil est Deo gratius: Et gratiarum actio est ad plus dandum invitatio. Chrysost. in Genes. hom. 52.〈non-Latin alphabet〉. Grata mente nihil est Deo gratius: Et gratiarum actio est ad plus dandum invitatio. Chrysost. in Genes. hom. 52.
oIndignus est dandis, qui ingratus est pro datis. Aug. de Temp. citante 10. Herolt. de Temp. 112. Non est dignus dandis, qui non agit grates pro datis. Greg. laudante Gull. Perald. Sum. tom. 2. tr. 6. p. 3. c. 1. & in epist. Dom. 18. Pent. ser. 1. & in Evang. dom. 14. Trinit. Ser. 1. Accipiendis indignus est, qui fuerit de acceptis ingratus. Bern. de Divers. 27. & Jac. Genuens. de Temp. 150.Indignus est dandis, qui ingratus est pro datis. Aug. de Temp. citante 10. Herolt. de Temp. 112. Non est dignus dandis, qui non agit grates pro datis. Greg. laudante Gul. Perald. Sum. tom. 2. tr. 6. p. 3. c. 1. & in epist. Dom. 18. Pent. ser. 1. & in Evang. dom. 14. Trinit. Ser. 1. Accipiendis indignus est, qui fuerit de acceptis ingratus. Bern. de Divers. 27. & Iac. Genuens. de Temp. 150.
*Gratiarum enim cessat decursus, ubi recursus non fuerit. Bern. de Temp 40.
pIngratitudo ventus exurens est, exiccant sibi rorem misericordiae, fluenta gratiae. Bernard. in Cant. 51.
qIn Halesina regione fons est quietus & tranquillus cum siletur; si insonent tibiae exultabundus ad cantus elevatur, & ultra marginem extumescit. Solin. Polyhist. cap. 11.
rIta fons divinae bonitatis ad laetam gratiarum actionem exuberat, & beneficiorum suorum aquas inundat; subsidit, ubi ea deficit. Alex. Carp. destruct. vit. par. 6. cap. 4.
sPetitionibus effectum negat, quod ingrati invenimur. Bernard. de Divers. 27.
tQuid sibi vult quod minus erga suos liberalis nunc divina clementia vidcatur, ut quibus tanta contulit nec vocantibus, nunc orantibus, obsecrantibus, postulantibus saepissimè, imò continuè, minora multo denegare videatur? Bern. ibid.
Andg because Pharaoh saith, The River is mine own; hTherefore, saith God, will I dry up the River. For the better understanding whereof, and of some other the like passages in the Prophet, I shall tell you that, that (it may be) will seem very strange to many of you, and yet to some here present peradventure as well known as to my self. There is some Country in the World where it never raineth all the year long.i Of some it is by some reported without certainty or truth. But it is certainly so in Egypt: and even Moses himself intimateth as much, wherek he saith that the Land of Canaan was therein unlike it.l It never raineth there ordinarily from one end of the year to the other; Andm it is recorded therefore as a strange miracle, a thing never the like heard of, that some once in such a Kings reign it so did. But to make amends for that defect, and supply the want of it, once a year at a certain time the Rivern Shichor or Nilus ooverfloweth all the low land, and so both filleth their Ponds and Cisterns, and watereth their grounds for them; andp if it fall short, it produceth a dearth; if it stay over-long it delayeth seed-time, and so causeth a late Harvest. Now in regard hereof, because in Greece they had no such River that overflowed their land, but their grounds were watered with Rain from Heaven,q the Egyptians used in mockery to tell the Greeks, that if God should forget to rain, they might chance to starve for it. They thought the rain was of God, butr not the River the rain that came down from Heaven, that came indeed, they thought, from him; but the Water of the River, they thought came not from him, they had that of their own, andb were not beholden to him for ⟨p. 262⟩it. For this cause therefore doth God threaten to dry up, (that is, restrain) their River (asc at some times also it appeareth by stories he did) whereond the fruitfulness and fertility of their Land did depend. And if we would not have God to deal in the like manner with us, let us take heed how we be found faulty in this kind, as they were. Let us call our selves rather to a due and a strict account, how thankful we have been for Gods mercies towards us fore-passed, how thankful we are for his favours which we enjoy at the present; and how we come short and fail (as upon due search we shall find that we do much the very best of us all) in either;
Andg because Pharao saith, The River is mine owne; hTherefore, saith God, will I drie up the River. For the better understanding whereof, and of some other the like passages in the Prophet, I shall tell you that, that (it may be) will seeme very strange to many of you, and yet to some here present peradventure as well knowne as to my selfe. There is some Countrey in the World where it never raineth all the yeare long.i Of some it is by some reported without certaintie or truth. But it is certainly so in Aegypt: and even Moses himselfe intimateth as much, wherek hee saith that the Land of Canaan was therein unlike it.l It never raineth there ordinarily from one end of the yeere to the other; Andm it is recorded therefore as a strange miracle, a thing never the like heard of, that some once in such a Kings reigne it so did. But to make amends for that defect, and supply the want of it, once a yeere at a certaine time the Rivern Shichor or Nilus ooverfloweth all the low land, and so both filleth their Ponds and Cisternes, and watreth their grounds for them; andp if it fall short, it produceth a dearth; if it stay over-long it delayeth seed-time, and so causeth a late Harvest. Now in regard hereof, because in Greece they had no such River that overflowed their land, but their grounds were watered with Raine from Heaven,q the Aegyptians used in mockery to tell the Greekes, that if God should forget to raine, they might chance to starve for it. They thought the raine was of God, butr not the River the raine that came downe from Heaven, that came indeed, they thought, from him; but the Water of the River, they thought came not from him, they had that of their owne, and
l[Greek or Hebrew]. Herodot. Thal. Undè & Nilus, [Greek or Hebrew] dictus, quia creditus est, [Greek or Hebrew]. Idem Euterp.〈non-Latin alphabet〉. Herodot. Thal. Vndè & Nilus, 〈non-Latin alphabet〉 dictus, quia creditus est, 〈non-Latin alphabet〉. Idem Euterp.
m[Greek or Hebrew] habitum est, quod Psammenito regnante, [Greek or Hebrew] Thebae Aegyptiae, [Greek or Hebrew]. Idem Thal.〈non-Latin alphabet〉 habitum est, quod Psammenito regnante, 〈non-Latin alphabet〉 Thebae Aegyptiae, 〈non-Latin alphabet〉. Idem Thal.
n[Greek or Hebrew] 1 Chron. 13.5. & Jer. 2.18. [Greek or Hebrew]. Dionys. Perieget. Siris Nilus Aethiopibus, & Homero Aegyptus. Plin. hist. Nat. l. 5. c. 9. Id nominis habet ab aquarum nigredine; prout & Graecis à colour vulturino, [Greek or Hebrew], sed & [Greek or Hebrew] dictus est. Vide Scalig. ad Fest. Nam frustra sunt. qui apud Eustath. Graecam voci exoticae tribuunt originem.〈non-Latin alphabet〉
1574–1654
PuritansEngland
Rector of Rotherhithe; member of the Westminster Assembly.
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sufficiency by them, that then provided sufficiently for me without them.
nine Leapers, wee are more frequent and fervent in Prayer than in Prayse, more forward and earnest to sue for what we desire, than to returne thankes for it againe when we are heard:
my Sweet-hearts, that give me my meat and my drinke, my wooll and my flax, my wine and mine oyle; and consider not, that it is I that gave them these things: Therefore
aUt accipiant, importuni; donec acceperint, inquieti; ubi acceperint, ingrati. Bern. de Consider. l. 4.Vt accipiant, importuni; donec acceperint, inquieti; ubi acceperint, ingrati. Bern. de Consider. l. 4.
b[Greek or Hebrew]. Philo de vita Mosis.〈non-Latin alphabet〉. Philo de vita Mosis.
cQuae contulit gratis, tollit ingratis. Quod illo dante sit nostrum, nobis superbientibus sit alienum. Aug. Homil. 14. Nec tantum nihil augetur ingrato; sed & quod datum est, tollitur. Bern. de Temp. 40.
dQuia dedisse poenitet, quod perisse videtur. Nunquid enim non perit, quod ingrato donatur? Idem ibid. 79. [Greek or Hebrew]. Lucian. anthol. lib. 1. cap. 30.Quia dedisse poenitet, quod perisse videtur. Nunquid enim non perit, quod ingrato donatur? Idem ibid. 79. 〈non-Latin alphabet〉. Lucian. anthol. lib. 1. cap. 30.
the fruitfulnesse and fertilty of their Land did depend. And if we would not have God to deale in the like manner with us, let us take heed how wee bee found faulty in this kinde, as they were. Let us call our selves rather to a due and a strict account, how thankfull we have beene for Gods mercies towards us fore-passed, how thankfull wee are for his favours which we enjoy at the present; and how we come short and faile (as upon due search wee shall finde that wee doe much the very best of us all) in either;
. 〈non-Latin alphabet〉. Dionys. Perieget. Siris Nilus Aethiopibus, & Homero Aegyptus. Plin. hist. Nat. l. 5. c. 9. Id nominis habet ab aquarum nigredine; prout & Graecis à colore vulturino, 〈non-Latin alphabet〉, sed & 〈non-Latin alphabet〉 dictus est. Vide Scalig. ad Fest. Nam frustra sunt. qui apud Eustath. Graecam voci exoticae tribuunt originem.
o[Greek or Hebrew]. Greg. Naz. ad Aegypt. adven. Aegypti siccitatem Nilus temperate, Minute. Octav. Nili fluvii opibus & foecunditate pascitur, Ruffin. hist. l. 2. c. 23. Nilus colony vicefungens ([Greek or Hebrew], Herodot.) ī Solstitio evagari incipit, primum lentè, deinde vehementius quamdiu Sol in Leone est, mox pigrescit in Virginem transgresso, atq. in Libra residet. Plin. hist. Nat. l. 18. c. 18. Hinc Nilus [Greek or Hebrew], dictus Aegyptiis. Gregor. Naz. in Athanas. Imbriser, quod imbrium vices suppleret; & Spiciser, quod fruges produceret, Martial. l. 1. ep. 62. & l. 10 ep. 74.〈non-Latin alphabet〉. Greg. Naz. ad Aegypt. adven. Aegypti siccitatem Nilus temperat, Minut. Octav. Nili fluvii opibus & foecunditate pascitur, Ruffin. hist. l. 2. c. 23. Nilus coloni vicefungens (〈non-Latin alphabet〉, Herodot.) ī Solstitio evagari incipit, primum lentè, deinde vehementius quamdiu Sol in Leone est, mox pigrescit in Virginem transgresso, atq. in Libra residet. Plin. hist. Nat. l. 18. c. 18. Hinc Nilus 〈non-Latin alphabet〉, dictus Aegyptiis. Gregor. Naz. in Athanas. Imbriser, quod imbrium vices suppleret; & Spiciser, quod fruges produceret, Martial. l. 1. ep. 62. & l. 10 ep. 74.
pProinde aut sterilis anus, aut fertilis est, prout ille magnus influxerit, aut parcior. Sen. quaest. Nat. l. 4. c. 2. Si 12. cubita non excessit, fames certa est, nec minus, si 16. exuperavit. Tanto enim tardius decedit, quanto abundantius crevit, & sementem arcet. Plin. hist. Nat. l. 18. c. 18. & Solin. Polyhist. c. 34. Hinc Greg. Naz. in Epiphan. [Greek or Hebrew] (malè vulgo [Greek or Hebrew].Proinde aut sterilis annus, aut fertilis est, prout ille magnus influxerit, aut parcior. Sen. quaest. Nat. l. 4. c. 2. Si 12. cubita non excessit, fames certa est, nec minus, si 16. exuperavit. Tanto enim tardius decedit, quanto abundantius crevit, & sementem arcet. Plin. hist. Nat. l. 18. c. 18. & Solin. Polyhist. c. 34. Hinc Greg. Naz. in Epiphan. 〈non-Latin alphabet〉 (malè vulgo 〈non-Latin alphabet〉.
q[Greek or Hebrew]. Herodot. Euterp.〈non-Latin alphabet〉. Herodot. Euterp.
rQuanquam Hom. Odyss. N. Nilum [Greek or Hebrew] appellat. quod & Strabonotat geogr. l. 17.Quanquam Hom. Odyss. N. Nilum 〈non-Latin alphabet〉 appellat. quod & Strabonotat geogr. l. 17.
bAegyptus alendis augendisque seminibus ita gloriata est, ut nihil imbribus coeloque deberet. Siquidem proprio semper amne perfusa, nec alio genere aquarum solita pinguescere, quam quas ipse devexerat, tantis segetibus induebatur, ut cum feracissimis terris, quasi nunquam ceffura censeretur. Plin. Paneg. Hinc Tibull. l. 1. cl. 7. sic Nilum alloquitur, Te propter nullos tellus tua postulat imbres: Arida nec pluvio supplicat herba lov•. Quia scil. Non nubium illa imbribus, sed terrae ipsius sudore & Nili fluminis incrementis foveretur. August. nomine de mira•. S. Scr. l. 1. c. 6. Itaque Aegyptus in hoc spem suam habet. Nemo (ibi) aratorum caelum suspicit. Senec. quaest. Nat lib. 4. cap. 2. Quo loco memoria lapsus Ovidio tribuit, quod est Tibulli.
cBiennio continuo non ascendisse regnante Cleopatra, constat. Per novem annos superioribus seculis non ascendisse, Callimachus est autor. Sen. quaest. Nat. lib. 4. c. 2. Hinc Ovid. Art. l. 1. Creditur Aegyptus caruissè juvantibus arva Imbribus, atque annis sicca fuisse novem.
dQuantum crevit Nilus, tantum spei in annum est. Nec computatio fallit agricolam: adeo ad mensuram fluminis respondet, quam fertilem facit Nilus. Is arenoso & sitienti solo & aquam inducit & terram. Nam turbulentus cum fluat, faecem relinquit, & quicquid pingue fecum tulit, allinit: juvatque agros duabus ex causis, & quod inundat, & quod oblimat. Ita debet illi Aegyptus fertilitatem suam: & quicquid non adiit, sterile ac squalidum jacet. Sen. ibid. Mira natura fluminis, quod cum caeteriamnes abluant terras & eviscerent, (Limum non invehunt Euphrates Tigrisque sicut in Aegypto Nilus; sed praepinguem densamque ubertatem diluunt. Plin hist. Nat. l. 18. c. 17.) Nilus contra vires adjicit. Ibid.
