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.
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
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:
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
I 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 thosez 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:a Importunate to have; unquiet, till we have; and unthankfull, when we have once gotten ⟨p. 261⟩what wee could have. Yeab this it is that causeth God,c to bereave us oft of those benefits and blessings that hee hath formerly bestowed on us; as being butd cast away with us, as those things are, that on unthankfull persons are conferred.e Because (saith God of the unthankfull Israelites) they say, I will goe after *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 fI will come and take these things againe away from them.
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.
uNon quod aut manus abbreviata, aut mutata voluntas, aut imminuta facultas. Sed quia non est inventus, qui gratias agat. Idem ibid.
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.
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〉
that we may both repent us of our unthankfulness towards him, and grow up daily more and more in thankfulness for them. That will bee the best means to continue them unto us; that will bef the best means to increase them upon us: For* thankfulness, as good seed, being bred of Gods blessings, doth not preserve only, but increase also, that that bred it.
that we may both repent us of our unthankfulnesse towards him, and grow up dayly more and more in thankfulnesse for them. That will bee the best meanes to continue them unto us; that will bef the best meanes to increase them upon us: For* thankfulnesse, as good seed, being bred of Gods blessings, doth not preserve onely, but increase also, that that bred it.
e[Greek or Hebrew]. Chrys. in Matth. hom. 25.〈non-Latin alphabet〉. Chrys. in Matth. hom. 25.
fBeneficia plura recipit, qui scit reddere. P. Sir. Meliora siquidem & majora meretur accipere, qui collata bona de corde probatur non emittere. Cassiodor. in Psal. Et fidelis in modico, munere dignus ampliore censetur. Bernard de Temp. 40. Sicut contra, Infidelis in modico, quod maximum est accipere non meretur. Ibid. 91.Beneficia plura recipit, qui scit reddere. P. Syr. Meliora siquidem & majora meretur accipere, qui collata bona de corde probatur non emittere. Cassiodor. in Psal. Et fidelis in modico, munere dignus ampliore censetur. Bernard de Temp. 40. Sicut contra, Infidelis in modico, quod maximum est accipere non meretur. Ibid. 91.
*Ant. Rous. Oil of Scorp. Consid. 2. sect. 4.Ant. Rous. Oile of Scorp. Consid. 2. sect. 4.
Where first we find, Jacob confessing his own unworthiness: 1gLess than all those favours, (for so areh the words in the Original) that God had vouchsafed him, and heaped up so plentifully upon him.
Where first wee finde, Iacob confessing his owne unworthinesse: 1gLesse than all those favours, (for so areh the words in the Originall) that God had vouchsafed him, and heaped up so plentifully upon him.
1Less than them, or any of them: Becausei altogether unworthy Reason 1 of them; as not deserving, nor having right to require ought, (and much less so much as he had received,) by way of due debt and desert at Gods hands.
1Lesse than them, or any of them: Becausei altogether unworthy Reason 1 of them; as not deserving, nor having right to require ought, (and much lesse so much as he had received,) by way of due debt and desert at Gods hands.
1Sense.
iMinor sum, i. indignus sum miserationibus tuis mihi impensis. Hug. Car. Excedunt miserationes tuae merita mea. Propter substantiam hoc dicit, quam sine meritis dedit. Hier. Oleast. Indignus in quem tot tantaque conferret. Calvin. Piscat.
Reason 2 And again, Less than them, becausek unable to requite them: Forl God and our Parents (saith the Heathen man) cannot be requited. mDavid sought sometime how he might; but he could not devise how.n Thanks alone he could return (a poor requital) and no more.
Reason 2 And againe, Lesse than them, becausek unable to requite them: Forl God and our Parents (saith the Heathen man) cannot be requited. mDavid sought sometime how he might; but hee could not devise how.n Thankes alone hee could returne (a poore requitall) and no more.
kInferior, i. Imparsum omnibus beneficiis his. Jun.Inferior, i. Imparsum omnibus beneficiis his. Iun.
l[Greek or Hebrew].〈non-Latin alphabet〉.
mPsal. 116.12, 13. Quaerebat quid retribueret, & non inveniebat. Imò quasi aliquid invenit, remansit in actione gratiarum: nam in relation defecit. Gratias agere licet, referre non licet: non enim potes. August. in Psal. 44.Psal. 116.12, 13. Quaerebat quid retribueret, & non inveniebat. Imò quasi aliquid invenit, remansit in actione gratiarum: nam in relatione defecit. Gratias agere licet, referre non licet: non enim potes. August. in Psal. 44.
nQuid dicam aliud quam gratias gratiae ejus? Nos enim gratias agimus: non damus, nec reddimus, nec referimus, nec rependimus gratiam. Idem in Psal. 88.
Observ. 2 Where again observe we a second practice of Gods People; When the godly repair to God for ought by Prayer, they are ever confessing and acknowledging their own vileness and baseness, ⟨p. 263⟩their inability and weakness, their indignity and unworthiness.
Observ. 2 Where againe observe we a second practice of Gods People; When the godly repaire to God for ought by Prayer, they are ever confessing and acknowledging their owne vilenesse and basenesse, ⟨p. 263⟩their inabilitie and weaknesse, their indignitie and unworthinesse.
So Jacob here: and so his Grand-father Abraham before him;o How should I that am but pdust and ashes, presume to speak to my Lord? And,q What am I? saith David; or what is my Parentage, that thou shouldest afford me such favours? Andr What is man that thou shouldst regard him? or the son of man that thou shouldst once think on him? sI am not worthy, saith John the Baptist of our Lord Jesus, to carry his shoes after him; ort to untie but his shoestrings. uUnworthy, saith the Centurion, that thou shouldst come under my roof; or,x that I should come once in thy presence. yUnworthy, saith the Prodigal Child, to be called thy son. zUnworthy, saith the Apostle Paul, to bear the name of an Apostle.
So Iacob here: and so his Grand-father Abraham before him;o How should I that am but pdust and ashes, presume to speake to my Lord? And,q What am I? saith David; or what is my Parentage, that thou shouldest afford mee such favours? Andr What is man that thou shouldst regard him? or the son of man that thou shouldst once thinke on him? sI am not worthy, saith Iohn the Baptist of our Lord Iesus, to carry his shooes after him; ort to untie but his shooestrings. uVnworthy, saith the Centurion, that thou shouldst come under my roofe; or,x that I should come once in thy presence. yVnworthy, saith the Prodigall Childe, to be called thy sonne. zVnworthy, saith the Apostle Paul, to beare the name of an Apostle.
1. Their vileness and abominableness by reason of Sin. In regard Consid. 1 whereof, they are not unworthy only of ought that is good, but worthy of all evil, if God in the rigour of his justice should regard them as in themselves they are.a Behold, I am vile; saith Job. what should I say? bBred in sin, saith David, and borne in iniquity: Andc If the very Heavens themselves, and dthe Stars (the brightest and clearest part of them) be not clean in Gods sight: How much more is Man ea miry worm, unclean? Yea,f how much more (I say) is man abominable, that drinketh in iniquity like water? gWith whom sin is as familiar as his ordinary diet, his daily meat and drink is? Whereupon well saith Augustine, entreating of those words of the Psalmist, hReject not, O Lord, the work of thy hands: iRegard, O Lord, in me not my work, but thine own: for if thou regardest my work, thou damnest me; if thine own work, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. Fork I know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good.
1. Their vilenesse and abominablenesse by reason of Sinne. In regard Consid. 1 whereof, they are not unworthy onely of ought that is good, but worthy of all evill, if God in the rigour of his justice should regard them as in themselves they are.a Behold, I am vile; saith Iob. what should I say? bBred in sinne, saith David, and borne in iniquity: Andc If the very Heavens themselves, and dthe Starres (the brightest and cleerest part of them) be not cleane in Gods sight: How much more is Man ea mirie worme, uncleane? Yea,f how much more (I say) is man abominable, that drinketh in iniquity like water? gWith whom sin is as familiar as his ordinary diet, his dayly meat and drinke is? Whereupon well saith Augustine, entreating of those words of the Psalmist, hReject not, O Lord, the worke of thy hands: iRegard, O Lord, in me not my worke, but thine owne: for if thou regardest my worke, thou damnest me; if thine owne worke, thou crownest me. Since that whatsoever good I have, I have it from thee: and it is therefore rather thine than mine. Fork I know, saith the Apostle, that in me, that is, in this flesh of mine there dwelleth nothing that is good.
iOpus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si videris, coronas me. Nam & quaecunque sunt bona opera mea, abs te mihi sunt: & ideò tua magis quam mea sunt. Aug. in Psal. 137. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quam Deus hominì. Quod idem & Durand. habet in Sent. lib. 2. d. 28. q. 1.
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.
