The Christian mans care A sermon on Matth. 6. 33. Together with a short catechisme for the simpler sort. By Thomas Gataker, B. of D. and pastor of Rotherhith.
he endevoureth in this place to withdraw them there-from, & so to cure them of this running disease, by diverting and turning the tide and streame of them another way.
he endeavoureth in this place to withdraw them therefrom, & so to cure them of this running disease, by diverting and turning the tide and stream of them Another Way.
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so here he willeth us to turne all our worldly care into godly care, our care for this life, and the things of this life, into care for the things of another, of a better life.
so Here he wills us to turn all our worldly care into godly care, our care for this life, and the things of this life, into care for the things of Another, of a better life.
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Our Saviour for the better strengthning of their faith herein & further encouragement hereunto, assureth them that upon their due and diligent pursuite of the one, God himselfe will be mindfull of them, to supply them with the other;
Our Saviour for the better strengthening of their faith herein & further encouragement hereunto, assureth them that upon their due and diligent pursuit of the one, God himself will be mindful of them, to supply them with the other;
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3. The Order and Manner, how and when these things must be sought, in the First place: 4. The Benefit that thereby will accrew unto us And all these things shall be added unto you.
3. The Order and Manner, how and when these things must be sought, in the First place: 4. The Benefit that thereby will accrue unto us And all these things shall be added unto you.
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nor bought but with bloud. They are compared to treasure, and matter of gaine. And worldly Wealth, wee well know, (and the heavenly much more) will not be gotten but with labout and trauell.
nor bought but with blood. They Are compared to treasure, and matter of gain. And worldly Wealth, we well know, (and the heavenly much more) will not be got but with labout and travel.
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he cheated and coosened them of this Crowne, as wee vse to doe Children, with the Apple, or what ever fruit it were, that he tendred unto Eve. So they lost it:
he cheated and coosened them of this Crown, as we use to do Children, with the Apple, or what ever fruit it were, that he tendered unto Eve. So they lost it:
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as for treasure, &c. And God, saith our Saviour, will have us aske that we may have, and seeke that we may finde, and knocke that it may be opened unto us.
as for treasure, etc. And God, Says our Saviour, will have us ask that we may have, and seek that we may find, and knock that it may be opened unto us.
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For how many pretend title to, and claime interest in this Kingdome, that neuer tooke paines or labour about the compassing of it? How many professe themselves to be possessed of the Righteousnesse here spoken of, that never travelled or laboured in the searching out of it,
For how many pretend title to, and claim Interest in this Kingdom, that never took pains or labour about the compassing of it? How many profess themselves to be possessed of the Righteousness Here spoken of, that never traveled or laboured in the searching out of it,
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He would be d•emed a most vaine man, that would boast and beare men in hand that he had beene at the East Indies, conquered a great part of the Country,
He would be d•emed a most vain man, that would boast and bear men in hand that he had been At the East Indies, conquered a great part of the Country,
And no lesse vaine are they, that would have men beleeve them, that they haue made conquest of the Spirituall Canaan, and possessed themselues of much of the wealth and treasure of it;
And no less vain Are they, that would have men believe them, that they have made conquest of the Spiritual Canaan, and possessed themselves of much of the wealth and treasure of it;
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And no lesse ridiculous are they that will seeme to have gotten much skill in this spirituall King-craft, (if I may so terme it ▪) and yet never beate their heads,
And no less ridiculous Are they that will seem to have got much skill in this spiritual Kingcraft, (if I may so term it ▪) and yet never beat their Heads,
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for man can by no means prevent Gods worke. Now to passe by those common lights and helpes of nature by God generally afforded unto all, of which the Apostle Paul to the Athenians, and the Lycaonians in the Acts ;
for man can by no means prevent God's work. Now to pass by those Common lights and helps of nature by God generally afforded unto all, of which the Apostle Paul to the Athenians, and the Lycaonians in the Acts;
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of which our Saviour, Many are called, but few chosen: and an internall vocation, in the blessing accompanying those meanes, which cannot bee without effect;
of which our Saviour, Many Are called, but few chosen: and an internal vocation, in the blessing accompanying those means, which cannot be without Effect;
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none so seeke, but such as by effectuall conversion (the inseparable effect and fruit of such vocation ) have returned unto God, and so found him in part alreadie.
none so seek, but such as by effectual conversion (the inseparable Effect and fruit of such vocation) have returned unto God, and so found him in part already.
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and when it is once found, is so farre from causing men to give over their seeking, that it maketh them, encited by that sweetnesse that they finde in it in part found, seeke more diligently now than ever before.
and when it is once found, is so Far from causing men to give over their seeking, that it makes them, encited by that sweetness that they find in it in part found, seek more diligently now than ever before.
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but nothing or nothing worth ought, when it is crackt or clouen, within either: And the very wealth, yea and the learning too of many consisteth much in such. But these are not so:
but nothing or nothing worth ought, when it is cracked or cloven, within either: And the very wealth, yea and the learning too of many Consisteth much in such. But these Are not so:
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The things here propounded as they are hard & difficult, so they are singularly excellent. And therefore as they must bee sought ere they can bee had in regard of their difficul•ie ;
The things Here propounded as they Are hard & difficult, so they Are singularly excellent. And Therefore as they must be sought ere they can be had in regard of their difficul•ie;
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that which when it hath beene long a getting, may be lost and gone againe the very next day, yea may bee overturned in an houre: what account should be made of an incorruptible Crowne, of a Crowne that cannot bee lost, of an heavenly Kingdome, the Kingdome of God ;
that which when it hath been long a getting, may be lost and gone again the very next day, yea may be overturned in an hour: what account should be made of an incorruptible Crown, of a Crown that cannot be lost, of an heavenly Kingdom, the Kingdom of God;
It was the saying of an Heathen Man, that Morall vertue was so beautifull, that if it could be seene with bodily eyes, it would make men to be wondrously enamoured with it.
It was the saying of an Heathen Man, that Moral virtue was so beautiful, that if it could be seen with bodily eyes, it would make men to be wondrously enamoured with it.
what is the Person it selfe, which the Picture commeth so far short of? If they made such account of their glassie bugle, saith Ierome after Tertullian, how ought this rich and pretious Pearle of ours to be esteemed of? This to that is as Gold to Brasse, saith Bernard ;
what is the Person it self, which the Picture comes so Far short of? If they made such account of their glassy bugle, Says Jerome After Tertullian, how ought this rich and precious Pearl of ours to be esteemed of? This to that is as Gold to Brass, Says Bernard;
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not the Kingdome whereby he reigneth over us; (and yet it is no small priviledge and preeminence to be subject and servant to so puissant a Soveraigne;
not the Kingdom whereby he Reigneth over us; (and yet it is no small privilege and preeminence to be Subject and servant to so puissant a Sovereign;
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if they were counted happie that were in Salomons service, then are they much more blessed that dwell in Gods house and court, that have dependance upon him:) but the Kingdome whereby he reigneth in us,
if they were counted happy that were in Solomon's service, then Are they much more blessed that dwell in God's house and court, that have dependence upon him:) but the Kingdom whereby he Reigneth in us,
1. To quell, conquer, and over-come our naturall corruptions, our lusts and concupiscenses within us, our outragious passions, our unruly and inordinate affections, wherewith worldly men are led captive, enslaved and enthralled,
1. To quell, conquer, and overcome our natural corruptions, our Lustiest and concupiscenses within us, our outrageous passion, our unruly and inordinate affections, wherewith worldly men Are led captive, enslaved and enthralled,
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And, It is a wondrous great Kingdome for a man to be able to contemne a Crowne, to set light by a Kingdome, as Moses did, that preferred afflictions with Gods people before it;
And, It is a wondrous great Kingdom for a man to be able to contemn a Crown, to Set Light by a Kingdom, as Moses did, that preferred afflictions with God's people before it;
by setting light (as the Apostle of himselfe) by their lives. The Spirit of God may seeme to contradict himselfe when he saith in the one place, He made warre upon the Saints and overcame them ;
by setting Light (as the Apostle of himself) by their lives. The Spirit of God may seem to contradict himself when he Says in the one place, He made war upon the Saints and overcame them;
But because this their Majestie is most inward, and the world cannot so well see it: there is secondly therefore a Kingdome of Glorie, whereby those that reigne now in Grace by Christ, shall one day reigne in Glory with Christ.
But Because this their Majesty is most inward, and the world cannot so well see it: there is secondly Therefore a Kingdom of Glory, whereby those that Reign now in Grace by christ, shall one day Reign in Glory with christ.
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and bowe their shoulders downe to beare any such (even unsufferable and unsupport•bl•) burdens as the World is wont to impose on those that are slaves and drudges to it;
and bow their shoulders down to bear any such (even unsufferable and unsupport•bl•) burdens as the World is wont to impose on those that Are slaves and drudges to it;
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that are content to serve the Divell rather, and their, nay his, brutish lusts, ( the baddest and basest service that can be,) than to reigne with Christ, or to serve him in a free and honourable service, whose service is true freedome, and to serve him is to reigne with him, who maketh all his servants Captaines, Commanders and Kings.
that Are content to serve the devil rather, and their, nay his, brutish Lustiest, (the badst and Basest service that can be,) than to Reign with christ, or to serve him in a free and honourable service, whose service is true freedom, and to serve him is to Reign with him, who makes all his Servants Captains, Commanders and Kings.
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For Christianitie is a Kingdome. It not freeth men only from the thraldome of Sinne and Satan; ( they are free indeed that Christ maketh free;) but it maketh them Kings also to rule and sway over such as before they were enthralled and enslaved unto.
For Christianity is a Kingdom. It not freeth men only from the thraldom of Sin and Satan; (they Are free indeed that christ makes free;) but it makes them Kings also to Rule and sway over such as before they were enthralled and enslaved unto.
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Whereas many millions of those that professe themselves to be Christians, remaine still Satans vassals, slaves some to their filthy lusts, some to their mucke and their money, some to their pride and ambition, some to their furious affection, some to one corruption, and some to another.
Whereas many millions of those that profess themselves to be Christians, remain still Satan vassals, slaves Some to their filthy Lustiest, Some to their muck and their money, Some to their pride and ambition, Some to their furious affection, Some to one corruption, and Some to Another.
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As long therefore as thou hast a Master, yea many Masters, within thee, thou art a slave to thy corruptions, they rule and sway thee as they list, they winde and turne thee whither way they will,
As long Therefore as thou hast a Master, yea many Masters, within thee, thou art a slave to thy corruptions, they Rule and sway thee as they list, they wind and turn thee whither Way they will,
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like an artificiall motion that goeth with a screw, and stirreth as that writhes it; so long as thou reignest not over them, but they reigne in and over thee,
like an artificial motion that Goes with a screw, and stirs as that writhes it; so long as thou Reignest not over them, but they Reign in and over thee,
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But are they so indeed? And are all Christians called to a Crowne, to a Kingdome? Then let them learne hence how charily and warily it behoveth Christian men to walke of all others.
But Are they so indeed? And Are all Christians called to a Crown, to a Kingdom? Then let them Learn hence how charily and warily it behooveth Christian men to walk of all Others.
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A small defect in a Christian is more, than a greater matter in a meere Worldling. And therefore are such worse, saith Salvian, though they be no worse, than others,
A small defect in a Christian is more, than a greater matter in a mere Worldling. And Therefore Are such Worse, Says Salvian, though they be no Worse, than Others,
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Who would not put hard for it, to winne a Crowne, to gaine a Kingdom? Here is fit matter for our ambitious thoughts and desires to be working upon with warrant.
Who would not put hard for it, to win a Crown, to gain a Kingdom? Here is fit matter for our ambitious thoughts and Desires to be working upon with warrant.
And there is a kinde of spirituall Covetousnesse, that the Spirit of God approveth of; when men are greedie of Grace, they can never have enough of it;
And there is a kind of spiritual Covetousness, that the Spirit of God approveth of; when men Are greedy of Grace, they can never have enough of it;
And, Let even a Kingdome at least, a Crowne, and no lesse, saith our Saviour, be your aime. It is enough for earthly Princes, their followers and favourites, if they can attaine to some Titles of inferiour Honour, to be Dukes and Marquesses, or the like.
And, Let even a Kingdom At least, a Crown, and no less, Says our Saviour, be your aim. It is enough for earthly Princes, their followers and favourites, if they can attain to Some Titles of inferior Honour, to be Dukes and Marquesses, or the like.
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But it is not some inferiour Honour, some petie place in a kingdome, but the Crowne and Kingdome it selfe, that our Saviour Christ here would have us shoot at, and seeke after.
But it is not Some inferior Honour, Some petie place in a Kingdom, but the Crown and Kingdom it self, that our Saviour christ Here would have us shoot At, and seek After.
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And who would not seeke after a kingdome, if he had any hope to attaine it? Wee see upon what uncertaine hopes ambitious persons in such cases lay all at the stake,
And who would not seek After a Kingdom, if he had any hope to attain it? we see upon what uncertain hope's ambitious Persons in such cases lay all At the stake,
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One siphorus sought me diligently, saith the Apostle, and he found me: And so, I love them that love me, saith the Wisdome of God, that hath the disposing of this Crowne, of this Kingdome ;
One siphorus sought me diligently, Says the Apostle, and he found me: And so, I love them that love me, Says the Wisdom of God, that hath the disposing of this Crown, of this Kingdom;
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What man is there that will none of it? What need any man bee encited or exhorted to accept of it? Who would not have heaven and happinesse? Who would not reigne in heaven eternally with God and Christ? Vnlesse it be some wretched & accursed Atheists, that thinke there is no such thing to be had.
What man is there that will none of it? What need any man be encited or exhorted to accept of it? Who would not have heaven and happiness? Who would not Reign in heaven eternally with God and christ? Unless it be Some wretched & accursed Atheists, that think there is no such thing to be had.
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And, That Grace may reigne through Righteousnesse ; saith the Apostle else-where. Now concerning this Righteousnesse, three Questions would be discussed;
And, That Grace may Reign through Righteousness; Says the Apostle elsewhere. Now Concerning this Righteousness, three Questions would be discussed;
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the other imparted by Christ, and inherent in us. For that spirituall Oyle that was powred upon Christ our Head, & wherwith God anointed him aboue all his fellowes, when the Spirit was given him beyond measure, like the Ointment that was powred upon Aarons head, is shed forth and diffused in some measure, more or lesse,
the other imparted by christ, and inherent in us. For that spiritual Oil that was poured upon christ our Head, & wherewith God anointed him above all his Fellows, when the Spirit was given him beyond measure, like the Ointment that was poured upon Aaron's head, is shed forth and diffused in Some measure, more or less,
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The former is the Righteousnesse of Iustification ; the latter is the Righteousnesse of Sanctification. Some understand here the former: I rather the latter.
The former is the Righteousness of Justification; the latter is the Righteousness of Sanctification. some understand Here the former: I rather the latter.
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And, Vnlesse your Righteousnesse goe beyond the Righteousnesse of the Scribes and the Pharisies, &c. Which verie passage these words seeme to have reference unto.
And, Unless your Righteousness go beyond the Righteousness of the Scribes and the Pharisees, etc. Which very passage these words seem to have Referente unto.
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2. Because it is that Righteousnesse that doth properly, peculiarly, and immediatly make us actually Kings, and putteth us in the actuall possession of this Kingdome: the former meriteth it, this entreth us into it:
2. Because it is that Righteousness that does properly, peculiarly, and immediately make us actually Kings, and putteth us in the actual possession of this Kingdom: the former merits it, this entereth us into it:
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Our justification acquiteth us of the guilt of sin: Our sanctification freeth us from the power of sinne, enabling us to quell it, to subdue it, to prevaile against it, that ruled, conquered, and kept us under before:
Our justification acquitteth us of the guilt of since: Our sanctification freeth us from the power of sin, enabling us to quell it, to subdue it, to prevail against it, that ruled, conquered, and kept us under before:
yea it clenseth us also of the soile and filth of sinne, and so by eating our corruption out of us by degrees, it prepareth and fitteth us for that Kingdome to come, which flesh and bloud cannot enter, nor corruption inherit.
yea it Cleanseth us also of the soil and filth of sin, and so by eating our corruption out of us by Degrees, it Prepareth and fits us for that Kingdom to come, which Flesh and blood cannot enter, nor corruption inherit.
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As none is originally and essentially good but God: so no man is in any kinde or degree good without God. There is no man good, saith Augustine, but that of 〈 ◊ 〉, is by God made good.
As none is originally and essentially good but God: so no man is in any kind or degree good without God. There is no man good, Says Augustine, but that of 〈 ◊ 〉, is by God made good.
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4. Because it is and shal be rewarded of God. The Crowne expected is called the Crowne of Righteousnesse. And, To those, saith the Apostle, that by well-doing, and continuance therein, seeke glory,
4. Because it is and shall be rewarded of God. The Crown expected is called the Crown of Righteousness. And, To those, Says the Apostle, that by welldoing, and Continuance therein, seek glory,
and honour, and immortalitie, will God give eternall life in that day. And, Thy Father, saith our Saviour, that seeth thee in secret, will reward thee openly.
and honour, and immortality, will God give Eternal life in that day. And, Thy Father, Says our Saviour, that sees thee in secret, will reward thee openly.
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Yea there is no action so meane or slight proceeding from this, even to the gift of a Cup of cold water, that shall passe unregarded, or unrewarded with God.
Yea there is no actium so mean or slight proceeding from this, even to the gift of a Cup of cold water, that shall pass unregarded, or unrewarded with God.
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for such kinde and manner of discharge doth our Saviour there allude unto. But why may a man without this Righteousnesse have no part in Gods Kingdome? For dive•• •auses and reasons; These among many others:
for such kind and manner of discharge does our Saviour there allude unto. But why may a man without this Righteousness have no part in God's Kingdom? For dive•• •auses and Reasons; These among many Others:
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1. Because the Chiefe Commaunder in this Kingdome, is a King of Righteousnesse. The Scepter of this Kingdome is ▪ a Rod of Righteousnesse. The Throne of this Kingdome is a Seat of Righteousnesse :
1. Because the Chief Commander in this Kingdom, is a King of Righteousness. The Sceptre of this Kingdom is ▪ a Rod of Righteousness. The Throne of this Kingdom is a Seat of Righteousness:
2. Because none but those that have part here in the Kingdome of Grace, may hereafter partake in the Kingdome of Glorie. But by Righteousnesse we become members of the Kingdom of Grace. That Grace, saith the Apostle, may reigne through Righteousnesse. None but such therefore have any part in the one;
2. Because none but those that have part Here in the Kingdom of Grace, may hereafter partake in the Kingdom of Glory. But by Righteousness we become members of the Kingdom of Grace. That Grace, Says the Apostle, may Reign through Righteousness. None but such Therefore have any part in the one;
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3. Because this Righteousnesse is the Royall Roabe. Let thy Priests, saith the Psalmist, (and the same Persons here are both Kings and Priests) be cloathed with Righteousnesse.
3. Because this Righteousness is the Royal Robe. Let thy Priests, Says the Psalmist, (and the same Persons Here Are both Kings and Priests) be clothed with Righteousness.
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4. Because No uncleane thing can come within the walls and compasse of this Kingdom: nay, no uncleane person can set foot into the Way that leadeth to it.
4. Because No unclean thing can come within the walls and compass of this Kingdom: nay, no unclean person can Set foot into the Way that leads to it.
And therefore no marvell if our Saviour tell us, That unlesse our Righteousnesse exceed the Righteousnesse of the Scribes and the Pharisies, we shall never get into the Kingdome of God.
And Therefore no marvel if our Saviour tell us, That unless our Righteousness exceed the Righteousness of the Scribes and the Pharisees, we shall never get into the Kingdom of God.
Are wee ambitious of a Crowne? and that such a Crowne, as is not environed with pricking Cares, as if it were a Crowne of thornes or thistles, but such a one as may c•re and rid our heads of all carking care? as hereafter we shall see.
are we ambitious of a Crown? and that such a Crown, as is not environed with pricking Cares, as if it were a Crown of thorns or thistles, but such a one as may c•re and rid our Heads of all carking care? as hereafter we shall see.
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wherein men rise by unrighteousnesse, and wherein not Righteousnesse, but unrighteousnesse oft reigneth. There is no way to rise in this Kingdome, there is no way to attaine to this Kingdome, but by Righteousnesse. He that followeth Righteousnesse and mercie, shall finde Righteousnesse, and Life, and Glory ;
wherein men rise by unrighteousness, and wherein not Righteousness, but unrighteousness oft Reigneth. There is no Way to rise in this Kingdom, there is no Way to attain to this Kingdom, but by Righteousness. He that follows Righteousness and mercy, shall find Righteousness, and Life, and Glory;
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saith Sal•mon. For it is the •ust, saith the Psalmist, that God loveth and regardeth, that he gardeth & protecteth, that shall behold his face, that shall dwell ever in his house ;
Says Sal•mon. For it is the •ust, Says the Psalmist, that God loves and Regardeth, that he gardeth & Protecteth, that shall behold his face, that shall dwell ever in his house;
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will not be constrai•ed to live happily, and to reigne everlastingly, unlesse he may doe so upon some other termes ▪ will choose rather not to reigne, than to be righteous. If this Crowne indeed might be compassed by fraud and deceit, or by oppression and extortion;
will not be constrai•ed to live happily, and to Reign everlastingly, unless he may do so upon Some other terms ▪ will choose rather not to Reign, than to be righteous. If this Crown indeed might be compassed by fraud and deceit, or by oppression and extortion;
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unlesse he be desperately bent to destroy his soule, and be wholly given up unto a reprobate sense, & to a senselesse estate, but will say, that he meaneth yet one day to doe otherwise;
unless he be desperately bent to destroy his soul, and be wholly given up unto a Reprobate sense, & to a senseless estate, but will say, that he means yet one day to do otherwise;
To meet with this slight that Satan is wont to suggest, therby to cheat men of their soules, our Saviour here admonisheth us to seeke Gods Kingdome and his Righteousnesse, not in the last, but in the first place.
To meet with this slight that Satan is wont to suggest, thereby to cheat men of their Souls, our Saviour Here Admonisheth us to seek God's Kingdom and his Righteousness, not in the last, but in the First place.
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and for these therefore in the first place, because they principally concerne it. Secondly, Things eternall should be preferred before things temporall.
and for these Therefore in the First place, Because they principally concern it. Secondly, Things Eternal should be preferred before things temporal.
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so much as an houre for repentance. And when hee hath given men space, but they have no grace to turne, it is a just thing with him to deny them further time for turning. It is a fond thing therefore to let goe and lose the time that we have, in hope of,
so much as an hour for Repentance. And when he hath given men Molle, but they have no grace to turn, it is a just thing with him to deny them further time for turning. It is a found thing Therefore to let go and loose the time that we have, in hope of,
Continuance in sinning hardeneth in sinne, and breedeth a brawninesse in the Soule: while Nature, and Custome, a second Nature, concurring together, produce an irrecoverablenesse in evill.
Continuance in sinning Hardeneth in sin, and breeds a brawniness in the Soul: while Nature, and Custom, a second Nature, concurring together, produce an irrecoverableness in evil.
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Seventhly, this Righteousnesse should bee sought in the first place, because Nothing whatsoever, though never so good, either is good, or can doe good without it.
Seventhly, this Righteousness should be sought in the First place, Because Nothing whatsoever, though never so good, either is good, or can do good without it.
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it is but Robberie with authoritie. For the maine end of government is for the execution and enjoyment of justice: and without it therefore government is no better than plaine robberie ;
it is but Robbery with Authority. For the main end of government is for the execution and enjoyment of Justice: and without it Therefore government is no better than plain robbery;
but the thing it selfe much sweeter. Behold, saith the Psalmist, how goodly and how pleasant a thing it is for brethren to dwell together in unitie ▪ It is for the pleasantnesse of it, like the pretious Ointment that was powred upon Aarons Head, that wet his Beard,
but the thing it self much Sweeten. Behold, Says the Psalmist, how goodly and how pleasant a thing it is for brothers to dwell together in unity ▪ It is for the pleasantness of it, like the precious Ointment that was poured upon Aaron's Head, that wet his Beard,
It is delightfull not to those themselves alone, that are at unitie among themselves, but it sendeth forth a pleasing savour to their neighbors round about them:
It is delightful not to those themselves alone, that Are At unity among themselves, but it sends forth a pleasing savour to their neighbours round about them:
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Endevouring to retaine the unitie of the Spirit in the bond of Peace. There is one Bodie, and one Spirit, one Faith, one Hope, one Baptisme, one Lord, one God and Father of all, aboue all, through all, and in you all.
Endeavouring to retain the unity of the Spirit in the bound of Peace. There is one Body, and one Spirit, one Faith, one Hope, one Baptism, one Lord, one God and Father of all, above all, through all, and in you all.
and being called and joyned together (as the Apostle speaketh) into one Bodie. But withall, you must have a care that this your Peace bee the Peace of God, that it be in God, and for God ;
and being called and joined together (as the Apostle speaks) into one Body. But withal, you must have a care that this your Peace be the Peace of God, that it be in God, and for God;
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that the maine aime of your agreement be the advancement of Gods Kingdome, and the maintenance of Right. For if Peace be not joyned with Pietie, better no Peace than such Peace ;
that the main aim of your agreement be the advancement of God's Kingdom, and the maintenance of Right. For if Peace be not joined with Piety, better no Peace than such Peace;
and to returne to the maine Point that wee are principally to pursue. Therefore, lastly, are Gods Kingdome and his Righteousnesse first to be sought, because
and to return to the main Point that we Are principally to pursue. Therefore, lastly, Are God's Kingdom and his Righteousness First to be sought, Because
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To remove therefore this rubbe, and to rid and ease men of this care, our Saviour here telleth them, that upon the due seeking of Gods Kingdome and his Righteousnesse, or the Righteousnesse thereof, (for all commeth to one effect) all these things that men so much desire and looke after,
To remove Therefore this rub, and to rid and ease men of this care, our Saviour Here Telleth them, that upon the due seeking of God's Kingdom and his Righteousness, or the Righteousness thereof, (for all comes to one Effect) all these things that men so much desire and look After,
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and Christ Gods. As Christ, so all Christians are in Christ Heires of all things. And for God therefore to deny them ought, were to deny them of their owne.
and christ God's As christ, so all Christians Are in christ Heirs of all things. And for God Therefore to deny them ought, were to deny them of their own.
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And, will he deny them a Crum, that will give them a Crowne? Will hee deny them a bit of bread, or a cup of drinke, ( all the wealth in the world is no more with him;
And, will he deny them a Crumb, that will give them a Crown? Will he deny them a bit of bred, or a cup of drink, (all the wealth in the world is no more with him;
how can he but give them all things together with him? He that sent his Sonne to die for them, hath put his Spirit in them, and hath promised them the fruition of his blessed presence for ever;
how can he but give them all things together with him? He that sent his Son to die for them, hath put his Spirit in them, and hath promised them the fruition of his blessed presence for ever;
Now this first serveth to admonish all Christian men, yea all men in generall, both what they should first and most, and what they should last and least care for.
Now this First serves to admonish all Christian men, yea all men in general, both what they should First and most, and what they should last and lest care for.
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Roll thy burden upon the Lord, saith the Psalmist, and he will maintaine thee. Cast all your care upon him, saith S. Peter; for hee taketh care for you.
Roll thy burden upon the Lord, Says the Psalmist, and he will maintain thee. Cast all your care upon him, Says S. Peter; for he Takes care for you.
What a deale of trouble, and distraction might wee free our selves of? How great quietnesse and sweet tranquillitie of minde might we procure to our selves,
What a deal of trouble, and distraction might we free our selves of? How great quietness and sweet tranquillity of mind might we procure to our selves,
and temporall things to bee reckoned of as secondarie matters, as things accessorie unto them. Whereas worldly men generally take a direct contrary course.
and temporal things to be reckoned of as secondary matters, as things accessory unto them. Whereas worldly men generally take a Direct contrary course.
But i first Riches, saith the World, moneyes and meanes of maintenance, (for k these must be had howsoever) and l the Religion and Righteousnesse may a little, time enough, be looked after,
But i First Riches, Says the World, moneys and means of maintenance, (for k these must be had howsoever) and l the Religion and Righteousness may a little, time enough, be looked After,
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Not so diligent in attending as they should be, with Mary, that one thing, that is only necessarie, and without which no worldly thing can ought availe them;
Not so diligent in attending as they should be, with Marry, that one thing, that is only necessary, and without which no worldly thing can ought avail them;
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much perplexed and distracted with care and thought about provisions for the bodie, for the backe and the belly, for meat, drinke and apparell ; (that which our Saviour here had reproved in his followers before) as if either they wanted a Father to provide for them,
much perplexed and distracted with care and Thought about provisions for the body, for the back and the belly, for meat, drink and apparel; (that which our Saviour Here had reproved in his followers before) as if either they wanted a Father to provide for them,
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But our heavenly Father is not dead: (he liveth for ever to doe for us:) nor doth or can his care die for them, whom he hath once vouchsafed to undertake the care of.
But our heavenly Father is not dead: (he lives for ever to do for us:) nor does or can his care die for them, whom he hath once vouchsafed to undertake the care of.
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Nor ought Christian men therefore to bee the lesse carefull of walking diligently and industriously in those places and callings whereunto God hath assigned them,
Nor ought Christian men Therefore to be the less careful of walking diligently and industriously in those places and callings whereunto God hath assigned them,
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or in following the affaires and doing the duties that doe thereunto appertaine. (They walke inordinately, saith the Apostle, that follow not their owne worke, and as well earne, if they be able, as eat their owne bread ;) because God hath graciously promised,
or in following the affairs and doing the duties that do thereunto appertain. (They walk inordinately, Says the Apostle, that follow not their own work, and as well earn, if they be able, as eat their own bred;) Because God hath graciously promised,
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Walke they must each one carefully within the compasse of his calling, and expect Gods blessing upon their labours and endevours. But for the issue and event of them, they must not be troubled and distracted about it;
Walk they must each one carefully within the compass of his calling, and expect God's blessing upon their labours and endeavours. But for the issue and event of them, they must not be troubled and distracted about it;
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And so in the third place, this serveth to meet with a conceit that keepeth many from looking after the things of Gods Kingdome, because they feare that they shall want necessaries, if they shall so doe.
And so in the third place, this serves to meet with a conceit that Keepeth many from looking After the things of God's Kingdom, Because they Fear that they shall want necessaries, if they shall so do.
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For, to omit that true Faith, as Ierome speaketh, feareth not Famine: and againe, that he is unworthie this Crowne, this Kingdome, that preferreth worldly trash before it,
For, to omit that true Faith, as Jerome speaks, fears not Famine: and again, that he is unworthy this Crown, this Kingdom, that preferreth worldly trash before it,
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or that is not content willingly, yea and gladly, to forgoe the one, for the attaining and compassing of the other: Such feare is wholly superfluous; it is a groundlesse feare:
or that is not content willingly, yea and gladly, to forgo the one, for the attaining and compassing of the other: Such Fear is wholly superfluous; it is a groundless Fear:
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so the more cheerefully after these things, considering that so gracious a promise is annexed thereunto Feare, that is, serve the Lord diligently, yee his Saints, saith the Psalmist:
so the more cheerfully After these things, considering that so gracious a promise is annexed thereunto fear, that is, serve the Lord diligently, ye his Saints, Says the Psalmist:
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Wouldest thou then bee cared for? Wouldest thou be provided for? Wouldest thou need to take no more thought or care for ought? Get thee into Christs Court ;
Wouldst thou then be cared for? Wouldst thou be provided for? Wouldst thou need to take no more Thought or care for ought? Get thee into Christ Court;
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when they have got some place, so it be at least some gainfull one, about the King, or belonging to the Court: such an office could they compasse, they should never need more to feare wāt,
when they have god Some place, so it be At least Some gainful one, about the King, or belonging to the Court: such an office could they compass, they should never need more to Fear want,
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In like manner for your Children, would you have them so provided for, that you should not need to take any further care for them in that kinde? Distrustfull care, I meane still, and of uncertaine event;
In like manner for your Children, would you have them so provided for, that you should not need to take any further care for them in that kind? Distrustful care, I mean still, and of uncertain event;
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whether hee live or die, whether he leave him ought or no; (and yet he will do his best to get somewhat to leave him;) he knoweth there he shall not want.
whither he live or die, whither he leave him ought or no; (and yet he will do his best to get somewhat to leave him;) he Knoweth there he shall not want.
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But get your Children, say I, not into Christs Hospitall, but into Gods Kingdome of Grace, and they shall then bee sure indeed never to want, you shall need to take no further thought for them.
But get your Children, say I, not into Christ Hospital, but into God's Kingdom of Grace, and they shall then be sure indeed never to want, you shall need to take no further Thought for them.
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thou shalt leave them Gods blessing, if thou hast nothing else to leave them; (where Religion and Righteousnesse runneth on in a race, there Gods blessing is also hereditarie with it:) and if thou leave them that,
thou shalt leave them God's blessing, if thou hast nothing Else to leave them; (where Religion and Righteousness Runneth on in a raze, there God's blessing is also hereditary with it:) and if thou leave them that,
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But though he be mercifull and readie to lend, (a meanes many times to lessen and impaire mens estates) yet his seed after him inheriteth the blessing.
But though he be merciful and ready to lend, (a means many times to lessen and impair men's estates) yet his seed After him inheriteth the blessing.
cc-acp cs pns31 vbb j cc j pc-acp vvi, (dt n2 d n2 pc-acp vvi cc vvi ng2 n2) av po31 n1 p-acp pno31 vvz dt n1.
Doe we not see, I say not, the Sons of Kings, but even Kings and Princes themselves oft by the Physitians direction imprisoned in their owne Palaces, confined to,
Do we not see, I say not, the Sons of Kings, but even Kings and Princes themselves oft by the Physicians direction imprisoned in their own Palaces, confined to,
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though Kings and Lords of all things, are for their spirituall health and further good, restrained of some things that are not so fit for them at the present.
though Kings and lords of all things, Are for their spiritual health and further good, restrained of Some things that Are not so fit for them At the present.
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let us by any meanes take heed, lest our immoderate care for the things of this life, expell and justle out our care for things belonging to a better life:
let us by any means take heed, lest our immoderate care for the things of this life, expel and justle out our care for things belonging to a better life:
vvb pno12 p-acp d n2 vvb n1, cs po12 j n1 p-acp dt n2 pp-f d n1, vvi cc vvi av po12 n1 p-acp n2 vvg p-acp dt jc n1:
let our maine and principall care be for Gods Kingdome and his Righteousnesse, and for other things we may then boldly cast our care upon God, who will be sure thereupon sufficiently, yea abundantly to furnish us with whatsoever he shall see to be needfull and fit for us.
let our main and principal care be for God's Kingdom and his Righteousness, and for other things we may then boldly cast our care upon God, who will be sure thereupon sufficiently, yea abundantly to furnish us with whatsoever he shall see to be needful and fit for us.
vvb po12 j cc j-jn n1 vbb p-acp ng1 n1 cc po31 n1, cc p-acp j-jn n2 pns12 vmb av av-j vvb po12 n1 p-acp np1, r-crq vmb vbi j av av-j, uh av-j pc-acp vvi pno12 p-acp r-crq pns31 vmb vvi pc-acp vbi j cc j p-acp pno12.
Non ait, NONLATINALPHABET, dabuntur; sed NONLATINALPHABET, addentur, NONLATINALPHABET, velat add•tamentum: Metaphora ab eis qui poma, pyra, &c. emunt. Piscat. NONLATINALPHABET. Chrysost. in Matth. 22. Non ait, dabuntur, sed, adj•cientur. Aliud est enim quod principaliter datur, aliud quod superadditur. Greg. Moral. l. 15. c. 20.
Non ait,, dabuntur; sed, addentur,, velat add•tamentum: Metaphor ab eis qui poma, pyra, etc. emunt. Physical.. Chrysostom in Matthew 22. Non ait, dabuntur, sed, adj•cientur. Aliud est enim quod principaliter datur, Aliud quod superadditur. Greg. Moral. l. 15. c. 20.
NONLATINALPHABET. Plato Cratyl. & Hippia maj. & de rep•b. l. 4. Plut. de Paedag. Difficilia quae praeclara. Sine studio et ardore quodā mētis in vita nihil qui•quam fit egregium. Cic. de orat. lib. 1.
. Plato Cratyl. & Hippia Maj. & the rep•b. l. 4. Plutarch de Pedagogue Difficulties Quae Praeclara. Sine study et ardore Quodam mētis in vita nihil qui•quam fit Egregium. Cic the Orat. lib. 1.
Ars benè beate { que } vivendi. NONLATINALPHABET. Epict. Arian. l. 3. Ars vitae. Cic. Tuscul. l. 2. Ars vitae rectè agendae. Sen. ep. 94. Ars benè vivendi. Idem ep. 90. Virtus ars est benè vivendi. Aug. de ciuit. l. 4. c. 21. Art of happinesse. Rowse.
Ars benè beat { que } vivendi.. Epict Arian. l. 3. Ars vitae. Cic Tuscul l. 2. Ars vitae rectè agendae. Sen. Epistle. 94. Ars benè vivendi. Idem Epistle. 90. Virtus ars est benè vivendi. Aug. de Civil. l. 4. c. 21. Art of happiness. Rowse.
— Terras Astraea reliquit. Ouid. Met. lib. 1. Neglecta terras fugit Astraea. Memor. Octav. 2.1. — ad sup•ros Astraea recessit. Iuven. sat. 6. Terra cessit, in coelumque migrauit. Lact. Instit. l. 5. c. 5.
— Terras Astraea reliquit. Ovid Met. lib. 1. Neglecta terras Fugitive Astraea. Memor. Octav 2.1. — ad sup•ros Astraea recessit. Juvenal. sat. 6. Terra cessit, in coelumque migrauit. Lactantius Institutio l. 5. c. 5.
Ficum vult Moses Bar-Ceph. & Theod. in Gen. quaest. 28. Mal•granatum Machmed. in Alcoran. Malum Medicum alij, alij Persicum, quod Pe••e G•ll. Alij pomum Paradisi, prout fructum quendam Syri indigetant. Sed & Malum ex Hebr•i• quidam ex Cant. 2.3. vide Perer. ad Genes.
Ficum vult Moses Bar-Ceph. & Theod. in Gen. Question. 28. Mal•granatum Machmed. in Alcorani. Malum Physician's alij, alij Persicum, quod Pe••e G•ll. Alij pomum Paradisi, prout Fruit quendam Syri indigetant. Said & Malum ex Hebr•i• quidam ex Cant 2.3. vide Peter ad Genesis.
np1 fw-la np1 j. cc np1 p-acp np1 vvn. crd fw-la vvn. p-acp np1. fw-la np1 fw-la, fw-la np1, vvd av av. fw-la fw-la np1, vvi fw-la fw-la np1 fw-la. j-vvn cc fw-la fw-la np1 fw-la fw-la np1 crd. fw-la np1 fw-la np1.
Credunt dormientibus sibi haec cōfectur• Deum. Ter. Adelph. 4.5. Non curāt quaerere, quae tamē desiderant invenire: cupiunt cōsequi, non & sequi. Bern. in Cant. 2.
Credunt dormientibus sibi haec confectur• God. Ter. Adelph. 4.5. Non Curant quaerere, Quae tamē desiderant invenire: cupiunt cōsequi, non & sequi. Bern. in Cant 2.
Quomodo Caius Caesar Gall•• Graecisque aliquot un• c•ndemnatis, Gallograeciam se subegisse g•oriabatur, cum pedem Italia non e•tulisset. Et Occanum ipsum deuicisse, cum legionibus signo dato imperasset, ut conchas per otium in litore l•ger•n•. Sueton. C•io. cap. 29. & 46. Et Domitianus qui falsum à Germania triumphū egit, emptis per commercià, quorum habitus & crines in captivorū sp•ciem formarentur. Tacit. Agric. Ac si quis de certaminibus gloriosè peractis gloriaretur, qui nec oleum quidem quo ungi solebant athletae, oculis unquam usurpasset, ut Theocrit. idyl. 4.
Quomodo Caius Caesar Gall•• Graecisque aliquot un• c•ndemnatis, Gallograeciam se subegisse g•oriabatur, cum pedem Italia non e•tulisset. Et Occanum ipsum deuicisse, cum legionibus Sign dato imperasset, ut conchas per otium in litore l•ger•n•. Suetonius C•io. cap. 29. & 46. Et domitianus qui falsum à Germania triumphū egit, emptis per commercià, quorum habitus & crines in captivorū sp•ciem formarentur. Tacit. Agric. Ac si quis de certaminibus gloriosè peractis gloriaretur, qui nec oleum quidem quo ungi Solebant Athletae, oculis unquam usurpasset, ut Theocrit. idyl. 4.
Pecunia veniet ultrò, honor afferetur, gratia ac dignitas fortasse ingerentur: virtus in te non incidet, ne levi quidem opera, aut parv• labore cognoscitur. Sen. ep. 76.
Pecunia Come ultrò, honour afferetur, Gratia ac dignitas Fortasse ingerentur: virtus in te non incidet, ne levi quidem opera, Or parv• labour cognoscitur. Sen. Epistle. 76.
Si tam bonus quaerenti, quid invenienti? (Quomodo idem in Cant. Si tā bonus sequentibus, quid consequentibus?) Sed in hoc mirum est, quòd nemo te quaerere valet nisi qui prius invenerit. Vis quaeri ut inveniaris: vis inveniri ut amplius quaeraris. Bern. de dilig. Deo, cap. 3.
Si tam bonus quaerenti, quid invenienti? (Quomodo idem in Cant Si tā bonus sequentibus, quid consequentibus?) Said in hoc Mirum est, quòd nemo te quaerere valet nisi qui prius invenerit. Vis quaeri ut inveniaris: vis inveniri ut Amplius quaeraris. Bern. de Dilig. God, cap. 3.
Potes quaeri & inveniri: praeveniri non potes. Bern. de dilig. Deo, c. 3. Ad bonum assurgere perfectè non possumus, nisi nos spiritus & praeveniendo excitet, & subsequendo confortet. Greg. in Ezech. 10. Nolentem praevenit ut velit: volentem subsequitur, ne frustra velit, Aug. Enchir. cap. 32.
Potes quaeri & inveniri: praeveniri non potes. Bern. de Dilig. God, c. 3. Ad bonum assurgere perfectè non possumus, nisi nos spiritus & praeveniendo excitet, & subsequendo confortet. Greg. in Ezekiel 10. Nolentem praevenit ut velit: volentem subsequitur, ne frustra velit, Aug. Enchiridion cap. 32.
Vocatio duplex; externa, interna: s•ve generalis & specialis: vel communis & peculiaris ▪ Vide Aug. de Corrept. & Grat. c. 7. Drus Miscell. lib. 2. cap. 2. & Calv. Institut. l. 3. c. 24. §. 7.
Vocatio duplex; External, Interna: s•ve generalis & Specialis: vel Communis & peculiaris ▪ Vide Aug. de Corrept. & Grat. c. 7. Drus Miscellany. lib. 2. cap. 2. & Calvin Institute. l. 3. c. 24. §. 7.
np1 vvi; fw-la, fw-la: fw-la fw-la cc fw-la: fw-la fw-la cc fw-la ▪ fw-la np1 fw-la vvd. cc np1 sy. crd np1 np1. n1. crd n1. crd cc np1 np1. n1 crd sy. crd §. crd
Sirac. 24.23, 24. Propter saporis dulcedinem, qui gustatus magi• excitat appetitum, Bern. de Temp. Sic ergò quaeramus tanquam inventuri, & sic inveniamus tanquā quae situri: quia Sirac. 18.6. Ibid. l. 9. c. 1. Videantur & Ambros. epist. 11. Gregor. in Evang. hom. 36. Bern. de Dilig. Deo, c. 1. & epist. 2. & 341. & de Divers. 38. Māducant & bibunt, quia inveniunt; & quia esuriunt & si•iunt, adhuc quaerunt. Nam & invenicudus quaeritur, & quaerendus invenitur, qui & quaeritur ut inveniatur dulcius, & invenitur, ut qu• ratur avidiu•, Aug. de Trinit. l. 15. c. 2.
Sirach. 24.23, 24. Propter saporis dulcedinem, qui gustatus magi• excitat appetitum, Bern. de Temp. Sic ergò quaeramus tanquam inventuri, & sic inveniamus tanquā Quae situri: quia Sirach. 18.6. Ibid l. 9. c. 1. Videantur & Ambos Epistle. 11. Gregory. in Evangelist hom. 36. Bern. de Dilig. God, c. 1. & Epistle. 2. & 341. & the Diverse. 38. Manducant & bibunt, quia inveniunt; & quia esuriunt & si•iunt, Adhoc quaerunt. Nam & invenicudus Quaeritur, & quaerendus Invenitur, qui & Quaeritur ut inveniatur Dulcet, & Invenitur, ut qu• ratur avidiu•, Aug. de Trinity. l. 15. c. 2.
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Nugae d•ff•c•les. Turpe est difficiles habere nugaes: Et 〈 ◊ 〉 est in•ptiarum, Martial ▪ l ▪ 2. epist. 86. tristes ineptiae, Caecilius. imò ridiculae, Sen. epist. 113. Sophismata, quae nec ignoranti nocent, nec scientem juvant, Idem epist. 45.
Nugae d•ff•c•les. Turpe est difficiles habere nugaes: Et 〈 ◊ 〉 est in•ptiarum, Martial ▪ l ▪ 2. Epistle. 86. tristes ineptiae, Caecilius. imò ridiculae, Sen. Epistle. 113. Sophismata, Quae nec ignoranti nocent, nec scientem juvant, Idem Epistle. 45.
NONLATINALPHABET, Eteocles apud E•rip. Phoenis. apud Plut. de Aud. Poet. & •anit. tu•d. Nam si violandum est jus, regnādi gratia Violandum est: alijs rebu• pi•tatem col••, Cic. Offic. lib. 3.
, Eteocles apud E•rip. Phoenis. apud Plutarch de Odd Poet. & •anit. tu•d. Nam si violandum est jus, regnādi Gratia Violandum est: Alijs rebu• pi•tatem col••, Cic Office lib. 3.
NONLATINALPHABET, Demetrius Phalar. apud Plut. ad Apullo•. Longam morā dedit malis properantibus, qui diē dixit; hora momentum { que } t•mporis •vertendis imperijs suffecere, Sen. epist. 91. Simul parta ac sperata decora un•us horae fo•tuna •vertere pot•st, Li•. hist. l. 30. V•ncendo didici magna momento obrui, Sen. Troad 2.2.
, Demetrius Phalar. apud Plutarch ad Apullo•. Longam morā dedit malis properantibus, qui diē dixit; hora momentum { que } t•mporis •vertendis imperijs suffecere, Sen. Epistle. 91. Simul Parta ac sperata decora un•us horae fo•tuna •vertere pot•st, Li•. hist. l. 30. V•ncendo didici Magna momento obrui, Sen. Troad 2.2.
Ratione homines jum•ntis, religione homines hominibus antistant. Vltra homines prove•it probitas sola, infra hominem detrudit improbitas, •oct. Consol. lib. 4. Pros. •.
Ration homines jum•ntis, Religion homines hominibus antistant. Vltra homines prove•it Probity sola, infra hominem detrudit improbitas, •oct. Consol. lib. 4. Pros. •.
Nihil est virtute formosius, ni••l pulchrius, 〈 … 〉, Cicer. de Nat. De•r. lib. 1. & 2. & de Amic. Quae si oculis cerneretur, mirabiles sui amores ex•i•ar••, Idem O•fic. lib. 1. Omnes mortales in admirat•onem sui r•per•t. Senec. epist. 89. Nemo non amore ejus arderet, si vid•re illam contingeret, Ibid. 115.
Nihil est virtute formosius, ni••l pulchrius, 〈 … 〉, Cicer. de Nat. De•r. lib. 1. & 2. & de Amic. Quae si oculis cerneretur, mirabiles sui Love ex•i•ar••, Idem O•fic. lib. 1. Omnes mortales in admirat•onem sui r•per•t. Seneca Epistle. 89. Nemo non amore His arderet, si vid•re Illam contingeret, Ibid 115.
Psal. 18. & 36. Title. NONLATINALPHABET, Man. Pal•ol. praecept. 7. Rom. 1.1. Phil. 1.1. Merit• Paul•s hoc titulo gloriatur, 2. Cor. 11.22. O praeclarum ministerium, quo non principatu gloriosius? Bern. de Consid. l. 2.
Psalm 18. & 36. Title., Man. Pal•ol. precept. 7. Rom. 1.1. Philip 1.1. Merit• Paul•s hoc Titulo gloriatur, 2. Cor. 11.22. O praeclarum ministerium, quo non principatu Gloriosius? Bern. de Consider l. 2.
Tunc enim non ex malo uno, sed ex omn•bus simul & s•m•l liberantur, Aug. in Psal. 34.17, 19. Ita liberantur, ut liberari amplius o•us non habeant, B•rn. in Psalm. 91.15, 16.
Tunc enim non ex Malo Uno, sed ex omn•bus simul & s•m•l liberantur, Aug. in Psalm 34.17, 19. Ita liberantur, ut liberari Amplius o•us non habeant, B•rn. in Psalm. 91.15, 16.
Humilis res est stultitia, abjecta, sordida, servi•is, multis affectibus et saevissimis subjecta. Hos tā graves Dominos, interdum alternis imperantes, interdum pariter, dimittit à te sapiētia, quae sola libertas est, Sen. ep. 37. Quē vicerim quaeris? non Persas, non extrema Medorū, &c. sed avaritiam, sed ambitionem, sed metum mortis, qui victores gentiū vicit, Idem epist. 72. Nulla major est victoria, quam viti• ••muisse. Innumerabiles sunt qui urbes, qui populos h•bu•re in potestate; paucissimi, qui se. Quaest. Nat. l. 3.
Humilis Rest est Stultitia, abjecta, sordida, servi•is, multis affectibus et saevissimis subjecta. Hos tā graves Dominos, Interdum Alternis Governors, Interdum pariter, Dimittit à te sapiētia, Quae sola Libertas est, Sen. Epistle. 37. Quē vicerim Quaeris? non Persas, non extrema Medorū, etc. sed avaritiam, sed ambitionem, sed metum mortis, qui Victors gentiū Vicit, Idem Epistle. 72. Nulla Major est victoria, quam viti• ••muisse. Innumerabiles sunt qui Cities, qui populos h•bu•re in potestate; paucissimi, qui se. Question Nat. l. 3.
Regem non faciunt •pes, Non vestis Tyriae color, Non 〈 … 〉 r•giae, Non a•ro 〈 ◊ 〉 •rabes. Rex •st, qui 〈 ◊ 〉 me•us, Et diri mala pectoris: Qui tuto positus loco, Infra se videt omnia. Rex est qui metuit; rex est qui cupit nihil. Sen. Thyest. 2.2. Latius reg•es avi•um •omando Spirit•m, quàm si Lybiam remotis Gadibus jungas, & uter { que } 〈 ◊ 〉 Serviatuni, Horat. Carm. 2.2. Rectius enim i• appellabitur Rex quam Tarq•••ius, qui••• se nec suos regere potuit. Cic. de Finib. l. 3. — tum omnia jura tenebis, Cum poteris Rex esse tui, Claud. de 4. Coss. Hon.
Regem non faciunt •pes, Non Clothing Tyriae colour, Non 〈 … 〉 r•giae, Non a•ro 〈 ◊ 〉 •rabes. Rex •st, qui 〈 ◊ 〉 me•us, Et Diis mala Heart: Qui Tutor Positus loco, Infra se videt omnia. Rex est qui metuit; rex est qui Cupit nihil. Sen. Thyest 2.2. Latius reg•es avi•um •omando Spirit•m, quàm si Lybiam remotis Gadibus jungas, & uter { que } 〈 ◊ 〉 Serviatuni, Horatio Carm 2.2. Rectius enim i• appellabitur Rex quam Tarq•••ius, qui••• se nec suos Regere Potuit. Cic de Finish. l. 3. — tum omnia jura tenebis, Cum poteris Rex esse tui, Claud. de 4. Coss. Hon.
Crux Christo currus fuit triumphalis. Thom. Cartw. Harmon. Euang. in Luc. 13.32. & Ioan. 12.32. Sic & Col. 2.15. NONLATINALPHABET, Ignat. ep ▪ 5. Cum ultima hoste morte 〈 ◊ 〉, per trophaū crucis triumphavit, Tertull. ad. Marc. l. 4.
Crux Christ Chariots fuit Triumphal. Tom Cartw Harmon. Evangel in Luke 13.32. & Ioan. 12.32. Sic & Col. 2.15., Ignatius Epistle ▪ 5. Cum ultima host morte 〈 ◊ 〉, per trophaū crucis triumphavit, Tertul ad. Marc. l. 4.
NONLATINALPHABET, Ig••t. ep. 4. Duris ut ilex 〈 … 〉 P•r damn•, per •aede•, ab ipso Sumit opes animū { que } ferro. Non hydra secto corpore firmior vinci d•lentem crevit in Hercui••. Merces profundo: pulc•rior evenit. Luctere: magna pro•••• integrum Cum laude victorem, Horat. Carm. 4 ▪ 4.
, Ig••t. Epistle. 4. Duris ut ilex 〈 … 〉 P•r damn•, per •aede•, ab ipso Sumit opes animū { que } Ferro. Non hydra secto corpore Firmior Vinci d•lentem Crevit in Hercui••. Merces profundo: pulc•rior evenit. Luctere: Magna pro•••• integrum Cum laud Victorem, Horatio Carm 4 ▪ 4.
NONLATINALPHABET; Chrysost. in Matth. 38.1. Legatur Pers. Sat. 5. & ad eundem Epictetum ex Arian. dissert. l. 3. c. 26. apud Casaub. qui eos multa facere contendunt qui cupiditatibus suis serviunt, quae si servus domini jussu faceret, de dura servitute sua multum quiritaret.
; Chrysostom in Matthew 38.1. Legatur Pers. Sat. 5. & ad eundem Epictetus ex Arian. dissert. l. 3. c. 26. apud Casaubon qui eos Multa facere contendunt qui cupiditatibus suis serviunt, Quae si servus domini jussu faceret, de dura servitute sua multum quiritaret.
Rom. 6.21. Fallitur egregio quisquis sub principe credit Servitium: nusquam lib•rtas gratior extat. Claudian. de Stilic. Philosophiae servias oportet, ut tibi contingat vera libertas. Qui se illi subjecit & tradidit, statim circumagi•ur. Hoc enim ipsum Philoso•hiae s•rvire, libertas est, Senec. epist. 8.
Rom. 6.21. Fallitur egregio quisquis sub principe credit Servitude: nusquam lib•rtas gratior extat. Claudian. de Stylic. Philosophiae servias oportet, ut tibi contingat vera Libertas. Qui se illi subjecit & tradidit, Immediately circumagi•ur. Hoc enim ipsum Philoso•hiae s•rvire, Libertas est, Seneca Epistle. 8.
Iohn 8.31, 32, 36. Arbitrium voluntatis tunc est vere liberum, cum vitijs peccatisque non servit, Augustin. de Civitat. lib. 14. cap. 11. Sapientia sola libertas est, Senec. epist. 37. NONLATINALPHABET. Nisi sapiens nemo liber, Zeno apud Laert. Cic. Parad. 5. Non natura servum facit, sed insipientia: nec manumissio liberum, sed disciplina, Ambros. epist. 7. Solus sapiens liber est, Ibidem.
John 8.31, 32, 36. Arbitrium voluntatis tunc est vere liberum, cum vitijs peccatisque non Servit, Augustin. de Civitat. lib. 14. cap. 11. Sapientia sola Libertas est, Seneca Epistle. 37.. Nisi sapiens nemo liber, Zeno apud Laertes Cic Parad 5. Non Nature servum facit, sed insipientia: nec manumissio liberum, sed Discipline, Ambos Epistle. 7. Solus sapiens liber est, Ibidem.
Alius libidini servit, alius avaritiae, alius ambitioni, omnes timori. Dabo cōsularē aniculae servi entē: dabo ancillulae divitē, Sen. ep. 47. Si metuis, si parva cupis, si duceris ira, Servitij patiere jugum; tolerabis iniquas, Interius leges - Claud. 4. Coss. Hō. Liber est qui servitutē effugit sui. haec est assidua servitus, & in•luctabilis, & per diē ac nocte aequaliter premens, sine intervallo, sine cōmeatu. Sibi servire gravissima servitus est, Sen. Nat. q. l. 3. Extr•ma est servit { us }, cū animae vitijs d•ditae, rationis propriae possessione c•ciderint, Bo••. Cōs.
Alius libidini Servit, alius avaritiae, alius ambitioni, omnes timori. Dabo cōsularē aniculae servi entē: Dabo ancillulae divitē, Sen. Epistle. 47. Si metuis, si parva Cupis, si duceris ira, Servitij patiere jugum; tolerabis iniquas, Interius leges - Claud. 4. Coss. Hō. Liber est qui servitutē effugit sui. haec est assidua Servitus, & in•luctabilis, & per diē ac nocte aequaliter Premens, sine intervallo, sine cōmeatu. Sibi Serve gravissima Servitus est, Sen. Nat. q. l. 3. Extr•ma est Servit { us }, cū Spirits vitijs d•ditae, rationis propriae possession c•ciderint, Bo••. Cōs.
Bonus etiamsi serviat, liber est: Malus, etiams• regnet, servus est: nec unius hominis, sed quod gravius est, tot dom norum, qu•t vitiorum, Aug. de Civit. Dei, l. 4 c. 3. Est sa•ie•t• & s•rvire libertas: Stulto & imperare servitus est: Et q•od p•jus •st, cum paucioribus praesit ▪ pluribus dominis & gravioribus servit ▪ Servit enim proprijs passionibus, servi• cupiditatibus suis, quarum dominatumnec nocte pote•• fugere nec d•e, Ambr. ep. 7, Vidit eos qui judiciorum D•minos se dici volebant, harū cupiditatū •sse servos. Cic. Ver. 3 Quos videssedere celso Solij culmine Reges, &c. Detrahat siquis superbis Vana tegmina cultus, •ā videbit in•us a•ctas Domi•os ferre •atenas, Multos •erre tyrannos, Bo•t. Co•sol. l 4. m•tr. 2. Refraenet pr•us libidin•s spernat volup•at•s, racundiā ten•at, coerceat avarit•ā, caetera• animi l•bes repella•. Tū •ncipia• al•j• imperare, 〈 ◊ 〉 •pse imprubissimis Dominis dedecori a• turpitudi••, parere desierit. Dum his qu• de obe••e•, nō modo Rex, sed liber habendus omnino non erit. Cic. Parad. 5. Vide & Horat. 〈 ◊ 〉. l. 2. Sat ▪ 7.
Bonus Even if serviat, liber est: Malus, etiams• Regnet, servus est: nec unius hominis, sed quod Gravius est, tot dom norum, qu•t Vitiorum, Aug. de Civit Dei, l. 4 c. 3. Est sa•ie•t• & s•rvire Libertas: Stulto & Imperare Servitus est: Et q•od p•jus •st, cum paucioribus praesit ▪ Pluribus dominis & gravioribus Servit ▪ Servit enim proprijs passionibus, servi• cupiditatibus suis, Whom dominatumnec nocte pote•• Fugere nec d•e, Ambrose Epistle. 7, Vidit eos qui judiciorum D•minos se dici volebant, harū cupiditatū •sse servos. Cic Ver. 3 Quos videssedere celso Solij culmine Reges, etc. Detrahat siquis superbis Vana tegmina cultus, •ā videbit in•us a•ctas Domi•os Far •atenas, Multos •erre tyrannos, Bo•t. Co•sol. l 4. m•tr. 2. Refraenet pr•us libidin•s spernat volup•at•s, racundiā ten•at, coerceat avarit•ā, caetera• animi l•bes repella•. Tū •ncipia• al•j• Imperare, 〈 ◊ 〉 •pse imprubissimis Dominis dedecori a• turpitudi••, parere desierit. Dum his qu• de obe••e•, nō modo Rex, sed liber habendus Omnino non erit. Cic Parad 5. Vide & Horatio 〈 ◊ 〉. l. 2. Sat ▪ 7.
John 8.34. NONLATINALPHABET, Diogen. Laert. l. 6. Melior est autē ejus status qui famulatur homini, quam qui suae servit cupiditati, Aug. in Prosper. Sent. 164.
John 8.34., Diogenes. Laertes l. 6. Melior est autē His status qui famulatur Homini, quam qui suae Servit cupiditati, Aug. in Prosper. Sent. 164.
Iam. 4.1. — intus & in j•c•re aegr•, Nascuntur domini, Pers. Sat. 5. Intra se dominos habet: intra seservitiū patitur intolerabile, Ambr. ep. 7. Levius autē est malum captivum esse corpore quam animo, Salviā. de Provid. l. 6.
Iam. 4.1. — intus & in j•c•re aegr•, Nascuntur domini, Pers. Sat. 5. Intra se dominos habet: intra seservitiū patitur intolerabile, Ambrose Epistle. 7. Levius autē est malum captivum esse corpore quam animo, Salviā. de Provide. l. 6.
Iam. 1.14. NONLATINALPHABET, Plat. leg. l. 1. NONLATINALPHABET, Antonin. vit. sua, l. 7. NONLATINALPHABET, Ibid. 12. NONLATINALPHABET, Ibid. l. 10. & Chrysost. to. 8. Ser. 13. NONLATINALPHABET. Tu mihi qui imp•rita•, al•js servis miser, atque Duceris ut nervis alienis mobile lignum, Horat. ser. l. 2.7.
Iam. 1.14., Plat. leg. l. 1., Antonin. vit. sua, l. 7., Ibid 12., Ibid l. 10. & Chrysostom to. 8. Ser. 13.. Tu mihi qui imp•rita•, al•js servis miser, atque Duceris ut nervis alienis mobile lignum, Horatio ser. l. 2.7.
In maxima fortuna minima licentia, Salust. in Catil. Magna servit { us } fortuna magna, Sen. ad Polyb. c. 26. Minimum debet lib•re, cui nimium licet, Sen. Troad. Quanto plus liceat, tam libeat minus, Auson. 7. Sap.
In maxima fortuna minima licentia, Sallust. in Catil. Magna Servit { us } fortuna Magna, Sen. and Polybius c. 26. Minimum debet lib•re, cui Nimium licet, Sen. Troad. Quanto plus liceat, tam libeat minus, Ausonius. 7. Sap.
Liberiora omnia sunt his quorum affect { us } tegi possunt, Sen. ad Polyb. c. 25. Multa tibi non licent quae humillimis & in angulo jacentibus licen•, Ibid. c. 26. Cui omnia licent, propter 〈 ◊ 〉 ipsum multa non licent, Ibid. Quam multa tibi non licent, quae nobis tu• beneficio licent? Serv. ad Neron. de Clem. l. 1, c. 8.
Liberiora omnia sunt his quorum affect { us } tegi possunt, Sen. and Polybius c. 25. Multa tibi non licent Quae humillimis & in Angulo jacentibus licen•, Ibid c. 26. Cui omnia licent, propter 〈 ◊ 〉 ipsum Multa non licent, Ibid Quam Multa tibi non licent, Quae nobis tu• Benefit licent? Servant and Nero. de Clem. l. 1, c. 8.
NONLATINALPHABET, Plut. Themist. Servo quo melior, quo liberior sit avarus, In trivio fixum cum se demittit ob assem, Non video. Hor. ep. 16. l. 1. Hinc & Pers. Sat. 5. In { que } luto fixū possis transcendere nummum.
, Plutarch Themist. Servo quo melior, quo Liberior sit Avarus, In trivio fixum cum se demittit ob assem, Non video. Hor. Epistle. 16. l. 1. Hinc & Pers. Sat. 5. In { que } Luto fixū possis transcendere nummum.
Perp•ssi sunt exercitus in•piam rerum omnium, vixerunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt pro regno (quo magis mir•ris) alieno, Sen. epist. 17. Ab mis•ris quid si peteretur crimine tanto Limes uter { que } poli? pugna est de paupere regno. Stat. Theb. l 1.
Perp•ssi sunt Exercitus in•piam rerum omnium, vixerunt herbarum radicibus, & dictu foedis tulerunt Famem. Haec omnia passi sunt Pro regno (quo magis mir•ris) alieno, Sen. Epistle. 17. Ab mis•ris quid si peteretur crimine tanto Limes uter { que } Polis? pugna est de paupere regno. Stat. Thebes l 1.
Quis non perpetuò v•vere velit? Salvian ▪ a• Eccles. Cath. l. 1. Nemo est qui beat { us } esse nolit. Aug. de lib. Arb. l. 1. c. 14. Vit•• beatam omn• hominem mod•s omnibus vel•e quis dubitat? Id•m •pist. 121.
Quis non perpetuò v•vere velit? Salvian ▪ a• Eccles. Catholic l. 1. Nemo est qui beatrice { us } esse nolit. Aug. de lib. Arb. l. 1. c. 14. Vit•• Beatific omn• hominem mod•s omnibus vel•e quis dubitat? Id•m •pist. 121.
NONLATINALPHABET, P•ndar. Olymp. 9. Nemo abs { que } numine aut est, aut fuit bonus. Bonus vir sine Deo non est, Sen. ep. 41. Nulla sine Deo 〈 … 〉 est, Idem ep. 73.
, P•ndar. Olymp 9. Nemo abs { que } numine Or est, Or fuit bonus. Bonus vir sine God non est, Sen. Epistle. 41. Nulla sine God 〈 … 〉 est, Idem Epistle. 73.
Multi hominib { us } justi videntur, pauci Deo. Aliter enim hominibus & aliter Deo. Hominibus sec. externam speciē & fac••m: Deo sec. internam veritatē & virtutem, Ambr. in Luc.
Multi hominib { us } Justi videntur, Pauci God Aliter enim hominibus & aliter God Hominibus sec. externam Specimen & fac••m: God sec. internam veritatē & virtutem, Ambrose in Luke
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Splendida peccata: Et vitia potius quā virtutes, Idem de Civit. l. 19. c. 25. Sine Christo siquidem omnis virtus in vitio est, Hier. in Gal. 3. Incassum { que } quis laborat in acquisitione virtutum, si aliunde eas sperat, quam a Domino virtutum, Bern. in Cant. 22. Omne etenim probitatis opus, nisi semine verae Exoritu• fidei, peccatum est, inquereatum Vertitu•: & sterilis cumulat sibi gloria poenam, Prosper. de Ingrat.
Splendida Peccata: Et Vices potius quā Virtues, Idem de Civit l. 19. c. 25. Sine Christ siquidem omnis virtus in vitio est, Hier. in Gal. 3. In cassum { que } quis Laborat in acquisition Virtues, si aliunde eas Hopes, quam a Domino Virtues, Bern. in Cant 22. Omne Etenim probitatis opus, nisi Seed Verae Exoritu• fidei, peccatum est, inquereatum Vertitu•: & sterilis cumulat sibi gloria poenam, Prosper. the Ingrate.
Hebr. 7.2. NONLATINALPHABET ( ex Hebr. NONLATINALPHABET Gen. 14.18.) NONLATINALPHABET. Frustrâ ergò est autor Etymologici, qui NONLATINALPHABET, inquit, NONLATINALPHABET. Imo NONLATINALPHABET ad quod Salem alludit, est NONLATINALPHABET, uti & Apostolus, ibidem, Etymologico ducente alucinatus est & Meurs. animadv. Miscell. lib. 1. cap. 11.
Hebrew 7.2. (ex Hebrew Gen. 14.18.). Frustrâ ergò est author Etymologici, qui, inquit,. Imo ad quod Salem Alludit, est, uti & Apostles, ibidem, Etymologico ducente alucinatus est & Mars. Animadversion. Miscellany. lib. 1. cap. 11.
Inest imperio cura maxima maximo, Salust. ad Caes. Seleucus Rex dicere solebat, si multi scirent, quātum •it negotij tantū modo to• epistolas scrib•re ac legere, nec humi projectum diod•m• tollerent. Alphōsus Arag. Rex, As•norū cond•tionem esse pot•rē quam regum: siquidem illis dum pascuntur dominos parcere, regibus neminem. Rex alius accepto in manus diademate, O Pann••, inquit, nobi•ē magis quam foelicē! quem siquis penitus cognoscat, quā multis periculis, sollicitudi••bus ac miserijs fit re•ertus, ne humi quidem jacentem tollere dignetur, Erasm. in Apopht•. l. 6. & 8. Lega•tur Dio Chrysost. de Rege Persarum, Orat. 4. Sen ▪ Thy•st. 3.1, 3. & Oedip•d. 1.1. & Aga•••. l. 2. Et Petra•ch. Dialog. 79. & 96. Scit• ita { que } Iocasta in Theb. 4. Ne metue; poenas & quidem solvet graves: Regnabit; haec est poena. —
Inset Imperial Cure maxima Maximo, Sallust. ad Caesar Seleucus Rex dicere solebat, si multi scirent, quātum •it negotij tantū modo to• epistolas scrib•re ac Legere, nec humi projectum diod•m• tollerent. Alphōsus Arag. Rex, As•norū cond•tionem esse pot•rē quam regum: siquidem illis dum pascuntur dominos parcere, regibus neminem. Rex alius accepto in manus Diademate, Oh Pann••, inquit, nobi•ē magis quam foelicē! Whom siquis penitus cognoscat, quā multis Periculis, sollicitudi••bus ac miserijs fit re•ertus, ne humi quidem jacentem tollere dignetur, Erasmus in Apopht•. l. 6. & 8. Lega•tur Dio Chrysostom de Rege Parsarum, Orat 4. Sen ▪ Thy•st. 3.1, 3. & Oedip•d. 1.1. & Aga•••. l. 2. Et Petra•ch. Dialogue. 79. & 96. Scit• ita { que } Iocasta in Thebes 4. Ne metue; poenas & quidem Solution graves: Reigns; haec est poena. —
— exe•t aulâ Qui volet esse pius — Virtus & summa potesta• Non co•unt. — Lucant ▪ 〈 ◊ 〉 ▪ Phars. l. 8. — jura, pud••que, Et conjugij sacrata fides 〈 ◊ 〉 aula• ▪ Fra•• sub•imi r•gnat in 〈 ◊ 〉, Sen. Agam. •. 2. — sanctita•, pie•••. fides Privat• •ono sunt, Sen. Thy. 1.2. Vt nemo doceat fraudis & scel•rum vias, Regnum docebit. — Ibid. •. 1. — quid jam non regi••• ans••? Aut quod 〈 ◊ 〉 regni restat scel••? Silius bel. Pun. l. 16.
— exe•t aulâ Qui volet esse Pius — Virtus & summa potesta• Non co•unt. — Lucant ▪ 〈 ◊ 〉 ▪ Phars. l. 8. — jura, pud••que, Et conjugij sacrata fides 〈 ◊ 〉 aula• ▪ Fra•• sub•imi r•gnat in 〈 ◊ 〉, Sen. Agam. •. 2. — sanctita•, pie•••. fides Privat• •ono sunt, Sen. Thy. 1.2. Vt nemo doceat fraudis & scel•rum Ways, Kingdom docebit. — Ibid •. 1. — quid jam non regi••• ans••? Or quod 〈 ◊ 〉 Regni restat scel••? Silius bel. Pun. l. 16.
NONLATINALPHABET, Plut. ad 〈 ◊ 〉 ▪ indoct. 〈 … 〉 potentiae suae magnitudinem metiuntur, Vell. hist. l. 2. Idque esse regni maximū pignus putant. Si quicquid alijs 〈 … 〉, Sen. •gam. 2.2. 〈 ◊ 〉 qu•••ibet 〈 ◊ 〉, ill esse Regem esse, 〈 … 〉 Hoc principat•s 〈 ◊ 〉 putant, 〈 ◊ 〉. hist. 1.
, Plutarch ad 〈 ◊ 〉 ▪ indoct. 〈 … 〉 potentiae suae magnitudinem metiuntur, Vell. hist. l. 2. Idque esse Regni maximū pignus Putant. Si quicquid Alijs 〈 … 〉, Sen. •gam. 2.2. 〈 ◊ 〉 qu•••ibet 〈 ◊ 〉, ill esse Regem esse, 〈 … 〉 Hoc principat•s 〈 ◊ 〉 Putant, 〈 ◊ 〉. hist. 1.
Sceptorū vis tota perit, si pēdere justa Incipit. — Lucā. l. 8. Vbicūque tantum honesta dominanti licent, Precario regnatur. — Atreus, Sen. Thyest. 1.2.
Sceptorū vis tota perit, si pēdere Justa Incipit. — Lucā. l. 8. Vbicūque Tantum Honesta dominanti licent, Precario regnatur. — Atreus, Sen. Thyest 1.2.
Rom. 8.12, 13. Gal. 6.7, 8, 9. Vivite itaque benè, ne moriamini malè, August. de verb. Dom. 24. Id age ut bonam vitam habeas, & quacunque occasione à vita exieris, ad requiem, ad beatitudine maeternam exibis: merces enim vitae bonae, •terna est. Idem discipl. Christ. c. 2.
Rom. 8.12, 13. Gal. 6.7, 8, 9. Vivite itaque benè, ne moriamini malè, August. de verb. Dom. 24. Id age ut Good vitam habeas, & quacunque occasion à vita exieris, ad requiem, ad Beatitude maeternam exibis: merces enim vitae bonae, •terna est. Idem disciple. christ. c. 2.
NONLATINALPHABET, Plut. de Praefect. Ita, NONLATINALPHABET, Epicur. Stob. c. 16. Quod •odiè non est, eras erit: sic vit• truditur, Petron. Satyr. Cras hoc fiet, idem cras fiet. Quid? quasi magnum Nempe diē d•nas. Sed cum lux altera venit: Iam cras •esternum consumpsimus: ecce aliud cras Egerit hos annos, & semper paulum erit ultra, Pers. Sat. •, Ita { que } pulchrè Chrysost. ad Pop. Ant. 19. NONLATINALPHABET
, Plutarch de Praefect. Ita,, Epicur. Stob. c. 16. Quod •odiè non est, eras erit: sic vit• truditur, Petron. Satyr. Cras hoc fiet, idem cras fiet. Quid? quasi magnum Nempe diē d•nas. Said cum lux altera venit: Iam cras •esternum consumpsimus: ecce Aliud cras Egerit hos annos, & semper paulum erit ultra, Pers. Sat. •, Ita { que } pulchrè Chrysostom ad Pop. Ant 19.
NONLATINALPHABET, Plut. cont. Epic. NONLATINALPHABET, Idem de Tranq. NONLATINALPHABET, Aristot. Polit. l. 7. c. 1. Nostri melior pars anim { us } est, Sen. quaest. Nat. NONLATINALPHABET. Greg. Naz. ad Cledon. 1. NONLATINALPHABET, Idem de Nupt. NONLATINALPHABET, Post Euripid. Idē in I••. 1. NONLATINALPHABET, Idem Apolog.
, Plutarch contentedly. Epic., Idem de Tranq., Aristotle Politic l. 7. c. 1. Our melior pars anim { us } est, Sen. Question. Nat.. Greg. Nazareth and Cledon. 1., Idem de Wedding., Post Euripides Idē in I••. 1., Idem Apology
Aut Caesar, aut nullus, NONLATINALPHABET, Gregor. Naz. in Pentecost. Omnis homo aut est cum Christo regnaturus, aut cū diabolo cruciandus, Aug. de Temp. 85.
Or Caesar, Or nullus,, Gregory. Nazareth in Pentecost. Omnis homo Or est cum Christ regnaturus, Or cū diabolo cruciandus, Aug. de Temp. 85.
— Postquam lapidosa cheragra Fregere articulos, veteris ramalia fagi, Pers. Sat. 5. Cum omnibus mēbris extorti & fracti, ne in lectulo quidem queant nisi ab alijs moveri; uti de Domitio Tullo, Plin. epist. 18. lib. 8.
— Postquam lapidosa cheragra Fregere articulos, veteris ramalia fagi, Pers. Sat. 5. Cum omnibus mēbris extorti & fracti, ne in Lectulo quidem queant nisi ab Alijs moveri; uti de Domitio Tullo, Pliny Epistle. 18. lib. 8.
Malac. 1.8. Non pudet te reliquias vitae tibi reservare, & id solum tempus bonae menti destinare, quod in nullam rem conferri possit? Sen. de Brev. Vit. c. 4.
Malachi 1.8. Non It is shameful te Reliquias vitae tibi reservare, & id solum Tempus bonae menti destinare, quod in Nullam remembering conferri possit? Sen. de Breviary Vit. c. 4.
Non omnis ••as ad perdiscendum sat est. Plaut. Truc. 1.1. Nullum non tā magnis re• { us } tēpus a•gustū est, Sen. q. Nat. l. 3. Non cū vacaveris, philosophandum est: Omnia alia negligenda, ut huic assideamus, cui nullum tēpu• satis magnum est, etiamsi à pueritia us { que } ad longiss••os humani aevi terminos vita protēditur, Idē ep. 72.
Non omnis ••as ad perdiscendum sat est. Plautus. Truce. 1.1. Nullum non tā magnis re• { us } tēpus a•gustū est, Sen. q. Nat. l. 3. Non cū vacaveris, philosophandum est: Omnia Alias negligenda, ut huic assideamus, cui nullum tempu• satis magnum est, Even if à pueritia us { que } ad longiss••os Humani aevi terminos vita protēditur, Idē Epistle. 72.
NONLATINALPHABET; Epicu•. Stob. c. 16. Nihil in diem, nihil in horam permittitur, Sen. ad Marc. c. 10. Nihil ne in totum quidem diem certum est, Idem ad Poly•. c. 29 ▪
; Epicu•. Stob. c. 16. Nihil in diem, nihil in horam permittitur, Sen. and Marc. c. 10. Nihil ne in totum quidem diem certum est, Idem ad Poly•. c. 29 ▪
NONLATINALPHABET, Arist. R•et. l. 1. c. 3. Pr•sunt enim Magistrati•us leges, ut populo Magistratus, Cic. de Leg. l. 3. NONLATINALPHABET, Demosth. apud S••b.
, Arist. R•et. l. 1. c. 3. Pr•sunt enim Magistrati•us leges, ut populo Magistratus, Cic de Leg. l. 3., Demosthenes apud S••b.
Maximum benè vivendi impedimētum est expectatio, quae pendet ex cras•ino. Perdis hodiernum: quod in man•• alterius positum est disponis; quod in tua dimittis, Sen. de brevit. vit. c. 9.
Maximum benè vivendi impedimētum est expectatio, Quae Pendet ex cras•ino. Perdis hodiernum: quod in man•• alterius positum est disponis; quod in tua Dimittis, Sen. de brevit. vit. c. 9.
Durus valdè, imò potius, quod molestius est, valdè mollis capitur, consuetudine mala & diutina fractus, qui vitij• simul & emarc••t & induruit, Sen. ep. 112.
Durus valdè, imò potius, quod molestius est, valdè mollis capitur, Consuetudine mala & diutina fractus, qui vitij• simul & emarc••t & induruit, Sen. Epistle. 112.
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Ier. 13.23. Natura & consuetudo robustissimam faciunt & invictissimam cupiditatem, Aug. ad Simpl. l. 1. q. 1. Ex voluntate perversa facta est libido; & dum servitur libidinū facta est consuetudo: & dum consuetudini non resistitur, facta est necessitas. Idē Conf. l. 8. c. 5. Inveterata in nobis malorū omnium labe, aliter jā nō vitiosi esse nō possum { us }, nisi ut omnino nō sim { us }, Salv. de Prov. l. 6. L•ngo quod usu in pejus us { que } induruit, multo facilius fregeris quā flexeris, Buch. Bapt.
Jeremiah 13.23. Nature & consuetudo robustissimam faciunt & invictissimam cupiditatem, Aug. and Simple l. 1. q. 1. Ex voluntate perversa facta est libido; & dum servitur libidinū facta est consuetudo: & dum consuetudini non resistitur, facta est Necessity. Idē Confutation l. 8. c. 5. Inveterate in nobis malorū omnium Laban, aliter jā nō vitiosi esse nō possum { us }, nisi ut Omnino nō sim { us }, Salvation de Curae l. 6. L•ngo quod usu in Worse us { que } induruit, Much Facilius fregeris quā flexeris, Buch. Bapt
NONLATINALPHABET, Arist. Eth. Nicō. l. 5. c. 1. & Mag. l. 1. c. 34. et Eudem. l. 4. c. 1. NONLATINALPHABET, Plato de Rep. l. 4. Iustitia instar sanitatis est, sine qu• nihil quicquā juvat. Sine justitia nihil valet, Cic. Offic. l. 2. nihil potest esse laud•bile, Ib. l. 1. Domina siquidē est omniū et regina virtutū, Ibid. l. 3.
, Arist. Eth. Nicō. l. 5. c. 1. & Mag. l. 1. c. 34. et Eudem. l. 4. c. 1., Plato de Rep. l. 4. Iustitia instar sanitatis est, sine qu• nihil quicquā Juvat. Sine justitia nihil valet, Cic Office l. 2. nihil potest esse laud•bile, Ib. l. 1. Domina siquidem est omniū et regina virtutū, Ibid l. 3.
Sin• imperio nec domus ulla, nec civitas, nec g•ns, nec hominū universum genus stare, nec rerum natura omnis, nec ips• mundu• potest, Cic. de leg. l. 3. Istud est vinculum, per quod Respub. co••ret: ille spiritus vitalis, quē tot millia trahunt: nihil ipsa per se futura nisi onus & praeda, s• mens illa imperij •ubtra•atur, Senec. de Clem. l. 1. c. 4.
Sin• Imperial nec domus ulla, nec Civitas, nec g•ns, nec hominū universum genus stare, nec rerum Nature omnis, nec ips• mundu• potest, Cic de leg. l. 3. Istud est vinculum, per quod Respub. co••ret: Isle spiritus Vitalis, quē tot millia trahunt: nihil ipsa per se futura nisi onus & Praeda, s• Mens illa imperij •ubtra•atur, Seneca de Clem. l. 1. c. 4.
NONLATINALPHABET, Gregor. Naz. in Iul. 1. NONLATINALPHABET, Idem ad Cledon. 2. Pax opti•a rerum Qua• homini ••visse datum. Pax una triumphi• 〈 ◊ 〉 p•ti•r. — S•••us bel. Pun. lib. 2.
, Gregory. Nazareth in July 1., Idem ad Cledon. 2. Pax opti•a rerum Qua• Homini ••visse datum. Pax una triumphi• 〈 ◊ 〉 p•ti•r. — S•••us bel. Pun. lib. 2.
Pacis Deus nisi pacē colentibus benedictionem nō dabit, Cyprian. Quid simultates amas, quod antori pacis placere non potest? Non potest concordiam habere cū Christo, qui discors esse voluerit cum Christiano, August. de verb. Dom. 57.
Pacis Deus nisi pacē colentibus benedictionem nō Dabit, Cyprian. Quid simultates amas, quod antori pacis placere non potest? Non potest concordiam habere cū Christ, qui discourse esse voluerit cum Christian, August. de verb. Dom. 57.
Act. 4.32. Rom. 15.5, 6. 1 Cor. 1.10. Phil. 3.16. & 4.2. NONLATINALPHABET, Aristoteles, Laert. NONLATINALPHABET, Iocus in Catonem min. ipsius { que } hospitē, Plut. NONLATINALPHABET, Gregor. Naz. in Basil.
Act. 4.32. Rom. 15.5, 6. 1 Cor. 1.10. Philip 3.16. & 4.2., Aristoteles, Laertes, Iocus in Catonem min. Himself { que } hospitē, Plutarch, Gregory. Nazareth in Basil.
Fratres in malo, Gen. 49.5. Pax mala est inter malos, ut quibus est una malitia, & unus ad malefaciendum consensus, Autor oper. imperfect. in Matth. hom. 26.
Brothers in Malo, Gen. 49.5. Pax mala est inter Malos, ut quibus est una malitia, & Unus ad malefaciendum consensus, Author Operate. imperfect. in Matthew hom. 26.
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Vt pernitiosum est, si unitas desit bonis: ita perniciosius est, si nō desit malis ▪ Eripiuntur enim justa, dū dividuntur injusti. At verò contra bonos vehemēter praevalent, quādo in malo se cōcorditer tenent, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos deterius deprimunt, cum unanimiter persequuntur, Idem Pastor. part. 3. c. 1. §. 24.
Vt pernitiosum est, si unitas desit bonis: ita Perniciosius est, si nō desit malis ▪ Eripiuntur enim Justa, dum dividuntur Unjust. At verò contra bonos vehemēter prevalent, quādo in Malo se concorditer tenent, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos Deterius deprimunt, cum Unanimously persequuntur, Idem Pastor. part. 3. c. 1. §. 24.
Moratur me res familiaris. Sic illam disponere volo, ut sufficere mihi hoc agenti possit, ne aut paupertas mihi oneri sit, aut ego alicui. Quantū sat est, nōdum habeo. Si ad illam summam pervener•, tunc me totum philosophiae dabo, Sen. epist. 17.
Moratur me Rest familiaris. Sic Illam disponere volo, ut sufficere mihi hoc agenti possit, ne Or paupertas mihi oneri sit, Or ego alicui. Quantū sat est, nōdum habeo. Si ad Illam summam pervener•, tunc me totum Philosophiae Dabo, Sen. Epistle. 17.
Quid in longum ipse te differs? expectabis ne foenoris quaestū, aut ex merce compēdium, aut tabulas beati senis, cum •ieri possis statim dives? Repraesentat opes sapi•tia: quas cuicunque supervacuas fecit, dedit, Ibidem.
Quid in Longum ipse te differs? expectabis ne foenoris quaestū, Or ex merce compēdium, Or tabulas Beati senis, cum •ieri possis Immediately dives? Represents opes sapi•tia: quas cuicunque supervacuas fecit, dedit, Ibidem.
E•dem quod sensum attinet, rede•nt; etiamsi ad Deum, non ad Regnum referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Quem iniquè igitur Maldonatus ta•at tanquam Graecarum literarum imperitum.
E•dem quod sensum attinet, rede•nt; Even if ad God, non ad Kingdom referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Whom iniquè igitur Maldonatus ta•at tanquam Graecarum Literarum imperitum.
Vi•tus omnia in se habet: Omnia adsunt bona, Quem penes est Virtus, Plaut. Amph. 2.5. Est tanti laborare, omnia bona semel occupature, Senec. epist. 76.
Vi•tus omnia in se habet: Omnia adsunt Bona, Whom penes est Virtus, Plautus. Amph 2.5. Est tanti laborare, omnia Bona semel occupature, Seneca Epistle. 76.
Qui misit unigenitum, immisit sp•ritū, promisit vultum, quid tandem tibi negaturus est? Bern. de Temp. Nihil ei negatur { us } creditur, quem ad esum vituli hortatur, Hieron. de Fil. Prodig.
Qui misit Unigenitum, immisit sp•ritū, Promised vultum, quid tandem tibi negaturus est? Bern. de Temp. Nihil ei negatur { us } creditur, Whom ad esum Calfs hortatur, Hieron. de Fil. Prodig.
Optimum est curam principalem anima impendere. Eucher. ad Valer. Vt primas apud nos curas, quae prima habentur, obti••ant: summasque sibi sol•citudinis partes, qu• summa est, salus vendicet. Omnia vincat eo studio, quo praecedit omnia, Ibidem.
Optimum est curam principalem anima impendere. Eucher. ad Valer Vt primas apud nos curas, Quae prima habentur, obti••ant: summasque sibi sol•citudinis parts, qu• summa est, salus vendicet. Omnia vincat eo study, quo precedes omnia, Ibidem.
Quis extruendi, nisi cum fundamenta jeceris, locus est? Superaedificare caeteras utilitates destinanti salus fundamentum est. Caeterū quomodo quispiam sequentia addat, si nec prima possederit? Idē ibid.
Quis extruendi, nisi cum Fundamenta jeceris, locus est? Superaedificare Caeteras utilitates destinanti salus fundamentum est. Caeterū quomodo quispiam sequentia addat, si nec prima possederit? Idē Ibid.
NONLATINALPHABET, Agatho apud Clem. S•rom. l. 5. Vel ut apud Athen. Dipnosoph. lib. 5. NONLATINALPHABET, Sic enim utrobique interstinguendum, ne suus sententiae lepidissimae lepos intereat. Vise Hadr. Iuni•m in Adag. Cen• ▪ 3. Adag. 79.
, Agatho apud Clem. S•rom. l. 5. Vel ut apud Athena Dipnosoph. lib. 5., Sic enim Utrobique interstinguendum, ne suus sententiae lepidissimae lepos intereat. Vise Hadr Iuni•m in Adag. Cen• ▪ 3. Adag. 79.
Vers. 〈 … 〉 cives, cives, quaerenda pecunia primùm est. Virtus post nummos. — Horat. 〈 … 〉 Lucri•••us est od•• ex re Qualibet. — Vade habeas quaerit ne••o; sed oportet 〈 … 〉. Sat. 14. — facias rem, Si possis, rectè: si non, quocun• mo•• re• ▪ Horat. ep. 1. 〈 … 〉; cum omnia habu•ris, tunc & sapientiam habere voles. Hoc •rit ultimum vitae in•••mentum, &, ut ita dic••, 〈 ◊ 〉, Sen. epist• 17.
Vers. 〈 … 〉 cives, cives, quaerenda Pecunia primùm est. Virtus post Nummos. — Horatio 〈 … 〉 Lucri•••us est od•• ex re Qualibet. — Vade habeas Query ne••o; sed oportet 〈 … 〉. Sat. 14. — facias remembering, Si possis, rectè: si non, quocun• mo•• re• ▪ Horatio Epistle. 1. 〈 … 〉; cum omnia habu•ris, tunc & sapientiam habere voles. Hoc •rit ultimum vitae in•••mentum, &, ut ita dic••, 〈 ◊ 〉, Sen. epist• 17.
Desere palatia: nā Curia Curis, imò crucibus & mortibus Semper est obnoxia. Petr. Bles. ep. 57. — dum excelsus steti, numquam pavere destiti. — Sen. Thyest. 3.1.
Desere palatia: nā Curia Care, imò crucibus & mortibus Semper est obnoxia. Peter Bles. Epistle. 57. — dum Excelsus steti, numquam pavere destiti. — Sen. Thyest 3.1.
Eccles. 4.14. Amplae & regiae •pes, ubi ad malum dominum pervenerunt, momēto dissipātur, Sen. de Brev. vit. c. 1. Irus & est subitò, quid modò Croesus erat. Ovid. Trist. 3.7.
Eccles. 4.14. Amplae & Regiae •pes, ubi ad malum dominum pervenerunt, momēto dissipātur, Sen. de Breviary vit. c. 1. Irus & est subitò, quid modò Croesus erat. Ovid. Trist. 3.7.
Sicut contra de malis Chrysippus apud Plut. de commun. not. NONLATINALPHABET. Ai• sapientem nulla re indigere, & tamen multis illi rebus opus esse: contra stulto nulla re •pus est; nulla enim re scit uti, sed omnibus eget. Egere enim necessitatis est. Nihil autem sapienti necesse est quod non habet ▪ Sen. epist. 9.
Sicut contra de malis Chrysippus apud Plutarch the Common. not.. Ai• sapientem nulla re indigere, & tamen multis illi rebus opus esse: contra Stulto nulla re •pus est; nulla enim re scit uti, sed omnibus eget. Egere enim necessitatis est. Nihil autem sapienti Necessary est quod non habet ▪ Sen. Epistle. 9.
