The Christian mans care A sermon on Matth. 6. 33. Together with a short…
The Christian mans care A sermon on Matth. 6. 33. Together with a short catechism for the simpler sort. By Thomas Gataker, B. of D. and pastor of Rotherhith.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.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1624London: printed by Iohn Haviland for Fulke Clifton, 1624
[12], 53, [7] p. · 15k words · STC 11654 · ESTC S102885
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.
Yet for the better explaining of Bernards meaning in the words before recited, & the assoiling of some scruple that thence might arise, as also for the reconciling of some hspeeches of our Saviour, that may seem the one to cross the other: we must understand, that ithere is never any seeking on our part, before some proffer on Gods part: for kman can by no means ⟨p. 9⟩prevent Gods work. Now to pass by those lcommon lights and helps of nature by God generally afforded unto all, of which the Apostle Paul to mthe Athenians, and nthe Lycaonians in the Acts; because othey never prove effectual in this kind to any purpose ordinarily in any: and to confine our selves to those aides that he offereth and affordeth usually in his Church; which alone in ordinary course are effectual to this end: There is as a twofold vocation; so a twofold diquisition: As pa twofold vocation on Gods part; an external vocation, in the offer of the means, which doth not always take effect; of which our Saviour, qMany are called, but few chosen: and ran internal vocation, in the blessing accompanying those means, which cannot be without effect; of which the Apostle, sThose that he calleth, he justifieth; and those that he justifieth, he glorifieth. So there is
a twofold diquisition or seeking on our part; an outward seeking (if I may so term it) in the use of the means, the study of them, and pains taking about them, which yet is not always effectual: For,
They shall seek me, and find me; because they shall seek me with all their heart. And this is that seeking that Bernard speaketh of, which is ever effectual; and of which our Saviour therefore,
Whosoever seeketh findeth. For none so seek but such as by effectual vocation are found of God before: 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.
Yet for the better explaining of Bernards meaning in the words before recited, & the assoiling of some scruple that thēce might arise, as also for the reconciling of some hspeeches of our Saviour, that may seem the one to crosse the other: we must understand, that ithere is never any seeking on our part, before some proffer on Gods part: for kman can by no means ⟨p. 9⟩prevent Gods worke. Now to passe by those lcommon lights and helpes of nature by God generally afforded unto all, of which the Apostle Paul to mthe Athenians, and nthe Lycaonians in the Acts; because othey never prove effectuall in this kinde to any purpose ordinarily in any: and to confine our selves to those aides that hee offereth and affordeth usually in his Church; which alone in ordinary course are effectuall to this end: There is as a twofold vocation; so a twofold diquisition: As pa twofold vocation on Gods part; an externall vocation, in the offer of the meanes, which doth not alwaies take effect; of which our Saviour, qMany are called, but few chosen: and ran internall vocation, in the blessing accompanying those meanes, which cannot bee without effect; of which the Apostle, sThose that hee calleth, he justifieth; and those that hee justifieth, he glorifieth. So there is ta twofold diquisition or seeking on our part; an outward seeking (if I may so tearme it) in the use of the meanes, the studie of them, and paines taking about them, which yet is not alwaies effectuall: For, uThey shall goe to seeke the Lord with their sacrifices; but they shall not finde him, saith the Prophet: And *Many shall seeke to enter, but shall not bee able, saith our Saviour. The other inward, xwhen those meanes by the gracious assistance of Gods Spirit, have wrought thoroughly upon the heart: of which the Psalmist, yBlessed are they, that seeke him with their whole heart: ⟨p. 10⟩and God by the Prophet, zThey shall seeke me, and finde me; because they shall seeke me with all their heart. And this is that seeking that Bernard speaketh of, which is ever effectuall; and of which our Saviour therefore, aWhosoever seeketh findeth. For none so seeke but such as by effectuall vocation are found of God before: none so seeke, but such as by effectuall conversion (the inseparable effect and fruit of such vocation) have breturned unto God, and so found him in part alreadie.
kPotes query & 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. 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.
pVocatio 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.
But as none are called ordinarily in the latter sort, but those that are called first in the former: so none seek ordinarily in this latter sort, but those that have diligently csought first in the former: which seeking our Saviour therefore inciteth hereunto, and by which we may hope to attain to the latter, if we continue constant therein, through Gods blessing thereupon. But without it there is no hope ever to attain to it, or to find that, that in some sort may be dsought and not found, but ecannot be found unless it be sought; and when it is once found, is so far from causing men to give over their seeking, that it maketh them, fincited by that sweetness that they find in it in part found, gseek more diligently now than ever before.
But as none are called ordinarily in the latter sort, but those that are called first in the former: so none seeke ordinarily in this latter sort, but those that have diligently csought first in the former: which seeking our Saviour therefore inciteth hereunto, and by which we may hope to attain to the latter, if we continue constant therein, through Gods blessing thereupon. But without it there is no hope ever to attaine to it, or to finde that, that in some sort may bee dsought and not found, but ecannot bee found unlesse it bee sought; and when it is once found, is so farre from causing men to give over their seeking, that it maketh them, fencited by that sweetnesse that they finde in it in part found, gseeke more diligently now than ever before.
fSirac. 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. Mā ducant & 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.
Without hseeking then, these things are ⟨p. 11⟩not to be expected.2 But are they worth the seeking? may some man say. There are indeed some itoilsome toys, hard to come by, but of no use or worth when a man hath them: like an Olive, or a Date stone, hard to crack the one, and to cleave the other, but nothing or nothing worth ought, when it is cracked or cloven, within either: And the very wealth, yea and the klearning too of many consisteth much in such.
Without hseeking then, these things are ⟨p. 11⟩not to bee expected.2 But are they worth the seeking? may some man say. There are indeed some itoylsome toyes, hard to come by, but of no use or worth when a man hath them: like an Olive, or a Date stone, hard to cracke the one, and to cleave the other, but nothing or nothing worth ought, when it is crackt or clouen, within either: And the very wealth, yea and the klearning too of many consisteth much in such.
hNugae 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. epist. 86. tristes ineptiae, Caecilius. imò ridiculae, Sen. epist. 113. Sophismata, quae nec ignoranti nocent, nec scientem juvant, Idem epist. 45.
2Question.
i[Greek or Hebrew]. Scopas Thessal. Plu. de Avarit.〈non-Latin alphabet〉. Scopas Thessal. Plu. de Avarit.
kLatrunculis ludimus. Jn supervacuis subtilitas teritur, Sen. epist. 106.
But these are not so:1 The things here propounded as they are lhard & difficult, so they are singularly mexcellent. And therefore as they must be sought ere they can be had in regard of their difficulty;4 so they may be sought that they may be had, in regard of the dignity, the worth, the excellency of them; yea in regard of the use to, and the necessity of them.
But these are not so:1 The things here propounded as they are lhard & difficult, so they are singularly mexcellent. And therefore as they must bee sought ere they can bee had in regard of their difficul•ie;4 so they may bee sought that they may be had, in regard of the dignitie, the worth, the excellencie of them; yea in regard of the use to, and the necessitie of them.
For first, here is a Crown, a Kingdom, 1the highest pitch of ambitious mens aims. nIf for any thing a man should break his faith, it should be for a Crown, for a Kingdom; saith one. And the Devil hoped, if by any means, by the proffer of oa Kingdom, to draw our Saviour to his impious and devilish desires. If such reckoning then be made of pa corruptible Crown, of qan earthly Kingdom, rthe Kingdom of men; that which when it hath been long a getting, may be lost and gone again ⟨p. 12⟩the very next *day, yea may be overturned in an shour: what account should be made of an tincorruptible Crown, of a Crown that cannot be lost, of an heavenly Kingdom, the Kingdom of God; of ua Kingdom, saith the Apostle, that cannot be shaken, of xa Throne that standeth firm and immovable forever?
For first, here is a Crowne, a Kingdome, 1the highest pitch of ambitious mens aymes. nIf for any thing a man should breake his faith, it should be for a Crowne, for a Kingdome; saith one. And the Devill hoped, if by any meanes, by the proffer of oa Kingdome, to draw our Saviour to his impious and devillish desires. If such reckoning then be made of pa corruptible Crowne, of qan earthly Kingdome, rthe Kingdome of men; that which when it hath beene long a getting, may be lost and gone againe ⟨p. 12⟩the very next *day, yea may bee overturned in an shoure: what account should be made of an tincorruptible Crowne, of a Crowne that cannot bee lost, of an heavenly Kingdome, the Kingdome of God; of ua Kingdome, saith the Apostle, that cannot be shaken, of xa Throne that standeth firme and immoveable forever?
1Member 2. Object. Branch 1.
n[Greek or Hebrew], Eteocles apud E•rip. Phoenis. apud Plut. de Aud. Poet. & •anit. turd. Nam si violandum est jus, regnandi gratia Violandum est: alijs rebu• pi•tatem col••, Cic. Offic. lib. 3.〈non-Latin alphabet〉, 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.
*[Greek or Hebrew], Eurip. [Greek or Hebrew]. Idem Hecub.〈non-Latin alphabet〉, Eurip. 〈non-Latin alphabet〉. Idem Hecub.
s[Greek or Hebrew], Demetrius Phalar. apud Plut. ad Apullo•. Longam morā dedit malis properantibus, qui diē dixit; hora momentumque t•mporis • vertendis imperijs suffecere, Sen. epist. 91. Simul parta ac sperata decora unus horae fotuna vertere potest, Li. hist. l. 30. Vncendo didici magna momento obrui, Sen. Trod 2.2.
Secondly, here is Righteousness, aa principal part of Gods Image, bwherein Man at fi•st was made:3 that whereby man excelleth the beasts;4 and that maketh him clike God; yea without which man is not only no better, but far worse than a beast; and whereby men do as far excel men, as men themselves do beasts. For da man endued with reason, without this righteousness, that is, without religion, is (not only as bad as, but) far worse than a b•ast. And eReligion maketh some men excel other some that want it, as much as reason maketh them excel brute beasts.
Secondly, here is Righteousnesse, aa principall part of Gods Image, bwherein Man at fi•st was made:3 that whereby man excelleth the beasts;4 and that maketh him clike God; yea without which man is not only no better, but farre worse than a beast; and whereby men doe as farre excell men, as men themselves doe beasts. For da man endued with reason, without this righteousnesse, that is, without religion, is (not only as bad as, but) far worse than a b•ast. And eReligion maketh some men excell other some that want it, as much as reason maketh them excell brute beasts.
4Quic quid longa ser••s, multis laboribus, mul•a numinis indulgentia stru•it, •d […] dies spargit & d•ssipat, Senec. exist. 91.Quic quid longa ser••s, multis laboribus, mul•a numinis indulgentia stru•it, •d 〈…〉 dies spargit & d•ssipat, Senec. e•ist. 91.
It was the saying of an Heathen Man, that fMoral virtue was so beautiful, that if it could be seen with bodily eyes, it would make men to be ⟨p. 13⟩wondrously enamoured with it. And yet was that, saith Lactantius, but a bare gshadow of the Righteousness here spoken of. But hif the shadow be so excellent, what is the substance? if the Picture be so beautiful; what is the Person it self, which the Picture cometh so far short of? iIf they made such account of their glassy bugle, saith Jerome after Tertullian, how ought this rich and precious Pearl of ours to be esteemed of? This to that is as kGold to Brass, saith Bernard; and a little of lthe palest and coursest Gold is far better than much of the finest and brightest Brass.
It was the saying of an Heathen Man, that fMorall vertue was so beautifull, that if it could be seene with bodily eyes, it would make men to be ⟨p. 13⟩wondrously enamoured with it. And yet was that, saith Lactantius, but a bare gshadow of the Righteousnesse here spoken of. But hif the shadow be so excellent, what is the substance? if the Picture be so beatifull; what is the Person it selfe, which the Picture commeth so far short of? iIf 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 kGold to Brasse, saith Bernard; and a little of lthe palest and coursest Gold is farre better than much of the finest and brightest Brasse.
fNihil 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 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.
gUmbra quaedam & imago j•stitia, Lactant. Jnstitut. l. 5. c. 17. & l. 6. c. 6. & •aber. in Rom. cap. 2.Vmbra quaedam & imago j•stitia, Lactant. Jnstitut. l. 5. c. 17. & l. 6. c. 6. & •aber. in Rom. cap. 2.
The Kingdom then here spoken of, is not so much the Kingdom of God •ver us, as the Kingdom of God in us: not the Kingdom whereby mhe reigneth over us; (and yet it is no small privilege and preeminence to be subject and nservant to so puissant a Sovereign; if they were counted ohappy that were in Solomons ⟨p. 14⟩service, then are they much more pblessed that dwell in Gods house and court, that have dependence upon him:) but the Kingdom whereby he reigneth in us, and wherein we reign with him: qIt is your Fathers will, saith our Saviour, to give you a Kingdom. And, rHe hath made us Kings and Priests, and we shall reign with him “for ever. And, sTo him that overcometh I will give to sit on my Throne, as I overcame, and sit on my Fathers Throne.
The Kingdome then here spoken of, is not so much the Kingdome of God •ver us, as the Kingdome of God in us: not the Kingdome whereby mhe reigneth over us; (and yet it is no small priviledge and preeminence to be subject and nservant to so puissant a Soveraigne; if they were counted ohappie that were in Salomons ⟨p. 14⟩service, then are they much more pblessed that dwell in Gods house and court, that have dependance upon him:) but the Kingdome whereby he reigneth in us, and wherein we reigne with him: qIt is your Fathers will, saith our Saviour, to give you a Kingdome. And, rHee hath made us Kings and Priests, and we shall reigne with him “for ever. And, sTo him that overcommeth I will give to sit on my Throne, as I overcame, and sit on my Fathers Throne.
nPsal. 18. & 36. Title. [Greek or Hebrew], Man. Pal•ol. precept. 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.Psal. 18. & 36. Title. 〈non-Latin alphabet〉, 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.
1. To quell, conquer, and over-come tour natural corruptions, our lusts and concupiscenses within us, our outrageous passions, our unruly and inordinate affections, uwherewith worldly men are led captive, enslaved and enthralled, and which xbefore our conversion bare sway, and ruled in and over us also. yIt is a point of the highest command, saith the Heathen man, for a man to have command of himself. zHe is a King that dreads nought; he is a ⟨p. 15⟩King that covets and desires nothing. And, aIt is a wondrous great Kingdom for a man to be able to contemn a Crown, to set light by a Kingdom, as bMoses did, that preferred afflictions with Gods people before it; to tread, not the Earth only, but the very cMoon too, and all sublunary things, as ddross and Trash under his feet.
1. To quell, conquer, and over-come tour naturall corruptions, our lusts and concupiscenses within us, our outragious passions, our unruly and inordinate affections, uwherewith worldly men are led captive, enslaved and enthralled, and which xbefore our conversion bare sway, and ruled in and over us also. yIt is a point of the highest command, saith the Heathen man, for a man to have command of himselfe. zHe is a King that dreads nought; hee is a ⟨p. 15⟩King that covets and desires nothing. And, aIt is a wondrous great Kingdome for a man to be able to contemne a Crowne, to set light by a Kingdome, as bMoses did, that preferred afflictions with Gods people before it; to tread, not the Earth only, but the very cMoone too, and all sublunarie things, as ddrosse and Trash under his feet.
tHumilis res est stultitia, abjecta, sordida, servi•is, multis affectibus et saevissimis subjecta. Hos tā graves Dominos, interdum alternis imperantes, interdum pariter, dimittit à te sapiē tia, 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• burr in potestate; paucissimi, qui se. Quaest. Nat. l. 3.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 sapiē tia, 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.
u2 Pet. 2.12. Jude 16. Non eunt, sed feruntur, Sen. ep. 23. Turpe est autem non ire, sed ferri, Idē ep. 37.2 Pet. 2.12. Iude 16. Non eunt, sed feruntur, Sen. ep. 23. Turpe est autem non ire, sed ferri, Idē ep. 37.
ySibi imperare maximum est imperium, Sen. ep. 113. Sivis tibi omnia subjicere, te subjice rationi. […] rexerit, Idem ep. 37.
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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. Mā ducant & 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.
〈non-Latin alphabet〉, Demetrius Phalar. apud Plut. ad Apullo•. Longam morā dedit malis properantibus, qui diē dixit; hora momentumque 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.
u[Greek or Hebrew] ▪Heb. 12.•8.〈non-Latin alphabet〉▪Heb. 12.•8.
x•sal. 45.6.
Ipsis best•is bestiali•r est hom• ration• […], & ratione non […], Bernard. in Cantic. 35.Ipsis best•is bestiali•r est hom• ration•〈…〉, & ratione non 〈…〉, Bernard. in Cantic. 35.
eRatione homines jum•ntis, religione homines hominibus antistant. Ultra homines prove•it probitas sola, infra hominem detrudit improbitas, •oct. Consol. lib. 4. Pros. •.Ratione homines jum•ntis, religione homines hominibus antistant. Vltra homines prove•it probitas sola, infra hominem detrudit improbitas, •oct. Consol. lib. 4. Pros. •.
iTanti Vitrum, quanti margaritum. Tertul. ad Martyr. Tanti vit•ū, quanti verum margari•ū? Hieron. ad Deme•r. ad Salvin. & alibi.Tanti Vitrum, quāti margaritum. Tertul. ad Martyr. Tanti vit•ū, quāti verum margari•ū? Hieron. ad Deme•r. ad Salvin. & alibi.
k[Greek or Hebrew], Homer. Iliad. [Greek or Hebrew] ▪ V•lius argē tum est auro. vi•tutibus aurū, Horat. lib. 1. epist. 1.〈non-Latin alphabet〉, Homer. Iliad. 〈non-Latin alphabet〉▪ V•lius argē tum est auro. vi•tutibus aurū, Horat. lib. 1. epist. 1.
lMelius est pallens aurum quam fulgens aurichal•ū. Bern. in Cant. 61.Melius est pallens aurum quam fulgens aurichal•ū. Bern. in Cant. 61.
Sibi imperare maximum est imperium, Sen. ep. 113. Sivis tibi omnia subjicere, te subjice rationi. 〈…〉 rexerit, Idem ep. 37.
zRegem non faciunt •pes, Non vestis Tyriae color, Non […] r•giae, Non a•ro […] Arabs. 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 commando Spirit•m, quàm si Lybiam remotis Gadibus jungas, & uterque […] 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 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, & uterque 〈…〉 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.
aImmane regnum est posse s•ne regno pati. Senec. Thiest. 3.1.Immane regnum est posse s•ne regno pati. Senec. Thyest. 3.1.
