Of the nature and use of lots a treatise historical and theologicalOf the nature and vse of lots a treatise historicall and theologicall
Of the nature and use of lots a treatise historical and theological; written by Thomas Gataker B. of D. sometime preacher at Lincolns Inn, and now pastor of Rotherhith.Of the nature and vse of lots a treatise historicall and theologicall; written by Thomas Gataker B. of D. sometime preacher at Lincolnes Inne, and now pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin, 1619
[12], 360 p. · 94k words · STC 11670 · ESTC S102922
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.
There is somewhat else beside God and his providence, as in all other casual events, so in Lots, that such speeches may be applied unto. I am enforced too oft (I confess) to repeat what was ⟨p. 184⟩•aide down eat first, (while I tread the maze of sundry mens fancies;) that in casual events there are two distinct things, the work of the Creator and the act of the Creature: the latter whereof may such speeches be well applied unto, and so have no tang or taint at all of impiety or blasphemy. They build all upon this wrong ground, that there is a mere and immediate providence of God in all Lots, which is not true, as hath fformerly been proved, you may conceive it by examples of like casualty in other cases: To pass by actions of contingency carried by mans will and fore-cast oft crossing us in our lawful and warrantable courses, (as gin Davids despiteful wrong done him in the abuse of his Concubines by his own son Absalom,) wherein we use such like terms without any impeachment of or disparagement to the divine providence, which yet extendeth it self even unto those actions: Suppose a man riding on the way through the Forest, where a Deere rushing suddenly out of the covert maketh his Horse start and throw him: in this case for a man to say, what luck was this? or, what a cross accident was this? is no blasphemy, nor any accusing of Gods providence, but a complaining of the Creatures act and the event of it. Yea for any man to censure such a speech as blasphemous, or to construe it as if he should say, What a God is this? or, what a cross and crooked providence of God? were to make himself one of hthose Masters, whom the Apostle James reproveth: the rather for that he chargeth that with blasphemy, wherein he cannot show the least point of impiety.
There is somewhat else beside God and his prouidence, as in all other casuall euents, so in Lots, that such speeches may be applied vnto. I am enforced too oft (I confesse) to repeate what was
at first, (while I tread the maze of sundry mens fancies;) that in casuall euents there are two distinct things, the worke of the Creator and the act of the Creature: the latter whereof may such speeches be well applied vnto, and so haue no tang or taint at all of impiety or blasphemie. They build all vpon this wrong ground, that there is a meere and immediate prouidence of God in all Lots, which is not true, as hath
formerly beene proued, you may conceiue it by examples of like casualtie in other cases: To passe by actions of contingency caried by mans will and fore-cast oft crossing vs in our lawfull and warrantable courses, (as
in Dauids despitefull wrong done him in the abuse of his Concubines by his owne sonne Absolome,) wherein we vse such like tearmes without any impeachment of or disparagement to the diuine prouidence, which yet extendeth it selfe euen vnto those actions: Suppose a man riding on the way through the Forest, where a Deere rushing suddainly out of the couert maketh his Horse start and throw him: in this case for a man to say, what lucke was this? or, what a crosse accident was this? is no blasphemie, nor any accusing of Gods prouidence, but a complaining of the Creatures act and the euent of it. Yea for any man to censure such a speech as blasphemous, or to construe it as if he should say, What a God is this? or, what a crosse and crooked prouidence of God? were to make himselfe one of
those Masters, whom the Apostle Iames reproueth: the rather for that he chargeth that with blasphemie, wherein he cannot shew the least point of impiety.
For that of Fortune; if indeed by Fortune we understand such a blind Deity, as the fabulous Poets feigned, and idolatrous Infidels adored; it is idle and impious for any man to ascribe ought thereunto. But if by it we understand the casual and uncertain motion of the Creature, whereby something beside the scope thereof is further effected; so we have iheard that kthe holy Ghost useth the term, and lour Saviour himself ascribeth the Priests lighting upon the Passenger that lay wounded on the way thereunto; By chance, or, by fortune (for the words are all one) a Priest came down that way, and likewise a Levite.
For that of Fortune; if indeed by Fortune wee vnderstand such a blinde Deity, as the fabulous Poets fained, and idolatrous Infidels adored; it is idle and impious for any man to ascribe ought thereunto. But if by it we vnderstand the casuall and vncertaine motion of the Creature, whereby something beside the scope thereof is further effected; so we haue iheard that kthe holy Ghost vseth the tearme, and lour Sauiour himselfe ascribeth the Preists lighting vpon the Passenger that lay wounded on the way thereunto; By chaunce, or, by fortune (for the words are all one) a Preist came downe that way, and likewise a Leuite.
For the difference and dissimilitude of games, it is great indeed: but as there are other things that a man may as•••be the cause of his loss unto in other games b•••e Gods providence, which yet swayeth also in them: so is there somewhat else here, to wit, the casual motion, and various disposition of the Creature, a thing in it self and of it self distinct from Gods providence, as we formerly showed.
For the difference and dissimilitude of games, it is great indeed: but as there are other things that a man may as•••be the cause of his losse vnto in other games b•••e Gods prouidence, which yet swaieth also in them: so is there somewhat else here, to wit, the casuall motion, and various disposition of the Creature, a thing in it selfe and of it selfe distinct from Gods prouidence, as we formerly shewed.
§ 2. The second evil attending on or accompanying these Lot-games is loss of time, and decay of health by long sitting at them. The sum of the Argument which the Author cutteth into twain, but may well be reduced to one, is this:
§ 2. The second euill attending on or accompanying these Lot-games is losse of time, and decay of health by long sitting at them. The summe of the Argument which the Author cutteth into twaine, but may well be reduced to one, is this:
That which causeth loss of time, which might much better be spent, is unlawful: So mdoth hazard in play: Its therefore unlawful.
That which causeth losse of time, which might much better be spent, is vnlawfull: So mdoth hazard in play: Its therefore vnlawfull.
mDan. de lud. al. c. 9. rat. 4 & Alex. Carpent. destruct vitior. part. 4. c. 23. Non est aliud uspiam quod it a homines quasi visco irretitos impediat, adeò ut totes eorum sensus occupet non secus ac fascino correptos. Caluin. epist. 374. qui, si modus ten•atur, non damnat tamen.Dan. de lud. al. c. 9. rat. 4 & Alex. Carpent. destruct vitior. part. 4. c. 23. Non est aliud vspiam quod it a homines quasi visco irretitos impediat, adeò vt totes eorum sensus occupet non secus ac fascino correptos. Caluin. epist. 374. qui, si modus ten•atur, non damnat tamen.
The Proposition is confirmed by the nApostles authority, who willeth Christian men to redeem the time, othat is, to spend their spare time in honest and ⟨p. 186⟩profitable employments, as in reading on Gods word, visiting the sick, their friends, and such like.
The Proposition is confirmed by the nApostles authoritie, who willeth Christian men to redeeme the time, othat is, to spend their spare time in honest and ⟨p. 186⟩profitable employments, as in reading on Gods word, visiting the sicke, their friends, and such like.
But pthis kind of disport neither wearieth the body: for there is no exercise at all in it: nor cutteth off hope of conquest in time and by continuance; because it dependeth wholly upon hazard, wherein the weakest and simplest may *hope, after never so long continued loss, at length to conquer and recover, the dice changing their course, which they may as well do as otherwise: and those that have won, hope well to have still the same luck, that before they had.
But pthis kinde of disport neither wearieth the body: for there is no exercise at all in it: nor cutteth off hope of conquest in time and by continuance; because it dependeth wholy vpon hazard, wherein the weakest and simplest may *hope, after neuer so long continued losse, at length to conquer and recouer, the dice changing their course, which they may as well doe as otherwise: and those that haue won, hope well to haue still the same luck, that before they had.
pDan. de lud. ale• c 9. rat. 5 & rat. 2. & Taff. de emend. vit. l. 2. c. 19. §. 4.
*Sic, ne perdiderit, non cessat perdere lus•r: Et reu•cat cupidas (al•, trepidas) alea s•pe manus. Ovid art. l. 1. Qui saepe vincitur, rursus ad intentius studium, Zabulo suadente animatur. Pseudo-Cyprian. de aleat.Sic, ne perdiderit, non cessat perdere lus•r: Et reu•cat cupidas (al•, trepidas) alea s•pe manꝰ. Ouid art. l. 1. Qui saepe vincitur, rursus ad intentius studium, Zabulo suadente animatur. Pseudo-Cyprian. de aleat.
This kind of game therefore causeth […] loss of time, having no stint or end in it: which other games of necessity must needs have, either the body being over-wearied, or the weaker side for want of skill past hope of winning.
This kinde of game therefore causeth 〈…〉 losse of time, hauing no stint or end in it: which other games of necessitie must needes haue, either the body being ouer-wearied, or the weaker side for want of skill past hope of winning.
This might have done well for a Caution; it doth scarce well for an Argument. For first, for the proposition of the former Syllogism, if it be understood without limitation, that time ought to be spent always in the best duties simply, it will over-throw all kind of disport whatsoever. For it fighteth equally against all, be it of hazard mere or mixed, or of exercise of bodily strength or wit. But that is not sound; neither is it the Apostles meaning or purpose in that place to cut of all kind of recreation, which Gods word giveth good warrant for; but to ⟨p. 187⟩cut off that idle and vain trifling out and misspending of time needlessly, not only by recreations, but by other worldly occasions,r whereby men many times over-lade themselves, with neglect of those things that do most principally concern them, and qwhich our Saviour therefore would have them to seek principally and in the first place, using the main as a by-matter, and by-matters as the main, as one sometime said wittily; and sliving rather to any end then what they should live unto. And thus not only gaming and play, but tbuying also and selling, and building and planting, and ueating and drinking, and *wiving and wedding, and xhusbandry and tillage may become sins against that injunction of redeeming the time, when ythey shall take up the due time of other necessary duties. And yet are both of them warrantable and good taken in their own time.
This might haue done well for a Caution; it doth scarce well for an Argument. For first, for the proposition of the former Syllogisme, if it be vnderstood without limitation, that time ought to be spent alwaies in the best duties simply, it will ouer-throw all kinde of disport whatsoeuer. For it fighteth equally against all, be it of hazard meere or mixt, or of exercise of bodily strength or wit. But that is not sound; neither is it the Apostles meaning or purpose in that place to cut of all kinde of recreation, which Gods word giueth good warrant for; but to ⟨p. 187⟩cut off that idle and vaine trifling out and mispending of time needlesly, not onely by recreations, but by other worldly occasions,r whereby men many times ouer-lade themselues, with neglect of those things that doe most principally concerne them, and qwhich our Sauiour therefore would haue them to seeke principally and in the first place, vsing the maine as a by-matter, and by-matters as the maine, as one sometime said wittily; and sliuing rather to any end then what they should liue vnto. And thus not onely gaming and play, but tbuying also and selling, and building and planting, and ueating and drinking, and *wiuing and wedding, and xhusbandry and tillage may become sinnes against that iniunction of redeeming the time, when ythey shall take vp the due time of other necessarie duties. And yet are both of them warrantable and good taken in their owne time.
r[Greek or Hebrew]. Agatho Tr• goed, apud Clemen. Alex. stromat▪ l. 5.〈non-Latin alphabet〉. Agatho Tr• goed, apud Clemen. Alex. stromat▪ l. 5.
sPr•ter propter vitam vivitur. Ennius apud Gell. l. 19. c. 10. Magna pars vitae elabitur malè agentibus, maxima nihil agentibus, tota aliud agentibus. Senec. epist. 1. [Greek or Hebrew]. Clem. Alex. p•dag. l. 2. c. 2.Pr•ter propter vitam viuitur. Enniꝰ apud Gell. l. 19. c. 10. Magna pars vitae elabitur malè agentibus, maxima nihil agentibus, tota aliud agentibus. Senec. epist. 1. 〈non-Latin alphabet〉. Clem. Alex. p•dag. l. 2. c. 2.
For the best works simply are not ever to be done; else should every day be a Sabbath day, (as he sometime said in an other sense) and not any week day a work day; or if the week be for work (I mean worldly work) then the whole week one work-day, and no minute or moment left for any kind of recreation; it being a worse thing then work,z since that awork is the end of it, and bthe end is ever more excellent then what tendeth thereunto.
For the best workes simply are not euer to bee done; else should euery day be a Sabboth day, (as he sometime said in an other sense) and not any weeke day a worke day; or if the weeke bee for worke (I meane worldly worke) then the whole weeke one worke-day, and no minute or moment left for any kinde of recreation; it being a worse thing then worke,z since that aworke is the end of it, and bthe end is euer more excellent then what tendeth thereunto.
z[Greek or Hebrew]. Diogen. apud P•ut. de tranquill. [Greek or Hebrew]. Ibid.〈non-Latin alphabet〉. Diogen. apud P•ut. de tranquill. 〈non-Latin alphabet〉. Ibid.
a[Greek or Hebrew]. Aristot. Ethic. Nicom. l. 10. c. 6.〈non-Latin alphabet〉. Aristot. Ethic. Nicom. l. 10. c. 6.
b[Greek or Hebrew]. Arist. Topic. l. 3. c. 1. & Physic. l. 2. c. 3. Finis praestantior •is qu• ad finem.〈non-Latin alphabet〉. Arist. Topic. l. 3. c. 1. & Physic. l. 2. c. 3. Finis praestantior •is qu• ad finem.
cNo sin indeed is ever or any where to be done: but the same good works are not to be done at all times. dNegative commandments bind every where and to all times: Affirmative precepts bind every where and at all times; but they bind not to every place, nor unto all times. The work therefore fittest for the time is ever then the best work; because the best, though not simply, yet in regard of all circumstances at that instant concurring.
cNo sinne indeed is euer or any where to be done: but the same good workes are not to be done at all times. dNegatiue commandements binde euery where and to all times: Affirmatiue precepts binde euery where and at all times; but they binde not to euery place, nor vnto all times. The worke therefore fittest for the time is euer then the best worke; because the best, though not simply, yet in regard of all circumstances at that instant concurring.
c[Greek or Hebrew]. Sins. Epist. 148.〈non-Latin alphabet〉. Synes. Epist. 148.
dNegativa ligant ad ubique & semper: affirmativa ligant ubique & semper, sed non ad ubique n•que ad semper. Gerson. regul. mor.Negatiua ligant ad vbique & semper: affirmatiua ligant vbique & semper, sed non ad vbique n•que ad semper. Gerson. regul. mor.
For ethe seasonable doing of each thing is a matter of much moment: since fthere is a time and season for all lawful employments, be they serious or lusorious, civill or sacred. And gneither is a good action good when it is not seasonably done; nor a meaner matter omitted without sin in his season, though it be to tend a matter in it self of more moment. *It is a sin for a man sometime not to recreate himself: it is not only a hsin for him to do a less good when he might and should do a greater; but iit is a sin for him to be about something, though a better thing otherwise, when he is called to tend a meaner matter: as it is sin for a servant to be reading on a good book, yea on the Bible it self, when he should be serving in his Masters supper.
For ethe seasonable doing of each thing is a matter of much moment: since fthere is a time and season for all lawfull imployments, be they serious or lusorious, ciuill or sacred. And gneither is a good action good when it is not seasonably done; nor a meaner matter omitted without sinne in his season, though it be to tend a matter in it selfe of more moment. *It is a sinne for a man sometime not to recreate himselfe: it is not only a hsinne for him to doe a lesse good when he might and should doe a greater; but iit is a sinne for him to be about something, though a better thing otherwise, when hee is called to tend a meaner matter: as it is sinne for a seruant to be reading on a good booke, yea on the Bible it selfe, when he should be seruing in his Masters supper.
f[Greek or Hebrew] Eccles. 3.1. [Greek or Hebrew]. Gr g. Naz. ad Eunom. serm. 1.〈non-Latin alphabet〉Eccles. 3.1. 〈non-Latin alphabet〉. Gr g. Naz. ad Eunom. serm. 1.
g[Greek or Hebrew]. Greg. Naz. ibid.〈non-Latin alphabet〉. Greg. Naz. ibid.
*In ludi defectu potest esse pecca•ū. Thom. sum. par. 2a 2ae. q. 168. a. 4. Et agenti enim quiescendum, & qui• scenti agendū. Sen. epist. 3. Alter see plus justocolu; alter see plus justo negligit. Tam hunc dicam peccare, quàm illum. Senec. epist. 114.In ludi defectu potest esse pecca•ū. Thom. sum. par. 2a 2ae. q. 168. a. 4. Et agenti enim quiescendum, & qui• scenti agendū. Sen. epist. 3. Alter se plus iustocolu; alter se plus iusto negligit. Tam hunc dicam peccare, quàm illum. Senec. epist. 114.
h[Greek or Hebrew]. Marc. leg. spir. 199. [Greek or Hebrew]. Socrates apud Xenophon•. lib. 3.〈non-Latin alphabet〉. Marc. leg. spir. 199. 〈non-Latin alphabet〉. Socrates apud Xenophon•. lib. 3.
iHinc meritò damnati haeretici Mesaliani Syria•è; Euchetae Grae•è dicti, quòd caeteris omnibus omninò neglectis, ortini solely toti vacarent: ut Epiphan. hrs. 60. & August. haeres. 57. mal vulgò Psalliani quod & Da. nota.
The Apostles speech therefore cutteth not off all recreation, it being in it self lawful and good, and ⟨p. 189⟩kwarranted by Gods word, as that lwhich refresheth both body and mind, and maketh either more fit and better able to go through with and hold out in more serious employments, mwhich would otherwise oppress either; and that which therefore it is nno wise nor religious part for any man utterly to neglect. It proveth loss and miss-spending of time to be sin, as it is questionless oa great and a grievous, pthough too common a sin: but it proveth ⟨p. 188⟩[…] ⟨p. 189⟩[…] ⟨p. 190⟩not that to be sin or evil in it self, wherein some men, yea or many men, miss-spend their time, albeit it be evil then to them.
The Apostles speech therefore cutteth not off all recreation, it being in it selfe lawfull and good, and ⟨p. 189⟩kwarranted by Gods word, as that lwhich refresheth both body and minde, and maketh either more fit and better able to goe through with and hold out in more serious imployments, mwhich would otherwise oppresse either; and that which therefore it is nno wise nor religious part for any man vtterly to neglect. It proueth losse and misse-spending of time to be sinne, as it is questionlesse oa great and a grieuous, pthough too common a sinne: but it proueth ⟨p. 188⟩〈…〉⟨p. 189⟩〈…〉⟨p. 190⟩not that to be sinne or euill in it selfe, wherein some men, yea or many men, misse-spend their time, albeit it be euill then to them.
lO•ia corpus alunt, animus quoque pascitur illis: Immodicus contra carpit ut••mque labor. Ovid. de Ponto lib. 1. Eleg. - virus instigat, ali•que Tempestiva quies; m•i•r post otia virtus. Stat. Sylu. l. 4.O•ia corpꝰ alunt, animus quoque pascitur illis: Immodicus contra carpit vt••mque labor. Ouid. de Ponto lib. 1. Eleg. - vir•s instigat, ali•que Tempestiua quies; m•i•r post otia virtus. Stat. Sylu. l. 4.
m[Greek or Hebrew]. Arist. Ethic. Nic•••. lib. 10. cap 4. Quod caret altern• requie, durabile non est: Haec reparat vires, membraque fessa levat. Ovid. Epist. 4. Etsi enim de ignaviae desidi•sa (qualis Vaciae i••a vilely hominis sepul•ura, S•n. Epis•. 55. & 82) verè sit dictum; [Greek or Hebrew]. Plut. de sene p•lit. [Greek or Hebrew]. Diogen. Laert. de Theopl•r Arc•m inten•i• frangit, anim•m remissio. Publ. Syr. nihilo tamen minus verum, quod alij: [Greek or Hebrew]. Amasis apud Herodot. lib. 2. Arcum ni cesses tender, molli• erit. Ovid. Epist. 4. Ci•ò rumpes arcum, semper si tensum haburis. At si laxaris, cù voes erit utilis. Sic lusus animo debet aliquando dri, Ad cogitandum melior ut redeat tibi. Aesop. apud Phaedrum lib. 3. fab. 53. De Joanne Evangelista tale quiddam refert Abraham Abb. apud Cassian. colla. 24. c. 21. & Thom. sum. par. 2 2ae. q. 168 . 2. & Herp. spec. aur. de praec. 3. serm. 2. Sed & de Antonio balista exemplum ad idem usurpante Antonin. sum. par.
Secondly the Assumption maketh as well against other games that men may spend much time in, as against those of this kind. Such are Tables and Cards as well as bare Dice: yea such is Chess, which some also, as qone well observeth, have sat continually close at, neglecting all serious affairs: neither is there any game ordinarily that taketh up more time then it, with those that dote on it, especially where two singularly skilful and somewhat equal concur.
Secondly the Assumption maketh as well against other games that men may spend much time in, as against those of this kinde. Such are Tables and Cards as well as bare Dice: yea such is Chesse, which some also, as qone well obserueth, haue sat continually close at, neglecting all serious affaires: neither is there any game ordinarily that taketh vp more time then it, with those that doate on it, especially where two singularly skilfull and somewhat equall concurre.
qModus & in h•c seruandus. Fuerunt enim qui posthabitis serijs huic uni haererent. Zuing•de form. adolesc. §. 3.Modus & in h•c seruandus. Fuerunt enim qui posthabitis serijs huic vni haererent. Zuing•de form. adolesc. §. 3.
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Villa non est pe• catum: & villa tamen pec•atum est, si à Christo • remoretur. Bernard.
〈non-Latin alphabet〉. Arist. Ethic. Nic•••. lib. 10. cap 4. Quod caret altern• requie, durabile non est: Haec reparat vires, membraque fessa leuat. Ouid. Epist. 4. Etsi enim de ignauiae desidi•sa (qualis Vaciae i••a vi•i hominis sepul•ura, S•n. Epis•. 55. & 82) verè sit dictum; 〈non-Latin alphabet〉. Plut. de sene p•lit. 〈non-Latin alphabet〉. Diogen. Laert. de Theopl•r Arc•m inten•i• frangit, anim•m remissio. Publ. Syr. nihilo tamen minus verum, quod alij: 〈non-Latin alphabet〉. Amasis apud Herodot. lib. 2. Arcum ni cesses tendere, molli• erit. Ouid. Epist. 4. Ci•ò rumpes arcum, semper si tensum habu•ris. At si laxaris, cù• vo•es erit vtilis. Sic lusus animo debet aliquando d•ri, Ad cogitandum melior vt redeat tibi. Aesop. apud Phaedrum lib. 3. fab. 53. De Ioanne Euangelista tale quiddam refert Abraham Abb. apud Cassian. colla•. 24. c. 21. & Thom. sum. par. 2• 2ae. q. 168 •. 2. & Herp. spec. aur. de praec. 3. serm. 2. Sed & de Antonio balista exemplum ad idem vsurpante Antonin. sum. par. 2. tit. 1. c. 23. §. 1. & Guil. Pepin. de conf•ss tract. 2. par. 3. c. 6. ex vit. patr.
nSapientis esse remittere interdum acie• rebus agendis intent•m. Aug. de music. lib. 2. cap. 14. id quod ludo maximè fit. Martyr. in lud. c. 14. qua remissio fit ••t per ludicra verba & facta. Thom. ubisup. Cum pueris Socrates ludere non erubescebat, &c. Sene•. de tranquill. c 15. ut & Augustus Suet. c. 83: & Agesilaus Plut. apoph. Danda est remissio animis: nec in eadem intentione aequaliter retinenda mens est, sed ad joc•s revocanda: meliores acrior•sque requieti surgent. V: fertili•us agr•• non est imperaendum, citò enim exhauriet illos nunquam intermissa foecunditas; ita aenimorum impetus assiduus labour frangit; vires recipient paulum resoluti & remissi: nascitur enim ex assiduitate laborum, animorum hebetatio quaedam & languor. Senec de tranquill. cap. 15.Sapientis esse remittere interdum acie• rebus agendis intent•m. Aug. de music. lib. 2. cap. 14. id quod ludo maximè fit. Martyr. in lud. c. 14. qua remissio fit ••t per ludicra verba & facta. Thom. vbisup. Cum pueris Socrates ludere non erubescebat, &c. Sene•. de tranquill. c 15. vt & Augustus Suet. c. 83: & Agesilaus Plut. apoph. Danda est remissio animis: nec in eadem intentione aequaliter retinenda mens est, sed ad ioc•s reuocanda: meliores acrior•sque requieti surgent. V: fertili•us agr•• non est imperaendum, citò enim exhauriet illos nunquam intermissa foecunditas; ita aenimorum impetus assiduus labor frangit; vires recipient paulum resoluti & remissi: nascitur enim ex assiduitate laborum, animorum hebetatio quaedam & languor. Senec de tranquill. cap. 15.
o[Greek or Hebrew]. Antiph• apud Plut. Anton. & Theophrastus teste Laertio. Hinc [Greek or Hebrew], Sapientum scitum, ut So•iades apud S•ob•um serm. 3. & Cl•m. Alex. strom. l. 1. i. T•mpori parcere, uti legunt apud Cicer. de fin. l. 3. Angelius & Victor. var. lect. l. 11. c. 19.〈non-Latin alphabet〉. Antiph• apud Plut. Anton. & Theophrastus teste Laertio. Hinc 〈non-Latin alphabet〉, Sapientum scitum, vt So•iades apud S•ob•um serm. 3. & Cl•m. Alex. strom. l. 1. i. T•mpori parcere, vti legunt apud Cicer. de fin. l. 3. Angelius & Victor. var. lect. l. 11. c. 19.
pQuem mihi dabis, qui pr•tium aliquod tempori ponat? Sen. epist. 1. Non exiguum temp•ris habemus, sed ••ltum perdimus. Non (•am) accepimus brevem vitam quàm sacimus: non inopes eius, sed prodigi sumu•• astricto sunt homines in continendo patrimonio; simul ad temporis jacturam ventum est, profusissimi in eo, cuius unius avaritia honesta est. Senec. de breu. vitae c. 1. & 3.Quem mihi dabis, qui pr•tium aliquod tempori ponat? Sen. epist. 1. Non exiguum temp•ris habemus, sed ••ltum perdimus. Non (•am) accepimus breuem vitam quàm sacimus: non inopes eius, sed prodigi sumu•• astricto sunt homines in continendo patrimonio; simul ad temporis iacturam ventum est, profusissimi in eo, cuius vnius auaritia honesta est. Senec. de breu. vitae c. 1. & 3.
