True contentment in the gain of godliness, with its self-sufficiency A meditation on 1.…True contentment in the gaine of godlines, with its self-sufficiencie A meditation on 1.…
True contentment in the gain of godliness, with its self-sufficiency A meditation on 1. Timoth. 6. 6. By Thomas Gataker B. of D. and pastor of Rotherhith.True contentment in the gaine of godlines, with its self-sufficiencie A meditation on 1. Timoth. 6. 6. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by Edward Griffin for William Bladen, 1620
[8], 87, [1] p. · 23k words · STC 11678 · ESTC S102989
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.
Secondly, the poor, they are likewise to be admonished, to labour for Godliness: that though they be not arich to the world, they may be rich yet to God; and their worldly poverty shall be no hindrance to their spiritual preferment. For ⟨p. 27⟩bGod (saith the Apostle) hath chosen the poor of this world to be rich in grace, and heirs of his kingdom.
Secondly, the poore, they are likewise to be admonished, to labour for Godlinesse: that though they be not arich to the world, they may be rich yet to God; and their worldly pouertie shall be no hindrance to their spirituall preferment. For ⟨p. 27⟩bGod (saith the Apostle) hath chosen the poore of this world to be rich in grace, and heires of his kingdome.
And here is great comfort for the poor man, that liveth a godly life, and maketh Conscience of his courses, hath a care to please God and to do his will in all things, and to approve himself and his ways to him, walking faithfully and painfully in the works of his calling, be it never so mean; that though he be never so poor and bare, though he live but from hand to mouth, as we say; yea though he have not one good rag to hang on his back, or one good morsel of meat in a twelve-month to put in his mouth, though he have not the least patch of land in the world to sustain him, or the least hole that may be to hide his head in;
the wise Merchant, when he hath found, is content to sell all that ever he hath to purchase it, to forgo all that ever he is worth for the compassing of it; and yet is he no looser by the bargain neither. For as he is a Merchant, so is he also a wise Merchant; and therefore knoweth well what he doth in so doing: he knoweth that in buying it, he buyeth himself and his own safety, his own eternal salvation, together with it.
And here is great comfort for the poore man, that liueth a godly life, and maketh Conscience of his courses, hath a care to please God and to doe his will in all things, and to approue himselfe and his wayes to him, walking faithfully and painfully in the works of his calling, be it neuer so meane; that though he be neuer so poore and bare, though he liue but from hand to mouth, as we say; yea though he haue not one good rag to hang on his backe, or one good morsell of meat in a twelue-month to put in his mouth, though he haue not the least patch of land in the world to sustaine him, or the least hole that may be to hide his head in; cyet is he a rich man for all that, richer than Crassus or Croesus, or the wealthiest worldly man again in the world. For they haue but dthe false Riches, he the true treasure; they haue but the counterfait eglassie pearle; he hath that precious orient pearle, which fthe wise Merchant, when he hath found, is content to sell all that euer he hath to purchase it, to forgo all that euer he is worth for the compassing of it; and yet is he no looser by the bargaine neither. For as he is a Merchant, so is he also a wise Merchant; and therefore knoweth well what he doth in so doing: he knoweth that in buying it, he buyeth himselfe and his owne safetie, his own eternall saluation, togither with it.
cDivites dicimus sapientes, justos, bonos; quibus pecunia vel parua vel nulla: magis enī sunt virtutibus divites: pauperis verò avaros dicimus, semper inhiantes, semper egentes. Aug de ciu. l 7. c. 12. Pauper est pius? etiam sic dives est. intus dives, foris pauper: pauper in cella, dives in conscientia. arcam respicis auro inanē; conscientia respice Deo plenam: non habet extrinsecus facultatem; sed habet intrinsecus charitatem. Aug. in Ps. 36. & de temp. 212 Inops auri, Deo dives est. quid hac virtute pauperius? quid hac pauperiate ditius? Math. 5. 3. Idem de verb. Ap. 26. Nemo apud Deum pauper est, visi qui justitia indiget: nemo dives, nisi qui virtutibus plenus est. Lactant. instit. l. 5. c. 14.Diuites dicimus sapientes, iustos, bonos; quibus pecunia vel parua vel nulla: magis enī sunt virtutibꝰ diuites: pauperis verò auaros dicimus, semper inhiantes, semper egentes. Aug de ciu. l 7. c. 12. Pauper est pius? etiam sic diues est. intus diues, foris pauper: pauper in cella, diues in conscientia. arcam respicis auro inanē; conscientia respice Deo plenam: non habet extrinsecus facultatem; sed habet intrinsecus charitatem. Aug. in Ps. 36. & de temp. 212 Inops auri, Deo diues est. quid hac virtute pauperius? quid hac pauperiate ditius? Math. 5. 3. Idem de verb. Ap. 26. Nemo apud Deum pauper est, visi qui iustitia indiget: nemo diues, nisi qui virtutibus plenus est. Lactant. instit. l. 5. c. 14.
Again, this serveth to overthrow the opinion of such persons as think that there is little or no Gain ⟨p. 28⟩to be gotten under God, little or no good at all to be gathered in Gods service. So the worldly men in Jobs day; gWho is the All-sufficient, say they, that we should serve him? or what profit should we have by praying unto him? And the wicked in Malachi's time; hIt is but in vain to serve God: there is nothing to be gotten by keeping his commandments, and walking humbly before him.
Againe, this serueth to ouerthrow the opinion of such persons as thinke that there is litle or no Gaine ⟨p. 28⟩to be gotten vnder God, litle or no good at all to be gathered in Gods seruice. So the worldly men in Iobs day; gWho is the All-sufficient, say they, that we should serue him? or what profit should we haue by praying vnto him? And the wicked in Malachies time; hIt is but in vaine to serue God: there is nothing to be gotten by keeping his commandements, and walking humbly before him.
Yea but, may some say, sure there be none such now a-days, especially among us that make profession of Christianity; and therefore this use of the point might well be spared.
Yea but, may some say, sure there be none such now a-dayes, especially among vs that make profession of Christianitie; and therefore this vse of the point might well be spared.
If it be so with us, ilet our Actions answer for us; let our practise prove it: And so we will turn the Use from Reprehension to Examination, from Confutation to Conviction.
If it be so with vs, ilet our Actions answer for vs; let our practise proue it: And so we will turne the Vse from Reprehension to Examination, from Confutation to Conviction.
iQuiescat lingua, loquaturvita. Aug. in 1. Joan. Efficacius est testimonium vita quam lingua. Aut•r de dupl martyr.Quiescat lingua, loquaturvita. Aug. in 1. Ioan. Efficaciꝰ est testimonium vita quam lingua. Aut•r de dupl martyr.
First, did men deem Godliness to be a matter of Gain, they would never think they had enough of it. For kRiches are stintless; there is no end of them. We never think that we have wealth enough; we are still labouring for more. lMany men have too much, and yet no man enough. There is no stint of wealth; but as msome write, though nfabulously, of the Crocodile, that he groweth so long as ever he liveth: so it is too too true of this mystical Crocodile, the desire of gain and wealth, and of advancing or enlarging mens worldly estates, hath no ⟨p. 29⟩acme, non pitch, but groweth still more and more with men as long as they live, orifer oft with them then ever, when they are even going out of the world, and have one foot, as we use to say, already in the grave.
First, did men deeme Godlinesse to be a matter of Gaine, they would neuer thinke they had enough of it. For kRiches are stintlesse; there is no end of them. We neuer thinke that we haue wealth enough; we are still labouring for more. lMany men haue too much, and yet no man enough. There is no stint of wealth; but as msome write, though nfabulously, of the Crocodile, that he groweth so long as euer he liueth: so it is too too true of this mysticall Crocodile, the desire of gaine and wealth, and of aduancing or enlarging mens worldly estates, hath no ⟨p. 29⟩acme, nō pitch, but groweth still more and more with men as long as they liue, orifer oft with them then euer, when they are euen going out of the world, and haue one foot, as we vse to say, already in the graue.
k[Greek or Hebrew] Eusebius apud Stob. t•m. 2. c. •0. •quantunlibet improba, Crestant divitiae, tamē Curtae nesci• quid semper abest rei Hor•a•m. 3. 23. [Greek or Hebrew]. Epictet. enchir. c. 61. Eccles. 6. 7. Nemo est cui foelicit• s••, etiansi cursu veniat, satisfaciat. Senec. Epist. 115. non potest expleri cupiditatibus, et•am•i expleatur divitus. Ambr. de bono mert. c. •. Avarus animus nullo satiatur lucre. S•n. •p. 49.〈non-Latin alphabet〉 Eusebius apud Stob. t•m. 2. c. •0. •quantūlibet improba, Crestant diuitiae, tamē Curtae nesci• quid semper abest rei Hor•a•m. 3. 23. 〈non-Latin alphabet〉. Epictet. enchir. c. 61. Eccles. 6. 7. Nemo est cui foelicit• s••, etiāsi cursu veniat, satisfaciat. Senec. Epist. 115. non potest expleri cupiditatibus, et•am•i expleatur diuitus. Ambr. de bono mert. c. •. Auarus animus nullo satiatur lucre. S•n. •p. 49.
lFortune multis […]dat, lli satis. Martial. l. 12. epigr. 10.
But with Godliness men are soon satisfied; they have soon enough of it. If they have attained to but a little superficial sprinkling of common Grace, or civill honesty, that cometh as far short of sound sanctification and sincerity, as the shadow doth of the substance; they begin presently to suppose, with self-conceited pLaodicea, that they are rich enough and need nothing; that qthey have no need to labour for any further matter, they are even as well as well may be, as need be, at least.
But with Godlinesse men are soone satisfied; they haue soone enough of it. If they haue attained to but a litle superficiall sprinkling of common Grace, or ciuill honestie, that commeth as far short of sound sanctification and sinceritie, as the shadow doth of the substance; they begin presently to suppose, with selfe-conceited pLaodicea, that they are rich enough and neede nothing; that qthey haue no neede to labour for any further matter, they are euen as well as well may be, as neede be, at least.
No man is afraid of being too wealthy: but *many are afraid of being too godly, rNe sis nimium justus; Be not too just, sticketh shrewdly on many a mans stomach: though spoken snot of true Godliness or Righteousness indeed; but of nourishing in us an over-weaning conceit of our selves; or of tbeing over-rigorous in censuring of others; like uthe Pharisee in the Gospel, who, saith an ancient Writer very pithily and wittily, xexulting arrogantly in himself insulteth insolently over others, and deceiveth himself alone, whom alone he excepteth, while he ⟨p. 30⟩contemneth and condemneth all besides himself.
No man is afraid of being too wealthy: but *many are afraid of being too godly, rNe sis nimium iustus; Be not too iust, sticketh shrewdly on many a mans stomacke: though spoken snot of true Godlinesse or Righteousnes indeede; but of nourishing in vs an ouer-weaning conceit of our selues; or of tbeing ouer-rigorous in censuring of others; like uthe Pharisee in the Gospell, who, saith an ancient Writer very pithily and wittily, xexulting arrogantly in himselfe insulteth insolently ouer others, and deceiueth himselfe alone, whom alone he excepteth, while he ⟨p. 30⟩contemneth and condemneth all besides himselfe.
*Nosti illud, Ne•• p••• est, qui pietatem cavet. Cave qui ignam petes esse verius Cic. de sin. lib 2. Qui time• esse bo•••, nō times esse malus. Misocosm. de contempt mund.Nosti illud, Ne•• p••• est, qui pietatem cauet. Caue qui ignam petes esse verius Cic. de sin. lib 2. Qui time• esse bo•••, nō times esse malus. Misocosm. de contempt mund.
rEccles. 7. 18. Modum esse religionis: nimium esse superstitissu• nō oportere Cic. prodomo sua. Religeutē esse & portet, religiosi […]. G•ll. l. 4. c 9.Eccles. 7. 18. Modum esse religionis: nimium esse superstitissu• nō oportere Cic. prodomo sua. Religeutē esse & portet, religiosi 〈…〉. G•ll. l. 4. c 9.
sNotata est non justitia sapientis, sea superbia praesumentis. Aug in Joan. 95.Notata est non iustitia sapientis, sea superbia praesumentis. Aug in Ioan. 95.
tSi quem rigidū & trucē ad omnia fratrū peccata conspexeris, &c. hunc scito plus justum esse quam justū est. Hieron in Eccles. Justitia enim, nisi misericordi• temperetur, in crudelitatem degenerate, Lav•• in Eccles. Huc illud Plinij hist. not. l. 18. c. 6. Nihil minus expedire, quam agrum optim• colere. Et, Agrum bend collar necessarium, optimè damnosum.Si quem rigidū & trucē ad omnia fratrū peccata conspexeris, &c. hunc scito plus iustum esse quam iustū est. Hieron in Eccles. Iustitia enim, nisi misericordi• temperetur, in crudelitatem degenerat, Lav in Eccles. Huc illud Plinij hist. nat. l. 18. c. 6. Nihil minus expedire, quam agrum optim colere. Et, Agrum bend colere necessarium, optimè damnosum.
Secondly, Men would strive one to go beyond an other in Godliness, if they counted Godliness a matter of Gain. For as the Heathen Writer well observeth, ythere is a kind of emulation commonly among worldly neighbours, whereby they emulate such as go beyond them in wealth: one neighbour striveth to out-build an other, one to get and purchase more than another. The covetous man casteth his eye on his rich neighbours, zas a man in a race doth on those that have won ground of him, he striveth to get even with this man, whom he is yet behind, to out-strip that man, whom he hath got even withal. And the envious man (as those two vices are seldom asunder) looking through the spectacles of envy on his neighbours goods, athinketh every thing that his neighbour hath better than his own and it may be better than indeed it is, his grounds fertiler, his beasts fairer, his revenues larger, his gains greater &c. and is ready enough oft to say with himself, Why should not my beasts look a•••ire a• hi•? why should not my grounds yield as much as hi•? why should not I thrive as well as he, having as good ••dnes to thrive by a• he hath
Secondly, Men would striue one to go beyond an other in Godlinesse, if they counted Godlinesse a matter of Gaine. For as the Heathen Writer well obserueth, ythere is a kinde of emulation commonly among worldly neighbors, whereby they emulate such as goe beyond them in wealth: one neighbour striueth to out-build an other, one to get and purchase more than another. The couetous man casteth his eye on his rich neighbors, zas a man in a race doth on those that haue won ground of him, he striueth to get euen with this man, whom he is yet behind, to out-strip that man, whom he hath got euen withall. And the enuious man (as those two vices are seldome asunder) looking through the spectacles of enuie on his neighbours goods, athinketh euery thing that his neighbor hath better than his own and it may be better than indeed it is, his grounds fertiler, his beasts fairer, his revenues larger, his gaines greater &c. and is ready enough oft to say with himselfe, Why should not my beasts looke a•••ire a• hi•? why should not my grounds yeeld as much as hi•? why should not I thrine as well as he, hauing as good ••dnes to thrine by a• he hath
y▪ [Greek or Hebrew]. Hesiod. Vicimus dives cupiditatem irritat. Sen. epist. 7.▪〈non-Latin alphabet〉. Hesiod. Vicimus diues cupiditatem irritat. Sen. epist. 7.
z▪ hunc atque hune superare laborat: Ut quum carceribus ••ss•s rapit ungula currus Instat equis auriga suos vincentibus illum praeteritum temnens eutremos inter euntem. Herat. serm, l. 1. sat. 1.▪ hunc atque hune superare laborat: Vt quum carceribus ••ss•s rapit vngula currus Instat equis auriga suos vincentibus illum praeteritum temnens eutremos inter euntem. Herat. serm, l. 1. sat. 1.
aFertilier seges est alienis semper in aruis: vicinumque pecus grandius uber •abet. Ovid. artis l. 1. […] nobis, nostra […]t. P. Syrus.-maior• videtur, Et melior vi••na seges. Juven: sat. 14.Fertilier seges est alienis semper in aruis: vicinumque pecꝰ grandius vber •abet. Ovid. artis l. 1. 〈…〉 nobis, nostra 〈…〉t. P. Syrus.-maior• videtur, Et melior vi••na seges. Juven: sat. 14.
And even *so wo•••• be with us, held we Godliness to be gainful. We would have a kind of godly emulation and ambition among us, as the Apostle speaketh, in matter of Godliness; we would even bemulate, and cambitiously, as it were, strive ⟨p. 31⟩and contend to out-go one an other in goodness and grace. And this were da good and godly emulation, a goodly and a commendable strife and contention indeed. We would be eying of those that are got beyond us in grace, and endeavour to get even with them, yea, if it be possible, to out-strip them, and to cast them behind us, enot by hindering their progress, but by mending our own pace, and fby straining our selves to run the faster, the later it was ere we entered into this race. We would be as ready as they are to say to our selves; And why should not I be as forward in the fear of God, as Zealous, as religious, as I see such and such are, since I have as good means of being godly as they have, as many inducements as either they or any other can have?
And euen *so wo•••• be with vs, held we Godlinesse to be gainefull. We would haue a kinde of godly emulation and ambition among vs, as the Apostle speaketh, in matter of Godlinesse; we would euen bemulate, and cambitiously, as it were, striue ⟨p. 31⟩and contend to out-go one an other in goodnes and grace. And this were da good and godly emulation, a goodly and a commendable strife and contention indeed. We would be eying of those that are got beyond vs in grace, and endeuour to get euen with them, yea, if it be possible, to out-strip them, and to cast them behind vs, enot by hindring their progresse, but by mending our owne pace, and fby straining our selues to runne the faster, the later it was ere we entred into this race. We would be as ready as they are to say to our selues; And why should not I be as forward in the feare of God, as Zealous, as religious, as I see such and such are, since I haue as good meanes of being godly as they haue, as many inducements as either they or any other can haue?
But so stand the most affected, that they will not by their good will suffer any man to out-go them in wealth, in the way of the world: but they will let any man willingly out-go them in grace, and in the good ways of God: there only we strain courtesy, and give every one the way of us. And as our Saviour telleth the Scribes and Pharisees, that gthe very Publicans and Harlots might go into the kingdom of Heaven before them: So not a few among us will suffer the very Pagans, and Papists, little better than Pagans, if not worse many of them than they, the very Heathen and Heretics to go into heaven before them, ere they will strive to out-go them in goodness and godliness.
But so stand the most affected, that they will not by their good will suffer any man to out-go them in wealth, in the way of the world: but they will let any man willingly out-go them in grace, and in the good wayes of God: there onely we straine courtesie, and giue euery one the way of vs. And as our Sauiour telleth the Scribes and Pharisees, that gthe very Publicans and Harlots might go into the kingdome of Heauen before them: So not a few among vs will suffer the very Pagans, and Papists, litle better than Pagans, if not worse many of them than they, the very Heathen and Heretikes to go into heauen before them, ere they will striue to out-go them in goodnes and godlinesse.
Thirdly, men would be more affected with it, if they supposed any matter of Gain to be in it. hThe covetous miser, saith the Heathen man, while the ⟨p. 32⟩people either curse or hi••e at him abroad, yet he pleaseth and cheereth himself the whilst with the sight or the consideration of his substance at home. It doth a man good at the very heart, even to think upon his riches, and but ito look upon his treasure. It will make our hearts to spring and leap within us for joy, to have sudden news brought us of some rich legacy, or large patrimony by some means befallen us.
Thirdly, men would be more affected with it, if they supposed any matter of Gaine to be in it. hThe couetous miser, saith the Heathen man, while the ⟨p. 32⟩people either curse or hi••e at him abroad, yet he pleaseth and cheereth himselfe the whilest with the sight or the consideration of his substance at home. It doth a man good at the very heart, euen to thinke vpon his riches, and but ito looke vpon his treasure. It will make our hearts to spring and leap within vs for ioy, to haue sodaine newes brought vs of some rich legacie, or large patrimonie by some meanes befallen vs.
hPopulus me sibilat; at mihi plau do Ipse domi, simulat nummos contemplor in arca. Horat. serm. l. 1. sat. 1.
But of this spiritual wealth and gain most men are merely stupid and senseless: No more moved commonly or affected, when either, (if any time at least they so do,) they think on it, or when they hear it spoken of in the Pulpit; then (as a Philosopher said sometime of an ignorant Dol••itting in the Theatre, where the seats were of marble, that kOne stone sate upon an other:) then, I say, either the benches that they sit upon, or the pillars that they lean against: Not once stirred at all to hear of the heavenly inheritance, or of holiness, the means that must bring them to heaven, yea that worketh in mens hearts a kind of lheaven upon earth, and giveth Christian men seizin of heaven even while they live here. An evident argument that either they believe not the Gain of it, or they believe not themselves to have any share in it.
But of this spirituall wealth and gaine most men are meerely stupide and senseles: No more moued commonly or affected, when either, (if any time at least they so do,) they thinke on it, or when they heare it spoken of in the Pulpit; then (as a Philosopher said sometime of an ignorant Dol••itting in the Theater, where the seats were of marble, that kOne stone sate vpon an other:) then, I say, either the benches that they sit vpon, or the pillers that they leane against: Not once stirred at all to heare of the heauenly inheritance, or of holinesse, the meanes that must bring them to heauen, yea that worketh in mens hearts a kinde of lheauen vpon earth, and giueth Christian men seizin of heauen euen while they liue here. An euident argument that either they beleeue not the Gaine of it, or they beleeue not themselues to haue any share in it.
k[Greek or Hebrew]. Aristipp•• apud L•••tium l. 2.〈non-Latin alphabet〉. Aristipp•• apud L•••tium l. 2.
Fourthly, men would be oft taking account of their Gaines in this kind, of their thriving in Godliness, if they held Godliness to be so gainful. mWorldly men are very frequent and diligent herein, very careful to keep their books of receipt and expense, poring ever and anon on them, running ⟨p. 33⟩oft over their reckonings, and casting up their accounts, to see how they thrive or pare in the world, how they go forward or backward in wealth.
Fourthly, men would be oft taking account of their Gaines in this kinde, of their thriuing in Godlinesse, if they held Godlinesse to be so gainefull. mWorldly men are very frequent and diligent herein, very carefull to keepe their bookes of receipt and expense, poaring euer and anon on them, running ⟨p. 33⟩oft ouer their reckonings, and casting vp their accounts, to see how they thriue or pare in the world, how they goe forward or backward in wealth.
But where we shall find a man that hath the like care of keeping & casting up his spiritual accounts, of nexamining himself for his spiritual estate, how he thriveth or pareth with the graces of Gods Spirit, how he goeth forward or backward in goodness or Godliness? And yet would our care be alike for either, did we equally apprehend the gain of either. But let us look unto it. For whither we call our selves to account here or no, God will questionless one day call us to an account. And then not only othe prodigal Son, and the punfaithful Steward, that hath the one unthriftily lavished out his patrimony, and the other riotously wasted his masters wealth; but qthe idle and unprofitable Servant to•, that hath not gained with his Talent, that hath not thriven with the Grace of God bestowed on him, shall be bound hand and foot, and cast out into utter darkness, where shall be weeping and wailing, and gnashing of teeth.
But where we shall finde a man that hath the like care of keeping & casting vp his spiritual accounts, of nexamining himselfe for his spirituall estate, how he thriueth or pareth with the graces of Gods Spirit, how he goeth forward or backward in goodnes or Godlinesse? And yet would our care be alike for either, did we equally apprehend the gaine of either. But let vs looke vnto it. For whither we call our selues to account here or no, God will questionlesse one day call vs to an account. And then not onely othe prodigall Sonne, and the pvnfaithfull Steward, that hath the one vnthriftily lauished out his patrimonie, and the other riotously wasted his masters wealth; but qthe idle and vnprofitable Seruant to•, that hath not gained with his Talent, that hath not thriuen with the Grace of God bestowed on him, shall be bound hand and foot, and cast out into vtter darknes, where shall be weeping and wailing, and gnashing of teeth.
Fortune multis 〈…〉dat, ••lli satis. Martial. l. 12. epigr. 10.
mNon aliud an••al eu ••nore origine in ma••••• cr•scit magnitudinē […] Plin. hist. •••. l. 8. c. 25.Non aliud an••al eu ••nore origine in ma••••• cr•scit magnitudinē 〈…〉 Plin. hist. •••. l. 8. c. 25.
oAvaritia morbus senum proprius, lu•uria juvenum: libidinis siquidem ignis pau••tim extinguitur, & cum senectute consenescit: at avaritia augescit continuò, & cum senectute ipsa juvenescit. Kolloc. in 1 Tim. 6. 10. Quid avaritia, quae rad•• est omnium malorū, nonne in frigidis senibus tanto ad acquirendum feruentius inardescit, quā to eitius relictura est quod acquirit? Aug. de temp. 246.Auaritia morbꝰ senum proprius, lu•uria iuvenum: libidinis siquidem ignis pau••tim extinguitur, & cum senectute consenescit: at auaritia augescit continuò, & cum senectute ipsa iuvenescit. Kolloc. in 1 Tim. 6. 10. Quid auaritia, quae rad•• est omnium malorū, nonne in frigidis senibus tanto ad acquirendum feruentiꝰ inardescit, quā to eitius relictura est quod acquirit? Aug. de temp. 246.
xDumb in se singulariter ••••tat, aliji arroganter insultat; & see solum decipit, quem solum excipit, dumb al••• damnat. Lern. de grad. humil.Dum in se singulariter ••••tat, aliji arroganter insultat; & se solum decipit, quem solum excipit, dum al••• damnat. Lern. de grad. humil.
〈non-Latin alphabet〉. Hesiod.
eQui stadium currit, eniti & contender debet, quàm maximè possit, ut vincat: supplantare eum qu•cum certet, aut manis depellere nullo modo debet. Chrysippu• apud Cicer. offic. l. 3.Qui stadium currit, eniti & contendere debet, quàm maximè possit, vt vincat: supplantare eum qu•cum certet, aut manis depellere nullo modo debet. Chrysippu• apud Cicer. offic. l. 3.
fFaciamus quod in itinere fieri solet: qui tardius exierunt, velocitate peasant moram. Senec. not. quaest. l. 3. praefat. Quod facere solent, qui serius exeunt, & volunt tempus celeritate reparare, calcar add•mus. Idem epist. 68.Faciamus quod in itinere fieri solet: qui tardiꝰ exierūt, velocitate pe•sant moram. Senec. nat. quaest. l. 3. praefat. Quod facere solent, qui serius exeunt, & volunt tempus celeritate reparare, calcar add•mus. Idem epist. 68.
