Certain sermons, first preached, and after published at several times, by M. Thomas Gataker…Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker…
Certain sermons, first preached, and after published at several times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the several texts and titles whereof are set down in the leaf followingCertaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
Thomas Gataker 1574–1654London: printed by John Haviland and Anne Griffin, 1637London: printed by Iohn Haviland and Anne Griffin, 1637
[8], 347, [1] p. · 173k words · STC 11652b.5 · ESTC S124946
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Degree 1 1. To quell, conquer, and over-comet our natural corruptions, Branch 1 our lusts and concupiscences within us, our outrageous passions, our unruly and inordinate affections,u wherewith worldly men are led captive, enslaved and enthralled, and which
Degree 1 1. To quell, conquer, and over-comet our naturall corruptions, Branch 1 our lusts and concupiscences within us, our outragious passions, our unruly and inordinate affections,u wherewith worldly men are led captive, enslaved and enthralled, and whichx before our conversion bare sway, and ruled in and over us also.y It is a point of the highest command, saith the Heathen man, for a man to have command of himselfe. zHee is a King that dreads nought; hee is a King that covets and desires nothing. And,a It is a wondrous great Kingdome for a man to be able to contemne a Crowne, to set light by a Kingdome, asb Moses did, that preferred afflictions with Gods people before it: to tread, not the Earth only, but the veryc Moone too, and all sublunarie things, asd drosse and Trash under his feet.
tHumilis res est stultitia, abjecta, sordida, servilis, multis affectibus & saevissimis subjecta. Hos tam graves Dominos, interdum alternis imperantes, interdum pariter, dimittit à te sapientia, quae sola libertas est, Sen. ep. 37. Quem vicerim quaeris? non Persas, non extrema Medorum, &c. sed avaritlam, sed ambitionem, sed metum mortis, qui victores gentium vicit, Idem epist. 72. Nulla major est victoria, quam vitia domuisse. Innumerabiles sunt qui urbes, qui populos habuere in potestate; paucissimi, quise. Quaest. Nat. l. 3.
u2 Pet. 2.12. Jude 16. Non eunt, sed feruntur, Sen. ep. 23. Turpe est autem non ire, sed ferri, Idem ep. 37.2 Pet. 2.12. Iude 16. Non eunt, sed feruntur, Sen. ep. 23. Turpe est autem non ire, sed ferri, Idem ep. 37.
ySibi imperare maximum est imperium, Sen. ep. 113. Si vis tibi omnia subjicere, te subjicerationi. Multos reges, si ratio te rexerit, Idem ep. 37.
zRegem non fa junt opes, Non vestis Tyriae color, Non frontis nota regiae, Non auro nitidae trabes. Rex est, qui posuit metus, Et dirimala pectoris: Qui tuto positus loco, Infra se videt omnia. Rex est qui metuit; rex est qui cupit nihil. Sen. Thyest. 2.2. Latius regnes avidum domando Spiritum, quàm si Lybiam remotis Gadibus jungas, & uterque Poenus Serviat uni, Horat. Carm. 2.2. Rectius enim is appellabitur Rex quam Tarquinius, qui nec 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 fa iunt opes, Non vestis Tyriae color, Non frontis nota regiae, Non auro nitidae trabes. Rex est, qui posuit metus, Et dirimala pectoris: Qui tuto positus loco, Infra se videt omnia. Rex est qui metuit; rex est qui cupit nihil. Sen. Thyest. 2.2. Latius regnes avidum domando Spiritum, quàm si Lybiam remotis Gadibus jungas, & uterque Poenus Serviat uni, Horat. Carm. 2.2. Rectius enim is appellabitur Rex quam Tarquinius, qui nec 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 sine regno pati. Senec. Thiest. 3.1.Immane regnum est posse sine regno pati. Senec. Thyest. 3.1.
Branch 2 2. To prevail against, and triumph over all the enemies and adversaries of our salvation without us, and all such outward evils as they are able to raise up against us. To which purpose it is that the Apostle having spoken before of persecutions, the sword, famine, and nakedness; eIn all these things, saith he,f we are more than Conquerors, (What is that? even Triumphers.) through him that hath loved us. For,g God maketh us always to htriumph through Christ. iThe very Cross of Christ, saith one, was Christs Chariot of Triumph. And the very same is the Cross even to this day to all Christians; it is their Chariot, their Chair of estate. kHe is a valiant Champion indeed, saith Ignatius, who though he be beaten, and receive many blows, yet will not give over till he have vanquished his adversary.l They overcame him, saith the Holy Ghost,m that warred upon them, and overcame them, by the blood of the Lamb, and by the word of the Testimony, and by not thinking much to lay down their lives unto death; by setting light (asn the Apostle of himself) by their lives. The Spirit of God may seem to contradict himself when he saith in the one place,o He made war upon the Saints and overcame them; and in the other again,p They conquered and overcame him. But the one is spokenq according to humane conceit, the otherr according to the truth of the thing. And certain it is, that as Gods sChildren are never better delivered out of their troubles, than when they seem not to be delivered at all, when they are delivered out of them by death: So* they never more prevail against, and triumph over their adversaries, than when those their adversaries outwardly seem most to prevail against, and to triumph over them.
Branch 2 2. To prevaile against, and triumph over all the enemies and adversaries of our salvation without us, and all such outward evils as they are able to raise up against us. To which purpose it is that the Apostle having spoken before of persecutions, the sword, famine, and nakednesse; eIn all these things, saith he,f wee are more than Conquerors, (What is that? even Triumphers.) through him that hath loved us. For,g God maketh us alwayes to htriumph through Christ. iThe very Crosse of Christ, saith one, was Christs Charet of Triumph. And the very same is the Crosse even to this day to all Christians; it is their Charet, their Chaire of estate. kHee is a valiant Champion indeed, saith Ignatius, who though he be beaten, and receive many blowes, yet will not give over till he have vanquisht his adversarie.l They overcame him, saith the Holy Ghost,m that warred upon them, and overcame them, by the bloud of the Lambe, and by the word of the Testimonie, and by not thinking much to lay downe their lives unto death; by setting light (asn the Apostle of himselfe) by their lives. The Spirit of God may seeme to contradict himselfe when he saith in the one place,o He made war upon the Saints and overcame them; and in the other againe,p They conquered and overcame him. But the one is spokenq according to humane conceit, the otherr according to the truth of the thing. And certaine it is, that as Gods
h[Greek or Hebrew], i. [Greek or Hebrew], Theophyl. triumphat, i. triumphare facit, Primas.〈non-Latin alphabet〉, i. 〈non-Latin alphabet〉, Theophyl. triumphat, i. triumphare facit, Primas.
iCrux Christo currus fuit triumphalis. Thom. Cartw. Harmon. Evan. in Luc. 13.32. & Joan. 12 32. Sic & col. 2.15. [Greek or Hebrew], Ignat. ep. 5. Cum ultima hoste morte praeliatus, per trophaeum crucis triumphavit, Tertull. ad. Marc. l. 4.Crux Christo currus fuit triumphalis. Thom. Cartw. Harmon. Evan. in Luc. 13.32. & Ioan. 12 32. Sic & col. 2.15. 〈non-Latin alphabet〉, Ignat. ep. 5. Cum ultima hoste morte praeliatus, per trophaeum crucis triumphavit, Tertull. ad. Marc. l. 4.
k[Greek or Hebrew], Ignat. ep. 4. Duris ut ilex tonsa bipennibus, Per damna, per caedes, ab ipso Sumit opes animū que ferro. Non hydra secto corpore firmior vinci dolentem crevit in Herculem. Merses profundo: pulchrior evenit. Luctere: magna proruet integrum Cum laude victorem, Horat. Carm. 44.〈non-Latin alphabet〉, Ignat. ep. 4. Duris ut ilex tonsa bipennibus, Per damna, per caedes, ab ipso Sumit opes animū que ferro. Non hydra secto corpore firmior vinci dolentem crevit in Herculem. Merses profundo: pulchrior evenit. Luctere: magna proruet integrum Cum laude victorem, Horat. Carm. 44.
Degree 2 But because this theirt Majesty is most inward, andu the world cannot so well see it: there is secondly thereforex a Kingdom of Glory, whereby those thaty reign now in Grace by Christ, shall one day* reign in Glory with Christ. For,z our life is now hidden with Christ in God; saith the Apostle: But when Christ, who is our Life shall appear, then shall we also appear in glory with him. And,a We shall at his appearing become like unto him, because we shall see him as he is. Asb We are now glorified in him, soc he shall then be glorified in us; what time we shall hear from him that blessed and joyful sound,d Come and receive the Kingdom prepared for you from the beginning of the world.
Degree 2 But because this theirt Majestie is most inward, andu the world cannot so well see it: there is secondly thereforex a Kingdome of Glorie, whereby those thaty reigne now in Grace by Christ, shall one day* reigne in Glory with Christ. For,z our life is now hidden with Christ in God; saith the Apostle: But when Christ, who is our Life shall appeare, then shall wee also appeare in glory with him. And,a Wee shall at his appearing become like unto him, because wee shall see him as hee is. Asb We are now glorified in him, soc hee shall then be glorified in us; what time wee shall heare from him that blessed and joyfull sound,d Come and receive the Kingdome prepared for you from the beginning of the world.
Use 1 This serveth first, as to discover, so to check and control the base-mindedness of most men in the World: Who,1 asi the Israelites preferred thek Leeks and Onions of Egypt, beforel the bread of Angels, mthe food that came down from heaven; so prefer paltry Pebbles before these preciousn Pearls; *thick-clay, as the Prophet speaketh, before thiso pure Gold; the worlds counterfeit coin, before thisp true treasure; the base and slavish service of sin and Satan, before the Crown and the Kingdom that our Saviour here maketh offer of: that choose rather, withq Issachar, (dull asses indeed) to couch themselves quietly between two packs, and bow their shoulders down to bear any such (even unsufferable and unsupportable) burdens asr the World is wont to impose on those that are slaves and drudges to it; than to rouse up their spirits, that lye grovelling on the ground, seek to shake off the yoke, and free themselves from this thraldom, and strive to get command of him, that now keepeth them as captives: thats are content to serve the Devil rather, and their, nay his, brutish lusts, (* the baddest and basest service that can be,) than to reign with Christ, or to serve him in a free and honourable service, whoset service is true freedom, andu to serve him is to reign with him, who maketh all his servants Captains, Commanders and xKings.
Vse 1 This serveth first, as to discover, so to check and control the base-mindednesse of most men in the World: Who,1 asi the Israelites preferred thek Leekes and Onions of Aegypt, beforel the bread of Angels, mthe food that came downe from heaven; so preferre paltry Peables before these pretiousn Pearles; *thick-clay, as the Prophet speaketh, before thiso pure Gold; the worlds counterfeit coine, before thisp true treasure; the base and slavish service of sinne and Satan, before the Crowne and the Kingdome that our Saviour here maketh offer of: that choose rather, withq Issakar, (dull asses indeed) to couch themselves quietly betweene two packs, and bow their shoulders downe to beare any such (even unsufferable and unsupportable) burdens asr the World is wont to impose on those that are slaves and drudges to it; than to rouse up their spirits, that lye groveling on the ground, seeke to shake off the yoake, and free themselves from this thraldome, and strive to get command of him, that now keepeth them as captives: thats are content to serve the Devill 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, whoset service is true freedome, and
r[Greek or Hebrew]; Chrysost. in Matth. 38.1. Legatur Pers. Sat. 5. & ad eundem Epictetum ex Arian. d•ssert. 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.〈non-Latin alphabet〉; Chrysost. in Matth. 38.1. Legatur Pers. Sat. 5. & ad eundem Epictetum ex Arian. d•ssert. 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.
Use 2 Again, it serveth to discover and convince many, not to be that indeed, which they profess themselves to be,1 not to be Christians indeed and truth, though they bear the name and title of such. For Christianity is a Kingdom. It not freeth men only from the thraldom of Sin and Satan; (a they are free indeed that Christ maketh free;) but it maketh them Kings also to rule and sway over such asb before they were enthralled and enslaved unto. Whereas many millions of those that profess themselves to be Christians, remain still Satan's vassals, cslaves some to their filthy lusts, 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. Yea as one saith of Rome when she was in her Pride, thatd she conquered other Countries abroad, but was vanquished with her own Vices at home: and another of the Persian Kings, thate they commanded the whole World, but their Wives or Concubines commanded them. And Cato of the Romans; *All men, saith he, but we, rule their wives; We rule all ⟨p. 36⟩men; and our wives rule us. And the Orator of Verres, that† he governed the Province, and a base strumpet him. And Themistocles of himself, and the Athenians, That“ the Athenians ruled all Greece, he the Athenians, his Mother him, and his Son his Mother: So many in this kind, they aref Masters of others, and yet servants themselves; command some, but are again commanded by others;g have as many Lords as lusts, that bear rule and sway in them; Forh by whom a man is overcome, his bondslave he is, saith S. Peter: And,i His servant he is, whom he yieldeth obedience unto; saith S. Paul: And,k who so committeth sin, is the servant of sin, saith our Saviour. As long therefore asl thou hast a Master, yea many Masters, within thee, thou art a slave to thy corruptions,m they rule and sway thee as they list, they wind and turn thee which way they will, like an artificial motion that goeth with a screw, and stirreth as that writhes it; so long as thou reignest not over them, but they reign in and over thee, and thou art ruled and swayed by them, so long thou art no Christian, whatsoever thou mayest be counted or called; For, Christianity is a Kingdom; andn every Christian is not a Free-man only, but in this kind eveno a King too.
Vse 2 Againe, it serveth to discover and convince many, not to be that indeed, which they professe themselves to be,1 not to be Christians indeed and truth, though they beare the name and title of such. For Christianitie is a Kingdome. It not freeth men only from the thraldome of Sinne and Satan; (a they are free indeed that Christ maketh free;) but it maketh them Kings also to rule and sway over such asb before they were enthralled and enslaved unto. Whereas many millions of those that professe themselves to be Christians, remaine still Satans vassals, cslaves some to their filthy lusts, 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. Yea as one saith of Rome when shee was in her Pride, thatd shee conquered other Countries abroad, but was vanquished with her owne Vices at home: and another of the Persian Kings, thate they commanded the whole World, but their Wives or Concubines commanded them. And Cato of the Romans; *All men, saith hee, but wee, rule their wives; Wee rule all ⟨p. 36⟩men; and our wives rule us. And the Orator of Verres, that† he governed the Province, and a base strumpet him. And Themistocles of himselfe, and the Athenians, That“ the Athenians ruled all Greece, hee the Athenians, his Mother him, and his Sonne his Mother: So many in this kinde, they aref Masters of others, and yet servants themselves; command some, but are againe commanded by others;g have as many Lords as lusts, that beare rule and sway in them; For
1Conviction.
aJohn 8.31, 32, 36. Arbitrium voluntatis tunc est verè liberum, cum vitiis peccatisque non servit, Augustin. de Civitat. lib. 14. cap. 11. Sapientia sola libertas est: Senec. epist. 37. [Greek or Hebrew]. Nisi sapiens nemo liber: Zeno apud Laert. Cic. Parad. 5. Non natura servum facit, sed insipientia: nec manumissto liberum, sed disciplina, Ambros. epist. 7. Solus sapiens liber est, Ibidem.Iohn 8.31, 32, 36. Arbitrium voluntatis tunc est verè liberum, cum vitiis peccatisque non servit, Augustin. de Civitat. lib. 14. cap. 11. Sapientia sola libertas est: Senec. epist. 37. 〈non-Latin alphabet〉. Nisi sapiens nemo liber: Zeno apud Laert. Cic. Parad. 5. Non natura servum facit, sed insipientia: nec manumissto liberum, sed disciplina, Ambros. epist. 7. Solus sapiens liber est, Ibidem.
cAlius libidini servit, alius avaritiae, alius ambitioni, omnes timori. D•bo consularem aniculae servientem: dabo ancillulae divitem, Sen. epist. 47. Si metuis, si parva cupis, si duceris ira, Servitii patiere j•gum; tolerabis iniquas Interius leges, Claud. 4. Coss. Hom. Liber est qui servitutem effugit sui, haec est assidua servitus, & ineluctab•lis, & per diem ac noctem aequaliter premens, sine intervallo, sine comm•atu. Sibi servire gravissima servitus est, Sen. Nat. q. l. 3. Extrema est servitus, cum animae vitiis deditae, rationis propriae possession ceciderint, Boet. Cons.Alius libidini servit, alius avaritiae, alius ambitioni, omnes timori. D•bo consularem aniculae servientem: dabo ancillulae divitem, Sen. epist. 47. Si metuis, si parva cupis, si duceris ira, Servitii patiere j•gum; tolerabis iniquas Interius leges, Claud. 4. Coss. Hom. Liber est qui servitutem effugit sui, haec est assidua servitus, & ineluctab•lis, & per diem ac noctem aequaliter premens, sine intervallo, sine commatu. Sibi servire gravissima servitus est, Sen. Nat. q. l. 3. Extrema est servitus, cum animae vitiis deditae, rationis propriae possessione ceciderint, Boet. Cons.
Use 3 But are they so indeed? And are all Christians called to a Crown, to a Kingdom? 1Then let them learn hence how charily and warily it behoveth Christian men to walk of all others.
Vse 3 But are they so indeed? And are all Christians called to a Crowne, to a Kingdome? 1Then let them learne hence how charily and warily it behoveth Christian men to walke of all others.
Reason 1 For first,p The Sun may go unseen as soon as Kings may. qThey are in the eye of the world, andr all mens eyes are on them. And,s You are the light of the World, saith our Saviour, not to us Ministers alone, but to all Christians in general: Ye are as* a City seated on an hill, that cannot be hid.
Reason 1 For first,p The Sunne may goe unseene as soone as Kings may. qThey are in the eye of the world, andr all mens eyes are on them. And,s You are the light of the World, saith our Saviour, not to us Ministers alone, but to all Christians in generall: Yee are as* a Citie seated on an hill, that cannot be hid.
pSoli latere si licet, Regi licet. Sen. de Clem. l. 1 c. 8. Nam lux altissima fati Oecultum nihil esse sinit, Claud. de 4. Conss. Hon.
qQui inexcelso aetatem agunt, eorum facta cuncti mortales never, Sal ust. ad Caesar.Qui inexcelso aetatem agunt, eorum facta cuncti mortales novere, Sal ust. ad Caesar.
rOmnium in ista conversi sunt oculi, Sen. ubi sup.
Reason 2 Again, the† greatest states afford least liberty. tMany things may well beseem mean men, that will in no wise become great ones. It stood not with Themistocles his state to stoop down to take up of the spoils, that the enemy had thrown from them in flight; but,u Take up of them, if thou wilt, saith he to one of his followers; thou ⟨p. 37⟩mayest well enough; for thou art not Themistocles; thou art not as I am: And many things may well beseem a worldly man, asx to be greedy of the world, and toy mind earthly things, which will in no wise become a Christian.
Reason 2 Againe, the† greatest states affoord least libertie. tMany things may well beseeme meane men, that will in no wise become great ones. It stood not with Themistocles his state to stoope downe to take up of the spoyles, that the enemie had throwne from them in flight; but,u Take up of them, if thou wilt, saith hee to one of his followers; thou ⟨p. 37⟩mayest well enough; for thou art not Themistocles; thou art not as I am: And many things may well beseeme a worldly man, asx to be greedie of the world, and toy minde earthly things, which will in no wise become a Christian.
†In maxima fortuna minima licentia, Sallust. in Catil. Magna servitus fortuna magna, Sen. ad Polyb. c. 26. Minimum debet libere, cui nimium licet, Sen. Trod. Quanto plus liceat, tam libeat minus, Auson. 7. Sap.In maxima fortuna minima licentia, Salust. in Catil. Magna servitus fortuna magna, Sen. ad Polyb. c. 26. Minimum debet libere, cui nimium licet, Sen. Troad. Quanto plus liceat, tam libeat minus, Auson. 7. Sap.
tLiberiora omnia sunt his quorum affectus tegi possunt, Sen. ad Polyb. cap. 25. Multa tibi non licent quae humillimis & in angulo jacentibus licent, Ibid. c. 26. Cui omnia licent, propter hoc ipsum multa non licent, Ibid. Quam multa tibi non licent, quae nobis tuo beneficio licent? Serv. ad Neron de Clem. l. 1. cap. 8.
u[Greek or Hebrew], 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. Inque luto fixum possis transcendere nummum.〈non-Latin alphabet〉, 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. Inque luto fixum possis transcendere nummum.
Children are never better delivered out of their troubles, than when they seeme not to be delivered at all, when they are delivered out of them by death: So
they never more prevaile against, and triumph over their adversaries, than when those their adversaries outwardly seeme most to prevaile against, and to triumph over them.
sTunc enim non ex malo uno, sed ex omnibus simul & semel liberantur, Aug. in Psal. 34.17, 19. Ita liberantur, ut liberari amplius opus non habeant, Bern. in Psalm. 91.15, 16.
*[Greek or Hebrew], Oecum. in 2 Cor. 2. [Greek or Hebrew], Chrysost. in Rom. hom. 15.〈non-Latin alphabet〉, Oecum. in 2 Cor. 2. 〈non-Latin alphabet〉, Chrysost. in Rom. hom. 15.
sMalunt servire Diabolo, quam regnare cum Christo: Cui servire regnare est, Bern. de Temp. 110. & de bon. deser.
*[Greek or Hebrew], Clem. Strom. l. 2. Nulla voluntariâ turpior est servitus, Sen. epist. 47.〈non-Latin alphabet〉, Clem. Strom. l. 2. Nulla voluntariâ turpior est servitus, Sen. epist. 47.
tRom. 6.21. Fallitur egregio quisquis sub principe credit Servitium: nusquam libertas gratior extat, Claudian. de Stilic. Philosophiae servias oportet, ut tibi contingat vera libertas. Qui se illi subjecit & tradidit, statim circumagitur. Hoc enim ipsum Philosophiae servire, libertas est, Senec. epist. 8.
u[Greek or Hebrew], Gregor. Nazianzen. de Pace 2.〈non-Latin alphabet〉, Gregor. Nazianzen. de Pace 2.
they rule and sway thee as they list, they winde and turne thee which way they will, 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, and thou art ruled and swayed by them, so long thou art no Christian, whatsoever thou mayest be counted or called; For, Christianitie is a Kingdome; and
gBonus etiamsi serviat, liber est: Malus, etiamsi regnet, servus est: nec unius hominis, sed quod gravius est, tot dominorum, quot vitiorum, Aug. de Civit. Dei, l. 4. c. 3. Est sapienti & servire libertas: Stulto & imperare servitus est: Et quod pejus est, cum paucioribus praesit, pluribus dominis & gravioribus servit. Servit enim propriis passionibus, servit cupiditatibus suis, quarum dominatum nec nocte potest fugere nec die, Ambr. ep. 7. Vidit eos qui judiciorum Dominos see dici volebant, harum cupiditatum esse servos. Cic. Verr. 3. Quos vides sedere celso Solii culmine Reges, &c. Detrahat siquis superbis Vana tegmina cultus, Jam videbit intus arctas Dominos far catenas, Multos far tyrannos, Boet. Consol. l. 4. metr. 2. Refraenet prius libidines, spernat voluptates, iracundiam teneat, coerceat avaritiam, caeteras animi labes repellat. Tum incipiat aliis imperare, cum ipse improbissimis Dominis dedecori ac turpitudini, parere desterit. Dumb his quidem obediet, non modo Rex, sed liber habendus omnino non erit. Cic. Parad. 5. Vide & Horat. Ser. l 2. Sat. 7.Bonus etiamsi serviat, liber est: Malus, etiamsi regnet, servus est: nec unius hominis, sed quod gravius est, tot dominorum, quot vitiorum, Aug. de Civit. Dei, l. 4. c. 3. Est sapienti & servire libertas: Stulto & imperare servitus est: Et quod pejus est, cum paucioribus praesit, pluribus dominis & gravioribus servit. Servit enim propriis passionibus, servit cupiditatibus suis, quarum dominatum nec nocte potest fugere nec die, Ambr. ep. 7. Vidit eos qui judiciorum Dominos se dici volebant, harum cupiditatum esse servos. Cic. Verr. 3. Quos vides sedere celso Solii culmine Reges, &c. Detrahat siquis superbis Vana tegmina cultus, Iam videbit intus arctas Dominos ferre catenas, Multos ferre tyrannos, Boet. Consol. l. 4. metr. 2. Refraenet prius libidines, spernat voluptates, iracundiam teneat, coerceat avaritiam, caeteras animi labes repellat. Tum incipiat aliis imperare, cum ipse improbissimis Dominis dedecori ac turpitudini, parere desterit. Dum his quidem obediet, non modo Rex, sed liber habendus omnino non erit. Cic. Parad. 5. Vide & Horat. Ser. l 2. Sat. 7.
kJohn 8.34. [Greek or Hebrew], Diogen. Laert. l. 6. Melior est autem ejus status qui famulatur homini, quam qui suae servit cupiditati, Aug. in Prosper. Sent. 164.Iohn 8.34. 〈non-Latin alphabet〉, Diogen. Laert. l. 6. Melior est autem ejus status qui famulatur homini, quam qui suae servit cupiditati, Aug. in Prosper. Sent. 164.
lJam. 4.1.—intus & in jecore agro, Nascuntur domini, Pers. Sat. 5. Intra see dominos habet: intrae see servitium patitur intolerabile, Ambr. ep. 7. Levius autem est malum captivum esse corpore quam animo, Salvian. de Provid. l. 6.Iam. 4.1.—intus & in jecore agro, Nascuntur domini, Pers. Sat. 5. Intra se dominos habet: intrae se servitium patitur intolerabile, Ambr. ep. 7. Levius autem est malum captivum esse corpore quam animo, Salvian. de Provid. l. 6.
mJam. 1.14. [Greek or Hebrew], Plat. leg. l. 1. [Greek or Hebrew], Antonin. vit. sua, l. 7. [Greek or Hebrew], Ibid. 12. [Greek or Hebrew], Ibid. l. 10. & Chrysost. to. 8. Ser. 13. [Greek or Hebrew]. Tu mihi qui imperitas, aliis servis miser, atque Duceris ut nervis alienis mobile lignum, Horat. ser. l. 2. 7.Iam. 1.14. 〈non-Latin alphabet〉, Plat. leg. l. 1. 〈non-Latin alphabet〉, Antonin. vit. sua, l. 7. 〈non-Latin alphabet〉, Ibid. 12. 〈non-Latin alphabet〉, Ibid. l. 10. & Chrysost. to. 8. Ser. 13. 〈non-Latin alphabet〉. Tu mihi qui imperitas, aliis servis miser, atque Duceris ut nervis alienis mobile lignum, Horat. ser. l. 2. 7.
