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.
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, (*
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, andu to serve him is to reigne with him, who maketh all his servants Captaines, Commanders and xKings.
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.
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.
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.
Reason 3 Besides that,z the greater and higher the person is that offendeth, the more* heinous and“ conspicuous is his offence.a Any spot is soon spied upon white apparel; and the least stain doth evil upon a royal robe. A small defect in a Christian is more, than a greater matter in a mere Worldling. Andb therefore are such worse, saith Salvian, though they be no worse, than others, because they ought to be better.
Reason 3 Besides that,z the greater and higher the person is that offendeth, the more* hainous and“ conspicuous is his offence.a Any spot is soone spied upon white apparell; and the least staine doth evill upon a royall roabe. A small defect in a Christian is more, than a greater matter in a meere Worldling. Andb therefore are such worse, saith Salvian, though they be no worse, than others, because they ought to be better.
*Indignitate pecans peccat amplius, Justin. in Authent. & Hilar. Pp. aped Grat. c. 25. q. 1. c. 4. Major Regum scelera taxantur modo, Sen. Herc. fur.Indignitate peccans peccat amplius, Iustin. in Authent. & Hilar. Pp. ap•d Grat. c. 25. q. 1. c. 4. Majore Regum scelera taxantur modo, Sen. Herc. fur.
“Omne animi vitium tanto conspectius in se crimen habet, quanto major qui peccat habetur, Juvenal. Sat. 8.Omne animi vitium tanto conspectius in se crimen habet, quanto major qui peccat habetur, Iuvenal. Sat. 8.
a[Greek or Hebrew], Greg. Naz. in Matth. 19. In veste labes candida est insignior, Ivel. Apolog. Eccl. Ang.〈non-Latin alphabet〉, Greg. Naz. in Matth. 19. In veste labes candida est insignior, Iuel. Apolog. Eccl. Ang.
bIdeò deteriores sumus, quia meliores esse debemus, Salvian. de Provid. l. 4.
Use 4 Lastly, is it no less matter than a Kingdom, that we are here invited unto? This may serve to incite us, if there be any mettle in us,1 to the diligent and industrious seeking after it.c Who would not put hard for it, to win a Crown, to gain a Kingdom? Here is fit matter for our ambitious thoughts and desires to be working upon with warrant. For, as Augustine observeth, that there is a kind of lawful and religiousd Usury, that the Word of God alloweth;e He that showeth mercy to the poor, lendeth on Usury to the Lord, and it shall with large interest be repaid him. And there is a kind of spiritualf Covetousness, that the Spirit of God approveth of; when men are* greedy of Grace, they can never have enough of it;g Blessed are they that hunger and thirst after Righteousness. So there is a kind of holyh Ambition, that our Saviour Christ not alloweth only, but inciteth also, and exhorteth us hereunto.i Affect, saith the Apostle, the best, the chiefest things. And, Let even a Kingdom at least, a Crown, and no less, saith our Saviour, be your aim. It is enough for earthly Princes, their followers and favourites, if they can attain to some Titles of inferior Honour, to be Dukes and Marquesses, or the like. But if they begin once,k with Seianus, to have an eye or aim at a Crown, lthat will in no wise be endured in them. But it is not somem inferior Honour, some petty place in a kingdom, but the Crown and Kingdom it self, that our Saviour Christ here would have us shoot at, and seek after. And who would not seek after a kingdom, if he had any hope to attain it? We see upon what uncertain hopes ambitious persons in such cases layn all at the stake, and hazard loss, not of living only, but of life. And certainly our Saviour would never incite us to seek after it, if* it were not to be had. Yea he giveth us assurance, that if we seek seriously, and so as we should, we shall find it. Foro Every one, saith he, that so seeketh, findeth: he is as sure to find, as if he had found already.p One siphorus sought me diligently, saith the Apostle, and he found me: And so,q I love them that love me, saith the Wisdom of God thatr hath the disposing of this Crown, sof this Kingdom, and all those that seek me early, tshall be sure to find me. ⟨p. 38⟩The Kingdoms of this World, as theu Wealth of this World, may be sought, and not found;
Vse 4 Lastly, is it no lesse matter than a Kingdome, that wee are here invited unto? This may serve to incite us, if there be any mettle in us,1 to the diligent and industrious seeking after it.c Who would not put hard for it, to winne a Crowne, to gaine a Kingdome? Here is fit matter for our ambitious thoughts and desires to be working upon with warrant. For, as Augustine observeth, that there is a kinde of lawfull and religiousd Vsury, that the Word of God alloweth;e He that sheweth mercie to the poore, lendeth on Vsurie to the Lord, and it shall with large interest be repayed him. And there is a kinde of spirituallf Covetousnesse, that the Spirit of God approveth of; when men are* greedy of Grace, they can never have enough of it;g Blessed are they that hunger and thirst after Righteousnesse. So there is a kinde of holyh Ambition, that our Saviour Christ not alloweth only, but enciteth also, and exhorteth us hereunto.i Affect, saith the Apostle, the best, the chiefest things. And, Let even a Kingdome at least, a Crowne, and no lesse, saith our Saviour, be your aime. It is enough for earthly Princes, their followers and favourites, if they can attaine to some Titles of inferiour Honour, to be Dukes and Marquesses, or the like. But if they begin once,k with Seianus, to have an eye or aime at a Crowne, lthat will in no wise bee indured in them. But it is not somem inferiour Honour, some petie place in a kingdome, but the Crowne and Kingdome it selfe, that our Saviour Christ here would have us shoot at, and seeke after. And who would not seeke after a kingdome, if he had any hope to attaine it? Wee see upon what uncertaine hopes ambitious persons in such cases lay
1Exhortation.
cPerpessi sunt exercitus inopiam rerum omniū, vixerunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt pro regno (quo magis mireris) alieno, Sen. epist. 17 Ah miseru quid si peteretur crimine tanto Limes uterque poli? pugna est de paupere regno. Stat. Theb. l. 1.Perpessi sunt exercitus inopiam rerum omniū, vixerunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt pro regno (quo magis mireris) alieno, Sen. epist. 17 Ah miseru quid si peteretur crimine tanto Limes uterque poli? pugna est de paupere regno. Stat. Theb. l. 1.
dQui vetat te essè foeneratorem, idem jussit te esse foeneratorem, et dicitur tibi, Foenerare, Aug. in Psal. 36.
Objection. But a Crown, a Kingdom? may some say.y What man is there that will none of it? What need any man be incited or exhorted to accept of it?z Who would not have heaven and happiness? Who would not reign in heaven eternally with God and Christ? Unless it be some wretched and accursed Atheists, that think there is no such thing to be had.
Objection. But a Crowne, a Kingdome? may some say.y What man is there that will none of it? What need any man be incited or exhorted to accept of it?z Who would not have heaven and happinesse? Who would not reigne in heaven eternally with God and Christ? Unlesse it be some wretched and accursed Atheists, that thinke there is no such thing to be had.
yImperare omnes volunt; parere nemo. [Greek or Hebrew], Greg. Naz. Apol.Imperare omnes volunt; parere nemo. 〈non-Latin alphabet〉, Greg. Naz. Apol.
zQuis non perpetuò vivere velit? Salvian. ad Eccles. Cath. l. 1. Nemo est qui beatus esse nolit. Aug. de lib. Arb. l. 1. c. 14. Vitam beatam omnem hominem modis omnibus velle quis dubitat? Idem Epist. 121.
1Yea but there is somewhat more than so in it.a We must begin to reign here, if we mean to reign there. We must partake with Christ here in theb first-fruits of Grace, if we desire hereafter to partake with him inc fullness of Glory.
1Yea but there is somewhat more than so in it.a Wee must begin to reigne here, if wee meane to reigne there. Wee must partake with Christ here in theb first-fruits of Grace, if wee desire hereafter to partake with him inc fulnesse of Glorie.
Branch 2 Seek Gods Kingdom and his Righteousness, saith our Saviour Christ here. And,d That Grace may reign through Righteousness, saith the Apostle else-where.
Branch 2 Seeke Gods Kingdome and his Righteousnesse, saith our Saviour Christ here. And,d That Grace may reigne through Righteousnesse, saith the Apostle else-where.
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.
uAurum quaesiturus es, & forte non inventurus: quisquis me quaerit, cum illo sum. August in 1 John 10.Aurum quaesiturus es, & forte non inventurus: quisquis me quaerit, cum illo sum. August in 1 Iohn 10.
