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.
On the other side, as another saith,a For a man handsomely to refuse money, and forgo gain, it is no small gain sometime. So for a man in some case to forgo his gain, to refuse gold, to neglect his own good, thoughb so to do may seem folly, when Gain and Godliness will not agree together, whenc Lucrum in arca facit damnum in conscientia, andd lucrum pecuniae dispendium fit animae; when profit in a mans purse would procure a breach in his Conscience, and the gain of gold prove the break-neck of his soul; *such refusal of gain is the greatest Gain that can be. For saith an ancient Father well,e To let go, though never so great a matter, for the compassing of a greater, is no losing bargain, but a gainful negotiation. To which purpose the Apostle Paul having related, what a great man he might have been among his own people, had he held on in Judaism as he began; he concludeth at length, that he deemed all that, and all else, but as gloss, and as hdross and dung; as some Grammarians expound the word there used, as iDogs-meat, or as others rather, as Dogs-dung, in regard of the assurance of Gods favour toward him in Christ, the hold he had of him, his conformity with him, and his interest in him.
On the other side, as another saith,a For a man handsomly to refuse money, and forgoe gaine, it is no small gaine sometime. So for a man in some case to forgoe his gaine, to refuse gold, to neglect his owne good, though
lucrum pecuniae dispendium fit animae; when profit in a mans purse would procure a breach in his Conscience, and the gaine of gold prove the break-necke of his soule;
To let goe, though never so great a matter, for the compassing of a greater, is no losing bargaine, but a gainfull negotiation. To which purpose the Apostle Paul having related, what a great man hee might have beene among his owne people, had he held on in Iudaisme as he began; he concludeth at length, that hee deemed all that, and all else, but as
Dogs-meat, or as others rather, as Dogs-dung, in regard of the assurance of Gods favour toward him in Christ, the hold hee had of him, his conformity with him, and his interest in him.
aPecuniam in loco negligere, maximum interdum est lucrum. Terent. adelph. 2.2. Non ego omninò lucrum omne esse utile homini existimo: Est etiam ubi profectò damnum praestet facere, quàm lucrum. Plaut. Capt. 2.2.
bQuis nisi mentis inops oblatum respuat aurum?
cAug de temp. 215.
dAmbros. in Psal. 218. ser. 5.
*[Greek or Hebrew]. Georg. Pisid. de vanitat. vitae.〈non-Latin alphabet〉. Georg. Pisid. de vanitat. vitae.
eQuantumlibet magna amittere, ut majora acquiras, non est damnum sed negotiatio. Bern. de bon. des.
g[Greek or Hebrew].〈non-Latin alphabet〉.
h[Greek or Hebrew].〈non-Latin alphabet〉.
i[Greek or Hebrew]. Suidas.〈non-Latin alphabet〉. Suidas.
Secondly, Worldly gain may be an occasion of evil to us from others, godliness never but of good. Riches, I say, prove oft their owners own bane, his utter ruin and overthrow.l I have seen riches, saith Solomon, reserved to the hurt of him that hath them. mThey make theirf⟨p. 132⟩kowners life oft-time to be laid for. It was the Heathen mans observation, that Tyrants deal with their subjects and servants, as men are wont to don with bottles, which they let stand under the tap till they be filled, and hang them up so soon as they be full: or aso with Sponges, which they suffer to lye soaking, till they have sucked in some good store of water, and then squeeze them out again.p Naboth might well have lived longer, had it not been for his vineyard: but that was it that shortened his days, and brought him to an untimely death. Andq This, saith Solomon, is the course of every one that is greedy of gain, to come by it, he would take the life away of those that are possessed of it. rIt is not empty barks, or poor fisher-boats, but ships returning with treasure, that Pirates seek to surprise.s It is the fat Grassier, or the rich Clothier,* not the poor peddler, or the bare passenger, that is in danger of losing limb and life in his own defence against thieves.
Secondly, Worldly gaine may be an occasion of evill to us from others, godlinesse never but of good. Riches, I say, prove oft their owners owne bane, his utter ruine and overthrow.l I have seene riches, saith Salomon, reserved to the hurt of him that hath them. mThey make theirf⟨p. 132⟩kowners life oft-time to be laid for. It was the Heathen mans observation, that Tyrants deale with their subjects and servants, as men are wont to doen with bottles, which they let stand under the tap till they be filled, and hang them up so soone as they be full: or aso with Spunges, which they suffer to lye soaking, till they have sucked in some good store of water, and then squize them out againe.p Naboth might well have lived longer, had it not beene for his vineyard: but that was it that shortned his dayes, and brought him to an untimely death. Andq This, saith Salomon, is the course of every one that is greedy of gaine, to come by it, he would take the life away of those that are possessed of it. rIt is not empty barks, or poore fisher-boats, but ships returning with treasure, that Pyrats seeke to surprize.s It is the fat Grasier, or the rich Clothier,* not the poore pedler, or the bare passenger, that is in danger of losing limme and life in his owne defence against theeves.
lEccles. 5.12. Sed plures nimia congesta pecunia cura strangulat, & cuncta exuperans patrimonia census. Juven. sat. 10. Quanti eversi sunt per divitias, praeda fortioribus facti? August. in Psal. 53. [Greek or Hebrew]. Plut. Paedag.Eccles. 5.12. Sed plures nimia congesta pecunia cura strangulat, & cuncta exuperans patrimonia census. Iuven. sat. 10. Quanti eversi sunt per divitias, praeda fortioribus facti? August. in Psal. 53. 〈non-Latin alphabet〉. Plut. Paedag.
m[Greek or Hebrew]. Diogenes apud Laert. Aurum avaritia concupiscit, aerumna perquirit, solicitudo custodit. aurum materia laborum periculosa res possidentium: malua Dominus, proditor servus. nemo tutum habet, nisi qui semper abscondit; in pernicie domini fulget aurum, non fides per tenebras quaeritur, in tenebris custoditur. Aug. de verb. Ap. 26.〈non-Latin alphabet〉. Diogenes apud Laert. Aurum avaritia concupiscit, aerumna perquirit, solicitudo custodit. aurum materia laborum periculosa res possidentium: malua Dominus, proditor servus. nemo tutum habet, nisi qui semper abscondit; in pernicie domini fulget aurum, non fides per tenebras quaeritur, in tenebris custoditur. Aug. de verb. Ap. 26.
But Godliness is never an occasion of any evil, but of all good to him that hath it. It ist the surest fort and fence, it isu the firmest armour of proof against all evils that may be. For Who will harm you, saith thex Apostle, if you follow that that is good? Who will harm you? Nay,* Who can harm you? For some would it may be, if they could; so perversely and maliciously-minded, that they hate the godly, even for this cause because they be godly, andy because they follow that that is good. Butz if God be with them, who can be against them? who can hurt them? who can harm them?a Men may attempt to wrong them, and wrong themselves while they think to wrong them; but them they cannot wrong. Though others may seem to wrong them, yetb are they not wronged,c no not when they are murdered, because they are never a whit the worse for their wrongs. No hurt therefore,d not an hairs harm can befall a man for being good, or by being godly;* no evil can accrue unto any by it.
But Godlinesse is never an occasion of any evill, but of all good to him that hath it. It ist the surest fort and fence, it isu the firmest armour of proofe against all evils that may bee. For Who will harme you, saith thex Apostle, if you follow that that is good? Who will harme you? Nay,* Who can harme you? For some would it may bee, if they could; so perversely and malitiously-minded, that they hate the godly, even for this cause because they be godly, andy because they follow that that is good. Butz if God bee with them, who can bee against them? who can hurt them? who can harme them?a Men may attempt to wrong them, and wrong themselves while they thinke to wrong them; but them they cannot wrong. Though others may seeme to wrong them, yetb are they not wronged,c no not when they are murthered, because they are never a whit the worse for their wrongs. No hurt therefore,d not an haires harme can befall a man for being good, or by being godly;* no evill can accrew unto any by it.
uEphes. 6.14. [Greek or Hebrew]. Chrysost. in Ephes. hom. 24.Ephes. 6.14. 〈non-Latin alphabet〉. Chrysost. in Ephes. hom. 24.
x1 Pet. 3.13. Et in hoc seculo qu• nocebit nobis plenis charitate? Aug. in 1. Joan. Tract. 9.1 Pet. 3.13. Et in hoc seculo qu• nocebit nobis plenis charitate? Aug. in 1. Ioan. Tract. 9.
*Tu ipse tibi ni aliquid facias, malus quid faciat? August. homil. 9.
No evil can; but much good may; yea all good shall. Fore All things work together, and conspire in one, for the good of the godly, of those that love God, and fwhom he loveth. gOmni•? What? all things? saith an ancient Father, as if he could hardly believe it, or made some doubt of it: Etiam mala? what? even evils and afflictions too? Mala etiam. Yea (saith he) even evils and afflictions;* bonis ⟨p. 133⟩bona, malis mala: though evil to the wicked, yet good they are, yea exceeding good to the godly. For Audi Apostolum, audi vas electionis; Hear what the Apostle saith, hear what the elect vessel of God saith: hThis light and momentany affliction, that is but for an instant, procureth unto us, ian exceeding excessive eternal weight of glory. He moveth the question the second time, as not fully resolved: Omnia? what? all things? etiam peccatum? even spiritual evils? even sin it self too? And he maketh answer againe: Etiam peccatum ipsum, tametsi non bonum, tamen in bonum. Yea, even sin it self, though it be not of it self good, yet it tendeth to their good, kto the good of all Gods elect. For hear what the Apostle saith of himself:l There was a msplint left in my flesh to humble me, that I might not be puffed up with pride. nHis infirmities were a mean to make him the more humble; ando as the more lowly in his own eyes, so the more gracious with God. He asketh yet a third question, as the upshot of all▪ Omnia? etiam mors ipsa? What? all things? even death it self, pthe utmost enemy of all? And he answereth himself as before, or rather further than before;* Etiam mors vel maximè: Yea, death as much as any thing, nay most of all. For so saith the same Apostle againe;q Christus mihi vita, & mors lucrum; as he readeth the words; Christ is my life, and Death is my gain. Thatr which is the greatest loss that can be to the worldly man, iss the greatest matter of gain that can be to the godly.
No evill can; but much good may; yea all good shall. Fore All things worke together, and conspire in one, for the good of the godly, of those that love God, and fwhom hee loveth. gOmni•? What? all things? saith an ancient Father, as if he could hardly beleeve it, or made some doubt of it: Etiam mala? what? even evills and afflictions too? Mala etiam. Yea (saith he) even evills and afflictions;* bonis ⟨p. 133⟩bona, malis mala: though evill to the wicked, yet good they are, yea exceeding good to the godly. For Audi Apostolum, audi vas electionis; Heare what the Apostle saith, heare what the elect vessell of God saith: hThis light and momentanie affliction, that is but for an instant, procureth unto us, ian exceeding excessive eternall weight of glory. Hee moveth the question the second time, as not fully resolved: Omnia? what? all things? etiam peccatum? even spirituall evils? even sinne it selfe too? And hee maketh answer againe: Etiam peccatum ipsum, tametsi non bonum, tamen in bonum. Yea, even sinne it selfe, though it be not of it selfe good, yet it tendeth to their good, kto the good of all Gods elect. For heare what the Apostle saith of himselfe:l There was a msplint left in my flesh to humble me, that I might not bee puft up with pride. nHis infirmities were a meane to make him the more humble; ando as the more lowly in his owne eyes, so the more gracious with God. He asketh yet a third question, as the upshot of all▪ Omnia? etiam mors ipsa? What? all things? even death it selfe,
fNemo see diffidat amari, qui jam amat. libenter Dei amor nostrum, quem precedit, subsequitur. quomodo enim redamare pigebit, qui amavit necdum amanies? Bern. de Deo dilig.Nemo se diffidat amari, qui jam amat. libenter Dei amor nostrum, quem precedit, subsequitur. quomodo enim redamare pigebit, qui amavit necdum amanies? Bern. de Deo dilig.
gAugust. de tempore.
*Quod & de morte. Idem de civit. Dei lib. 13. cap. 8.
Thirdly, Worldly wealth abideth with us but for a short time: whereas Godliness and tthe gain of it will stick by us, and stay with us for ever. This worlds wealth, I say, can last but a while with us, and must needs therefore leave us after a while.u Either it will leave us, or we must leave it: xeither it will have an end of us, or we an end of it. yRiches are uncertain: zthere is no hold of them: they are slippery ware;a the faster we gripe them, the sooner they slip oft out of our hands:b they are fugitive servants, ready to run away from their master, whom they leave many times, by their means, deprived, not of living only, but of life too:c they take them wings, saith Solomon, like an Eagle that flieth up into the air, and get them away from us far out of our reach, and beyond all hope of recovery.
Thirdly, Worldly wealth abideth with us but for a short time: whereas Godlinesse and tthe gaine of it will sticke by us, and stay with us for ever. This worlds wealth, I say, can last but a while with us, and must needs therefore leave us after a while.u Either it will leave us, or wee must leave it: xeither it will have an end of us, or we an end of it. yRiches are uncertaine: zthere is no hold of them: they are slippery ware;a the faster we gripe them, the sooner they slip oft out of our hands:b they are fugitive servants, ready to runne away from their master, whom they leave many times, by their meanes, deprived, not of living onely, but of life too:c they take them wings, saith Salomon, like an Eagle that flieth up into the ayre, and get them away from us farre out of our reach, and beyond all hope of recovery.
tIllud solum est lucrum, ubi fructus perpetuus, ubi merces est aeterna. Ambros. epist. 44. Nemo est dives, qui quod habet secum hinc auferre non potest. quod enim hîc relinquitur, non nostrum, sed alienum est. Ambr. epist. 9.
uNon sunt verae divitiae quae aut possidentem deserunt, aut à possidente deseruntur. Alcuin. in Eccles praefat.
xFinem habent ista omnia aut tuum aut suum. Bern. de bon. deser. Habebunt suum, non tuum, finem. Sen. nature. quaest. l. 3.Finem habent ista omnia aut tuum aut suum. Bern. de bon. deser. Habebunt suum, non tuum, finem. Sen. natur. quaest. l. 3.
But though they have alas aquilinas, great Eagles wings to fly from us withal, while we are here; yet have they ne passerinas quidem, not so much as little sparrows wings to fly after us, and follow us when we go hence.d As when we came into the world, we brought them not with us; so when we go out of the world again, we cannot bear them away, bute must leave them behind us. ⟨p. 134⟩fAdmire not the man that is risen suddenly to great riches and honour, saith the Psalmist. No? why, who would not admire one that liveth in such state and pomp asg such are usually wont to do?* Yea but, when he dieth, he shall carry none of that his wealth away with him; nor shall his pomp and state descend with his corps. hAs he came naked, so shall he go naked again, and leave all that by his care and industry he had raked together and heaped up, behind him; and in all respects go even as he came. It is with us in this world, as it was in the Jewish fields and vineyards;i pluck and eat they might what they would, while they were there, but they might not pocket or put up ought to carry away with them: Ork as with boys, that having gotten by stealth into an Orchard, stuff their sleeves and their pockets full with apples and pears, well hoping to get out with them, but when they come to the door, they find one there that searcheth them, and taketh all their fruit away from them, and so sendeth them away with no more than they brought in: Orl as poor men, that invited to a rich mans board, have the use of his plate to drink in, and silver spoons to eat with while they are there; but if any of them presume to put up a piece of plate or a spoon, there is search made by the Porter, ere they are let out, for what is missing among them, and so are they turned out again as they came in: In like manner is it with us in regard of these temporal blessings; we have free liberty to use them as we will while we are here; but when we are to go hence,m there is one waiting on us, that will be sure to strip us, and suffer nothing to pass with us, unless it be some sorry sheet, or a sear rag to rot with us,n that which yet we shall have no sense of, nor be any whit at all the better for, than if we were wholly without it.
But though they have alas aquilinas, great Eagles wings to flie from us withall, while we are here; yet have they ne passerinas quidem, not so much as little sparrowes wings to flie after us, and follow us when we goe hence.d As when wee came into the world, wee brought them not with us; so when we goe out of the world againe, wee cannot beare them away, bute must leave them behinde us. ⟨p. 134⟩fAdmire not the man that is risen suddenly to great riches and honour, saith the Psalmist. No? why, who would not admire one that liveth in such state and pomp asg such are usually wont to do?* Yea but, when he dieth, he shall carrie none of that his wealth away with him; nor shall his pompe and state descend with his corps. hAs he came naked, so shall he goe naked againe, and leave all that by his care and industrie hee had raked together and heaped up, behind him; and in all respects goe even as he came. It is with us in this world, as it was in the Jewish fieldes and vineyards;i plucke and eat they might what they would, while they were there, but they might not pocket or put up ought to carry away with them: Ork as with boyes, that having gotten by stealth into an Orchard, stuffe their sleeves and their pockets full with apples and peares, well hoping to get out with them, but when they come to the doore, they finde one there that searcheth them, and taketh all their fruit away from them, and so sendeth them away with no more than they brought in: Orl as poore men, that invited to a rich mans boord, have the use of his plate to drinke in, and silver spoons to eat with while they are there; but if any of them presume to put up a peece of plate or a spoone, there is search made by the Porter, ere they are let out, for what is missing among them, and so are they turned out againe as they came in: In like manner is it with us in regard of these temporall blessings; we have free liberty to use them as wee will while we are here; but when we are to goe hence,
d1 Tim. 6.7. Nihil attulisti, nihil hinc tolles. August. de verb Dom. 5. & ibid. 41.
eCedes coemptis saltibus, & domo, Villaque; —Cedes: & extructis in altum Divitiis potietur hairs. Horat. carm. 2.3. Linquenda tellus, & domus, & placens uxor: neque harum, quas colis, arborum, •le praeter invisas cupresses ulla brevem dominum sequetur. Ibid. 14. Divites ad manes nil ferret umbra suos. Ovid. trist. 5.Cedes coemptis saltibus, & domo, Villaque; —Cedes: & extructis in altum Divitiis potietur h•eres. Horat. carm. 2.3. Linquenda tellus, & domus, & placens uxor: neque harum, quas colis, arborum, •le praeter invisas cupresses ulla brevem dominum sequetur. Ibid. 14. Divites ad manes nil feret umbra suos. Ovid. trist. 5.
gNihil est insolentius noviti divite. Sen. lib. 2. controv. 1.
*Vides viventem: cogita morientem. quid hic habeat, attendis: quid secum tollat, attend. Aug. & Ruffin. in Psal. 48.Vides viventem: cogita morientem. quid hic habeat, attendis: quid secum tollat, attende. Aug. & Ruffin. in Psal. 48.
But Godliness, and the gain of it, will abide by us for ever.o It is a grace that we cannot lose or fall from;p a benefit that we cannot be abridged or bereaved of by any. Asq God will never forsake thee; so godliness will never leave thee, if thou beest once soundly and sincerely religious.r It will go up with thee to the wheel, it will go down with thee to the rack: it will keep with thee while thou livest;s it will away with thee when thou diest. Fort when the worldly man dieth, his hope dieth with him; ubut the godly hath hope even in death. Andx the fear of God, that is Godliness, and ythe righteousness of it, in zthe reward of it, that is the gain that cometh by it, endureth for ever, and extendeth it self to all eternity, lasting not only past this lives end, but past the whole worlds end, with which all worldly wealth and gain must needs have an end. This world is compared to a Fishing; thea end of it, to the drawing ⟨p. 135⟩up of the nets: while the nets are down, there is nothing said to be caught; for the nets may break, and the Fish escape. But at the end of the world, when the nets are drawn up, it will then evidently appear what each man hath caught. And then those that have fished here for riches and gain, may say with Peter, bDomine, tota hac nocte laboravimus, & nihil cepimus: Lord, all this night have we laboured, and caught nothing at all. Forc the worldly rich, when they awake out of their present sleep, wherein they dream of gold and gain, shall find nothing in their hands. But those that have here fished for Godliness, may say, asd he might afterward have said; Domine, in verbo tuo retia demisimus, & cepimus: Lord, at thy word, we have let down our nets, and have caught, yea we have caught abundantly: we have fished for Godliness, and have gotten life eternal. Fore Unto those that by patience and perseverance in well doing have sought for glory, and honour, and immortality, will the Lord give eternal life in that day.
But Godlinesse, and the gaine of it, will abide by us for ever.o It is a grace that wee cannot lose or fall from;p a benefit that wee cannot be abridged or bereaved of by any. Asq God will never forsake thee; so godlinesse will never leave thee, if thou beest once soundly and sincerely religious.r It will goe up with thee to the wheele, it will goe downe with thee to the racke: it will keepe with thee while thou livest;s it will away with thee when thou diest. Fort when the worldly man dieth, his hope dieth with him; ubut the godly hath hope even in death. Andx the feare of God, that is Godlinesse, and ythe righteousnesse of it, in zthe reward of it, that is the gaine that commeth by it, endureth for ever, and extendeth it selfe to all eternitie, lasting not onely past this lives end, but past the whole worlds end, with which all worldly wealth and gaine must needs have an end. This world is compared to a Fishing; thea end of it, to the drawing ⟨p. 135⟩up of the nets: while the nets are downe, there is nothing said to be caught; for the nets may breake, and the Fish escape. But at the end of the world, when the nets are drawne up, it will then evidently appeare what each man hath caught. And then those that have fished here for riches and gaine, may say with Peter, bDomine, tota hac nocte laboravimus, & nihil cepimus: Lord, all this night have we laboured, and caught nothing at all. For
oSicut charitas 1 Cor. 13.8. sic pietas non excidit. Jer. 32.40. Psal. 85.8. Hae sunt verae divitiae, quas cum habuerimus, perdere non possumus. August. de verb. Dom. 35. Sapientia non amittitur: in stultitiam non revolvitur. Senec. epist. 76.Sicut charitas 1 Cor. 13.8. sic pietas non excidit. Ier. 32.40. Psal. 85.8. Hae sunt verae divitiae, quas cum habuerimus, perdere non possumus. August. de verb. Dom. 35. Sapientia non amittitur: in stultitiam non revolvitur. Senec. epist. 76.
p[Greek or Hebrew]. Plut. de ethic. virt. [Greek or Hebrew]. Plut. de paedag. [Greek or Hebrew]. Stilpo. Virtus noc cripi, nec surripi potest unquam, neque naufragio, neque incendio amittitur; nec tempestatum nec temporum permutatione mutatur. Cic. parad. 6.〈non-Latin alphabet〉. Plut. de ethic. virt. 〈non-Latin alphabet〉. Plut. de paedag. 〈non-Latin alphabet〉. Stilpo. Virtus noc cripi, nec surripi potest unquam, neque naufragio, neque incendio amittitur; nec tempestatum nec temporum permutatione mutatur. Cic. parad. 6.
First then, the special wealth in this world, is that which cometh by Inheritance. fRiches and possessions, land and living, saith Solomon, come from a mans ancestors. And among those things that may make a man happy, the Heathen man putteth this in the first place, as the chief,g Wealth and goods not earned with ones hands, but left a man by his friends.
First then, the speciall wealth in this world, is that which commeth by Inheritance. fRiches and possessions, land and living, saith Salomon, come from a mans auncestors. And among those things that may make a man happy, the Heathen man putteth this in the first place, as the chiefe,g Wealth and goods not earned with ones hands, but left a man by his friends.
But ash Virtue, so Piety is not hereditary. The one cometh not by kind; neither is the other left by will: It is a greater legacy, than the mightiest Monarch that is, can bequeath to his heir. Fori God himself is the inheritance of those that have it.k God (saith the Psalmist) hath given a portion to them that fear him. If a rich man give one a child's part, it is like to be a matter of some worth: Much more then if God give a man a child's part. But more than that,l He himself is the portion that he giveth unto his. mPortio mea ipse es, Domine; saith David; O Lord, thou art my portion. And,n He that bestowed my self upon me, hath bestowed himself also upon me, saith Bernard. And ifo the Levites need have no inheritance among their brethren, because God is their portion; (it is sufficient they have him, that is,p Ell shaddai, God all-sufficient;) and yet that was but in a temporal manner: Much more then is the godly man wealthy enough, though he have nothing in the world, though he have no part among worldly men; seeing God is his portion in a spiritual manner, in a much better sort. He whose portion God is, cannot be poor. We use to say, that, He cannot lightly want money, that is master of the Mint: and he can never be poor, qthat hath a well-spring of wealth. rMuch less then can that man want ought that is good, who is possessed of God himself,s the Fountain of all good. In regard whereof, David having prayed for many temporal blessings in the behalf of his people,t that their Sons might be tall and hardy like goodly young Cedars; and their Daughters fair and comely, like the curious carvings about the Temple; their Oxen strong to labour, and ⟨p. 136⟩their Sheep fertile and fruitful; that there might be no civill commotion nor foreign invasion: at length he windeth up all indeed with this Epiphonema or Conclusion,n Blessed be the people that are in such a case: but on the neck of it he cometh as with an Epanorthoma, or a Correction of his former speech, Yea rather blessed are the people that have Jehovah for their God; that have the Lord for their portion: This one blessing alone is better worth than all those. So that as when the woman in the Gospel cried out to Christ,x Blessed is the womb that bare thee, and the paps that gave thee suck:
But ash Vertue, so Piety is not hereditarie. The one commeth not by kinde; neither is the other left by will: It is a greater legacie, than the mightiest Monarch that is, can bequeath to his heire. Fori God himselfe is the inheritance of those that have it.k God (saith the Psalmist) hath given a portion to them that feare him. If a rich man give one a childes part, it is like to bee a matter of some worth: Much more then if God give a man a childes part. But more than that,l He himselfe is the portion that he giveth unto his. mPortio mea ipse es, Domine; saith David; O Lord, thou art my portion. And,n He that bestowed my selfe upon me, hath bestowed himselfe also upon me, saith Bernard. And ifo the Levites need have no inheritance among their brethren, because God is their portion; (it is sufficient they have him, that is,p El shaddai, God all-sufficient;) and yet that was but in a temporall manner: Much more then is the godly man wealthy enough, though he have nothing in the world, though hee have no part among worldly men; seeing God is his portion in a spirituall manner, in a much better sort. He whose portion God is, cannot be poore. We use to say, that, He cannot lightly want money, that is master of the Mint: and he can never be poore, qthat hath a well-spring of wealth. rMuch lesse then can that man want ought that is good, who is possessed of God himselfe,s the Fountaine of all good. In regard whereof, David having prayed for many temporall blessings in the behalfe of his people,t that their Sonnes might be tall and hardie like goodly young Cedars; and their Daughters faire and comely, like the curious carvings about the Temple; their Oxen strong to labour, and
hVirtus non est haereditaria: sed nec pietas. Philosophia non est res beneficiaria: Senec. ep. 90.
qQui [Greek or Hebrew], ut est in Proverbio; &, cum Plauti Milite, Auri montes, non massas, habet.Qui 〈non-Latin alphabet〉, ut est in Proverbio; &, cum Plauti Milite, Auri montes, non massas, habet.
rPsal 34.9. & 84.11. Beatus homo, cujus est Dominus spes ejus, cui nihil deficit, quia Christus ei sufficit. Petrus Bless. epist. 102. Quantumlibet sis avarus, sufficit tibi Deus. Etenim vult avaritia terram possidere totam, add & coelum; plus est qui fecit terram & coelum. Aug. in
Our Saviour, as correcting her speech, (and yety true also that was) saith,z Blessed are those rather that hear Gods Word and keep it. So the Psalmist having pronounced them blessed that be in such a case, as eating in and revoking his words again, as if he had spoken otherwise than well, Yea blessed (saith he) are they rather whose God is the Lord: As if he had said, That is indeed an happiness in some kind, in some case: but yet that happiness is nothing to this blessedness: for that is but external, this is internal; that is but temporal, this is eternal.
Our Saviour, as correcting her speech, (and yety true also that was) saith,z Blessed are those rather that heare Gods Word and keep it. So the Psalmist having pronounced them blessed that be in such a case, as eating in and revoking his words againe, as if he had spoken otherwise than well, Yea blessed (saith he) are they rather whose God is the Lord: As if hee had said, That is indeed an happinesse in some kinde, in some case: but yet that happinesse is nothing to this blessednesse: for that is but externall, this is internall; that is but temporall, this is eternall.
zLuk. 11.28. Beatior Maria percipiendo fidem Christi, quàm concipiendo carnem Christi. Luk. 1.45. Inde foelix quia verbum Dei custodivit. Luc. 2.19. non quia in illa verbum caro factum est & habitavit in nobis; sed quia custodivit Dei verbum, per quod facta est, & quod in illo caro factum est. Aug. in Joan tract. 10.Luk. 11.28. Beatior Maria percipiendo fidem Christi, quàm concipiendo carnem Christi. Luk. 1.45. Inde foelix quia verbum Dei custodivit. Luc. 2.19. non quia in illa verbum caro factum est & habitavit in nobis; sed quia custodivit Dei verbum, per quod facta est, & quod in illo caro factum est. Aug. in Ioan tract. 10.
Secondly, the greatest wealth in this world is of a Kingdom: and therefore said he sometime in the profane Tragedy, thata If a man might break his word for ought, it should be to achieve a Crown, to compass a Kingdom. Yea not to be a King only, but to belong to a King in some place near about him, is esteemed a matter of great worth and dignity, and such as may prove a mean of much wealth and commodity to one that can wisely make use of it.c They were held happy men that could get into Solomons service. And it is the greatest matter thatd Solomon could promise the man that is diligent and industrious in the managing of his affairs, that he shall stand before, ethat is, attend upon Princes, and not serve or wait upon any mean man. If it be held such a matter then to retain and belong to some one of the Princes of this world;* What is it to appertain and belong to God,f the King of Kings, and gthe Prince of Princes, hthe highest Sovereign iLord of Heaven and Earth; kthat deposeth Kings and disposeth of their Kingdoms at his pleasure; that assigneth every earthly King the lists and limits both of his regiment and of his reign? That which the Apostle Paul therefore prefixeth as no small credit before sundry of his Epistles; and King David as a great grace before some of his Psalms:l Paul a servant of Jesus Christ: and,m A Psalm of David the servant of God: as if it weren a greater dignity to him, that he was Gods servant, than that he was ruler and governor of Gods people.
Secondly, the greatest wealth in this world is of a Kingdome: and therefore said he sometime in the prophane Tragedie, thata If a man might breake his word for ought, it should be to atchieve a Crowne, to compasse a Kingdome. Yea not to be a King onely, but to belong to a King in some place neere about him, is esteemed a matter of great worth and dignitie, and such as may prove a meane of much wealth and commoditie to one that can wisely make use of it.c They were held happy men that could get into Salomons service. And it is the greatest matter thatd Salomon could promise the man that is diligent and industrious in the managing of his affaires, that he shall stand before, ethat is, attend upon Princes, and not serve or wait upon any meane man. If it be held such a matter then to retaine and belong to some one of the Princes of this world;* What is it to appertaine and belong to God,f the King of Kings, and gthe Prince of Princes, hthe highest Soveraigne iLord of Heaven and Earth; kthat deposeth Kings and disposeth of their Kingdomes at his pleasure; that assigneth every earthly King the lists and limits both of his regiment and of his reigne? That which the Apostle Paul therefore prefixeth as no small credit before sundry of his Epistles; and King David as a great grace before some of his Psalmes:l Paul a servant of Iesus Christ: and,m A Psalme of David the servant of God: as if it weren a greater dignitie to him, that he was Gods servant, than that hee was ruler and governour of Gods people.
a[Greek or Hebrew]. Eteocles apud Eurip. Phoeniff. Nam si violandum est jus, regnandi gratia violandum est: altis rebus pietatem colas. Cic. offic. l. 3. Nulla sancta societas, nec fides regni est. Ennius apud eund. l. 1. Nulla fides regni sociis. Lucaen. l. 1.〈non-Latin alphabet〉. Eteocles apud Eurip. Phoeniff. Nam si violandum est jus, regnandi gratia violandum est: altis rebus pietatem colas. Cic. offic. l. 3. Nulla sancta societas, nec fides regni est. Ennius apud eund. l. 1. Nulla fides regni sociis. Lucaen. l. 1.
But becauseo the servant is oft-times turned out at doors, whereas the son abideth in the house for ever: And therefore the Father telleth his Son in the Gospel;p Son, thou art ever with me: and all that I have is reserved for thee. The godly man is not only servant to a King, but he isq Son to such a King, andr borne, or rathers new borne, to a Kingdom. And whereas earthly kings, if they ⟨p. 137⟩have many sons, can leave the Crown but to one.t Jehoshaphat (saith the holy History) gave great gifts to his other Sons, but the kingdom gave he to Joram; because he was the eldest. God makethu all his Sons Kings andx Heirs alike. Fory if we be Sons, saith the Apostle, we are heirs too; even coheirs with Christ, zwho is Heir of all.
But becauseo the servant is oft-times turned out at doores, whereas the sonne abideth in the house for ever: And therefore the Father telleth his Sonne in the Gospell;p Sonne, thou art ever with me: and all that I have is reserved for thee. The godly man is not onely servant to a King, but hee isq Sonne to such a King, andr borne, or rathers new borne, to a Kingdome. And whereas earthly kings, if they ⟨p. 137⟩have many sonnes, can leave the Crowne but to one.t Iehosaphat (saith the holy History) gave great gifts to his other Sonnes, but the kingdome gave he to Ioram; because he was the eldest. God makethu all his Sonnes Kings andx Heires alike. Fory if wee bee Sonnes, saith the Apostle, wee are heires too; even coheires with Christ, zwho is Heire of all.
Thirdly therefore: A man may truly be said to be Rich in writing; the monied man, though he have never a penny in the house, buta all out at interest; and the landed-man, though he hold not his lands in his own hands, but have all let out and in the occupation of others, so long as he hath good security for the one, and good evidence, if need be, to show, for the other. And as in Writing, so in Reversion. Great sums of money do many give for the reversions of offices, of lands and leases; and as much may they make them again away for, if they will. And in like manner may the Godly man be said to be rich both in writing, and in reversion: yea in either kind he isb the richest man in the world. For he hath all in the world, yeac all this world, and the next world confirmed and assured unto him by the word and promise of God, yea by his deed and bond under his own hand and seal, who cannot go from his word, or disclaim his handd to lye, ore to deny himself; though it be much of it in other mens hands yet for a while. Forf Piety or Godliness hath the promises both of this life, and of the life to come, saith our Apostle. And again;g Be it Paul or Apollos, or things present or future, or this world; hall is yours, and you Christs, and Christ Gods. All the wealth both of this world, and of the world to come is theirs, (as ihaving nothing, saith the Apostle, and yet possessing all things) though it bek for their good also, with-held from them for a while.l The wicked in right have just nothing, having made forfeiture of all,m though it please Godn not to take ever the advantage of it instantly, ando where he doth not, man may not. They are butp intruders upon and usurpers of Gods goods, and shall one day answer ⟨p. 138⟩for their usurpation and abuse of them: orq entercommoners by sufferance with Gods children and servants, whom he principally intendeth them unto: orr Stewards and Treasurers, as ofttimes, for the good of the Godly.
Thirdly therefore: A man may truly be said to be Rich in writing; the monied man, though hee have never a penny in the house, buta all out at interest; and the landed-man, though hee hold not his lands in his owne hands, but have all let out and in the occupation of others, so long as hee hath good security for the one, and good evidence, if need be, to shew, for the other. And as in Writing, so in Reversion. Great summes of money doe many give for the reversions of offices, of lands and leases; and as much may they make them againe away for, if they will. And in like manner may the Godly man be said to be rich both in writing, and in reversion: yea in either kind he isb the richest man in the world. For he hath all in the world, yeac all this world, and the next world confirmed and assured unto him by the word and promise of God, yea by his deed and bond under his owne hand and seale, who cannot goe from his word, or disclaime his handd to lye, ore to deny himselfe; though it bee much of it in other mens hands yet for a while. Forf Pietie or Godlinesse hath the promises both of this life, and of the life to come, saith our Apostle. And againe;g Bee it Paul or Apollos, or things present or future, or this world; hall is yours, and you Christs, and Christ Gods. All the wealth both of this world, and of the world to come is theirs, (as ihaving nothing, saith the Apostle, and yet possessing all things) though it beek for their good also, with-held from them for a while.l The wicked in right have just nothing, having made forfeiture of all,m
aHinc illud Pallad•e? [Greek or Hebrew]. Et Poll•ani illud; [Greek or Hebrew] apud Stob. tom. 2. c. 10.Hinc illud Pallad•e? 〈non-Latin alphabet〉. Et Poll•ani illud; 〈non-Latin alphabet〉 apud Stob. tom. 2. c. 10.
bAffat•m dives est, qui cum Christo pauper est. Hieron. ad Heliodor. Dives pax, pietas, fides: fitleli enim totus mundus possessio est. Ambr. ep. 10. Quibus locis circumscribitur, cui totus mundus divitiarum possessio est? Idem offic l 3. c. 1.
c[Greek or Hebrew]. Antisthenes & Zeno apud Laert Unus est sapiens, cujus omnia sunt. Senec. de benef. l. 7. c. 3. Fi•eli homini totus mundus divitiaru• est: totus planè; quia tam adversa quam prospera ejus aeq•è omnia serviunt ei, & cooperantur in bonum. Bern in Cant. ser. 21.〈non-Latin alphabet〉. Antisthenes & Zeno apud Laert Vnus est sapiens, cujus omnia sunt. Senec. de benef. l. 7. c. 3. Fi•eli homini totus mundus divitiaru• est: totus planè; quia tam adversa quam prospera ejus aeq•è omnia serviunt ei, & cooperantur in bonum. Bern in Cant. ser. 21.
And for Reversion; to omit what he hath in present possession, besides1 spiritual riches, of worldly wealth, as much2 as he hath need of, and as much3 as it is good for him to have: Every Godly man, as he is4 Rich in faith, so he is far richer by Faith. For5 by it he holdeth and hath right to the reversion of such6 an everlasting inheritance, reserved for him in the Heavens, as cannot be purchased with all the wealth of this world; and as goeth in worth farther beyond all the wealth of this world, than the purest gold doth the drossiest dirt.
And for Reversion; to omit what hee hath in present possession, besides1 spirituall riches, of worldly wealth, as much2 as hee hath need of, and as much3 as it is good for him to have: Every Godly man, as he is4 Rich in faith, so he is farre richer by Faith. For5 by it he holdeth and hath right to the reversion of such6 an everlasting inheritance, reserved for him in the Heavens, as cannot bee purchased with all the wealth of this world; and as goeth in worth farther beyond all the wealth of this world, than the purest gold doth the drossiest durt.
Rector of Rotherhithe; member of the Westminster Assembly.
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oProcuratorem rapacissimum quemque ad officia ampliora ex industria promovebat, quo locuplet•ores mox condemnaret, & pro spongiis uteretur, quos siccos madefacimus, humentes exprimimus. de Vespasiano Sueton. c. 16. Idem de populo Athen. Aristophan. Equ•tib.
p1 King. 21.1, 2. Exitialis erat apud principem huic laxior domus, illi amoenior villa. Plin. panegyr.
qPr. v. 1.19. Accessit ut saevitiae causam avaritiae praeberet, & modus culpae. ex pecuniae modo constitueretur, & qui fuisset locuples fieret nocens, fieret •ue quisque merces mortis suae. Velleius hill. l 2. Divisa percussoribus occisorum bona, ut etiam de suo perirent. Senec. ad Mart. c. 20.
rPiratae navigiis vacuis non insidiantur, mercibus onusta vi omni invidunt. Chrysost. de Ozia▪ serm. 3.
sPaucula si ports argenti vascula puri, Nocte iter ingressus, gladi•m contumque timebis: Cantabit vacuus coram latrone viator. luven sat. 10. Sic timet insidias, qui se scit ferre viator Quod timeat, tutum carpit inanis iter. Ovid. Nuce.Paucula si portes argenti vascula puri, Nocte iter ingressus, gladi•m contumque timebis: Cantabit vacuus coram latrone viator. luven sat. 10. Sic timet insidias, qui se scit ferre viator Quod timeat, tutum carpit inanis iter. Ovid. Nuce.
*Nudum latro transmittit: etiam in obsessa via pauperi pax est. Sen. de paupert. ex epist 14.
c[Greek or Hebrew]. Occidere•me possunt, laedere non possunt. Sociates apud Epictotum Euchirid. Plut. de tranquill & Tyr. Max. Orat. 2.〈non-Latin alphabet〉. Occidere•me possunt, laedere non possunt. Sociates apud Epictotum Euchirid. Plut. de tranquill & Tyr. Max. Orat. 2.
dLuk. 2•.18. Illi de animabus suis pertimescebant; Christus etiam de capillis securitatem ipsts dabat. quid ei pereat, cui capillus non perit? August. in Psal. 96. & 1•9
*Nihil accidere bono viro mal• potest. Senec. de provid cap. 2.
the greatest matter of gaine that can be to the godly.
1 Cor. 15.26
.
*Mors bonis boni plurimum consert. Aug. ad Bonis. l. 4. c. 4.
qPhilip 1.21. [Greek or Hebrew]. Quod optimè exposuisse videtur Airay in Philip. lect. 17.Philip 1.21. 〈non-Latin alphabet〉. Quod optimè exposuisse videtur Airay in Philip. lect. 17.
there is one waiting on us, that will be sure to strip us, and suffer nothing to passe with us, unlesse it bee some sory sheet, or a seare rag to rot with us,
that which yet we shall have no sense of, nor bee any whit at all the better for, than if we were wholly without it.
Mors mundi tonsor, qui oves ejus in exitu tendet, & attonsas extramundum mittit. Jacob. Gen. domin. 2. post Pasch. serm. 1. Mors latro est, qui mundanos omnes omnibus spoliatos nudos dimittit. Raulin. doctr. mort. tract. 1. cap. 6. etiam vestibus ipsis exutos. Chrysost. in Psal. 48.
Mors mundi tonsor, qui oves ejus in exitu tendet, & attonsas extramundum mittit. Iacob. Gen. domin. 2. post Pasch. serm. 1. Mors latro est, qui mundanos omnes omnibus spoliatos nudos dimittit. Raulin. doctr. mort. tract. 1. cap. 6. etiam vestibus ipsis exutos. Chrysost. in Psal. 48.
nNon magis haec ad defunctum pertinent hominem, quàm secundae ad editum infantem. Sen epist. 92. Istud non sentienti supervacuum est sentienti onus. Non defunctorum causa, sed vivorum, inventa est sepultura, ut corpora visu & odour foeda amoverentur. Idem de remed. fortuit. Exhibentur ista non sentienti: tanquam ornatus dormienti, quiin pannis esse se somniat. Aug. in Psal. 48. Sed & unguentum accipis dives, postquam mortuus es, & foetidus es. Berdis alienam gratiam, nec acquiris tuam. Ambr. de Nabuth. c. 1.Non magis haec ad defunctum pertinent hominem, quàm secundae ad editum infantem. Sen epist. 92. Istud non sentienti supervacuum est sentienti onus. Non defunctorum causa, sed vivorum, inventa est sepultura, ut corpora visu & odore foeda amoverentur. Idem de remed. fortuit. Exhibentur ista non sentienti: tanquam ornatus dormienti, quiin pannis esse se somniat. Aug. in Psal. 48. Sed & unguentum accipis dives, postquam mortuus es, & foetidus es. Berdis alienam gratiam, nec acquiris tuam. Ambr. de Nabuth. c. 1.
the worldly rich, when they awake out of their present sleepe, wherein they dreame of gold and gaine, shall finde nothing in their hands. But those that have here fished for Godlinesse, may say, as
he might afterward have said; Domine, in verbo tuo retia demisimus, & cepimus: Lord, at thy word, wee have let downe our nets, and have caught, yea we have caught abundantly: wee have fished for Godlinesse, and have gotten life eternall. For
Vnto those that by patience and perseverance in well doing have sought for glory, and honour, and immortalitie, will the Lord give eternall life in that day.
cPraesentia amantei praesentibus indormiunt, thesauros somniant, tantisper divites, quamdiu non vigilent: ubi transt•t delectabilis somnus iste, nihil in manibus suis inveniunt. Aug. in Ps. 76.5.
their Sheepe fertile and fruitfull; that there might be no civill commoton nor forraine invasion: at length hee windeth up all indeed with this Epiphonema or Conclusion,
Blessed bee the people that are in such a case: but on the necke of it he commeth as with an Epanorthoma, or a Correction of his former speech, Yea rather blessed are the people that have Iehova for their God; that have the Lord for their portion: This one blessing alone is better worth than all those. So that as when the woman in the Gospell cried out to Christ,
Psal 34.9. & 84.11. Beatus homo, cujus est Dominus spes ejus, cui nihil deficit, quia Christus ei sufficit. Petrus Bles. epist. 102. Quantumlibet sis avarus, sufficit tibi Deus. Etenim vult avaritia terram possidere totam, adde & coelum; plus est qui fecit terram & coelum. Aug. in Ps. 55. Deum habens, omnia habes. Aug. de temp. 146. Quid tibi sufficit, si Deus non sufficit. Idem ad fratr. in erem. 51. 2 Cor. 6.10.
sJam. 1.17. Omne enim bonum aut ipse est, aut ab ipso Aug. de doct. Chr. l. 1. c. 31. Rom. 11.36.Iam. 1.17. Omne enim bonum aut ipse est, aut ab ipso Aug. de doct. Chr. l. 1. c. 31. Rom. 11.36.
nSanctitate major quàm potestate. Salvian. de provid. l. 2. Quomodo de M. Antonino Petrarc. fam. ep. 15. lib 7. Imperium adeptus philosophy nomen retinuit, majus aestimans philosophum esse quam principem. Et de Theodosio Aug. de civit. l. 5. c. 28. Ecclesiae Dei se membrum esse magis quam regnare gaudebat.Sanctitate major quàm potestate. Salvian. de provid. l. 2. Quomodo de M. Antonino Petrarc. fam. ep. 15. lib 7. Imperium adeptus philosophi nomen retinuit, majus aestimans philosophum esse quam principem. Et de Theodosio Aug. de civit. l. 5. c. 28. Ecclesiae Dei se membrum esse magis quam regnare gaudebat.
Stewards and Treasurers, as ofttimes, for the good of the Godly.
1 Corin. 3.22.23
.
h[Greek or Hebrew]. Diogenes apud Laert. [Greek or Hebrew]. Clem. Al protrept. Omnia Christo tradita. Matth. 11.27. tene eum per quem facta suno omnia, & cum ipso omnia possidebis. Rom. 8.23. avare, ecce ••bes omnia. Omnia quae amas, ut non imp •diaris à Christo, contemne, & ipsum tene in quo possis omnia possidere. August. hom. 34 Vise in Psal. 48.〈non-Latin alphabet〉. Diogenes apud Laert. 〈non-Latin alphabet〉. Clem. Al protrept. Omnia Christo tradita. Matth. 11.27. tene eum per quem facta suno omnia, & cum ipso omnia possidebis. Rom. 8.23. avare, ecce ••bes omnia. Omnia quae amas, ut non imp •diaris à Christo, contemne, & ipsum tene in quo possis omnia possidere. August. hom. 34 Vise in Psal. 48.
i[Greek or Hebrew]. 2 Corin. 6.10. Avarus terrena esurit, ut mondious; fidelis co temnit, ut dommus: ille possidendo mendicat, ille contemnendo possi debt. Bern. in Cant. 21. Commune est omnibus Christi fratribus, quod de se Christus dixit, Joan. 12.32. quod si ita est, non putent divites hujus seculi fratres Christi sola possidere coelestia possident & terrena; & quidem tanquam nihil habentes, sed omnia possidentes, non mendicantes ut miseri, sed ut Domini possiden•es; eo pro certo magis Domini, quo minus cupidi. Bern. in Cant. 21. An non omnia possidet, cui omnia cooperantur in bonum? Idem be bond. deser.〈non-Latin alphabet〉. 2 Corin. 6.10. Avarus terrena esurit, ut mondious; fidelis co temnit, ut dommus: ille possidendo mendicat, ille contemnendo possi det. Bern. in Cant. 21. Commune est omnibus Christi fratribus, quod de se Christus dixit, Ioan. 12.32. quod si ita est, non putent divites hujus seculi fratres Christi sola possidere coelestia possident & terrena; & quidem tanquam nihil habentes, sed omnia possidentes, non mendicantes ut miseri, sed ut Domini possiden•es; eo pro certo magis Domini, quo minus cupidi. Bern. in Cant. 21. An non omnia possidet, cui omnia cooperantur in bonum? Idem be bon. deser.
kRom. 8.28. Solerter attende, quod non ad libitum famulari, sed cooperari dicit ad bonum neque enim ad voluntatem serviunt, sed ad utilitatem, non ad voluptatem, sed ad salutem, non ad votum, sed ad commod•• nostrum. Idem de divers. 1.
lFidelis hominis totus mundus divitiarum est: infidel autem noc obolus. August. Epist. 54. [Greek or Hebrew]. Pindarus apud Clement. paedag lib. 3. ca•. 12.Fidelis hominis totus mundus divitiarum est: infidel autem noc obolus. August. Epist. 54. 〈non-Latin alphabet〉. Pindarus apud Clement. paedag lib. 3. ca•. 12.
m[Greek or Hebrew]. Dion Chrys orat. 65.〈non-Latin alphabet〉. Dion Chrys orat. 65.
oLegatur Fr• à Victoria reloct, 5. § 1. n. 7, 14, 15, 16, 17, 18, 19.
pHoc certe alienum non est quod jure possidetur, hoc autem jure, quod justè; & hoc juste, quod bene. Omne igitur quod male possidetur, alienum est. male autem possidet, qui male utitur, Aug. epist. 54. Res quem que tetren recte […] quoquam possideri non potest, nisi vel jure divino, quo cuncta justorum sunt, vel jure humano, quod in potestate regum est. Idem epist. 48.Hoc certe alienum non est quod jure possidetur, hoc autem jure, quod justè; & hoc juste, quod bene. Omne igitur quod male possidetur, alienum est. male autem possidet, qui male utitur, Aug. epist. 54. Res quem que tetren recte 〈…〉 quoquam possideri non potest, nisi vel jure divino, quo cuncta justorum sunt, vel jure humano, quod in potestate regum est. Idem epist. 48.
qGen. 39.5. Exod. 12.8. Act. 27.24. Multa malis tribuit Deus; sed bonis caparaverat: contingunt autem etiam malis, quia separari non poterant. satius est autem prodesse etiam malis propter bonos, quam bonis deesse propter malos. Senec. de benef. l. 4. c. 28.
