Certaine 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

TRUE CONTENTMENT.

1 TIMOTH. 6.6.

Godlinesse is great Gaine with Selfe-sufficiencie; or, with the Sufficiencie of it selfe.

THE FORMER PART. The Gaine of Godlinesse.

THe Stoick Philosophie, whicha 1.1 Luke the Evange∣list maketh mention of,b 1.2 was famous for Para∣doxes, strange Opinions, improbable, and besides common conceit,c 1.3 admired much for them by some,d 1.4 controlled and taxed for them by others. Howbeit not Stoicisme onely, but every art and profession, every course of life and learning hath some Paradoxes or other; the world not a few, ande 1.5 Christianitie many more, as strange, yea stranger, than any that the Stoicks ever held, and yetf 1.6 no lesse true than strange.

A worldly Paradox the Apostle had mentioned in the verse next before going, to wit, that some men should hold Gaine to be Godli∣nesse: unto which hee opposeth a contrary Christian Paradox in the words of my Text, to wit, that Godlinesse is the onely true Gaine.

For the former: It is a very absurd conceit indeed, and though too too rife in the world, yet such as few or none will be acknowne of, and either openly father, or seeme outwardly to favour. But as God at the last day, when the wicked shall goe about to excuse and defend themselves, he will not onely take hold of their words,b 1.7 By thine owne mouth will I judge thee, thou thriftlesse servant; and advantage of their actions,c 1.8 I was naked and yee clad mee not, hungry and yee fed me not, &c. and therefore had neither Faith nor Love; but hee will convince them by their owne Consciences too,d 1.9 Their secret thoughts shall either excuse or accuse them in that day: In like man∣ner

must we deale with those that will seeme to abhorre and detest this Opinion, and yet doe those things that maintaine and uphold it.e 1.10 The Foole saith in his heart, There is no God; and that is sufficient to prove him an Atheist, though he never openly maintaine any Po∣sition of Atheisme. And there be some thatf 1.11 professe they know God, but deny him in their deeds: andg 1.12 that is enough to prove them ir∣religious, though they never utter that their impietie in speech. So in this case, the Covetous mans heart saith it, and his practice pro∣claimeth it, thath 1.13 his Gold is his God, and that his Gaine is his God∣linesse; and that is sufficient to prove him an Idolater, though he ne∣ver outwardly bow his knee to an Idoll. In regard whereof, the Apo∣stle expresly pronouncethi 1.14 Covetousnesse to bee Idolatry, and thek 1.15 Covetous man an Idolater. To reason then in this point, as our Sa∣viour himselfe doth:l 1.16 Where a mans Treasure is, there is his heart; and where a mans heart is, there is his happinesse, that is his God. Since the covetous man thereforem 1.17 setteth his heart on his riches;n 1.18 putteth his trust in his treasure: and whereaso 1.19 the faithfull make the name of God their strong tower, whereunto they resort in time of trouble for safetie,p 1.20 the worldly rich man maketh his wealth his bulwarke and fence, whereupon he reposeth himselfe and wholly re∣lyeth: It must of necessitie follow hereupon, that as the Apostle saith of the fleshly-minded man, thatq 1.21 his belly is his God; so of the worldly-minded man, thatr 1.22 his mony, or his penny is his God: And if his Money bee his God; his Gaine must needs bee his God∣linesse.

But the Apostle here telleth us a quite contrarie tale, and learneth us here a flat opposite lesson; that, howsoever worldly men may thinke that Gaine is Godlinesse; yet indeed and truth it is not so; but Godlinesse rather is Gaine, and great gaine. So that the Apostle doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, propositionem invertere; hee turneth the proposition cleane backward, and bringeth it about, as it were. Gaine is Godlinesse, saith the worldly man. Nay, Godlinesse is Gaine, and great Gaine, saith the Apostle, and the Spirit of God by him.

But this peradventure will seeme a Paradox as strange as as the former. As very few that will outwardly avow the former; so as few are there that are inwardly perswaded of the latter. It seemeth a Paradox with the most. For, Godlinesse great Gaine? may some man say. The contrary rather seemeth undoubted and undeniable, to wit, that* 1.23 Godlinesse is a great enemie to Gaine. Balaam lost great wealth and honour, because hee would not disobey the Word of God:s 1.24 I had thought, saith Balak, to have advanced thee, and made

thee a great man; but thy God hath kept thee from honour. Michah might have beene a great man in Ahabs bookes, and very richly and royally rewarded by him, if hee would have spoken but two words onely, as some other did; if he would but have said,t 1.25 Goe up in peace. But his Godlinesse hindred his Gaine; and not so onely, but was a meane to bring him into much trouble. So that it may seeme, that Godlinesse is altogether gainlesse, and Vngodlinesse the more gainfull of the two. For theu 1.26 Merchants of Tyre and Zidon for lucre and gaine straine courtesie with Gods Commandement, to utter their fish and wares on the Sabbath. And no doubt of it,* 1.27 Gods children, if they would not be so strict and strait laced; if they would not stand upon nice points and termes; if they would not sticke to lye and dissemble withx 1.28 Ananias and Sapphira; to bely and beguile, asy 1.29 Ziba, Mephi∣bosheths man did his Master; to sweare and forsweare, withz 1.30 pro∣phane Antiochus; to steale and purloine with yonga 1.31 Micah of Mount Ephraim; to oppresse and murther, when they have jus in manibus, the law in their owne hands, withb 1.32 wicked Ahab, and cursed Iezabel; they might as well come to wealth, as many worldly men doe, that scrape and gather much goods together by these meanes. But they may well say, as the Psalmist saith,c 1.33 For thy sake, O Lord, are wee counted fooles; because we stand so much upon matter of conscience.d 1.34 Holy Paul saith hee might have done this and that, but hee would not, because hee would not make the Gospell evill spoken of. And the keeping of a mans word turneth oft-times to his losse. Thee 1.35 god∣ly man sweareth and faileth not, though it be to his owne hindrance: that which a worldly man will not willingly doe. So that it may seeme then that godlinesse is rather a great enemy to Gaine, and Vngodlinesse a great deale the more gainfull. But those that define Losse and Gaine on this wise, do not trie them by the right touch-stone, do not weigh them out in the Ballance of the Sanctuarie, at the Beame of Gods Word: and therefore no marvell, if they take thef 1.36 false Riches for the true Treasure. Forg 1.37 man indeed had authority given him to name the Creatures, and he hath named worldly Wealth, Gaine: But God that is above man, and that gave man this authority, he hath named godlines, Gaine, and not Wealth. As the Apostle therefore saith,h 1.38 God is not slack, as men count slacknes: so godlines is not gaine as men count gain, but as God counteth gaine. Fori 1.39 Man seeth not as God seeth;k 1.40 nor thinketh as God thinketh. But asl 1.41 those things that are pretious in mans eyes, are abo∣minable in Gods sight: som 1.42 those things that are contemptible in the eyes of man, aren 1.43 of high account many times in the sight of God. And every thing is, not as man valueth it, but as God esteemeth it; not as man reckoneth it, who iso 1.44 vanitie it selfe, and therefore may easily be deceived, yeap 1.45 oft-times deceiveth himselfe; but as God rateth it,q 1.46 who neither doth deceive any,r 1.47 nor can by any be decei∣ved, beings 1.48 Veritie and truth it selfe. Either then we must say as God saith, or we must say as the world saith. Either we must say, that God∣lines is no gain, or else we must say, that gain is no gain, when Godlines and gaine shall stand forth together, either in way of comparison the one with the other, or in way of opposition the one unto the other.

Now, when Godlinesse and Gaine shall in this manner contend, that

Godlinesse ought to have the day of it, will evidently appeare, if it may bee shewed unto us:

First, that Godlinesse is Gaine rather than Gaine: and Secondly, wherein this Gaine of Godlinesse doth consist.

For the former, to wit, that Godlinesse is rather to be accounted Gaine, than Gaine, may be proved to us by these three Arguments.

First, Godlinesse may doe a man good without gaine, but worldly gaine can doe a man no good without Godlinesse. As the Heathen Orator saith of bodily might, thatt 1.49 strength of body joyned with discretion and wisedome, may doe a man much good; but without it, it is butu 1.50 as a sword in a childe, or in a mad mans hand, rather a meanes to mis∣chiefe a mans selfe than otherwise: as we see an example in Milo Cro∣toniates, the strongest man of his time,x 1.51 who unwarily assaying, on trust of his strength, to rive a peece of timber with his hands, which some others with wedge and beetle could not cleave, was caught fast by the fists, and so devoured by Wolves. So Riches joyned with Godlinesse and good Conscience, are they 1.52 good bles∣sings of God, a meanesz 1.53 of good to our selves, and of doing good unto others: but being severed from godlinesse and the true feare of God, are rathera 1.54 occasion of evill than otherwise, ratherb 1.55 an in∣strument of vice, than any furtherance to vertue, a meane to make as our sinnes the greater here, so our condemnation accordingly the more grievous hereafter. So that as the Heathen man saith, thatc 1.56 Gaine gotten by losse or hazard of a mans good name, is no gaine but losse; because a man loseth therein more than all his gettings can coun∣tervaile: since thatd 1.57 A good name is (as Salomon saith) above riches and treasure; of greater worth than any wealth. So Gaine gotten with the breach or hazard of a good Conscience, when it ise 1.58 Mam∣mona iniquitatis, the Mammon of iniquitie, orf 1.59 merces iniquitatis, the wages of wickednesse; it is* 1.60 no gaine, but losse indeed. It is, as the Greekes say ofg 1.61 a Bow, Life in name, but Death in deed; so gaine in name, but losse in deed: (h 1.62 Heathen themselves so esteemed it; noti 1.63 Christian men onely:) Since that a man doth in these cases but, as that Romane Emperor had wont to say,k 1.64 fish with a golden hooke, and that for a googeon:l 1.65 he hazardeth more than his whole prey, though he catch it, andm 1.66 hee may misse of his purpose therein too,

can make amends for it, if it miscarry, be that he get and gaine ne∣ver so much. And for a man to get and gaine never so much one way, if by the compassing of it he lose far more another way, it is in truth no Gaine at all. For this cause as the Apostle asketh the question;n 1.67 Quid profuit? What profit had yee then of those things, whereof you are now ashamed? nayo 1.68 for which now you should be dam∣ned, if you had your desert; for the end of such things is death: And the damned spirits demand of themselves;p 1.69 Quid prodest? What profit have we now of all our profits and pleasures, that wee enjoyed in the world, when we are hurled headlong into hell? So our Saviour himselfe asketh,q 1.70 Quid proderit? What will it profit a man to winne the whole world,r 1.71 and destroy himselfe,s 1.72 or lose his ownet 1.73 soule?u 1.74 to get all the world beside himselfe; but by gaining it to lose himselfe: forx 1.75 every mans soule is every mans selfe: to doe asy 1.76 Ionas,z 1.77 that suffered himselfe to be cast overboord into the sea, that the ship with her lading, when he is lost, may come safe to the shore.

On the other side, as another saith,a 1.78 For a man handsomly to re∣fuse 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, thoughb 1.79 so to doe may seeme folly, when Gaine and Godlinesse will not agree together, whenc 1.80 Lucrum in arca facit dam∣num in conscientia, andd 1.81 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;* 1.82 such refusall of gaine is the greatest Gaine that can be. For saith an ancient Father well,e 1.83 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 Iuda∣isme as he began; he concludeth at length, that hee deemed all that, and all else, but asg 1.84 losse, and ash 1.85 drosse and dung; as some Gram∣marians expound the word there used, asi 1.86 Dogs-meat, or as others rather, as Dogs-dung, in regard of the assurance of Gods favour to∣ward him in Christ, the hold hee had of him, his conformity with him, and his interest in him.

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 1.87 I have seene riches, saith Salomon, reserved to the hurt of him that hath them.m 1.88 They make theirf 1.89 k 1.90

owners life oft-time to be laid for. It was the Heathen mans obser∣vation, that Tyrants deale with their subjects and servants, as men are wont to doen 1.91 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 1.92 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 1.93 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 1.94 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.r 1.95 It is not empty barks, or poore fisher-boats, but ships returning with treasure, that Pyrats seeke to surprize.s 1.96 It is the fat Grasier, or the rich Clothier,* 1.97 not the poore pedler, or the bare passenger, that is in danger of losing limme and life in his owne defence against theeves.

But Godlinesse is never an occasion of any evill, but of all good to him that hath it. It ist 1.98 the surest fort and fence, it isu 1.99 the fir∣mest armour of proofe against all evils that may bee. For Who will harme you, saith thex 1.100 Apostle, if you follow that that is good? Who will harme you? Nay,* 1.101 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 1.102 because they follow that that is good. Butz 1.103 if God bee with them, who can bee against them? who can hurt them? who can harme them?a 1.104 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 1.105 are they not wronged,c 1.106 no not when they are murthered, because they are never a whit the worse for their wrongs. No hurt therefore,d 1.107 not an haires harme can befall a man for being good, or by being godly;* 1.108 no evill can accrew unto any by it.

No evill can; but much good may; yea all good shall. Fore 1.109 All things worke together, and conspire in one, for the good of the godly, of those that love God, andf 1.110 whom hee loveth.g 1.111 Omni••? 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 afflicti∣ons too? Mala etiam. Yea (saith he) even evills and afflictions;* 1.112 bonis

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:h 1.113 This light and momentanie affliction, that is but for an instant, procu∣reth unto us,i 1.114 an exceeding excessive eternall weight of glory. Hee mo∣veth 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,k 1.115 to the good of all Gods elect. For heare what the Apostle saith of himselfe:l 1.116 There was am 1.117 splint left in my flesh to humble me, that I might not bee puft up with pride.n 1.118 His infirmities were a meane to make him the more humble; ando 1.119 as the more lowly in his owne eyes, so the more gra∣cious with God. He asketh yet a third question, as the upshot of all▪ Omnia? etiam mors ipsa? What? all things? even death it selfe,p 1.120 the utmost enemy of all? And he answereth himselfe as before, or rather further than before;* 1.121 Etiam mors vel maximè: Yea, death as much as any thing, nay most of all. For so saith the same Apostle againe;q 1.122 Christus mihi vita, & mors lucrum; as he readeth the words; Christ is my life, and Death is my gaine. Thatr 1.123 which is the greatest losse that can bee to the worldly man, iss 1.124 the greatest matter of gaine that can be to the godly.

Thirdly, Worldly wealth abideth with us but for a short time: whereas Godlinesse andt 1.125 the 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 1.126 Either it will leave us, or wee must leave it:x 1.127 either it will have an end of us, or we an end of it.y 1.128 Riches are uncertaine:z 1.129 there is no hold of them: they are slippery ware;a 1.130 the faster we gripe them, the sooner they slip oft out of our hands:b 1.131 they are fugitive servants, ready to runne away from their master, whom they leave many times, by their meanes, deprived, not of li∣ving onely, but of life too:c 1.132 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.

But though they have alas aquilinas, great Eagles wings to flie from us withall, while we are here; yet have they ne passerinas qui∣dem, not so much as little sparrowes wings to flie after us, and follow us when we goe hence.d 1.133 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 1.134 must leave them behinde us.

f 1.135 Admire 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 1.136 such are usually wont to do?* 1.137 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.h 1.138 As 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 1.139 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 1.140 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 1.141 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,m 1.142 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,n 1.143 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.

But Godlinesse, and the gaine of it, will abide by us for ever.o 1.144 It is a grace that wee cannot lose or fall from;p 1.145 a benefit that wee cannot be abridged or bereaved of by any. Asq 1.146 God will never for∣sake thee; so godlinesse will never leave thee, if thou beest once soundly and sincerely religious.r 1.147 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 1.148 it will away with thee when thou diest. Fort 1.149 when the worldly man dieth, his hope dieth with him;u 1.150 but the godly hath hope even in death. Andx 1.151 the feare of God, that is Godlinesse, andy 1.152 the righteousnesse of it, inz 1.153 the reward of it, that is the gaine that com∣meth 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 1.154 end of it, to the draw∣ing

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 ap∣peare what each man hath caught. And then those that have fished here for riches and gaine, may say with Peter,b 1.155 Domine, tota hac nocte laboravimus, & nihil cepimus: Lord, all this night have we laboured, and caught nothing at all. Forc 1.156 the worldly rich, when they awake out of their present sleepe, wherein they dreame of gold and gaine, shall finde no∣thing in their hands. But those that have here fished for Godlinesse, may say, asd 1.157 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. Fore 1.158 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.

But let us sift out, and see somewhat more particularly, wherein this spirituall Gaine consisteth.

First then, the speciall wealth in this world, is that which com∣meth by Inheritance.f 1.159 Riches 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 1.160 Wealth and goods not earned with ones hands, but left a man by his friends.

But ash 1.161 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 1.162 God himselfe is the inheritance of those that have it.k 1.163 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 1.164 He himselfe is the portion that he giveth unto his.m 1.165 Portio mea ipse es, Domine; saith David; O Lord, thou art my portion. And,n 1.166 He that bestowed my selfe upon me, hath bestowed himselfe also upon me, saith Bernard. And ifo 1.167 the Levites need have no inheritance among their brethren, because God is their portion; (it is sufficient they have him, that is,p 1.168 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 ma∣ster of the Mint: and he can never be poore,q 1.169 that hath a well-spring of wealth.r 1.170 Much lesse then can that man want ought that is good, who is possessed of God himselfe,s 1.171 the Fountaine of all good. In regard whereof, David having prayed for many temporall blessings in the behalfe of his people,t 1.172 that their Sonnes might be tall and har∣die like goodly young Cedars; and their Daughters faire and comely, like the curious carvings about the Temple; their Oxen strong to labour, and

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,n 1.173 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,x 1.174 Blessed is the wombe that bare thee, and the paps that gave thee sucke: Our Saviour, as correcting her speech, (and yety 1.175 true also that was) saith,z 1.176 Bles∣sed 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.

Secondly, the greatest wealth in this world is of a Kingdome: and therefore said he sometime in the prophane Tragedie, thata 1.177 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 1.178 They were held happy men that could get into Salomons service. And it is the greatest matter thatd 1.179 Salomon could promise the man that is dili∣gent and industrious in the managing of his affaires, that he shall stand before,e 1.180 that 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;* 1.181 What is it to appertaine and belong to God,f 1.182 the King of Kings, andg 1.183 the Prince of Princes,h 1.184 the highest Soveraignei 1.185 Lord of Heaven and Earth;k 1.186 that deposeth Kings and disposeth of their Kingdomes at his pleasure; that assigneth eve∣ry 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 1.187 Paul a servant of Iesus Christ: and,m 1.188 A Psalme of David the servant of God: as if it weren 1.189 a greater dig∣nitie to him, that he was Gods servant, than that hee was ruler and governour of Gods people.

But becauseo 1.190 the servant is oft-times turned out at doores, whereas the sonne abideth in the house for ever: And therefore the Father tel∣leth his Sonne in the Gospell;p 1.191 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 1.192 Sonne to such a King, andr 1.193 borne, or rathers 1.194 new borne, to a Kingdome. And whereas earthly kings, if they

have many sonnes, can leave the Crowne but to one.t 1.195 Iehosaphat (saith the holy History) gave great gifts to his other Sonnes, but the king∣dome gave he to Ioram; because he was the eldest. God makethu 1.196 all his Sonnes Kings andx 1.197 Heires alike. Fory 1.198 if wee bee Sonnes, saith the Apostle, wee are heires too; even coheires with Christ,z 1.199 who is Heire of all.

But how can the Godly be so rich, may some say, when he hath, as it may fall out, not a penny in his purse?

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 1.200 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 1.201 the richest man in the world. For he hath all in the world, yeac 1.202 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 1.203 to lye, ore 1.204 to deny himselfe; though it bee much of it in other mens hands yet for a while. Forf 1.205 Pietie or Godlinesse hath the promises both of this life, and of the life to come, saith our Apostle. And againe;g 1.206 Bee it Paul or Apollos, or things present or future, or this world;h 1.207 all is yours, and you Christs, and Christ Gods. All the wealth both of this world, and of the world to come is theirs, (asi 1.208 having nothing, saith the Apostle, and yet possessing all things) though it beek 1.209 for their good also, with-held from them for a while.l 1.210 The wicked in right have just nothing, having made forfeiture of all,m 1.211 though it please Godn 1.212 not to take ever the advantage of it in∣stantly, ando 1.213 where hee doth not, man may not. They are butp 1.214 intruders upon and usurpers of Gods goods, and shall one day an∣swer

for their usurpation and abuse of them: orq 1.215 entercommo∣ners by sufferance with Gods children and servants, whom he princi∣pally intendeth them unto: orr 1.216 Stewards and Treasurers, as oft∣times, for the good of the Godly.

And for Reversion; to omit what hee hath in present possession, besides1 1.217 spirituall riches, of worldly wealth, as much2 1.218 as hee hath need of, and as much3 1.219 as it is good for him to have: Every Godly man, as he is4 1.220 Rich in faith, so he is farre richer by Faith. For5 1.221 by it he holdeth and hath right to the reversion of such6 1.222 an ever∣lasting inheritance, reserved for him in the Heavens, as cannot bee pur∣chased with all the wealth of this world; and as goeth in worth far∣ther beyond all the wealth of this world, than the purest gold doth the drossiest durt.

And thus have wee seene, both that Godlinesse is gainfull; and wherein the gaine thereof doth consist.

Now the Use hereof is two-fold, for Exhortation, for Exami∣nation.

For Exhortation first; to stirre up all men to labour and take paines to get Godlinesse.s 1.223 All men gape after gaine. It is almost every ones song, that the Psalmist hath;t 1.224 Quis ostendet nobis boni aliquid? Who will tell us of any matter of gaine and commoditie?u 1.225 Hear∣ken, saith one well, ye sons of Adam, a covetous race, an ambitious brood: Here is Honour, and true Honour; here is Gaine, and true Gaine: such as thex 1.226 world cannot shew the like;y 1.227 Gaine without any losse to, or hindrance of any: here is good Gaine, and great Gaine; here is infinite gettings. Labour for Godlinesse; labour to get and keepe a good Conscience: It is the gainfull'st Trade in the world. Who so followeth this Trade, shall not venture upon uncertainties, he shall be sure to thrive, and to get infinite Gaine. For,z 1.228 He that followeth after righteousnesse, as a man followeth a trade, shall finde Honour and Life, true Honour, and eternall Life.

And here come there two sorts of men to be admonished.

First, the rich, that they content not themselves with their world∣ly wealth, but that they seeke withall to get the true spirituall riches, thata 1.229 themselves may be rich, and not their purse or their chest on∣ly; that they may not beeb 1.230 rich to the world onely, but rich also to God. Else their earthly Gaine will prove their losse; their worldly wealth will be but a meanes to hinder their happinesse by keeping them out of Heaven where alone is true and entire happinesse to bee had. It is that which our Saviour himselfe saith of the worldly-rich man, that hath nothing to trust unto but his riches: (for so to his Apostlesc 1.231 he expoundeth it himselfe:) thatd 1.232 It is easier fore 1.233 a Camell;

or, as some read the word,f 1.234 a cable rope, to passe through the eye of a needle, than for such a rich man to enter into the kingdome of Hea∣ven. As if our Saviour should have said; It is as eosie a matter, nay an easier, to thred a small Spanish needle with a thicke cable, or a great cart-rope, than to get such a rich man in at Heaven gate:g 1.235 That great bunched beast, a Camell, may as soone, yea sooner bee driven through a needles narrow eye, than such a rich man bee drawne unto God, and bee brought into the state of grace. For so the most and the best reade it; and it is an ordinary by-word both with Syrians and Greekes, when they speake of a thing that they thinke altogether impossible, to say,h 1.236 An Elephant, or a Camell may as soone creepe through a needles eye, as this or that come to passe. But not so soon, saith our Saviour, buti 1.237 sooner may that be done, whichk 1.238 with man is altogether impossible, than such worldly rich men attaine to true happinesse.l 1.239 Christ (saith the Apostle) became poore, to make us Rich.m 1.240 How became he poore? saith one of the Ancients; or how maketh hee us rich? The same Apostle (saith he) sheweth us, and expoundeth himselfe, where hee saith;n 1.241 Hee that knew no sinne, for our sake became sinne, by taking upon him the guilt of our sinne, that we might become theo 1.242 Righteousnesse of God in him. And indeed, to speake properly and precisely, as the truth is,* 1.243 not as the world, but as God reckoneth,p 1.244 the onely poverty is sinfulnesse, andq 1.245 righteousnesse the right riches. And the rich man therefore that hath not a religious heart, is but liker 1.246 proud Laodicea,s 1.247 a poore beggerly wretch in Gods sight, and in the sight of those that see so as he seeth, howsoever hee may seeme rich and glorious in worldly mens eyes. Yea to him that hath it too, that is both rich and religious, may wee well say, as our Saviour did to his Disciples, when they vaunted at their returne from preaching the Gospell, that even the Devils were subdued unto them;t 1.248 Rejoyce ye not herein, that the Devils are subdued under you: so were they un∣der Iudas too; but herein rejoyce, that you have your names entred in Heaven. So* 1.249 rejoyce not herein that thou art rich to the world, or that thou art great in the world, and hast others under thee, and at thy command; that thou art clad gorgeously, and farest deliciously; (foru 1.250 so did that reprobate rich man in the Gospell:) but herein rejoyce that thou art rich unto God, andx 1.251 in his sight, that thou fea∣rest and servest God, andy 1.252 labourest to keepe a good conscience, that thou art az 1.253 carefull dispenser and faithfull disposer of that trea∣sure that God hath entrusted thee withall. Then thou art* 1.254 truly rich, when thou art sincerely religious, when thou art truly righ∣teous.

Secondly, the poore, they are likewise to bee admonished, to la∣bour

for Godlinesse: that though they bee nota 1.255 rich to the world, they may be rich yet to God; and their worldly povertie shall bee no hinderance to their spirituall preferment. Forb 1.256 God (saith the Apostle) hath chosen the poore of this world to be rich in grace, and heires of his kingdome. And here is great comfort for the poore man, that liveth a godly life, and maketh Conscience of his courses, hath a care to please God and to doe his will in all things, and to approve himselfe and his wayes to him, walking faithfully and painfully in the workes of his calling, be it never so meane; that though hee be never so poore and bare, though he live but from hand to mouth, as we say; yea though hee have not one good rag to hang on his backe, or one good morsell of meat in a twelve-month to put in his mouth, though he have not the least patch of land in the world to sustaine him, or the least hole that may be to hide his head in;c 1.257 yet is hee a rich man for all that, richer than Crassus or Croesus, or the wealthiest worldly man againe in the world. For they have butd 1.258 the false riches, hee the true treasure; they have but the counterfaite 1.259 glassie pearle; he hath that precious orient pearle, whichf 1.260 the wise Merchant, when he hath found, is content to sell all that ever hee hath to pur∣chase it, to forgoe all that ever hee is worth for the compassing of it; and yet is he no loser by the bargaine neither. For as hee is a Mer∣chant, so is hee also a wise Merchant; and therefore knoweth well what he doth in so doing: he knoweth that in buying it, hee buyeth himselfe and his owne safetie, his owne eternall salvation, together with it.

Againe, this serveth to overthrow the opinion of such persons as thinke that there is little or no Gaine to be gotten under God, little or no good at all to bee gathered in Gods service. So the worldly men in Iobs day;g 1.261 Who is the All-sufficient, say they, that wee should serve him? or what profit should we have by praying unto him? And the wicked in Malachies time;h 1.262 It is but in vaine to serve God: there is nothing to be gotten by keeping his Commandements, and walking humbly before him.

Yea but, may some say, sure there bee none such now a-dayes, especially among us that make profession of Christianity; and there∣fore this use of the point might well be spared.

If it be so with us,i 1.263 let our actions answer for us; let our practice prove it: And so we will turne the use from reprehension to exa∣mination, from confutation to conviction.

Let every one by these Notes then examine himselfe, whether he be of this opinion or no.

First, did men deeme Godlinesse to bee a matter of Gaine, they would never thinke they had enough of it. Fork 1.264 Riches are stintlesse; there is no end of them. We never thinke that we have wealth enough, we are still labouring for more.l 1.265 Many men have too much, and yet no

man enough. There is no stint of wealth; but asm 1.266 some write, thoughn 1.267 fabulously, of the Crocodile, that he groweth so long as ever hee li∣veth: so it is too too true of this mysticall Crocodile, the desire of gaine and wealth, and of advancing or enlarging mens worldly estates, hath no acme, no pitch, but groweth still more and more with men as long as they live,o 1.268 rifer oft with them than ever, when they are even going out of the world, and have one foot, as wee use to say, already in the grave. But with Godlinesse men are soone satisfied; they have soone enough of it. If they have attained to but a little superficiall sprinkling of common Grace, or civill honesty, that com∣meth as far short of sound sanctification and sincerity, as the shadow doth of the substance; they begin presently to suppose, with selfe∣conceitedp 1.269 Laodicea, that they are rich enough and need nothing; thatq 1.270 they have no need to labour for any further matter, they are even as well as well may bee, as need be, at least. No man is afraid of be∣ing too wealthy: but* 1.271 many are afraid of being too godly;r 1.272 Ne sis nimium justus; Be not too just, sticketh shrewdly on many a mans stomacke: though spokens 1.273 not of true godlinesse or righteousnesse indeed; but of nourishing in us an over-weaning conceit of our selves; or oft 1.274 being over-rigorous in censuring of others; likeu 1.275 the Pharisee in the Gospell, who, saith an ancient Writer very pi∣thily and wittily,x 1.276 exulting arrogantly in himselfe, insulteth insolently over others, and deceiveth himselfe alone, whom alone hee excepteth, while he contemneth and condemneth all besides himselfe.

Secondly, Men would strive one to go beyond another in Godli∣nesse, if they counted Godlinesse a matter of Gaine. For as the Heathen writer well observeth,y 1.277 there is a kinde of emulation commonly among worldly neighbours, whereby they emulate such as goe be∣yond them in wealth: one neighbour striveth to out-build another, one to get and purchase more than another. The covetous man ca∣steth his eye on his rich neighbors,z 1.278 as a man in a race doth on those that have won ground of him, he striveth to get even with this man, whom he is yet behind, to out-strip that man, whom he hath got even withall. And the envious man (as those two vices are seldom asunder) looking through the spectacles of envie on his neighbours goods,a 1.279 thinketh every thing that his neighbour hath better than his owne, and it may be better than indeed it is, his grounds fertiler, his beasts fairer, his revenues larger, his gains greater &c. and is ready enough oft to say with himselfe, Why should not my beasts looke as faire as his? why should not my grounds yeeld as much as his? why should not I thrive as well as he, having as good meanes to thrive by as he hath? And even* 1.280 so would it be with us, held we godlinesse to be gainfull. We would

have a kinde of godly emulation and ambition among us, as the Apo∣stle speaketh, in matter of Godlinesse; we would evenb 1.281 emulate andc 1.282 ambitiously, as it were, strive and contend to out-goe one another in goodnesse and grace. And this wered 1.283 a good and godly emulation, a goodly and a commendable strife and contention Indeed. Wee would be eying of those that are got beyond us in grace, and ende∣vour to get even with them, yea, if it be possible, to out-strip them, and to cast them behinde us,e 1.284 not by hindering their progresse, but by mending our owne pace, andf 1.285 by straining our selves to runne the faster, the later it wat ere we entred into this race. We would be as ready as they are to say to our selves; And why should not I be as forward in the feare of God, as zealous, as religious, as I see such and such are, since I have as good meanes of being godly as they have, as many inducements as either they or any other can have? But so stand the most affected, that they will not by their good will suffer any man to out-goe them in wealth, in the way of the world: but they will let any man willingly out-goe them in grace, and in the good wayes of God: there only we strain courtesie, and give every one the way of us. And as our Saviour telleth the Scribes and Pharisees, thatg 1.286 the very Publicans and Harlots might goe into the kingdome of Heaven before them: So not a few among us will suffer the very Pagans and Papists, little better than Pagans, if not worse many of them than they, the very Heathen and Heretikes to goe into Heaven before them, ere they will strive to out-goe them in goodnesse and godlinesse.

Thirdly, men would be more affected with it, if they supposed any matter of Gaine to be in it.h 1.287 The covetous miser, saith the Hea∣then man, while the people either curse or hisse at him abroad, yet he pleaseth and cheereth himselfe the whilest with the sight or the consideration of his substance at home. It doth a man good at the very heart, even to thinke upon his riches, and buti 1.288 to looke upon his treasure. It will make our hearts to spring and leap within us for joy, to have sudden newes brought us of some rich legacy, or large patrimony by some meanes befallen us. But of this spirituall wealth and gaine most men are meerely stupide and senselesse: No more moved commonly or affected, when either (if any time at least they so doe,) they thinke on it, or when they heare it spoken of in the Pulpit, than (as a Philosopher said sometime of an ignorant Dolt sitting in the Theater, where the seats were of marble, thatk 1.289 One stone sate upon another:) than, I say, either the benches that they sit upon, or the pillars that they leane against: Not once stirred at all to heare of the heavenly inheritance, or of holinesse, the means that must bring them to heaven, yea that worketh in mens hearts a kinde ofl 1.290 heaven upon earth, and giveth Christian men seizin of hea∣ven even while they live here. An evident argument that either they beleeve not the Gaine of it, or they beleeve not themselves to have any share in it.

Fourthly, men would be oft taking account of their Gaines in this kinde, of their thriving in Godlinesse, if they held Godlinesse to be so gainfull.m 1.291 Worldly men are very frequent and diligent herein, very carefull to keepe their bookes of receipt and expense, poaring

ever and anon on them, running oft over their reckonings, and ca∣sting up their accounts, to see how they thrive or pare in the world, how they goe forward or backward in wealth. But where wee shall finde a man that hath the like care of keeping and casting up his spi∣rituall accounts, ofn 1.292 examining himselfe for his spirituall estate, how he thriveth or pareth with the graces of Gods Spirit, how hee goeth forward or backward in goodnesse or godlinesse? And yet would our care bee alike for either, did wee equally apprehend the gaine of either. But let us looke unto it. For whether wee call our selves to account here or no, God will questionlesse one day call us to an account. And then not onelyo 1.293 the prodigall sonne, and thep 1.294 un∣faithfull steward, that hath the one unthriftily lavished out his pa∣trimony, and the other riotously wasted his masters wealth; butq 1.295 the idle and unprofitable servant too, that hath not gained with his Ta∣lent, that hath not thriven with the Grace of God bestowed on him, shall be bound hand and foot, and cast out into utter darknesse, where shall bee weeping and wailing, and gnashing of teeth.

Fifthly, men would make more account of godlinesse, if they counted it as gaine. Did they indeed account godlinesse more gainfull than gaine, they would not put godlinesse away for gaine, they would not preferre gaine before godlinesse. Yea did they deeme godlinesse the gainfullest thing in the world, they would not forgoe godlinesse for a world of wealth, or for ought else that were in the world. But it is with it, as it is with Time. It is a common saying in every mans mouth, thatr 1.296 There is nothing in the world more precious than Time, and yets 1.297 there is nothing generally more trifled away than it. So of Godlinesse the most will (in word at least) acknowledge, that there is nothing in the world more gainfull than it, and yet the most of them that so say, sticke not to make it away for meere trifles.t 1.298 God∣ly they are content to be for advantage, so long as godlinesse bringeth in any worldly gaine with it, or so long as there is no hope of any the like gaine by ungodlinesse. But let godlinesse cease to bring in such gaine, they grow soone weary of it: or let but the least hope of such gain by ungodlines shew it selfe, and they are ready presently to exchange godlinesse for it.u 1.299 What should it availe a man, saith our Saviour, to winne the whole world, and lose his owne soule? It were no gaine for a man to get the whole world by ungodlinesse; since hee must withall lose himselfe, his life, his soule for his labour. But we are ready and willing, the most of us, to part with godlinesse, and forgoe good conscience, for farre lesse matters than that commeth to, for a penny or an halfe-penny toy now and then; to ex∣change it for some small peece or patch of the world, for some sory snip or shred of the pelfe of it, or for ought else that wee have some fond fancie unto, the covetous Worldling for a lit∣tle Temporary treasure, and the lascivious wanton for a lit∣tle transitory pleasure: likex 1.300 prophane Esau, that sold his birth-right for a messe of broth, andy 1.301 Salomons unjust Judge, that would doe injustice for a morsell of bread, andz 1.302 the false Prophets in Ezechiels time, that would pollute Gods name for a handfull of barley. That which evidently sheweth at how low a rate

most men value godlinesse. For as aa 1.303 scoffing companion sometime told the Bishop that would give him his blessing when he would not give him an halfe-penny, that If his blessing had beene worth an halfe-penny, he should not have had it. So if worldly men thought godlinesse, and the feare and favour of God worth but an halfe-penny, they would not venture to put either away for an halfe-penny matter: they would not so readily exchange either for trifles, did they not make but a trifling matter of either. Neither may the greater sort of such men avoid this imputation, and wash their hands withb 1.304 Pilate from the soile of this sinne, because they are wont to make godli∣nesse away for greater matters. To omitc 1.305 that even the greatest of them will beare no weight at all, if they bee laid in the ballance against godlinesse, when the whole world it selfe is too light to weigh against it. Thou thy selfe, who ever thou art, wilt cry out shame on some poore silly wretch, that shall forsweare himselfe, and so damne his soule, as thou thy selfe saist, for a penny, when thou dost thy selfe, it may be, in effect as much for somewhat more. But do thou consider, asd 1.306 Aristippus sometime told Plato, that a penny may be as much to him as a pound is to thee, and a pound no more with thee than a penny with him: and therefore doest thou value Godlinesse at as low a rate in stretching and straining of thy conscience for the one, as hee in tentering it for the other.

Lastly, men would bee content to take more paines for the com∣passing and increasing of it in themselves, if they held godlinesse to be gainfull.* 1.307 Men can well endure to sit telling and taking money, and it were all day long, from morning to darke night: but to heare the word, but an houre, whereby the spirituall gaine is gotten, the most can hardly endure: they sit all that while on thornes, and thinke every minute an houre, and are never well till all be done. They say, or thinke at least with themselves, as the prophane Jewes sometime said,e 1.308 What a toyle, or a tediousnesse is here? what needeth so much preaching? what needeth so long praying? they thinke they might be as well, if not much better, without either: Yea many cannot en∣dure so long as till the houre be at an end. To whom God may well say, as our Saviour to his drowsie Disciples,f 1.309 What, could ye not watch an houre with me? So, Can yee not endure to wait an houre on mee, that watch so many over you? Ong 1.310 worldly Mammon they could be well content to wait all day long, with forbearance not of disport onely, but of ordinary diet too, that would thinke much but halfe an houre in the day to wait upon him.

Againe,* 1.311 for worldly wealth men can toile and moile all the weeke long; and yet are they not weary; they thinke not the whole weeke long enough neither: But for the heavenly gaine, for the spi∣rituall thrift, we have but one day of seven, and we thinke that too much too: we thinke the day all too long, the labour all lost, and the whole time cast away, that wee imploy and spend to this pur∣pose. We say as the same Jewes at another time said,h 1.312 When will the new Moone be past; and the Sabbath once over? that wee may returne againe unto our worldly affaires. Yea many among us have not the pa∣tience to tarry so long, but spend a great part of the Sabbath, that is

Gods Market or Mart-day, for the getting of this spirituall gaine, either about their worldly affaires, or their bodily delights. The Sab∣bath day, I say, is Gods Market-day. And those that seeke to take away the Sabbaths, attempt to put downe Gods Markets, and so doe the Devill good service, whatsoever their intent bee. As frequenting of Markets maketh a rich man; so keeping of Sabbaths maketh a rich Christian. And as we count him a bad husband, that followeth game on the Market day: so may we as well count him a spirituall unthrift, that spendeth the Sabbath in that sort.

But may some say, when we have beene at Church, and heard the Sermon and Service, is not Gods Market-day then done?

I answer: If the Sabbath bei 1.313 a day, then is it not so soone done.* 1.314 Gods Market lasteth all day long. Yea, grant the principall, because the publike, of it be past: yet as Market-folks returning from Mar∣ket will be talking of their Markets, as they goe by the way, and bee casting up of their penny-worths, when they come home, reckon what they have taken, and what they have laid out, and how much they have gotten: So should we, after we have heard the Word publik∣ly, confer privately of it with others; at least meditate on it by our selves, and be sure to take an account of our selves, how we have pro∣fited that day by the Word that hath beene spoken unto us, and by other religious exercises that have beene used of us. And as the Mar∣ket-man counteth that but an evill Market-day, that hee hath not gained somewhat on more or lesse: So may wee well account it an evill Sabbath to us, whereon we have not profited somewhat, where∣on we have not either increased our knowledge, or beene bettered in affection; whereon we have not beene further either informed in judgement, or reformed in practice, whereon we have added no whit at all to our talent.

To winde up all in a word. If wee hold Godlinesse to bee, as the Apostle here saith it is, a matter of Gaine, and of great Gaine, that which maketh Gaine to be Gaine, and without which Gaine it selfe is no Gaine indeed; thatk 1.315 it bringeth all good with it to him that hath it; and that it never leaveth him, but abideth with him, and sticketh by him for ever: Oh let us labour then to get of it, and to grow more and more in it; let us endeavour to outgoe one another in godlinesse; let us call our selves to a reckoning how we thrive or pare in it; let usl 1.316 not put it away for such trifles and toyes as the world or them 1.317 Devil shall tender unto us to bereave us of so pretious a pearle; especially let us have a care of frequentingn 1.318 Gods Markets, of observing Gods Sabbaths, the principall meanes of increasing this spirituall wealth in us. So shall it come to passe that we shall have God to be our porti∣on; we shall be heires of his Kingdome, and coheires with his Christ; we shall have all the good things both of this life, and the next assu∣red unto us here, and the full fruition of them for ever hereafter.

The end of the first Part.

THE SECOND PART. The Sufficiencie of it in it selfe.

HItherto of the maine point, to wit, that Godlinesse is great Gaine. Now because this proposition will not either easily enter into mens mindes, or sinke suddenly into their hearts: The Holy Ghost by the Apostle is content to bring a dou∣ble proofe of it.

The one drawne from the time present; be∣cause it is able alone to give a man contentment here, that which all the world else is not able to doe, expressed in this verse:

The other taken from the time to come; because it will continue with and abide by a man for ever hereafter, that which no worldly wealth, or ought else in the world can doe, implied in thea 1.319 next verse.

Godlinesse with contentment, orb 1.320 with Self-sufficiencie: For so it is word for word in the Originall; and the word so properly impor∣teth. As if he had said: Godlinesse and contentment are two inseparable companions, that continually harbour and keepe house together, that goe ever hand in hand the one with other: so that a man cannot have the one without the other, he cannot want the one if he have the other. There is no true Godlinesse, where there is not contentment of minde; no true contentment of minde, where Godlinesse is not.

So that the Apostle seemeth to reason on this wise:

That which of it selfe is sufficient to content the minde of man, that is true gaine, and great gaine indeed: For it is no small matter that will suf∣fice to stay and settle mans minde.

But Godlinesse is of it selfe sufficient to content the minde of man, and doth ever bring true contentment with it to him that hath it.

Godlinesse therefore it true gaine and great gaine indeed.

Hence then may we deduce these three conclusions to be conside∣red of in order:

1 That contentment of minde is a most pretious treasure.

2 That godlinesse alone can produce and procure this content∣ment.

3 That true contentment is an undoubted argument of Godli∣nesse.

For the first:c 1.321 contentment of minde is an unvaluable, an ine∣stimable treasure. For it is that indeed that maketh riches to bee riches.d 1.322 Who is rich, saith one well, but he that liveth content with his estate? who is poore, but hee that never hath enough?e 1.323 That is true wealth indeed, that freeth a man from want. Butf 1.324 what wealth call we that, when a man is alwayes in want? Org 1.325 how is not that man alwaies in want, that is not content with what he hath?

And on the other side,h 1.326 how is he poore, that suffereth no want? Ori 1.327 what wanteth hee, that resteth content with what hee hath?k 1.328 Many things may he be without, and yetl 1.329 wanteth he nothing; no more thanm 1.330 the blessed Spirits and Angels in Heaven want food or such fare as we can in no wise live without here upon earth. Hee is no more poore or unhappy, because he hath them not, thann 1.331 God is, or the Angels are, because they have not heaps of gold and silver, and other such earthly trash horded up by them in heaven.

Againe,o 1.332 Riches, as the Heathen man truly observeth, consist not so much in the possession of them, as in the fruition of them. But it is contentment alone that giveth a man a comfortable use and fruition of what he hath, that procureth him profit and pleasure of what hee possesseth. Forp 1.333 where a man resteth not content with what hee hath, there is the mide so carried after that hee further desireth and hath not, that hee no more regardeth or joyeth in what hee hath,q 1.334 than if it were not at all. And where a man is discontent with his present estate, there is all that he hath, be it never so much, rather a burthen than any way a benefit ••••••o him; like meat that agreeing

not with the stomacke, lieth in it undigested, and not onely proveth unpleasant and unprofitable, affording neither good rellish nor sound nourishment, but noisome also and burthensome to the whole body. So that where contentment is not, a man regardeth nothing: and where discontent is, it infecteth and tainteth all things, and so ma∣keth them, as if some malignant blast had blowne on them, unsa∣voury and distastefull to him that so hath them, rather sicke of them, than endowed with them. And certainly as ar 1.335 man diseased in body can have little joy of his wealth, be it never so much; since as the Heathen man saith,s 1.336 A golden crowne can not cure the head-ach, nor a Velvet slipper give ease of the gout, nor a Purple robe fray away a bur∣ning fever. Andt 1.337 A sicke man is alike sicke, wheresoever yee lay him, on a bed of gold, or on a pad of straw, with a silken quilt or with a sory rug on him. So no more can riches, gold and silver, land or living, had a man much more than ever any man had, minister unto him much joy, yea or any true and sound joy at all, where the minde is distract and discontent: without contentment there is no joy of ought; there is no profit, there is no pleasure in ought.u 1.338 All with∣out it is but vanitie and vexation of Spirit.

Will wee see this by an example or two further confirmed to us? Haman, was he not a most happy man, as the world accounteth hap∣pinesse,x 1.339 if he could have thought so himselfe?y 1.340 the next man in the kingdome to the King himselfe, the greatest one of them that then was; he tooke place by the Kings appointment of all the Prin∣ces his Peeres, and all the Kings Court, by the Kings expresse com∣mand, bowed and did obeysance to him:z 1.341 he vaunteth himselfe of his glory, the multitude of his children, the abundance of his trea∣sure, his especiall favour and inwardnesse both with the King and the Queene: enough a man would thinke to content any mana 1.342 that had not an unmeasurable minde. And yet saith hee, that is the con∣clusion of his discourse,b 1.343 all this doth me no good: It was all as good as nothing to him; he was never the better for all this, so long as he wanted a cap and a courtesie of Mordecai; because Mordecai bowed not the knee unto him, nor adored him, as other the Kings Courti∣ers did. It was with him,c 1.344 as with little children, (saith an Heathen man well of such) playing in the streets, who, if some man as hee pas∣seth by take one of their toyes from them, are ready to cast all the rest away from them, though they have many more left, and sit cry∣ing and whining for that one that is gone.

Passe wee from a Kings favourite to a King himselfe. King Ahab had land and living enough and enough, (much more thand 1.345 his Fa∣ther Omri was ever borne to,) had hee not wanted this contentment of minde. Bute 1.346 the little Vineyard of his poore neighbour was such an eye-sore to his greedy affection, that the discontent that hee conceived, because he could not presently compasse it,f 1.347 made him

poorer than poore Naboth, that desired nothing that he had; and de∣prived him of his whole kingdome that he had no profit of it, tooke no pleasure in it; but, like a man that were in extreme want and ne∣cessitie, he getteth him home to his house, and shutteth himselfe up in his Chamber, like one that durst not bee seene abroad for feare of arrests; he casteth himselfe on the bed and refuseth his meat, like a man that tooke thought for the payment of his debts: He fareth, in a word, as the former Author saith of such,g 1.348 like a sullen Hen, that having store of barley lying by her, getteth her aside into some corner, and forsaking her meat, scrapeth alone by her selfe, there to finde some∣what that she may be picking up out of the dunghill.

Yea come wee to them that were indeed Lords of the whole world, not in title onely, but in truth, having and injoying that by Gods free gift, that none since them were ever able to come any thing neere, much lesse to attaine unto.h 1.349 Adam and Eve our first Parents, albeit they were in the garden of Eden, (a place abounding, asi 1.350 the word importeth, with matter of pleasure and delight) amids all earthly happinesse; and had the whole world in their hands, and all the creatures at command: yet no sooner had the Devill sowen this unhappy seed of discontent (the very first sinne of theirs, as I take it with some other Reverend) in their hearts, but they began presently to deeme themselves poore and in want, because they had not what they would; they account themselves as deprived and de∣barred of all things, if they may not have the fruit of that one tree that was onely denied them, andk 1.351 of which God had foretold them, that whensoever* 1.352 they touched it or tasted of it, it would be their bane. As if some great rich man, or mighty Monarke, having wealth in abundance, and the world at will, even whatsoever heart could wish, yet should thinke himselfe streitned and cut short, but a mise∣rable creature, or not so happy as he might be, because hee cannot, withl 1.353 Alexander, get greene Ivie to grow in his Gardens at Babylon; or because he may not, withm 1.354 Pope Iulius, feed upon Swines flesh, or some other dish by his Physitians forbidden him in regard of some disease hanging upon him, likely to be his bane if he doe; and so lie languishing andn 1.355 longing after his owne evill, when he hath good enough at hand, as if it were miserie for a man to want that, though hee have no need of it, that would but hurt him if he had it. Ye see, that a man may bee in Paradise, (I might well say, in heaven too, as the Devill once was,) and yet not be happy, if hee have not a contented minde.

As on the other side, where this contentment of minde is, there is wealth even in want, much more cheerefulnesse in wealth: There is as a stay of the desire, so a resting and a rejoycing in that a man enjoyeth: and therefore a comfortable usage of it, bee it more or lesse, because content in it. It is that alone that seasoneth all: it is that alone that sweetneth all: It is that that is able, not onely to sea∣son those things that are sweet and pleasant in their owne nature, but eveno 1.356 to sweeten also those things unto a man, that are harsh and unpleasant in themselves. It is contentment therefore only that maketh a man truly wealthy, because it freeth him from want, and

giveth him comfort of that hee hath. And as ap 1.357 peece of dry bread is more savoury to a man when hee is in health, than all the dainties in the world are when hee is heart-sicke: So a lit∣tle, saith Salomon, evenq 1.358 a morsell of drie bread is better and more with quiet and content, than a whole house full of fat beasts with an unquiet heart, than a whole world of wealth with a discontented minde.

Now two wayes may this point be usefull unto us.

First, to informe us, what cause they have to bee thankfull unto God, be they rich or poore, whom hee hath vouchsafed this grace unto, whomk 1.359 hee hath taught, in whatsoever estate they are, there∣with to be content. For even the poorest man that liveth content with his present estate, is richer than the richest man in the world that hath not a contented minde: hee is happier than Adam and Eve were sometime in Paradise, when they longed to eat of the fruit for∣bidden them:l 1.360 he is a greater man than great Alexander himselfe, and in farre better plight than hee, even for the present. Form 1.361 hee, for want hereof, when hee had won the whole world, yet as if hee had beene pinched and straitned for roome, or penned up in a corner or in a prison, as if the whole world were not able to hold him, (whereasn 1.362 he could not take up so much as ten foot of ground, aso 1.363 his father Philip saw, when he fell in the wrestling place, and view∣ed the print and proportion of his body there in the dust)p 1.364 he sate weeping and wailing, like a forlorne person, that he could not finde out a new world to be winning. Whereas, by benefit hereof many a poore childe of God, that hath not halfe that that he had, yea that hath not a patch of land in the world, but liveth from hand to mouth by his daily labour, yet passeth his time as merrily, (as that Cynicke sometime told his hoast at Athens) as ifq 1.365 every day were holy day, or a festivall day with him: According to that also which Salomon saith, thatr 1.366 A merry heart, or a contented minde, (for it is not spo∣ken directly of a good conscience, as it is commonly taken; (though it bee true also of that, and that be a meane to procure this;) as may appeare both by the opposition of the other member, and by the se∣quele of the context) is a perpetuall banquet, a continuall feast. The poore man then hath as great cause to bee thankfull to God for his contentment of minde, as the rich man for his riches. Conceive it by this comparison. Suppose two men lie sicke of the same disease, a burning fever, or some such like hot disease, as causeth drought and desireth drinke, and call both instantly for cold water to quench their thirst with. The Physitian comming to them, biddeth give the one that is more impatient, a good quantitie of cold drinke, and yet he crieth and calleth still for more. To the other hee ministreths 1.367

himselfe a little conserve on the point of a knife, that slaketh his thirst and asswageth his drought. Whether of the twaine in this case is more beholden unto him? So here; every one almost cryeth to God for wealth: few pray with wiset 1.368 Agur for a competent estate. Nowu 1.369 to one that thus prayeth, God giveth abundance of wealth, as a deale of cold water to quench his thirst, and yet he lieth gaping still* 1.370 for more, as insatiable, saith Salomon,x 1.371 as the grave, or the barren wombe, or the dry land, ory 1.372 the fire, that never have enough. To anotherz 1.373 hee giveth a competencie, some small pitance, but con∣tentment withall, as a little Physicall confection, that stinteth and stayeth his desire. Whether of the twaine, thinke we, have more cause to be thankfull unto him, and to acknowledge his goodnesse towards them? The latter doubtlesse, as he enjoyeth the greater be∣nefit, so hee hath greater cause of thankfulnesse to him from whom hee hath it.

Againe this may serve to incite us to labour earnestly for this con∣tentment, and to pray instantly unto God for it. And it is hard here to say, whether a man had more need to perswade the poore man to be content with his poverty, or the rich man with his riches. For asa 1.374 the Starre that went before the wisemen, went when they went, and stayed where they stayed: Sob 1.375 riches fly the faster from a man, the more eagerly hee followeth them, but then stay, when a mans minde is stayed. Till that be,c 1.376 all is put (as the Prophet speaketh in another case) into a broken bag, that will hold nothing, ord 1.377 into a bottomlesse barrell, as the proverbe is, that is never a whit the fuller for all that is put in: And we are but like those that have a flux, that take in much, but retaine nothing, and so thrive not with their meat, are nothing fuller or fatter for it, till thise 1.378 spirituall loosenesse of ours be by contentment stayed with us. Asf 1.379 the children of Israel therefore passing along the wildernesse, marched forward on their way when the Cloud went that conducted them, but there stood still where it stayed: So may our affections walke on, while Gods hand goeth before them: but looke where God stayeth his hand and cea∣seth to give, there should our heart stay likewise, and wee cease to desire.

To perswade our hearts the rather hereunto, use we a double con∣sideration, concerning others, and concerning our selves.

Concerning others, either those that goe beyond us in riches, or those that come short of us in wealth.

For the former;* 1.380 he that hath more than thou hast, can but live and eat and drinke as thou dost. And thereforeg 1.381 if thou hast, as the

Apostle speaketh, but food and apparell; (he saith noth 1.382 cates ori 1.383 de∣licates, butk 1.384 food, that that may feed: he saith notl 1.385 ornaments or abillements, butm 1.386 coverings orn 1.387 garments,o 1.388 so much as may cover thee and keepe thee from cold) thou hast as much as the mightiest Monarke, as the wealthiest man in the world can have. Asp 1.389 the children of Israel gathered Manna, some more, some lesse, but every man of them, hee that gathered most, had no more than his Homer: So here, though men gather wealth some more, some lesse, yet hath every man but hisq 1.390 demeane,r 1.391 heape he never so much up, hee can for himselfe, for his owne person have no more than one mans ordi∣nary allowance:s 1.392 Though hee thresh a thousand quarters of corne, though he have thousands of fat Oxen and fed beasts in his stalls and pastures, and ten thousands of sheepe in his folds and his fields, yet can his belly hold no more than another mans may: the rest of it go∣eth to others, and is nothing to him.t 1.393 Where there is much meat, there are many mouthes; there are many eaters: saith Salomon; and where there is much wealth, there are there many partakers: And what good hath the owner by it, but the name andu 1.394 the sight of it? Yea to speake as the truth is,x 1.395 the rich man is but a Steward to provide andy 1.396 take care for those that appertaine to him and have dependance upon him:z 1.397 as a beast or a slave that beareth provender and food for himselfe and his fellowes, having but a single share of it onely himselfe. If he have more than thee and use it moderately, he hath no more himselfe than thou hast, unlesse it bee that hee taketh morea 1.398 care than thou takest. If hee use it immoderately, with the rich glutton in the Gospell,b 1.399 faring every day deliciously, (to omit thatc 1.400 hee findeth the lesse delight in it,)d 1.401 hee doth himselfe the more harme,e 1.402 and it were better for him that hee had lesse: For that is verified of him that Salomon saith,f 1.403 The poore labouring mans sleep is sweet unto him, whether he eat more or lesse; but the rich mans saturi∣ty

will not suffer him to rest:g 1.404 it breaketh him of his sleepe, it be∣reaveth him of his rest, it impaireth his health, it is a meanes not to lengthen, but to shorten his life.

Againe consider with thy selfe, how many an one wanteth that that thou hast, and yet deserveth as well at Gods hands as thou dost.* 1.405 Thou lookest on thy rich neighbours to mislike thine owne estate, and to murmur for that thou wantest: Looke rather on thy poore brethren,h 1.406 the far greater number, and compare thine estate with a many of theirs, to be thankfull for what thou hast. Yea I may well say; Looke sometime even on thy rich neighbour, that lieth grieved with the gout, not able to stand on his legs, or to stirre him without much paine on his pallet; thou hast health, and hee hath wealth;i 1.407 whether of the two, thinkest thou, is the greater blessing of God? Thou wouldst thinke thy selfe happy, if thou hadst his worldly wealth and abilitie; and* 1.408 hee would thinke himselfe happy, and that with much better reason too, if hee had that health and abilitie of body that thou hast. But to returne to the poorer sort, liker thy selfe. When thou seest a rich man, saith one, caried in his chaire or on mens shoulders, have an eye withall to them that carry him, and that run through thicke and thin by him:l 1.409 When thou eyest Xerxes that mighty Monarke with his endlesse armym 1.410 digging downe hils, and drying up deeps, building bridges over the sea it selfe, and linck∣ing shore to shore, Asia to Europe, making the drie land navigable, and the Ocean passable on foot: cast thine eye withall downe on those miserable slaves, that dig downe mount A hos under the whip, and that are maimed and disfigured, their noses and eares cut off, be∣cause the bridge they made brake as the armie passed over it: thou countest him happy; and* 1.411 they count thee happy. As if hee had said, applying it to us and our times: Thou hearest of the king of Spaine, what millions of treasure he hath every third yeere from his Indies: and thou thinkest him an happy man. I say not to thee, though I might so say, consider withall, how many mouthes he hath to feed, how many followers, how many favorites, how many ships and gal∣lies to set out, how many garrisons to keepe, how many souldie••s to pay, how many intelligencers to maintaine, &c. But, thinke withall upon those poore wretches that row in his gallies, that tug at the oare end under the whip, or under worse than it, having scarce a bit of good bread to put in their mouthes, or a whole rag almost to hang on their backes, enduring all the misery there that can be imagined. Thou thinkest him happy that hath that that thou hast not: and they thinke thee happy that hast not that that they have, and yet hast that that they have not. Or, (becausen 1.412 such excessive great ones are not so much regarded,o 1.413 the Sun sheweth not so great when hee is at his highest as he doth when he is neerer the edge of the Horizon,k 1.414

and the Faulcon seemeth lesse still, the higher he soreth, when he is once gone above that that our weak eie-sight can well reach.p 1.415 Those that come neerer us, and are neerer at hand with us, are more in our eye, oftnerq 1.416 eyed, and consequently more envied of us:)r 1.417 A rich neighbour or two not much above thine owne rancke, that dwell by thee, set thy teeth on edge, and are a shrewd eye-sore unto thee, and make thee thinke thy selfe but in evill case, that thou art not as they are, that thou hast not so much comming in yeerly as they have, that thou canst not fare as they fare, and doe as they doe. But thou considerest not withall for those two or three rich, how many poore and needy ones are on every side of thee, that come as farre short of thee as thou doest of them. Which if thou didst, thou mightst justly say, as the Psalmist,s 1.418 The Lord hath not dealt so with every Nation; so, The Lord hath not dealt so with every one, no nor with many an one, as he hath done and doth with me. As thet 1.419 Cynick, when he found a Mouse in his sachell, said, he saw well that he was not yet so poore, but that some were glad of his leavings: So many a poore hungry soule, yea many a deare childe and sincere servant of God, would be glad of thy leavings, and yet deservest thou no more than any of them doe.

Lastly, consider thine owne unworthinesse. Thou deservest no∣thing at Gods hands but hunger and stripes. All that thou hast from him, thou hast it of free gift. And therefore are wee taught to pray;u 1.420 Give us our bread. If wee deserve not then so much as a bit of bread at Gods hands, can wee not be content, when God giveth us abundantly both bread and meat to feed us, and good clothing to cover us, and convenient housing to harbour us, and friends, and favour, and credit, and countenance in the world, so much of that that so many want, and so much more than we are worthy of; un∣lesse we may have* 1.421 to waste on our* 1.422 inordinate and extravagant lusts, and to revell and riot, as we see some others doe? We would thinke that begger intolerably impudent and insolent, that comming to our doores to aske an almes, when we have bestowed on him some broken bread and meat, or some sory cast coat, yet like those impor∣tunate persons the Psalmist speaketh of, thatx 1.423 grudge and grumble if they be not satisfied, if they have not their owne fill, and their owne will, hee should not bee quiet and hold himselfe contented therewith, unlesse he might have one of the best dishes of meat from our boord, or one of our own ordinary wearing suits given him. And yet is this the case of the greatest number of us.y 1.424 Wee come all as Beggars to Gods mercy gate; and God giveth us outz 1.425 abundance of many good things, life, libertie, health of body, strength and abi∣litie of limmes, food and raiment, &c. a courtesie and competencie of each, as he seeth to be fittest for us: and* 1.426 yet, forsooth, can wee not be quiet, nor thinke our selves well, unlesse we may fare as deli∣ciously as Dives did, or goe in silks and sattins as such and such doe. Iacob as good a man as any of us, was farre otherwise minded: hee praieth to God but fora 1.427 bread to eat, and rayment to cloath him: that if he might have onely, he thought himselfe well apaid. And what made him so sparing in his petition, but the sight and consideration

of his owne unworthinesse:b 1.428 I am lesse, saith he, than the least of all thy mercies. He knew hee deserved nothing, and was therefore con∣tent with any thing: he would aske no great matter, but would hold himselfe satisfied, with whatsoever it should please God in mercy and goodnesse to allot and allow him. In a word; Beggers, as I said before, we are; no better than beggers the very best of us: And Beg∣gers, we use to say, must be no choosers, they must not bee their owne carvers. Rest we must therefore contented with what God shall see good to assigne us, be it more or lesse, being more by much than ever we either doe or can deserve any of us.

But is Contentment so necessarie, and so pretious a Jewell? let us in the next place then consider by what meanes we may compasse it; And so passe we to the second point before propounded, to wit, that Godlinesse only can procure and produce true Contentment.

c 1.429A man would thinke that as meat asswageth hunger, and drinke allaieth thirst; so riches should satisfie, and by satisfying slake and quench the immoderate and inordinate desire of wealth. But itd 1.430 is herein far otherwise, as Salomon himselfe, and it may well bee, upon his owne experience informeth us:e 1.431 He that loveth money, saith Sa∣lomon, shall never have enough of it.f 1.432 The desire of more groweth, as a mans riches arise.g 1.433 As the dropsie-man, the more hee drinketh, the drier he is, andh 1.434 those that are sicke of the greedie disease, canina ap∣petentia, the doggish desire, as they terme it, the more they devoure, the more hungry they are; so the richer men grow, the more commonly they desire, more greedy doe they wax ordinarily of the world, than they were when they had lesse of it. Asi 1.435 when the fruits of their ground come in abundantly on them, they make their Barnes big∣ger, and their Store-houses larger to hold more: so withall they beat out the walls of their hearts to covet more, andk 1.436 inlarge their desire as the Grave, or as Hell; that never crieth, Ho, because it never hath enough;m 1.437 is never the fuller for all the soules that descend downe in∣to it, no more than the sea is for all the rivers that emptie themselves into it.n 1.438 As those diseased persons therefore before mentioned, have need rather to bee emptied, to have somewhat purged out, than to have more powred in: the one must be rid of the watrie hu∣mour that possesseth his bodie, ere his drought can bee slaked, the other of the salt and slimie substance that pestereth his stomacke, ere his ravenous appetite can be staied: So the covetous person, that isl 1.439

so greedy of the world, and so immoderate and insatiable in his de∣sires, hatho 1.440 not need of more to be heaped upon him, but hath need rather of some thing to be taken away from him: he must have that discontent humour of his purged out of his head, that covetous af∣fection of his wrought out of his heart, that is the cause of this his greedy and insatiable desire, ere he can attaine to any true Content∣ment of minde, ere hee can come to have his fill. Till then all this worlds wealth will be but asp 1.441 wine and strong drinke to the drun∣kard, that further inflameth him, and increaseth his droughtq 1.442 as oile or fewell to the fire, that doth not quench or smother it, but feed it, and make it burne fiercer than at the first.

If no wealth then can stay, or satisfie the minde of man, what must? or what may? The Apostle pointeth us to it, as here, so else∣where.r 1.443 It is good, saith hee, to have the heart stayed, or ballaced as it were, with grace, and not with meats, nor with mony neither. That that must keepe the ship stiffe and steedie on the Sea, must not bee leavers and shores without it, buts 1.444 weight and ballast within it. So that that must stay a mans raging and ranging desires, must not bee the outward supporting of his worldly estate, but the inward balla∣cing and setling of the heart and minde; that which Gods grace alone can doe, as the Apostle speaketh there, which is the same in effect with Godlinesse, of which he intreateth here. And in regard hereof it is that the Psalmist saith, thatt 1.445 A small matter to the godly, the man that feareth God, is much better than the greatest wealth and riches, that the ungodly and the mighty hath or can have. And Salomon, that“ 1.446 a little with the feare of God is much better than great treasures and trou∣ble or vexation therewith. In which words also Salomon closely and covertly rendreth a reason of that which his Father David had be∣fore him said, why A little to the godly man should bee of more worth, even the same in effect that the Apostle here hath, because there is no trouble or vexation of minde, but quietnesse and sweet content∣ment withall. According to that which the same Salomon else-where saith,u 1.447 It is Gods blessing that maketh a man truly rich, and he addeth no sorrow with it.x 1.448 Without Gods permission and providence no man can have riches: Fory 1.449 it is God that giveth every man power to get wealth. Butz 1.450 God giveth a man money many times in his wrath: as in the wildernesse he gave the Israelites meat in his anger: And so the curse of God many times maketh a man rich: but those riches are but accursed riches;* 1.451 there is a curse and carking care ever accompanying such wealth. But where Gods blessing maketh a man rich, there hee giveth ever withall contentment, that causetha 1.452

comfort and quiet of minde, and maketh a man rest satisfied and well apaid with that portion of wealth, be it more or lesse, that God hath assigned him. Neither is this a common courtesie that God casteth on all sorts indifferently; but a peculiar blessing that he be∣stoweth on those onely that love and feare him, and that are his be∣loved ones.b 1.453 Blessed is every one, saith the Psalmist, that feareth God, and that walketh in his wayes: For thou, that so doest, shalt eat of the* 1.454 labours of thine hands: happy shalt thou be, and it shall goe well with thee. But,c 1.455 Vnlesse the Lord build the house, they labour but in vaine that build it: It is vaine for you, as worldly men are wont to doe, to rise up early in the morning, and sit up late at evening, and toile, and moile like an horse, all the day long, and to eat the bread of sorrow and care; for, it is God that giveth his beloved rest: It is he alone that can give sweet comfort, and quietnesse, and contentment of minde, and this grace he vouchsafeth to none but his beloved, to the Godly that love him, and are beloved of him.

It is Godlinesse then alone, that can cause true Contentment; and that can cause true Contentment alone.

Godlinesse alone is able to cause true Contentment: because Godlinesse alone bringeth man home unto God, out of whom true Contentment cannot be had. For the soule of man, asa 1.456 it beareth the Image of God; sob 1.457 nothing can satisfie it, but he whose image it beareth.c 1.458 Our soule, saith Augustine wel, was created as by God, so for God, and is therefore never quiet till it rest in God. Asd 1.459 man fell at first in∣to this restlesnesse by falling away from God; so* 1.460 he cannot be re∣covered of it, but by returning to him againe. It is with mans soule in this regard, as it was with Noahs Dove in the deluge. Ase 1.461 the Dove, after she left the Arke, found no rest for the soale of her foot in the wide world, being then all a float, till shee betoke her againe thi∣ther, from whence before she came forth: So neither can man, fallen from God, finde any sure rest for the foot of his soule in the whole world beside, till he come back to him againf 1.462 from whom it came at the first. But it is Godlinesse alone, that bringeth man home unto God; that tieth and knitteth the soule fast unto God; whereofg 1.463 Religion, say some, hath its name; that findeth rest and repose for the whole man in God, which can no where else bee found. That which Salomon, out of his owne experience, confirmeth unto us, whoh 1.464 having ranged abroad through all those creatures and courses, under the cope of Heaven, wherein any hope of contentment see∣med to shew forth it selfe, is in conclusion inforced to retire backe againe to God,i 1.465 directing them all to him, that desire to finde true contentment, and pointing them the way to himk 1.466 by the feare of him; that is, by Godlinesse leading them unto God, that they may with him and in him finde true Contentment, as being no where else to be had.

Godlinesse then, you see, is alone able to cause true Contentment. But is Godlinesse, may some say, able to cause true Contentment alone, without help and aid of these outward things? Can it make a man content as well in want as in wealth? whether he have world∣ly wealth or no?

Yea undoubtedly. That that is sufficient of it selfe alone to make a man truly happy, is of it selfe alone sufficient to give true Content∣ment, though a man have nothing else but it. Forl 1.467 Happinesse is every mans utmost aime: and he that hath attained to it, cannot but rest content with it:m 1.468 he were not happy, if hee found no content in his happinesse. Whatsoever thing therefore is able to bring us unto happinesse, cannot but bring to us contentment together with it. But Godlinesse is of it selfe alone able to make a man happy. That whichn 1.469 the Heathen men said of their morall vertue, a meere sha∣dow of it, is indeed true of true Godlinesse, it is sufficient of it selfe to make him that hath it truly happy, though he have nothing else but it. Foro 1.470 holinesse and happinesse, Godlinesse and blessednesse are in∣separably lincked together, and cannot be severed the one from the other.p 1.471 Every holy man is an happy man, every Godly man is in a blessed estate, be he rich or poore, be he in wealth or in want, what∣soever his worldly estate outwardly be. So that of true Godlinesse we may well say, as he sometime of divine knowledge, the ground of it, it is not earthly gaine, nor worldly wealth, nor gold, nor silver, nor corruptible treasures, butq 1.472 it is that that can make a man happy without all these. And the Godly man though hee have not these or the like, yet hath he that that can make him truly happy without them, and so consequently that can give him contentment in the want of them. And certainly if God beer 1.473 El-shaddai, All-sufficient; thens 1.474 Gods grace and Godlinesse that bringeth a man home unto God, and giveth him interest in God, cannot but bee likewise of it selfe sufficient to make a man truly happy, and to procure unto him true Contentment.

But will wee see yet more particularly by what meanes Godli∣nesse worketh this Contentment in those that are truly possessed of it?

First,d 1.475 it purgeth the heart of him that hath it: and so bringeth with it a sanctified use of the creature. For unlesse the vessell be sea∣soned, it tainteth all that commeth into it; and how can ought taste well then, that commeth out of it? Sof 1.476 unlesse a mans heart bee seasoned with grace, it polluteth and defileth all that a man dealeth with.g 1.477 Vnto the pure, saith the Apostle, all things are pure, but unto the impure and the unbeleeving all things are impure, because their mindes and consciences are defiled. Since the worldly man then doth but moile and soile and defile himselfe with his wealth, doth but taint and pollute it, and himselfe in the use of it, no marvell, if hee finde no comfort or contentment at all in it. Nothing is pure to them, saith thee 1.478

Apostle, because their heart is impure.h 1.479 As a foule stomacke, stuffed with Choler, turneth all into Choler, even the finest and daintiest meats soonest of any, by meanes whereof no good nourishment can accrew to the body by them, nor it grow to any good plight and health: So a foule heart turneth all into spirituall Choler, a bitter humour and unsavoury, that impaireth and hindreth the health and welfare of the soule as much, yea much more than that materiall cho∣ler doth the health and welfare of the body. Whereas Godlinesse sanctifying and cleansing the heart, and purging out that corruption that before tainted and polluted it, and so made all uncomfortable, because noysome and hurtfull, unto us, restoreth unto usi 1.480 a pure and sanctified use of the creature, and enableth us to suche spirituall nourishment and wholsome juyce even out of temporall blessings; which the soule beginneth now to finde sweet comfort and true con∣tentment in, because it useth them as it ought.

Secondly, it quieteth the Conscience; which in the wicked, in the worldly man is ever unquiet; and no true contentment can bee till it be quieted.

k 1.481The wicked man is continually like a woman in travell, saith Eliphaz.l 1.482 His guiltie conscience is ever and anon inwardly griping him, and with privie pangs and throwes pinching and twitching him there,m 1.483 where paines are most unsupportable, and wheren 1.484 none feeleth oro 1.485 seeth save himselfe. Andp 1.486 the wicked mans soule, as the Pro∣phet compareth it, is as a raging Sea, full of soile and filth, that is ne∣ver at rest, whose waters cast up mire and dirt.q 1.487 Vnto the wicked there∣fore, saith the Spirit of God, there is no peace.r 1.488 A seeming truce they may have, true tranquillitie they cannot have:* 1.489 Secure they may seeme; but they can never be safe. If at some time they seeme to have rest, and to bee at ease; it is but as with the Sea, that seemeth still sometime, but indeed never standeth still, but is ever rising or falling, ebbing or flowing, incessantly rolling to and fro from shore to shore: It is as with the Sea,s 1.490 that seemeth calme and smooth sometime, but upon every breath of ayre or blast of winde, is ready to rise and to rage, yea upon some sudden gust sometime swelleth so, that ships are there swallowed up suddenly, where they lay becalmed but a little before. Their seeming tranquillitie is but as the health of a feverous person when he is out of his fit, or the lightsomnesse of a lunaticke that hath his lucida intervalla, and talketh by times as a man well in his wits.

Now what Contentment can there be in ought, while the minde is thus affected, while the Conscience is unquieted?t 1.491 So long as a man is heart-sicke, hee can have no joy of ought, finde no rellish in ought, be it never so pleasant and delightfull otherwise, bee it never so acceptable to him at other times; his wonted company is then but tedious and troublesome to him, his bed hard and uneasie, his cham∣ber

too close, his usuall fare, yea or fare more daintie than usuall, is distastefull, hee findeth no good taste in ought that hee taketh: butu 1.492 come health once, and that sweetneth all againe; and then liketh he his company well againe, and can endure his bed well, and can feed savourly on a dry peece of course bread, that loathed his pana∣da, made of fine manchet before.x 1.493 In like manner here: So long as a man is soule-sicke, hee can have no joy of ought; be his outward estate what it will, it can no more minister sound comfort unto him,y 1.494 than hot clothes or blanckets can give inward warmth to a dead corps, where naturall heat is utterly extinct: He may force himselfe sometime to some seeming mirth, but,z 1.495 Even in laughter, saith Sa∣lomon, the heart is heavie.* 1.496 He may set a good face on it in outward shew to others, when his heart is full of heavinesse and bitternesse within him, and“ 1.497 wringeth and pincheth him privily therea 1.498 where none is aware of it but himselfe onely that sustaineth and endureth it. And undoubtedly, let a man strive to smother it and smooth it over all that ever he can, let him straine himselfe to lightsomnesse by all meanes that may be, let him want no outward matter of worldly either support or delight, yet so long as he hath his guiltie conscience racking and griping him within; thoughb 1.499 hee may geere and grin outwardly, while he is nipped and galled inwardly, hee can take no more true joy and delight, can finde no more sound comfort and contentment in all his wealth and his treasures, or in his delights and his pleasures, thanc 1.500 a prisoner or condemned person, that sit∣teth drinking and swilling, or playing at cards and tables in the Jaile, while the halter that hee is to be hanged withall, hangeth over his head.

But on the other side, to a quiet minde, to a good conscience, any any thing is acceptable, yea and comfortable, as to him that is now in health. Let the minde be truly setled, let the conscience bee once quieted; and the same man that before tooke no joy at all in a large estate, found no rellish at all in great varietie of dainties, walked melancholike to and fro in his gardens of pleasure, had no comfort of friends and acquaintance, or of wife and children, can now finde much sweetnesse in a farre poorer pitance, give God hearty thankes for an homely repast, walke cheerefully abroad, live comfortably at home, rejoyce with his wife, be merry with his friends, be comfor∣ted in his children. And this quietnesse of minde and conscience can nothing procure but sincere godlinesse. Which therefore, as it giveth true ease, and worketh sound cure of those inward gripes and galls, not by benumming of a guiltie conscience, nord 1.501 scaring it, and making it stupid and senselesse, as for a time it is sometime in the wicked; but by removing the ground of them,e 1.502 by giving a man assurance of the remission of his sinne, and of reconcilement unto God, and so freeth a man from that inward disquiet of minde, that

banished and kept out all true comfort and contentment before; so it bringeth with it a sweet and comfortable use of all Gods good Crea∣tures; which a man now enjoyethf 1.503 as fruits of Gods love, as effects of Gods favour, andg 1.504 in that regard more delightfull than the things themselves in themselves are, as a present sent a man from his Prince.

Thirdly, it bringeth with it assurance of a greater benefit than all the world is able to countervaile; to wit, of Gods favour, and of his Fatherly love toward a man in Christ.

It is the most heavy and the most uncomfortable thing that can be for a man to be forth of Gods favour.h 1.505 The wrath of a King, saith Salomon, is as the roaring of a Lion;i 1.506 as the messengers of the Death. And what is the wrath of him then,k 1.507 whose angry looke alone is able to shake Heaven and Earth? And ifl 1.508 Haman had little joy of all his wealth and his treasures, when Assuerus frowned on him, when he was fallen forth of his favour; no marvell if a man have no joy of ought, finde no comfort or contentment in ought, so long as God frowneth on him, so long as hee is displeased with him, while the blacke clouds of Gods heaviem 1.509 wrath hang over his head?

And on the other side, by* 1.510 the law of contraries, as Gods wrath is most hideous, so his love and favour is most gracious. As there is nothing more discomfortable than the one; so there is nothing more comfortable than the other.n 1.511 In thy favour, saith David, there is life. Yea,o 1.512 Thy loving kindnesse, it is better than life.p 1.513 The body is better than rayment, and life of more worth than meat that maintaineth life, saith our Saviour. And,q 1.514 All that a man hath, as the Devill some∣time said, will a man give for his life. But Gods favour and the assu∣rance of it is a greater blessing than life it selfe, and much more then greater than any worldly wealth, that is not at all truly desirable, but as an helpe and prop to this present life: Able therefore alone of it selfe to stay and support a man, to comfort and cheere up a man, to give him true contentment,* 1.515 to make him an happy man, in the want of all worldly wealth, though he have nothing else but it.

The old Graecians that hadr 1.516 fed altogether on acornes before,s 1.517 after that bread-corne came in among them,t 1.518 made no reckning of their mast any more, but kept it onely for their Swine: andu 1.519 lea∣thren andx 1.520 iron coyne began to grow out of request, after that gold and silver once came in use. So when a man hath once found the favour and love of God in Christ, hath lighted once on it, and got assurance of it, hee ceaseth then to be greedy of this worldly trash, that is in regard of it but as drosse or peble stones to Gold and Dia∣monds, as maste to the best bread-corne, yea rather of farre lesse worth and value to that, than either of these are to it. To which

purpose David saith, that whereas the worldly mans song is,y 1.521 who will shew us any good, who will tell us of any matter of profit? his wish or request rather was, (with other the Godly) Lord lift thou the Light of thy face, or thy favour, on us. For thatz 1.522 hee had found more true joy and contentment in the assurance of Gods love, in the view of his loving countenance towards him, than they had or could reape comfort by their worldly commodities, their corne and their wine, wherein their wealth chiefly consisted, though they came in never so plentifully upon them.* 1.523 There was sound rest and assurance of safetie by the one, no securitie in, or suretie at all of the other.

Lastly; In that* 1.524 it fitteth a mans minde to his meanes, while it assureth him both for the time present, that that estate, whatsoever it be, that hee is then in, is the best and fittest for him; and for the time to come, that God will continually provide for him, and never see or suffer him to want ought that he shall stand in need of.

a 1.525Let your conversation, saith the Apostle, be without covetousnesse; and be content with what you have. For God hath promised thatb 1.526 he will never leave nor forsake you. So that you may boldly say, as the Psalmist,c 1.527 The Lord is my protector, I need feare nothing; so,d 1.528 The Lord is my Shep∣herd, I am sure to lacke nothing. Fore 1.529 who so seeketh Gods Kingdome and the righteousnesse thereof, shall bee sure to have all other things cast upon him, that may be for his good, hee shall have the one as an over∣plus in to the other. It is a great stay of minde to a man for himselfe or his sonne, if the King shall say to him, as Davidf 1.530 to Mephibosheth, org 1.531 to Barzillai the Gileadite, I will see that thou, or he shall never want, or, you shall neither of you ever want, if I may helpe it: What a stay of minde must it needs bee to the Godly man then, when the King of heaven and earth shall say as much unto him,h 1.532 hee that is able to make his word good at will, andi 1.533 liveth for ever to performe what∣soever he hath promised?

Againe, the Godly may say it, and assure himselfe of it, that what∣soever estate he is in, that estate for the present God seeth to be best and fittest for him.k 1.534 If he be poore, povertie is best for him, or else hee should not so bee: if he bee sicke, sicknesse is best for him then, otherwise God would not suffer him to keepe his sick-bed: if in prison, restraint of liberty is then fittest for him, otherwise the pri∣son should no more be able to hold him, thanl 1.535 it was to hold Peter, when the doors were fast locked on him, and a guard of souldiers set to keepe him sure. If riches were good for him, he should be sure to have them: if health were good for him, hee should bee sure not to want it: if liberty,m 1.536 God without delay would enlarge him and restore it.n 1.537 For there shall nothing bee wanting to those that feare God: The Lions shall lacke and suffer hunger; but those that seeke the Lord, shall want nothing that is good.o 1.538 God their Sunne and Shield will give them grace and glory: and no good thing will he,p 1.539 who is God all-sufficient, de∣nie unto them, that walke uprightly before him.

Marke the Apostles argument, that he useth for the proofe of this point:q 1.540 He that spared not his Sonne; but bestowed him upon us, how can

hee but give us all things together with him? And conceive wee the force of it by this comparison: Suppose a man have a friend, who having but one pretious Jewell of great price, that he maketh speciall reckoning of, is content to part with it, and bestow it on him for the ransoming and redeeming of him out of captivity: hee is content againe, when he is sicke, to be at any charge with him for Physitian and Physicke; and yet when he is in the fit of a burning Fever, hee will not by any meanes suffer him to have a cup of cold water. May not such a one in this case reason thus with himselfe? Surely if it were good and safe for me, yea were it not certainly dangerous and prejudiciall unto me to drinke such cold and raw drinke, this my friend that thinketh nothing too good or too deare for me that may doe me good, that is con∣tent to be at all this cost and charge with me for Physicke, would never de∣nie me a cup of cold water that standeth him in nothing. And consequent∣ly, if he be wise, he will strive against his owne desire of it, and bend himselfe patiently to endure the want and denial of it, as done in wis∣dome by his friend, & out of a tender regard of his good. And in like manner doth the Apostle teach the Godly man to reason: God, that having butr 1.541 one precious Jewell, to speake of,s 1.542 his owne Son and his onely Sonne, was content to bestow him upon mee, to shed his heart-blood for the saving of my soule, if he saw health or wealth to be good for me, he would never deny it me,t 1.543 being no more than as a crum of bread or a drop of water with him. So that so long as he with-holdeth it, I know well that it is better for mee to want it than to have it; and therefore* 1.544 I will endevour to keepe my selfe quiet, and rest content with the want of that, which I want for my good.

This Godlinesse perswadeth every Christian unto; and this God∣linesse enabled the same Apostle to doe:u 1.545 I have learned, saith hee,x 1.546 to abound: and I have learned to be in want. (Taught it a man must be, ere he can attaine to it; and it is a lesson, that is not easily lear∣ned.)y 1.547 I have learned to be hungry; and I have learned to be full. (The one had need to be learned as well as the other: and till a man have learned it, he shall never be filled) I have learned in whatsoever estate I am, therewith to bee content. I am able to doe all things, yetz 1.548 not of mine owne strength, but through the power of Christ enabling mee. And so passe wee to the third Point, that at first wee propoun∣ded, to wit, that true contentment is an undoubted argument of Godlinesse.

A contented minde argueth a religious heart; and a disconten∣ted minde argueth an irreligious spirit. It is a signe that a man seeth not Gods goodnesse, considereth not his owne unworthinesse, when hee is ever murmuring and repining, misliking and finding fault with his owne estate, and envying those that bee above him. So that where discontentment is lodged in the heart, there is Godli∣nesse excluded and shut out of doores. And hereby may a man know himselfe to bee truly religious, if hee have a minde contented ever

with his present estate: nota 1.549 barely because hee cannot mend the matter, or ease himselfe by being discontent at it; (that is a kindeb 1.550 of doggish stupiditie, rather than Christian aequanimitie, as one well saith:) but becausec 1.551 God hath placed him in it, and seeth it fittest and best for him, whosed 1.552 holy will hee desireth to conforme his owne to, ande 1.553 not to writhe and wrest Gods to his; and thereforef 1.554 is willing to receive as well evill as good from God, andg 1.555 to rest content with whatsoever he doth; whom he knowethh 1.556 to doe no∣thing but good, andi 1.557 to doe all things for his good: that which is true piety, and a good note of sinceritie wheresoever it is found.

But here every man will be ready to say, that he may seeme reli∣gious, that he is well content with his estate, and thanketh God for it withk 1.558 Iob, whatsoever it be. Well; if it be so, as Saint Iames saith,l 1.559 Shew me thy faith by thy workes: so let usm 1.560 shew our contentment by the effects, by the fruits of it.

Of a note or two of contentment then a word or two, and so an end.

One signe of contentment then is, the use of lawfull means onely; When a man desireth not, nor endevoureth to better his estate by indirect and unwarrantable courses: when a man dothn 1.561 not fret to see wicked men rise by bad meanes, nor is sory that he may not doe as they doe: much lesse is moved to doe wickedly, and to take such courses as hee seeth wicked ones thrive withall, while himselfe and other godly, as himselfe seemeth to observe, either decay, or else stand at a stay.o 1.562 Abraham, when the King of Sodome offered him some part of his spoyles, refused to take so much as a shoe-latchet of him, that the king of Sodome might not say that hee had made Abraham rich; that men might not say, that Abraham had beene made rich, not by Gods blessing, but by the Kings meanes; hee might thanke the King of Sodome for his wealth. So a godly man will not gaine, nor desire to gaine so much as a shoe-string or shoe-thred by prophaning Gods Sabbaths withp 1.563 the Zidonian Merchants, by fraud of deceit, by oppression and extortion, by biting usury, the Devils brokery, or by any other unlawfull and indirect course; that the devill may not say, that he hath made him rich; as hee said sometime to our Saviour,q 1.564 All this will I give thee, if thou wilt fall downe and worship me. For* 1.565 it is of the devils gift, all that is gotten by such means, that is compassed by such courses: and he hath neither a contented minde, nor a religious heart, that will seeke or take ought at the devils hand. As ther 1.566 Israelites therefore travelling through the wildernesse towards the land of promise (which to have gone the next way, had not been a journy of many daies, yet were they many yeers about) they were to goe as God led them, as they saw the cloud goe before them, and not to take that way that seemed best or most

compendious in their owne eyes. So must wes 1.567 observe Gods wayes in our trading and trafficking, in our walking towards wealth: wee must keepe the way that God leadeth us; goe no other way than we can see him going in before us, follow the line of his Law, though it seeme to lead us in and out, backward and forward, as if wee were treading of a maze; and not take those wayes, leaving the guidance of it, that seeme gainer and neerer in our owne eyes, and much more compendious than the other. Though wee might compasse wealth with a word or two, with the bow of a knee only the one way, where as we must travell, and toile and moile much ere wee come by it the other way: tho wee might attaine to it within a day, or a weeke the one way, whereas we are like to stay long, many yeers, it may be, ere we come at it, the other way: yet this way must we keepe, andt 1.568 refuse all the world with our Saviour, if it be offered us to intice us out of it. Otherwise as theu 1.569 Israelites, when they went out of Gods pre∣cincts, they went withall out of Gods protection, and so fell before their foes, into whose hands they fell, forsaking Gods shelter and savegard: Sox 1.570 those that make more haste than good speed to be rich, that balke Gods paths, and step aside out of Gods way, to compasse wealth, shall undoubtedly come to evill. Fory 1.571 those that will be rich, saith the Apostle, that set this downe,z 1.572 rich they will be, howsoever they come by it, per fas & nefas, by hooke or crooke, as we say, by right or by wrong, they pierce their hearts through with many sorrowes, pester their minds with many fond and noisome lusts and desires, and plunge them∣selves into many dangerous snares, that at length drowne their soules in destruction. Yea the very desire of bettering a mans estate by such means, is an evident argument of discontent: when it grieveth a man at the heart, that his conscience will not give him leave, or that Gods law will not suffer him to use those means that he seeth worldly men grow wealthy withall.a 1.573 He is out of Gods way, though he seeme to be yet in it, though he stride not outwardly out of it, that misliketh it, that liketh any other way better than it, that walketh in it with an evill will. Andb 1.574 as Adam and Eve sinned and were evill even in de∣siring to eat, before ever they tasted of the forbidden fruit: So the very desire of liberty for such courses argueth evidently so far forth a minde irreligious, though the heart never consent to put them in practice.

A second Signe of a contented minde is the use of such lawfull means without care and covetise, without distrustfull care, without greedy desire.

It is the saying of some of the Ancients, and it is a true saying, thatc 1.575 A man may commit adulterie with his owne wife: So a man may com∣mit

spirituall fornication with the lawfull means, that hee useth and lawfully may use, if he use them in unlawfull manner. For the pre∣venting and avoiding whereof our Saviour Christ biddeth us,d 1.576 Take no care, (or, no thought rather, if you will) what we shall eat or drinke, or wherewith we shall he clad. In which precept, or prohibition rather, he forbiddeth not the use of lawfull means, but the distrustfull affe∣ction in the use of those means. Which appeareth both by some of the instances that there he maketh use of, as thate 1.577 of the fowles, that yetf 1.578 labour and flie about for their food and their living, but with∣out covetousnesse and care; as also byg 1.579 the word that hee there useth, signifying properly suchh 1.580 a carking care, as even divideth the minde in twaine, and cutteth the very soule as it were asunder.

For the better and fuller conceiving hereof, we must know, that there is a twofold care: there isi 1.581 a studious care, and there isk 1.582 a car∣king care, which we call commonly a taking of thought: there is cura de opere, and cura de operis successu; a care for our worke it selfe, and a care for the successe of it, for the issue and event of it. And it is not the for∣mer, but the latter of the two, that is there inhibited.

There is a care for the worke it selfe, when a man is carefull to doe his dutie, and to doe well that he doth, and accordingly doth pain∣fully and faithfully endevour to effect it the best hee can. And thus there is no man more carefull than the Child of God, than the Chri∣stian man; becausel 1.583 hee doth of conscience all he doth. There is another care about the issue and successe of the worke, which our Saviour Christ calleth else-where,m 1.584 an hanging in suspence, and doubt for the event of it, as the meteors doe in the aire, uncertaine whether to stay there, or to fall downe to the ground. This is then when a man is not content to doe his best endevour, but he casteth doubts, and ta∣keth thought for what the issue of it will be; he fore-thinketh with himselfe, that if he gaine not by such a bargaine, he shall be undone; if such a debtor breake or keep not touch with him, he shall be utter∣ly overthrowne; if his grounds take not, or his cattle stand not, he shall not have bread to put in his belly; if he cannot get the favour of such a Judge, or such a great man, hee shall never have any good successe in his law-suits, or if he be toward the law, his counsell will grow out of request, &c. Conceive it yet further by these two ex∣amples.n 1.585 Our Saviour forbiddeth his Apostles botho 1.586 to take care, andp 1.587 to take thought before hand, when they are to appeare before great persons; both to fore-cast with themselves what to speake when they come before them, and to fore-thinke how that they shall speake will bee taken when they have spoken it. Yet the Ministers of the Word now adaies areq 1.588 to studie before hand what to speake either in Church or Court, if they be there to appeare, because they have it not now ordinarily by immediate instinct at an instant, asr 1.589 they then had: But they are nots 1.590 to take thought how their speeches will speed, but leave the issue of it to Gods good will. Againe,t 1.591 the Priests bid the souldiers say, that Christs corps was stolne away by night while they slept, and promise withallu 1.592 to secure them, or so to save them harmlesse, that they shall not need to take further care in that kinde. The Souldiers were yet to plot and devise how to tell their tale so,

as it might carry most shew of truth with it, and having so done, they were to rely on the Priests credit for the rest, who had given them their word before for the issue of it, that it should no way prove pre∣judiciall or jeopardous to them. In like manner it is our part to take care how to performe those offices and duties that God hath called us unto in the best manner that wee may: but for the successe of it, when we have performed our part, and done our duty and our ende∣vor, we must, as the Apostle willeth us,x 1.593 be wholly secure or carelesse; take no thought for ought, but leave all to God, and rely wholly up∣on him, who hath commanded usy 1.594 to castz 1.595 all our care in this kinde upon him, and promised withall that he will take this care for us.

This distrustfull care breedeth thata 1.596 Covetousnesse that is the root of all evill. Not amisse termed the root, as some well have observed: because as there is life oft in the root, when there is no sap in the branches: so this vice oft liveth, when other die and decay. Forb 1.597 even old menc 1.598 against reason that have least time to live, are oft∣times most carefull for, most covetous of the things of this life: they thinke, though they have never so much, that unlesse they ga∣ther still more, they shall want or starve yet ere they die; they shall not have meat, saith one, to put in their mouthes while they live, nor mony to bury them with when they be dead. But neither will suche 1.599 care∣fulnesse, or suchf 1.600 covetousnesse stand with contentment: and therefore must be both far from us, if we would bee accounted truly religious. We must banish all such distrustfull thoughts, we must abandon all such greedy desires. We must learne, asg 1.601 we pray but for daily bread; so to rest content with it when we have it; yea to rest content too, when we have it not, with the want of it. Wee must learne, when we have done our best endevour, to leave the issue and event of our labours to God. As Ioab saith to his souldiers;h 1.602 Let us be of good cou∣rage, and fight valiantly for our King and our Countrey; and let the Lord then doe what seemeth good in his sight. So must wee doe what God hath enjoyned us to doe; and when wee have so done,i 1.603 commit our way for the issue of it to him, and rely upon him, and he will bring it about; he will be sure then to give such issue to it as shall be for our good.

The third and last note of Contentment may bek 1.604 Silence before the Sheerer. When God commeth to sheere a man of his substance, of his wealth and his riches, if he have a contented minde, he will not mur∣mur and repine at it,d 1.605 asl 1.606 the Israelites ever and anon when they wan∣tedm 1.607 water, orn 1.608 bread, oro 1.609 flesh in the wildernesse: but rather praise God with Iob;p 1.610 God gave it, and God taketh it: blessed be Gods Name.q 1.611 I returne my life to nature requiring it backe, said that Apostata, as some report of him, when he lay a dying, as a faithfull debtor with a good will. Sor 1.612 should we returne God his owne againe, that he hath plea∣sed to lend us, as faithfull and thankfull debtors with hearty good

will;s 1.613 rendring thanks unto him, that we have had them so long, not repining because we can have them no longer. But we contrariwise, when we have had a long time the use of Gods blessings, are wont to lay claime to them, and to account them as our owne by prescription; and so,t 1.614 as it falleth out oft-times by bad borrowers and worse pay-masters, God loseth a friend with us for asking his owne of us.u 1.615 I was dumb, saith David, and opened not my mouth, because it was thy doing. It is a signe that a man seeth Gods hand on him for his good, if he can be silent when God straitneth and impaireth his estate. Andx 1.616 the faithfull Hebrewes, saith the Apostle, with joy, not quietly onely but cheerefully, sustained the losse of their worldly goods, knowing that they had better treasure and more durable laid up for them in heaven. It is a signe thaty 1.617 a man looketh at a better matter, when he can so readily and so cheerfully part with his wealth: asz 1.618 Iacob regarded not his hous∣hold-stuffe and substance in Canaan, when he had all the fat of Aegypt before him.

Shut we up this last point with this familiar similitude. A garment that hangeth loose about a man is put off with ease; but so is not the skin that sticketh fast to the flesh, nor the shirt that cleaveth fast to the ulcerous leper; a tooth if it be loose, it commeth out with ease, but if it sticke fast in the head, it is not pulled out but with paine, yea many times it bringeth away some peece of the gum or the jaw with it. So here,a 1.619 a man is content willingly to part with his riches, whenb 1.620 his heart is not set upon his wealth: butc 1.621 if his heart be glewed to it, it even renteth his heart in two to part with it, it pulleth as it were a peece of his soule away with it. And that is the reason whyd 1.622 Iob blessed God, when he tooke away all that ever he had from him, whereas most men, if God take from them but a small pitance of that they have, are ready, ase 1.623 the devill untruly said that Iob would doe, even to curse him to his face.

To conclude then: Would wee bee esteemed truly Religious?f 1.624 Let our contentment of mindeg 1.625 appeare to the world; in not seeking of these outward things, either by indirect courses, or with distrust∣full desire; in patient enduring the want of them, when God seeth good to deny them, and in quiet parting againe with them, when God shall call againe for them: assuring our selves that God doth all for our good, as well in with-holding or with-drawing of them from us, as in conferring them upon us, or in continuing them unto us: So shall wee be sure of a comfortable use of Gods good blessings in this life, and of certaine enjoyment of eternall blessednesse toge∣ther with God himselfe in the next life.

FINIS.

Notes

• a 1.1

  Act. 17.18.
• b 1.2

  Lege Cicer. parad. & Lipsit manuduct.
• c 1.3

  Seneca passim, & Ar∣rian. in dissert. & alii.
• d 1.4

  Plut. in Stoic. contra∣dict. & quod Poctae Stoicis probabiliora lo∣quantur.
• e 1.5

  In his creber est Chrysostomus: quod no∣tavit Sixtus Sen. bi∣blioth l. 4.
• f 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Agatho. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. rhetor. l 2. c. 26. Ve∣rissimaque sunt non pauca, quae tamen sunt minime v••risimilia.
• b 1.7

  Ex ore tuo judicabo te, serve nequam. Matth. 25.26. Luk. 19.22.
• c 1.8

  Matth. 25.42.43.
• d 1.9

  Rom. 2.15.
• e 1.10

  Psal. 14.1. & 53.1.
• f 1.11

  Tit. 1.16.
• g 1.12

  Quicscat lingua, lo∣quatur vita. August. in 1 Ioan. hom. 3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. praepar. Evang. lib. 1. cap. 1. Efficacius est vi∣tae testimonium quam linguae. Cyprian. de dupl. martyr. Et vali∣dior vox operis quàm oris. Bern in Cant.
• h 1.13

  Divites facultatibus suis alligatos magis au∣rum consuevisse suspi∣cere quàm coelum. Mi∣nut. Octav. Quid fe∣cisti quod jussit Deus? quid non facis quod avaritia jubet? Aug. de divers. 12. — nam si sacrificem summo Io∣vi, Atque in manibus exta teneam ut porri∣ciam, intereà loci. Si lucri quid detur, potius rem divinam deseram. Plaut. Pseud. 1.3.
• i 1.14

  Coloss. 3.5.
• k 1.15

  Ephes. 5.5. Lege Chrys. ad Eph. hom. 18.
• l 1.16

  Vbi thesaurus, ibi & cor. Matth. 6.21. Nemo enim potest nisi cogita∣re de thesauro suo, & quodam cordis itinere divitias suas sequi. Aug. de divers. 44.
• m 1.17

  Psal 62 12.
• n 1.18

  Psal. 49.6. Iob 31.24.
• o 1.19

  Prov. 18.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. in Psal. 45.
• p 1.20

  Prov. 18.11.
• q 1.21

  Phil. 3.19. Rom. 16.18. Clem. paedag. l. 2. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ventrem colunt, quem pro Deo habent. Cypr. de dupl. Martyr. Quibus Deus venter est, & pulmo templum, & aqualiculus altare, & sae∣cerdos cocus, & Spiritus sanctus nidor, & condimenta charis••ata, & ructus prophetia: agape in cacabis fervet, fides in culinis calet, spes in ferculis jacet. Tertull. de jejun. Whose gut their God, whose lust their law. Sylvest. week. 2. day. 1. Vise Euseb. praepar. l. 7. c. 2.
• r 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theogn. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euripid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antiphan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sophocl. Creusa. Quod autem quisque prae caeteris colit, id sibi Deum constituisse probatur. Bern. de bo∣nis deser. Ergo ut voracium Deus venter est; ita cupidorum pecunia Deus justissimè dicitur. Hieron. in Ephes.
• * 1.23

  Isto tu pau∣per es, cùm nimis sanctè pius. Plaut. Rudent. 4.7. Varro, regustatum digito terebrare salinum contentus perages, si vivere cum Iove tondis. Pers. sat. 5.
• s 1.24

  Num. ••4.11.
• t 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ascende in pace. 1 King. 22.12, 13.
• u 1.26

  Nehem. 13.16.
• * 1.27

  Facilem esse cuique ad divitias viam, quo die bonae mentis poeni∣tuerit. Demetrius apud Senecam natur. quaest. l. 4. praefat.
• x 1.28

  Act. 5.1, 2.
• y 1.29

  1 Sam. 16 1, 2.
• z 1.30

  1 Macc. 1.61, 62.
• a 1.31

  Iudg. 17.2.
• b 1.32

  1 King 21.
• c 1.33

  Psal. 69.7. Eum qui sit justus ac bonus, stultum esse. Carneades apud Cic. de repub. l. 3. Vise Lactant. institut. l. 5. c. 12, 14.
• d 1.34

  1 Cor. 9.15, 23.
• e 1.35

  Psal. 15.4.
• f 1.36

  Luk. 16.11. Divitia nec vera nec vestrae. Aug. de verb. Dom. 35. & de diversis. & Bern. be bon. deser.
• g 1.37

  Genes. 2.19.
• h 1.38

  2 Pet. 3.9.
• i 1.39

  1 Sam. 16.7.
• k 1.40

  Esa. 55.8.
• l 1.41

  Luk. 16.15.
• m 1.42

  1 Cor. 1.28. Psal. 51.17.
• n 1.43

  1 Pet. 3.4.
• o 1.44

  Psal. 62.9. & 39.5.
• p 1.45

  Galat. 6.3. Iam. 1.26.
• q 1.46

  Tit. 1.2. Si volunt invenire, quod omnipo∣tens non potest, habent prorsus, mentiri non potest. Aug. de civit. l. 22. c. 25. Potenter hoc non potest. Idem de Trinit. l. 15. c. 14. Ma∣gna potentia mentiri non posse. Ibid. 15.
• r 1.47

  Galat. 6.7.
• s 1.48

  Ioh. 14.6.
• t 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isocr ad Demonic.
• u 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de muliebri disciplina apud Stob. tom. 2. c. 90.
• x 1.51

  —viribus ille con∣fisus periit, admiran∣disque lacertis. Iuve∣nal. sat. 10. Legatur Gell••us l. 15. c. 16. & Val. Max. l. 9. cap. 12. Qui concludit, Nimio robore membrorum vi∣gorem mentis hebesce∣re, quasi abnuente na∣tura utriusque boni lar∣gitionem, ne supra mor∣talem sit foelicitatem, eundem & valentissi∣mum esse & sapientissi∣mum.
• y 1.52

  Omnia ista bona sunt, sed unde facias benè, non quae to faci∣ant bonum. Aug. de temp 238
• z 1.53

  Deus bona dat, ut bo∣nos faciat. Salvian, de provid.
• a 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••uripid. Plei∣sihen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand.—opes irritamenta malorum. Ovid. Metam. l. 1.
• b 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isocr. ad Demon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip. Phaethon. Magna cognatio ut rei, sic nominis, divitiis & vitiis. Eucher. ad Valer.
• c 1.56

  Damnum non lucrum est cum mala fama lucrum. P. Syr.
• d 1.57

  Prov. 22 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ••socr. ad Demon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand.
• e 1.58

  Luk, 16.9.
• f 1.59

  Iud. 11.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. titulus sine re. Chrysost. in Psal. 111.
• g 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heracl••t. apud Eustath. ad Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chilo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Periand. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eurip. Cyclope. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem Antigon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand. Periculosum semper reputavi lucrum. Phaedrus fab. 85.
• i 1.63

  Nemo habet in∣justum lucrum sine justo damno. Aug. de temp. 215. Lucra injusta putes justis aequalia damnis. Dum peritura paras per male partae peris. G. Goodwin. Lucrum improbe partum merum est infortunium. Rittershus.
• k 1.64

  Eos qui minima commoda non minimo se∣ctare••tur discrimine, similes aiebat esse hamo aureo piscantibus, cujus abrupti damnum nulla captura pensari posset. Sueton. Aug. c. 25.
• l 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Demetr. Phalar. apud Athen. l. 6
• m 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Democrit. Turpe lucrum virtutis est detrimentum. Ambr. in Psal. 118. Plus in ipsa injuria detrimenti est, quàm in eis rebus emolumenti quae injuria pariuntur. Cicer. de finib. l. 1. Neque tantum est commodi quod adipisci se putet, quantum incommodi quod ex eo sibi accersat. Ambros. offic. l. 3. c. 4. verè itaque An∣tiphanes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.67

  Rom. 6.21.
• o 1.68

  Si secundum merita tibi daret, damnaret te. Aug. in Psal. 102.
• p 1.69

  Wisdom. 5.8.
• q 1.70

  Matth. 16.26.
• r 1.71

  Luk. 9.35.
• s 1.72

  Mark. 8.36, 37.
• t 1.73

  Iste omnis hujus que∣stus seculi animarum dispendium est. Am∣bros epist. 44. Cave ita∣que ne dum acquiras pecumam, perdas ani∣mam. August. de temp. 215.
• u 1.74

  Non potest ulla com∣pendii causa consistere, si constet animae di∣spendium intervenire. ubi salutis damnum, illic utique jam nul∣lum lucrum est. quo enim lucrum capiatur, nisi capiendi sedes in∣concussa servetur? Eu∣cher. ad Valer. O si lu∣creris totum, quid pro∣derit, orbem, Dum ja∣cturam animae fecerit ipse tuae. Tale tibi foe∣nus fert lamentabile funus: Hicque illex quaestus quaestus & ae∣stus erit. Ne perdas per∣denda, animam, stultissi∣me, perdes: Nunc sa∣num in sano synciput opto tibi. G. Goodwin.
• x 1.75

  Animus cujusque ip∣se est quisque. Cic. de amicit.
• y 1.76

  Iona 1.12
• z 1.77

  At contra Aristippus in nave piratica agens cùm aurum in mare projecisset, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert. Et Crates misso in mare, auro, Abite, in∣quit, pessum màlae cupiditates, mergam vos, ne mergar à vobis. Hier. in Iovin. l. 2. Pereat mundi lucrum ne fiat animae damnum. Aug. in Psal. 103. Per de ne pereas. Idem de verb. Dom. serm. 35.
• a 1.78

  Pecuniam 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.
• b 1.79

  Quis nisi mentis inops oblatum respuat aurum?
• c 1.80

  Aug de temp. 215.
• d 1.81

  Ambros. in Psal. 218. ser. 5.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Georg. Pisid. de vanitat. vitae.
• e 1.83

  Quantumlibet magna amittere, ut majora acquiras, non est damnum sed negotiatio. Bern. de bon. des.
• g 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suidas.
• l 1.87

  Eccles. 5.12. Sed plures nimia con∣gesta pecunia cura strangulat, & cuncta exuperans patrimonia census. Iuven. sat. 10. Quanti eversi sunt per divitias, praeda fortioribus facti? August. in Psal. 53. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. Paedag.
• m 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diogenes apud Laert. Aurum avaritia concu∣piscit, aerumna perquirit, solicitudo custodit. aurum materia laborum periculosa res possidentium: malua Dominus, proditor ser∣vus. 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.
• f 1.89

  Philip. 3.7, 8, 9.
• k 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesych. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Etymolog. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 legen∣dum) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de Dionysio Diogenes.
• o 1.92

  Procuratorem rapa∣cissimum quemque ad officia ampliora ex in∣dustria promovebat, quo locuplet••ores mox condemnaret, & pro spongiis uteretur, quos siccos madefacimus, humentes exprimimus. de Vespasiano Sueton. c. 16. Idem de populo Athen. Aristophan. E∣qu••tib.
• p 1.93

  1 King. 21.1, 2. Exitialis erat apud principem huic laxior domus, illi amoenior vil∣la. Plin. panegyr.
• q 1.94

  Pr. v. 1.19. Accessit ut saevitiae causam a∣varitiae praeberet, & modus culpae. ex pecu∣niae modo constituere∣tur, & qui fuisset lo∣cuples fieret nocens, fieret ••ue quisque mer∣ces mortis suae. Vellei∣us hill. l 2. Divisa percussoribus occisorum bona, ut etiam de suo perirent. Senec. ad Mart. c. 20.
• r 1.95

  Piratae navigiis va∣cuis non insidiantur, mercibus onusta vi omni invidunt. Chry∣sost. de Ozia▪ serm. 3.
• s 1.96

  Paucula si portes ar∣genti vascula puri, Nocte iter ingressus, gladi••m contumque ti∣mebis: Cantabit vacu∣us coram latrone via∣tor. luven sat. 10. Sic timet insidias, qui se scit ferre viator Quod timeat, tutum carpit inanis iter. Ovid. Nuce.
• * 1.97

  Nu∣dum latro transmittit: etiam in obsessa via pauperi pax est. Sen. de paupert. ex epist 14.
• t 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tyrius Max. orat. 1. murus aheneus. Nil conscire sibi. Horat. epist. 1. l••b 1. Ier. 1.18.
• u 1.99

  Ephes. 6.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Ephes. hom. 24.
• x 1.100

  1 Pet. 3.13. Et in hoc seculo qu•• nocebit nobis plenis charitate? Aug. in 1. Ioan. Tract. 9.
• * 1.101

  Tu ipse tibi ni aliquid facias, malus quid faciat? August. homil. 9.
• y 1.102

  Psal 38.20.
• z 1.103

  Rom. 8.31. Psal. 27.1, 2. Ierem. 1.18, 19. Act. 18.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Stob. tom. 2 c. 9.
• a 1.104

  Scitè Simocatus e••ist. 40. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Simocat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tyr Max. orat. 2. Sic. Diogenes dicenti, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert.
• c 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Occidere••me possunt, lae∣dere non possunt. Sociates apud Epictotum Euchirid. Plut. de tranquill & Tyr. Max. Orat. 2.
• d 1.107

  Luk. 2••.18. Illi de ani∣mabus suis pertimescebant; Christus etiam de capillis securitatem ipsts dabat. quid ei pereat, cui capillus non perit? August. in Psal. 96. & 1••9
• * 1.108

  Nihil accidere bono viro mal•• potest. Senec. de provid cap. 2.
• e 1.109

  Rom. 8 28.
• f 1.110

  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.
• g 1.111

  August. de tempore.
• * 1.112

  Quod & de morte. Idem de civit. Dei lib. 13. cap. 8.
• h 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 4.18.
• i 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.115

  Vide eund. Aug. de corrept. & grat. c. 9.
• l 1.116

  2 Cor. 12 7.
• m 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Surculus in carne. Beza.
• n 1.118

  Nonne cooperatur nobis in bonum, unde & humiliores & cau∣tiores efficimur? Bern. in Psal 90.
• o 1.119

  Quanto quis humi∣lior in se fuerit, tanto apud Deum major erit. Aug. de temp. 2 13. & Greg. de past. p. 2. cap. 6. & mor l 18 c. 22.
• p 1.120

  1 Cor. 15.26.
• * 1.121

  Mors bonis boni plu∣rimum consert. Aug. ad Bonis. l. 4. c. 4.
• q 1.122

  Philip 1.21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quod optimè ex∣posuisse videtur Airay in Philip. lect. 17.
• r 1.123

  Prov. 11.7.
• s 1.124

  Philip. 12.3.
• t 1.125

  Illud solum est lu∣crum, ubi fructus per∣petuus, 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 alie∣num est. Ambr. epist. 9.
• u 1.126

  Non sunt verae divi∣tiae quae aut possiden∣tem deserunt, aut à pos∣sidente deseruntur. Al∣cuin. in Eccles praefat.
• x 1.127

  Finem habent ista omnia aut tuum aut suum. Bern. de bon. de∣ser. Habebunt suum, non tuum, finem. Sen. natur. quaest. l. 3.
• y 1.128

  1. Tim. 6.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. tom. 5. ser. 19.
• z 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. serm. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. 19.
• a 1.130

  Prov. 11.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. serm. 18.
• b 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• c 1.132

  Prov. 23.6.
• d 1.133

  1 Tim. 6.7. Nihil attulisti, nihil hinc tolles. August. de verb Dom. 5. & ibid. 41.
• e 1.134

  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.
• f 1.135

  Psal. 49.16, 17.
• g 1.136

  Nihil est insolentius noviti divite. Sen. lib. 2. controv. 1.
• * 1.137

  Vides viventem: co∣gita morientem. quid hic habeat, attendis: quid secum tollat, at∣tende. Aug. & Ruffin. in Psal. 48.
• h 1.138

  Eccles. 5.14, 15.
• i 1.139

  Deut. 23.24, 25.
• k 1.140

  Mundus iste gardi∣nus est, nos pueri, mors janitor. &c. Guil. Pa∣ris. summa de vitiis, & Alex. Carpent. destruct. vit. p. 4. c. 2.
• l 1.141

  Guil. Paris. & Alex. Carp. ibid.
• m 1.142

  Mors mundi tonsor, qui oves ejus in exitu tendet, & attonsas ex∣tramundum mittit. Ia∣cob. Gen. domin. 2. post Pasch. serm. 1. Mors latro est, qui mundanos omnes omnibus spolia∣tos nudos dimittit. Raulin. doctr. mort. tract. 1. cap. 6. etiam vestibus ipsis exutos. Chrysost. in Psal. 48.
• n 1.143

  Non magis haec ad defunctum pertinent hominem, quàm secun∣dae ad editum infan∣tem. Sen epist. 92. Istud non sentienti superva∣cuum est sentienti onus. Non defunctorum cau∣sa, sed vivorum, in∣venta est sepultura, ut corpora visu & odore foeda amoverentur. I∣dem de remed. fortuit. Exhibentur ista non sentienti: tanquam or∣natus dormienti, quiin pannis esse se somniat. Aug. in Psal. 48. Sed & unguentum accipis dives, postquam mortuus es, & foeti∣dus es. Berdis alienam gratiam, nec acquiris tuam. Ambr. de Nabuth. c. 1.
• o 1.144

  Sicut charitas 1 Cor. 13.8. sic pietas non exci∣dit. 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 1.145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de ethic. virt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de paedag. 〈 in non-Latin alphabet 〉〈 in 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.
• q 1.146

  Iosh. 1.9. Heb. 13.5.
• r 1.147

  Vera vir∣tus ad rotam ascendit, ad equuleum descendit. Vise Cicer. Tuscul. lib. 5.
• s 1.148

  Apoc. 14.13.
• t 1.149

  Prov. 11.7. Iob 27.8. dum sperat expirat.
• u 1.150

  Prov. 14.32. Iob 13.15, 16. dum expirat sperat.
• x 1.151

  Psal. 19.9.
• y 1.152

  Psal. 112.3.
• z 1.153

  Psal. 19.11.
• a 1.154

  Matth. 13.47.
• b 1.155

  Luke 5.7.
• c 1.156

  Praesentia amantei praesentibus indormi∣unt, thesauros somni∣ant, tantisper divites, quamdiu non vigilent: ubi transt••t delectabi∣lis somnus iste, nihil in manibus suis inveni∣unt. Aug. in Ps. 76.5.
• d 1.157

  Luk. 5.7, 8.
• e 1.158

  Rom. 2.7.
• f 1.159

  Prov. 19.14.
• g 1.160

  Res non parta labore, sed relicta. Martial. l. 10. epig. 47.
• h 1.161

  Virtus non est haere∣ditaria: sed nec pietas. Philosophia non est res beneficiaria: Senec. ep. 90.
• i 1.162

  Psal. 16.5.
• k 1.163

  Psal. 111.5.
• l 1.164

  Psal. 142.5.
• m 1.165

  Psal. 119.57.
• n 1.166

  Qui dedit me mihi, dedit & se mihi. Bern. in Psal. 90.
• o 1.167

  Deut. 10.9. & 18.2.
• p 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Genes. 17.1.
• q 1.169

  Qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut est in Prover∣bio; &, cum Plauti Milite, Auri montes, non massas, habet.
• r 1.170

  Psal 34.9. & 84.11. Beatus homo, cujus est Dominus spes ejus, cui nihil deficit, quia Chri∣stus ei sufficit. Petrus Bles. epist. 102. Quan∣tumlibet sis avarus, sufficit tibi Deus. Ete∣nim vult avaritia ter∣ram possidere totam, adde & coelum; plus est qui fecit terram & coelum. Aug. in Ps. 55. Deum habens, omnia habes. Aug. de temp. 146. Quid tibi suffi∣cit, si Deus non sufficit. Idem ad fratr. in erem. 51. 2 Cor. 6.10.
• s 1.171

  Iam. 1.17. Omne enim bonum aut ipse est, aut ab ipso Aug. de doct. Chr. l. 1. c. 31. Rom. 11.36.
• t 1.172

  Psal. 144.12, 13, 14.
• n 1.173

  Psal. 144.15.
• x 1.174

  Luk. 11.27.
• y 1.175

  Luk. 1.48.
• z 1.176

  Luk. 11.28. Beatior Maria percipiendo fi∣dem Christi, quàm con∣cipiendo carnem Chri∣sti. Luk. 1.45. Inde foe∣lix quia verbum Dei custodivit. Luc. 2.19. non quia in illa verbum caro factum est & ha∣bitavit in nobis; sed quia custodivit Dei verbum, per quod fa∣cta est, & quod in illo caro factum est. Aug. in Ioan tract. 10.
• a 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eteocles apud Eurip. Phoeniff. Nam si violandum est jus, regnandi gratia vio∣landum est: altis rebus pietatem colas. Cic. of∣fic. l. 3. Nulla sancta societas, nec fides regni est. Ennius apud eund. l. 1. Nulla fides regni soci∣is. Lucaen. l. 1.
• c 1.178

  1 King. 10.8.
• d 1.179

  Prov 22.29.
• e 1.180

  Sic 1 Reg. 17.1. & Dan 7.10.
• * 1.181

  Deo servire regnare est. Bern de temp. 110. Non maligno aut mun∣dano principi, sed Chri∣sto utique servire re∣gnare est. Idem de bon. deser.
• f 1.182

  Apoc. 19.6. 1 Tim. 6.15.
• g 1.183

  Apoc. 1.5.
• h 1.184

  Psal. 83.18.
• i 1.185

  Luk. 10.21.
• k 1.186

  Deponit reges, dispo∣nit regna. Dan. 2.37. & 4.22.
• l 1.187

  Rom. 1.1. Philip 1.1. Tit. 1.1.
• m 1.188

  Psal. 36.1.
• n 1.189

  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 Theo∣dosio Aug. de civit. l. 5. c. 28. Ecclesiae Dei se membrum esse magis quam regnare gaudebat.
• o 1.190

  Iob. 8.35.
• p 1.191

  Luk. 15.31.
• q 1.192

  1 Pet. 2.9.
• r 1.193

  Luk. 12.32.
• s 1.194

  Ioh. 3.3, 5.
• t 1.195

  2 Chron. 21.3.
• u 1.196

  Apoc. 1.6. & 20.6.
• x 1.197

  Apoc 21.7.
• y 1.198

  Rom 8.17.
• z 1.199

  Heb. 1.2.
• a 1.200

  Hinc illud Pallad••e? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Poll••ani illud; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Stob. tom. 2. c. 10.
• b 1.201

  Affat••m dives est, qui cum Christo pauper est. Hieron. ad Helio∣dor. Dives pax, pietas, fides: fitleli enim to∣tus mundus possessio est. Ambr. ep. 10. Quibus locis circumscribitur, cui totus mundus di∣vitiarum possessio est? Idem offic l 3. c. 1.
• c 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antisthenes & Ze∣no apud Laert Vnus est sapiens, cujus omnia sunt. Senec. de benef. l. 7. c. 3. Fi••eli homini totus mundus divitia∣ru•• est: totus planè; quia tam adversa quam prospera ejus aeq••è omnia serviunt ei, & cooperantur in bonum. Bern in Cant. ser. 21.
• d 1.203

  Tit. 1.1.
• e 1.204

  2 Tim. 2.13.
• f 1.205

  1 Tim. 4 8.
• g 1.206

  1 Corin. 3.22.23.
• h 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diogenes apud Laert. 〈 in non-Latin alphabet 〉〈 in 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 1.208

  〈 in non-Latin alphabet 〉〈 in 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 pu∣tent 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.
• k 1.209

  Rom. 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.
• l 1.210

  Fidelis hominis totus mundus divitiarum est: infidel autem noc obolus. August. Epist. 54. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pindarus apud Clement. paedag lib. 3. ca••. 12.
• m 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion Chrys orat. 65.
• n 1.212

  Matth. 5 45. Luk. 5.35. Act. 14.17.
• o 1.213

  Legatur Fr•• à Victoria reloct, 5. § 1. n. 7, 14, 15, 16, 17, 18, 19.
• p 1.214

  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.
• q 1.215

  Gen. 39.5. Exod. 12.8. Act. 27.24. Multa malis tribuit Deus; sed bonis capa∣raverat: contingunt autem etiam malis, quia separari non pote∣rant. satius est autem prodesse etiam malis propter bonos, quam bonis deesse propter malos. Senec. de benef. l. 4. c. 28.
• r 1.216

  Gen. 30.27, 30, 43. & 31.9, 16. Isa. 45.2, 3, 4, 26, 28. Iob 27.16, 17. Prov. 13.22. Dei dispensatores; non sibi, sed aliis divites. quod de bonis Hieron. ad Pelag. l. 1.
• 1 1.217

  1 Cor. 1.5, 7.
• 2 1.218

  Mat. 6.32, 33.
• 3 1.219

  Psal. 84 12.
• 4 1.220

  Iam. 2.5.
• 5 1.221

  Heb. 14.1, 7. Iam. 2.5.
• 6 1.222

  1 Petr. 1.4, 5.
• s 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So∣phoc. Creusa. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antiphanes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De nosth. Olynth. Totus populus in aliam d••s∣cors, in hoc convenit: hoc suspiciunt, hoc suis optant. Senec. epist. 115. quem vise sis.
• t 1.224

  Psal. 4.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theocr. idyll. 16. Prima fere vota, & cunctis notissima templis: Divitiae ut crescant, ut opes. Iuvenal. sat. 10. Lucri bonus est odor exre Qualibet illa tuo sententia semper in ore Versetur, Diis atque ipso Iove digna, poetae. Hoc monstrant pueris vetulae poscentibus assem, Hoc discunt omnes ante alpha & beta puellae. Vnde habeas quaerit nemo, sed oportet habere. Iuven. sat. 14.
• u 1.225

  Audite, filii Adam, avarum & ambitiosum genus. Bern. de tempor. 4.
• x 1.226

  Pecuniam ut tu haberes, alius ante perdiderat. Senec. de remed. fort. Bonum est, quod ut ad te transeat, alius dare debet, aliis amittere? Idem quaest. nat. l. 3. praefat. Lucrum sine damno alterius haberi non potest. P. Syrus.
• y 1.227

  Sic ab omnibus capitur, ut nil singulis minuatur. Bern. in Cant. 79.
• z 1.228

  Prov. 21.21.
• a 1.229

  Animus hominis dives, non area appellari solet. quamvis illa sit plena, dum te inanem vi∣debo divitem non putabo. Cic. parad. 6. Ex animo rem stare aequum puto, non animam exre. Auson.
• b 1.230

  Luk. 12.21. Estote Deo divites, non eum facturi divitem, sed de eo futuri divites. August. de verb. Dom. 6.
• c 1.231

  Mark. 10.24.
• d 1.232

  Matth. 19.24.
• e 1.233

  Mark. 10.25. Luk. 18.25.
• f 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Suid. Vise Theophylactum, & Eu∣thymium.
• g 1.235

  Inepta enim sunt, quae ex Lyrano Autor ••na∣logi inter Divitem & Pauperem, de po ta ga••rit Hierosolymita∣na, cui Acus nomen, per quam Cameli, nisi sar∣c••nis prius ••epositis in∣troire neuti ••uam pos∣sent.
• h 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ca∣saubon. in notis ad N. Test.
• i 1.237

  Difficil••m dixerat, impossibilem jam dixit. Hieronim Mat. 3. imò impossibili magis im∣possibilem. Euthym. in Matth. c. 41.
• k 1.238

  Matth. 19.26. Mark. 10.27.
• l 1.239

  2 Cor 8 9. Divitiae illius au••d nobis factu∣rae, cujus pa•• ••ertas nos divites fecit? Aug de verb. Apost. 15.
• m 1.240

  Quomodo pauper factus est? quom de divites facit? Aug. de temp. 212.
• n 1.241

  2 Cor. 5.21.
• o 1.242

  Puto quod Christi paupertas non pecuni∣am nobis attulit, sed justitiam & immorta∣litatem. Aug. ibid.
• * 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chry∣sost. tom. 6. serm. 78. de poenit. 2.
• p 1.244

  Major & miserabi∣lior egestas nulla est, quàm egere sapientia, & qui sapientia non eget, nulla re omninò egere potest. stultitia ergò egestas est. August. de beata vita disput. 3. Paupertas in animo est, non in sacculo. Idem in Psal. 131. Paupertas in inopia mentis est, non in quantitate possessionis. Greg in Ezech. l. 2. hom. 18.
• q 1.245

  In animo div tiae sunt, non in patrimonio. Sen. ep. 108. Parvaene divitiae ipsae innocentia? si arcam plenam auro habueris, dives eris: si cor habueris plenum innocentia, pauper eris? Aug. in Psal. 83.
• r 1.246

  Apoc. 3.17.
• s 1.247

  Quid tibi prosunt exteriores d••vitiae, si te interior premit ege∣stas? Aug. in Psal 52. Tanto enim verius, quanto interius indigentes sumus. Greg. M. mor l. 21. c. 14.
• t 1.248

  Luk. 10 20.
• * 1.249

  V se supra quo de Theodosio Aug. de civit. Dei l. 5. c 22.
• u 1.250

  Luk. 16.19.
• x 1.251

  1 Pet. 3 4. Verè dives, au•• in Dei conspectu potest dives videri. Ambr. epist. 10. sed solum illum divitem Deus novit, qui sit dives aeternitati. Ibid.
• y 1.252

  2 Corin 1.12.
• z 1.253

  1 Pet. 4.10.
• * 1.254

  Paulo sapiens omnis liber, 1 Cor. 7.22. Petro etia•• dives est. 1 Pet. 3.4. Ambros. epist. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato Phaedone. Solus sapiens dives est. Cic. parad 6. & apud Apul de philos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Philo de Noc. Q••i pretiosissima quae sunt possidet, is dives est. atqui pretiosissima res virtus est: hanc ergò cùm sapiens solus possideat; sapiens solus dives est. Empir. adv. Mathem.
• a 1.255

  Luk. 12.21.
• b 1.256

  Iam. 2.5.
• c 1.257

  Divites dicimus sa∣pientes, justos, bonos; quibus pecunia vel parva vel nulla: ma∣gis enim sunt virtuti∣bus divites: pauperes verò avaros dicimus, semper inhiantes, sem∣per egentes. August. de civ. l. 7. c. 12. Pauper est pius? etiam sic dives est: intus dives, foris pauper: pauper in cel∣la, dives in conscientia. arcam respicis auro in∣anem; conscientia re∣spice Deo plenam: non habet extrinsecus fa∣cultatem; sed habet intrinsecus charitatem. Aug. in Psal. 36. & de temp. 212. Inops auri, Deo dives est. quid hac virtute pauperius? quid hac paupertate ditius? Matth. 5.3. Idem de verb. Ap. 26. Nemo apud Deum pauper est, nisi qui justitia indi∣get: nemo dives, nisi qui virtutibus plenus est. Lactant. instit. l. 5. c. 14.
• d 1.258

  Luk. 16.11.
• e 1.259

  Vitreum margari∣tum, non verum. Hie∣ron. post Tertull.
• f 1.260

  Matth. 13.46.
• g 1.261

  Iob 21.15.
• h 1.262

  Malac. 3.14.
• i 1.263

  Quiescat lingua, lo∣quatur vita. August. in 1. Ioan. Efficacius est testimonium vitae quàm linguae. Autor de dupl. martyr.
• k 1.264

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Solon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eusebius apud Stob. tom. 2. cap. 10. — quantumlibet improbae Crescant divitie, tamen Curta nescio quid semper abest rei. Hor. Carm. 3.23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apictet. enchir. cap. 61. Eccles. 6.7. Ne∣mo est cuifelicitas sua, etiamsi cursu veniat, satisfaciat. Senec. Epist. 115. non potest expleri cupiditatibus, etiamsi ex∣pleatur divitiis. Ambr. de bono mort. cap. 1. Avarus animus nullo satiatur lucro. Senec. epist. 49.
• l 1.265

  Fortuna multis nimis dat, nulli satis. Martial. l. 12. epigr. 10.
• m 1.266

  Non aliud animal ex minore origine in majorem crescit ma∣gnitudinem. Quidam hoc unum quamdiu vi∣vat crescere arbitran∣tur. de Crocodilo, Plin. hist. nat. l. 8. c. 25.
• n 1.267

  Vise Iul. Scalig. de subtil. exerc. 196. §. 7.
• o 1.268

  Avaritia morbus se∣num proprius, luxuria juvenum: libidinis si∣quidem ignis paulatim extinguitur, & cum senectute consenescit: at avaritia augescit continuò, & cum sene∣ctute ipsa juvenescit. Rolloc. in 1 Tim. 6.10. Quid avaritia, quae radix est omnium ma∣lorum, nonne in frigidis senibus tanto ad acqui∣rendum ferventius in∣ardescit, quanto citius relictura est quod ac∣quirit? Aug. de temp. 246.
• p 1.269

  Apoc. 3.17.
• q 1.270

  Quomodò proficis, si tibi jam sufficis? Bern. de consider. l. 2. Omniae illi desunt, qui sibi ni∣hil deesse putat. Ib.
• * 1.271

  Nosti illud, Nemo pius est, qui pietatem cavet: Cave quidquam putes esse verius. Cic. de fin. lib. 2. Qui timet esse bonus, non timet esse malus. Misocosm. de contempt. mund.
• r 1.272

  Eccles. 7.18. Modum esse religionis: nimi∣um esse superstitiosum non oportere. Cic. pro domo sua. Religentem esse & portet, religio∣sum nefas. Gell. lib. 4. c. 9.
• s 1.273

  Notata est non justi∣tia sapientis, sed super∣bia praesumentis. Aug. in Ioan. 95.
• t 1.274

  Si quem rigidum & trucem ad omnia fra∣trum peccata conspexe∣ris, &c. hunc scito plus justum esse quam justum est. Hieron. in Eccles. Iustitia enim, nisi misericordia temperetur, in crudelitatem degenerat. Lavat. in Eccles. Huc illud Plinii hist. nat. l. 18. c. 6. Nihil minus expedire, quam agrum optimè colere. Et, Agrum benè colere neces∣sarium, optimè damnosum.
• u 1.275

  Luk. 18.11.
• x 1.276

  Dum in se singulariter exultat, aliis arroganter insultat; & se solum decipit, quem solum exipit, dum alios damnat. Bern. de grad. humil.
• y 1.277

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. —Hesiod. V••cinus dives cupiditatem irritat. Sen. epist. 7.
• z 1.278

  —bunc atque hunc superare laborat: Vt quum carceribus missos rapit un∣gula currus Instat equis auriga suos vincentibus illum praeteritum temnens extremos inter euntem. Horat. serm. lib. 1. sat. 1.
• a 1.279

  Fertilior seges est alienis semper in arvis: vicinumque pecus grandius uber habet. Ovid. artis l. 1. Aliena nobis, nostra plus aliis placent. P. Syrus. —majorque videtur, Et melior vicina seges. Iuven. sat. 14.
• * 1.280

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de repub. l. 1.
• b 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Cor. 12.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 14 1. Et 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 9.2.
• c 1.282

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 15.20. 2 Cor. 5.9. 1 Thess. 4.11.
• d 1.283

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod.
• e 1.284

  Qui stadium currit, eniti & contendere de∣bet, quàm maximè pos∣sit, ut vincat: supplan∣tare eum quîcum cer∣tet, aut manu depellere nullo modo debet. Chry∣sippus apud Cicer. offic. l. 3.
• f 1.285

  Faciamus quod in itinere fieri solet: qui tardius exierunt, velo∣citate pensant moram. Senec. nat quaest lib. 3. praefat. Quod facere solent, qui serius exe∣unt, & volunt tempus celeritate reparare, cal∣car addamus. Idem ep. 68.
• g 1.286

  Mattb 21.31.
• h 1.287

  Populus me sibilat; at mihi plaudo Ipse do∣mi, simulac nummos contemplor in arca. Horat. serm. l. 1. sat. 1.
• i 1.288

  Eccles. 5.10.
• k 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristippus apud Laertium l. 2.
• l 1.290

  Philip. 3.20.
• m 1.291

  Avarus totus in ra∣tionibus.
• n 1.292

  Psal. 4.4. & 119.59. Zeph. 2.1. 1 Cor. 11.28. 2 Cor. 13.5.
• o 1.293

  Luk. 15.13.
• p 1.294

  Luk. 16.1.
• q 1.295

  Matth. 25.30.
• r 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theophrastus apud La∣ertium & Anticho apud Plutarch. Anto∣nio.
• s 1.297

  Quem mihi dabis qui pretium aliquod tempo∣ri ponat. Senec. epist. 1. Non exiguum temporis habemus, sed multum perdimus: non inopes ejus, sed prodigi sumus: astricti sunt homines in continendo patrimo∣nio: simul ad temporis jacturam ventum est, profusissimi in eo, cujus unius avaritia honesta est. Idem de brev. vit. c. 1. & 3.
• t 1.298

  Ad mercedem pii su∣mus; ad mercedem im∣pii. honesta quamdiu aliqua illis spes inest, se∣quimur: in contrari∣um transituri, si plus scelera promittant. Se∣nec. ep. 113. Et genus & virtus, nisi cum re, vilior alga est. Horat. serm. lib. 2 sat. 5.
• u 1.299

  Matth. 16.26.
• x 1.300

  Heb. 12 13. ex Gen. 25.33.
• y 1.301

  Prov. 28.21. Frusto panis conduci potest, vel uti taceat, vel uti loquatur. Cato in Caeli∣um apud Gellium l. 1. c. 15.
• z 1.302

  Ezech. 13.9.
• a 1.303

  Abstem. in fabulis.
• b 1.304

  Matth. 27.24.
• c 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato apud Plut. de util exinimic. Thesau∣ris omnibus pretiosior est virtus. Apul. de phi∣losoph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euripid. apud Stob. tom. 2. c. 1. Vilius ar∣gentum est auro, virtu∣tibus aurum. Horat. epist. Virtus praemium est optimum: virtus omnibus rebus anteit. Plaut. Amphitr. 2.2.
• d 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristippus apud Laert. l. 2.
• * 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de sene folitic.
• e 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Malac. 1.12.
• f 1.309

  Matth. 26.40.
• g 1.310

  Si ab illa bora, qua verbum Dei praedicare ceperim, geminas, vel ••nnulos, vel manilia ••rogarem, an non filii mei stare & accipere vellent? &c. Aug. ho∣mil. 26.
• * 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. An∣tipho apud Stob. c. 10. Cogitavarities miseros & caeca cupido Noctes atque dies niti praestan∣te labore. Lucret. de nat. rerum lib. 3.
• h 1.312

  Amos 8, 5.
• i 1.313

  Levit. 23.32. Matth 28 1.
• * 1.314

  Debet totus dies fe∣stivus à Christiano ex∣pendi in operibus san∣ctis. Rob. Gros••hed. Lin∣coln. Episc. in Decalog. praecept. 3.
• k 1.315

  Omnia adsunt bona, quem penes est virtus. (pietas.) Plaut. Am∣phitr. 2.2.
• l 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Solon apud Plut. de signis profect. & de utilit. ex inimic & de tranquill.
• m 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. tom. 7. eclog. 30. & tom. 6. serm. 73. & in Matth. hom 3.
• n 1.318

  Esa. 55.1.
• a 1.319

  Vers. 7.
• b 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epicur. apud La∣ert.
• d 1.322

  Quis dives? qui nil cupiat. quis pauper? avarus. Bias apud Au∣son. in 7. Sap. Divitiae grandes homini sunt vivere parcè Aequo animo. — Lucret. lib. 5. Non esse cupidum pe∣cunia est: non esse ema∣cem vectigal est: con∣tentum verò suis rebus esse maxime sunt cer∣tissimaeque devitiae. Cic. parad. 6.
• e 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Democrit. apud. Stob. c. 95.
• f 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in 1 Cor. hom. 13. Ex animo rem stare aequum puto, non animum ex re. Ausun. Non qui pa∣rum habet, sed qui plus cupit, pauper est. Senec. ep. 2. Instructa inopia est in divitiis cupiditas. P. Syr.
• g 1.325

  Semper avarus eget. Hor. epist. 2. l. 1. Sem∣per inops, quicunque cupit. Claud in Ruff. l 1. Egentis hoc non abundantis signum est. Cic parad. 6.
• h 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Eph. hom. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dives à divus, qui ut Deus, nihil indigere videtur. Varro de ling. Lat. l. 4. Ita tis pauperem ••udicas, cui nihil detst? Sen ep. 119. Locuples est, qui paupertati suae astus est, & parvose divitem fecit. Ib••d. 108. Cui cum paupertate benè convenit, dives est. Ibid. 2. & Greg. in Ezech. l. 2. hom. 18.
• i 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Divitiae sunt maximae divitiis non indigerc. Chrys. in Psal. 111. Quae sunt maximae divitiae? divitias non desi∣derare. Mart. Dum de morib. Ibi vera copia, ubi nulla est indigentia. Aug. de temp 212. Is maximè divitiis fruitur, qui mini∣mè divitiis indiget. Senec. op. 14. Locupletem illum faciebat non melta possidere, sed modica desiderare. de Fabricio Val. Max. l. 4. c. 3. Omnia nimirum habet, qui nihil concupiscit. Ibid.
• k 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 6.10. Sa∣pientem nulla re indigere. Chrysippus apud Sen. ep. 9. Quid deesse potest extra desiderium omnium posito? quid extrinsecus opus est ei qui omnia sua in se collegit? Sen. de vit. beat. c. 16. Is minimo eget mortalis, qui minimum cupit. Quod vult habet, qui velle quod satis est, potest. Idem ep. 108. Sanctus ergo quisque terrents non indiget, etiamsi haec non habet. pauper est autem qui eget eo quod non habet. nam & qui non habens habere non appetit, dives est. Greg in Ezech. hom. 18. Hinc illud Socratis; Quam multis ego non indigeo? Laert & Cic. Tusc. 5.
• l 1.329

  Carere enim est egere eo quod habere vetis. Cic. Tuscul. l. 1. Et In∣digentia libido inexplebilis. Ibid. 4.
• m 1.330

  Non tu dives, & Angelus pauper, quta non habet jumenta & rbedas & famulos. quare? quia non indiget. tunc verè dives eris, quando nullius in digens eris. August. de temp. 74.
• n 1.331

  Socrates dicere solitus cum Diis esse si millimum, qui quam paucissimis egeret, cum Dii nullius egeant rei Animus est qui divitem facit. pecunia nihil ad animum pertinet; non magis quam ad Deos immortales terrena pondera ista omnia quae suspiciunt mortales. Senec. ad Helv. cap. 11. Quae parata nobis sunt, non habet in usu Deus. Idem epist. 74. Si quis de foelicitate Diogenis dubitat, quod non aurum, non opes habeat, potest idem dubitare de Deorum immortalium statu, an parum beatè degant, quod illis non praedia, non horti, non rura pretiosa, non grande in soro foenus. Idem de vit. beat. cap. 8.
• o 1.332

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. rhetor. lib. 1. cap. 5. Quo mihi divitiae, quarum si dempseris usum, Quamvis dives opum, semper egenus ero. Maxim. eleg. 1. Legatur hac de re ••eletis differtatio apud Stob cap. 95.
• p 1.333

  Vltra se cupiditas porrigit, & foelicitatem suam non attendit. Sence. de benef. lib 2. cap. 27. Novis semper cupiditatibus occupati, non quid habea∣mus, sed quid petamus inspicimus: non ad id quod est, sed ad id quod appetitur, intenti. Ib. lib. 3. cap. 3. Quidest quod faciat obl••vionem acceptorum? cupiditas accipiendorum. Idem epist. 81. Quid aveamus, quam quid habeamus, mens fre∣quentius cogitat.
• q 1.334

  Avaro tam deest quod habet, quam quod non habet. P. Syr. Des••nt inopiae multa, avaritiae omnia. Idem Sence. epist. 108.
• r 1.335

  Non domus & fun∣dus, non aeri•• acervus & auri Aegreto domi∣ni deduxit corpore fe∣bres, Non animo curas. Hor. ep. 2. l. 1.
• s 1.336

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de tranquill.
• t 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socr. apud Stob. c. 92. Non magnis opibus jucundè corpora curant: Nec calidae citius decedunt corpore febres, Textili∣bus si in picturis ostro∣que rubenti Iactaris, quam si plebeia in veste cubandum est. Lucret. l. 2. Quemadmodum, nihil differt, utrum ae∣grum in ligneo lecto, an in aureo colloces; quocunque illum tran∣stuleris, morbum suum secum transfert: sic ni∣hil refert, utrum ani∣mus aeger in divitiis an in paupertate ponatur; malum suum illum se∣quitur. Sen. ep. 17.
• u 1.338

  Eccles. 2.10.
• x 1.339

  Nemo foelix est, qui judicio suo miser est. Salvian. de provid l 1. Non est beatus, esse se qui non putat. ••. Syr. Miser est qui se non beatissimum judicat. Sen ep. 10.
• y 1.340

  Ester 3.1, 2.
• z 1.341

  Ester 5.13.
• a 1.342

  Egens aequè est is qui non satis habet, & is cui nihil satis potest es∣se. Cornif. ad Herenn. l. 4.
• b 1.343

  Ester. 5.13. O dives, nescis quam pauper sis. quam inops tibi ipsi vi∣deris, qui te divitem d••cis? Ambr. de Na∣buth. cap. 2.
• c 1.344

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de tranquill.
• d 1.345

  1 King. 16.16.
• e 1.346

  1 King. 21.1, 2, 3, 4.
• f 1.347

  Duos finitimos historia vetus describit, Regem A. & pauperem N. quem horum pauperiorem, quem ditiorem credimus? alter re∣gali fulcro divitiarum praeditus, exiguam pauperis vineam desideravit: alter animo despiciens regias gazas, suo erat contentus palmite. an non hîc magis dives, magis Rex, qui sibi abundabat, cupiditates suas regebat, ut alieni nihil concupisceret: ille au∣tem egentissimus, cui auram suum vile, alienus palmes pretiosissimus erat? Ambr. epist. 10. Rex sibi egere visus est, quia vineam habebat pauper vicinus. ille regni opibus affluebat, & tamen cespitem pauperis flagitabat: pauper nihil de possessionibus concu∣pivit divitis, alter certè censu pauper videtur, alter pauper est affectu. Idem de Nabuth. c. 2.
• g 1.348

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de curiosit.
• h 1.349

  Genes. 3.1, 2, 3.
• i 1.350

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Paradisum voluptatis. Vulg. hortos delicatissimos. Leo Iud.
• k 1.351

  Gen. 2.17.
• * 1.352

  Gen. 3.3.
• l 1.353

  Harpalum Alexan∣dro mandante omni modo admisum, ut he∣deram in paradisis Ba∣byloni adjacentibus se∣reret, frustra fuisse, narrant Theophr. hist. plaut. l. 4. c. 4. Plin. hist. nat. l. 16. c. 34. & Plut. in Alex.
• m 1.354

  Cum medico monen∣te, porcina non appone∣retur, ut pote podagrae, qua Papa laborabat, inimica, Affer, inquit, mihi ferculum, al di∣spetto di Dio. Balaeus in Iul. 3.
• n 1.355

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quod oenopolae servus de her•• suo, qui cum vinum venderet, Vappam ipse potabat. Plut. de tranq.
• o 1.356

  Animus aequus opti∣mum est atumnae con∣dimentum. Plaut. Ru∣dent. 2. 3. Nihil tam acerbum est, in quo non aequus animus solati∣um inveniat. Senec. ad Helv. cap. 10.
• p 1.357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de tranquill.
• q 1.358

  Prov. 17.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Me∣nand. Stob. tom. 2. c. 95.
• k 1.359

  Philip. 3.11, 12.
• l 1.360

  Sensit Alexander te∣sta cum vidit in illa Magnum habitalorem, quanto foelicioris, qui Nil cuperet, quàm qui totum sibi posceret (possidet) orbem. Iuven. sat. 14. Si cui sua non videntur amplissima, li∣cet totius mundi do∣minus sit, miser est. E∣picurus apud Sen. ep. 9.
• m 1.361

  Vnus Pelleo Iuveni non sufficit orbis. Ae∣stuat infoelix angusto limite mundi, Vt Gyari clausus scopulis, parva∣que Scripho. Iuven. sat. 10. Numquam parum est, quod satis est: num∣quam multum est, quod satis non est. ••ost Dari∣um & Indos pauper est Alexander Macedo quaerit quod suum fa∣ciat; maria ignota scru∣tatur, mundi claustra perrumpit. Quod na∣turae satis est, homini non est. Inventus est qui concupisceret ali∣quid post. omnia: de∣tecto sine terrarum per suum rediturus orbem tristi, est. Sen. epist. 119 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. dissert. lib. 3. cap. 9.
• n 1.362

  Mors sola fatetur Quantulae sint hominum corpuscula, mortuus idem Sarcophago contentus erit. Iuven. sat. 10.
• o 1.363

  In palestra prolapsus, cum in pulvere corporis vestigium vidisset, Papae, inquit, ut minimam terrae partem natura sortiti, orbem appetimus universum? Erasm. apophth. l. 4
• p 1.364

  Cum Anaxagoram audisset mundos innumerabiles asserentem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Alexand. apud Plut.
• q 1.365

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diogen. apud Plut. de tranquill.
• r 1.366

  Prov. 15.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sicut Ester 1.10. & 2 Sam. 25.36. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sophocl. Ajace. i. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Schol. Idem ferè. Prov. 17.22.
• s 1.367

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omnes dies afflicti mali. Sicut Gen. 47.9. & Matth. 6.34.
• t 1.368

  Prov. 30.8. pasce me cibo demensi mei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• u 1.369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. dissert. lib. 4 cap. 9. Congeran∣tur licet ista, nunquam explebunt inexplebi∣lem animum; non ma∣gis quàm ullus humor sufficiet ad satiandum eum, cujus desiderium non ex inopia, sed ex aestu ardentium visce∣rum oritur. non e••im sitis illa, sed morbus est. quicquid illic congesse∣ris, non finis erit cupi∣ditatis, sed gradus. Sen. ad Helv. cap. 11.
• * 1.370

  Ex magnis, ut mo•• est, majorum cupidi. Senec. de benef. lib. 3. cap. 3.
• x 1.371

  Prov. 30.16.
• y 1.372

  Saevior ignibus Aet∣nae Fervens amor ardet habendi. Boet. consol. l. 2. metr. 5.
• z 1.373

  —multa petenti∣bus Desunt multa. be∣nè est cui Deus obtulit parca quod satis est manu. Hor. carm. 3. 16.
• a 1.374

  Matth. 2.9.
• b 1.375

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in 1. Cor. hom. 14. Neminem pecunia divitem fecit; imò nulli non majorem sui cupiditatem incussit: plus incipit habere posse, qui plus habet. Senec. ep. 119. Nun∣quam dives eris, nunquam satiabere quaestu: Semper inops, quicunque cupit. Claud. in Rufin. l. 1. Magnas inter opes inops. Hor. car. 3. 16. Qui vult esse dives, pauper est. Aug. de temp. Nunquam parum est, quod satis est, nunquam multum est, quod satis non est. Senec. ep. 119. Qui continebit se intra naturalem modum, paupertatem non sentiet: ••ui naturalem modum ex∣cedet, eum in summus opibus quoque paupertas sequetur. Idem ad Helv. c. 11.
• c 1.376

  Hagg. 1.6.
• d 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion. Chrysost. orat. 47.
• e 1.378

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 animi profluvium, quo laborant, isti, quomodo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illi Athen. l. 4.
• f 1.379

  Num. 9.17, 18.
• * 1.380

  Nihil habet dives de divitiis, nisi quod ab illo postulat pauper; victum & vestitum: Caetera omnia ejus super flua sunt. Aug. de verb. Dom. 5. —nil Divitiae poterunt regales addere majus. Hor. epist. 12. lib. 1.
• g 1.381

  1 Tim. 6.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pythagor. apud Stob. cap. 99. In quantum sitis atque fa∣mes. & frigora poscunt. Iuven. sat. 14. Corporis exigua desideria sunt: frigus submovere vult, alimentis famem ac sitim ex∣tinguere: quicquid extra concupiscitur, vitiis, non usibus laboratur. Sen. ad Helv. c. 10.
• h 1.382

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.384

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isidor. Pet. l. 2. ep. 57.
• l 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, orna∣menta.
• m 1.386

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ope∣rimenta.
• n 1.387

  Garments quasi Gardments. Minshew.
• o 1.388

  —toga quae defende∣re frigus, Quamvis crassa, queat. Horat. serm. lib. 1. satyr. 3.
• p 1.389

  Exod. 16.17, 18.
• q 1.390

  Demensam portio∣nem, à mensura, non à mense dictam, ut Do∣natus ad Terent.
• r 1.391

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xe∣noph. paediae l. 8. Quid opes opibus aggeritis? non vultis cogitare, quam parva vobis sint corpora? nonne furor & ultimus montium error est, cum tam exi∣guum capias, cupere multum? licet census augeatis, fines promo∣veatis, nunquam ta∣men corpora vestra la∣xabitis. Sen. ad Helv. c. 10.
• s 1.392

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epictet. enchir. c. 61. & Clem. Al. paedag. lib. 3. cap. 7. Millia frumenti tua triverit area centum; Non tuus hoc capiet venter plus quàm meus. Horat. serm. lib. 1. sat. 1. Quid prosunt multa cubicula? in uno jacetis. Non est vestrum, ubicunque non estis. Senec. epist. 89. Legatur idem epist. 61.
• t 1.393

  Eccles. 5.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de Alexandre Xenocrates apud Laert. Et Pheraulas apud Xenophontem paediae lib. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.394

  Cn. Lentulus Augur, divitiarum maximum exemplum, quater millies HS suum vidit: propriè dixi; nihil enim amplius quam vidit. Senec. de benef. lib. 2. cap. 27.
• x 1.395

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hieroni Pindarus Pyth. ode 1. Dispensatorem publicum esse se. Alex. Severus apud Lamprid.
• y 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Philippus Macedo renunciantibus jumentis pabulum defore si pro libitu suo castra metarentur. Plut. apoph.
• z 1.397

  —ut si Reticulum panis venales inter onusto Forte vehas humero, ni∣hilo plus accipias, quam Qui nil portarit. Horat. sat. 1.
• a 1.398

  Crescentem sequitur cura pecuniam: Majorumque fames. Hor. carm. lib. 3. ode 16. Dives à paupere non distinguitur nisi solicitudine sola. Pauperes ditioribus eo plerumque laetiores, quo animus eorum in pauciora distringitur. Sen. ad Helv. c. 12. Intelligo me, non opes, sed occupationes perdidisse. Ibid. 9. —mi∣sera est, magnicustodia census. Iuven. sat. 14.
• b 1.399

  Luk. 16.19.
• c 1.400

  Cibi condimentum fames, potionis sitis. Socrates apud Cic. de finib. l. 2. Desideriis ista condiuntur. Idem Tuscul. 5. Et Ibid. Confer cum istis (Anacharsi, cui pulpamentum fa∣mes, Laconibus Persisque quibus cursu, sudore, fame, siti condiebantur epulae) sudantes, ructantes, refertos epulis tamque opimos boves, qui nunquam sitientes bibunt, nunquam esurientes comedunt; tum intelliges, qui voluptatem maximè sequantur, eos minimè consequi; jucunditatemque victus esse in desiderio, non in satietate. Epulis im∣mensis gloriantur, non delectantur. Senec. ad Helv. cap. 11.
• d 1.401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Teles de divit. & virt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrates apud Stob. cap. 91. Levior jejunio mors est, cruditate dissiliunt. Senec. de provid. cap. 4.
• e 1.402

  Ista si quis despicit, quid illi paupertas nocet? si quis concupiscit, illi etiam paupertas prodest. Senec. ad Helv. cap. 10.
• f 1.403

  Eccles. 5.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Teles de divit.
• g 1.404

  —vides ut palli∣dus om••is coena Desur∣gat dubia? Quin cor∣pus onustum Hesternis vitiis, anim••m quoque praegravat unâ, Atque affligit humi divinae partic••lam aurae. Alter ubi dicto citius curata sopori Membra dedit, vegetus praescripta ad munia surgit. Horat. serm. l. 2. Hinc pallor, & genae pendulae, ocu∣lorum ulcera, tremulae manus, furiales somni, & inquies nocturna. Solem orientem non vident, & minus diu vivunt. Plin. hist. nat. lib. 15. cap. 22.
• * 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fa∣vorinus apud Stob. c. 93.
• h 1.406

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de tranquill. — majorise pauperiorum Turbae comparet. — Hor sat. 1. Aspice quanto ma∣jor pars fit pauperum. Sen. ad Helv. cap. 12. Pauper fiam? inter plures ero. Idem epist. 24.
• i 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euripid. Telepho.
• * 1.408

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. dissert. lib. 4. c. 9.
• l 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.410

  Velificatus Athos, epotaque flumina Medo Prandente. Iuven. sat. 14. Sic Esa. 37.25.
• * 1.411

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. ibid.
• n 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.413

  Stellae terra•• propius in occidente vel oriente locatae majores apparent, quàm cùm ad coeli medium elevatae fuerint. Ex Alha∣ceni perspect. l. 7. Author Oculi mor. c. 6. mirab. 13.
• k 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de tranq.
• p 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari∣stot. rhet. l. 2. c. 12.
• q 1.416

  Invidendi verbum ductum est à nimis in∣tuendo fortunam alte∣rius. Cic. Tuscul. quaest. l. 3.
• r 1.417

  Vicinus dives cupi∣ditatem irritat. Senec. epist. 7. —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. oper. lib. 1.
• s 1.418

  Psal. 147.20.
• t 1.419

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert. l. 6.
• u 1.420

  Matth. 6.12. Da, non, redde. Quia nisi Deo donante noster non est. Aug. hom. 14.
• * 1.421

  Iam. 4.3.
• * 1.422

  Coloss. 3.5.
• x 1.423

  Psal. 59.15. De tali∣bus ex Callimacho Ze∣nodotus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• y 1.424

  Quantumvis dives es, Dei mendicus es. Au∣gust. de verb. Dom. 41. & in orat. dom. An non mendicas, qui panem petis? Idem homil. 14.
• z 1.425

  1 Tim. 6.17.
• * 1.426

  Imprudentia est (Im∣pudentia etiam) ut à Deo divitias petas: ut panem petas quotidia∣num imprudentia non est. aliud est enim un∣de superbias, aliud un∣de vivas. Aug. in orat. dom.
• a 1.427

  Genes. 28.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. in Gen. hom. 14.
• b 1.428

  Gen. 32.10. Inferior sum quibusvis benefi∣ciis tuis.
• c 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de a∣var.
• d 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• e 1.431

  Eccles. 5.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. ibid.
• f 1.432

  Crescit amor nummi, quantum ipsa pecunia crescit. Et minus hanc optat, qui non habet, Iuven. sat. 14. Auri namque fames parto fit major ab auro. Pru∣dent. psychem. Et cre∣scit cupido censu cre∣scente cupido. Autor Oculimor. c. 12.
• g 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Teles de collat. div. & virt. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in 1. Cor. hom. 14. Sic quibus intumuit suffusa venter ab unda, Quo plus sint potae, plus sitiuntur aquae. Ovid. fast. l. 1. Habes aurum, habes argentum; & concupiscis aurum, concupiscis argentum: Et plenus es, & sitis. morbus est, non opulentia. Sunt ho∣mines in morbo: humore pleni sunt, & semper sitiunt. Quomodò jactas opulentiam, qui habes hydropem conscientiam? August. de verb. Dom. 5.
• h 1.434

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristoph. Pluto.
• i 1.435

  Luk. 12.18.
• k 1.436

  Habb. 2.5.
• m 1.437

  —Vtque fretum de tota flumina terra; Sic omnes animas locus accipit ille; nec ulli Exiguus populo est, turbamve accedere sentit. Ovid. met. l 4.
• n 1.438

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de avar. Crescit indulgens sibi dirus hydrops, Nec sitim pellit, nisi causa morbi Fugerit venis, & aquosus albo Corpore languor. Horat. carm. 2. 2.
• l 1.439

  Prov. 30.15, 16.
• o 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato apud Stob. c. 10. Et So∣crates ut Laertius l. 2. Cleanthes, ut Stob. cap. 92. interrogatus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sed & Epicurus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. cap. 17. Si vis Pytho∣clea divitem facere, non pecuniae adjicien∣dum, sed cupiditatibus detrahendum. Ex Epi∣curo Sen. ep. 21. Scitè Arrian. Epict. dissert. lib. 3. cap. 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et verè Clemens paedag. lib. 2. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et Democr. apud Stob. c. 95. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Rom. hom. 13. Scitum est Scytharum legati, Quanto plus biberint, tanto magis sitire Parthos. Plin. hist. nat. lib 15. cap. 22, Vise Simocatum epist. 52.
• q 1.442

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. apud Stob. c. 10. Cupiditas avari ut ignis est, cui divitiae sunt ut ligna. quibus injectis is vehementius exardescit. Vorag. de temp. 134. Eo majora cupimus quo majora venerunt: multoque concitatior est avaritia in magnarum opum congestu collocata; ut flammae infinito acrior vis est, quo ex majore incendio emicuit. Senec. de benef. lib. 2. cap. 27.
• r 1.443

  Heb. 13.9.
• s 1.444

  Numque labant curvae justo sinc pondere naves, Perque mare instabiles nimia levitate feruntur. Ovid. met. lib. 2.
• t 1.445

  Psal. 37.16.
• “ 1.446

  Prov. 15.16.
• u 1.447

  Prov. 10.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aeschyl. Theb.
• x 1.448

  1 Chron. 29.11, 1••.
• y 1.449

  Deut. 8.18.
• z 1.450

  Et iratus dat, & propitius negat. August. de divers. 20.
• * 1.451

  Multis parasse divitias non finis miseriarum fuit, sed mutatio. Senec. epist. 17. Dum majore tormento pecunia possidetur, quàm queritur. Idem epist. 115. Nemo solicito bono fruitur. Idem ep. 14. Tantis parta malis cura majore metuque servantur. Misera est magni custodia census. Iuven. sat. 14.
• a 1.452

  Psal. 106.15.
• b 1.453

  Psal. 128.1, 2.
• * 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept. quod vetus interpr. Labores fructuum tuorum, ma∣lè reddidit: Cùm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illic non fructum significet, sed partem corporis eam, de quae Aristot. de part. ani∣mal. lib. 1.
• c 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Id quod Augustinum, Prosperumque Latinos latuisse parum fuerit; Origenem Graecum in Rom. c. 1. fefellisse mi∣rum.
• a 1.456

  Genes. 1.26, 27. & 9.5. 1 Cor. 11.7. Ephes. 4.24.
• b 1.457

  Psal. 17.15. Omnia copia quae non est Deus meus, mihi est egestas. Aug. soliloq. c. 13. Dei imaginem animam nisi Deus nil implet. Vise Aug. de civit. lib. 12. cap. 1.
• c 1.458

  Fecisti nos ad te; & inquietum est cor no∣strum, donec requiescat in te. Aug. confess. l. 1. c. 1. Humana quipp•• anima ad illum est su∣spensa, à quo formata. Et quia ad Deum so∣lum appetendum facta est, omne autem quod infra appetit minus est, jure ei non sufficit, quod Deus non est. Greg. mor. l. 26. cap. 36.
• d 1.459

  Hinc est quod huc il∣luc dispergitur, & ab unaquaque re fastidio impellente removetur. Delectationis scil. avi∣da quaerit quo pauset; unum verò quem suffi∣cienter habere poterat amisit. Vnde nunc per multa ducitur, ut quia qualitate rerum non potest, saltem varietate satietur. Greg. ibid.
• * 1.460

  Hoc adepto beata est, quo amisso misera est. August. civit. l. 12. c. 1.
• e 1.461

  Genes. 8.9.
• f 1.462

  Eccles. 12.7. Genes. 2.7.
• g 1.463

  Hoc vinculo pietatis obstricti, Deo religati sumus, unde & ipsa Religio nomen accepit, non ut Cic. de nat. Deor. l. 2. à religendo. Lactant. l. 4. c. 28. Ad unum Deum tendentes, & ei uni religan∣tes animas nostras, unde Religio dicta creditur, omni superstitione careamus. Aug. de vera relig. cap. 55. Qui tamen à religen∣do, sive religendo Deum, quem peccando amiseramus, dictam tradit. Idem de civit. l. 10. c. 4. Sed illud praefert retract l. 1. c. 13.
• h 1.464

  Eccles. 2.10, 11.
• i 1.465

  Eccles. 12.1.
• k 1.466

  Eccles. 12.13.
• l 1.467

  Aristot. ethic. lib. 1. c. 7. Sed & Aug. con∣fess. l. 10. c. ••0 & Epist 121. c. 4, 5. & de lib a••b. l. 1. c 18. & de Trinit. lib. 13. c. 3, 4, 5, 7. & in Psal. 118. conc. 1.
• m 1.468

  Nemo beatus qui eo quod amat (quod avet, quod habet) non frui∣tur. Aug. de civit. l. 8. c. 9. Fruimur autem eis in quibus voluntas delectata conquiescit. August. de trinit. l. 10. c. 10. & Aquin. sum. p. prima secundae. q. 11. a. 3. Vnde Sen. Nemo fruitur bono solicito.
• n 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut••rch. Ad viven∣dum beatè virtus sola sufficit. Senec. de vit. beat. cap. 16. Beatae vi∣tae virtus satisfacit. I∣dem epist. 87. Virtus ad explendam beatam vitam sola satis effi∣cax. Ibid 45.
• o 1.470

  Apoc. 20.6 Inde bea∣tus, unde bonus. Aug. epist. 121. Impius & foelix sic simul esse cu∣pit, ut nolit pius esse, velit tamen esse beatus; Quod natura negat, nec recepit ratio de Macrino apud Capito∣linum.
• p 1.471

  Psal. 1.1. & 112.1. & 119.1. & 128.1. Et si videantur ignaris miseri, tamen non pos∣sunt aliud esse quàm beati. Salvian. de pro∣vid. l. 1. c. 2.
• q 1.472

  Dic te ista nescire, sed nosse quomodo eti∣am sine istis homo possit esse beatus. Aug. epist. 56.
• r 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Genes. 17.1.
• s 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Corin. 12.9.
• d 1.475

  Act. 15.9. & 26.18.
• f 1.476

  Hagg. 2.14, 15. Vase foetido, vel oleum, vel vinum facilè c••rrumpitur. Ambr. ep. 3.
• g 1.477

  Tit. 1.15.
• e 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrates, ex Aristonymi tomariis Stob. cap. 92. Sincerum est nisi vas, quodcunque infundis, acescit. Horat. epist. 2. lib. 1.
• h 1.479

  Quid relliqui est ••uin habeat, quae qui∣dem in hom ne dicun∣tur bona? ••arentes, patriam in olu••••em, a∣micos, gaenus, cognatos, divitias? Atqui haec perinde sunt, uti illius animus, qui ea possidet. Qui uta scit, ei bona, illi qui non utitur re∣ctè mala. Terent beau∣tont 1. 2. Malo nihil prodest, quia pravo usu corrumpit, quicquid ad illum pervenit. quem∣admodum stomachus morbo vitiatus & col∣ligens bilem, quoscun∣que accepit, cibos mu∣tat, & omne alimen∣tum in causam doloris trahit: ita animus cae∣cus quicquid illi com∣miseris, id onus suum & perniciem, & occa∣sionem miseriae facit. Senec. de benef. l. 5. cap. 12. Ideò nihil potest ad malos pervenire, quod prosit; imò nihil quod non noceat. quaecunque enim illis contigerant, in naturam suam ver∣tunt; & extra specio∣sa profuturaque, si me∣liori darentur, illis pe∣stifera sunt Ibid.
• i 1.480

  1 Cor. 7.14. 1 Tim 4 4.
• k 1.481

  Iob. 15.20.
• l 1.482

  Etiamsi poenarum ad tempus immunes vide∣antur & exortes rea∣tus, graviores tamen intra se poenas luunt, & sibi rei sunt, qui a∣liis non videntur, atque in se gravtorem consci∣entiae sententiam, cum de aliorum peccatis ju∣dicant. Ambr. de bono mort••••. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pl. de tran.
• m 1.483

  Prov. 18.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. ibid.
• n 1.484

  Prov. 14.10.
• o 1.485

  1 Corin. 2.11.
• p 1.486

  Esa. 57 20
• q 1.487

  Esa 48.22. & 57 ••1.
• r 1.488

  D. Hall of Tranquill. §. 4.
• * 1.489

  Contra quam Senec. epist. 105. Tulum aliqua res in mala conscientia praestat, nulla securum. nocens habuit aliquando latendi fortunam, nunquam fiduciam. Verum istud quoad homines; ex adverso quoad Deum Scelus quis tutum, nullus securum tulit, P. Syr.
• s 1.490

  Noli huic tranqu llitati confidere. momento temporis mare evert tur; & eodem die ubi luserunt navigia, sorbentur. Senec. epist. 4.
• t 1.491

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de tranquill.
• u 1.492

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. ibid. — valeat possessor opor∣tet, Qui comportatis rebus benè cogitat uti. Horat. epist. 2. lib. 1. Sanis suavior est panis, quàm pulpamentum ae∣grotis. August. de verb. Dom. 4.
• x 1.493

  Qui dolet, aut me∣tuit, juvat illum sic domus, aut res, Vt lip∣pum pictae tabulae, fo∣menta podagram, Au∣riculas citharae colle∣cta sorde dolentes. Ho∣rat. ep. 2. lib. 1. Nihil est miserius quàm animus hominis conscius. Plaut. Mostell. 3. 1. Nec Siculi gravius gemuerunt ae∣ra juvenci; Nec ma∣gis auratis pendens la∣qucaribus ensis Pur∣pureas subter cervices terruit. —Pers. sat. 3. Alludit ad Damoclis historiam, cui ea ratio∣ne Dionysius confirma∣vit, Nihil esse ei bea∣tum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5. Perpetua anxietas, nec mensae tempore cessat, Fauci∣bus, ut morbo, siccis, in∣terque molares Diffi∣cili crescente cibo: sed vina Misenus Expuit: Albani veteris pretio∣sa senectus Displicet. —Iuvenal. sat. 13.
• y 1.494

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de virt. & vit.
• z 1.495

  Prov. 14.13.
• * 1.496

  Spem vultu simulat, premit altum corde do∣lorem. Virg. Aen. Non benè mendaci risus componitur ore: Nec benè solicitis ebria verba sonant. Tibul. 3.6.
• “ 1.497

  Calceus iste nonne vobis concinnus satis videtur? sed ubi pedem mihi torqueat ipse solus persentisco. Aemylius apud Plut. de uxore.
• a 1.498

  Prov. 14.10. Imus praecipites, qui quis sibi dicat, & intus Palleat infoelix, quod proxima nesciat uxor. Pers. sat. 3.
• b 1.499

  Sardonius hic risus est: intus interim eos mordet conscientiae vermis cauteriis omnibus acrior. Calvin. instit. lib. 1. c. 3. §. 3. —quos diri conscia facti Mens habet attonitos, & surdo verbere caedit Occultum quatiente intus tortore flagellum. Iuven. sat. 3.
• c 1.500

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de sera vindict.
• d 1.501

  1 Tim. 4.2.
• e 1.502

  Rom. 5.1, 2, 3.
• f 1.503

  Psal. 41.11.
• g 1.504

  Non tam dono quàm abs te datum: non tam munere, quam abs te missum. Id verè tri∣umphat scriò. Terent. Eunuch.
• h 1.505

  Prov. 19.12. & 20.2.
• i 1.506

  Prov. 16.14.
• k 1.507

  Psal. 18.7. & 104.32.
• l 1.508

  Ester. 7.6, 7.
• m 1.509

  Ioh. 3.18, 36.
• * 1.510

  Contrariorum eadem est ratio.
• n 1.511

  Psal. 30.5.
• o 1.512

  Psal. 63.3.
• p 1.513

  Matth. 6.25.
• q 1.514

  Iob 2.4.
• * 1.515

  Quid hac Iobi mise∣ria miserjus? quid ta∣men hac infoelicitate felicius? perdiderat omnia quae de derat Deus: sed habuit ip∣sum qui omnia dede∣rat, Deum. Aug. Data perdiderat, sed non da∣torem. Idem Psal. 66. Omnia perdiderat, & plenus erat. Idem de divers. 12.
• r 1.516

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eu∣stath. in Iliad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Inde Arcades 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicti. Plut. Caio Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tyr. Max. orat. 11. Fagus & esculus arbores glandiserae ideò vocatae creduntur, quod barum fructibus olim homines vixerunt. Isidor. orig. lib. 17. cap. 9.
• s 1.517

  Ceres frumenta invenit, cùm antea glande vescerentur. Plin. hist. nat. lib. 7. cap. 56.
• t 1.518

  Sic odium cepit glandis. —Lucret. lib. 5. —gratae post munus ariste Contingunt homines veteris fastidia quercus. Iuven. sat. 14. Inde nata Diverbia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Satis quercus. Et, Post fruges inventas glandibus vesci. Legatur Plin. hist. lib. 16. praefat. &c. 5.
• u 1.519

  Co∣rium publica forma percussum apud Lacedaemonios usum numeratae pecuniae praestat. Senec. de benef. lib. 5. cap. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nicol. Damasc. Formatos è corio orbes auro modi••o signaverunt. Anonymus dereb bell. Hinc Hieron. ad Ruffin. Aureos montes pollicitus ne scorteum quidem nummum profers.
• x 1.520

  De nummo ferreo videndus Plutarchus in Ly∣curgo. Legatur & Plin. hist. nat. l. 33. c. 3. & Alex. ab Alex. gen. dier. l. 4. c. 15.
• y 1.521

  Psal. 4.6.
• z 1.522

  Psal. 4.7.
• * 1.523

  Psal. 4.8. & 27.1. & 3.5.
• * 1.524

  Socrates ab Archelao ad facultates ampli••res accersitus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inquit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arri∣an. in protrept. apud Stob. c. 95.
• a 1.525

  Heb. 13.5, 6.
• b 1.526

  Gen. 28.15. Iosh. 1.5.
• c 1.527

  Psal. 27.1.
• d 1.528

  Psal. 23.1.
• e 1.529

  Matth. 6.33.
• f 1.530

  2 Sam. 9.7.
• g 1.531

  2 Sam. 19.38.
• h 1.532

  Psal. 146.3, 4, 5, 6.
• i 1.533

  Heb. 7.25.
• k 1.534

  Quare multa bonis viris adversa eveni∣unt? nihil accidere bo∣no viro mali potest, non miscentur contraria. Sen. de provid. c. 2.
• l 1.535

  Act. 5.23, 19. & 12.6, 7.
• m 1.536

  Psal. 118.5.
• n 1.537

  Psal. 34.9, 10.
• o 1.538

  Psal. 84.11.
• p 1.539

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 17.1. & 15.1.
• q 1.540

  Rom. 8.32. Qui mi∣sit unigenitum, immisit spiritum, promisit vul∣tum: quid tandem tibi negaturus est? Bern de temp. Nihil unquam ei negasse credendum est, quem ad vituli horta∣tur esum. Hieron. ad Damas. de Luc. 15.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Chrysost. in Rom. hom. 15.
• r 1.541

  1 Petr. 1.18, 19.
• s 1.542

  Ioh. 3.16. 1 Iohn 4.9.
• t 1.543

  Hagg. 2.9. 1 Chron. 29.11, 12.
• * 1.544

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Rufus apud Arrianum dissert. l. 1. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. l 2. c. 16.
• u 1.545

  Philip. 4.11, 12, 13.
• x 1.546

  Magnus ille est qui fictilibus sic utitur quemadmodum argen∣to. nec ille minor est qui sic argento utitur, quemadmodum fictili∣bus. infirmi animi est pati non posse divitias. Sen. epist. 5.
• y 1.547

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Georg. Pisid. de vanit. vitae.
• z 1.548

  Ille fortis est, qui non inse, sed in Deo fertis est. Aug. in Psal. 31. Bonus vir sine Deo nemo est, an potest aliquis supra fortunam nisi ab ill•• adjutus exurgere? ille dat consilia magnifica & erecta. In unoquoque bonorum virorum, qui Deus, incertum est, babitat Deus. Animum excellentem, moderatum, omnia tanquam minora transeuntem, quicquid timemu•• optamus que ridentem coelestis potentia agitat. Non potest res tanta sine adminiculo numinis stare. Sen. ep. 41.
• a 1.549

  Feras, non culpes, quod vitari non potest. P. Syrus. Optimum est pati quod emendare non possis. Sen. ep. 107. —leve fit patientia, Quicquid corrigere est nefas. Hor. carm. 1.24.
• b 1.550

  Affectio humana ca∣ninae aequanimitatis stupore sirmata. Ter∣tull. de patient.
• c 1.551

  Psal. 39.9. & 119.75. Deum quo authore cuncta proveniunt, sine murmuratione sequi. Senec. epist. 107. Quic∣quid inciderit, non tanquam malum a∣spernabitur, & in se casu delatum, sed quasi (à Deo) dele∣gatum sibi (lubens am∣plexabitur.) Idem ep. 120.
• d 1.552

  Matth. 26.39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. Epictet. dis∣sert. lib. 2. cap. 17. Placeat homini, quic∣quid Deo placuit. Se∣nec. epist. 74. ob hoc ipsum quod Deo place∣at. Hieron alicubi. Deus quod vult, qui vult is semper est foe∣lix.
• e 1.553

  Thymarides Pytha∣goricus, cum discedenti quidam quasi benè precatus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dii tibi dent, inquit, quaecunque vo∣lueris; at ille, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bona verba; inquit; Velim ego po∣tuis quaecunque Dii de∣derint. Iamblych. de vita Pythag. l. 1. c. 28. Magnus est animus, qu•• se Deo tradidit: pusillus & degener, qui obluctatur, & de ordine mundi malè existimat, & Deos mavult emendare quàm se. Senec. epist. 107.
• f 1.554

  Iob 2.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Marc. leg. spir. 159.
• g 1.555

  1 Sam. 3.18. Si Deus bonus, Diabolus malus, nec à malo boni quicquam, nec à bono mali quicquam potest provenire. August.
• h 1.556

  Esa. 39.8.
• i 1.557

  Psal. 119.71, 67.
• k 1.558

  Iob 1.21.
• l 1.559

  Iam. 2.18.
• m 1.560

  Aesuanimitas vestra nota sit. Philip. 4 5.
• n 1.561

  Psal. 37.1, 8. & 73.12, 13.
• o 1.562

  Genes. 14.23.
• p 1.563

  Nehem. 13.16.
• q 1.564

  Matth. 4.9.
• * 1.565

  Illas tibi divitias Diabolus dat, quas per furtum, quas per fraudem acquiris. Operis imperf. apud Chrysost. hom. 5.
• r 1.566

  Num. 9.22, 23.
• s 1.567

  Observare vias Do∣mini. Psal. 18.22. Heb. 11.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phi∣lo de migr. Abr. Idem & Arrian. dissert. l. 1. c. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Py∣thagor. apud Boeth. de consol. lib. 1. pros. 4. Laudat & Plut. in con∣viv. & Cic. de fin. l. 4. & Sen. de vita beata cap. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cleanthes, & E∣pictet. enchir. Duc me, parens celsique domi∣nator poli, Quocunque placuit: nulla parendi mora est: Assum im∣piger. fac nolle: comi∣tabor gemens; Malus∣que patiar, quod bono licuit pati. Ducunt vo∣lentem fata, nolentem trabunt. Sen. ep. 107.
• t 1.568

  Matth. 4.10.
• u 1.569

  Num. 14.44, 45.
• x 1.570

  Qui properat di∣tescere. Prov. 28.20, 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menand. Nam dives qui fieri vult, Et citò vult fieri: sed quae re∣verentia legum, Quis metus aut pudor est unquam properantis a∣vari. Iuven. sat. 11.
• y 1.571

  Qui volunt ditari. 1 Tim. 6.9. Non ait, qui sunt, sed qui fieri volunt. Bern. de divers. 36. Qui volunt, non qui sunt. cupiditates accusat, non facultates. August. hom. 13. & de temp. 205. Qui augere opes ambit, vitare pec∣catum negligit, & more avium dum escam ter∣renarum rerum avidè conspicit, quo strangu∣letur peccati laqueo non agnoscit. Greg. pastor. l. 3. c. 1. §. 21.
• z 1.572

  Vnde habeas, quaerit nemo; sed oportet habere. Iuvenal. sat. 14.
• a 1.573

  Malus miles est, qui Imperatorem gemens sequitur. Sen. epist. 107. & de vita beata cap. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. dissert. l. 2. c. 16.
• b 1.574

  Malum opus non est factum nisi ab iis qui jam mali erant. Aug. de civit. Dei l. 14. c. 13.
• c 1.575

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. paed l. 2. c. 10. Adulter est in suam uxorem amator ardentior. Xystus Pythag. in sentent. In aliena uxore omnis amor turpis est; in sua nimius. Hieron. ad Iovin. l. 1. c. 1. Intemperans in con∣jugio adulter est uxoris suae. Ambr. de Philosoph. contra Platon. Adulterum dicit uxoris eum esse, qui in ipso quoque usu conjugii nullam verecundiae vel honestatis curam habet. Aug. contra Iulian. l. 2. Libido appetitus est sine judicio, sine modo, ut si uxorem amem amore meretricio. Iul. Scal. de subtil. exerc. 317. §. 2.
• d 1.576

  Matth. 6.25.
• e 1.577

  Matth. 6.26.
• f 1.578

  Matth. 24.28. ex Iob 39.31, 32. Legatur Aug. de oper. Monach. c. 22. 23, 24.
• g 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.580

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Etymo∣log. & Eustath. Il ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.581

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.582

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.583

  Ephes. 6.6.
• m 1.584

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luk. 12.29.
• n 1.585

  Mark. 13.11.
• o 1.586

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.587

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q 1.588

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. unde meditari. Lat.
• r 1.589

  Matth. 10.9.
• s 1.590

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t 1.591

  Matth. 28.13, 14.
• u 1.592

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.593

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philip. 4.6.
• y 1.594

  1 Pet. 5.7.
• z 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.596

  1 Tim. 6.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bron apud Stob. c. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. pae∣dag. l. 2. c. 3. Avidi∣tas materia malorum omnium. Ammian. hist. lib. 31. parens. Laetus Mauritio. Sicut radix bonorum omnium est charitas, ita malorum omnium cupiditas. Au∣gust. hom. 8.
• b 1.597

  Libidinis ignis pau∣latim extinguitur, & cum senectute consene∣scit: at avaritia au∣gescit continuò, & cum senectute juvenescit, quando vitia reliqua consenescunt. Rolloc. ad 1 Tim. 6.
• c 1.598

  Avaritia senilis quid sibi velit non intelligo. potest enim quicquam esse absurdius, quàm quo minus restat viae, eo plus quaerere viati∣ci? Cic. de seuect. Mi∣rabilis sanè dementia, gravioribus enim sum∣ptibus se onerare sesti∣nat, cum jam pervenerit quo tendebat. Aug. de temp. 246.
• e 1.599

  Philip. 4.5, 6.
• f 1.600

  Heb. 13.5.
• g 1.601

  Matth. 6.12.
• h 1.602

  2 Sam. 10.12.
• i 1.603

  Psal. 37.5.
• k 1.604

  Esa. 53.7.
• d 1.605

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plut. de avar.
• l 1.606

  Psal. 106.25.
• m 1.607

  Exod. 17.3.
• n 1.608

  Exod 16.2, 3.
• o 1.609

  Num. 11.4, 5, 6, 7.
• p 1.610

  Iob 1.21. Abstulit, sed & dedit. Sen. epist. 64. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Arrian. dissert. l. 1. c. 11. Tulisti liberos quos ipse dederas. non contristor, quod recepisti, ago gratias quod dedisti. Hieron ad Iulian.
• q 1.611

  Vitam reposcenti naturae, tanquam debitor bonae fidei, redditurus exulto. Iulian. apud Ammian. l. 25.
• r 1.612

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epictet. Enchir. Vita data est utenda, data est sine foenore nobis Mu∣tua, nec certo persoluenda die. Pedo ad Liv. Non est quod nos suspiciamus, tanquam inter nostra positi. mutuò accepi∣mus: (non tam data, quam commodata. Primas. ad 1. Cor.) usus fructus noster est: cujus tempora ille arbiter maneris sui temperat. nos oportet in promptu habere, quae in incertum diem data sunt, & appellatos sine querela reddere. Sen. ad Marc. cap. 10.
• s 1.613

  Non moeremus quod talem amisimus; sed gratias agimus, quod habuimus. Hieron. epi∣taph. Paulae.
• t 1.614

  Pessimi est debitoris creditori facere convi∣cium. Sen. ibid.
• u 1.615

  Psal. 39.9.
• x 1.616

  Heb. 10.34.
• y 1.617

  Heb. 11.25, 26.
• z 1.618

  Gen. 45.20.
• a 1.619

  Tunc verè ostendi∣mus, quia accepta rectè tenuimus, quum ae∣quanimiter ad me∣mentum sublata tolera∣mus Greg. mor. lib. 2. c. 42. Mihi ••ivitiae si effluxerint, nihil aufe∣tent nisi semetipsas: tu stupebis & videberis ti∣bi fine te relictus, si illae à te recesserint. apud me divitiae aliquem lo∣cum habent; apud te summum: ad postre∣mum divitiae meae sunt, tu divitiarum es. Sen. de vita beat c. 12.
• b 1.620

  Psal. 62.10. Sapiens divitias non amat, sed mavult: non in ani∣mum illas, sed in do∣mum recipit. Sen. ibid. 21. Omnia ista nobis accedant, non haereant: ut si abducantur, sine ulla nostri laceratione discedant. Idem epist. 74.
• c 1.621

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. ad divit. hom. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antiphanes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Antipho apud Stob. cap. 10. Vtpotè quibus pecunia sua obhasit, nec sine sensu avelli potest. Sen de tranquill. c. 8.
• d 1.622

  Iob 1.21.
• e 1.623

  Iob 1.11.
• f 1.624

  Philip. 4.5.
• g 1.625

  Nota sit omnibus.