this Kingdome and all those that seeke mee early t 1 Chron. 28.9 shall be sure to finde mee The Kingdomes of this World as the u Aurum quaesiturus es forte non inventurus quisquis me quaerit cum illo sum August in 1 Iohn 10. Wealth of this World may bee sought and not found this Kingdome wee shall not misse of if wee seeke it as wee should x Amaturus es honorem fortasse non perventurus Quis me amavit non ad me pervinit Ibidem Hee that sincerely desireth it hath in part attained it already Objection But a Crowne a Kingdome may some say y Imperare omnes volunt parere nemo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. Apol. What man is there that will none of it What need any man be incited or exhorted to accept of it z Quis non perpetuò vivere velit Salvian ad Eccles Cath. l. 1. Nemo est qui beatus esse nolit Aug. de lib. Arb. l. 1. c. 14. Vitam beatam omnem hominem modis omnibus velle quis dubitat Idem Epist. 121. Who would not have heaven and happinesse Who would not reigne in heaven eternally with God and Christ Unlesse it be some wretched and accursed Atheists that thinke there is no such thing to be had Subjection Yea but there is somewhat more than so in it a Matth. 19.28 Wee must begin to reigne here if wee meane to reigne there Wee must partake with Christ here in the b Rom. 8.23 first-fruits of Grace if wee desire hereafter to partake with him in c Iohn 1.14.16 fulnesse of Glorie Observat 3 There is no accesse to this Kingdome but by Righteousnesse only Branch 2 Seeke Gods Kingdome and his Righteousnesse saith our Saviour Christ here And d Rom. 5.21 That Grace may reigne through Righteousnesse saith the Apostle else-where Questions 3 Now concerning this Righteousnesse three Questions would be discussed 1. What is meant by Righteousnesse here 2. Why it is called the Righteousnesse of God 3 Why no part in this Kingdome can be had without it Question 1 There is therefore a twofold Righteousnesse and every true Christian it is the constant Doctrine of all our Divines and * Legantur quae Mortonus noster adducit ex scriptoribus Pontificiis Apolog. Cath. par 1. l. 1. c. 24. our Adversaries wittingly wrong us when they charge us with the contrary hath his peculiar share in either There is e Iustitia imputata Rom. 4.6 a Righteousnesse imputed and there is f Iustitia impertita Ephes 5.9 a Righteousnesse imparted the one g Ierem. 23.6 33.16 Rom. 10.4 2 Cor. 5.21 inherent in Christ and imputed to us the other h 1 Cor. 1.30 Ephes 4.24 imparted by Christ and * In nobis non ex nobis Aug. ep 143. inherent in us For that i Esai 61.1 spirituall Oyle that was powred upon Christ our Head and wherewith k Psalme 45.7 God anointed him above all his fellowes when l Iohn 3.34 the Spirit was given him beyond measure like m Psalme 133.2 the Ointment that was powred uppon Aarons head is shed forth and diffused in some measure more or lesse unto every living member of his mysticall Body n Iohn 1.16 Of his fulnesse have wee received all even grace for grace o 1 Cor. 6.11 The former is the Righteousnesse of Iustification the latter is the Righteousnesse of Sanctification Answer Some understand here the former I rather the latter Reason 1 1. Because the word is so taken every where else throughout this whole Sermon as where it is said p Matth. 5.6 Blessed are they that hunger and thirst after Righteousnesse And q Matth. 5.10 Blessed are they that suffer for righteousnesse sake And r Matth. 5.20 Vnlesse your Righteousnesse goe beyond the Righteousnesse of the Scribes and the Pharisies c. Which very passage these words seeme to have reference unto Reason 2 2. Because it is that Righteousnesse that doth properly peculiarly and immediatly make us actually Kings and putteth us in the actuall * 2 Pet. 1.4 Mens regnum bona possidet Sen. Thy. 2.2 Qui rectè faciet non qui dominatur erit Rex Auson Monosyll possession of this Kingdome the former meriteth it this entreth us into it the former purchaseth it for us this prepareth and fitteth us for it ſ Rom. 4.5 6 7 8. Our justification acquiteth us of the guilt of sin t Rom. 8 1 2. Our sanctification freeth us from the power of sinne u Rom. 6.8 17 14. enabling us to quell it to subdue it to prevaile against it that ruled conquered and kept us under before and so causeth us x Apoc. 20.6 to reigne here as spirituall Kings over it yea y Ezek. 36.25 Ephes 5.26 it cleanseth us also of the soile and filth of sinne and so by eating our corruption out of us by degrees it prepareth and fitteth us for that Kingdome to come z 1 Cor. 15.50 which flesh and bloud cannot enter nor corruption inherit But whether of the two be here meant is not greatly materiall since that * 1 Cor. 6.11 1.50 Rom. 8.29 30. they never are severed the one from the other And where the one therefore is expressed there the other ever is implied Now this Righteousnesse is here called the Righteousnesse of God Question 2 Generally Answer Generall in opposition to a Luke 18.9 that counterfeit Righteousnesse that the Scribes and Pharises so much bragged of and gloried so much in and which our Saviour had discovered taxed and rejected before b Chap. 5.20 in this Sermon More particularly in divers respects Answer Particular 1. Because it is given of God For “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nullum bonum quod non à summo bono Aug. de divers 3. All good is of God And c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar Olymp. 9. Nemo absque numine aut est aut fuit bonus Bonus vir sine Deo non est Sen. ep 41. Nullu sine Deo ment bona est Idem ep 73. No Reason 1 man ever was or is good without God d Iohn 3.27 No man can have ought saith S. Iohn the Baptist unlesse it be given him from above And * Iames 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. de Leg. Spir. p. 40. Every good gift saith S. Iames is from above and commeth downe from the Father of lights As e Matth. 19.17 none is originally and essentially good but God so no man is in any kinde or degree good without God f Nemo bonus qui non ex malo bonus Aug. in Prosper Sent. 155. There is no man good saith Augustine but that of bad is by God made good And g Qui neminem bonum invenit neminem salvat nisi quem praevenit Bern. de Grat. lib. Arb. He saith Bernard that
4 Q. How many Persons are there in that one Deitie A. There are l 1 Iohn 5.7 three Persons m Matth. 18.19 2 Cor. 13.13 the Father the Sonne and the holy Ghost 5 Q. Is each of these Persons God A. Yea n Iohn 17.3 Eph. 1.3 4. the Father is God o Iohn 1.1 Hebr. 1.4 6 8. Rom. 9.5 the Sonne is God and p Act. 5.3 4. the Holy Ghost is God 6 Q. Are they then three severall Gods A. No they are q 1 Iohn 5.7 Matth. 3.16 17. three distinct Persons yet but r Deut. 6.4 Iohn 10.30 1 Iohn 5.7 one God 7 Q. Whereof did God create Man at first A. Å¿ Gen. 2.7 3.19 Eccles 12.7 Hee made mans body of the mould of the earth but his soule he created immediately of nothing 8 Q. In what estate did God then make Man A. He made him t Eccles 7.31 pure perfect u Gen. 1.26.27 9.5 in his owne Image like himselfe 9 Q. Wherein was Man then like unto God A. In that he was perfectly x Colos 3.10 wise and perfectly y Ephes 4.24 good 10 Q. How came man then to be evill as now he is A. z Rom. 5.12 18 19. By disobeying God in breaking his Commandement 11 Q. Wherein did Man break the Commandement of God A. a Gen. 3.6 In eating of the fruit of one Tree b Gen. 2.17 which God had forbidden him 12 Q. Who perswaded him so to doe A. c 2 Cor. 11.3 Gen. 3.1 4 5. The Devill perswaded the Woman and d Gen. 3.6 the Woman her Husband 13 Q. What is the Devill A. e Matth. 4.1 The Devill is an f Luk. 7.21 8.2 evill Spirit who being g 2 Pet. 2.4 Iude 6. damned for sinning against God doth h 1 Pet. 5.8 Iohn 8.44 seeke to destroy others 14 Q. What became of Man after he had thus sinned against God A. He became most i Gen. 6.5 wicked and most k Iob 14.1 5.6 7 wretched 15 Q. In what regard wicked A. In that l Gen. 3.7 Ephes 4.22.24 he lost Gods Image and was m Gen 3.22 Deut. 32.4 5. not now like unto God as before but n Iohn 8.44 1 Iohn 3.8 like the Devill 16 Q. In what regard wretched A. In that o Gen. 3.23 he lost Gods favour and p Gen. 3.16 17 18 19 Rom. 5.12 16. brought upon himselfe Gods everlasting q Galath 3.10 curse and r Rom. 2.8 9. wrath 17 Q. In what state are wee all then since this fall of our first Parents A. We are all also Å¿ Ephes 2.2 3. by nature most t Rom. 3.9 20. 5.12 19. Titus 3.3 wicked and most u Rom. 3.23 5.12 15 16 17 18. wretched 18 Q. When come wee to be thus evill and wicked A. Wee are evill and wicked x Gen. 8.21 Psal 51.5 58.3 Esai 48.8 from our very breeding and our birth 19 Q. What doe wee for this our wickednesse deserve at Gods hands A. y Iohn 5.28 29. Matth. 25.46 Eternall damnation z Matth. 10.28 Apoc. 14.10 12. 21.14 15. both of soule and body in hell-fire 20 Q. Are wee able any way to save our selves from this A. No a Psal 22.29 49.7 8 9. Rom. 5.6 8.3 wee are not able for wee are by nature spiritually b Ephes 2.1 Col. 2.13 dead in sinne and naughtinesse 21 Q. Is there no meanes then to deliver us from eternall destruction A. Yes c Rom. 7.24 25. Act. 4.12 wee may bee delivered d Rom. 3.24.25 5 17-21 by Gods mercy in Jesus Christ 22 Q. Who is that Iesus Christ A. Jesus Christ is e Ioh. 10.30 14.9 10. Heb. 1.3 the second Person f Prov. 30.4 8.23 24 25. Matth. 16.16 the eternall Sonne of God 23 Q. What hath hee done to save us A. g Esai 53 4-2 Phil. 2.6 7 8. 1 Pet. 2.24 He suffered death upon the Crosse h Rom. 5.8 9 10. Galat. 1.4 3.13 1 Thess 1.10 Hebr. 2.9 14 15. 9.12.15 to save us from death and destruction 24 Q. How could he die being the eternall Sonne of God A. Hee was both i Ier. 23.6 33.16 Esai 9.6 1 Iohn 5.20 God and k Ioh. 1.10 Gal. 4.4 1 Tim. 2 5. Man and l 2 Cor. 13.4 1 Pet. 3.18 died as hee was Man but m Iohn 2 19. 10.17 18 raised himselfe againe to life as hee was God 25 Q. Shall all men then be saved by Christ A. n Luke 13 23-28 Matth. 7.13 14 21 22.23 No none shall be saved by Christ but o Marke 1 15. such as p Luke 13.3 5. 24.47 repent of their sinnes and q Marke 16.16 Iohn 3.14 18 36. beleeve in him 26 Q. What is meant by repenting of Sinne A. To repent of our sinnes is to be r Act. 2.37 2 Cor. 7.10 heartily sory for them Å¿ Psal 97.10 Rom. 7.15 20. 12.9 to hate and abhorre them and to endevour carefully t Prov. 28.13 Iohn 5.14 to shun and avoid them 27 Q. What is meant by beleeving in Christ A. u Rom. 3.25 28. 4.5 9.32 33. 10.4.9.11 To beleeve or x Psal 2.12 32.10 37.22 to trust in Christ is y Esai 50.10 Phil. 3.7 8 9. to rely wholly upon him for z Heb. 1.2 9.14 26. 1 Iohn 1.9 the pardon of our sinnes and * Rom. 5.9 10. Hebr. 9.28 the safetie of our soules 28 Q. How come wee thus to rely on him A. By a Rom. 1.16 10.14 17. the word of God b Rom. 3.21 22. 10.5 8. Gal. 3.2 making knowne Gods mercy in this behalfe towards us in Christ Jesus 29 Q. What meanes are there to give us further assurance of the mercy of God towards us A. The c Marke 1.4 16.16 Act. 2.31 Luke 22.19 20. Sacraments give us further assurance of Gods mercy revealed in the Word 30 Q. What is meant by the word Sacrament A. Sacraments are as visible d Gen. 17.10 11 23. Exod. 12 11 13. Signes and e Rom. 4.11 Psal 50.5 Ier. 34.18 Seales of Gods mercy towards us in Christ 31 Q. How many Sacraments are there now in use A. There are f 1 Cor. 12.13 two Sacraments g Marke 1.4 Matth. 28.19 Baptisme and h 1 Cor. 11.20 23 26. the Lords Supper 32 Q. What is Baptisme A. Baptisme is a Sacrament wherein i Hebr. 10.22 Ephes 5.26 by washing of the Body is signified k 1 Pet. 3.21 Rom. 6 2-9 the purging and cleansing of the soule 33 Q. What is the outward Signe in Baptisme A. The outward l Iohn 1 26 31. 3.23 Signe in Baptisme is water 34 Q. What is that a Signe of A. Water in Baptisme is m Matth 3.11 Iohn
the other follow the one still as well as the other make conscience as well of executing the duties of the one as of frequenting the exercises of the other and not thinke that under colour of following of Sermons and frequenting of godly exercises he may lawfully neglect those necessary duties that by vertue of his speciall calling hee standeth in conscience bound unto In a word each Christian man that is able must as the Apostle willeth k 2 Thess 3.12 earne and eat his owne bread l 1 Thess 4.11 worke with his owne hands and follow his owne affaires that is such businesse as to his particular place and speciall calling appertaineth else he is m 2 Thess 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 branded by the same Apostle for n 2 Thess 3.6 11. an inordinate walker that is a disorderly liver o 1 Tim. 5.8 a Denier of the Faith not in word but p Tit. 1.16 in deed and one little better if not q 1 Tim. 5.8 worse than some Heathen and Infidels that have even by natures dim light r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pittacus referente Demetrio Phalar apud Stob. c. 3. condemned idlenesse in any § 72. But here is great Caution to be used and due regard to Branch 2 be had ſ Dum vitant stulti vitia in contraria currunt Et Incidit in Scyllam cupiens vitare Charyhdin Horat. lest while we shunne a rocke we fall into a whirle-poole lest while we seeke to eschew idlenesse on the one hand we be swallowed up with worldlinesse on the other lost while we labour to keepe our left eye waking by the diligent following of our worldly affaires we suffer our right eye to close and fall fast asleepe by neglect of religious exercises either publike or private t Zachar. 4.1 The Angell that talked with me came againe saith the Prophet and awaked me as one that is raised out of his sleepe It fared with the Prophet when hee was attending on Gods Angell as with a drowsie person who though hee bee awaked and set to worke yet hee is ready to sleepe at it and to be ever and anon slumbring if he be not now and then jogged and stirred up And in like manner it is with our drowsie spirits and will be continually u Excitandus è somno vellicandus est animus Senec. epist. 20. Excitandus est semper animus stimulis spiritualibus Oratio lectio c. incitamenta ejus sunt Pelag. ad Demetriad if they be not frequently rowsed and raised up by the constant use of religious exercises In regard whereof Paul willeth Timothy x 2 Tim. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honestarum rerum semina animi nostrigerunt quae admonitione excitantur non aliter quà m scintilla flatu levi adjuta ignem suum explicat Senec. ep 95. to quicken by stirring up the grace of God that is in him y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath ibid. as men doe embers that lie raked up in the ashes § 73. Now this is done by meanes either publike or private First by frequenting the publike ministery of the Word at due times a 1 Thess 5.19 20. Quench not the spirit saith the Apostle despise not Prophecie as if the neglect or contempt and it is the contempt of it that is the maine ground of neglect of the one were a principall meane of extinguishing and quite quenching the other And undoubtedly so is it For either fire or light is put out not by pouring on of water onely or some contrary matter but besides that either by withdrawing from it and denying that unto it that should feed it for b Prov. 26.20 Deficientibus lignis deficit ignis if the fewell faile the fire will of it selfe out or by neglecting to blow it and to stirre it up by times as we oft see it fall out that it goeth out of it selfe also where yet there is wood and coale enough to have longer continued had some such industry beene used And even so is spirituall grace oft impaired and decaieth not by the practice of sinne and wickednesse onely as by water poured on it but by neglect of the Word the meanes that should foster and feed it and that by raising and rowsing up our dull and dead spirits should c Psal 119.28 37 50 93. put spirituall life and alacritie as it were unto us And no marvell then if as Salomon saith d Prov. 29.18 Where vision faileth there the people perish if the grace of God goe out where these meanes are neglected if they fall fast againe into this deepe and deadly sleepe though they were sometime awaked out of it that are not carefull to keepe within the sound of Gods e Esa 58.1 Trumpet and to frequent the house of God where it may be heard that as at first f Iohn 5.25 it did awake them so should keepe them still awake § 74. Neither are those free therefore from danger of discontinuing this their watchfulnesse that out of a vaine presumption of their owne spirituall parts can content themselves with their owne private devotions supposing that they may as well and as effectually sanctifie a Sabbath by reading and meditating and praying apart by themselves as by being present at and adjoyning themselves to the publike assemblies of Gods Saints It is a spice of intolerable pride and presumption for any to be so conceited of themselves David was of a farre other minde and therefore led by another spirit than they are that so imagine He was g 1 Sam. 13.14 a man after Gods owne heart and a man of excellent parts The Word of God not onely h Coloss 3.16 dwelt plentifully in him but i Iohn 7.38 flowed abundantly from him he was able not to k Psal 16.7 admonish himselfe alone but l Psal 32.8 51.13 to instruct direct and edifie others he could not onely sing Psalmes but m 2 Sam. 23.1 The sweet Songster of Israel pen hymnes both of praise and of prayer many holy and heavenly meditations had he in the time of his exilement as may appeare by n Psal 7. 22. 34. 52. 54. 56. 57. 119. c. those divine ditties during it composed of him And yet could not he content himselfe with these his private devotions But as o Psal 42.4 122.1 it was the very joy of his heart when he was at home to repaire to the Temple to the publike assemblies there held so nothing made his banishment and his abode in forraine parts more bitter unto him than this that by meanes thereof he was restrained of repairing unto them and of joyning with Gods people in such holy duties as were there daily performed Read divers of the Psalmes framed by him during that time and consider well p Psal 27.4 42. 63. 84. how
Spirit doth kindle and set up in the hearts of Gods Children Yea why should not God himselfe g Iohn 1.8 9. Lumen illuminans non illuminatum 1 Ioh. 1.5 the onely true and eternall Light h Psal 74.16 the Creator of that Light and the i Psal 36.9 Well-spring of Life and Light k Ephes 3 17. dwelling himselfe by his Spirit in the hearts of the faithfull l Psal 18.28 112.4 Non potest defraudari laetitia cui Christus est gaudium Aeterna enim exultatio est ejus qui honolaetatur aterno Aug. apud Prosper sent 90. be able to afford them light in darknesse and to minister sound joy and sweet comfort unto them in the very midst of their heaviest and most hideous afflictions Hee can doubtlesse doe it at all times yea and many times also he doth it For m 2. Corin. 1.3 4. Non unius sed totius consolationes nec in hac nec in illa sed in omni tribulatione Bern. de temp 22. Blessed bee God saith the Apostle the Father of our Lord Iesus Christ the Father of Mercies and the God of all Consolation that comforteth us in all our troubles Yea that not onely comforteth us but comforteth us in that manner and measure that n 2 Cor. 1.5 As our Tribulations abound for Christ so our Consolations also abound in Christ And certainly as Well-water is wont in Winter-time to bee warmest so many times Gods Children in the midst of their greatest afflictions some * Act. 16.25 in the Dungeon some at the Stake some even o Read the storie of Iames Bainham and of Rob. Glover and of Thomas Hauks and Rose Allen as also of Iohn Denley Iohn Lomas Iohn Denme and Thomas Spicer with their consorts that sung in the fire in Foxes Acts and Monum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. in Iul. exact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem epist. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Iul. Imp. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem de Cypr. Crucem multi abominantur crucem videntes sed non videntes unctionem Crux enim inuncta est per gratiam spiritus adjuvantis infirmitatem nostram non levis tantum sed suavis fit non modò non molesta sed etiam desiderabilis omnino delectabilis Bern. de temp 70. 109. 111. in the Fire flaming on every side of them have found greater comfort than ever they did when they were free from those afflictions have had such strange joyes even there and then imparted unto them as they were scarce ever before acquainted with To perswade the godly Martyrs to courage constancie and cheerefulnesse in their sufferings for Christs cause the Auncients used a two-fold Consideration One was that they could expect to suffer no harder nor harsher things at the hands of cruell Tyrants p Horretis omnes hasce carnificum manus Num mitiores sunt manus medentium Laniena quando saevit Hippocratica Vivum secatur vulnus recens cruor Scalpella tinguit dum putredo abraditur Putate ferrum triste chirurgos meis Inferre costis quod secat salubriter Non est amarum quo resormatur salus Videntur isti carpere artus tabidos Sed dant medelam rebus intus vividis Prudent Stephan 14. than divers had done and had beene willing to yeeld themselves unto upon advice of the Physitian at the hands of the Chirurgion Another was that no cruelty could be exercised upon them but that some q Timebit forsan caro gladium gravem crucem excelsam rabiem hestiarum summam ignium poenam omne carnifieis ingenium Sed spiritus contra ponat sibi carni acerba licet ista à multis tamen aequo animo excepta imò ultro appetita famae gloriae causa nec à viris tantum sed etiam à foeminis Lucretia stupri vim passa cultrum sibi adegit ut gloriam castitati suae pareret Mutius manum suam dextram in ara cremavit ut hoc factum ejus fama haberet Minus fecerunt Philosophi Heraclitus qui se bubulo stercore oblitum exussit Empedocles qui in ignes Aetnei montis desiluit Peregrinus qui non olim se rogo immisit cùm foeminae quoque mortem contempserint Dido Asdrubalis uxor quae cum filiis in incendium patriae devolavit Regulus ne unus pro multis hostibus viveret arcae inclusus quot clavos tot cruces pertulit Anaxarchus cùm in exitium ptisanae pilo contunderetur Tunde tunde aiebat Anaxarchi sollem Anaxarchum enim non tundis Zeno Eleates consultus à Dionysio quidnam Philosophia praestaret quum respondisset Contemptum mortis impassibilis Tyranni flagellis objectus sententiam suam ad mortem usque signahat Tertull. ad Martyr in apolog others either out of an ardent love and affection to their Countrey and a zeale of the good and welfare of it or out of a desire to maintaine their credit and reputation or out of an affectation of future fame and renowne or r Eadem omnia saevitiae cruciatus certamina jam apud homines affectatio quoque morbus quidam animi conculcavit Quot otiosos affectatio armorum ad gladium locat Certè ad feras ipsas affectatione descendunt de morsibus de cicatricibus formosiores sibi videntur Iam ad ignes quidam se autoraverunt ut certum spatium in tunica ardâ—nte consicerent alii inter venatorum taureas scapulis patientissimis inambulaverunt Bestias foemina libens appetiit utique horridiores aspides serpentes Tertull ad Martyr Inventus est qui slammis imponerâ—t manum cujus risum non interrumperet tortor Sen. epist. 76. out of a resolved obstination and obfirmation of minde had not quietly onely and patiently but even cheerfully endured the like Yea the Heathen man observeth that not onely Å¿ The Stoicks of whom Act. 17.18 those Philosophers that made Vertue the chiefe good but t The Epicu eans of whom there also those also that pleaded wholly for pleasure and placed all Humane yea and Divine Happinesse in a manner wholly in it yet held that a man might bee cheerfull amids the most exquisite torments that might be u Vir fortis justus cùm mortis suae pretia ante se posuit in summa voluptate est periculo suo fruitur Senec. epist. 76. Ignis si singulis membris admoveatur paulatim vivum corpus circumeat licet ipsum corpus bona conscientia plenum stillet placebit illi ignis per quem fides collucebit Idem de benes lib. 4. cap. 22. the one in the consideration of his honesty and fidelity that hee suffered for x Si uratur sapiens si crucietur in Phalaridis taâ—ro si erit d cet Quam suave est hoc Quam hoc non curo Epicurus apud Cic. Tuscul lib. 2. Sen. epist 66.