Elisha his lamentation, for his owne, and all Israels losse, in Elijah The subiect of a sermon, preached at the funeralls of the Right Worshipfull Sir Anthony Rous, late of Halton in Cornwall, Knight. By Charles Fitz-Geffry.
The first sheweth Elisha his affection to Elijah, My Father, my Father! The second, Elijah his protection of Israel, The Chariot of Israel, and the Horse-men thereof.
The First shows Elisha his affection to Elijah, My Father, my Father! The second, Elijah his protection of Israel, The Chariot of Israel, and the Horsemen thereof.
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first, his owne priuate losse, he lost in him a Father, My Father, my Father! Secondly, the publike losse of all Israel, they lost in him an Armie Royall, The Chariot of Israel, and the Horse-men thereof.
First, his own private loss, he lost in him a Father, My Father, my Father! Secondly, the public loss of all Israel, they lost in him an Army Royal, The Chariot of Israel, and the Horsemen thereof.
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Thirdly, Office, as Magistrates, Ministers, Masters, Tutors, Teachers, and generally all Superiours. Fourthly, Affection and kindnesse, as our Fauourers, Benefactors, and Protectors.
Thirdly, Office, as Magistrates, Ministers, Masters, Tutors, Teachers, and generally all Superiors. Fourthly, Affection and kindness, as our Favourers, Benefactors, and Protectors.
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so that the very Appellation, Father, as it is here vsed, is Doctrinall, for it teacheth vs, that Superiours ought to beare themselues as Fathers towards their Inferiours.
so that the very Appellation, Father, as it is Here used, is Doctrinal, for it Teaches us, that Superiors ought to bear themselves as Father's towards their Inferiors.
Ioseph, hauing by his prudence and prouidence preserued Pharaoh and his Kingdome, is rewarded with this honourable appellation, Abrech, or tender Father, or (according to some) the father of the King.
Ioseph, having by his prudence and providence preserved Pharaoh and his Kingdom, is rewarded with this honourable appellation, Abrek, or tender Father, or (according to Some) the father of the King.
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Rome freed by the vigilancy of Cicero, from the conspiracy of Cateline, bestowed on him this title, Father of the Countrey. Augustus Caesar, who abhorred the title of Lord,
Rome freed by the vigilancy of Cicero, from the Conspiracy of Cataline, bestowed on him this title, Father of the Country. Augustus Caesar, who abhorred the title of Lord,
as a reproch rather then an honour, accepted this of Father of the Countrey, as the height of his ambition, hauing afterward nothing to wish for (as hee protested) saue that he might maintayne that Title to the end of his life.
as a reproach rather then an honour, accepted this of Father of the Country, as the height of his ambition, having afterwards nothing to wish for (as he protested) save that he might maintain that Title to the end of his life.
Such was the affection of Moses to the People, of Paul to his Countrimen, when in an extasie of loue they wished themselues abandoned, that theirs might bee blessed. These were Fathers indeed.
Such was the affection of Moses to the People, of Paul to his Countrymen, when in an ecstasy of love they wished themselves abandoned, that theirs might be blessed. These were Father's indeed.
Lastly, in regard of Example: Superiours should be Fathers, not onely in regard of presidence, but chiefely of precedence in godlinesse and all vertues to their Inferiours.
Lastly, in regard of Exampl: Superiors should be Father's, not only in regard of presidence, but chiefly of precedence in godliness and all Virtues to their Inferiors.
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but doe such liue for euer? Or doe they who arise in their steads, endeuour to bee such Fathers? May wee not borrow the Apostles speech? Though you haue many Masters,
but do such live for ever? Or do they who arise in their steads, endeavour to be such Father's? May we not borrow the Apostles speech? Though you have many Masters,
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There are many who professe the Names, possesse the Places of Fathers; not many that affect their People as Fathers, protect the Weake as Fathers, correct the Delinquent as Fathers, and as Fathers direct and lead their Children by vertuous and religious Examples.
There Are many who profess the Names, possess the Places of Father's; not many that affect their People as Father's, Pact the Weak as Father's, correct the Delinquent as Father's, and as Father's Direct and led their Children by virtuous and religious Examples.
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carelesse of the common Good, not regarding the Ship of Church or Common-wealth, but in a Storme abandoning it rather (as the Mariners would the Ship wherein Paul sayled) that they may saue themselues in the Cock-boat of their owne Fortunes? Such are not Patres, but Praedones. The Apostle saith, Children vse not to lay vp for their Fathers, but Fathers for their Children.
careless of the Common Good, not regarding the Ship of Church or Commonwealth, but in a Storm abandoning it rather (as the Mariners would the Ship wherein Paul sailed) that they may save themselves in the Cockboat of their own Fortune's? Such Are not Patres, but Praedones. The Apostle Says, Children use not to lay up for their Father's, but Father's for their Children.
Must men of eminence and authoritie bee Fathers? What make they then in the Chaire of Fathers, who both for age and carriage are more fit to stand among Children? Ministers are called Elders, Magistrates were called Senators; to shew that yeares must maturate men to such Functions:
Must men of eminence and Authority be Father's? What make they then in the Chair of Father's, who both for age and carriage Are more fit to stand among Children? Ministers Are called Elders, Magistrates were called Senators; to show that Years must maturate men to such Functions:
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yet both in Church and Common-wealth, are not Children stept into the Seats of Fathers? Moses spent one fortie yeares (as in a Free-Schoole) among the Egyptians,
yet both in Church and Commonwealth, Are not Children stepped into the Seats of Father's? Moses spent one fortie Years (as in a Free-Schoole) among the egyptians,
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Ioseph at thirtie yeares may be a Father to Pharaoh, and to all Egypt; Wisedome many times out-runneth yeares, as Iohn did Peter, the younger the elder;
Ioseph At thirtie Years may be a Father to Pharaoh, and to all Egypt; Wisdom many times outrunneth Years, as John did Peter, the younger the elder;
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honouring and louing them as our Fathers, obeying them as our Fathers, ayding and supporting them as our Fathers, and following their good Examples, as deare Children.
honouring and loving them as our Father's, obeying them as our Father's, aiding and supporting them as our Father's, and following their good Examples, as deer Children.
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Doubtlesse, Elijah the Thisbite had some of his bloud and kindred liuing, who by Nature were neerer to him then Elisha; yet for the Graces of God which were in him, he preferred him before them,
Doubtless, Elijah the Thisbite had Some of his blood and kindred living, who by Nature were nearer to him then Elisha; yet for the Graces of God which were in him, he preferred him before them,
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Whereby wee are taught, that The spirituall Kindred is the best and surest. Kindred by Generation, is nothing so neere and deare, as that by Regeneration.
Whereby we Are taught, that The spiritual Kindred is the best and Surest. Kindred by Generation, is nothing so near and deer, as that by Regeneration.
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first, one Body; secondly, one Spirit; thirdly, one hope of Calling; fourthly, one Lord; fiftly, one Faith; sixtly, one Baptisme; seuenthly, one God, and Father of all:
First, one Body; secondly, one Spirit; Thirdly, one hope of Calling; fourthly, one Lord; Fifty, one Faith; sixthly, one Baptism; seventhly, one God, and Father of all:
I haue yet seene a greater euill vnder the Sun. This is not the worst that men doe preferre reprobate siluer, vngodly Sonnes or Cousins before Saints, that are not of their blood;
I have yet seen a greater evil under the Sun. This is not the worst that men do prefer Reprobate silver, ungodly Sons or Cousin's before Saints, that Are not of their blood;
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and, as Saluian once complayned, Lesse is done by the Father for none, then for him to whom most is due, his affection respecteth none lesse then him whom Religion most of all commendeth,
and, as Salvian once complained, Less is done by the Father for none, then for him to whom most is due, his affection respecteth none less then him whom Religion most of all commends,
and iustly, because they preferred Dust before Gold, the World before God. Let no man mistake me, I condemne not naturall regards of Heires, Brethren, Kinsmen:
and justly, Because they preferred Dust before Gold, the World before God. Let no man mistake me, I condemn not natural regards of Heirs, Brothers, Kinsmen:
Why then should it inherit all our kindnesse on Earth? Let not Christians immure all their kindnesse within the narrow nookes of Kindred and Alliance, which (by Dauids example) is to be extended to the Saints that are on Earth.
Why then should it inherit all our kindness on Earth? Let not Christians immure all their kindness within the narrow nooks of Kindred and Alliance, which (by David Exampl) is to be extended to the Saints that Are on Earth.
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As vnto Christ, so vnto Christians these should be our Mother, our Sister, our Brother, (I may adde our sonnes) who heare the Word and doe the Will of our heauenly Father.
As unto christ, so unto Christians these should be our Mother, our Sister, our Brother, (I may add our Sons) who hear the Word and do the Will of our heavenly Father.
otherwise ( sayth Bernard) we ought to loue strangers, tyed to vs by the bond of charitie, more then our neerest kindred, who loue not God, because the coniunction of soules is more sacred then the bond of bloud.
otherwise (say Bernard) we ought to love Strangers, tied to us by the bound of charity, more then our nearest kindred, who love not God, Because the conjunction of Souls is more sacred then the bound of blood.
how much more should you loue those, who are tyed to you by the adamantine chaines of grace? If we be true members of Christ, all the Saints on Earth are our fellow-members,
how much more should you love those, who Are tied to you by the adamantine chains of grace? If we be true members of christ, all the Saints on Earth Are our Fellow members,
Wherein you may obserue, how the Prophet premiseth his moane for his owne peculiar losse, as a preface to his mourning for the publicke calamitie, which ensueth; first, lamenting his priuate distresse; and afterward, Israels desolation.
Wherein you may observe, how the Prophet premiseth his moan for his own peculiar loss, as a preface to his mourning for the public calamity, which ensueth; First, lamenting his private distress; and afterwards, Israel's desolation.
Safely therefore, and with a good conscience in lamenting the publicke losse of Church and Common-wealth, at the death of a father, wee may interweaue our owne griefe and interest our speciall sorrow.
Safely Therefore, and with a good conscience in lamenting the public loss of Church and Commonwealth, At the death of a father, we may interweaue our own grief and Interest our special sorrow.
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Let vs take heed how wee rashly doe taxe such mourning, or such mourners; yea, though it extend to some ingemination of griefe, as here, My father, my father!
Let us take heed how we rashly do Tax such mourning, or such mourners; yea, though it extend to Some ingemination of grief, as Here, My father, my father!
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And elsewhere Dauid, in more excesse, vpon a farre lesse iustifiable cause, My sonne, my sonne, &c. It is not alway true, that the greatest griefe speaketh least;
And elsewhere David, in more excess, upon a Far less justifiable cause, My son, my son, etc. It is not always true, that the greatest grief speaks least;
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Godlinesse is profitable to all things (saith the Apostle, ) therefore to the safetie and securitie of a State, which of all earthly things is most profitable.
Godliness is profitable to all things (Says the Apostle,) Therefore to the safety and security of a State, which of all earthly things is most profitable.
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VVisedome is better then strength, saith Salomon: Therefore God himselfe reprooueth those, who trust to worldly policie and power without pietie. c But where true piety is, there is safetie,
VVisedome is better then strength, Says Solomon: Therefore God himself Reproveth those, who trust to worldly policy and power without piety. c But where true piety is, there is safety,
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They are resolued, that the greatest safetie is to bee saued by the Greatest, & that to seeke saluation any where else then in the Lord, is the readiest way to find destruction.
They Are resolved, that the greatest safety is to be saved by the Greatest, & that to seek salvation any where Else then in the Lord, is the Readiest Way to find destruction.
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and God beeing with them, who shall be against them? Or if all the world be against them, what is all the world to the Creator of the world? The Lord of Hosts is with them, and where the Lord of Hosts is, there are also all the hosts of the Lord.
and God being with them, who shall be against them? Or if all the world be against them, what is all the world to the Creator of the world? The Lord of Hosts is with them, and where the Lord of Hosts is, there Are also all the hosts of the Lord.
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The mountains are round about Ierusalem (saith the Psalmist) yet that is not the safetie of Ierusalem, (as holy Bernard inferreth) but that which followeth in the same verse, The Lord is round about his people:
The Mountains Are round about Ierusalem (Says the Psalmist) yet that is not the safety of Ierusalem, (as holy Bernard infers) but that which follows in the same verse, The Lord is round about his people:
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because the wicked his enemies doe combine against them. This was Dauids comfort and confidence: hee assured himselfe that God would succour him, because they were sinners who assaulted him:
Because the wicked his enemies do combine against them. This was David Comfort and confidence: he assured himself that God would succour him, Because they were Sinners who assaulted him:
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Lastly, the godly haue the best weapons, both defensiue and offensiue. The weapons of their warfare are not carnall, but spirituall, mighty to cast downe holds.
Lastly, the godly have the best weapons, both defensive and offensive. The weapons of their warfare Are not carnal, but spiritual, mighty to cast down holds.
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They fight with their faith, more then others with all their forces: Euen their silent prayers are more piercing, more preuailing then the most roaring Ordnance.
They fight with their faith, more then Others with all their forces: Even their silent Prayers Are more piercing, more prevailing then the most roaring Ordnance.
Whom can they not offend with these weapons? from whom are they not defended by these weapons? The Land of Iudah found the truth hereof in the dayes of their godly Kings and Prophets, Iehosaphat, Ezekiah, Iosias, Isay, Ieremie, who by their pietie and prayers obtained wonderfull deliuerances for the people.
Whom can they not offend with these weapons? from whom Are they not defended by these weapons? The Land of Iudah found the truth hereof in the days of their godly Kings and prophets, Jehoshaphat, Hezekiah, Iosias, Saiah, Ieremie, who by their piety and Prayers obtained wonderful Deliverances for the people.
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And doubtlesse the case of a Kingdome is desperate, when God will not spare it, neither for the prayers, nor for the presence of the iust that are in it:
And doubtless the case of a Kingdom is desperate, when God will not spare it, neither for the Prayers, nor for the presence of the just that Are in it:
And againe, Though these three men, Noah, Daniel, and Iob, were in the Land, they should deliuer neither sonnes nor daughters, they onely should be deliuered themselues;
And again, Though these three men, Noah, daniel, and Job, were in the Land, they should deliver neither Sons nor daughters, they only should be Delivered themselves;
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then surely there is no hope of succour or safety for such a Land: howbeit the very protestation insinuateth thus much, that the presence and prayers of the righteous,
then surely there is no hope of succour or safety for such a Land: howbeit the very protestation insinuates thus much, that the presence and Prayers of the righteous,
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But one faithfull Abraham with his priuate family, could rescue fiue captiue Kings from fowre Kings that were conquerors. One Lot in a Citie, one Paul in a ship, one Iosias, one Ieremy in a whole Land or Countrey, are more worth for the safetie thereof, then ten thousand others.
But one faithful Abraham with his private family, could rescue fiue captive Kings from fowre Kings that were conquerors. One Lot in a city, one Paul in a ship, one Iosias, one Ieremy in a Whole Land or Country, Are more worth for the safety thereof, then ten thousand Others.
No maruell, seeing one wise woman saued a whole Citie, in bickrings of Sheba the sonne of Bichri. All Labans family fared the better for one Iacob: all Pharaohs Court and Kingdome for one Ioseph. The reason is pregnant, God is importuned by the prayers of one Moses, accepteth the sacrifices of one Samuell, heareth the request of one Abraham, and for his sake healeth Abimelech and all his houshold.
No marvel, seeing one wise woman saved a Whole city, in bickerings of Sheba the son of Bichri. All Labans family fared the better for one Iacob: all Pharaohs Court and Kingdom for one Ioseph. The reason is pregnant, God is importuned by the Prayers of one Moses, Accepteth the Sacrifices of one Samuel, hears the request of one Abraham, and for his sake heals Abimelech and all his household.
Why then should not the godly be most esteemed by vs, who procure such blessings vnto vs? Why should we not hold them most sweet, by whom we are most eased? Why should they not be most honored in a Land, by whom a Land is most happy? Why should we not beare them the best Affection, who affoord vs the best Protection? Euen our Beasts which are helpefull to vs, we are carefull to keepe, and loth to loose;
Why then should not the godly be most esteemed by us, who procure such blessings unto us? Why should we not hold them most sweet, by whom we Are most eased? Why should they not be most honoured in a Land, by whom a Land is most happy? Why should we not bear them the best Affection, who afford us the best Protection? Eve our Beasts which Are helpful to us, we Are careful to keep, and loath to lose;
how beastly shall we be, if we become brutish towards men, holy, heauenly men, who are our best Benefactors? Trees, whose Fruit is pleasant and profitable to vs, are carefully kept and preserued by vs:
how beastly shall we be, if we become brutish towards men, holy, heavenly men, who Are our best Benefactors? Trees, whose Fruit is pleasant and profitable to us, Are carefully kept and preserved by us:
Against whom doe men shoot the venemous arrowes of malice more fiercely, then against those, who turne the fiercenesse of Gods wrath from them? Against whom doe they more maliciously enkindle the coales of slander,
Against whom do men shoot the venomous arrows of malice more fiercely, then against those, who turn the fierceness of God's wrath from them? Against whom do they more maliciously enkindle the coals of slander,
Once they were stiled the Fathers, the Chariots of a Kingdome, now they are accounted pestilent fellowes, troublers of Israel, Peruerters and Subuerters of the State.
Once they were styled the Father's, the Chariots of a Kingdom, now they Are accounted pestilent Fellows, troublers of Israel, Perverters and Subverters of the State.
as Samson was, or shipped of their Iewels as the Israelites were, and to lye open to the shame and Swords of their Enemies? Know they not that these are the brazen walls of the World, whom the World so much disdayneth? By their Prayers, they open and shut the windowes of Heauen:
as samson was, or shipped of their Jewels as the Israelites were, and to lie open to the shame and Swords of their Enemies? Know they not that these Are the brazen walls of the World, whom the World so much disdaineth? By their Prayers, they open and shut the windows of Heaven:
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By their innocencie, they cause fruitful Seasons, and for their sakes, the Clouds drop downe fatnesse vpon vs. These are they that driue away plague, death,
By their innocence, they cause fruitful Seasons, and for their sakes, the Clouds drop down fatness upon us These Are they that driven away plague, death,
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These are they that keepe the Eye of the Almightie on vs, his Eare open to vs, his Face propitious towards vs. For as our Prophet once protested, that he would not so much as haue looked on Iehoram the wicked sonne of a worse father, had it not been for good Iehosaphat that was with him; so the Lord would disdayne to let fal one gracious looke on this vngracious world, were it not for the Saints that do sojourne in it:
These Are they that keep the Eye of the Almighty on us, his Ear open to us, his Face propitious towards us For as our Prophet once protested, that he would not so much as have looked on Jehoram the wicked son of a Worse father, had it not been for good Jehoshaphat that was with him; so the Lord would disdain to let fall one gracious look on this ungracious world, were it not for the Saints that do sojourn in it:
our owne Chariot wheeles to runne ouer vs. It is a fearefull thing, when Samuel, who vsed to pray for Saul, shall be enforced to pray against Saul; and when Ieremie, who vsed to plead for the People, shall now be vrged to accuse the people, They haue digged a Pit for my soule:
our own Chariot wheels to run over us It is a fearful thing, when Samuel, who used to pray for Saul, shall be Enforced to pray against Saul; and when Ieremie, who used to plead for the People, shall now be urged to accuse the people, They have dug a Pit for my soul:
Sure, the same eare of jelousie, who so often receiued their prayers for vs, will also bee open to their complaints against vs. Sure if we once turne them against vs, they will soone turne God against vs,
Sure, the same ear of jealousy, who so often received their Prayers for us, will also be open to their complaints against us Sure if we once turn them against us, they will soon turn God against us,
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and, If God be against vs, who shall be with vs? or, if all the World be on our side, what will that helpe vs when the Maker of the World is against vs? If then we regard not the pleasure which they doe vs, let vs yet feare the displeasure that they may doe vs;
and, If God be against us, who shall be with us? or, if all the World be on our side, what will that help us when the Maker of the World is against us? If then we regard not the pleasure which they do us, let us yet Fear the displeasure that they may do us;
They will neuer themselues proue the Horse-men of Israel, as Elisha did, who are not sorrowfull for the losse of the Horse-men and Chariots thereof, as Elisha was.
They will never themselves prove the Horsemen of Israel, as Elisha did, who Are not sorrowful for the loss of the Horsemen and Chariots thereof, as Elisha was.
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They who are so profitable to vs while we enioy them, how can it choose but be grieuous to vs when we are depriued of them? Godly men as while they liue, they are to bee honoured,
They who Are so profitable to us while we enjoy them, how can it choose but be grievous to us when we Are deprived of them? Godly men as while they live, they Are to be honoured,
How can it bee that their death should not bee lamentable to vs, whose life is so profitable to vs? A good man (saith a good man) is a common treasure, wherein euery soule hath a share.
How can it be that their death should not be lamentable to us, whose life is so profitable to us? A good man (Says a good man) is a Common treasure, wherein every soul hath a share.
IEREMIE lamenteth the desolation of Iudah, by the losse of good Iosiah. Ioash a King, lamenteth the losse of all Israel in Elisha, a Subiect, but a Prophet.
IEREMIE lamenteth the desolation of Iudah, by the loss of good Josiah. Joash a King, lamenteth the loss of all Israel in Elisha, a Subject, but a Prophet.
Therefore looke for some fearefull euill to come, shortly after the remouall of such men. Their departure is but the fore-runner of some dismall disaster.
Therefore look for Some fearful evil to come, shortly After the removal of such men. Their departure is but the forerunner of Some dismal disaster.
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for what could bee more said in his commendation then this, that while hee liued, he was the Chariot and Horse-men of a whole Nation? Whence wee may safely inferre, that They who haue well liued, may and ought to be praysed, when they are departed.
for what could be more said in his commendation then this, that while he lived, he was the Chariot and Horsemen of a Whole nation? Whence we may safely infer, that They who have well lived, may and ought to be praised, when they Are departed.
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so hath Hezekias. Dauid not onely lamenteth, but prayseth Saul and Ionathan. What can bee more said of a man, then the Spirit doth of Iosias? Like vnto him there was no King.
so hath Hezekias. David not only lamenteth, but Praiseth Saul and Ionathan. What can be more said of a man, then the Spirit does of Iosias? Like unto him there was no King.
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Generally obserue it, seldome doth the Scripture bury any person of excellence in silence, nor layeth the godly in his Graue, without an Epitaph of honour and approbation. God is hereby glorified.
Generally observe it, seldom does the Scripture bury any person of excellence in silence, nor Layeth the godly in his Grave, without an Epitaph of honour and approbation. God is hereby glorified.
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In praysing them, we doe not profit them (For what doe they need glory on Earth, whom, according to the promise of the Sonne, the Father hath glorified in Heauen?) but yet their prayse is profitable vnto vs,
In praising them, we do not profit them (For what do they need glory on Earth, whom, according to the promise of the Son, the Father hath glorified in Heaven?) but yet their praise is profitable unto us,
so from the Commendation of one Saint, and true commemoration of his graces, many, yea all who heare it, doe (or may) attract sweet profit and comfort.
so from the Commendation of one Saint, and true commemoration of his graces, many, yea all who hear it, doe (or may) attract sweet profit and Comfort.
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A three-fold desire, or emulation, is either begotten or nourished in vs, when we heare their prayses. 1. To liue like them. 2. To die like them. 3. To be with them, that we may see them. For the first:
A threefold desire, or emulation, is either begotten or nourished in us, when we hear their praises. 1. To live like them. 2. To die like them. 3. To be with them, that we may see them. For the First:
how much more are speaking prayses great motiues to the hearers? The Trophies of Miltiades did breake the sleepe of Themistocles; Alexander the Great was incited by the prayses of Achilles; Iulius Caesar, by the example of Alexander. The holy Virgin her selfe reioyced to thinke on it, that all Generations should call her Blessed.
how much more Are speaking praises great motives to the hearers? The Trophies of Miltiades did break the sleep of Themistocles; Alexander the Great was incited by the praises of Achilles; Julius Caesar, by the Exampl of Alexander. The holy Virgae her self rejoiced to think on it, that all Generations should call her Blessed.
And God doth grace such officiousnesse commonly with the like recompence. The commendation which here Elisha giueth to Elijah, is afterward returned to him with aduantage.
And God does grace such officiousness commonly with the like recompense. The commendation which Here Elisha gives to Elijah, is afterwards returned to him with advantage.
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The best praising is at parting, as here Elisha doth by Elias: for then is praise freest from suspicion of flattery, none supposed to bee so base as to fawne vpon the Dead:
The best praising is At parting, as Here Elisha does by Elias: for then is praise Freest from suspicion of flattery, none supposed to be so base as to fawn upon the Dead:
for how can praise be safe here, where life it selfe is not safe? While a man is subiect to mutabilitie hee, cannot be praised with securitie, sayth Saluian;
for how can praise be safe Here, where life it self is not safe? While a man is Subject to mUTABILITY he, cannot be praised with security, say Salvian;
After his Resurrection, hee gaue the Commission, Goe yee forth into all the world, &c. To shew vs, that as he who continueth to the end shall be saued,
After his Resurrection, he gave the Commission, Go ye forth into all the world, etc. To show us, that as he who Continueth to the end shall be saved,
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and they would thinke it rash to say, that because they doe nothing praise-worthie themselues, therefore they would haue others depriued of their due praise.
and they would think it rash to say, that Because they do nothing praiseworthy themselves, Therefore they would have Others deprived of their due praise.
Else, it may bee, hee shall bee rewarded as Simonides was by the Champion, when hired to make Verses in praise of him, he praised Castor and Pollux, and when he should haue receiued his pay of him who hired him, he was turned ouer to be payed by Castor and Pollux, whom he had praised.
Else, it may be, he shall be rewarded as Simonides was by the Champion, when hired to make Verses in praise of him, he praised Castor and Pollux, and when he should have received his pay of him who hired him, he was turned over to be paid by Castor and Pollux, whom he had praised.
Otherwise know that your Houses full of gold and siluer shall not hire vs (except you can find out among vs, one as bad or worse then Balaam ) either to curse where God blesseth,
Otherwise know that your Houses full of gold and silver shall not hire us (except you can find out among us, one as bad or Worse then balaam) either to curse where God Blesses,
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if you desire it, you must endeuour to deserue it, deserue it you may (right Worshipfull) if liuing, you bee carefull to bee such as Elias and Elisha were.
if you desire it, you must endeavour to deserve it, deserve it you may (right Worshipful) if living, you be careful to be such as Elias and Elisha were.
Nor yet hooked Chariots (such a Antiochus and Mithridates vsed) running on the wheeles of your priuate ends, labouring to hooke all commodities into your owne hands;
Nor yet hooked Chariots (such a Antiochus and Mithridates used) running on the wheels of your private ends, labouring to hook all commodities into your own hands;
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slow-paced as Snailes to doe Church or Common-wealth any seruice (as Bernard complayned of some in his time) flie Boates for their owne profit, very Sluggs for the Republique.
slow-paced as Snails to do Church or Commonwealth any service (as Bernard complained of Some in his time) fly Boats for their own profit, very Slugs for the Republic.
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and import more commodities, then euer the Carricks or the East Indian Aduenturers, brought into the Land. Worthies, you must be carefull to be such Chariots as Elijah was;
and import more commodities, then ever the Carracks or the East Indian Adventurers, brought into the Land. Worthies, you must be careful to be such Chariots as Elijah was;
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But at which part of my Text shall I begin? Whether at the Exclamation or at the Acclamation? Whether with complayning or commending? Shall I first lament my priuate losse,
But At which part of my Text shall I begin? Whither At the Exclamation or At the Acclamation? Whither with complaining or commending? Shall I First lament my private loss,
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Euer since hee made choice of mee freely vnto this place, to bee vnto him by function a Father, he hath beene vnto me in loue and affection, not so much a Patron as a Father.
Ever since he made choice of me freely unto this place, to be unto him by function a Father, he hath been unto me in love and affection, not so much a Patron as a Father.
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A godly life that hath beene weauing a piece of sundrie seuerall Vertues, some threescore yeeres and aboue, cannot haue a due and equall commemoration in a few minutes:
A godly life that hath been weaving a piece of sundry several Virtues, Some threescore Years and above, cannot have a due and equal commemoration in a few minutes:
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Therefore not I alone, but many of my Brethren may say with me, Alas my Father! especially in this cold Age, wherein Ieremies Lamentation may well bee taken vp by vs;
Therefore not I alone, but many of my Brothers may say with me, Alas my Father! especially in this cold Age, wherein Jeremiahs Lamentation may well be taken up by us;
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that looking into the Glasse of Gods Law, and thereby washing away the spots of our Life from the face of our Soule, wee may with more comfort and courage approach vnto Gods Presence,
that looking into the Glass of God's Law, and thereby washing away the spots of our Life from the face of our Soul, we may with more Comfort and courage approach unto God's Presence,
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sparing no cost for their breeding in the most eminent places of the Land, in the Vniuersities and Innes of Court, that they might like himselfe proue profitable to Church and Commonwealth.
sparing no cost for their breeding in the most eminent places of the Land, in the Universities and Inns of Court, that they might like himself prove profitable to Church and Commonwealth.
And to ballace their knowledge by Iudgement, and to advance iudgement by experience, and to purchase experience by trauell, he sent the most of them into forraine Countries, alway making choice of such places for their trauell, whence they might returne home free from the tainture of irreligion and superstition.
And to balance their knowledge by Judgement, and to advance judgement by experience, and to purchase experience by travel, he sent the most of them into foreign Countries, always making choice of such places for their travel, whence they might return home free from the tainture of irreligion and Superstition.
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Neither did he, as some Parents doe, demolish himselfe, what he builded by others, and by euill example at home, obliterate the good which they acquired abroad.
Neither did he, as Some Parents do, demolish himself, what he built by Others, and by evil Exampl At home, obliterate the good which they acquired abroad.
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But as he procured them other Tutors for instruction, so he himselfe was a Tutor to them by example, beeing carefull that none of his should behold any thing in him, which might be euill for them to imitate.
But as he procured them other Tutors for instruction, so he himself was a Tutor to them by Exampl, being careful that none of his should behold any thing in him, which might be evil for them to imitate.
He also drew vp a booke of such notes and passages in the Bible, as he had found and prooued to be comfortable and profitable vnto himselfe, and dedicated it vnto them.
He also drew up a book of such notes and passages in the bible, as he had found and proved to be comfortable and profitable unto himself, and dedicated it unto them.
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Thus he prouided well for them all in this world, but his greatest care was to acquire for them, An inheritance, incorruptible, vndefiled, that fadeth not away, reserued for vs in heauen.
Thus he provided well for them all in this world, but his greatest care was to acquire for them, an inheritance, incorruptible, undefiled, that fades not away, reserved for us in heaven.
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I doubt not but if hee now asked of vs all with Samuel, VVhose Oxe haue I taken? you would be all ready to returne the peoples answer, Thou hast not defrauded nor oppressed vs,
I doubt not but if he now asked of us all with Samuel, Whose Ox have I taken? you would be all ready to return the peoples answer, Thou hast not defrauded nor oppressed us,
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as Paul was sometimes let out at a window? I haue good reason to beleeue, that in this point especially hee could say with the Prophet, I haue washed mine hands in innocencie.
as Paul was sometime let out At a window? I have good reason to believe, that in this point especially he could say with the Prophet, I have washed mine hands in innocence.
I know that in his Office of Vice-wardenshippe, he often desired to haue some Diuine a spectator and arbitrator of his proceedings, taking my selfe sometime in stead of others, to bee present at the scanning and censuring of cases, desiring to decide all matters by the best rule of religion and conscience.
I know that in his Office of Vice-wardenshippe, he often desired to have Some Divine a spectator and arbitrator of his proceedings, taking my self sometime in stead of Others, to be present At the scanning and censuring of cases, desiring to decide all matters by the best Rule of Religion and conscience.
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For the former, that which is said of the righteous man, may truely bee engrauen on his Tombe, Hee dispersed, he gaue to the poore, his righteousnesse remaineth for euer.
For the former, that which is said of the righteous man, may truly be engraved on his Tomb, He dispersed, he gave to the poor, his righteousness remains for ever.
How many loines haue blessed him, who were yearely cloathed with the fleeces of his sheep? He remembred Pauls charge to the rich in this world, and therefore endeauoured to be rich in good workes:
How many loins have blessed him, who were yearly clothed with the fleeces of his sheep? He remembered Paul's charge to the rich in this world, and Therefore endeavoured to be rich in good works:
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and whereas he might by parsimony, or by this ages Alchymistry (which he euer abhorred) Vsury, haue heaped vp as much wealth as any in the West, hauing as great meanes,
and whereas he might by parsimony, or by this ages Alchemy (which he ever abhorred) Usury, have heaped up as much wealth as any in the West, having as great means,
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and a longer time to encrease then the most, he rather resolued to lay vp for himselfe a good foundation against the time to come, and by an heauenly Alchymy, to turne temporall riches into eternall.
and a longer time to increase then the most, he rather resolved to lay up for himself a good Foundation against the time to come, and by an heavenly Alchemy, to turn temporal riches into Eternal.
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This he did by beeing (as S. Hierome saith Nepotian was) The Staffe of the blind, the food of the hungrie, the hope of the miserable, and the comfort of mourners:
This he did by being (as S. Jerome Says Nepotian was) The Staff of the blind, the food of the hungry, the hope of the miserable, and the Comfort of mourners:
His house was an Hiue, about which daily swarmed the poore and the feeble, as the same Father saith of Nebridius. He had read in the Gospel, that it was as hard for a rich man to enter into the Kingdome of heauen,
His house was an Hive, about which daily swarmed the poor and the feeble, as the same Father Says of Nebridius. He had read in the Gospel, that it was as hard for a rich man to enter into the Kingdom of heaven,
Yet he had learned also how to make the Camell passe through the needles eye, namely, by casting off the bunch on the back, the superfluous load of riches,
Yet he had learned also how to make the Camel pass through the needles eye, namely, by casting off the bunch on the back, the superfluous load of riches,
But his house for many yeares was the center of charity and hospitality, wherein met the lines of poore and strangers, drawne from a large circumference round about him.
But his house for many Years was the centre of charity and hospitality, wherein met the lines of poor and Strangers, drawn from a large circumference round about him.
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How many an Angell hath this righteous Lot entertained in his house? How often hath this blessed Abraham feasted in his Tent the blessed Trinity? And least at any time he should exclude the worthie,
How many an Angel hath this righteous Lot entertained in his house? How often hath this blessed Abraham feasted in his Tent the blessed Trinity? And lest At any time he should exclude the worthy,
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Hee neuer sought reuenge against the Higher, nor wrought reuenge against the Lower, but pardoning where he had Power, hee shewed that he had no Will, where he had no power.
He never sought revenge against the Higher, nor wrought revenge against the Lower, but pardoning where he had Power, he showed that he had no Will, where he had no power.
Vnto these his Vertues, I adde as a Corollarie, the Crowne of Vertues, that is, his Continuance and Perseuerance in these and all the rest of his Vertues.
Unto these his Virtues, I add as a Corollary, the Crown of Virtues, that is, his Continuance and Perseverance in these and all the rest of his Virtues.
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First, God blessed him in his Person with many dayes, the Crowne of yeeres, hee is carried to his Graue like a Ricke of Corne, not mowed downe before his time.
First, God blessed him in his Person with many days, the Crown of Years, he is carried to his Grave like a Rick of Corn, not mowed down before his time.
He was blessed in his Honours and dignities, hauing held with reputation the greatest in his Shire, being twice Sheriffe in two yeeres, so remarkable for strange euents, that they haue not beene paralelled in our Age:
He was blessed in his Honours and dignities, having held with reputation the greatest in his Shire, being twice Sheriff in two Years, so remarkable for strange events, that they have not been paralleled in our Age:
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Exhorting him once to haue a strong Faith and a good Heart, I cannot forget his answere, That it had beene alwaies a part of his daily prayer, that God would giue him a faithfull Heart,
Exhorting him once to have a strong Faith and a good Heart, I cannot forget his answer, That it had been always a part of his daily prayer, that God would give him a faithful Heart,
though they enioyed him neuer so long? Haddest thou liued as many Centuries as thou diddest Scores of yeares, Posteritie would neuer haue surfetted on thee,
though they enjoyed him never so long? Hadst thou lived as many Centuries as thou didst Scores of Years, Posterity would never have surfeited on thee,
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My desire is that all here present, and some aboue all, and my selfe first of all may draw some profitable vse out of all that which hath beene deliuered.
My desire is that all Here present, and Some above all, and my self First of all may draw Some profitable use out of all that which hath been Delivered.
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But if we make the Almightie our defence, when Father and Mother faileth vs, he will sustaine and support vs. Hee taketh our Friends, our Fathers, Patrons, Benefactors into Heauen, that wee may learne to send our hopes and affections thither,
But if we make the Almighty our defence, when Father and Mother Faileth us, he will sustain and support us He Takes our Friends, our Father's, Patrons, Benefactors into Heaven, that we may Learn to send our hope's and affections thither,
Gentlemen, and You, who come hither to performe the last Office, and exhibite the last act of loue to the Deceased, learne of him to bee Fathers of your Countrie, Patrons of the Church, louers of the Word, embracers of the Ministers of the Word, preseruers of Peace, the Eyes of the Blinde, the Staffe of the Lame, Zealous for Gods glorie, worthie Patriots;
Gentlemen, and You, who come hither to perform the last Office, and exhibit the last act of love to the Deceased, Learn of him to be Father's of your Country, Patrons of the Church, lovers of the Word, embracers of the Ministers of the Word, preservers of Peace, the Eyes of the Blind, the Staff of the Lame, Zealous for God's glory, worthy Patriots;
that when you shall leaue this Vale of Miserie, you may be dismissed with this honourable acclamation, The Chariots of Israel and the Horsemen thereof.
that when you shall leave this Vale of Misery, you may be dismissed with this honourable acclamation, The Chariots of Israel and the Horsemen thereof.
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Behold, in one Weeke, two such Wounds inflicted on vs, in the Death of two Worthies, that our Countie neuer felt the like Blowe so suddenly, in the eldest mans memorie among vs:
Behold, in one Week, two such Wounds inflicted on us, in the Death of two Worthies, that our County never felt the like Blow so suddenly, in the eldest men memory among us:
Yea, this may turne Gods Anger into Mercie, and cause him to rayse vp more Fathers, more Chariots and Horsemen for vs. Which God the Father graunt vnto vs, for his Sonne Iesus sake:
Yea, this may turn God's Anger into Mercy, and cause him to raise up more Father's, more Chariots and Horsemen for us Which God the Father grant unto us, for his Son Iesus sake:
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Ʋt plurimum subiectus populus se solet conformare, corum moribus qui potentiâ praeualent, Basil. in Isai. 1. ad illa verba, Principes tui non obediunt, &c.
Ʋt plurimum subiectus populus se Solent conformare, corum moribus qui potentiâ prevalent, Basil. in Isaiah 1. ad illa verba, Princes tui non obediunt, etc.
1. Cor. 4.15. Pauci reuera sunt qui rectè patres vocentur; pauci quippe sunt numero qu•s tangat vehementer sollicitudo salutis corum qui eis commissi sunt. Pet. Martyr. ad locum.
1. Cor. 4.15. Pauci Revera sunt qui rectè patres vocentur; Pauci quip sunt numero qu•s tangat Forcefully sollicitudo Salutis corum qui eis commissi sunt. Pet. Martyr. ad locum.
Nullis omnino à suis minus relinquitur quàm quibus ob Dei reuerentiam plus debetur, nullos pietas minus respicit, quàm quos praecipuè religio commendat: ac per hoc vna tantùm re parentibus viles fiunt quia caeperint Deo esse pretiosi. Saluian. ad Ecclesiam Catholic. lib. 3.
Nullis Omnino à suis minus relinquitur quàm quibus ob Dei reuerentiam plus debetur, nullos pietas minus respicit, quàm quos praecipuè Religio commendat: ac per hoc Una tantùm re parentibus viles Fluent quia caeperint God esse pretiosi. Salvian. ad Church Catholic. lib. 3.
B•atus ille qui suos ipse d•uin• am•••s Spiritu am•t cuius charitas Christi cultus est, qui in na urae vinculo Deum cogitat naturarum patrem, & amoris m•nera in Sacrificia conuertens, id quod pignoribus suis prestat Deo suo foe•erat, &c. Saluian. ad Eccl. C•th. l. 3.
B•atus Isle qui suos ipse d•uin• am•••s Spiritu am•t cuius charitas Christ cultus est, qui in na urae Vinculo God cogitat naturarum patrem, & amoris m•nera in Sacrifice convertens, id quod pignoribus suis prestat God Sue foe•erat, etc. Salvian. ad Ecclesiastes C•th. l. 3.
Currus & equi•ètes constat praecipua esse belli robora. — Perinde est ac si dixisset eum fuisse dum vixit reipub. nec non Ecclesiae columen. P. Mart. ad locum.
chariots & equi•ètes constat Principal esse Belli robora. — Perinde est ac si dixisset Eum Fuisse dum vixit Reipub. nec non Ecclesiae Columen. P. Mart. ad locum.
Maximum munimen & inexpugnabilis murus est diuinus fauor. — Diuina ope munito nihil est fortius, & nihil imbecillius •â distituto, licet innumeris exercitibus circumu alletur. Chrys. ad pop. hom. 45. Hostibus obsistens & inexpugnabile turris, Praesidium. Prudent. in Hamart. Ipse intra muros turris tibi qui sine muris murus erit, &c. — Paulin. B. Faelic. Natal. 8. Psal. 11.1, 2. Cum fit Deus adiu•or & qui me impugnant sunt peccatores. Basil. ad Ps. 11. T. 3. 2. Cor. 10.4. N•s crucis invicta signum & confessio munit, Armati { que } Deo mentem non quaerin us arma Corporis, & quanquam membris videamur inermis, Arma tamen gerimus. Paul. vbi supra.
Maximum munimen & inexpugnabilis Murus est Divine favour. — Divine open munito nihil est fortius, & nihil imbecillius •â distituto, licet innumeris exercitibus circumu alletur. Chrys. ad pop. hom. 45. Hostibus obsistens & inexpugnabile Turris, Praesidium. Prudent. in Hamart. Ipse intra muros Turris tibi qui sine muris Murus erit, etc. — Paulin. B. Faelic. Natal. 8. Psalm 11.1, 2. Cum fit Deus adiu•or & qui me impugnant sunt Peccatores. Basil. and Ps. 11. T. 3. 2. Cor. 10.4. N•s crucis invicta signum & confessio munit, Armati { que } God mentem non quaerin us arma Corporis, & quanquam membris videamur inermis, Arma tamen gerimus. Paul. vbi supra.
Per paucos mala aerumnae { que } ad vniuersum populum saepè perueniunt, & vnius •bnoxam tota quand• { que } gens euertitur. Basil. ser. 3. in diuit. auar.
Per Paucos mala Aerumnae { que } ad vniuersum Populum saepè perueniunt, & Unius •bnoxam tota quand• { que } gens euertitur. Basil. ser. 3. in diuit. auar.
Quò eis terreni honores quos iuxta veracem filij promissionem honorificauit pater coelestis? Quò eis praeconia nostra? pleni, sunt. — Planè quòd eorum memoriam veneramur nostrâ interest non ipsorum. Ber. in Fest. omn. Sanct. ser. 5. Quemadmodum ex igne naturaliter splendor, ex vnguenio item praestanti diffunditur •dor, s•c è sanctorum c•mmemoratione gestorum ad •mnes prouenit vtilitas. Basil. Ser. in Gord. Martyr. Tom. 2.
Quò eis Terreni honores quos Next veracem filij promissionem honorificauit pater coelestis? Quò eis praeconia nostra? Plenty, sunt. — Planè quòd Their memoriam veneramur nostrâ Interest non Ipsorum. Ber. in Fest. omn. Sanct. ser. 5. Quemadmodum ex Ignite naturaliter splendour, ex vnguenio item praestanti diffunditur •dor, s•c è sanctorum c•mmemoratione gestorum ad •mnes prouenit vtilitas. Basil. Ser. in Gord. Martyr. Tom. 2.
Et cogitare de sanctis quodammodo eos videre est. Ber. vbi supra. Singulorum qu•ppe recordationes quasi scintillae singulae, imò quafi ardentissime faces deuot•s accendunt an mos, &c. id est ibid.
Et cogitare de sanctis quodammodo eos To see est. Ber. vbi supra. Singulorum qu•ppe recordationes quasi Sparks Singular, imò quafi ardentissime faces deuot•s accendunt an mos, etc. id est Ibid.
Quamdiu quis subiacet mutationi non potest cum securitate laudari — quia tunc stabilis & firma laus est, quando meritum non poterit iam per•r• laudati. Salu•an. ad Eccl. l. 4. & vid. Ambr. de bono mortis. c. 8.
Quamdiu quis subiacet mutationi non potest cum securitate Laudari — quia tunc stabilis & Firm laus est, quando Merit non poterit iam per•r• laudati. Salu•an. ad Ecclesiastes l. 4. & vid. Ambrose de Bono mortis. c. 8.
Ne laudaueris hominem in vitâ Ecclus. 11.28. Nos in vitâ suâ laud•re hominem perhibemur. Quomodo n•mque secura laudatio, vbi nec ipsa vita secura? Bern. in fest. om. fanct. ser. 5.
Ne laudaueris hominem in vitâ Ecclus 11.28. Nos in vitâ suâ laud•re hominem perhibemur. Quomodo n•mque Secure laudatio, vbi nec ipsa vita Secure? Bern. in fist. om. fanct. ser. 5.
Non coronabi ur nisi legitimè certaue•it, (ait Tuba illa coelestis, 2. Tim. 2.) & legem certaminis ab ore Legislatorus ausculta; Qui perseuerauèrit vsque ad finem, saluus erit. Nescis quis sit perseueraturus, &c. Illorum lauda •i•tutem quorum iam certa victoria est, &c. Bern. vbi supra.
Non coronabi ur nisi legitimè certaue•it, (ait Tuba illa coelestis, 2. Tim. 2.) & legem certaminis ab over Legislatorus Listen; Qui perseuerauèrit vsque ad finem, saluus erit. Nescis quis sit perseueraturus, etc. Illorum Lauda •i•tutem quorum iam Certa victoria est, etc. Bern. vbi supra.
Est istud quibusdam studium in speciem quidem sanctum, sed tamen in eptum, Sanctorum laudes in immensum attollere, dum illis tribuant, n•n quantum adfuit, sed quantum i• is, optent adfuisse. Hi Christum si queant, m•iorem quam est cupiunt reddere. Erasm. in vita D. Hieronym.
Est istud Some studium in Specimen quidem sanctum, sed tamen in eptum, Sanctorum laudes in immensum attollere, dum illis tribuant, n•n quantum adfuit, sed quantum i• is, optent adfuisse. Him Christ si queant, m•iorem quam est cupiunt reddere. Erasmus in vita D. Jerome.
Bern. ad Arton. Episcop. Epist. 23. Gal. 2. Volo te talium praeconijs delectari, qui tam timeant palpare vitia quam detractare virtutibus. Ʋeri sunt illi laudatores, qui ita bona laudare so•eant, vt lactare in malis non nouerint. Bern. ad Sugger. Abbat. Epist. 8.
Bern. and Arton. Bishop. Epistle 23. Gal. 2. Volo te talium praeconijs delectari, qui tam timeant palpare Vices quam detractare virtutibus. Ʋeri sunt illi laudatores, qui ita Bona Praise so•eant, vt lactare in malis non nouerint. Bern. and Sugger. Abbot. Epistle 8.
1. Cor. 4.5. Magnus laudator, & vehementer: ambienda laudabo. Bern. in Fest. omn. Sanctor. Ser. 5. Isai. 5.20. Psal. 5.24. Quando qui omnium Dominus praedicat aliquem, ac benedicit, sublimior est omnibus qui talis est, etiamsi ab omnibus vituperetur: quemadmodum & è contrarie si ipse non laudauerit; nihil profuerit etiamsi omnes depraedicent. Basil. in Psal. 5.24. tom. 3.
1. Cor. 4.5. Magnus laudator, & Forcefully: ambienda Laudabo. Bern. in Fest. omn. Sanctorum. Ser. 5. Isaiah 5.20. Psalm 5.24. Quando qui omnium Dominus praedicat aliquem, ac benedicit, sublimior est omnibus qui Talis est, Even if ab omnibus vituperetur: quemadmodum & è contrary si ipse non laudauerit; nihil profuerit Even if omnes depraedicent. Basil. in Psalm 5.24. tom. 3.
Caecorum baculus, esurientium cibus, spes miserorum, solamen lugentium. Hieron. ad Heliador. Epitaph. Nepotian. Fores eius pauperum ac debilium obfidebant examina. Hieron ad Salv. Matth. 19.24.
Caecorum Baculus, esurientium cibus, spes miserorum, solamen lugentium. Hieron. ad Heliador. Epitaph. Nepotian. Fores eius Pauperum ac debilium obfidebant examina. Hieron and Salvation Matthew 19.24.
Didicimus quomodo cam•lus introire posset per so amenacus, quomodo animal tortuosum deposito pondere sarcinarum assumat sibi pennas columbae, &c. Hieron. ibid. Isa. 60.6.
Didicimus quomodo cam•lus introire posset per so amenacus, quomodo animal tortuosum Deposit ponder sarcinarum assumat sibi pennas columbae, etc. Hieron. Ibid. Isaiah 60.6.
Quis tamen in Patrem quem summa senecta resoluit imperendi lachrymas iure ne•••e potest? Ʋixerit innumeros aequ•nt Nestoris annos impertent vitae tempora longa suae immaturus obit: Pietatis iura parentum, Non vitae lachrymus non posuere modum. Scalig. in Epiced. Theodor. Bezae.
Quis tamen in Patrem Whom summa senecta resoluit imperendi lachrymas iure ne•••e potest? Ʋixerit innumeros aequ•nt Nestorius annos impertent vitae tempora Longam suae immaturus obit: Pietatis Jerusalem Parents, Non vitae lachrymus non posuere modum. Scaliger in Epiced. Theodorus. Bezae.
