Abrahams decease A meditation on Genesis 25.8. Deliuered at the funerall of that worthy seruant of Christ, Mr. Richard Stock, late pastor of All-Hallowes Bread-street: together with the testimonie then giuen vnto him. By Thomas Gataker B. of D. and pastor of Rotherhith.
Publisher: Printed by Iohn Haviland for Fulke Clifton and are to be sold at his shop on New fishstreet hill vnder St Margarets Church at the signe of the holy Lambe
ALL Christian mens bodies are Members of Christs Body, and Temples of Gods Spirit; and are therefore in decent and comely manner to be laid vp in their sleeping chambers or their resting places, as the Prophet Esay termeth them.
ALL Christian men's bodies Are Members of Christ Body, and Temples of God's Spirit; and Are Therefore in decent and comely manner to be laid up in their sleeping chambers or their resting places, as the Prophet Isaiah termeth them.
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A decent and comely Sepulture then is due to all Christian corps. But more then so, with some solemnitie may this office well bee performed to those, in whom the Holy Ghost manifested a more speciall residence by a more plentifull measure of spirituall endowments, and more powerfull operations flowing from the same, while they liued;
A decent and comely Sepulture then is due to all Christian corpse. But more then so, with Some solemnity may this office well be performed to those, in whom the Holy Ghost manifested a more special residence by a more plentiful measure of spiritual endowments, and more powerful operations flowing from the same, while they lived;
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and deseruedly beloued, and much respected Christian Brother, M. RICHARD STOCK, a graue and reuerend Father in this our Church, a faithfull Minister and seruant of Iesus Christ, and the vigilant Pastor of a neighbouring Congregation, for the performance of this last Christian office to the remainders of him with vs, hath occasioned at this present.
and deservedly Beloved, and much respected Christian Brother, M. RICHARD STOCK, a graven and reverend Father in this our Church, a faithful Minister and servant of Iesus christ, and the vigilant Pastor of a neighbouring Congregation, for the performance of this last Christian office to the remainders of him with us, hath occasioned At this present.
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Concerning whom & his deportments, howsoeuer very much might iustly be spoken, and be spoken iustly by my selfe, not frō others reports, but of mine own knowledge, hauing bin an eye witnesse of them,
Concerning whom & his deportments, howsoever very much might justly be spoken, and be spoken justly by my self, not from Others reports, but of mine own knowledge, having been an eye witness of them,
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as hauing beene familiarly and inwardly acquainted with him ever since the fourth yeere of his abode in the Schooles of the Prophets, and shortly after the time of my first accesse thither; (for there was no more distance betweene our two standings) yet neither will the streights of time permit it,
as having been familiarly and inwardly acquainted with him ever since the fourth year of his Abided in the Schools of the prophets, and shortly After the time of my First access thither; (for there was no more distance between our two standings) yet neither will the straights of time permit it,
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or the neighbour places onely, but thorow-out the whole City, wherein he constantly continued the worke of his Ministery by the space of well neere thirty yeeres.
or the neighbour places only, but throughout the Whole city, wherein he constantly continued the work of his Ministry by the Molle of well near thirty Years.
As in his first beginnings he was of eminent note in the Colledge he liued in, both for his vnweariable industry, and his singular proficiency in those studies of humanitie, that are as handmaids to Diuinity, and helpe to lay a good ground for any future profession; So his care was so to entertwine pletie and humanitie the one with the other, that as web and woofe they ranne on euer along together through the whole course of his studies. Nor was he carefull onely of this practise himselfe,
As in his First beginnings he was of eminent note in the College he lived in, both for his unweariable industry, and his singular proficiency in those studies of humanity, that Are as handmaids to Divinity, and help to lay a good ground for any future profession; So his care was so to entertwine plenty and humanity the one with the other, that as web and woof they ran on ever along together through the Whole course of his studies. Nor was he careful only of this practise himself,
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but (according to that of the Apostle, Obserue one another, to whe• on to godlinesse and well-doing;) hee was no lesse forward to incite others thereunto;
but (according to that of the Apostle, Observe one Another, to whe• on to godliness and welldoing;) he was no less forward to incite Others thereunto;
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and not to incite them onely thereunto, but to assist them therein, and to afford what helps he could (which well also he could doe) unto any that were either desirous, yea,
and not to incite them only thereunto, but to assist them therein, and to afford what helps he could (which well also he could do) unto any that were either desirous, yea,
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if opportunity had serued) he gaue before hand, ere he came to it, euident signes of one likely to proue a skilfull Master-builder in Gods worke, and a winner of many soules to God.
if opportunity had served) he gave before hand, ere he Come to it, evident Signs of one likely to prove a skilful Master-builder in God's work, and a winner of many Souls to God.
Nor was he one of those rathe-ripe wits, that promise faire in the blossome, but faile in the fruit; that like Comets, blaze brighter than the fixed starres for a time,
Nor was he one of those rathe-ripe wits, that promise fair in the blossom, but fail in the fruit; that like Comets, blaze Brighter than the fixed Stars for a time,
but after a while vanish and come to nought, the matter of them being wholly either spent or disperst. But his proceedings in publike were correspondent to his beginnings in priuate. When it pleased God to call him out and set him apart to that imploiment that he had ordained him to before, he proued a painfull, a faithfull Minister of Christ, a skilfull, a powerfull dispenser of Gods Word. If any demand proofe hereof:
but After a while vanish and come to nought, the matter of them being wholly either spent or dispersed. But his proceedings in public were correspondent to his beginnings in private. When it pleased God to call him out and Set him apart to that employment that he had ordained him to before, he proved a painful, a faithful Minister of christ, a skilful, a powerful dispenser of God's Word. If any demand proof hereof:
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not to insist vpon his constant and incessant imploiments, with generall approbation and applause both of religious and iudicious, continued for so many yeeres (as was before said) together, not a Sabbath intermitted, wherein (if health serued) he preached not twise, either in his owne charge (where he was frequentest) or elsewhere abroad; besides his catechisings of the younger sort at certaine times in the weeke dayes, and other such offices as to the pastor all function are necessarily annexed,
not to insist upon his constant and incessant employments, with general approbation and applause both of religious and judicious, continued for so many Years (as was before said) together, not a Sabbath intermitted, wherein (if health served) he preached not twice, either in his own charge (where he was frequentest) or elsewhere abroad; beside his catechisings of the younger sort At certain times in the Week days, and other such Offices as to the pastor all function Are necessarily annexed,
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wherein also he was no lesse diligent than in the execution of his publike Ministery. Not to insist (I say) upon this; (which yet were sufficient proofe of it:) As the Apostle saith to the Corinthians, You are the seale of my Apostleship,
wherein also he was no less diligent than in the execution of his public Ministry. Not to insist (I say) upon this; (which yet were sufficient proof of it:) As the Apostle Says to the Corinthians, You Are the seal of my Apostleship,
So many Christian soules professing themselues to haue had their first effectuall calling and conuersion from him, (in which kinde, I suppose, not many in this City may compare with him) besides the multitudes of those that acknowledge themselues to haue been edified, built up, and bettred by him, are the seale of his calling, and of Christ speaking in him, and not verball or vocall, but reall letters testimoniall of the efficacy of his ministery, through Gods blessing thereupon.
So many Christian Souls professing themselves to have had their First effectual calling and conversion from him, (in which kind, I suppose, not many in this city may compare with him) beside the Multitudes of those that acknowledge themselves to have been edified, built up, and bettered by him, Are the seal of his calling, and of christ speaking in him, and not verbal or vocal, but real letters testimonial of the efficacy of his Ministry, through God's blessing thereupon.
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An obscure Author saith, that the Apostles were like Fishermen, the succeeding Ministers like Huntsmen: the Apostles like fishermen that catch many at one draught; the succeeding.
an Obscure Author Says, that the Apostles were like Fishermen, the succeeding Ministers like Huntsmen: the Apostles like fishermen that catch many At one draught; the succeeding.
Ministers like Huntsmen, that with much toile and clamour, running up and downe all day, scarce take one Deere or Hare ere night. And such indeed is the hard condition of many of Gods seruants, that notwithstanding their faithfull and painfull discharge of their duty, they are enforced to complaine with the Prophet, who beleeueth our report? and, I haue laboured in vaine;
Ministers like Huntsmen, that with much toil and clamour, running up and down all day, scarce take one Dear or Hare ere night. And such indeed is the hard condition of many of God's Servants, that notwithstanding their faithful and painful discharge of their duty, they Are Enforced to complain with the Prophet, who Believeth our report? and, I have laboured in vain;
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scarce able to produce or instance in any one, of whom they can with some good ground of assurance presume, that they haue gained him at least to God. But well might this our Brother, through Gods blessing vpon his labours, stand out and say, not of one or two, but of troupes, in the words of the same Prophet, Behold I and the Children, that God hath giuen me;
scarce able to produce or instance in any one, of whom they can with Some good ground of assurance presume, that they have gained him At least to God. But well might this our Brother, through God's blessing upon his labours, stand out and say, not of one or two, but of troops, in the words of the same Prophet, Behold I and the Children, that God hath given me;
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well assured I am, that diuers now famous lights in Gods Church, and faithfull Ministers of his Word, doe professe to haue lighted their candles at his lampe, yea some of them to haue receiued their first beginnings not of light only,
well assured I am, that diverse now famous lights in God's Church, and faithful Ministers of his Word, do profess to have lighted their Candles At his lamp, yea Some of them to have received their First beginnings not of Light only,
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but of spirituall life and grace, (without which all light be it neuer so great, is no light, but meere darknes) from his Ministery. It is no small honour for a man to winne, and it were but, any one soule: ( He hath saued a soule, saith St. Iames; as a matter worthy the glorying in.) For to win a soule is to win more than the whole world againe is worth.
but of spiritual life and grace, (without which all Light be it never so great, is no Light, but mere darkness) from his Ministry. It is no small honour for a man to win, and it were but, any one soul: (He hath saved a soul, Says Saint James; as a matter worthy the glorying in.) For to win a soul is to win more than the Whole world again is worth.
but the winner of such as proue winners of soules, and so by winning of some one immediatly, to be a mediate meanes of winning many others by him? They shall shine (saith he) as the Heauens, that instruct; and they that conuert others, as the stars.
but the winner of such as prove winners of Souls, and so by winning of Some one immediately, to be a mediate means of winning many Others by him? They shall shine (Says he) as the Heavens, that instruct; and they that convert Others, as the Stars.
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And how gloriously then (suppose we) doth this our blessed Brother shine now in the Kingdome of God, that was an instructer of those that were instructers of others;
And how gloriously then (suppose we) does this our blessed Brother shine now in the Kingdom of God, that was an instructer of those that were instructers of Others;
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But many yet he wonne, and his desire and endeuour (with the same Apostle) was to win all; his own especially, of whom he vsed to protest, that it was more comfort to him to winne one of them, than to winne twenty other.
But many yet he won, and his desire and endeavour (with the same Apostle) was to win all; his own especially, of whom he used to protest, that it was more Comfort to him to win one of them, than to win twenty other.
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But some refractary spirits (as who almost doth not?) he met withall, that would not be reclaimed; that by their crosse carriage were as thornes in his eyes, and as goad•s in his sides, and a vexation of heart to this faithfull seruant of Christ: Whom,
But Some refractory spirits (as who almost does not?) he met withal, that would not be reclaimed; that by their cross carriage were as thorns in his eyes, and as goad•s in his sides, and a vexation of heart to this faithful servant of christ: Whom,
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And if there be any of those that liued any long time under so painfull and powerfull a Ministery as his was, that remaine still vnconuerted, vnreclaimed, vnreformed, let them feare and beware of that dreadfull censure of the Apostle, If our Gospell be yet hid, &c. And let such know, that not the dust of his feet, but the sweat of his browes, and the teares of his eyes, and his strength wasted with them,
And if there be any of those that lived any long time under so painful and powerful a Ministry as his was, that remain still unconverted, unreclaimed, unreformed, let them Fear and beware of that dreadful censure of the Apostle, If our Gospel be yet hid, etc. And let such know, that not the dust of his feet, but the sweat of his brows, and the tears of his eyes, and his strength wasted with them,
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and his spirits spent vpon them, shall one day rise vp in iudgement against •hem to make their doome the heauier, if by timely repentance it be not preuented.
and his spirits spent upon them, shall one day rise up in judgement against •hem to make their doom the Heavier, if by timely Repentance it be not prevented.
But because a man may winne others, and yet lose himselfe; he may saue others, and yet not saue himselfe: ( they may beget life in others, that haue none in themselues.) The Word may worke by a man,
But Because a man may win Others, and yet loose himself; he may save Others, and yet not save himself: (they may beget life in Others, that have none in themselves.) The Word may work by a man,
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He mayq preach to others, and not preach to himselfe; he may conuert others, and yet prooue a castaway himselfe. (And yet it is seldome seene, that much good is done, where a due concent is not betweene tongue and hand, betweene lip and life.) This our Brother therefore was none of those that say and doe not: but as he taught, he wrought: His doctrine and his practise concurred, and went hand in hand together:
He mayq preach to Others, and not preach to himself; he may convert Others, and yet prove a castaway himself. (And yet it is seldom seen, that much good is done, where a due concent is not between tongue and hand, between lip and life.) This our Brother Therefore was none of those that say and do not: but as he taught, he wrought: His Doctrine and his practise concurred, and went hand in hand together:
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His actions were, though silent, yet reall and effectuall Sermons of that he preached in the Pulpit: The course of his life was consonant to the tenour of his teaching. And both ioyning and conspiring in one, were a meanes to draw on many, who by the one alone paraduenture had not easily beene wonne. In a word;
His actions were, though silent, yet real and effectual Sermons of that he preached in the Pulpit: The course of his life was consonant to the tenor of his teaching. And both joining and conspiring in one, were a means to draw on many, who by the one alone Peradventure had not Easily been won. In a word;
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for his teaching, I doubt not but that they will giue him the best testimony that heard him oftest; and for his life they that knew him best. For he was not a flash; one of those that shew all in a Sermon, or that spend all vpon some one curious good worke, that they minde to make their Master-piece. But both in his life and teaching he held on such a tenor, that the more men, wise and iudicious at least, were acquainted with either, the more they reuerenced and admired him for either.
for his teaching, I doubt not but that they will give him the best testimony that herd him oftest; and for his life they that knew him best. For he was not a flash; one of those that show all in a Sermon, or that spend all upon Some one curious good work, that they mind to make their Masterpiece. But both in his life and teaching he held on such a tenor, that the more men, wise and judicious At least, were acquainted with either, the more they reverenced and admired him for either.
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how cautious men are wont to be in that kinde:) As also of those reuerend Brethren, of the Ministerie as well as other, who, either by letters or otherwise, out of all parts of this Realme (I speake what I know) did vsually seeke to him,
how cautious men Are wont to be in that kind:) As also of those reverend Brothers, of the Ministry as well as other, who, either by letters or otherwise, out of all parts of this Realm (I speak what I know) did usually seek to him,
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But there is somewhat more required to make a compleat Minister, to wit, i that he can k speak his mind fitly, (for what vse of a mute Messenger?) and that he dare doe it freely. (For of whom is courage and freedome of speech required more then of Gods Messengers?) Nor was this our worthy Brother defect〈 … 〉e in either.
But there is somewhat more required to make a complete Minister, to wit, i that he can k speak his mind fitly, (for what use of a mute Messenger?) and that he Dare do it freely. (For of whom is courage and freedom of speech required more then of God's Messengers?) Nor was this our worthy Brother defect〈 … 〉e in either.
nor to confirme alone, but to commend also, that that he deliuered, with cleere method, sound proopes, 〈 … 〉je words, fit phrase, pregnant similitudes, plentifull illustrations, pithy perswasions, sweet insinuations, powerfull enforcements, allegations of antiquitie, and variety of good literature; that both the learnedst might receiue satisfaction from him,
nor to confirm alone, but to commend also, that that he Delivered, with clear method, found proopes, 〈 … 〉je words, fit phrase, pregnant Similitudes, plentiful illustrations, pithy persuasions, sweet insinuations, powerful enforcements, allegations of antiquity, and variety of good literature; that both the Learnedest might receive satisfaction from him,
as he said sometime of the Eretrians, he be like the Sword-fish, that hath a sword, but hath no heart; or like some cowardly companion, that carrieth a weapon about him for a shew,
as he said sometime of the Eretrians, he be like the Swordfish, that hath a sword, but hath no heart; or like Some cowardly Companion, that Carrieth a weapon about him for a show,
For his freedome of speech therefore in reprouing of sinne, and that euen to the faces of the gr〈 … 〉est, both in publike and priuate, when occ〈 … 〉on required it, I doubt not but there are many here that are well able to testifie,
For his freedom of speech Therefore in reproving of sin, and that even to the faces of the gr〈 … 〉est, both in public and private, when occ〈 … 〉on required it, I doubt not but there Are many Here that Are well able to testify,
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Many things I haue touched, and rather pointed at then insisted on. And yet many things (I know) many among you will misse, that might as iustly haue beene spoken of,
Many things I have touched, and rather pointed At then insisted on. And yet many things (I know) many among you will miss, that might as justly have been spoken of,
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One, his Zealous and earnest pursuit of reformation of some prophanations of the Sabbath; wherein he preuailed also for alteration of some things in that kinde offensiue, as well with the maine body of the City, as with some particular societies: An other his discreet carriage in the catechizing of the younger sort;
One, his Zealous and earnest pursuit of Reformation of Some profanations of the Sabbath; wherein he prevailed also for alteration of Some things in that kind offensive, as well with the main body of the city, as with Some particular societies: an other his discreet carriage in the catechizing of the younger sort;
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the riper and forwarder first in the presence of the ruder and rawer, and the ruder and rawer apart by themselues after the departure of the former, that they might both reape what fruit might bee by hearing them,
the riper and forwarder First in the presence of the Ruder and rawer, and the Ruder and rawer apart by themselves After the departure of the former, that they might both reap what fruit might be by hearing them,
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A third his pious care and diligence in the religious instruction and education of those that were vnder his priuate charge, children and others: Some one thing, some another.
A third his pious care and diligence in the religious instruction and education of those that were under his private charge, children and Others: some one thing, Some Another.
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And I co〈 … 〉sse, with Nazianzene in somewhat the like case, 〈 … 〉at it is herein with me, t as with one in a field or a 〈 ◊ 〉, replenisht with faire flowers of all sorts, who w〈 … 〉 casteth his eye on one, another offereth it selfe to him,
And I co〈 … 〉sse, with Nazianzene in somewhat the like case, 〈 … 〉at it is herein with me, tO as with one in a field or a 〈 ◊ 〉, replenished with fair flowers of all sorts, who w〈 … 〉 Cast his eye on one, Another Offereth it self to him,
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And as the rings or circles that rise on the surface of the water, when a stone is cast into a standing poole, they come so thick one vpon the neck of another, that,
And as the rings or Circles that rise on the surface of the water, when a stone is cast into a standing pool, they come so thick one upon the neck of Another, that,
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To draw toward an end therefore together with his end; the end of his labours, but the beginning of his resi, the end of his worke, but the receipt of his reward: In these and the like imploiments publike and priuate, hee spent his time, he spent his strength, like a torch or taper, wasting and consuming himself, for the behoofe and benefit of others, ha〈 … 〉g his worke with God then,
To draw towards an end Therefore together with his end; the end of his labours, but the beginning of his resi, the end of his work, but the receipt of his reward: In these and the like employments public and private, he spent his time, he spent his strength, like a torch or taper, wasting and consuming himself, for the behoof and benefit of Others, ha〈 … 〉g his work with God then,
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And for these emploiments principally it was that he desired recouery of health and strength; vnto the performance whereof also (though therein iniurious to himselfe,
And for these employments principally it was that he desired recovery of health and strength; unto the performance whereof also (though therein injurious to himself,
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and contrary to his owne desires) he oft strained himselfe, and that in the middest of his infirmitie and weaknesse, not to the vncertaine hazard onely,
and contrary to his own Desires) he oft strained himself, and that in the midst of his infirmity and weakness, not to the uncertain hazard only,
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What is the Signe, said Ezekias, when he was promised recouery, that I shall goe vp to the house of the Lord? as desiring continuance of life and recouery of health for no one end more then that.
What is the Signen, said Ezekias, when he was promised recovery, that I shall go up to the house of the Lord? as desiring Continuance of life and recovery of health for no one end more then that.
And therfore also was this our Brother so desirous of recouery, that he might repaire to Gods house againe, that he might returne to Gods worke againe.
And Therefore also was this our Brother so desirous of recovery, that he might repair to God's house again, that he might return to God's work again.
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To which purpose the very last Lords day before his decease, hauing after many relapses recouered a little strength, he made shift to get out to a neighbour Congregation, there to ioine with Gods people in publike performance of such solemne seruice of God as that day is vsually spent and emploied in.
To which purpose the very last lords day before his decease, having After many relapses recovered a little strength, he made shift to get out to a neighbour Congregation, there to join with God's people in public performance of such solemn service of God as that day is usually spent and employed in.
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the rather because thereby he conceiued some good hope, that hee should be strong enough ere long, to returne to his wonted worke and employment againe.
the rather Because thereby he conceived Some good hope, that he should be strong enough ere long, to return to his wonted work and employment again.
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With whom now leaue we him, and returning home to our selues, afford we a reuerent and religious care to those instructions, that for the fitting and preparing of vs vnto the way that he is gone before vs, shall out of Gods Word be deliuered vnto vs.
With whom now leave we him, and returning home to our selves, afford we a reverent and religious care to those instructions, that for the fitting and preparing of us unto the Way that he is gone before us, shall out of God's Word be Delivered unto us
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Wherein (to come to them directly without further preface, because much time is already spent) wee may consider these particulars: Who died; How he died; When he died; and
Wherein (to come to them directly without further preface, Because much time is already spent) we may Consider these particulars: Who died; How he died; When he died; and
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For who might sooner or better haue expected to haue beene freed from it then Abraham? Abraham (I say) a Prophet of God; a Prince of God; a speciall friend of God; the Father of the faithfull, &c. And yet of this Abraham, a Prince, a Prophet, Gods friend, his fauourite, the father of the faithfull, is it here said, that he died; and by the Iewes to our Sauiour, Abraham is dead. So Lazarus Christs friend; and yet, This our Friend (saith Christ) sleepeth; that is (as afterward he there e〈 … 〉eth himselfe) hee is dead. The Apostles likew〈 … 〉 Christs friends; and yet they are all dead: (For it was no true Word that went among the Disciples concerning Iohn, from the words of our Sauiour either mistaken or misinterpreted, that that Disciple should not die.) Dauid a man after Gods owne heart: and yet he goeth the way of: all flesh.
For who might sooner or better have expected to have been freed from it then Abraham? Abraham (I say) a Prophet of God; a Prince of God; a special friend of God; the Father of the faithful, etc. And yet of this Abraham, a Prince, a Prophet, God's friend, his favourite, the father of the faithful, is it Here said, that he died; and by the Iewes to our Saviour, Abraham is dead. So Lazarus Christ friend; and yet, This our Friend (Says christ) Sleepeth; that is (as afterwards he there e〈 … 〉eth himself) he is dead. The Apostles likew〈 … 〉 Christ Friends; and yet they Are all dead: (For it was no true Word that went among the Disciples Concerning John, from the words of our Saviour either mistaken or Misinterpreted, that that Disciple should not die.) David a man After God's own heart: and yet he Goes the Way of: all Flesh.
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Your Fathers (saith the Prophet Zachary) where are they? or doe the Prophets liue for euer? And the Iewes answer him in the negatiue, No; the Prophets are dead. In a word;
Your Father's (Says the Prophet Zachary) where Are they? or do the prophets live for ever? And the Iewes answer him in the negative, No; the prophets Are dead. In a word;
5. They die, that they may t goe to God: For, While we bide here in the body, wee are absent from the Lord: and We desire therefore to remoue hence, that we may goe home to him.
5. They die, that they may tO go to God: For, While we bide Here in the body, we Are absent from the Lord: and We desire Therefore to remove hence, that we may go home to him.
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For first, if no state or condition free men from death, how (may some say) it is said of Enoch, that he neuer saw death; and of Elias, that he was taken vp aliue into heauen?
For First, if no state or condition free men from death, how (may Some say) it is said of Enoch, that he never saw death; and of Elias, that he was taken up alive into heaven?
It followeth not, because some one or two of this or that estate or condition haue by speciall fauour beene some time exempted from this generall sentence, that therefore the estate or condition it selfe exempteth any,
It follows not, Because Some one or two of this or that estate or condition have by special favour been Some time exempted from this general sentence, that Therefore the estate or condition it self exempteth any,
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Eliseus was a Prophet of God as well as Elias; and the Spirit of Elias (it is said) rested vpon Eliseus: and yet he died, and was buried; as appeareth by the miracle, that God wrought by his corps sometime after his decease. These were personall priuiledges: and personall prerogatiues passe no further than the persons of those, whom they are conferred on.
Elisha was a Prophet of God as well as Elias; and the Spirit of Elias (it is said) rested upon Elisha: and yet he died, and was buried; as appears by the miracle, that God wrought by his corpse sometime After his decease. These were personal privileges: and personal prerogatives pass no further than the Persons of those, whom they Are conferred on.
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But secondly, if euen the faithfull die also, (for how should the faithfull looke to escape death, when the Father of the faithfull, as wee see here, himselfe dieth?) how (may some say) are the words of our Sauiour made good where he saith;
But secondly, if even the faithful die also, (for how should the faithful look to escape death, when the Father of the faithful, as we see Here, himself Dieth?) how (may Some say) Are the words of our Saviour made good where he Says;
To this I answer, that there is as a twofold life, so a twofold death: A twofold life; to wit, a naturall life issuing from the coniunction of the soule to the body; and a spirituall life arising from the coniunction of God to the soule. And a twofold death; to wit, a naturall death arising from the disiunction of the soule from the body; and a spirituall death arising from the disiunction of God from the soule. For looke what the soule is to the body, the same is God to the soule. As the soule is the life of the body, so is God the life of the soule. And as the naturall death ensueth,
To this I answer, that there is as a twofold life, so a twofold death: A twofold life; to wit, a natural life issuing from the conjunction of the soul to the body; and a spiritual life arising from the conjunction of God to the soul. And a twofold death; to wit, a natural death arising from the disjunction of the soul from the body; and a spiritual death arising from the disjunction of God from the soul. For look what the soul is to the body, the same is God to the soul. As the soul is the life of the body, so is God the life of the soul. And as the natural death ensueth,
when the soule departeth from the body; so the spirituall death followeth, when God with-draweth himselfe from the soule. The faithfull then may dye the naturall death: but they neuer dye the spirituall death. Death may seuer their soules from their bodies: but death cannot cut off either soule or body with them from Christ. The Faithfull may die; and yet our Sauiours words true.
when the soul departeth from the body; so the spiritual death follows, when God withdraweth himself from the soul. The faithful then may die the natural death: but they never die the spiritual death. Death may sever their Souls from their bodies: but death cannot Cut off either soul or body with them from christ. The Faithful may die; and yet our Saviour's words true.
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For they die not, euen when they die. Wicked men (saith Chrysostome) are dead euen while they liue: good and godly men liue euen when they be dead. The life of the one is nothing but a passage to death: the death of the other is nothing but an entrance into life. For it is no life but death, that seuereth a man from Christ while he liueth:
For they die not, even when they die. Wicked men (Says Chrysostom) Are dead even while they live: good and godly men live even when they be dead. The life of the one is nothing but a passage to death: the death of the other is nothing but an Entrance into life. For it is no life but death, that severeth a man from christ while he lives:
First, it may serue to hearten and encourage vs against the feare and dread of death. For doe all, euen the godly and faithfull die? Why should wee be loath to come to that, that so many Saints of God haue come to before? As Phocion said to one that was to die with him;
First, it may serve to hearten and encourage us against the Fear and dread of death. For do all, even the godly and faithful die? Why should we be loath to come to that, that so many Saints of God have come to before? As Phocion said to one that was to die with him;
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Art thou not glad to fare as Phocion doth? So, why should any be loath to doe as Abraham doth? Or why should we be afraid to goe that way, that all the holy men of God haue gone before vs? It is true indeed, there might be some colourable cause of feare, if wee were to goe some vncouth and vntrod way, such as none euer went before vs;
Art thou not glad to fare as Phocion does? So, why should any be loath to do as Abraham does? Or why should we be afraid to go that Way, that all the holy men of God have gone before us? It is true indeed, there might be Some colourable cause of Fear, if we were to go Some uncouth and untrod Way, such as none ever went before us;
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as Abel did when he died. Or if none but the wicked had gone this way before vs, we might iustly feare, that it were indeed the high way to hell. But now when the blessed Saints and the best beloued of God haue, either all or the most of them at least, gone this way before vs;
as Abel did when he died. Or if none but the wicked had gone this Way before us, we might justly Fear, that it were indeed the high Way to hell. But now when the blessed Saints and the best Beloved of God have, either all or the most of them At least, gone this Way before us;
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yea when he was no wicked but a iust man, that went first of all this way: we may well and boldly follow him and them in it without feare, as being the high way to Heauen too;
yea when he was no wicked but a just man, that went First of all this Way: we may well and boldly follow him and them in it without Fear, as being the high Way to Heaven too;
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For if they died in the Lord, if they deceased in the faith; they are but gone the same way that Gods best beloued went before them that liued in former times.
For if they died in the Lord, if they deceased in the faith; they Are but gone the same Way that God's best Beloved went before them that lived in former times.
They are rather departed, than deceased; sent before vs, whither we must follow, leaft onely, not lost. Their death is rather a departing, or a going out of this world, or a passage to heauen, or a returne to God, then a deceasing, or surceasing, or intermission, or intercision, yea,
They Are rather departed, than deceased; sent before us, whither we must follow, leaft only, not lost. Their death is rather a departing, or a going out of this world, or a passage to heaven, or a return to God, then a deceasing, or surceasing, or intermission, or intercision, yea,
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There is no cause therefore to mourne for those that die in Christ; there is cause rather to mourne for those that liue out of Christ. For the one liueth still though he die: the other is dead, though he yet liue, and shall one day die eternally, if he continue as he now is.
There is no cause Therefore to mourn for those that die in christ; there is cause rather to mourn for those that live out of christ. For the one lives still though he die: the other is dead, though he yet live, and shall one day die eternally, if he continue as he now is.
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Doest thou mourne (saith Augustine) ouer the body that the soule hath leaft: mourne rather ouer the soule that God hath forsaken; as Samuel did for Saul; and as the Apostle saith, he should doe for such as had liued in lewd and loose courses, and not repented yet of them.
Dost thou mourn (Says Augustine) over the body that the soul hath leaft: mourn rather over the soul that God hath forsaken; as Samuel did for Saul; and as the Apostle Says, he should do for such as had lived in lewd and lose courses, and not repented yet of them.
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& c? This then should admonish vs to make the best vse we can of our religious friends, neighbours, acquaintance, husbands, parents, pastors especially,
& c? This then should admonish us to make the best use we can of our religious Friends, neighbours, acquaintance, Husbands, Parents, Pastors especially,
while they are with vs, ( Walke, yea and worke too, by the light, while you haue it with you, saith our Sauiour) since that we know not how soone they may be taken away from vs. It is that wherein most men are generally faulty, that as he saith of rarities and strange sights, when they are neere at hand with vs, we regard not so much to see them,
while they Are with us, (Walk, yea and work too, by the Light, while you have it with you, Says our Saviour) since that we know not how soon they may be taken away from us It is that wherein most men Are generally faulty, that as he Says of rarities and strange sights, when they Are near At hand with us, we regard not so much to see them,
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and hauing them at hand with vs, we may make vse of them when wee will. By meanes whereof it commeth many times to passe, that meere strangers, that visit them but by starts, profit more by them,
and having them At hand with us, we may make use of them when we will. By means whereof it comes many times to pass, that mere Strangers, that visit them but by starts, profit more by them,
than the most of those doe, that constantly liue and abide with them, and that when it is too late now, we come to see and consider to our griefe, what opportunitie we haue ouerslipped of our owne good.
than the most of those doe, that constantly live and abide with them, and that when it is too late now, we come to see and Consider to our grief, what opportunity we have overslipped of our own good.
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It is with vs in these c•ses as it is with vs for our bookes. A booke of good vse borrowed, which we know not how soone the owner of it may call for, wee are carefull to make present vse of,
It is with us in these c•ses as it is with us for our books. A book of good use borrowed, which we know not how soon the owner of it may call for, we Are careful to make present use of,
if it had beene our owne. Well it were therefore for vs, if wee could seriously consider, that our religious friends and Pastors, (as all other things of this life, yea,
if it had been our own. Well it were Therefore for us, if we could seriously Consider, that our religious Friends and Pastors, (as all other things of this life, yea,
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as it is said of our Sauiour, that hee bowed his head downe, when all was finished, and gaue vp his Spirit. And true it is, that as the Heathen man saith, it is the part of a wise man, rather willingly to goe out, than to bee thrust out against his will, so it is the vsuall practise of Gods children willingly to resigne and giue their soules vp to God, when he pleaseth to call for them.
as it is said of our Saviour, that he bowed his head down, when all was finished, and gave up his Spirit. And true it is, that as the Heathen man Says, it is the part of a wise man, rather willingly to go out, than to be thrust out against his will, so it is the usual practice of God's children willingly to resign and give their Souls up to God, when he Pleases to call for them.
And it is true also that old men vsually die with much ease; like an apple that being come to full maturi•y, doeth without force or stresse vsed to it, drop downe of it selfe;
And it is true also that old men usually die with much ease; like an apple that being come to full maturi•y, doth without force or stress used to it, drop down of it self;
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But because I finde the word vsed generally and indefinitely, as well of young as of old, as well of such as die strong and violent, as that die voluntary or easie deaths: I take it rather, that there is in this phrase of speech an intimation of mans frailtie, and of the frailtie of mans life. Hee puffed out, or, Hee breathed out; that is, His breath failed, or, His breath went away, and he died.
But Because I find the word used generally and indefinitely, as well of young as of old, as well of such as die strong and violent, as that die voluntary or easy death's: I take it rather, that there is in this phrase of speech an intimation of men frailty, and of the frailty of men life. He puffed out, or, He breathed out; that is, His breath failed, or, His breath went away, and he died.
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or is dispelled sooner than the other? Nor came another of them much short of him, who compared mans state, as the former did his life, not to the dreame of a shadow, but to the shadow of a smoake. They seemed (it seemeth) to them to haue said little or nothing to speake of, that compared it, either to a dreame, or to a smoake, or to a shadow alone,
or is dispelled sooner than the other? Nor Come Another of them much short of him, who compared men state, as the former did his life, not to the dream of a shadow, but to the shadow of a smoke. They seemed (it seems) to them to have said little or nothing to speak of, that compared it, either to a dream, or to a smoke, or to a shadow alone,
But because these may peraduenture seeme vnto some to haue spoken somewhat hyperbolically or excessiuely in the point: let vs heare the Spirit of God, that speaketh no otherwise of things than as they are indeede, speake.
But Because these may Peradventure seem unto Some to have spoken somewhat hyperbolically or excessively in the point: let us hear the Spirit of God, that speaks no otherwise of things than as they Are indeed, speak.
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to wit, that Adam is as Abel, or Abels Mate: (for to the Names of those two Patriarches there is an allusion in the Originall:) that is, Man (as it is translated) is as vanitie, or, a thing of nought: his daies passe away like a shadow. He is as a dreame that vanisheth when one awaketh:
to wit, that Adam is as Abel, or Abel's Mate: (for to the Names of those two Patriarchs there is an allusion in the Original:) that is, Man (as it is translated) is as vanity, or, a thing of nought: his days pass away like a shadow. He is as a dream that Vanishes when one awakes:
His life is as a cloud, that is soone disperst with the wind; or as a vapour, that appeareth for a while, and then vanisheth away. In a word: All Man is all Abel;
His life is as a cloud, that is soon dispersed with the wind; or as a vapour, that appears for a while, and then Vanishes away. In a word: All Man is all Abel;
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and that euen then, when he is at the very best; that is, euery Man, be he neuer so well vnderlaid, neuer so surely and soundly setled, he is nothing but vanitie, that hath no soliditie at all in it;
and that even then, when he is At the very best; that is, every Man, be he never so well underlaid, never so surely and soundly settled, he is nothing but vanity, that hath no solidity At all in it;
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And it is strange to think, how small a matter may put an end to mans life. When a great man sometime threatned a Philosopher with death, What is that more (quoth he) than à Spanish Flie may doe? and he might well haue added, not to me onely, but to thy selfe.
And it is strange to think, how small a matter may put an end to men life. When a great man sometime threatened a Philosopher with death, What is that more (quoth he) than à Spanish Fly may do? and he might well have added, not to me only, but to thy self.
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Yea, to passe by that of Cleopatra, who when to preuent publike disgrace, she had made her selfe away with the helpe of an Aspe, yet had nothing to be seene on her, saue two small pricks, that could hardly be seene, made with the wormes tooth on the one of her armes; which yet were enough (it seemeth) to make an end of her,
Yea, to pass by that of Cleopatra, who when to prevent public disgrace, she had made her self away with the help of an Asp, yet had nothing to be seen on her, save two small pricks, that could hardly be seen, made with the worms tooth on the one of her arms; which yet were enough (it seems) to make an end of her,
To let that passe, I say, not a Spanish, but an ordinary Flie or a grat, flying casually into his mouth, is said to haue stifled that proud Pope, that made the highest State then in the Christian world stoope euen to the holding of his stirrop. And indeed, what is there so small, that may not bee a mans bane? The paring of a toe, the cutting of a corne, the scratch of a naile, the pricke of a pin, haue beene sometime,
To let that pass, I say, not a Spanish, but an ordinary Fly or a great, flying casually into his Mouth, is said to have stifled that proud Pope, that made the highest State then in the Christian world stoop even to the holding of his stirrup. And indeed, what is there so small, that may not be a men bane? The paring of a toe, the cutting of a corn, the scratch of a nail, the prick of a pin, have been sometime,
and may againe be, the meanes of a mans end. A fish-bone, a grape-kernel, some one haire, a drop of water, his owne spittle, let down vnwarily, may choake him.
and may again be, the means of a men end. A fishbone, a grape-kernel, Some one hair, a drop of water, his own spittle, let down unwarily, may choke him.
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and his life is as a candle, or a taper, a weake light, that euery light, not gust, but puffe of winde is ready to blow out. Yea not some malignant blast, or some euill breath onely,
and his life is as a candle, or a taper, a weak Light, that every Light, not gust, but puff of wind is ready to blow out. Yea not Some malignant blast, or Some evil breath only,
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first, not to make flesh our arme; not to relie vpon so feeble, so fraile, so fickle a stay, as the life euen of the greatest, or what euer he be, Cease from man (saith the Prophet) whose breath is in his nostrils:
First, not to make Flesh our arm; not to rely upon so feeble, so frail, so fickle a stay, as the life even of the greatest, or what ever he be, Cease from man (Says the Prophet) whose breath is in his nostrils:
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Men thinke themselues safe commonly, if they can get into fauour with some great man, or if they can by any meanes procure but the protection of such an one.
Men think themselves safe commonly, if they can get into favour with Some great man, or if they can by any means procure but the protection of such an one.
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But, not to presse that which some yet well obserue, that these proue oft but vntoward shelters, but v•safe sa•egards; like the tree to the passenger, that flieth to it for succour in a storme, that either braineth or •ai•eth him with the fall of a bough, who might haue beene safe enough, had he not shrouded himselfe vnder it:
But, not to press that which Some yet well observe, that these prove oft but untoward shelters, but v•safe sa•egards; like the tree to the Passenger, that flies to it for succour in a storm, that either braineth or •ai•eth him with the fallen of a bough, who might have been safe enough, had he not shrouded himself under it:
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Yea that many are ruined together with them by their fall, as the vnder-woods by the Oke or the Cedar when it is felled, who neuer got by them while they stood.
Yea that many Are ruined together with them by their fallen, as the underwoods by the Oak or the Cedar when it is felled, who never god by them while they stood.
What surety of helpe or safety canst thou haue from those, who haue no suretie, no more than thou hast, of themselues? Or what suretie or certainty can they haue of themselues, whose life dependeth vpon so fickle a stay, as is a puffe of wind, or a blast of breath onely? Make God thy stay, therefore, who is a rocke of eternitie, or an euerlasting rocke: not man, who is so fraile, so feeble a fabricke, as being supported and held together but with a little breath, may with as small a matter againe bee throwne downe and dissolued. And take heed how for the procuring of the fauour of the one, thou either watue the fauour, or incurre the dispeasure of the other.
What surety of help or safety Canst thou have from those, who have no surety, no more than thou hast, of themselves? Or what surety or certainty can they have of themselves, whose life dependeth upon so fickle a stay, as is a puff of wind, or a blast of breath only? Make God thy stay, Therefore, who is a rock of eternity, or an everlasting rock: not man, who is so frail, so feeble a fabric, as being supported and held together but with a little breath, may with as small a matter again be thrown down and dissolved. And take heed how for the procuring of the favour of the one, thou either watue the favour, or incur the displeasure of the other.
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Secondly, the consideration hereof should admonish vs with Iob, to liue in continuall expectation of our end, in continuall preparation for the time of our decease; since that we know not how soone or how sodainly, we may be smitten; and wee know withall, how small a matter is enough to make an end of vs. It was no euill counsell therefore, that besides Christian Diuines, euen some Heathen haue giuen, that a man should doe well to
Secondly, the consideration hereof should admonish us with Job, to live in continual expectation of our end, in continual preparation for the time of our decease; since that we know not how soon or how suddenly, we may be smitten; and we know withal, how small a matter is enough to make an end of us It was no evil counsel Therefore, that beside Christian Divines, even Some Heathen have given, that a man should do well to
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Which yet is not so simply to be vnderstood, that a man should euery day doe the same duties, or be imployed in the same workes, that hee either would or should,
Which yet is not so simply to be understood, that a man should every day do the same duties, or be employed in the same works, that he either would or should,
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Be as carefull to breake off thy sins this day and euery day, as if it were to be thy dying day. Make euery day thy dying day, by dying vnto sinne euery day.
Be as careful to break off thy Sins this day and every day, as if it were to be thy dying day. Make every day thy dying day, by dying unto sin every day.
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Let them dye before thee; for if they stay till death with thee, if thou diest before they die, thou art sure to die eternally. And how knowest thou but that thou maist die before they die, if they die not in thee this day; when thou hast no certainty of thy liues continuance till the next day? And it is the aduice of a Iewish Rabbine, and might well haue come from any Christian; Repent thee a day before thou diest.
Let them die before thee; for if they stay till death with thee, if thou Dies before they die, thou art sure to die eternally. And how Knowest thou but that thou Mayest die before they die, if they die not in thee this day; when thou hast no certainty of thy lives Continuance till the next day? And it is the Advice of a Jewish Rabbis, and might well have come from any Christian; repent thee a day before thou Dies.
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But that he should this present day repent, and not put it off till the next day; because before the next day, for ought he knoweth, he may die; hee knoweth not what or where he shall be to morrow. As Solomon therefore aduiseth him, that hath intangled himselfe by suretiship, so doe thou much more; (for the matter more concerneth thee) Giue no sleepe to thine eyes,
But that he should this present day Repent, and not put it off till the next day; Because before the next day, for ought he Knoweth, he may die; he Knoweth not what or where he shall be to morrow. As Solomon Therefore adviseth him, that hath entangled himself by suretyship, so do thou much more; (for the matter more concerns thee) Give no sleep to thine eyes,
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nor flumber to thine eyelids, before thou hast by sincere and serious repentance wound thy selfe and thy soule againe out of those snares of Satan, which by the practise of sinne thou hast entangled thy selfe in.
nor flumber to thine eyelids, before thou hast by sincere and serious Repentance wound thy self and thy soul again out of those snares of Satan, which by the practice of sin thou hast entangled thy self in.
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There is hardly any man to be found so desperate, if he beleeue at least that he hath a soule to saue, that would wilfully abandon himselfe to any euill act,
There is hardly any man to be found so desperate, if he believe At least that he hath a soul to save, that would wilfully abandon himself to any evil act,
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When thou shalt therefore be incited to the doing of ought, that thy conscience enformeth thee to bee euill, doe but thinke thus seriously with thy selfe;
When thou shalt Therefore be incited to the doing of ought, that thy conscience Informeth thee to be evil, do but think thus seriously with thy self;
but that thou maist die in the doing of it, but that this puffe of thy life may puffe out, ere it be done? Thou maist be taken with Bal•asar, Ammo•, and Ela, besides others, amids thy cups, or vpon thine ale-bench: Thou maist with Zimri and Cozbi (and the like hath befallen others too) be smitten in thine vncleane bed, yea in the act of thine vncleannesse: Thou maist with Core and his complices, be swept away, in thy rebellious courses against Minister or Magistrate; or amids thy friuolous suites, and malicious pursuits of thy brethren.
but that thou Mayest die in the doing of it, but that this puff of thy life may puff out, ere it be done? Thou Mayest be taken with Bal•asar, Ammo•, and Ela, beside Others, amids thy cups, or upon thine alebench: Thou Mayest with Zimri and Cozbi (and the like hath befallen Others too) be smitten in thine unclean Bed, yea in the act of thine uncleanness: Thou Mayest with Core and his accomplices, be swept away, in thy rebellious courses against Minister or Magistrate; or amids thy frivolous suits, and malicious pursuits of thy brothers.
Thy lie, or thy vaine oath may bee thy last word; thy drunken health thy last draught; thy fraud, or thine oppression thy last deed. In the twinckling of an eye, in the turning of an hand, while thou art but looking after some sinne, as Lots wife looking to Sodome ward, ( She turned her but, and she was turned) maist thou sodainly be snatched away, with thy minde defiled, though thy hand yet vnsoiled. And certainly no meanes would be more effectuall to keepe vs continually within compasse,
Thy lie, or thy vain oath may be thy last word; thy drunken health thy last draught; thy fraud, or thine oppression thy last deed. In the twinkling of an eye, in the turning of an hand, while thou art but looking After Some sin, as Lots wife looking to Sodom ward, (She turned her but, and she was turned) Mayest thou suddenly be snatched away, with thy mind defiled, though thy hand yet unsoiled. And Certainly no means would be more effectual to keep us continually within compass,
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so without delay; because thou knowest not what euill may come, that may cut off all future opportunitie of wel-doing, either by taking thee from the meanes, or the meanes from thee. And as he that obserueth the wind shall neuer sow;
so without Delay; Because thou Knowest not what evil may come, that may Cut off all future opportunity of welldoing, either by taking thee from the means, or the means from thee. And as he that observeth the wind shall never sow;
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But especially d neglect not the meanes of that maine worke, ( To day, saith he, if you heare his voice, harden not your hearts, but hearken: And, Now while the acceptable time is,
But especially worser neglect not the means of that main work, (To day, Says he, if you hear his voice, harden not your hearts, but harken: And, Now while the acceptable time is,
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while it is the day of saluation, we beseech you, receiue not the grace of God offered you in vaine.) of laying a good foundation for the obtaining of life eternall;
while it is the day of salvation, we beseech you, receive not the grace of God offered you in vain.) of laying a good Foundation for the obtaining of life Eternal;
and the laying hold of all opportunities that may tend thereunto. For this, if it bee not first done, dismall and desperate will thine estate be, if death sodainly surprise thee.
and the laying hold of all opportunities that may tend thereunto. For this, if it be not First done, dismal and desperate will thine estate be, if death suddenly surprise thee.
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Whereas if it be once well and substantially done, death shall neuer be able to raze or to rip vp thy worke, come it neuer so soone after, or so suddenly vpon thee.
Whereas if it be once well and substantially done, death shall never be able to raze or to rip up thy work, come it never so soon After, or so suddenly upon thee.
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Whereas those that are now carefull to make a good vse of them, and neglect not the grace and mercy of God therein now vouchsafed them, hauing reconciled themselues to God once,
Whereas those that Are now careful to make a good use of them, and neglect not the grace and mercy of God therein now vouchsafed them, having reconciled themselves to God once,
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yet their peace with God shall stand firme and sure; nor shall the want of opportunitie or abilitie to doe ought then, any whit impeach or impaire their euerlasting wel-doing.
yet their peace with God shall stand firm and sure; nor shall the want of opportunity or ability to do ought then, any whit impeach or impair their everlasting welldoing.
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if thou thoughtest thou shouldest die as soone as it were done, that presently after the doing of it, thou shouldest depart this world, and goe to giue an account of the doing of it to God. So doe, I say:
if thou thoughtest thou Shouldst die as soon as it were done, that presently After the doing of it, thou Shouldst depart this world, and go to give an account of the doing of it to God. So do, I say:
as one that maist in an instant as well be taken away, (thy life lying in thy breath, and thy breath being but a blast) as others not a few before thee haue beene, either in the one, or in the other.
as one that Mayest in an instant as well be taken away, (thy life lying in thy breath, and thy breath being but a blast) as Others not a few before thee have been, either in the one, or in the other.
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And thus much also for the second Particular here considerable, the manner how hee died, and the frailtie of mans life in the phrase here implyed. The third Particular followeth;
And thus much also for the second Particular Here considerable, the manner how he died, and the frailty of men life in the phrase Here employed. The third Particular follows;
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Good (I say) not (as some) morally; as well spent, well employed, replenisht with deeds and emploiments spiritually good: (albeit, no doubt, Abrahams old age also,
Good (I say) not (as Some) morally; as well spent, well employed, replenished with Deeds and employments spiritually good: (albeit, not doubt, Abrahams old age also,
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But Abraham had liued a whole hundred to that, and yet at length, you see, he dieth. Yea that is the conclusion still ( one onely excepted) with all those Ancients that liued so long before the floud, (not three or foure times,
But Abraham had lived a Whole hundred to that, and yet At length, you see, he Dieth. Yea that is the conclusion still (one only excepted) with all those Ancients that lived so long before the flood, (not three or foure times,
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For first, we are of a glassie matter, of a very brittle mettall: ready with euery light dash to cracke asunder, to fl•e in pieces. And * wee walke amids many casualties;
For First, we Are of a glassy matter, of a very brittle mettle: ready with every Light dash to Crac asunder, to fl•e in Pieces. And * we walk amids many casualties;
or an handbredth, some few inches, as it is said of those that be at sea: but euen scarce a nailes bredth, yea or an haires bredth betweene vs and it, if not at all times, yet at many times more at least,
or an handbreadth, Some few inches, as it is said of those that be At sea: but even scarce a nails breadth, yea or an hairs breadth between us and it, if not At all times, yet At many times more At least,
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Besides that, wee our selues also helpe oft to hasten our owne end, while wee betray our selues to him, who lieth thus in wait for vs, by wilfull distemper, by disorder, by misdiet. As not one apple therefore of an hundred hangeth on the tree to full maturitie, or so long, till it drop downe with ripenesse alone and its owne weight, but either it is pluckt off with the hand, or blowne downe with the wind, or preuented of its maturitie by some one meanes or other:
Beside that, we our selves also help oft to hasten our own end, while we betray our selves to him, who lies thus in wait for us, by wilful distemper, by disorder, by misdiet. As not one apple Therefore of an hundred hangs on the tree to full maturity, or so long, till it drop down with ripeness alone and its own weight, but either it is plucked off with the hand, or blown down with the wind, or prevented of its maturity by Some one means or other:
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but by some mischance or other it commeth to its bane: So not one man among an hundred (what and I should say a thousand?) that fulfilleth his naturall course, that liueth so long as in course of nature he well might,
but by Some mischance or other it comes to its bane: So not one man among an hundred (what and I should say a thousand?) that fulfilleth his natural course, that lives so long as in course of nature he well might,
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but hath his life shortned, and his end bastned by sword, by stresse, by sorrow, by sadnesse, by surfet, by sicknesse, by some one such casualty or other.
but hath his life shortened, and his end bastned by sword, by stress, by sorrow, by sadness, by surfeit, by sickness, by Some one such casualty or other.
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For a Venice glasse, as brittle as it is, yet if it be charily kept, if it be carefully set vp, if it stand shut vp vnder locke and key, out of vse, out of harmes way, it may hold out many ages, it might last peraduenture euen as long as the world it selfe is like to last. But shut you vp man neuer so charily, keepe him neuer so carefully, hee may,
For a Venice glass, as brittle as it is, yet if it be charily kept, if it be carefully Set up, if it stand shut up under lock and key, out of use, out of harms Way, it may hold out many ages, it might last Peradventure even as long as the world it self is like to last. But shut you up man never so charily, keep him never so carefully, he may,
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He was bred and borne with a dangerous, with a desperate disease on him, and such as by no care or art of man he can be cured of or recouered. Old age (said he sometime) is it selfe a disease;
He was bred and born with a dangerous, with a desperate disease on him, and such as by no care or art of man he can be cured of or recovered. Old age (said he sometime) is it self a disease;
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But this life it selfe (saith an ancient Father) is a disease; and such a disease as we must all of vs needes one day dye of. Thou art sure to die (saith he) not because thou art sicke, but because thou liuest.
But this life it self (Says an ancient Father) is a disease; and such a disease as we must all of us needs one day die of. Thou art sure to die (Says he) not Because thou art sick, but Because thou Livest.
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For sicke a man may be, and yet not die of it: (not to adde, that a disease hath sometime delaid death.) But what man liueth, and shall not see death? that is, who liueth, and shall not die? The whole course of our life is nothing else but a passage to death: the seuerall ages of our life so many seuerall degrees of death: we are dying daily by degrees. No sooner are we (I say not, borne, but euen) bred, but wee are dying and decaying. Euery minute and moment that seemeth added to our life, taketh from it.
For sick a man may be, and yet not die of it: (not to add, that a disease hath sometime delayed death.) But what man lives, and shall not see death? that is, who lives, and shall not die? The Whole course of our life is nothing Else but a passage to death: the several ages of our life so many several Degrees of death: we Are dying daily by Degrees. No sooner Are we (I say not, born, but even) bred, but we Are dying and decaying. Every minute and moment that seems added to our life, Takes from it.
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as our owne frailty and mortalitie, that we are brod and bor•e with, it is no maruell if the longest liuers of vs die at last, it is maruell rather that any of vs liue so long.
as our own frailty and mortality, that we Are broad and bor•e with, it is no marvel if the longest livers of us die At last, it is marvel rather that any of us live so long.
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Now this may first teach vs, not to please our selues with a conceit of long life, Why may not wee liue as long as such and such? To omit, that it is a thing altogether vncertaine. For who can tell a man what shall be? Certaine it is, that first or last, die we must, liue wee neuer so long. As nothing more vncertaine than how long we shall liue: so nothing more certaine than that once wee shall die. As sure as death: we say.
Now this may First teach us, not to please our selves with a conceit of long life, Why may not we live as long as such and such? To omit, that it is a thing altogether uncertain. For who can tell a man what shall be? Certain it is, that First or last, die we must, live we never so long. As nothing more uncertain than how long we shall live: so nothing more certain than that once we shall die. As sure as death: we say.
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or with the things of this life. Since that, though we enioy them neuer so long, yet wee must leaue them at last. For we brought them not with vs into this world; and it is certaine that we cannot carry them out of the world with vs. If they leaue not vs while we liue here, which oft also they doe;
or with the things of this life. Since that, though we enjoy them never so long, yet we must leave them At last. For we brought them not with us into this world; and it is certain that we cannot carry them out of the world with us If they leave not us while we live Here, which oft also they do;
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Otherwise if they cleaue and sticke fast to our soules, as cloathes are wont to doe to an vlcerous body, the parting one day, with them, which we can by no meanes auoid, will be as painfull vnto vs,
Otherwise if they cleave and stick fast to our Souls, as clothes Are wont to do to an ulcerous body, the parting one day, with them, which we can by no means avoid, will be as painful unto us,
as if our skin were pulled from our flesh, or our flesh •orne from our bones, or rather as if some peece of our soule were reaft away together with them.
as if our skin were pulled from our Flesh, or our Flesh •orne from our bones, or rather as if Some piece of our soul were reaft away together with them.
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For this life that we liue here, is in a manner no life; it is life in name, but in deed and truth death. It is no true life that cannot ouercome death; that yeeldeth to, that •endeth to, that endeth in death.
For this life that we live Here, is in a manner no life; it is life in name, but in deed and truth death. It is no true life that cannot overcome death; that yields to, that •endeth to, that Endeth in death.
Thirdly, the consideration hereof should cause vs to surcease and cast off this our immoderate care for the things of this life. As it hath beene said by way of reproofe of some people, that they vsed to build as if they looked to liue for euer: so it may well be said of many among vs, that they purchase, and build, and gather goods together,
Thirdly, the consideration hereof should cause us to surcease and cast off this our immoderate care for the things of this life. As it hath been said by Way of reproof of Some people, that they used to built as if they looked to live for ever: so it may well be said of many among us, that they purchase, and built, and gather goods together,
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Lastly, this might teach vs not to feare death. It is a fond thing (saith he) to feare that, that cannot be auoided. A folly it is to trouble & turmoile our selues with feare and care about that, that by no thought or forecast wee can shunne or shift off. But such is death. Delayed it may be, but auoided it cannot be. And be it nouer so long put off, yet it will come at last. As an ancient Father therefore well and wisely aduiseth;
Lastly, this might teach us not to Fear death. It is a found thing (Says he) to Fear that, that cannot be avoided. A folly it is to trouble & turmoil our selves with Fear and care about that, that by no Thought or forecast we can shun or shift off. But such is death. Delayed it may be, but avoided it cannot be. And be it nouer so long put off, yet it will come At last. As an ancient Father Therefore well and wisely adviseth;
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and by no meanes or care of thine can be preuented: but feare that eternall death, the death of thy soule, the greatest of all euils that can possibly befall thee, which by mature care and diligence now vsed, may be preuented. But we are (as another well obserueth) herein, the most of vs, like children, that are afraid of a visour, but feare not the fire; shreeke and start at the one,
and by no means or care of thine can be prevented: but Fear that Eternal death, the death of thy soul, the greatest of all evils that can possibly befall thee, which by mature care and diligence now used, may be prevented. But we Are (as Another well observeth) herein, the most of us, like children, that Are afraid of a visor, but Fear not the fire; shriek and start At the one,
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Wee feare the bodily death, but not the spirituall death, the death of the soule, the death in sinne, and dying in sinne, without which the other cānot hurt.
we Fear the bodily death, but not the spiritual death, the death of the soul, the death in sin, and dying in sin, without which the other cannot hurt.
Long life, as in the Law it is promised oft as a blessing: and God where he describeth by the Prophet the flourishing estate of his people, saith, There shall no more be, from them, or goe thence, an infant of daies;
Long life, as in the Law it is promised oft as a blessing: and God where he Describeth by the Prophet the flourishing estate of his people, Says, There shall no more be, from them, or go thence, an infant of days;
that is, he that is now a childe shall liue till he be so many yeares old: (which place the rather I recite & open at large, in regard of some friuolous crotchets that not a few haue fisht out of it, cleane beside as well the meaning as the drift of Gods Spirit:) So the shortning of mans life is threatned oft as a curse. Hee shall die before his time, as the greene grape is nipt off the Vine,
that is, he that is now a child shall live till he be so many Years old: (which place the rather I recite & open At large, in regard of Some frivolous crotchets that not a few have fished out of it, clean beside as well the meaning as the drift of God's Spirit:) So the shortening of men life is threatened oft as a curse. He shall die before his time, as the green grape is nipped off the Vine,
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For first, Old age is honourable. Yea, as the Apostle saith of Mariage, It is honourable among all men. It is a resemblance of Gods antiquitie, who is called the Ancient of daies. The glory of young men is their strength:
For First, Old age is honourable. Yea, as the Apostle Says of Marriage, It is honourable among all men. It is a resemblance of God's antiquity, who is called the Ancient of days. The glory of young men is their strength:
Thirdly, it is a matter of griefe to men more than ordinary, when friends are taken away from them by immature death: when the ordinary course of nature is inuerted, and they burie, those by whom they ought rather to haue beene buried.
Thirdly, it is a matter of grief to men more than ordinary, when Friends Are taken away from them by immature death: when the ordinary course of nature is inverted, and they bury, those by whom they ought rather to have been buried.
Fourthly, it is a great grace to a godly man, that he may doe God any good seruice. Such account it their greatest honour, as to suffer in Gods cause, so to be employed in Gods worke.
Fourthly, it is a great grace to a godly man, that he may do God any good service. Such account it their greatest honour, as to suffer in God's cause, so to be employed in God's work.
But the longer a man liueth, the more glory may he bring to God, the more seruice may hee doe to the Church and Children of God, be he a publike person,
But the longer a man lives, the more glory may he bring to God, the more service may he do to the Church and Children of God, be he a public person,
Since that continua•ce of yeeres bring•th wisdome and experience; and antiquitie carrying a kinde of authority with it, procureth reuerence and respect: The former whereof fitteth men for the doing of the more good to others, the latter others for the receiuing of the more good from them.
Since that continua•ce of Years bring•th Wisdom and experience; and antiquity carrying a kind of Authority with it, procureth Reverence and respect: The former whereof fits men for the doing of the more good to Others, the latter Others for the receiving of the more good from them.
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though not from such weaknesse as the decay of nature necessarily importeth, yet from such aches, and paines, and grieuances, and diseases, and annoiances, as that age is wont commonly to be annoied and pestered with.
though not from such weakness as the decay of nature necessarily imports, yet from such aches, and pains, and grievances, and diseases, and annoyances, as that age is wont commonly to be annoyed and pestered with.
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For first, Health and the enioyment of it, is at all times a great mercy; ( no outward thing being comfortable or delightfull without it) that which nothing sheweth so well as the want of it at some times,
For First, Health and the enjoyment of it, is At all times a great mercy; (no outward thing being comfortable or delightful without it) that which nothing shows so well as the want of it At Some times,
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how much more is it a great mercie to haue it at that age, wherein most men are wont to finde a much more than vsuall want of it? The more infectious the times and places are that we liue and abide in, the greater goodnesse of God it is to vs,
how much more is it a great mercy to have it At that age, wherein most men Are wont to find a much more than usual want of it? The more infectious the times and places Are that we live and abide in, the greater Goodness of God it is to us,
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if we keepe free from infection: So the•ore old age is subiect to diseases and disasters, the greater mercy it is for old men to be kept free then from either.
if we keep free from infection: So the•ore old age is Subject to diseases and disasters, the greater mercy it is for old men to be kept free then from either.
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and depriueth them of all alacrity and cheerefulnesse of spirit; (you shall see old men, though so weake and feeble, that they can scarce stir from the place where they are set,
and depriveth them of all alacrity and cheerfulness of Spirit; (you shall see old men, though so weak and feeble, that they can scarce stir from the place where they Are Set,
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than many farre younger than themselues) or that disableth them to doing good, and to the performance of good offices for the behoofe and benefit of others: (For such albeit their bodily strength be most past,
than many Far younger than themselves) or that disableth them to doing good, and to the performance of good Offices for the behoof and benefit of Others: (For such albeit their bodily strength be most past,
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yet their wits may be still fresh: and though they cannot afford much helpe of the hand, yet by sage counsell and graue aduice, they may further affaires more either publike or priuate, than many younger and stronger are able••doe with their hands: a few gray haires, saith on•;
yet their wits may be still fresh: and though they cannot afford much help of the hand, yet by sage counsel and graven Advice, they may further affairs more either public or private, than many younger and Stronger Are able••doe with their hands: a few grey hairs, Says on•;
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may be more worth, than many young lockes; and a few gray beards doe more than many greene heads. It is not that decay of nature or bodily strength so much, I say,
may be more worth, than many young locks; and a few grey beards do more than many green Heads. It is not that decay of nature or bodily strength so much, I say,
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as such paines and diseases as vsually accompany old age, that are wont to make it to be either so tedious to them themselues, that they grow weary oft euen of their liues, or that ma•eth them so unprofitable to others,
as such pains and diseases as usually accompany old age, that Are wont to make it to be either so tedious to them themselves, that they grow weary oft even of their lives, or that ma•eth them so unprofitable to Others,
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yea and oft so burdensome too, that they grow as weary of them, as they are themselues of their liues. Which to be freed therefore from, either for the most part,
yea and oft so burdensome too, that they grow as weary of them, as they Are themselves of their lives. Which to be freed Therefore from, either for the most part,
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or in some good measure, in that age, must needs bee counted no small merey. Thirdly, obserue wee hence, that there is a kinde of Satietie and fulnesse of life:
or in Some good measure, in that age, must needs be counted no small Mercy. Thirdly, observe we hence, that there is a kind of Satiety and fullness of life:
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as of Abraham here, of Isaak, of Iob, of Iehoiada, of Dauid, of whom it is said also, that he died with a good gray head, full of daies and riches, and honour.
as of Abraham Here, of Isaac, of Job, of Jehoiada, of David, of whom it is said also, that he died with a good grey head, full of days and riches, and honour.
First, when some speciall promises of God haue beene made good to them, or some speciall blessings of God enioyed by them, correspondent to their owne desires. So Simeon, when he had liued so long ( which it was foretold him he should doe) as to see our Sauiour in the flesh, he hath euen enough of this life, he desireth not now to liue an houre longer.
First, when Some special promises of God have been made good to them, or Some special blessings of God enjoyed by them, correspondent to their own Desires. So Simeon, when he had lived so long (which it was foretold him he should do) as to see our Saviour in the Flesh, he hath even enough of this life, he Desires not now to live an hour longer.
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And the Apostle Paul, as he was content to stay longer in the flesh for the good of the Philippians, and the furtherance of their faith, then he desired otherwise to doe:
And the Apostle Paul, as he was content to stay longer in the Flesh for the good of the Philippians, and the furtherance of their faith, then he desired otherwise to do:
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First of the two former, to admonish old men, and such more specially as through the goodnesse of God enioy a commodious and comfortable time of it, free from many such griefes as they heare others of their yeares oft complaine of, to acknowledge Gods great mercy and goodnesse to them therein;
First of the two former, to admonish old men, and such more specially as through the Goodness of God enjoy a commodious and comfortable time of it, free from many such griefs as they hear Others of their Years oft complain of, to acknowledge God's great mercy and Goodness to them therein;
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as in lengthening out their life, and satisfying them with a greater number of daies then others ordinarily attaine vnto, by means whereof they may liue to see those brought vp vnder them,
as in lengthening out their life, and satisfying them with a greater number of days then Others ordinarily attain unto, by means whereof they may live to see those brought up under them,
so in freeing of them from such annoiances, as are vsually attendants of that age, and which might make their continuance here the more tedious and vncomfortable to them:
so in freeing of them from such annoyances, as Are usually attendants of that age, and which might make their Continuance Here the more tedious and uncomfortable to them:
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And to apply themselues therefore to such holy and religious Employments, so farre forth as their present estate and condition shall permit, whereby they may bring glory to God, and doe some seruice to him, who is so good and gratious to them aboue many others in that kinde:
And to apply themselves Therefore to such holy and religious Employments, so Far forth as their present estate and condition shall permit, whereby they may bring glory to God, and do Some service to him, who is so good and gracious to them above many Others in that kind:
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And that, howsoeuer to the godly long life may be a blessing, yet the wicked man, (saith the Prophet) though he liue an hundred yeeres, shall be but an accursed wretch.
And that, howsoever to the godly long life may be a blessing, yet the wicked man, (Says the Prophet) though he live an hundred Years, shall be but an accursed wretch.
The godly haue oft euen a satietie of life: As willing they are to leaue the world, as men are wont to be to rise from the bord, when they haue eaten their fill, or so much as they desire.
The godly have oft even a satiety of life: As willing they Are to leave the world, as men Are wont to be to rise from the board, when they have eaten their fill, or so much as they desire.
they haue neuer enough, as of the wealth of this world, so of this present life: by their good will they would neuer die. It is true indeed, that sometime, either crosses and calamities, extraordinarie disasters, or sore torturing paines and long lingring diseases, out of a kinde of impatiencie, may make them weary of their liues and desirous of death, which but for those grieua•ces and a••oia•ces they would else be farre from:
they have never enough, as of the wealth of this world, so of this present life: by their good will they would never die. It is true indeed, that sometime, either Crosses and calamities, extraordinary disasters, or soar torturing pains and long lingering diseases, out of a kind of impatiency, may make them weary of their lives and desirous of death, which but for those grieua•ces and a••oia•ces they would Else be Far from:
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Whereas the godly, with Abraham & Dauid, euen then also, when they haue a good and a comfortable continuance of life, accompanied and attended as well with health of body,
Whereas the godly, with Abraham & David, even then also, when they have a good and a comfortable Continuance of life, accompanied and attended as well with health of body,
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Yea so fondly are worldly men herein oft affected, and their hearts so possessed with the loue of this life, that though they know not how to liue, yet they are not willing to die;
Yea so fondly Are worldly men herein oft affected, and their hearts so possessed with the love of this life, that though they know not how to live, yet they Are not willing to die;
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though their life be so irkesome and painfull unto them, that they seeme to be long a dying rather than to liue long, and the delay of death farre worse with them, than death it selfe could be to them,
though their life be so irksome and painful unto them, that they seem to be long a dying rather than to live long, and the Delay of death Far Worse with them, than death it self could be to them,
But let vs rather herein striue to be affected as Gods Saints are, especially when it hathpleased God to blesse vs with long life, with many yeeres more,
But let us rather herein strive to be affected as God's Saints Are, especially when it hathpleased God to bless us with long life, with many Years more,
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when God shall please to call for it, though no speciall affliction or paine enforce thereunto, not as a meat loathed, (which the naturall man oft doth) but as 〈 ◊ 〉 dish, though well liked, that we haue fed our fill of.
when God shall please to call for it, though no special affliction or pain enforce thereunto, not as a meat loathed, (which the natural man oft does) but as 〈 ◊ 〉 dish, though well liked, that we have fed our fill of.
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And there is nothing more frequent and common in Scripture than these and the like phrases vsed of persons deceassing, that they sleepe with, they goe to, they are gathered vnto, either their people, that is, their countrimen, or their ancestors, for that is, their Fathers. So that,
And there is nothing more frequent and Common in Scripture than these and the like phrases used of Persons deceasing, that they sleep with, they go to, they Are gathered unto, either their people, that is, their countrymen, or their Ancestors, for that is, their Father's. So that,
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That which may well be vnderstood two waies; and the Holy Ghost might well therin aime at both, because both goe vnder one generall, and the phrase as it may fit either, so it may well include both.
That which may well be understood two ways; and the Holy Ghost might well therein aim At both, Because both go under one general, and the phrase as it may fit either, so it may well include both.
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For howsoeuer of Abraham it seeme to some, that it cannot be so meant, because his corpes was enterred in the Land of Canaan, ( so generally termed) in a strange countrey, where his countrey-men in likelihood none of them lay:
For howsoever of Abraham it seem to Some, that it cannot be so meant, Because his corpses was interred in the Land of Canaan, (so generally termed) in a strange country, where his countrymen in likelihood none of them lay:
since that the graue in generall, not the artificiall one, but the naturall, (which the Hebrewes also well distinguish) is (as Iob fitly termeth it) the Congregation house of all liuing, that is, the place wherein they all meet together after decease, be the places of their sepulture neuer so farre asunder;
since that the graven in general, not the artificial one, but the natural, (which the Hebrews also well distinguish) is (as Job fitly termeth it) the Congregation house of all living, that is, the place wherein they all meet together After decease, be the places of their sepulture never so Far asunder;
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And as well might Abraham, for his body also, be said, to be gathered to his people, though hee were buried in some other place then the most of them were,
And as well might Abraham, for his body also, be said, to be gathered to his people, though he were buried in Some other place then the most of them were,
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First in Generall: because it departeth hence indefinitely into another world, not proper and peculiar, as he said each one did when hee slept, but common and generall: it goeth hence to the vnseene world, as the Heathens termed it,
First in General: Because it departeth hence indefinitely into Another world, not proper and peculiar, as he said each one did when he slept, but Common and general: it Goes hence to the unseen world, as the heathens termed it,
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to that other world, (including both Heauen and Hell) in generall, that is the Congregation House of Soules, as the Graue is of Corpses: As the supposed Samuel told Saul, (though he meant not,
to that other world, (including both Heaven and Hell) in general, that is the Congregation House of Souls, as the Grave is of Corpses: As the supposed Samuel told Saul, (though he meant not,
wel also may they all be termed and stiled his people, or country-men, though little of kinne to him otherwise, that were the people, while they liued, of the same God that he serued:
well also may they all be termed and styled his people, or countrymen, though little of kin to him otherwise, that were the people, while they lived, of the same God that he served:
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but we goe to our Christian friends, to our religious Fore-fathers, to a place, where we shall meet againe with all those, that wee sent from hence before vs, hauing deceased in the faith. It is that indeed that much troubleth men and women many times,
but we go to our Christian Friends, to our religious Forefathers, to a place, where we shall meet again with all those, that we sent from hence before us, having deceased in the faith. It is that indeed that much Troubles men and women many times,
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they shall be sure to finde country-men, kindred, acquaintance enough in heauen, that will be readie to receiue them, to welcome them thither, to giue them the best entertainment that can be there.
they shall be sure to find countrymen, kindred, acquaintance enough in heaven, that will be ready to receive them, to welcome them thither, to give them the best entertainment that can be there.
And lastly, if we desire to goe to them when we die, let vs be sure to follow them while we liue. Adioine thy selfe to them, associate thy selfe with them,
And lastly, if we desire to go to them when we die, let us be sure to follow them while we live. Adjoin thy self to them, associate thy self with them,
when thou departest hence. Walke thou must in the steps of faithfull Abraham, while thou liuest, if thou lookest to haue a place in Abrahams bosome, when thou diest, and sit downe with him, after this life, in the kingdome of heauen.
when thou departest hence. Walk thou must in the steps of faithful Abraham, while thou Livest, if thou Lookest to have a place in Abrahams bosom, when thou Dies, and fit down with him, After this life, in the Kingdom of heaven.
and then shalt thou be sure to go to him when thou diest, and to enioy there with him and other the faithfull gone before thee, those ioyes and that blisse, that with God and Christ they are there fully possessed of alreadie. FINIS.
and then shalt thou be sure to go to him when thou Dies, and to enjoy there with him and other the faithful gone before thee, those Joys and that bliss, that with God and christ they Are there Fully possessed of already. FINIS.
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Test•s oculatus: qu〈 … 〉 auritis d〈 … 〉m praefer Plaut. Trucul. 2. 6. quos sccundae notae testes appellat. Sen. quaest. n•t. l. 4. c. 3. Nam & serur〈 … 〉 & sia•er•us visa solent, quam audita narrari, & in tertium nas transf•sa facilius coaces•unt. Goff•id. vit Be•n. l. 1. prae••t. contra quam Apuleius: cui Florid. 1. Pluris est. au〈 … 〉us t•s•is uni•, quam ocula• de•e.
Test•s Oculatus: qu〈 … 〉 auritis d〈 … 〉m praefer Plautus. Trucul. 2. 6. quos sccundae Notes testes appellate. Sen. Question. n•t. l. 4. c. 3. Nam & serur〈 … 〉 & sia•er•us visa solent, quam audita narrari, & in Tertium nas transf•sa Facilius coaces•unt. Goff•id. vit Be•n. l. 1. prae••t. contra quam Apuleius: cui Florid. 1. Pluris est. au〈 … 〉us t•s•is uni•, quam ocula• de•e.
NONLATINALPHABET. Basil. in Psalm. 63. Quod iussit & gassit. Bern. epist. 42. & in Cant. 20. Non verbis solum praeduans, sed exemplis. Idem de temp. 51. 〈 ◊ 〉 de Origen• Euseb. hist. lib. 6. cap. 3. NONLATINALPHABET
. Basil. in Psalm. 63. Quod Iussit & gassit. Bern. Epistle. 42. & in Cant 20. Non verbis solum praeduans, sed exemplis. Idem de temp. 51. 〈 ◊ 〉 de Origen• Eusebius hist. lib. 6. cap. 3.
NONLATINALPHABET. Isider. Pelus. lib. 2. 〈 … 〉st. 251. & 〈 … 〉st. 271. NONLATINALPHABET. Itaque Menander. NONLATINALPHABET. Suadet loquentis vita, non oratio. Plutare. de leg. poet. & praecept. pol t. Et Gregor. Nazian. NONLATINALPHABET. Qui docent tantum 〈 ◊ 〉 faciunt, ipsi praeceptis suis detrahunt pondus. Bonum quidem est recta & honesta praecip•re: sed nisi & facias, mendacium est. Lactant. instit. lib. 3. cap. 16. Nisi & 〈 ◊ 〉 que praecipit, soluta praecepta sunt. Qui praecipiunt, nec saciunt, abest ab cis sides. Praeceptus 〈 ◊ 〉 suis fidem de•abit, qui quod verbis astr•re conatur, r••psa resoluit. Ibid. lib. 4. cap. 23.
. Isider. Pelus. lib. 2. 〈 … 〉st. 251. & 〈 … 〉st. 271.. Itaque Menander.. Suadet loquentis vita, non oratio. Plutare. de leg. poet. & precept. pol tO. Et Gregory. Nazian.. Qui docent Tantum 〈 ◊ 〉 faciunt, ipsi praeceptis suis detrahunt pondus. Bonum quidem est Recta & Honesta praecip•re: sed nisi & facias, Mendacium est. Lactant. Institutio. lib. 3. cap. 16. Nisi & 〈 ◊ 〉 que praecipit, soluta praecepta sunt. Qui praecipiunt, nec saciunt, abest ab cis sides. Praeceptus 〈 ◊ 〉 suis fidem de•abit, qui quod verbis astr•re conatur, r••psa resoluit. Ibid lib. 4. cap. 23.
NONLATINALPHABET. Pluta•e. de Stoic. repugn. NONLATINALPHABET. Si〈 … 〉cat. epist. 37. Concordet sermo cu• vita. S•nec. epist. 75. Ad legem suam quisque vi•at, 〈 … 〉 vita d•ss•ntiat. Idem epist. 20.
. Pluta•e. the Stoic. repugn.. Si〈 … 〉cat. Epistle. 37. Concordet sermon cu• vita. S•nec. Epistle. 75. Ad legem suam Quisque vi•at, 〈 … 〉 vita d•ss•ntiat. Idem Epistle. 20.
NONLATINALPHABET. Idē ibid. Nō est vera simplic•as, nisi animiocul•, et plus sit, qui fallere nolit, et cantus sit, quo falli non possit. Bern. de praecept. & dispens.
. Idē Ibid. Nō est vera simplic•as, nisi animiocul•, et plus sit, qui fallere nolit, et cantus sit, quo Fallen non possit. Bern. de precept. & dispense.
Nam & gladio lingua consern solet. Diogenes de spur•a di••i•ne à pulchro pros•cta, NONLATINALPHABET. L••rt. Et Apul. florid. 3. vt gladius vsu splendescit, situ rubiginat. ita vox in vagina silentij condita diutino torpore hebttatur. Sed & s•r•o diuinus glad•us dicitur, Esai 49. 2, Ephes. 6. 17.
Nam & Gladio lingua consern Solent. Diogenes de spur•a di••i•ne à pulchro pros•cta,. L••rt. Et Apple florid. 3. vt gladius vsu splendescit, situ rubiginat. ita vox in vagina silentij Condita diutino torpore hebttatur. Said & s•r•o Divine glad•us dicitur, Isaiah 49. 2, Ephesians 6. 17.
NONLATINALPHABET. 〈 ◊ 〉. 〈 ◊ 〉 〈 ◊ 〉. NONLATINALPHABET 〈 ◊ 〉. 〈 ◊ 〉. dep•up••t. Id〈 … 〉 { que } in A〈 … 〉al. NONLATINALPHABET. Quibus gemina sunt Philostrati illa cp. 2. NONLATINALPHABET &c. Itaque quod Plin. l. 6 cp 27. Facilis 〈 ◊ 〉; nonfacilis electio. est enim ex 〈 … 〉s eius l•rga materia.
. 〈 ◊ 〉. 〈 ◊ 〉 〈 ◊ 〉. 〈 ◊ 〉. 〈 ◊ 〉. dep•up••t. Id〈 … 〉 { que } in A〈 … 〉al.. Quibus Gemina sunt Philostrati illa Cp. 2. etc. Itaque quod Pliny l. 6 Cp 27. Facilis 〈 ◊ 〉; nonfacilis Electio. est enim ex 〈 … 〉s eius l•rga materia.
. 〈 sy 〉. 〈 sy 〉 〈 sy 〉. 〈 sy 〉. 〈 sy 〉. uh-j. np1 … 〉 { fw-fr } p-acp np1 … n-crq.. fw-la fw-la fw-la fw-la fw-la n1. crd av fw-la fw-la np1 n1 crd n1 crd np1 〈 sy 〉; fw-la fw-la. fw-la fw-la fw-la 〈 … vbz fw-la fw-la fw-la.
Sic eum volo manere, &c. Vulg. perperam. Quod sequ••tur tamen Ambros. in Psal. 45. &. 118. Aug. in Ioan. 124. & de temp. 149. B•da, Lyra, Rupert. &c. Propugnat Georg. Trapez. oppugnat Card. Bessarion. Graeci codices resellunt.
Sic Eum volo manner, etc. Vulgar Perperam. Quod sequ••tur tamen Ambos in Psalm 45. &. 118. Aug. in Ioan. 124. & de temp. 149. B•da, Lyra, Rupert. etc. Propugnat George Trapez. Oppugnatus Card. Bessarion. Greeks codices resellunt.
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Mortem videre. i mori. Psal. 49. 9. & 98. 48. •eb•. 11. 6. Sicut vid•re vi•am •i. viuere, I•bn 3. 36. Ineptum est enim quod C•rysost. nom. nescio quis in Marc 10. distinguit inter mortem gustare & videre. Answ.
Mortem To see. i Mori. Psalm 49. 9. & 98. 48. •eb•. 11. 6. Sicut vid•re vi•am •i. viuere, I•bn 3. 36. Ineptum est enim quod C•rysost. nom. nescio quis in Marc 10. distinguit inter mortem gustare & To see. Answer
〈 … 〉a 73 26. NONLATINALPHABET. Isia. P〈 … 〉 3. ep. 252. Sicut anim• v••a est co•poris 〈 … 〉ita Deus vita est an•mae. Ber. ser part 3 V〈 … 〉nis an ma est, vita animae Deus est Aug. deci•it. l. 19. c. 6. & de v•rb. Apost. •8. & 〈 ◊ 〉 Sanci. 16 A•esse debet, vt viuat corpus, anima, vt viuat anima, D•us. Ibid.
〈 … 〉a 73 26.. Isia. P〈 … 〉 3. Epistle. 252. Sicut anim• v••a est co•poris 〈 … 〉ita Deus vita est an•mae. Ber. ser part 3 V〈 … 〉nis an ma est, vita Spirits Deus est Aug. deci•it. l. 19. c. 6. & the v•rb. Apost. •8. & 〈 ◊ 〉 Sanci. 16 A•esse debet, vt viuat corpus, anima, vt viuat anima, D•us. Ibid
Psal. 73 27. NONLATINALPHABET. Isid. ibid. Moritur corpus cum re•edit anima: mo••tur anima, si re••da Deus. Aug. de verb. Apost. 28. Corpus mortu•m est sine anima; anima m〈 … 〉 sine Deo. Idem de Sanct. 13. Mors co poris a spiritu deser•; mors spirit ' à Deo. Idem de C•ui. l. 19. c. 26.
Psalm 73 27.. Isidore Ibid. Moritur corpus cum re•edit anima: mo••tur anima, si re••da Deus. Aug. de verb. Apost. 28. Corpus mortu•m est sine anima; anima m〈 … 〉 sine God Idem de Sanct. 13. Mors counterfeit poris a spiritu deser•; mors Spirit ' à God Idem de C•ui. l. 19. c. 26.
1 Thess. 4. 14. Non est lugendus qui antecedit, sed desiderandus, &c. Cur enim immoderate feras abisse, quem mox consequeris? Tertul. de patient. Quod latius Cypr. de mortal. Non sunt lugendi fratres nostri accersione don inica de seculo liberati, cum sciamus eos non ami••i sed praemitti, recedentes praecedere; ut pro〈 … 〉es & 〈 ◊ 〉 desiderari eos debere, non plangi.
1 Thess 4. 14. Non est lugendus qui antecedit, sed desiderandus, etc. Cur enim immoderate feras abyss, Whom mox consequeris? Tertulian the patient. Quod Latius Cyprus the Mortal. Non sunt lugendi Brothers Our accersione dONE inica de seculo Liberati, cum sciamus eos non ami••i sed praemitti, recedentes praecedere; ut pro〈 … 〉es & 〈 ◊ 〉 desiderari eos Debere, non plangi.
Abitus, Luke 2. 29. NONLATINALPHABET. Plato apolog NONLATINALPHABET. Simocat. ep. 25. NONLATINALPHABET. Chrysost. tom. 6. ser. 43. Profectio est, quam mortem putamus. Tertul. de patient.
Abitus, Lycia 2. 29.. Plato apologue. Simocat. Epistle. 25.. Chrysostom tom. 6. sir. 43. Profectio est, quam mortem putamus. Tertulian the patient.
Exitus. Luke 9. 31. 2 Pet. 1. 15. Excessus de corpore. Tertul de resur. de mundo digredi. Ammian. l. 29. Mors migratio est. Cic. Tuscul. l. 1. migrare magis quam mori. Vell•iusl 1. non emori, sed emigrare. Hieron. in Nepot.
Exitus. Luke 9. 31. 2 Pet. 1. 15. Excessus de corpore. Tertulian de Resurrection. de mundo digredi. Ammian. l. 29. Mors migratio est. Cic Tuscul l. 1. migrare magis quam Mori. Vell•iusl 1. non emori, sed emigrare. Hieron. in Nepotism.
2 Sam. 14 14. Rom. 4 12. Heb. 9. 26. Mors per o•nes it. Sen. epist. 95. Mors omnes aequè vocat. Ir•tis d•js propi•jisque mori•dum est. Idem quaest. nat. l. 2. c. 59.
2 Sam. 14 14. Rom. 4 12. Hebrew 9. 26. Mors per o•nes it. Sen. Epistle. 95. Mors omnes aequè vocat. Ir•tis d•js propi•jisque mori•dum est. Idem Question. nat. l. 2. c. 59.
Nostros omnes sic habeamus, tanquam nihil nobis de p•rpetuitate, imò nihil de diuturnitate eorum promissum sit. Tanquam v••essuris, imò iam recedē ibus fruamur. Tanquam extemplò abituros possideam { us }. Sen. ad Marc. cap. 10.
Nostros omnes sic habeamus, tanquam nihil nobis de p•rpetuitate, imò nihil de diuturnitate Their Promise sit. Tanquam v••essuris, imò iam receden ibus fruamur. Tanquam extemplò abituros possideam { us }. Sen. and Marc. cap. 10.
Ad quae noscenda iter ingredi, transmittere maria solemus, ea sub oculis posita negligimus: 〈 ◊ 〉 quia ita comparatum est, ut proximorū incuriosi longinqua sectemur, sed quod omnium rerum cupido languescit, cum facilis occasio est; seu quod differimus, tanquā saepe v•suri, quod datur videre, quoties v•lis cernere. Plin. sec. l. 8. ep. 20.
Ad Quae noscenda iter Ingredi, transmittere maria Solmus, ea sub oculis Posita negligimus: 〈 ◊ 〉 quia ita comparatum est, ut proximorū incuriosi longinqua sectemur, sed quod omnium rerum Cupido languescit, cum Facilis Occasion est; seu quod differimus, tanquā saepe v•suri, quod datur To see, How often v•lis cernere. Pliny sec. l. 8. Epistle. 20.
Si•nter eos quos nunquam vidimus, floruisset, non solum libros eius, verum euam imagines cōquireremus, ciusdē nunc honor praesentis & gratia, quasi sati•tate. languescit. Idem lib. 1. epist. 16.
Si•nter eos quos Never vidimus, floruisset, non solum libros eius, verum euam imagines cōquireremus, ciusden nunc honour praesentis & Gratia, quasi sati•tate. languescit. Idem lib. 1. Epistle. 16.
Non tam data, quàm commodata. Pri•as. in 1 Cor. Fortuna vsu dat multa, mancipio nihil. P. Syr. Nihil horum dono d•tur: collat〈 … 〉ijs & ad dominos redituris instrumetis scena adornatur: mutuò accipimus in incertum diem; •sus fructus tantiem noster est. Sen. ad Marc. c. 10. Exposition 2. NONLATINALPHABET. Eurip. Phoeniss.
Non tam data, quàm commodata. Pri•as. in 1 Cor. Fortuna vsu that Multa, mancipio nihil. P. Syr. Nihil horum Dono d•tur: collat〈 … 〉ijs & ad dominos redituris instrumetis scena adornatur: mutuò accipimus in incertum diem; •sus fructus tantiem Noster est. Sen. and Marc. c. 10. Exposition 2.. Eurip Phoeniss.
Vita data est vtenda; data est sine foenore nobis Mutua, nec c•rto persolüenda die. Pedo ad Liu. vsuram vitae natura dedit, ••nquam pecuniae, nulla pr•stituta die. Cic. Tusc. l. 1. Vita { que } mancipio nulli datur, omnibus vsu. Lucret. l. 3. Vsu & fructu nobis est vita, non mancipio tradita. Arnob. l. 2.
Vita data est vtenda; data est sine foenore nobis Mutua, nec c•rto persolüenda die. Pedo and Liu vsuram vitae Nature dedit, ••nquam pecuniae, nulla pr•stituta die. Cic Tuscany l. 1. Vita { que } mancipio None datur, omnibus vsu. Lucretius l. 3. Vsu & fructu nobis est vita, non mancipio tradita. Arnob l. 2.
Adolescent•s m•ri sic mi•• vi〈 … 〉, vt cum aquae multitudine vis flam〈 … 〉 opprimitur: se•es autem, sicun cum sua sp•nte nulla adhibita vi consumptus ignis extinguitur. Et quasi poma ex arboribus, si crudasunt, vi auelluntur, si matura & cocta, decidunt; sic vitam adolescentibus vis aufert, senibu• matu•itas. Cic. de se•ect.
Adolescent•s m•ri sic mi•• vi〈 … 〉, vt cum Water multitudine vis flam〈 … 〉 opprimitur: se•es autem, sicun cum sua sp•nte nulla adhibita vi consumptus ignis extinguitur. Et quasi poma ex arboribus, si crudasunt, vi auelluntur, si matura & cocta, decidunt; sic vitam adolescentibus vis Aufert, senibu• matu•itas. Cic de se•ect.
Sirac. 14. 18. & Aug. in Psal. 101. NONLATINALPHABET. Musaeus. Clem. strom. l. 6. Et ab ills Homer. NONLATINALPHABET &c. Et NONLATINALPHABET, &c. Quod laudat Zeno. Laert. citant Clem. strom. l. 6. Plut. ad Apoll•n. & Lucian Episcop. NONLATINALPHABET. Plut. de tard. vindict. & de vit. Epicur. Sed & M mueru••ss, NONLATINALPHABET. &c. Stob. c. 96. Et Aristoph. auib. NONLATINALPHABET. Clem. airom. l. 5.
Sirach. 14. 18. & Aug. in Psalm 101.. Musaeus. Clem. strom. l. 6. Et ab ills Homer. etc. Et, etc. Quod Laudat Zeno. Laertes citant Clem. strom. l. 6. Plutarch ad Apoll•n. & Lucian Bishop.. Plutarch de tard. vindict. & de vit. Epicur. Said & M mueru••ss,. etc. Stob. c. 96. Et Aristophanes. auib.. Clem. airom. l. 5.
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NONLATINALPHABET. Diogenes Perdiccae. Laert. Et Theodorus Lysimacho; Enimuerò magnifi•a res tibi contigit, quia •antharidis vim assecutus es. Cic. Tusc. l. 1. & Val. Max. l. 6. c. 2.
. Diogenes Perdiccae. Laertes Et Theodorus Lysimacho; Enimuerò magnifi•a Rest tibi contigit, quia •antharidis vim assecutus es. Cic Tuscany l. 1. & Val. Max. l. 6. c. 2.
Anacr contem Vuae passae succo exiles virium reliquias fouentē vnicus granipertinacior in aridis faucibus humor absumpsit. Val. Max. l. 9 c. 12 & Plin. l 7. c. 7. Quod de Sophocle etiam Sotades. Stob. c. 96.
Anacreon contem Vuae passae succo exiles virium Reliquias fouentē Vnicus granipertinacior in aridis faucibus humour absumpsit. Val. Max. l. 9 c. 12 & Pliny l 7. c. 7. Quod de Sophocles etiam Sotades. Stob. c. 96.
Abortus causa sit odor a lucer••rum extinctu. Plin. l. 7. c. 7. Nunquid vt homo concidatres magni molimenti est? odor illisoporque, &c. mortisera sunt. Sen. ad Marc. c. 11. Animal aquarum nouitatibus, flatu { que } non familiaris aquae, & tenuissimis causis atque off•nsionibus morbidum, putre, cassum. Ibid. Iouinianus Imp. foetore prunarum & nidore parietum recens calceillitorum extinctus est. Hieron. in Nepot. Ammian. l. 25. & Aur. Victor. Fato gemino & Q. Catulus ob•jt. Vell••us l. 2.
Abortus causa sit odour a lucer••rum extinctu. Pliny l. 7. c. 7. Whether vt homo concidatres magni molimenti est? odour illisoporque, etc. mortisera sunt. Sen. and Marc. c. 11. Animal aquarum nouitatibus, flatu { que } non familiaris Water, & tenuissimis Causis atque off•nsionibus morbidum, putre, cassum. Ibid Iovinianus Imp. foetore prunarum & nidore parietum recens calceillitorum Extinctus est. Hieron. in Nepotism. Ammian. l. 25. & Aur Victor. Fato gemino & Q. Catulus ob•jt. Vell••us l. 2.
Suppresso tantum spiritu esse desierunt Licinius Macer, Zeno Cittieus, Metrocles Cynicus, Com•latro. Val. Max. l. 9 c. •2 〈 ◊ 〉. ••l. Suid. Hinc & Plin. l 31. c. 1. Nubes obtentu vital•m spiritum strangulant.
Suppresso Tantum spiritu esse desierunt Licinius Macer, Zeno Cittieus, Metrocles Cynicus, Com•latro. Val. Max. l. 9 c. •2 〈 ◊ 〉. ••l. Suid. Hinc & Pliny l 31. c. 1. Clouds Obtentu vital•m spiritum strangulant.
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Multi c•dentibus eis ad qu•s confugerant, & ipsi quae siti sunt, quos nemoquaereret, si non ad eos confugissint. Aug. ibid. Quid ego de Regum familiaribus dicam, quos quidem regia saepe incolumis, saepe •u•ē lapsa prosternit. ••eth. consol. l. 3. c. 5.
Multi c•dentibus eis ad qu•s confugerant, & ipsi Quae siti sunt, quos nemoquaereret, si non ad eos confugissint. Aug. Ibid. Quid ego de Regum familiaribus dicam, quos quidem Regia saepe incolumis, saepe •u•ē lapsa prosternit. ••eth. consol. l. 3. c. 5.
Ad omnia patienda pares sumus: nemo alter• f•agilior est: nemo in crastinū sui certior. Sen. ep. 91. Vt caetorū hominū, ita principū illorum omniū, qui Dij sibi videntur, aeuum omne & br•ue & fragile est. P〈 … 〉n. Paneg. Psal. 82. 6, 7.
Ad omnia patienda pares sumus: nemo alter• f•agilior est: nemo in crastinū sui certior. Sen. Epistle. 91. Vt caetorū hominū, ita principū Illorum omniū, qui Dij sibi videntur, aeuum omne & br•ue & fragile est. P〈 … 〉n. Panegyric. Psalm 82. 6, 7.
Quid est 〈 ◊ 〉? Vas fragile, quassum, ia••atu, non tempestate magna, vt d•ssipetur, est opus: vbicun { que } arietauerit, soluitur. S•m. ad Mar•. 〈 ◊ 〉. 11.
Quid est 〈 ◊ 〉? Vas fragile, quassum, ia••atu, non tempestate Magna, vt d•ssipetur, est opus: vbicun { que } arietauerit, soluitur. S•m. ad Mar•. 〈 ◊ 〉. 11.
Anxiae, solicitae { que } tutelae, precarij spiritus, & malè inhorentis, quem pauor repentinus, aut ex improuiso sonus auribus grauis ex-Vse 2. cutit. Sen. ibid. Cuius caduca possessio tam leu•afflatu c•cussadilabitur. Val. Max. l. 9. c. 12.
Anxiae, solicitae { que } Tutelae, precarij spiritus, & malè inhorentis, Whom pavor repentinus, Or ex improviso Sound auribus grauis ex-Vse 2. cutit. Sen. Ibid. Cuius Caduca possessio tam leu•afflatu c•cussadilabitur. Val. Max. l. 9. c. 12.
Omnem creded•ē tibi diluxisse supremum. Horat. l. 1. ep. 4. Sic ordinand { us } est dies omnis, tanquā cogat agmen, & cōsummet atque expleat vitam. Sen ep. 11. Qui omnes dies tanquam vltimum ordinat, nec optat crastinum, nec time•. Id〈 … 〉 de breu. vit. c. 7. Sic diem omnem aspi〈 … 〉, tanquam esse vel vltimus possit. Paratus exire sum. Idem 〈 ◊ 〉 61.
Omnem creded•ē tibi diluxisse supremum. Horatio l. 1. Epistle. 4. Sic ordinand { us } est dies omnis, tanquā cogat agmen, & consummet atque expleat vitam. Sen Epistle. 11. Qui omnes dies tanquam vltimum ordinat, nec Optat Tomorrow, nec time•. Id〈 … 〉 de Breu. vit. c. 7. Sic diem omnem aspi〈 … 〉, tanquam esse vel Last possit. Ready exire sum. Idem 〈 ◊ 〉 61.
Ier. 6. 29. 30. Vl〈 … 〉sne est criminum modus? & non prius est vt de vitâ hamines quam de iniquitate d•scedāt? Quis enim non cū suis iniquitatibus moritur? & 〈 ◊ 〉 ipsis ad•odum a• { que } in ipsis sceterib { us } 〈 … 〉pelitur? Sal. de prou. l. 5. c. 8. Non cessant vitia ciuiū vs { que } ad excidia ciuitatum. Pr•• est interire qu• co•r•gi: Prius ipsos, quam in ipsis vitia, non esse. ib. l. 6. c. 12.
Jeremiah 6. 29. 30. Vl〈 … 〉sne est crimen modus? & non prius est vt de vitâ hamines quam de iniquitate d•scedant? Quis enim non cū suis iniquitatibus moritur? & 〈 ◊ 〉 Ipse ad•odum a• { que } in Ipse sceterib { us } 〈 … 〉pelitur? Sal. de prou. l. 5. c. 8. Non cessant Vices ciuiū us { que } ad excidia Civitatum. Pr•• est interire qu• co•r•gi: Prius ipsos, quam in Ipse Vices, non esse. ib. l. 6. c. 12.
NONLATINALPHABET, Eurip. Alcest. Qu•s enimest tam adolesc•ns, cui fit exploratum se ad vesperū esse victurum? Cic. de sen. Quis s•it an adijciant hodiern• tempora vitae Crastina Dijsuperi? Horat. carm. 4. 7. Nemo tā Respect 2. diuos habuit fauentes, Crastinum vt possit sibi polliceri. Sen. Thyest. 3. Nihil dehodierna die promittitur, ni•il de hac •or•. Sen. ad Mar•. c. 10.
, Eurip Alcest. Qu•s enimest tam adolesc•ns, cui fit exploratum se ad vesperū esse Victurum? Cic de sen. Quis s•it an adijciant hodiern• tempora vitae Crastina Dijsuperi? Horatio Carm. 4. 7. Nemo tā Respect 2. diuos Habuit faventes, Tomorrow vt possit sibi polliceri. Sen. Thyest 3. Nihil dehodierna die promittitur, ni•il de hac •or•. Sen. and Mar•. c. 10.
NONLATINALPHABET. Zaleuc. legum prooem. Nuper me amicicuiusdam langu•r admonuit, optimos esse nos, dum infirmi sumus. Quem enim infirmum auaritia aut libido solicitat? non am•ribus seruit, non adpetit honores, opes negligit, nemini inuidet, neminem desp•cit; a• ne sermoni•us quidem malignis aut attendit aut alitur. Innoxiam in posterum, si contingat euadere, vitam destin•t. Plin. Sec. l. 7. ep. 25. NONLATINALPHABET. Tyr. Max. dissert. 41.
. Zaleuc. Legume proem. Nuper me amicicuiusdam langu•r admonuit, optimos esse nos, dum infirmi sumus. Whom enim Infirmum auaritia Or libido solicitat? non am•ribus seruit, non adpetit honores, opes negligit, Nobody inuidet, neminem desp•cit; a• ne sermoni•us quidem malignis Or attendit Or alitur. Innoxiam in posterum, si contingat euadere, vitam destin•t. Pliny Sec. l. 7. Epistle. 25.. Tyr. Max. dissert. 41.
Ita Archias caetèr•qu• tyranui Thebanioppressi sunt, cum is vino plenus, literas coniurationis indices puluino subi•cisset. Plut. de Socrat. gen. & sympos. l. 1. c. 3. & in Pelopid.
Ita Archias caetèr•qu• tyranui Thebanioppressi sunt, cum is vino plenus, literas coniurationis indices puluino subi•cisset. Plutarch de Socrates gen. & Sympos. l. 1. c. 3. & in Pelopid.
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Nulla res magis proderit, quam c•gitatio mort•litatis. S•n. de•ra. l. 3. c. 42. Nih•l •què profuerit ad temperantiam 〈 … 〉 •erum, quam srequens cog•tat•o breais au•, & huius inc•rti. Idem ep. 114.
Nulla Rest magis proderit, quam c•gitatio mort•litatis. S•n. de•ra. l. 3. c. 42. Nih•l •què profuerit ad temperantiam 〈 … 〉 •erum, quam srequens cog•tat•o breais au•, & Huius inc•rti. Idem Epistle. 114.
Prou. 3. 28. Praeceptum de 〈 … 〉icordiae operibus non differendis. Aug. de verb. Dom. 59. Cum potes henefa••re, noli differre. Polyc•rpi nom, ep. ad Philip.
Prou. 3. 28. Precept de 〈 … 〉icordiae operibus non differendis. Aug. de verb. Dom. 59. Cum potes henefa••re, noli differre. Polyc•rpi nom, Epistle. ad Philip.
Eccles. 11. 4. Incipe: virendi rect• qui prorogat ho〈 … 〉, Rusticus expectat dum defluat anmis: at ille Labitur, & labetur in omne volubilis aeuum. Horat. l. 1. cp. 2.
Eccles. 11. 4. Incipe: virendi rect• qui prorogat ho〈 … 〉, Rusticus Expects dum defluat anmis: At Isle Labitur, & labetur in omne volubilis aeuum. Horatio l. 1. Cp. 2.
Quia in eo qui testatur, cius temporis quo testamentum facit, integritas mentis exigitur. Digest. l. 28. tit. 1. l. 2 Et Cod. Iust. l. 6. tit. 22. l. 9. Sancimus tale testamen•ū hominis, qui in ipso actu testandi aduersa vasetudine t〈 … 〉us est, pro nihilo esse.
Quia in eo qui testatur, cius Temporis quo testamentum facit, integritas mentis exigitur. Digest. l. 28. tit. 1. l. 2 Et Cod. Just l. 6. tit. 22. l. 9. Sanctimus tale testamen•ū hominis, qui in ipso Acts testandi aduersa vasetudine t〈 … 〉us est, Pro nihilo esse.
Surdus & mutus testamentū fa•ere non potest: sed si qu•s post testamētum factum, valetudine aut quolibet alio casu talu esse ceperit, ratum nihilominus permanet testamentum Digest. 〈 ◊ 〉, 28. ••t. 1. l 6. Q•od ment• sana factum est, stat testamentum, etiam si furor mox sec•tus fu•rit. Cod. Iust. l. 6. tit. 22. l. 9.
Deaf & Mutus testamentū fa•ere non potest: sed si qu•s post testamētum factum, valetudine Or quolibet Alio casu talu esse ceperit, ratum nihilominus permanent testamentum Digest. 〈 ◊ 〉, 28. ••t. 1. l 6. Q•od ment• sana factum est, stat testamentum, etiam si Furor mox sec•tus fu•rit. Cod. Just l. 6. tit. 22. l. 9.
NONLATINALPHABET Respect 4. NONLATINALPHABET. Zaleuc. leg. prooem. St•b. tom. 2. c. 42. Ita Se• ep 61. Hoc •nimo tibi hanc epistolam scribe, tanquam cum maximè scribentem m•rs eu••atura fit.
Respect 4.. Zaleuc. leg. proem. St•b. tom. 2. c. 42. Ita Se• Epistle 61. Hoc •nimo tibi hanc Epistolam scribe, tanquam cum maximè scribentem m•rs eu••atura fit.
Dic tibi dormitur•; Potes non expergis•i. Dic experrecto; Potes non dormire amplius. D•c exeunti; Petes non reuerti. Dic reuertenti; Pates non exire. Se•. cp. 49.
Die tibi dormitur•; Potes non expergis•i. Die experrecto; Potes non dormire Amplius. D•c exeunti; Petes non reuerti. Die reuertenti; Pates non exire. Se•. Cp. 49.
Ob•jt repente 〈 ◊ 〉. Manlius Torquatus, cum in coena plac•ntam appeteret; P. Quint us Scapula, cum apud Aqu lium Gallum coenare•; D〈 … 〉s Sauf•ius cum domi s•ae pranderet P〈 … 〉n. lib. 7. cap. 53. Ier•m. 41. 1, 2.
Ob•jt Repent 〈 ◊ 〉. Manlius Torquatus, cum in Coena plac•ntam appeteret; P. Quint us Scapula, cum apud Aqueduct lium Gallum coenare•; D〈 … 〉s Sauf•ius cum At Home s•ae pranderet P〈 … 〉n. lib. 7. cap. 53. Ier•m. 41. 1, 2.
Nullis evidentibus causis ob•e•e, dū calceantur matutino, duo Caesares; &c. omnes vsque ndeò sani at { que } tempestiui, vt de progr•d•endo cogitarent. Pl•. ibid. Particular 3. Quando. Time When. Branch 1. Exposition 1.
Nullis evidentibus Causis ob•e•e, dum calceantur matutino, duo Caesares; etc. omnes vsque ndeò Sani At { que } tempestiui, vt de progr•d•endo cogitarent. Pl•. Ibid. Particular 3. Quando. Time When. Branch 1. Exposition 1.
Cn. Bcbius, cum à puero hor•e quaesisset; C. Serui••us, cum in soro ad tabernam flaret in fratrem innixus; Bcbi•s Iud•x dum vnd•monium differri iub•t, M. Terentius dum in soro tabellas s•rihi•; C. Iulius Medicus, dum inungit, specillum per oculos •rabens. Pliu. ibid.
Can Bcbius, cum à puero hor•e quaesisset; C. Serui••us, cum in soro ad tabernam flaret in fratrem Innixus; Bcbi•s Iud•x dum vnd•monium differri iub•t, M. Terentius dum in soro tabellas s•rihi•; C. Julius Medicus, dum inungit, specillum per Eyes •rabens. Plea. Ibid.
Risu exanimatus est Philemon Co•ius. Val. Max. lib. 9. cap 12. Terpander ficu per lusum in esingesta. Trypho. antholog. lib. 1. cap. 37. Drus•us Claud•j Imp. sil•us pyro. Sueton. Claud. cap. 27. Mr. H. Mor••s in the Tennis-court with the racket in his hand.
Risu exanimatus est Philemon Co•ius. Val. Max. lib. 9. cap 12. Terpander ficu per lusum in esingesta. Trypho. anthology. lib. 1. cap. 37. Drus•us Claud•j Imp. sil•us pyro. Suetonius Claud. cap. 27. Mr. H. Mor••s in the Tennis-court with the racket in his hand.
NONLATINALPHABET plus est quam NONLATINALPHABET & NONLATINALPHABET quam NONLATINALPHABET. D. Ki〈 … 〉hi. Vide D•us. obs•r• l. 6. c. 13. Sencctus l•ssae aetatis, non f•actae nomen est. Sen. ep. 26.
plus est quam & quam. D. Ki〈 … 〉hi. Vide D•us. obs•r• l. 6. c. 13. Sencctus l•ssae aetatis, non f•actae Nome est. Sen. Epistle. 26.
Dis••dens in grat•a. 〈 ◊ 〉 in Gen. 15. quo etiam abire vid•tur C•rysest. b•m. 37. & Philo, Sed & Hugo. Boni in•p ent 〈 ◊ 〉 〈 ◊ 〉 bonis o•eribus; & implentur m•ritis operum suorum.
Dis••dens in grat•a. 〈 ◊ 〉 in Gen. 15. quo etiam abire vid•tur C•rysest. b•m. 37. & Philo, Said & Hugo. Boni in•p ent 〈 ◊ 〉 〈 ◊ 〉 bonis o•eribus; & implentur m•ritis Operum suorum.
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Mors obique •e exp〈 … 〉: 〈 ◊ 〉, si sapis, eam vbique expectabis. August. nom. despir. & anim. c. 51. Bern. m•d•t. c 3. & O〈 … 〉. mor. c. 7. Se•ibus in i〈 … 〉is, ad descent bus in msidij• est. Bern. de 〈 ◊ 〉. 14.
Mors obique •e exp〈 … 〉: 〈 ◊ 〉, si sapis, eam vbique expectabis. August. nom. Despir. & anim. c. 51. Bern. m•d•t. c 3. & O〈 … 〉. mor. c. 7. Se•ibus in i〈 … 〉is, ad descent bus in msidij• est. Bern. de 〈 ◊ 〉. 14.
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E〈 … 〉a quib•s hic 〈 ◊ 〉 administratur, a •ua, terra, spiri〈 … 〉, omnia tam causae viuend• sunt qua• 〈 ◊ 〉 •ortis. Sen. ep. 117. Non •ibus nobis, non hamor, non vigilia, non somnus sine mensura quadam 〈 ◊ 〉 sunt. Idem quaest, nat. l. 6. 〈 ◊ 〉. 2. O•or, sapor, humor, c•bus, & sine quibus viu•re non po•es•, sunt 〈 … 〉mini morlifera. Idem ad Marc. c. 11.
E〈 … 〉a quib•s hic 〈 ◊ 〉 administratur, a •ua, terra, spiri〈 … 〉, omnia tam causae viuend• sunt qua• 〈 ◊ 〉 •ortis. Sen. Epistle. 117. Non •ibus nobis, non hamor, non vigilia, non somnus sine Mensura Quadam 〈 ◊ 〉 sunt. Idem Question, nat. l. 6. 〈 ◊ 〉. 2. O•or, sapor, humour, c•bus, & sine quibus viu•re non po•es•, sunt 〈 … 〉mini morlifera. Idem ad Marc. c. 11.
••ras si in n•uigat•one tantum existimas minimum esse quo mortevita diducit•r. In •mni loco aeque tenue interuallum est. Non v••que se mors tam prope ost•ndit, nbique tam prope est. S•nec. epist. 50. A morte semp•r •atundem absumus. Quod enim tempus morti exemp〈 … 〉 est? a quo prope non est, parata omnibus locis, omnibus mom•ntis? Id•m epist. 30.
••ras si in n•uigat•one Tantum existimas minimum esse quo mortevita diducit•r. In •mni loco aeque tenue interuallum est. Non v••que se mors tam Prope ost•ndit, nbique tam Prope est. S•nec. Epistle. 50. A morte semp•r •atundem absumus. Quod enim Tempus morti exemp〈 … 〉 est? a quo Prope non est, parata omnibus locis, omnibus mom•ntis? Id•m Epistle. 30.
Quem saepe casus transit, aliquado inuenit. P. Syr. Circuit fatum; & si quem diu praeterijt, rep•rit. Sen•c. quaest. nat. l. 6. c. 1. Mors propter incertos casus quotidiè imminet; propter breuitatem vitae nunquam pot•st longè abesse. ••c. Tuscul. l. 1. Nemo p•riculo proximus, iutus diu. Cyp. nom. de singul. cler.
Whom saepe casus transit, aliquado inuenit. P. Syr. Circuit fatum; & si Whom Diu praeterijt, rep•rit. Sen•c. Question. nat. l. 6. c. 1. Mors propter incertos casus quotidiè imminet; propter breuitatem vitae Never pot•st long abesse. ••c. Tuscul l. 1. Nemo p•riculo Proximus, iutus Diu. Cyprus nom. de singul. Clerk.
Multas natura mortis vias aperuit: multis itineribus fata decurrunt. Uno modo nascimur: multis morimur. Cestius. Senec. controu. 16. Vnum natura nobis introitum ad vitam dedit, exitus mul•os. Senec. epist. 70. Mille modis leti miseros mors vn• fa•igat. Sil. Theb. lib. 9.
Multas Nature mortis Ways aperuit: multis itineribus fata decurrunt. Uno modo nascimur: multis morimur. Cestius. Seneca Controu. 16. One Nature nobis introitum ad vitam dedit, exitus mul•os. Seneca Epistle. 70. Mille modis leti miseros mors vn• fa•igat. Sil. Thebes lib. 9.
Quid fragilius vase vitre•? & tamen seruatur & durat per secula; & inuenis calices ab auis & proauis reliotos, in quibus bibunt nepot•s & pronepotes. Etsi enim casus vitreo vafi timentur, se•ectus ei & feb•is non timotur. Ibid.
Quid fragilius vase vitre•? & tamen seruatur & durat per secula; & inuenis calices ab auis & proauis reliotos, in quibus bibunt nepot•s & pronepotes. Though enim casus vitreo vafi timentur, se•ectus ei & feb•is non timotur. Ibid
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NONLATINALPHABET. Plut. de EI Delph. Agunt opus suum sata: nobis sensum nostrae necis auferunt. Quoque facilius obrepat mors, subipso vi•ae nomine lat•t. Infantiam ins• pueritia conuertit, pu•ritia〈 … 〉 pub•rtas, 〈 … 〉ntututem senectus abstulit. S•n. M〈 … 〉 c. c. 10.
. Plutarch de EI Delph. Agunt opus suum Satan: nobis sensum Nostrae necis auferunt. Quoque Facilius obrepat mors, subipso vi•ae nomine lat•t. Infantiam ins• pueritia Convertit, pu•ritia〈 … 〉 pub•rtas, 〈 … 〉ntututem Old age abstulit. S•n. M〈 … 〉 c. c. 10.
Ad mortem dies e•tre•us p•ruenit, a•ced•t omnis, •arpit nos ii, non corripit. Non repen•• nos in mortem incid〈 … 〉, sed minutatim procedi•us minutatim subducimur. Sen. ep. 24. & 30. & 120.
Ad mortem dies e•tre•us p•ruenit, a•ced•t omnis, •arpit nos ii, non corripit. Non repen•• nos in mortem incid〈 … 〉, said minutatim procedi•us minutatim subducimur. Sen. Epistle. 24. & 30. & 120.
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I〈 … 〉 ipsa, si bene comsutes, damna sunt. Et illi ipsi qui addebantur adol•s•entiae anni, vitae detrahcbantur. Sen. Marc. cap. 20. Cum cressunt puers, quasi accedunt illis dies, cum reuerá decedant. Quicquid enim vixit, de summa minuit. Qua•do prodi. citur 〈 ◊ 〉 non aug•tur, nec addendo crescit, quia veniendo recedit. August. de verb. Dom. 1. & 17. •o•. 1. 〈 ◊ 〉 de temp. 113. Ipsa suis augmentis vita ad detrimenta impellitur; & inde deficit, vnde proficere creditur. Greg. Mor. l. 13. c. 27. Illa eadem vitam quae inchoat, bora •apit. Camil. epitaph. Et 〈 … 〉psit bora vitam prima quae dedit. Sen. Her•. fur. 3. 3.
I〈 … 〉 ipsa, si be comsutes, Damna sunt. Et illi ipsi qui addebantur adol•s•entiae anni, vitae detrahcbantur. Sen. Marc. cap. 20. Cum cressunt puers, quasi accedunt illis dies, cum reuerá decedant. Quicquid enim vixit, de summa minuit. Qua•do Prodi. citur 〈 ◊ 〉 non aug•tur, nec addendo crescit, quia veniendo recedit. August. de verb. Dom. 1. & 17. •o•. 1. 〈 ◊ 〉 de temp. 113. Ipsa suis augmentis vita ad detrimenta impellitur; & inde deficit, vnde proficere creditur. Greg. Mor. l. 13. c. 27. Illa Same vitam Quae inchoat, bora •apit. Camel epitaph. Et 〈 … 〉psit bora vitam prima Quae dedit. Sen. Her•. fur. 3. 3.
Quemadmodum Clepsydram non extremum stillicidium exbaur. 〈 ◊ 〉, sed quicquid ante destuxit: sic vllima h•ra, qua esse des〈 … 〉nus, non sola mortem facit, sed sola confummat. Sen. ep. 2•.
Quemadmodum Clepsydra non extremum stillicidium exbaur. 〈 ◊ 〉, sed quicquid ante destuxit: sic vllima h•ra, qua esse des〈 … 〉nus, non sola mortem facit, sed sola confummat. Sen. Epistle. 2•.
Quid diu est, vbi finis est? Aug. d• verb. Dem 42. Quicquid finitur parum est. Greg. Moral. lib. 7. c. 20. Nulla longa mora est eius, quod aliquando e〈 … 〉ict. T〈 … 〉tull. Mihi ne 〈 … 〉turnuni quidem qu•cquam videtur, in quo est aliquid extremum. Cic. de s•n. & Aug. ciui•. l. 12. c. 11.
Quid Diu est, vbi finis est? Aug. d• verb. Dem 42. Quicquid finitur Parum est. Greg. Moral. lib. 7. c. 20. Nulla Longam mora est eius, quod aliquando e〈 … 〉ict. T〈 … 〉tull. Mihi ne 〈 … 〉turnuni quidem qu•cquam videtur, in quo est Aliquid extremum. Cic de s•n. & Aug. ciui•. l. 12. c. 11.
Si nongentos vitae excede• 〈 ◊ 〉 annos, vt ante dil••ium viu•b•t•r, & Math• sal•m nobis tempora donarentur, tamen nihil esset praeterita longitudo, quae esse desisset. Et〈 … 〉 inter eu• qui de•em vixit annos & eum qui mille, post quamid•m vitae sinis aduenerit, &c. tra•sactum omne tantundem est. Hier. in Nepot.
Si nongentos vitae excede• 〈 ◊ 〉 annos, vt ante dil••ium viu•b•t•r, & Math• sal•m nobis tempora donarentur, tamen nihil esset Things past longitudo, Quae esse desisset. Et〈 … 〉 inter eu• qui de•em vixit annos & Eum qui mille, post quamid•m vitae Sins advenerit, etc. tra•sactum omne Tantundem est. Hier. in Nepotism.
1 Tim. 6. 7. Iob. 1. 21. E•cl•s. 5. 14. Nihil intulis•i, ni•il hinc auferes. Aug. de verb. Dom. 5. & 41. E〈 … 〉 red•untem natura, sicut intrantem. Non licet plus inferre quam intuleris. Sen. ep. 102.
1 Tim. 6. 7. Job 1. 21. E•cl•s. 5. 14. Nihil intulis•i, ni•il hinc auferes. Aug. de verb. Dom. 5. & 41. E〈 … 〉 red•untem Nature, sicut intrantem. Non licet plus infer quam intuleris. Sen. Epistle. 102.
NONLATINALPHABET. Lucian. anthol. lib. 1. c. p. 13. Finem sunt habitura, aut tuum, aut suum. Bern. de bon. deser. Et Sen. quaest. nat. l. 3. Aut p•ssi•ent•m des•ru••, aut à possidente d•seruntur. Al•uin. in Eccles. praef.
. Lucian. Anthol. lib. 1. c. p. 13. Finem sunt habitura, Or tuum, Or suum. Bern. de bon. desert. Et Sen. Question. nat. l. 3. Or p•ssi•ent•m des•ru••, Or à possidente d•seruntur. Al•uin. in Eccles. Preface.
1 Tim. 6. 19. NONLATINALPHABET. Aeterna vita, veravita. Aug. de pec. mer. l. 1. c. 11. vera vita quae animam de morte eruit. Idem ep. 121. c. 2. Uita si diligitur, ibi acquiratur, 〈 ◊ 〉 nulla morte f〈 … 〉r. Idem ep. 45.
1 Tim. 6. 19.. Aeterna vita, veravita. Aug. de pec. mer. l. 1. c. 11. vera vita Quae animam de morte eruit. Idem Epistle. 121. c. 2. Uita si diligitur, There acquiratur, 〈 ◊ 〉 nulla morte f〈 … 〉r. Idem Epistle. 45.
NONLATINALPHABET; Eurip. Hanc esse morsem quā 〈 … 〉s vita• du•imus, vitam il-Vse 3. lam quam pro morte nos f•rmidamus. Lactant. instit. l. 3. 6. 18. NONLATINALPHABET. Eurip. Ista v••que quae tantum amatur vita, quamlibet iucūda as { que } prodicta sit, nec vita d•cēda est. Aug. ep. 121. Vita falsa est. Idem de verb. Dom. 5. hom. 13. et de temp 212.
; Eurip Hanc esse morsem quā 〈 … 〉s vita• du•imus, vitam il-Vse 3. lamb quam Pro morte nos f•rmidamus. Lactant. Institutio. l. 3. 6. 18.. Eurip Ista v••que Quae Tantum amatur vita, quamlibet iucūda as { que } prodicta sit, nec vita d•cēda est. Aug. Epistle. 121. Vita Falsa est. Idem de verb. Dom. 5. hom. 13. et de temp 212.
Mors est potius d•cenda quam 〈 … 〉a, vel mortis quaedam pro•xitas. Gr•g. in Euang. 36. Hae• vita qu• v〈 … 〉 { us }, magis mors est, &c. Bern. in Psal. 90. ser. 17.
Mors est potius d•cenda quam 〈 … 〉a, vel mortis quaedam pro•xitas. Gr•g. in Evangel 36. Hae• vita qu• v〈 … 〉 { us }, magis mors est, etc. Bern. in Psalm 90. sir. 17.
De Acragan•••is Empedo•••s; NONLATINALPHABET. Lac•t. l. 8. De Rhodijs Stratonicus, NONLATINALPHABET. Plut. de auar. Ide { que } ferè de Megarensib { us } Diogenes. Tertul apolog.
De Acragan•••is Empedo•••s;. Lac•t. l. 8. De Rhodijs Stratonicus,. Plutarch de auar. Idem { que } ferè de Megarensib { us } Diogenes. Tertulian apologue.
Potest & verti, ex eis, vt ad vtrūque tam infantulū quam senem, r••eratur illud, Qui n• impleat dies suos, quod & Piscatori placet; •iue, cuius dies Deus non impleat, vt Iun.
Potest & verti, ex eis, vt ad vtrūque tam infantulū quam senem, r••eratur illud, Qui n• impleat dies suos, quod & Piscatori placet; •iue, cuius die Deus non impleat, vt June
Viuendi sinis est optimus, cum integra mente caeter. s { que } sensibus op〈 … 〉. 〈 … 〉sa suum eadem, 〈 ◊ 〉 coagmentau••, 〈 … 〉tura d•ssoluit. 〈 ◊ 〉 de sen.
Viuendi Sins est optimus, cum Whole mente caeter. s { que } sensibus op〈 … 〉. 〈 … 〉sa suum Same, 〈 ◊ 〉 coagmentau••, 〈 … 〉tura d•ssoluit. 〈 ◊ 〉 de sen.
Vise •is Hieron. in Esai. 65. Greg. Mor. l. 1•. c. 24. Hug. Card. & Piscat. in Esai. &c. Hinc emanauit Prouerbium, Puer centum annorum. Quod mirum est Drusium non aduert•sse a• hoc loco, sed perpera• accept•, mutuatum.
Vise •is Hieron. in Isaiah. 65. Greg. Mor. l. 1•. c. 24. Hug. Card. & Physical. in Isaiah. etc. Hinc emanauit Proverb, Puer centum Annorum. Quod Mirum est Drusium non aduert•sse a• hoc loco, sed perpera• accept•, mutuatum.
Die non s•o, i. quem per naturam attinger• pote•at. Ita Firm. l. 8. c. 19. •rit longaeuus, in senecta soelix, & qui sua •or•e moriatur. Et de C•s•r•s percussoribus Sueton. Nemo sua mor. Reason 1. ••d functus est. Et Sen. •p. 69. Alioqui certū est quod ibid. Sen. Nemo nisi suo d•e moritur.
Die non s•o, i. Whom per naturam attinger• pote•at. Ita Firm. l. 8. c. 19. •rit longaeuus, in senecta soelix, & qui sua •or•e moriatur. Et de C•s•r•s percussoribus Suetonius Nemo sua mor. Reason 1. ••d functus est. Et Sen. •p. 69. Otherwise certū est quod Ibid. Sen. Nemo nisi Sue d•e moritur.
NONLATINALPHABET. Plato leg. l 9. Apud antiquissimos Romanorum, ne { que } generi, ne { que } pecuniae praestan••or honos trib•• quam aetati solitus: maiores { que } natu à minoribus colebantur ad deum prope & parentum vicem; at { que } in omni loco, in { que } omni spec•• honoris potiores prioresque habiti. Gell. l 2. c. 15. Senect〈 … 〉 〈 … 〉uentus ita cumulatum & circumspectum honorem reddebat, tanquam maiores nat• adolescentium communes •atres essent. Val. Max. l. 2. c. 1. Magna •uit quondam capitis reuerentia cani. Quid fast. l. 5. Credehant tunc grandenesas, & morte pian•um, Si v•tul• Iuuenis non assurrexerat. Iuuen. sat. 13.
. Plato leg. l 9. Apud antiquissimos Romanorum, ne { que } generi, ne { que } pecuniae praestan••or honos trib•• quam Aetati Solitus: maiores { que } Natu à minoribus colebantur ad God Prope & Parents vicem; At { que } in omni loco, in { que } omni spec•• Honoris potiores prioresque habiti. Gell. l 2. c. 15. Senect〈 … 〉 〈 … 〉uentus ita cumulatum & circumspectum Honor reddebat, tanquam maiores nat• adolescentium communes •atres essent. Val. Max. l. 2. c. 1. Magna •uit quondam capitis Reverence Cani. Quid fast. l. 5. Credehant tunc grandenesas, & morte pian•um, Si v•tul• Iuuenis non assurrexerat. Iuven sat. 13.
Nullum non acerbum funus est, quod parens sequitur. Sen. ibid. c. 17. Quod decuit natū patri praestar• sepulto; Hoc contra nato praestitit ipse paren•. Epitaph. Olim parentū defunctorum liberi laudes dicebant. En rerum in nobis ordo mutatus est; & in calamitatem nostrā perdidit sua iura natura. Quod exhibere senibus i•uenis debuit, hoc iuueni exhibemu• senes. Hieron. ad Nepot.
Nullum non acerbum funus est, quod Parents sequitur. Sen. Ibid. c. 17. Quod decuit natū patri praestar• sepulto; Hoc contra nato praestitit ipse paren•. Epitaph. Once parentū defunctorum Liberi laudes Said. En rerum in nobis ordo mutatus est; & in calamitatem nostrā perdidit sua Jerusalem Nature. Quod exhibere senibus i•uenis Debt, hoc iuueni exhibemu• senes. Hieron. ad Nepotism.
NONLATINALPHABET. Clem. p•d. l 3. c. 3. NONLATINALPHABET. Ibid. NONLATINALPHABET. Eurip. P〈 … 〉. O• NONLATINALPHABET. I〈 … 〉 Beller. NONLATINALPHABET. Soph. O•dip. NONLATINALPHABET. P〈 … 〉. paedag. NONLATINALPHABET. Idem de sen. polit. Non omnia grandi•r aetas Quae fugiam•• habe•: seris venit vsus abannis. Quid. Met. l. 6. Quisquis adsapientiam peruenit, annis peruenit. Sen. ep. 69. NONLATINALPHABET. Eurip. Hippolyt.
. Clem. p•d. l 3. c. 3.. Ibid. Eurip P〈 … 〉. O•. I〈 … 〉 Beller.. Soph. O•dip.. P〈 … 〉. Pedagogue.. Idem de sen. Politic. Non omnia grandi•r Aetas Quae fugiam•• habe•: seris venit vsus abannis. Quid. Met. l. 6. Quisquis adsapientiam peruenit, Annis peruenit. Sen. Epistle. 69.. Eurip Hippolyt.
NONLATINALPHABET Reason I. NONLATINALPHABET. Sclcrias S•ob. cap. 101. Scolio• hoc citat & Pl••o in Gorg. & A〈 … 〉ot. Rhet. l. 2. c. 22 Sed & Plat. leg. l. 1. NONLATINALPHABET. E• ibid. l. 2. idem ferè babet. Quin & NONLATINALPHABET Deliacamcitat Aristot. Ethi•. Nicom. l 〈 ◊ 〉. c. 8. & Eadem l. 1. c. 1. quá NONLATINALPHABET dicitur. Senar. Grae. NONLATINALPHABET. i. mens sana in corpore sano. Iuuen. sat. 10. NONLATINALPHABET; Plato Gorg.
Reason I.. Sclcrias S•ob. cap. 101. Scolio• hoc citat & Pl••o in Gorg. & A〈 … 〉ot. Rhetoric l. 2. c. 22 Said & Plat. leg. l. 1.. E• Ibid. l. 2. idem ferè babet. Quin & Deliacamcitat Aristotle Ethi•. Nicom. l 〈 ◊ 〉. c. 8. & Same l. 1. c. 1. quá dicitur. Senar. Grae. i. men's sanam in corpore Sano. Iuven sat. 10.; Plato Gorg.
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Plena •st voluptatis senectus, fi illa scias vti. Sen. ep. 12. His mihi rebus le•is est s•nectus; nec solum non mol•sta, sed etiam iucunda. Cato. Q••d est enim iu•undius senectute stipata stud〈 … 〉tis? •ic. de sen.
Plena •st voluptatis Old age, Fi illa scias vti. Sen. Epistle. 12. His mihi rebus le•is est s•nectus; nec solum non mol•sta, sed etiam iucunda. Cato. Q••d est enim iu•undius senectute stipata stud〈 … 〉tis? •ic. de sen.
NONLATINALPHABET Eurip. Peleo. NONLATINALPHABET. Plu•. de sen. pol. NONLATINALPHABET. Menand. NONLATINALPHABET. Eurip. Ione. Non sentio in animo 〈 … 〉is iniuriani, cum sentiam in corpore. Vigetanimus: illius flos senectus. Sen. ep. 26. — nec tarda senectus Debilitat vires animi, mentis•ue vigorem. Virg. Aen. lib. 9.
Eurip Paleo.. Plu•. de sen. pol.. Menand.. Eurip Ione. Non sentio in animo 〈 … 〉is iniuriani, cum sentiam in corpore. Vigetanimus: Illius flos Old age. Sen. Epistle. 26. — nec Tard Old age Debilitat vires animi, mentis•ue vigorem. Virg Aen. lib. 9.
NONLATINALPHABET. Eurip. A•tiop. Polyb. lib. 1. Plut. de sen. Pol. Galen. de art. Stob. 〈 ◊ 〉. 52. NONLATINALPHABET. Oppian. pisc. l. 5. NONLATINALPHABET. Agatho. NONLATINALPHABET. Menand. NONLATINALPHABET. Gabr. Fab. Hinc Agamemnon decem Nestores potius quam Aiaces optat. Iliad. NONLATINALPHABET. Cic. de sen. Plut. de sen. pol.
. Eurip A•tiop. Polybius lib. 1. Plutarch de sen. Pol. Galen. de art. Stob. 〈 ◊ 〉. 52.. Oppian. Pisc. l. 5.. Agatho.. Menand.. Gabriel Fab. Hinc Agamemnon Decem Nestores potius quam Aiaces Optat. Iliad.. Cic de sen. Plutarch de sen. pol.
NONLATINALPHABET. Menand. Tum equidem in senecta hoc depuso miserrimum, Sentire ea aetate esse odi•sum alteri. Caecil. Vsque adeo grauis vx•ri, natisque, sibique, Vt captatori moueat fastidia Cosso. Iuuen. 10.
. Menand. Tum equidem in senecta hoc depuso miserrimum, Sentire ea Age esse odi•sum Alteri. Caecil. Vsque adeo grauis vx•ri, natisque, sibique, Vt captatori moveat fastidia Cosso. Iuven 10.
Philip. 1. 24, 25. Ita Martinus decumbens; Domine, si adhuc populo tuo sum necessarius, nō recuso laborem, &c. Seuer. epist. 3. & B•rn. ser. de Mart.
Philip. 1. 24, 25. Ita Martinus decumbens; Domine, si Adhoc populo tuo sum Necessary, nō recuso laborem, etc. Sever. Epistle. 3. & B•rn. ser. de Mart.
NONLATINALPHABET. Plut. desen. polit. & de vit. Epicur. Senectus non modò languida & iners non sit, verum etiam sit operosa, & semper pro eis, qua• habet viribus, agens aliquid & moliens. Cic. d• sen.
. Plutarch desen. Politic. & de vit. Epicur. Old age non modò languida & iners non sit, verum etiam sit operosa, & semper Pro eis, qua• habet viribus, agens Aliquid & moliens. Cic d• sen.
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Prou. 16. 31 Venerabilis senectus; verum virtutum, non anno•ū numero computata. Guil. de Theodor. de amor. Dei. c 9. Alioqui nihil turpius quam grandis natu senex, qui nih. l habit, quo se prob•t diu vixisse p•aeter aetatē. Sen. de t•āq. c. 3. Non enim cani rugae que, sed honeste acta aeta•, autoritatē afferunt. Ci•. d•sen. NONLATINALPHABET. Philo antholog. l 1. c. 16.
Prou. 16. 31 Venerabilis Old age; verum Virtues, non anno•ū numero computata. Guile de Theodorus. de amor. Dei. c 9. Otherwise nihil Turpius quam grandis Natu senex, qui nih. l habit, quo se prob•t Diu vixisse p•aeter aetatē. Sen. de t•āq. c. 3. Non enim Cani rugae que, sed honest acta aeta•, autoritatē afferunt. Ci•. d•sen.. Philo anthology. l 1. c. 16.
NONLATINALPHABET. Bion. Stob. c 1. Rarus qui exacto con en•us tempore vitae, Cedat, vti con 〈 … 〉a satur. Hor. sat 1. Cur non vt plenus vitae c•nuiuareced s Lucret. l. 3.
. Bion. Stob. c 1. Rarus qui exacto con en•us tempore vitae, Cedat, vti con 〈 … 〉a satur. Hor. sat 1. Cur non vt plenus vitae c•nuiuareced s Lucretius l. 3.
Prou 30. 13, 14. Hab. 2 5. NONLATINALPHABET. Solon. Arist. polit. l. 1. c. 5. Plut. de auar. Basil. hom. 24 Stob. c. 10. Nemo est, cui foelicita• sua, etiamsi cursu veniat, satisfaciat. Seu. ep. 115. Non potest cupjditatibus, etiamsi expleatur diui〈 … 〉. Ambr. de bon. mort. c. 1. Auarus an mus nullo satiatur lu•ro. P. Sjr. Seu. ep. 49. Fortuna multis dat nimis, nulli satis. Martial. l. 12. ep. 10.
Prou 30. 13, 14. Hab. 2 5.. Solon. Arist. Politic. l. 1. c. 5. Plutarch de auar. Basil. hom. 24 Stob. c. 10. Nemo est, cui foelicita• sua, Even if cursu Veniat, satisfaciat. Seu. Epistle. 115. Non potest cupjditatibus, Even if expleatur diui〈 … 〉. Ambrose de bon. Murder. c. 1. Avarus an mus nullo satiatur lu•ro. P. Sjr. Seu. Epistle. 49. Fortuna multis that nimis, None satis. Martial. l. 12. Epistle. 10.
Deinde animi ingrati naturam p s•ere semper, At { que } explere bonis rebus, satiareque numquam; Qued faciunt nobis annorum temp•ra, circum Cum redeunt, foetusque serunt, variosque lepores, Nec tamen explemar vita• sruct. bus •nquam. Lucret. l. 3.
Deinde animi ingrati naturam p s•ere semper, At { que } explere bonis rebus, satiareque numquam; Qued faciunt nobis Annorum temp•ra, circum Cum redeunt, foetusque serunt, variosque lepores, Nec tamen explemar vita• sruct. bus •nquam. Lucretius l. 3.
NONLATINALPHABET. Muson. Stob. c. 1. Ill〈 … 〉 lauda & imitare, quem non piget inor• cum iuuat v•uere Sen. ep. 54. cum v•uere aceroum nō si•. Idem ep 24.
. Musa. Stob. c. 1. Ill〈 … 〉 Lauda & imitate, Whom non Piget inor• cum iuuat v•uere Sen. Epistle. 54. cum v•uere aceroum nō si•. Idem Epistle 24.
NONLATINALPHABET. Plutarc. d• tranquil. NONLATINALPHABET. Idem de clar. foem. NONLATINALPHABET. Epi•tet. S••b. c. 120. Inter mortis metum & vitae tormenta miseri fluctuant: & viuere no•unt, & mori nes•iunt. Sen. ep. 4. Pati non vultis, exire timetis: quid faciam vobis? Cypr. de mortal.
. Plutarch. d• tranquil.. Idem de clar. Foem.. Epi•tet. S••b. c. 120. Inter mortis metum & vitae tormenta miseri fluctuant: & viuere no•unt, & Mori nes•iunt. Sen. Epistle. 4. Pati non Wills, exire timetis: quid faciam vobis? Cyprus the Mortal.
De ••redico Plato NONLATINALPHABET. Plut. de tard. vind. Quid buius viuere est? d•u mori. Sen, ep. 101. Mortis habet vices, Lentè cum trahitur vita dolentibus. Sen. Herc. O•t. 1. 2.
De ••redico Plato. Plutarch de tard. vind. Quid buius viuere est? d•u Mori. Sen, Epistle. 101. Mortis habet vices, Lentè cum Trahitur vita dolentibus. Sen. Herc. O•t. 1. 2.
NONLATINALPHABET. Homer. Odys. NONLATINALPHABET. Eurip. Aulid. Debilem facito manu, Deb. lempede, coxa: Tuber adstrue gibberum; Lubricos quate dentes. Vita dum superest, bene est, Me•aenas. Quod miserrimum erat, si incidisset, optatur, & tanquam vitapetitur, supplicij mora. Inuenitur qui malit inter supplicia tabescere, & perir• 〈 … 〉mbratim; & t•ties per stillicidia •mittere animam, quam semel exhalare? Inuenitur, qui velit trahere 〈 ◊ 〉 •o• tormenta tracturam? Est tanti habere animam, ut agam? Sen. epist. 101.
. Homer. Odysseus.. Eurip Aulis. Debilem facito manu, Deb. lempede, coxa: Tuber adstrue gibberum; Lubricos quate dentes. Vita dum superest, bene est, Me•aenas. Quod miserrimum erat, si incidisset, optatur, & tanquam vitapetitur, supplicij mora. Inuenitur qui malit inter supplicia tabescere, & perir• 〈 … 〉mbratim; & t•ties per stillicidia •mittere animam, quam semel exhalare? Inuenitur, qui velit trahere 〈 ◊ 〉 •o• tormenta tracturam? Est tanti habere animam, ut Agam? Sen. Epistle. 101.
Fastidio illis esse cepit vita. Sen. de tranq. 〈 ◊ 〉. 2. Est etia• vitae ipsius nausea quaedam. Idē ep. 24. Et de Abr. in hunc locum Paraeus, Pertaesus vitae aerumnosae. Quod minus buc quadr•t. Particular 4. Quo. Place, Whither.
Fastidious illis esse cepit vita. Sen. de tranq. 〈 ◊ 〉. 2. Est etia• vitae Himself Nauseam quaedam. Idē Epistle. 24. Et de Abr in hunc locum Pareus, Pertaesus vitae aerumnosae. Quod minus buc quadr•t. Particular 4. Quo. Place, Whither.
Gen. 3. 19. Eccl. 12. 7. NONLATINALPHABET. Epicha•m. Ced•• enim re•rò, de terra quod fuit an•e, In terras: & quod missum est ex aethor•s oris, Id r〈 … 〉sum coeli rellatum templa rec•ptant. Lu•ret. l. 2.
Gen. 3. 19. Ecclesiastes 12. 7.. Epicha•m. Ced•• enim re•rò, de terra quod fuit an•e, In terras: & quod missum est ex aethor•s oris, Id r〈 … 〉sum coeli rellatum templa rec•ptant. Lu•ret. l. 2.
Sic hominū terra, vt •oelum De•; quae nos nas•entes excipit, natos abt, semel { que }, editos sust•net s•mper, nou•ssime •o•plexa gremto j• a reliqua natura abdicates, tū maxime, vt mater, operiens. Plin. l. 2. c. 63. T•rra quae dedit, ipsa capit, n• { que } d•spendi facit hilum. Haec enim gentes omnes pepe••t, & r•sum•t denuo. Ennius Epithar. Varro deling. Lat. l. 4. capit omnia tellus Quae g•nuit. 〈 … 〉can. l. 7.
Sic hominū terra, vt •oelum De•; Quae nos nas•entes excipit, natos abt, semel { que }, editos sust•net s•mper, nou•ssime •o•plexa gremto j• a Rest Nature abdicates, tū maxim, vt mater, operiens. Pliny l. 2. c. 63. T•rra Quae dedit, ipsa Capital, n• { que } d•spendi facit hilum. Haec enim gentes omnes pepe••t, & r•sum•t anew. Ennius Epithar. Varro dealing. Lat. l. 4. Capital omnia tellus Quae g•nuit. 〈 … 〉can. l. 7.
Omnibus natura s•pulturam dedit. Nausragos idem fluctus, qu• expul••, s•peht: sussixorum corpora 〈 … 〉bus in sepulturam suam d•stuunt: e•s, qui v〈 … 〉 vr•n•ur, poena sunerat. Sen. controu. 4. l. 8. sepelit natura relictos, Me〈 … 〉 apud Sen. epist. 92.
Omnibus Nature s•pulturam dedit. Nausragos idem Fluctus, qu• expul••, s•peht: sussixorum corpora 〈 … 〉bus in sepulturam suam d•stuunt: e•s, qui v〈 … 〉 vr•n•ur, poena sunerat. Sen. Controu. 4. l. 8. sepelit Nature relictos, Me〈 … 〉 apud Sen. Epistle. 92.
NONLATINALPHABET Iob 30. 23. NONLATINALPHABET. Greg. Naz. ad Av•an. Omniparens, eadem re•um commune sepulcrum. Lucret. l. 5. Sic Ca〈 … 〉. ad Madl. Tro〈 … 〉as, commune sepul rum Asiae Europaeque.
Job 30. 23.. Greg. Nazareth ad Av•an. Omniparens, Same re•um commune sepulcrum. Lucretius l. 5. Sic Ca〈 … 〉. ad Madl. Tro〈 … 〉as, commune Sepulcher rum Asia Europaeque.
Gen•s. 37. 37. V•se Drus. obs•ru. lib. 4. cap. 23. In luctu permanebo donec me terra suscipiat, vt filium meum sepulcrum 〈 ◊ 〉 sus〈 … 〉. Al•um. S•pul•ra enim in Scripturae locu mul•is intelliguntur, non ea solum quae ad d〈 … 〉nem humanorum corporum videntur esse constructa, vel in saxis excisa, aut in terra d•s•ssa; sed om••s lo•us in quo•umque vel integrum 〈 … 〉pus humanum, vel ex par•e aliqua iacet, etia••si 〈 ◊ 〉 d•t vt vnum corpus per loca ••lta a•sp rsum sit. Origen. in Esai. lib. 8. Euseb. apolog. 〈 ◊ 〉 Plin. lib. 7. cap. 54. Sepultus d•citur qu•quo modo conditus; humatus, humo con〈 … 〉.
Gen•s. 37. 37. V•se Drus obs•ru. lib. 4. cap. 23. In luctu permanebo donec me terra suscipiat, vt Son meum sepulcrum 〈 ◊ 〉 sus〈 … 〉. Al•um. S•pul•ra enim in Scriptures Locust mul•is intelliguntur, non ea solum Quae ad d〈 … 〉nem humanorum corporum videntur esse constructa, vel in saxis excisa, Or in terra d•s•ssa; sed om••s lo•us in quo•umque vel integrum 〈 … 〉pus humanum, vel ex par•e Any iacet, etia••si 〈 ◊ 〉 d•t vt One corpus per loca ••lta a•sp rsum sit. Origen. in Isaiah. lib. 8. Eusebius apologue. 〈 ◊ 〉 Pliny lib. 7. cap. 54. Sepultus d•citur qu•quo modo conditus; humatus, humo con〈 … 〉.
NONLATINALPHABET. Anár. in Apoc. c. 63. Dicunt animas corpore liberatas NONLATINALPHABET petere. i. licum qui non videtur. Ambr. de bon. mort. c. 10. Vide Platon. in Phaedone.
. Anár. in Apocalypse c. 63. Dicunt animas corpore liberatas Peter. i. licum qui non videtur. Ambrose de bon. Murder. c. 10. Vide Plato. in Phaedone.
Eorum filij dieimur, quorum fidem & mores •mitamur. Orig〈 … 〉 Ezik. hom. 4. & 6. Omnes hi matorcs tui sunt, si te illis dignum ges. seris. Sen. epist. 44.
Their filij dieimur, quorum fidem & mores •mitamur. Orig〈 … 〉 Ezik. hom. 4. & 6. Omnes him matorcs tui sunt, si te illis dignum ges. seris. Sen. Epistle. 44.
Praestolatur n•s Ecclesia primitiuorum: de siderant no• sancti; expectant nos iusti. Desideremus ergò de siderantes nos: pr•p•remu• ad praestolātes nos: expectantes nos votis prae〈 … 〉upemus. Bern. de temp. 98. Vse 2.
Praestolatur n•s Ecclesia primitiuorum: de siderant no• sancti; expectant nos Justi. Desideremus ergò de siderantes nos: pr•p•remu• and praestolantes nos: Expectantes nos Votis prae〈 … 〉upemus. Bern. de temp. 98. Use 2.
Equidem efferor studio patres vestros, quos colu• & dilex•, vid ndi. Ne { que } verò eos solum conu•nire aueo, quos ipse cognoui, sed illos etiam de quibus audiut & legi. Cie. de. sen.
Equidem efferor study patres vestros, quos colu• & dilex•, vid ndi. Ne { que } verò eos solum conu•nire aueo, quos ipse cognoui, sed Illos etiam de quibus audiut & Legi. Cite. de. sen.
Imp•s & foelix si• simul esse cu〈 … 〉t, V〈 … 〉, ius esse, velit tamen ess• bea•us: Quod nitura negat, 〈 ◊ 〉 ratio patitur. De Maeria. apud Iul. Capitol. NONLATINALPHABET. Isidor. Pel. l. 〈 ◊ 〉. epist. 168. Bonum quaeris; malum facis; in contrarium curris: quando pernenis? Aug. nom. de Stoic. & Epic. c. 3.
Imp•s & Felix si• simul esse cu〈 … 〉t, V〈 … 〉, Just esse, velit tamen ess• bea•us: Quod nitura negate, 〈 ◊ 〉 ratio patitur. De Maeria. apud July Capitol.. Isidore. Pel. l. 〈 ◊ 〉. Epistle. 168. Bonum Quaeris; malum facis; in Contrary curris: quando pernenis? Aug. nom. de Stoic. & Epic. c. 3.
