Tvvo funeral sermons much of one and the same subiect; to wit, the benefit of death. The former on Philip. 1. 23. The latter on Eccles. 7. 1. By Thomas Gataker B. of D. and pastor of Rotherhith.
and in that regard distracted, on the one side desirous to enioy her husband, and on the other side loath to leaue her children behinde her, especially yet vnable to helpe themselues;
and in that regard distracted, on the one side desirous to enjoy her husband, and on the other side loath to leave her children behind her, especially yet unable to help themselves;
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whose bowels earning with naturall affection toward the fruit of her wombe, make her willing rather to accept of a small pittance without dores with her childe,
whose bowels earning with natural affection towards the fruit of her womb, make her willing rather to accept of a small pittance without doors with her child,
whereunto are annexed such motiues as endeuoured to draw his desires either way; his owne felicitie on the one side, which made him rather desire death ;
whereunto Are annexed such motives as endeavoured to draw his Desires either Way; his own felicity on the one side, which made him rather desire death;
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if he should respect, and as he respected his owne good and gaine in either, his desire was rather to dissolution and departure by decease, that he might be with Christ .
if he should respect, and as he respected his own good and gain in either, his desire was rather to dissolution and departure by decease, that he might be with christ.
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Whereof a reason is also rendred, because that simply considered, or in respect of himselfe, was without all question or comparison, the far greater good of the twaine.
Whereof a reason is also rendered, Because that simply considered, or in respect of himself, was without all question or comparison, the Far greater good of the twaine.
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For the former, that a Christian man may lawfully desire death in some kinde and in some case, (as did Elias, and Simeon vpon sight of our Sauiour) is apparent, in that the Apostle not onely professeth it here of himself,
For the former, that a Christian man may lawfully desire death in Some kind and in Some case, (as did Elias, and Simeon upon sighed of our Saviour) is apparent, in that the Apostle not only Professes it Here of himself,
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But here may a question or two be moued. First, for what cause we may desire death: Secondly, with what caution. For the former, I answer; we may desire death:
But Here may a question or two be moved. First, for what cause we may desire death: Secondly, with what caution. For the former, I answer; we may desire death:
Secondly, to be freed from spirituall euils , that will not leaue vs but by death . And lastly, in regard of those benefits, that death further bringeth with it;
Secondly, to be freed from spiritual evils, that will not leave us but by death. And lastly, in regard of those benefits, that death further brings with it;
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To the latter question, I answer, that first this desire it must be without impatience: (that was Ionas his fault :) we may not desire death as weary of Gods worke, of doing or enduring what he calleth vs vnto.
To the latter question, I answer, that First this desire it must be without impatience: (that was Ionas his fault:) we may not desire death as weary of God's work, of doing or enduring what he calls us unto.
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Now for the latter Branch, that euery Christian man hath good cause & great cause to desire death; (besides that the Apostle as he desireth it, so he hath good ground for his desire in that kinde ;) it may further more clearely appeare vnto vs,
Now for the latter Branch, that every Christian man hath good cause & great cause to desire death; (beside that the Apostle as he Desires it, so he hath good ground for his desire in that kind;) it may further more clearly appear unto us,
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For here God is oftentimes cōstrained to smite them with the wounds of an enemie, in sharpe and seuere manner, because their iniquities are many and their transgressions great and grieuous ;
For Here God is oftentimes constrained to smite them with the wounds of an enemy, in sharp and severe manner, Because their iniquities Are many and their transgressions great and grievous;
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but is so shaken off from vs, that he can neuer once returne againe, as with our Sauiour he did sometime , to tempt vs. For our soules are out of his reach,
but is so shaken off from us, that he can never once return again, as with our Saviour he did sometime, to tempt us For our Souls Are out of his reach,
As indeed how can it be but a grieuous heart-sore to any faithfull subiect and well-affected to his Soueraigne, to be constrained to abide in such a place, and among such people, where his Lord and master is daily railed on and reuiled in his hearing,
As indeed how can it be but a grievous heart-sore to any faithful Subject and Well-affected to his Sovereign, to be constrained to abide in such a place, and among such people, where his Lord and master is daily railed on and reviled in his hearing,
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and those things done daily in his sight, that tend to the disgrace and dishonor of him, whom he deseruedly most respects? But we are freed from all these euils also,
and those things done daily in his sighed, that tend to the disgrace and dishonour of him, whom he deservedly most respects? But we Are freed from all these evils also,
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and the good corne is caried another way , euen into Gods garner, to a place where there shall be no matter of scandall , to make them stumble and fall or to vex and grieue them any more.
and the good corn is carried Another Way, even into God's garner, to a place where there shall be no matter of scandal, to make them Stumble and fallen or to vex and grieve them any more.
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And if this be so heauy to a Christian soule, that he should so displease and dishonor his heauenly father by his errors and ouer-sights , whose honor ought to be deerer to him than all the worlds wealth, yea then his owne soule it selfe ;
And if this be so heavy to a Christian soul, that he should so displease and dishonour his heavenly father by his errors and oversights, whose honour ought to be Dearer to him than all the world's wealth, yea then his own soul it self;
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being placed in such a state thereby, that as God shall neuer be againe displeased with them, so he shall neuer in displeasure againe turne his face away from them .
being placed in such a state thereby, that as God shall never be again displeased with them, so he shall never in displeasure again turn his face away from them.
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But if the first-fruits be so pretious , those small beginnings of Grace, that the true Christian, the wise merchant, would not take the world in exchange for them ;
But if the Firstfruits be so precious, those small beginnings of Grace, that the true Christian, the wise merchant, would not take the world in exchange for them;
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oh what will the full crop be? if the earnest-penny be so pretious, what will the entire payment be? And if we then thirst and long after growth of grace,
o what will the full crop be? if the earnestpenny be so precious, what will the entire payment be? And if we then thirst and long After growth of grace,
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and saith further, that all the afflictions of this life, are not worthy once to be named with that glory, that in the next life shall be manifested, not vnto vs onely, but euen in vs .
and Says further, that all the afflictions of this life, Are not worthy once to be nam with that glory, that in the next life shall be manifested, not unto us only, but even in us.
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as the Queene of the South, when shee came and saw Salomons royaltie , the one halfe, nay the hundreth part of that we shall finde there, was neuer either reported vnto vs, or conceiued of vs here.
as the Queen of the South, when she Come and saw Solomon's royalty, the one half, nay the Hundredth part of that we shall find there, was never either reported unto us, or conceived of us Here.
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And if it be matter of much joy to haue Christ with vs here, what will it be to abide for euer with him there ? If Christs presence by his spirit be so comfortable here, that it is able to cheere vs vp in all our greatest afflictions :
And if it be matter of much joy to have christ with us Here, what will it be to abide for ever with him there? If Christ presence by his Spirit be so comfortable Here, that it is able to cheer us up in all our greatest afflictions:
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It were a great grace, and such as would minister much comfort to a Courtier lying sicke at home of the gowt, to haue the Prince not onely to send to him, but in person also to visit him:
It were a great grace, and such as would minister much Comfort to a Courtier lying sick At home of the gout, to have the Prince not only to send to him, but in person also to visit him:
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How much more then, in this case, is it a great grace and a comfort, that God vouchsafeth to visit vs here by his spirit , sometime more familiarly and feelingly,
How much more then, in this case, is it a great grace and a Comfort, that God vouchsafeth to visit us Here by his Spirit, sometime more familiarly and feelingly,
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but euer so effectually, as thereby to support vs euen in our heauiest afflictions? but yet how much more exceedingly shall our ioy and comfort be increased,
but ever so effectually, as thereby to support us even in our Heaviest afflictions? but yet how much more exceedingly shall our joy and Comfort be increased,
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when being freed from all infirmities, we shall be taken home to him, that we may liue in ioy and blisse for euer with him? As that Courtier hauing assurance giuen him of recouery by such a time, would exceedingly reioyce to thinke of the ioy of that day,
when being freed from all infirmities, we shall be taken home to him, that we may live in joy and bliss for ever with him? As that Courtier having assurance given him of recovery by such a time, would exceedingly rejoice to think of the joy of that day,
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so well may the faithfull soule not a litle ioy to forethinke with it selfe, what a ioyfull howre that shall be vnto it, wherein by death parted from the body, it shall be solemnly presented before the face of Christ,
so well may the faithful soul not a little joy to forethink with it self, what a joyful hour that shall be unto it, wherein by death parted from the body, it shall be solemnly presented before the face of christ,
So here, though the Christian soule contracted to Christ, during the time of this contract, in his absence from her , receiue many fauors and loue-tokens from him ,
So Here, though the Christian soul contracted to christ, during the time of this contract, in his absence from her, receive many favors and love-tokens from him,
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and make her, if she sincerely loue him, as she professeth and pretendeth to do, the more earnestly and ardently to long for that day, wherein she shall come inseparably to be lincked vnto him,
and make her, if she sincerely love him, as she Professes and pretendeth to do, the more earnestly and ardently to long for that day, wherein she shall come inseparably to be linked unto him,
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and religious offices) that they earnestly thirst after them when they want them , delight exceedingly in them when they haue them, seeme to be euen rauished and enamoured with them , prefer the sweetnes of them before the sweetest sweets ,
and religious Offices) that they earnestly thirst After them when they want them, delight exceedingly in them when they have them, seem to be even ravished and enamoured with them, prefer the sweetness of them before the Sweetest sweets,
yea seeme to doate so vpon them, that they haue neuer enough of them if the dimme beames, I say, of Gods face and fauor shining through these thick clouds and veiles be so comfortable to them, that they esteeme all worldly ioyes and delights,
yea seem to dote so upon them, that they have never enough of them if the dim beams, I say, of God's face and favour shining through these thick Clouds and veils be so comfortable to them, that they esteem all worldly Joys and delights,
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Now the Vse then of this point is first to ouerthrow the opinion of those that thinke it not lawfull in any case to wish or desire death, yea in regard of freedome from outward euils;
Now the Use then of this point is First to overthrow the opinion of those that think it not lawful in any case to wish or desire death, yea in regard of freedom from outward evils;
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so far from desiring that which they haue so great cause to desire, that they can not brooke or abide any mention or motion of it, can worst of any thing away with it:
so Far from desiring that which they have so great cause to desire, that they can not brook or abide any mention or motion of it, can worst of any thing away with it:
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yet would they rather continue still in such miserable plight, then be content to haue an end put to their intolerable torments, much more bitter than many deaths, by an easie dissolution, by a speedy dispatch.
yet would they rather continue still in such miserable plighted, then be content to have an end put to their intolerable torments, much more bitter than many death's, by an easy dissolution, by a speedy dispatch.
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when we pray daily to God, that his kingdome may come , and yet we wish and desire rather to stay here still, where Satans throne and kingdome is; and where we our selues are in some degree still of thraldome ,
when we pray daily to God, that his Kingdom may come, and yet we wish and desire rather to stay Here still, where Satan throne and Kingdom is; and where we our selves Are in Some degree still of thraldom,
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And yet we tied in this world to a perpetuall taske, tossed as on the sea, with continuall tempest, toyled and tyred out with a tedious and combersome passage, can not see the end of our paines but with griefe, view our port but with teares, thinke on our home but with horror and dread:
And yet we tied in this world to a perpetual task, tossed as on the sea, with continual tempest, toiled and tired out with a tedious and cumbersome passage, can not see the end of our pains but with grief, view our port but with tears, think on our home but with horror and dread:
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do as litle children, that go crying out of some maladie all day, and at night when the medicine commeth that should heale and helpe them of their paine,
do as little children, that go crying out of Some malady all day, and At night when the medicine comes that should heal and help them of their pain,
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As he hath no cause to dread death, because it cannot seuer him from Christ : so he hath good cause to desire death, because it bringeth him home vnto Christ .
As he hath no cause to dread death, Because it cannot sever him from christ: so he hath good cause to desire death, Because it brings him home unto christ.
it maketh death and dissolution desirable and delightsome vnto him, which all men naturally abhorre; insomuch that though they be weary of life, yet they are vnwilling to dye;
it makes death and dissolution desirable and delightsome unto him, which all men naturally abhor; insomuch that though they be weary of life, yet they Are unwilling to die;
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And shall we then be vnwilling to follow him to our eternall glory, to our endles good? Certainely with an euill will would wee accompanie him to the crosse,
And shall we then be unwilling to follow him to our Eternal glory, to our endless good? Certainly with an evil will would we accompany him to the cross,
For how can a man desire what he feareth ? Wouldest thou therefore haue death to be not terrible and horrible, but desirable and delectable; not lamentable, but comfortable;
For how can a man desire what he fears? Wouldst thou Therefore have death to be not terrible and horrible, but desirable and delectable; not lamentable, but comfortable;
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He will neuer be afraid to lay downe this cotage of clay, if he be assured that he hath an eternall housing, not made with hands, reserued for him in the heauens .
He will never be afraid to lay down this cottage of clay, if he be assured that he hath an Eternal housing, not made with hands, reserved for him in the heavens.
He can not dye with alacritie, he can not in holy manner desire death, that hath not fitted himself for death, that hath not before hand seriously thought on his end, and addressed himselfe thereunto .
He can not die with alacrity, he can not in holy manner desire death, that hath not fitted himself for death, that hath not before hand seriously Thought on his end, and addressed himself thereunto.
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As thou art wont therefore ere sleepe come vpon thee, to compose thy selfe vnto rest, by stripping thy selfe, lying downe in or on thy bed, drawing the curtaines about thee, closing thine eyes, acting sleepe as it were, before thou sleepest:
As thou art wont Therefore ere sleep come upon thee, to compose thy self unto rest, by stripping thy self, lying down in or on thy Bed, drawing the curtains about thee, closing thine eyes, acting sleep as it were, before thou Sleepest:
let vs labour with Moses the meane while, with the spirituall eye of the soule, with the eye of faith and meditation, to see him that cannot be seene ;
let us labour with Moses the mean while, with the spiritual eye of the soul, with the eye of faith and meditation, to see him that cannot be seen;
For what cause or reason should Christian men haue to desire death, if they were to goe to such a place after death? to passe not from paine to ease and rest,
For what cause or reason should Christian men have to desire death, if they were to go to such a place After death? to pass not from pain to ease and rest,
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A meere dotage of mans idle braine, hauing no shadow of ground or warrant out of Gods word, teaching the Saints of God to expect after death wo and paine and hell, where the Spirit promiseth nothing but life , rest , ioy , and heauen .
A mere dotage of men idle brain, having no shadow of ground or warrant out of God's word, teaching the Saints of God to expect After death woe and pain and hell, where the Spirit promises nothing but life, rest, joy, and heaven.
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Secondly, it confuteth likewise another vnsound assertion, to wit, of those that denie vnto the soules of the Saints deceassed entrance into heau'n, and accesse vnto the presence of Christ, vntill the last day.
Secondly, it confuteth likewise Another unsound assertion, to wit, of those that deny unto the Souls of the Saints deceased Entrance into heaven, and access unto the presence of christ, until the last day.
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But was then opposed by the most of his Cardinals, and confuted by the Diuines of the Uniuersitie of Paris, and the Pope himselfe (as some write) constrained by Philip the Faire, then King of France, publikely to recant it ;
But was then opposed by the most of his Cardinals, and confuted by the Divines of the university of paris, and the Pope himself (as Some write) constrained by Philip the Fair, then King of France, publicly to recant it;
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So that of necessitie either we must shut Christ himselfe out of heauen, or else we must admit the soules of the Saints, who by direction of the Spirit of God (which cannot mis-informe them, either delude or deceiue them,) desire therefore to be dissolued, that they may goe immediately to be and abide with him where he is.
So that of necessity either we must shut christ himself out of heaven, or Else we must admit the Souls of the Saints, who by direction of the Spirit of God (which cannot misinform them, either delude or deceive them,) desire Therefore to be dissolved, that they may go immediately to be and abide with him where he is.
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For how can we desire to goe after them, if we mourne for them, as if some euill had befallen them? or what cause haue we to bewaile them, that are therefore happier than vs,
For how can we desire to go After them, if we mourn for them, as if Some evil had befallen them? or what cause have we to bewail them, that Are Therefore Happier than us,
are they gone before vs, that were neere and deere vnto vs? Let their departure from vs, that were so much affected of vs, be a meanes to draw our affections more to the place whither they are gone before vs;
Are they gone before us, that were near and deer unto us? Let their departure from us, that were so much affected of us, be a means to draw our affections more to the place whither they Are gone before us;
Indalgenaū est hounestis affectibus: & interdū, etiemsi premunt caussae, spiritus in honorē suorum vel cum tormento retinendus est; cum bono viro viuendum sit, non quamdiu iuvat, sed quamdiu oportet. Delicatus est, qui mori perseuerat, qui 〈 ◊ 〉 amicos tanti putat, vt diutius in vita commoretur. Etiā qui vult mori, qui cepit, vbi suorū vlilitas exigit, intermittat, & suis se cōmodet. Ingentis animi est aliena causa ad vitam reuerti. Sen. ep. 104. Vitam tibi ipsi si negas, multis negas. Sen. Theb.
Indalgenaū est hounestis affectibus: & Interdum, etiemsi premunt caussae, spiritus in honorē suorum vel cum tormento retinendus est; cum Bono viro viuendum sit, non Quamdiu iuvat, sed Quamdiu oportet. Delicatus est, qui Mori perseuerat, qui 〈 ◊ 〉 amicos tanti putat, vt diutius in vita commoretur. Etiā qui vult Mori, qui cepit, vbi suorū vlilitas exigit, intermittat, & suis se cōmodet. Ingentis animi est Aliena causa ad vitam reuerti. Sen. Epistle. 104. Vitam tibi ipsi si negas, multis negas. Sen. Thebes
Ridiculum est ad mortem currere taedio vitae. Epicur. apud Sen. epist. 24. Vir. fortis ac sapiens non fugere debet è vita, sed exire. Et ante oīa ille quo { que } visetur affect { us } qui multos occupauit, libido moriendi. Sē. ibid.
Ridicule est ad mortem currere taedio vitae. Epicur. apud Sen. Epistle. 24. Vir. fortis ac sapiens non Fugere debet è vita, sed exire. Et ante oīa Isle quo { que } visetur affect { us } qui multos occupauit, libido moriendi. Sē. Ibid.
2. Tim. 3. 12. nunquā deerit persecutio Christiano, sicut nec Christo, Si ergo pro Christo pressuram nondum pateris, vide ne piè viuere in Christo nōdū ceperis. Aug. in Psal. 55. Fidenter dico, quia minus piè viuis, si minus persecutionem pertuleris. Greg. ep. 27. l. 6.
2. Tim. 3. 12. nunquā deerit Persecution Christian, sicut nec Christ, Si ergo Pro Christ pressuram Nondum pateris, vide ne piè viuere in Christ Nondum ceperis. Aug. in Psalm 55. Confidently dico, quia minus piè viuis, si minus persecutionem pertuleris. Greg. Epistle. 27. l. 6.
Esai. 25. 8. Apoc. 21. 4. Mors omnium dolorū & solutio est, & finis; vltra quam mala nostra non exeant. Sen. ad Marc. c. 19. NONLATINALPHABET. Aeschyl.
Isaiah. 25. 8. Apocalypse 21. 4. Mors omnium dolorū & Solution est, & finis; vltra quam mala nostra non exeant. Sen. and Marc. c. 19.. Aeschyl.
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Ad•m acceper at posse quod vesset, 〈 ◊ 〉 velle quod posset: nos accipimus & posse quod volumus & velle quod poss•mus. ille posse non peccare; nos non posse peccare. Aug. de corrept. & grat. c. 11.
Ad•m acceper At posse quod vesset, 〈 ◊ 〉 velle quod posset: nos accipimus & posse quod volumus & velle quod poss•mus. Isle posse non Peccare; nos non posse Peccare. Aug. de corrept. & great. c. 11.
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Net spe mortis patienter dolet, nec taedio doloris libenter moritur. hunc fert, illam expectat. Sen. epist. 98. Tam turpe putat mortem fugere, quàm ad mortem confugere. Ibid.
Net See mortis Patienter Dolet, nec taedio doloris Libenter moritur. hunc fert, Illam Expects. Sen. Epistle. 98. Tam Turpe putat mortem Fugere, quàm ad mortem confugere. Ibid
Esai. 33. 14, 15, 16, 27. 1. Cor. 13. 12. 1. Ioh. 3. 2. Quis oculis glorietur, qui suspicentur diem? quibus Sol per caliginē splendet? licet contentus interim sat effugisse tenebras, adhuc non fruitur bon• lucis. Tunc anim { us } noster habebit quod gratuletur sibi, cum emissus his tenebris, in quibus volutatur, non tenui visu clara perspexerit, sed totum diem admiserit, & reddit { us } cælo (Deo) suo fuerit. Sen. ep. 79. Quid tibi videbitur divina lux, cum illam suo loco videris? Tunc in tenebris vixisse dices, cum totam lucem totus aspexeris, quem nunc, per angustissimas oculorum vias, obscurè intueris, & tamen 〈 ◊ 〉 tam procul. ep. 102.
Isaiah. 33. 14, 15, 16, 27. 1. Cor. 13. 12. 1. John 3. 2. Quis oculis glorietur, qui suspicentur diem? quibus Sol per caliginē splendet? licet Contentus interim sat effugisse Darkness, Adhoc non fruitur bon• lucis. Tunc anim { us } Noster habebit quod gratuletur sibi, cum emissus his tenebris, in quibus volutatur, non tenui visu Clara perspexerit, sed totum diem admiserit, & Render { us } cælo (God) Sue fuerit. Sen. Epistle. 79. Quid tibi videbitur Divine lux, cum Illam Sue loco videris? Tunc in tenebris vixisse dices, cum Whole lucem totus aspexeris, Whom nunc, per angustissimas oculorum Ways, obscurè intueris, & tamen 〈 ◊ 〉 tam procul. Epistle. 102.
Qu•ntots mperator terrae huius in peregrinis l••is aut honoris specie aut muneris alicuius causa iubet degere? nunquid hinc inconsulto Imperator• discedunt? & quāto amplius est 〈 ◊ 〉 parere quàm h•manis? Ambros. de bon. mort. c. 2.
Qu•ntots mperator terrae Huius in peregrinis l••is Or Honoris specie Or muneris alicuius causa iubet degere? Whether hinc inconsulto Imperator• discedunt? & quāto Amplius est 〈 ◊ 〉 parere quàm h•manis? Ambos de bon. Murder. c. 2.
NONLATINALPHABET. Epictet. apud Stob. cap. 120. Inter mortis m• tum & vitae tormenta miseri fluctuant: & viuere nolunt, & mori nesciunt. Sen. ep. 4. Patinon vultis, exire timetis; qui• faciam vobis? Cyprian, de mortal.
. Epictetus. apud Stob. cap. 120. Inter mortis m• tum & vitae tormenta miseri fluctuant: & viuere Nolunt, & Mori nesciunt. Sen. Epistle. 4. Patinon Wills, exire timetis; qui• faciam vobis? Cyprian, de Mortal.
NONLATINALPHABET. Homer. Odyss. NONLATINALPHABET Eurip. Iphigen. Debilem facito manu, Debil•m pede, coxa: Tuber adstruegibberum; Lubricos quatedentes. Vita du•• superest, benè est. Mecaenas: Qued miserrimum erat, ft incidisset, optatur; & tanquam vita petitur, supplicij mora. Invenitur qui malit inter supplicia tabescere, & perire membratim, & toties per stillicidia amittere animam quam semel exhalare? Invenitur, qui velit trahere animam tot tormenta tracturam? Vs { que } adeò ne mori miserum est? Est tanti, habere animā, vt agam. Sen. epist. 101. Interdū obnixè petimus, quod oblatnm re usar. mus. Mulia videri volumus velle, sed nolumus. Saepe aliud volumus, aliud optamus. & verum ne Dijs quid•m dicimus. Sen. epist. 95.?
. Homer. Odyss. Eurip Iphigen. Debilem facito manu, Debil•m pede, coxa: Tuber adstruegibberum; Lubricos quatedentes. Vita du•• superest, benè est. Mecaenas: Qued miserrimum erat, ft incidisset, optatur; & tanquam vita petitur, supplicij mora. Invenitur qui malit inter supplicia tabescere, & perire membratim, & Twice per stillicidia amittere animam quam semel exhalare? Invenitur, qui velit trahere animam tot tormenta tracturam? Us { que } adeò ne Mori miserum est? Est tanti, habere animā, vt Agam. Sen. Epistle. 101. Interdum obnixè Petimus, quod oblatnm re usar. mus. Mulia videri volumus velle, sed nolumus. Saepe Aliud volumus, Aliud optamus. & verum ne Dis quid•m dicimus. Sen. Epistle. 95.?
Sapientis est totum in mortē prominere, hoc velle, hoc meditari, hac sempercupidine ferri. Plato apud Sen. ad Marc. cap. 23. Oi NONLATINALPHABET. Plato Phaed.
Sapientis est totum in mortē prominere, hoc velle, hoc meditari, hac sempercupidine ferri. Plato apud Sen. ad Marc. cap. 23. hey. Plato Phaed
Quam preposterum est, quamque peruersum, vt cum Dei voluntatē fieri postulemus, quando evocat nos & aecersit de hoc mundo, non statim voluntatis eius imperio pareamus? Hoc nitimur & reluctamur, & pervicaciū more seruorum ad conspectū Domini, cū tristitia & maerore perducimur, nō obsequio voluntatis; & volumus ab eo praemijs caele stib• honorari, ad quē venim• inviti. Idē ib.
Quam preposterum est, quamque peruersum, vt cum Dei voluntatē fieri postulemus, quando evocat nos & aecersit de hoc mundo, non Immediately voluntatis eius Imperial pareamus? Hoc nitimur & reluctamur, & pervicaciū more seruorum ad conspectū Domini, cū Tristitia & maerore perducimur, nō Obsequio voluntatis; & volumus ab eo praemijs caele stib• honorari, ad quē venim• inviti. Idē ib.
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Quid rogamus & petimus vt adveniat regnum coelorum, si captiuit as nos terrena delectat• quid precibus frequenter iteratis rogamus & poscimus, vt acceleret dies regni, so maiora desideria, & vota potiora sunt seruire isthic diabolo, quàm regnare cum Christo? Cyprian. de mortal.
Quid Rogamus & Petimus vt May he come Kingdom Coelorum, si captiuit as nos Terrena delectat• quid precibus frequenter iteratis Rogamus & poscimus, vt acceleret dies Regni, so marjoram Desire, & vota potiora sunt seruire isthic diabolo, quàm Reign cum Christ? Cyprian. de Mortal.
ad Polyb. cap. 28. Iusto mors salut is portus. Ambros. de bon. mori. NONLATINALPHABET. Plut. de tranquill. NONLATINALPHABET. Sotades. In hoc tam procelloso & in oēs tempest ates exposito marl narigantibus, nullus portus nisi mortis est. Sen.
and Polybius cap. 28. Just mors salut is portus. Ambos de bon. Mori.. Plutarch the tranquil.. Sotades. In hoc tam procelloso & in oens tempest ates exposito marl narigantibus, nullus portus nisi mortis est. Sen.
Nemo sine querela moritur: quis non recusans, quis non gemens exit? Morney ibid. Sen. de benef. lib. 5. c. 17. Quis non, vbi mors prope accesserit, tergiversatur, tremit, plorat? Idē epist. 78.
Nemo sine querela moritur: quis non recusans, quis non gemens exit? Morney Ibid. Sen. de Beneficence. lib. 5. c. 17. Quis non, vbi mors Prope accesserit, tergiversatur, tremit, plorate? Idē Epistle. 78.
2 Cor. 5. 1, 4. Quod interim morimur, ad immorialitatē morte transgredimur: nec potest vita aeterna succedere, nisi hi•c contigerit excire: 〈 ◊ 〉 est exitus, sed trāsitus, & temporali itinere decurso ad aterna trāsgressus. Cytrian. de mortal.
2 Cor. 5. 1, 4. Quod interim morimur, ad immorialitatē morte transgredimur: nec potest vita aeterna succedere, nisi hi•c contigerit excire: 〈 ◊ 〉 est exitus, sed trāsitus, & temporali itinere decurso ad aterna trāsgressus. Cytrian. de Mortal.
Deut. 32 19. Nulla res magis proderit, quàm cogitatio mortalitatis. Sen. de•ra. l. 3. c 42. Nullius rei melitatio tam necessaria est. L•em ep. 70.
Deuteronomy 32 19. Nulla Rest magis proderit, quàm cogitatio mortalitatis. Sen. de•ra. l. 3. c 42. Nullius rei melitatio tam necessaria est. L•em Epistle. 70.
I•••pectata plus aggrauant. no vitas adijcst calamitatibus pondus. noc quisquam mor: aliū non magis, qu•d etiam miratus est, doluit. Ideò nihil nobis im; r•uisum esse debet. In 〈 ◊ 〉 p emittendus est animus. Sen. ep. 91.
I•••pectata plus aggrauant. no vitas adijcst calamitatibus pondus. noc quisquam mor: aliū non magis, qu•d etiam Miratus est, doluit. Ideò nihil nobis im; r•uisum esse debet. In 〈 ◊ 〉 p emittendus est animus. Sen. Epistle. 91.
Primus Pythagoras dixit Philosophiam esse meditationē mortis, quotidie de carcere corporis nitentem edu•er• animae libertatem. Hi•ron. c•nt. Ruffi•. Philosophiā esse. Socrates apud Clem. strom. l. 5. Plato apud Plut. de plac. philos. Oi NONLATINALPHABET. Plato Phaedon. Platonis sententia est, omnem sapientum vitam meditationem esse mortis. Hieron. epit. Nep•t. Plato Philosophiam meditationem mortis esse dixit: Idem epit. Marcel. Philosophum nihil op•rtet sic agere, quam vt animum semper studeat consortio corporis separare, & ideò e•istimandum, philosophiam esse mortis affectum, (conatum Hieron.) consuetudinem { que } moriendi. Apul. de philos.
Primus Pythagoras dixit Philosophy esse meditationē mortis, quotidie de carcere corporis nitentem edu•er• Spirits libertatem. Hi•ron. c•nt. Ruffi•. Philosophiā esse. Socrates apud Clem. strom. l. 5. Plato apud Plutarch de Place. philos. hey. Plato Phaedon. Plato's sententia est, omnem Sages vitam meditationem esse mortis. Hieron. Epitome. Nep•t. Plato Philosophy meditationem mortis esse dixit: Idem Epitome. Marcel. Philosophum nihil op•rtet sic agere, quam vt animum semper studeat consortio corporis separare, & ideò e•istimandum, Philosophy esse mortis affectum, (conatum Hieron.) consuetudinem { que } moriendi. Apple de philos.
Lex est, NONLATINALPHABET poena perire. Sen. epigr. 7. Vltimum diem, nō quasi poenam, s•d naturae legem aspicis. Idem ad Helv. Mors naturae finis est, non poena. Cic. pr• Milon. & Sen. suasor. 7. imò nec finis, nec poena bonis.
Lex est, poena perire. Sen. Epigram. 7. Vltimum diem, nō quasi poenam, s•d naturae legem Aspicis. Idem ad Helv Mors naturae finis est, non poena. Cic pr• Milon. & Sen. Suasor. 7. imò nec finis, nec poena bonis.
Premissi, non amissi: praecesserunt, nō decesserūt. Aug. epist. 6. & 120. & de diuers. 43. abijt, non obijt. Ambr. de Theodos. Quem putas perisse, pramissus est. Quid autem dementius, quàm cum idem tibi iter emetiendū sit, flere cum qui antecessie? Sē ep. 99. dimisim { us } illos, imò cōsecuturi praemisimus. Idem ad Marc. c. 19. Cogitemus cito n•s eb perventuros, quo illum per venisse moeremus. quem patamus perisse, praemissus est. Idem. ep. • 3. Non est lugendus qui antecedit, sed desiderandus. id quique desiderium patientia temperādum. cur enim imm•deratè feras abisse, quē mox subsequeris? Tertul•• de patient. Nō sunt lugendi fratres nostri accersione dominiea deseculo liberati, cum sciamus eos non amitii sed praemitti, recedentes praecedere: vt proficis•ētes & nauigātes desiderari 〈 ◊ 〉 deberi non plangi. Cyprian. de mortal.
Premissi, non amissi: praecesserunt, nō decesserunt. Aug. Epistle. 6. & 120. & the diverse. 43. Abijah, non obit. Ambrose de Theodos. Whom putas perisse, pramissus est. Quid autem dementius, quàm cum idem tibi iter emetiendun fit, flere cum qui antecessie? Sē Epistle. 99. dimisim { us } Illos, imò cōsecuturi praemisimus. Idem ad Marc. c. 19. Cogitemus Quick n•s eb perventuros, quo Ilum per venisse moeremus. Whom patamus perisse, praemissus est. Idem. Epistle. • 3. Non est lugendus qui antecedit, sed desiderandus. id Quique desiderium patientia temperādum. cur enim imm•deratè feras abyss, quē mox subsequeris? Tertul•• the patient. Nō sunt lugendi Brothers Our accersione dominiea deseculo Liberati, cum sciamus eos non amitii sed praemitti, recedentes praecedere: vt proficis•entes & Navigators desiderari 〈 ◊ 〉 deberi non plangi. Cyprian. de Mortal.
