Deaths sermon unto the liuing Delivered at the funerals of the religious ladie Philippe, late wife vnto the Right Worshipfull Sr. Anthonie Rous of Halton in Cornwall Knight. By Charles Fitz-Geffry.
Yet by way of allusion, as the former Booke of Salomon is called his Prouerbs, so this of Ecclesiastes may be called his Paradoxes. For Diuinitie hath her Paradoxes as well as Philosophie, strange and improbable positions;
Yet by Way of allusion, as the former Book of Solomon is called his Proverbs, so this of Ecclesiastes may be called his Paradoxes. For Divinity hath her Paradoxes as well as Philosophy, strange and improbable positions;
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Two of Salomons Paradoxes you haue in the first Verse of this Chapter, and a third in this second Verse; The first is concerning Reputation; the second concerning Death;
Two of Solomon's Paradoxes you have in the First Verse of this Chapter, and a third in this second Verse; The First is Concerning Reputation; the second Concerning Death;
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Concerning Reputation, he preferreth true Credit before Pleasure or Profit, saying, A good name is better then a precious Oyntment, thereby vnderstanding whatsoeuer among men is most desirable.
Concerning Reputation, he preferreth true Credit before Pleasure or Profit, saying, A good name is better then a precious Ointment, thereby understanding whatsoever among men is most desirable.
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Concerning Death, Salomon preferreth it before Birth, and consequently before Life it selfe, saying, The Day of Death is better then the Day of our Birth;
Concerning Death, Solomon preferreth it before Birth, and consequently before Life it self, saying, The Day of Death is better then the Day of our Birth;
telling vs therein, that the manner of our Death more neerly concerneth vs, then the matter of our Birth, because our Eternitie dependeth on the moment of our Mortalitie.
telling us therein, that the manner of our Death more nearly concerns us, then the matter of our Birth, Because our Eternity dependeth on the moment of our Mortality.
Therefore this assertion is strengthened by an euident reason, which sheweth why it is better to enter into the house of mourning, &c. Because this is the end of all men,
Therefore this assertion is strengthened by an evident reason, which shows why it is better to enter into the house of mourning, etc. Because this is the end of all men,
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3. Demonstrable for euidence and certaintie. 4 Profitable for vse and instruction. First, this Doctrine, that Death is the end of all men, is venerable for antiquitie;
3. Demonstrable for evidence and certainty. 4 Profitable for use and instruction. First, this Doctrine, that Death is the end of all men, is venerable for antiquity;
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yea, then actually the Seriants of Death, Sorrow, Labour, Hunger, seized on him, yea, Death it selfe entred into his soule, the very instant of his transgression.
yea, then actually the Sergeants of Death, Sorrow, Labour, Hunger, seized on him, yea, Death it self entered into his soul, the very instant of his Transgression.
yet peraduenture it is not the end of man himselfe, the noblest Creature, the Epitome of Heauen, the chiefe fauorite of the heauenly King, the King of Creatures, and Character of the Creator; yea, euen of him also.
yet Peradventure it is not the end of man himself, the Noblest Creature, the Epitome of Heaven, the chief favourite of the heavenly King, the King of Creatures, and Character of the Creator; yea, even of him also.
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We see that Wisemen dye as well as Fooles, saith Dauid: Rich men dye as well as poore, Noblemen dye as well as vulgar, strong men dye as well as weake, briefly Kings dye as well as Subiects;
We see that Wise men die as well as Fools, Says David: Rich men die as well as poor, Noblemen die as well as Vulgar, strong men die as well as weak, briefly Kings die as well as Subjects;
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Therefore the Widdow of Tekoa said to Dauid the King, beeing bold herein to match her selfe with him, Wee must needs dye, (you as well as I) neyther doth God respect any person;
Therefore the Widow of Tekoa said to David the King, being bold herein to match her self with him, we must needs die, (you as well as I) neither does God respect any person;
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But what say you to the godly, to the righteous, to the regenerate, who besides their first Birth, haue a new Birth, are these also subiect vnto Death? Doubtlesse Salomon saying, that Death is the end of all men, includeth also the most godly, for they also are men.
But what say you to the godly, to the righteous, to the regenerate, who beside their First Birth, have a new Birth, Are these also Subject unto Death? Doubtless Solomon saying, that Death is the end of all men, includeth also the most godly, for they also Are men.
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The longest day hath his night, the longest way hath his end, the longest Tragedie hath a Catastrophe, the longest Oration hath his Epilogue or Conclusion, the longest Life ends in Death;
The longest day hath his night, the longest Way hath his end, the longest Tragedy hath a Catastrophe, the longest Oration hath his Epilogue or Conclusion, the longest Life ends in Death;
If Scripture had beene silent herein, Heauen, Earth, Seas, Deepes, Liuing, Dead, would haue preached and confirmed this Doctrine vnto vs, that Death is the end of all men.
If Scripture had been silent herein, Heaven, Earth, Seas, Deeps, Living, Dead, would have preached and confirmed this Doctrine unto us, that Death is the end of all men.
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Looke we vp aboue vs, there we see the Sunne ouer vs daily rising and setting, the Moone monethly waxing and wayning, the Starres now shining and on a sudden shutting.
Look we up above us, there we see the Sun over us daily rising and setting, the Moon monthly waxing and waining, the Stars now shining and on a sudden shutting.
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What doth this but tell vs, that we who now rise must set, who now wax must wane, who now shine must shortly shut and fall? For that is the end of all men.
What does this but tell us, that we who now rise must Set, who now wax must wane, who now shine must shortly shut and fallen? For that is the end of all men.
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The haire of our heads, the nailes on our fingers, calling so often for polling and paring, tell vs that the whole body must shortly be shaued by Death.
The hair of our Heads, the nails on our fingers, calling so often for polling and paring, tell us that the Whole body must shortly be shaved by Death.
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Our stomack still disgesting our meat, and crauing for more, sheweth vs the insatiable manner of the Graue, that hauing eaten and disgested our Ancestors, gapeth for vs;
Our stomach still disgesting our meat, and craving for more, shows us the insatiable manner of the Grave, that having eaten and digested our Ancestors, gapeth for us;
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Thus haue we Death alreadie in vs and on vs. We weare it in our faces by wrinckles, wee beare it in our browes whose furrowes are the Emblems of the Graue:
Thus have we Death already in us and on us We wear it in our faces by wrinkles, we bear it in our brows whose furrows Are the Emblems of the Grave:
so it wil not bee long ere our friends must meete here or else-where, to requite our kindnesse by doing the like for vs? For that is the end of all men.
so it will not be long ere our Friends must meet Here or elsewhere, to requite our kindness by doing the like for us? For that is the end of all men.
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and all that either haue or haue not heard of it, either haue or shall set forth to the World an actuall Commentary vpon this Text, must passe by Death;
and all that either have or have not herd of it, either have or shall Set forth to the World an actual Commentary upon this Text, must pass by Death;
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Many Sermons preached to the Eare by the liuing, of the breuitie and vncertainty of life, of the meditation of Death, &c. will hardly make so deep impression in the liuing,
Many Sermons preached to the Ear by the living, of the brevity and uncertainty of life, of the meditation of Death, etc. will hardly make so deep impression in the living,
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Wherefore as Alfonsus of Aragon sometimes said of Counsellors, that the Dead were the best Counsellors, (meaning Bookes;) so we may say (in this regard) the Dead are the best Preachers, for what wee preach to your eares, they presse it to your hearts;
Wherefore as Alfonso of Aragon sometime said of Counsellors, that the Dead were the best Counsellors, (meaning Books;) so we may say (in this regard) the Dead Are the best Preachers, for what we preach to your ears, they press it to your hearts;
As wee doe by the Sermons of the liuing, so we doe by the Sermons of the Dead or dying, wee apply the chiefest points of them to any other rather then to our selues.
As we do by the Sermons of the living, so we do by the Sermons of the Dead or dying, we apply the chiefest points of them to any other rather then to our selves.
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nor to our Tongues to talke and discourse of it only, but we must apply it to our Hearts, ruminate it in our mindes, riuet it in our remembrances, ponder vpon it in our daily Meditations.
nor to our Tongues to talk and discourse of it only, but we must apply it to our Hearts, ruminate it in our minds, rivet it in our remembrances, ponder upon it in our daily Meditations.
or profit that wee haue lost by his deceasse? Indeed, The liuing doe vse to lay this to their heart, the losse of some liuing or liue-lood which they enioyed by the life of their friends:
or profit that we have lost by his decease? Indeed, The living do use to lay this to their heart, the loss of Some living or livelihood which they enjoyed by the life of their Friends:
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peraduenture we beare a part with them in their mourning, and impart vnto them such poore comforts as wee are able, telling them that weeping is in vaine, there is no remedie, and such like Countrey-comforts.
Peradventure we bear a part with them in their mourning, and impart unto them such poor comforts as we Are able, telling them that weeping is in vain, there is no remedy, and such like Countrey-comforts.
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For who layeth these things to his heart? Here is laying of them to the Eyes, to the Eares, to the Hands, &c. but where is the laying of them to the Heart? Doe they who close the eyes,
For who Layeth these things to his heart? Here is laying of them to the Eyes, to the Ears, to the Hands, etc. but where is the laying of them to the Heart? Do they who close the eyes,
and couer the face of the Dead, consider that their eyes must be so closed, their faces thus couered? Or they who shroud the Coarse, remember that they themselues shortly must be so shrouded? Or they who ring the Knell, consider that shortly the Bels must goe to the same tune for them? Or they that make the Graue,
and cover the face of the Dead, Consider that their eyes must be so closed, their faces thus covered? Or they who shroud the Coarse, Remember that they themselves shortly must be so shrouded? Or they who ring the Knell, Consider that shortly the Bells must go to the same tune for them? Or they that make the Grave,
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They who are decrepit for age, who grone vnder the heauie burthen of fourescore yeares and aboue, in whom olde age it selfe is perished (as Iob speaketh) whose moysture is dryed vp, Who (with Barzillai) are vnfit for the Court,
They who Are decrepit for age, who groan under the heavy burden of fourescore Years and above, in whom old age it self is perished (as Job speaks) whose moisture is dried up, Who (with Barzillai) Are unfit for the Court,
who take no pleasure in the pleasures of life, whose breath doth them now no seruice but to sigh, cal you me such liuing? Rather (as Bias said of Mariners) they are to be numbred neither among the liuing nor among the dead,
who take no pleasure in the pleasures of life, whose breath does them now no service but to sighs, call you me such living? Rather (as Bias said of Mariners) they Are to be numbered neither among the living nor among the dead,
Wherefore Salomon, who in one place of this Sermon bids thee, Remember thy Creatour in the dayes of thy youth, In this place biddeth thee remember thy dissolution (Death) in the dayes of thy life.
Wherefore Solomon, who in one place of this Sermon bids thee, remember thy Creator in the days of thy youth, In this place bids thee Remember thy dissolution (Death) in the days of thy life.
The loue of life, the dread of Death, the Conscience of sinne, the paine of sicknesse, the want of sleepe, the ach of bones, the departure from friends, the care of Wife and Children, these will so surprize and possesse thee, that thou shalt haue little leasure or pleasure to lay better thoughts to thy heart.
The love of life, the dread of Death, the Conscience of sin, the pain of sickness, the want of sleep, the Ach of bones, the departure from Friends, the care of Wife and Children, these will so surprise and possess thee, that thou shalt have little leisure or pleasure to lay better thoughts to thy heart.
as (among many) it did on that wicked Caesar Borgia, (the wicked sonne of a worse father) who meeting Death in that cup of Poyson which hee prepared for others, cried out that hee had armed himselfe against all casualties saue against Death,
as (among many) it did on that wicked Caesar Borgia, (the wicked son of a Worse father) who meeting Death in that cup of Poison which he prepared for Others, cried out that he had armed himself against all casualties save against Death,
To mourne for the Dead is not vnlawfull, yea, the house is therefore called the house of mourning. How can it be (saith blessed Augustine) that his Death should not bee bitter to vs, whose Life was sweet vnto vs? But Christians must learne to moderate their mourning,
To mourn for the Dead is not unlawful, yea, the house is Therefore called the house of mourning. How can it be (Says blessed Augustine) that his Death should not be bitter to us, whose Life was sweet unto us? But Christians must Learn to moderate their mourning,
For why doe I so much mourne for them? Is it because they are gone? But why then doe I not restrayne my mourning, seeing, I know that I shall shortly follow and ouertake them? It is true, they shall not come againe to vs,
For why do I so much mourn for them? Is it Because they Are gone? But why then do I not restrain my mourning, seeing, I know that I shall shortly follow and overtake them? It is true, they shall not come again to us,
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Some few teares may fall as a farewell at parting, but they are soone dryed vp as with this consideration, that the King will likewise (shortly) send for the other and preferre him.
some few tears may fallen as a farewell At parting, but they Are soon dried up as with this consideration, that the King will likewise (shortly) send for the other and prefer him.
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and sees the good-man murthered in his hal, and all his goods gone, how doth hee abhorre the Thiefe that robd and slew him? So seeing such misery, such mortalitie brought on Man (the fayrest Creature of God vnder Heauen) and that by sinne,
and sees the goodman murdered in his hall, and all his goods gone, how does he abhor the Thief that robbed and slew him? So seeing such misery, such mortality brought on Man (the Fairest Creature of God under Heaven) and that by sin,
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how can wee chuse but abborre sinne, the cause of such confusion? Hast thou knowne a man or a woman faire and comely in complexion, amiable in countenance, affable in language, accomplished with all endowments,
how can we choose but abborre sin, the cause of such confusion? Hast thou known a man or a woman fair and comely in complexion, amiable in countenance, affable in language, accomplished with all endowments,
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What Sermon can more powerfully tread downe the pride of flesh, then a Sermō visibly preached on this Text, Dust thou art, and to dust thou must returne? Whereof who can chuse but make that vse which the Wiseman doth, Why is dust and ashes proud? I would haue our Masculine Females, our Hermophradites (in their habit,) those dawbers of faces,
What Sermon can more powerfully tread down the pride of Flesh, then a Sermon visibly preached on this Text, Dust thou art, and to dust thou must return? Whereof who can choose but make that use which the Wiseman does, Why is dust and Ashes proud? I would have our Masculine Females, our Hermaphrodites (in their habit,) those daubers of faces,
and defacers of Gods Image, I would haue them brought into the house of mourning (which is as badde to them as the house of Bedlam) and there chained awhile to the bed of one that lyes a dying.
and defacers of God's Image, I would have them brought into the house of mourning (which is as bad to them as the house of Bedlam) and there chained awhile to the Bed of one that lies a dying.
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now so vnpleasant that the dearest friends cannot endure to behold it, the face couered with a Napkin, (as if a ragge of linnen) were now more pleasing to the eye,) as much haste as may bee made to conuey it out of sight,
now so unpleasant that the dearest Friends cannot endure to behold it, the face covered with a Napkin, (as if a rag of linen) were now more pleasing to the eye,) as much haste as may be made to convey it out of sighed,
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if any thing, surely this would humble them, and teach them to bestow lesse time, cost and care, in painting, decking, yellowing that bodie which must anon be stripped of all by Death;
if any thing, surely this would humble them, and teach them to bestow less time, cost and care, in painting, decking, yellowing that body which must anon be stripped of all by Death;
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Euery morning it will be to vs as King Philips Page, bidding vs good morrow with a Memento te esse mortalem. In all our actions it will be as Dionysius his Sword ouer the head of Damocles, bidding vs to stand in awe and sinne not.
Every morning it will be to us as King Philips Page, bidding us good morrow with a Memento te esse mortalem. In all our actions it will be as Dionysius his Sword over the head of Damocles, bidding us to stand in awe and sin not.
Briefly, this will plucke out the sting of Death before it come, and make thee that thou shalt not bee afraid to meete thine enemie in the gate, hauing thy Quiuer full of Arrowes of Comfort:
Briefly, this will pluck out the sting of Death before it come, and make thee that thou shalt not be afraid to meet thine enemy in the gate, having thy Quiver full of Arrows of Comfort:
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and as current Money readie about thee, that when thy Creditour whom thou canst not shun shall serue thee with an Execution, thou maist haue wherwith to free & discharge thy selfe.
and as current Money ready about thee, that when thy Creditor whom thou Canst not shun shall serve thee with an Execution, thou Mayest have wherewith to free & discharge thy self.
As Saint Hierome said of Marcella, so I of her (who deserued a Hierome to commend her) I will prayse nothing in her but only that which (by the gift of God) was proper and peculiar vnto her.
As Saint Jerome said of Marcella, so I of her (who deserved a Jerome to commend her) I will praise nothing in her but only that which (by the gift of God) was proper and peculiar unto her.
Consider wee her as a Woman, as a Wife and Matrone, and as a Christian, wee shall finde in her a patterne for those of her sex and sort, worthy imitation.
Consider we her as a Woman, as a Wife and Matron, and as a Christian, we shall find in her a pattern for those of her sex and sort, worthy imitation.
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Yet thus much we may safely say of her, she kept her selfe (or rather God by his Grace kept her) from those sinnes that follow that sexe in that estate, especially in those corrupt times;
Yet thus much we may safely say of her, she kept her self (or rather God by his Grace kept her) from those Sins that follow that sex in that estate, especially in those corrupt times;
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shee kept her selfe vnspotted from the World, and the spots that appeared to God and her Conscience she was carefull to wipe away by daily Prayer and Repentance.
she kept her self unspotted from the World, and the spots that appeared to God and her Conscience she was careful to wipe away by daily Prayer and Repentance.
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An especiall ornament vnto Hospitalitie (the long-continued prayse of that House,) her courteous and affable entertainment being able to turne euen ordinarie fare into extraordinary cheere.
an especial ornament unto Hospitality (the long-continued praise of that House,) her courteous and affable entertainment being able to turn even ordinary fare into extraordinary cheer.
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but hauing bin so long the Wife of a Iustice of Peace, let enuie it selfe accuse her (if it can) whether euer she went about to hinder him in the course of Iustice,
but having been so long the Wife of a justice of Peace, let envy it self accuse her (if it can) whither ever she went about to hinder him in the course of justice,
Friendly, affable, courteous towards her Neighbours, obseruing truly the Apostles precept for Humilitie, Equalling her selfe to those of lower estate, whereby she gained their Loue,
Friendly, affable, courteous towards her Neighbours, observing truly the Apostles precept for Humility, Equalling her self to those of lower estate, whereby she gained their Love,
making her Closet as an Apothecaries shop, for the poore Neighbours in time of their sicknes, affording what shee had to supply their want, with more alacritie then they craued it.
making her Closet as an Apothecaries shop, for the poor Neighbours in time of their sickness, affording what she had to supply their want, with more alacrity then they craved it.
God hauing blessed her with good skill to cure or to ease sore eyes, she was not daintie to afford her helpe to the poorest, farre or neere when they came to seeke it.
God having blessed her with good skill to cure or to ease soar eyes, she was not dainty to afford her help to the Poorest, Far or near when they Come to seek it.
especially beeing accompanyed with a fourth, namely her deuotiō towards God, and that not only in the publike place of Gods Seruice (wch shee carefully frequented) but in priuate betweene God and her owne heart. Two houres (at the least of euery day she sequestred both from friends and imployments (how great soeuer or how many they were) vnto priuate Praier.
especially being accompanied with a fourth, namely her devotion towards God, and that not only in the public place of God's Service (which she carefully frequented) but in private between God and her own heart. Two hours (At the least of every day she sequestered both from Friends and employments (how great soever or how many they were) unto private Prayer.
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How often hath she with teares complayned to my selfe (and to other, Ministers, of her spirituall wants, of her dulne in hearing, forgetfulnesse of what she heard, indisposition to Prayer and holy duties? These her teares, I doubt not,
How often hath she with tears complained to my self (and to other, Ministers, of her spiritual Wants, of her dulne in hearing, forgetfulness of what she herd, indisposition to Prayer and holy duties? These her tears, I doubt not,
for they assured mee that shee had in some good measure those Graces for whose want shee wept, seeing it is Grace that makes vs complaine of the want of Grace.
for they assured me that she had in Some good measure those Graces for whose want she wept, seeing it is Grace that makes us complain of the want of Grace.
More then once I asked her, whether she dreaded Death, her answere alway was, that if Gods will so were, she desired it rather. One thing is well knowne to those who did attend her, that shee was very carefull to furnish her selfe with that Armour of a Christian, continuall Prayer.
More then once I asked her, whither she dreaded Death, her answer always was, that if God's will so were, she desired it rather. One thing is well known to those who did attend her, that she was very careful to furnish her self with that Armour of a Christian, continual Prayer.
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In the meane time God grant we haue not cause to say of thee as Saint Ierome once did of a godly Ladie, Wee then most perceiued what we enioyed when we ceassed to enioy it.
In the mean time God grant we have not cause to say of thee as Saint Jerome once did of a godly Lady, we then most perceived what we enjoyed when we ceased to enjoy it.
As the Apostle saith of Abel, Hee being dead yet speaketh, so may I of this religious Ladie, Shee being dead yet preacheth vnto vs a sensible Sermon, on the first part of my Text, That Death is the end of all men.
As the Apostle Says of Abel, He being dead yet speaks, so may I of this religious Lady, She being dead yet Preacheth unto us a sensible Sermon, on the First part of my Text, That Death is the end of all men.
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Shee who not long sithence came cheerfully vnto this place on the Lords Day, (as her godly manner was) hath caused vs mournfully to repayre hither on this Day;
Shee who not long since Come cheerfully unto this place on the lords Day, (as her godly manner was) hath caused us mournfully to repair hither on this Day;
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she who vsed to heare attentiuely and to look stedfastly on the Preacher, is here now (so much of her as remayneth) but can neither see nor heare the Preacher,
she who used to hear attentively and to look steadfastly on the Preacher, is Here now (so much of her as remaineth) but can neither see nor hear the Preacher,
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What remayneth now but that as she hath preached vnto vs on the former part of my Text, that this is the end of all men, so wee now beginne to preach to our selues on the later part, by laying this to our heart while we are yet liuing. As Phisitians doe vse to make Mummy of the Dead which serueth as a Medicine for the liuing;
What remaineth now but that as she hath preached unto us on the former part of my Text, that this is the end of all men, so we now begin to preach to our selves on the later part, by laying this to our heart while we Are yet living. As Physicians do use to make Mummy of the Dead which serveth as a Medicine for the living;
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Maximilian the first Emperour of that name, commanded that when hee was dead his body should bee layd forth a while, to the open view of all men, euen of the meanest person that would behold him;
Maximilian the First Emperor of that name, commanded that when he was dead his body should be laid forth a while, to the open view of all men, even of the Meanest person that would behold him;
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yeelding this reason, That so (said he) all men may learne by mine example, that no Diademes, no Riches, no Empires, can deliuer from Death the possessors of them.
yielding this reason, That so (said he) all men may Learn by mine Exampl, that no Diadems, no Riches, no Empires, can deliver from Death the Possessors' of them.
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and there considering how small a Graue did swallow vp Greatnesse, Riches, Beautie, Maiestie and all, said thus at his returne, The Death of the Empresse hath brought me life, resoluing afterward not to trust vnto any Greatnes in the World.
and there considering how small a Grave did swallow up Greatness, Riches, Beauty, Majesty and all, said thus At his return, The Death of the Empress hath brought me life, resolving afterwards not to trust unto any Greatness in the World.
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God grant that this godly Ladies Death may be a meanes to bring vs all vnto life, by shewing vs the frailtie of this life, the vanitie of the things of this life, the ineuitable necessitie of Death, that beeing prepared for the first Death which is ineuitable, wee may bee exempted from the second Death which is intolerable;
God grant that this godly Ladies Death may be a means to bring us all unto life, by showing us the frailty of this life, the vanity of the things of this life, the inevitable necessity of Death, that being prepared for the First Death which is inevitable, we may be exempted from the second Death which is intolerable;
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Aduersum mortis duritiam, & crudelissimā necessitatem, hoc solatio erigimur, quòd breui visuri sumus eos quos dolemus absentes. Hieron. ad Theodor. tom. 1.
Aduersum mortis duritiam, & crudelissiman necessitatem, hoc solatio erigimur, quòd breui visuri sumus eos quos Dolemus absentes. Hieron. ad Theodorus. tom. 1.
4. Mortification. — Nulla dulcedine vitae Tangitur, instabiles quisquis bene cogitat annos. Petrarch. Facilè omnia contemnit qui se cogitat moriturum. Hieron.
4. Mortification. — Nulla dulcedine vitae Tangitur, instabiles quisquis bene cogitat annos. Petrarch. Facilè omnia contemnit qui se cogitat moriturum. Hieron.
Non quòd ille praemia terrena desiderat, — sed quòd ornamentis bonorum incitatur aemulatio, & virtus aemulā alitur exemplo honoris alieni. Symmach. lib. 10. Ep. 25. Nihil in illa laudabo nisi quod proprium est. Hieron. ad principium Epitaph. Marcel. S. 1
Non quòd Isle praemia Terrena Desiderate, — sed quòd ornamentis Bonorum incitatur aemulatio, & virtus aemulā alitur exemplo Honoris Alieni. Simach. lib. 10. Epistle 25. Nihil in illa Laudabo nisi quod proprium est. Hieron. ad principium Epitaph. Marcel. S. 1
Vt vel meo exemplo discant omnes, nulla diademata, opes nullas, nec vlla imperia à morte eripere possidentem. Laurent. Beyerlink Apophth. Christianor. tit. Mors.
Vt vel meo exemplo discant omnes, nulla diademata, opes nullas, nec vlla imperia à morte eripere possidentem. Laurent. Beyerlink Apophthegms. Christian. tit. Mors.
