A case for the spectacles, or, A defence of Via tuta, the safe way, by Sir Humphrey Lynde Knight, in answer to a book written by I.R. called, A paire of spectacles, together with a treatise intituled, Stricturæ in Lyndomastygem, by way of supplement to the Knights answer, where he left off, prevented by death. And, a sermon preached at his funerall, at Cobham, Iune 14th 1636. By Daniel Featley, D.D.
A SERMON PREACHED AT THE Funerall of the Right Worshipfull, SIR HVMPHREY LYND, Kt. At Cobham, June the 14th. 1636. NVMB: 23.10. Let my last end be like unto his.
A SERMON PREACHED AT THE Funeral of the Right Worshipful, SIR HVMPHREY LINED, Kt. At Cobham, June the 14th. 1636. NUMB: 23.10. Let my last end be like unto his.
THeocritus termeth the dart of love NONLATINALPHABET, Dulce acerbum: and Seneca compareth the Remembrance of a deceased Friend to a kind of Apple called Suave amarum, A sweet bitter, or bitter sweet. Such is the fruit I am to present you with at this present, partly bitter, and partly sweet;
THeocritus termeth the dart of love, Dulce acerbum: and Senecca compareth the Remembrance of a deceased Friend to a kind of Apple called Suave amarum, A sweet bitter, or bitter sweet. Such is the fruit I am to present you with At this present, partly bitter, and partly sweet;
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Againe, bitter in the Application, as it rubbeth your memorie with the consideration of your irrecoverable losse of such a Friend as here lieth before you:
Again, bitter in the Application, as it rubbeth your memory with the consideration of your irrecoverable loss of such a Friend as Here lies before you:
and indeed sometimes the word used in the originall is taken for Posteritie, or children which come after, as in Daniel, 11.14. Amos, • ▪ 2. Psal. 109.13. and according to this translation, Balaam prophesieth a blessing, not onely to the righteous Israelite, but to his seed also: according unto his promise made unto Abraham, and his seed after him. Saint Ierome readeth the Text thus, Moriar ego morte Iustorum, & sint novissima mea similia illius:
and indeed sometime the word used in the original is taken for Posterity, or children which come After, as in daniel, 11.14. Amos, • ▪ 2. Psalm 109.13. and according to this Translation, balaam Prophesieth a blessing, not only to the righteous Israelite, but to his seed also: according unto his promise made unto Abraham, and his seed After him. Saint Jerome readeth the Text thus, Moriar ego morte Just, & sint novissima mea Similar Illius:
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In the Calde paraphrase NONLATINALPHABET, it is, Let my end be like his: which word is often used for a reward which is after labour, Prov. 23.18. 1 Pet. 1.9. which also may be implyed here:
In the Called Paraphrase, it is, Let my end be like his: which word is often used for a reward which is After labour, Curae 23.18. 1 Pet. 1.9. which also may be employed Here:
and the word understood of the blessed reward which the righteous have after this life in heaven, Math. 5.12. Rejoyce, and be exceeding glad, for great is your reward in heaven.
and the word understood of the blessed reward which the righteous have After this life in heaven, Math. 5.12. Rejoice, and be exceeding glad, for great is your reward in heaven.
But Baalam being a spell-man of Satan, though for a moment, and in a trance transformed into a Minister of the Gospell, His end was according to his workes, as the Apostle telleth us of all such;
But Balaam being a spell-man of Satan, though for a moment, and in a trance transformed into a Minister of the Gospel, His end was according to his works, as the Apostle Telleth us of all such;
therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousnesse, Whose end shall be according to their workes.. The originall hath NONLATINALPHABET that is, word for word, Let the last of mee be like unto his:
Therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousness, Whose end shall be according to their works.. The original hath that is, word for word, Let the last of me be like unto his:
I retaine therefore the last translation as being most agreeable to the originall, and pertinent to Baalam his scope at that time, and 〈 ◊ 〉 my intention at this present.
I retain Therefore the last Translation as being most agreeable to the original, and pertinent to Balaam his scope At that time, and 〈 ◊ 〉 my intention At this present.
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so, it is congruity and correspondencie in the speech of a distracted man, to be like him that uttereth it, that is, distracted. When the body is in good temper, the pulse beateth evenly and regularly; but in a Fever,
so, it is congruity and correspondency in the speech of a distracted man, to be like him that utters it, that is, distracted. When the body is in good temper, the pulse beats evenly and regularly; but in a Fever,
but it is otherwayes when the braine is distempered, or wee are through any violent perturbation, lift off the hookes; for passion exceeds reason, and extasie exceeds passion.
but it is otherways when the brain is distempered, or we Are through any violent perturbation, lift off the hooks; for passion exceeds reason, and ecstasy exceeds passion.
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as wee may see in Lycophron his Cassandra. Yet for Balaams words here, if by Righteous, wee understand the people of Israel, not in regard of their inherent righteousnesse,
as we may see in Lycophron his Cassandra. Yet for Balaams words Here, if by Righteous, we understand the people of Israel, not in regard of their inherent righteousness,
but in regard of Gods gracious calling them to the knowledge of his judgements, and by his holy ordinances and statutes severing and distinguishing them from the prophane and impure Gentiles: something may be said for the coherence of this verse, which followeth after this manner:
but in regard of God's gracious calling them to the knowledge of his Judgments, and by his holy ordinances and statutes severing and distinguishing them from the profane and impure Gentiles: something may be said for the coherence of this verse, which follows After this manner:
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and being ravished therewith in spirit, breaketh off his propheticall prediction, and falls into a passionate prayer for himselfe, that he might goe away in this pleasant trance,
and being ravished therewith in Spirit, breaks off his prophetical prediction, and falls into a passionate prayer for himself, that he might go away in this pleasant trance,
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When I thinke hereupon, my foule danceth for joy, and faine would leape out of my body, were it not tyed fast with Nerves, Arteries, and other Ligaments of flesh, which I may not break,
When I think hereupon, my foul dances for joy, and feign would leap out of my body, were it not tied fast with Nerves, Arteries, and other Ligaments of Flesh, which I may not break,
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come Death therfore, and cut them all asunder, that my soule may even now escape as a bird out of the net of my body and fly up immediatly into Heaven,
come Death Therefore, and Cut them all asunder, that my soul may even now escape as a bird out of the net of my body and fly up immediately into Heaven,
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yet darted out of a foule Quiver, out of the heart and mouth of Baalam, which in this regard may not unfitly be compared to the Lyncurie, a pretious Stone, issuing out of the body of the Lynx an uncleane and spotted Beast:
yet darted out of a foul Quiver, out of the heart and Mouth of Balaam, which in this regard may not unfitly be compared to the Lyncurie, a precious Stone, issuing out of the body of the Lynx an unclean and spotted Beast:
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1. The desire of the Person, Strange, 2. The object of the desire, Dreadfull, 3. The condition of the object, Comfortable. 1. The desire of the Person is, Let me dye 2. The object of the desire is, the death 3. The condition of the object, of the righteous, and let my last end be like unto his.
1. The desire of the Person, Strange, 2. The Object of the desire, Dreadful, 3. The condition of the Object, Comfortable. 1. The desire of the Person is, Let me die 2. The Object of the desire is, the death 3. The condition of the Object, of the righteous, and let my last end be like unto his.
with our tongues we will prevaile, our lips are our owne, who is Lord over us? yet they shall one day gnaw their tongues for it: for their lips and tongues are not their owne, but his who made them:
with our tongues we will prevail, our lips Are our own, who is Lord over us? yet they shall one day gnaw their tongues for it: for their lips and tongues Are not their own, but his who made them:
Was Sauls tongue his owne, when after he had heard David play upon his Instrument, he suddenly himselfe became an Instrument of Gods glory, sounding out his praises by the gift of Prophecy.
Was Saul's tongue his own, when After he had herd David play upon his Instrument, he suddenly himself became an Instrument of God's glory, sounding out his praises by the gift of Prophecy.
Was Pilats wifes tongue her owne, when relating her dreame to her husband, shee charged him to have nothing to doe with that righteous one, by reason of whom shee suffered many things in her dreame.
Was Pilats wives tongue her own, when relating her dream to her husband, she charged him to have nothing to do with that righteous one, by reason of whom she suffered many things in her dream.
and set his heart and tongue against the people of God, and tooke his journy with Balaac, and the Princes of Moab to the high places, from whence he might discover the Host of Israel as it passed, with a full purpose from the top of those high hills, to have cursed them downe to the deepe pit of Hell:
and Set his heart and tongue against the people of God, and took his journey with Balaam, and the Princes of Moab to the high places, from whence he might discover the Host of Israel as it passed, with a full purpose from the top of those high hills, to have cursed them down to the deep pit of Hell:
at the very instant God turneth his tongue within his mouth, and as if he had mistooke his Q and fell upon a wrong part, he blesseth where he thought to have cursed,
At the very instant God turns his tongue within his Mouth, and as if he had mistook his Q and fell upon a wrong part, he Blesses where he Thought to have cursed,
and curseth where he intended to have blessed, saying, how goodly are thy Tents O Jacob, and thy habitations O Israel, as the valleyes are they stretched forth,
and Curseth where he intended to have blessed, saying, how goodly Are thy Tents Oh Jacob, and thy habitations Oh Israel, as the valleys Are they stretched forth,
whereas the promise of the blessing to Abraham consisted of two branches. 1. That God would give the land of Canaan to him and to his seed. 2. That he would make his seede as the dust vv of the earth:
whereas the promise of the blessing to Abraham consisted of two branches. 1. That God would give the land of Canaan to him and to his seed. 2. That he would make his seed as the dust Viv of the earth:
Some peradventure, would have thought this prophecie fitter to have come out of any mans mouth than Baalams. Could God make no better choice of a Vessell to containe, or a Conduit to convey the water of Life, than the wind-pipe of Baalam? what is Saul among the Prophets? Paul among the Preachers of the Gospell? Baalam turned a Blesser? how many queasie stomackes are there that will loath the daintiest meats,
some Peradventure, would have Thought this prophecy fitter to have come out of any men Mouth than Baalams. Could God make no better choice of a Vessel to contain, or a Conduit to convey the water of Life, than the windpipe of Balaam? what is Saul among the prophets? Paul among the Preachers of the Gospel? Balaam turned a Blesser? how many queasy stomachs Are there that will loath the daintiest Meats,
but also sometimes (according to my second Observation) evill men, out of the evill shop of their mouth, utter good wares. When wee heare not onely Holy men, of whom Saint Peter speaketh,
but also sometime (according to my second Observation) evil men, out of the evil shop of their Mouth, utter good wares. When we hear not only Holy men, of whom Saint Peter speaks,
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the Pearle, or gold you are to take up, is this golden sentence, in which these three divine verities glister: 1. That the righteous dye as well as the wicked. 2. That their death is blessed. 3. That this blessednesse of their death is desired,
the Pearl, or gold you Are to take up, is this golden sentence, in which these three divine verities glister: 1. That the righteous die as well as the wicked. 2. That their death is blessed. 3. That this blessedness of their death is desired,
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such is the fruit of this branch of my Text, Vva de spina, a sweet and wholsome grape, yet growing upon a thorne. You will aske (it is very like) how may this be? Doe men gather grapes of thornes,
such is the fruit of this branch of my Text, Vva de spina, a sweet and wholesome grape, yet growing upon a thorn. You will ask (it is very like) how may this be? Do men gather grapes of thorns,
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or figs of thistles, saith the true Vine, Christ Jesus? I distinguish therefore of two sort of grapes: 1. Of a holy profession. 2. Of a religious conversation.
or figs of thistles, Says the true Vine, christ jesus? I distinguish Therefore of two sort of grapes: 1. Of a holy profession. 2. Of a religious Conversation.
There is a great deale of difference between the fruits of our lips, and the fruit of our lives; Si bene dixerimus vestrum est, si bene vixerimus nostrum est:
There is a great deal of difference between the fruits of our lips, and the fruit of our lives; Si be dixerimus Vestrum est, si bene vixerimus nostrum est:
you may be the better for them, though sometimes some of us are not. For, the water that passeth through a leaden pipe into a garden, watereth the garden,
you may be the better for them, though sometime Some of us Are not. For, the water that passes through a leaden pipe into a garden, Waters the garden,
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but row with all their strength to hell? whom Lactantius fitly compares to Apothecaries boxes which containe in them poysons, having the title of Antidotes or Remedies written on the outside:
but row with all their strength to hell? whom Lactantius fitly compares to Apothecaries boxes which contain in them poisons, having the title of Antidotes or Remedies written on the outside:
if any have the gift of utterance, let him strive for a great measure of sanctifying grace to fill his heart, that out of the abundance therof his mouth may speake.
if any have the gift of utterance, let him strive for a great measure of sanctifying grace to fill his heart, that out of the abundance thereof his Mouth may speak.
hee is no man who hath not a conscience, which, if it be wounded deeply, will extort from him at some time or other, a condemnation of his evill wayes;
he is no man who hath not a conscience, which, if it be wounded deeply, will extort from him At Some time or other, a condemnation of his evil ways;
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God will either give them, by increase of grace strength to open it, or at least by their good indeavour, they shall make their condition more tolerable in the day of judgement.
God will either give them, by increase of grace strength to open it, or At least by their good endeavour, they shall make their condition more tolerable in the day of judgement.
Pharoah that anvile of steele, which indured so many strokes at the hand of God, and brake not in sunder, yet sometimes was mollified: Felix is frighted;
Pharaoh that anvil of steel, which endured so many Strokes At the hand of God, and brake not in sunder, yet sometime was mollified: Felix is frighted;
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If God kindle in us a sparke of Divine fire, we must blow it that it flame, else it will yeeld little warmth to a benummed conscience, much lesse hope ever to see the light of Heaven;
If God kindle in us a spark of Divine fire, we must blow it that it flame, Else it will yield little warmth to a benumbed conscience, much less hope ever to see the Light of Heaven;
so precious are the things which God hath laid up in store for his children, that the wicked themselves when they are represented in visions to their eyes,
so precious Are the things which God hath laid up in store for his children, that the wicked themselves when they Are represented in visions to their eyes,
if it were enough to say, Lord be mercifull to me a sinner, Lord remember me when thou commest into thy Kingdome, let me die the death of the righteous.
if it were enough to say, Lord be merciful to me a sinner, Lord Remember me when thou Comest into thy Kingdom, let me die the death of the righteous.
but let them beleeve the words of truth himselfe protesting against such, and saying, Not every one that saith unto me, Lord, Lord shall enter into the Kingdome of heaven,
but let them believe the words of truth himself protesting against such, and saying, Not every one that Says unto me, Lord, Lord shall enter into the Kingdom of heaven,
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Let me die the death of the righteous, shall arrive at the faire haven, but he that steareth his course by the compasse of Gods law and card of Scripture: he that walketh uprightly before God and man,
Let me die the death of the righteous, shall arrive At the fair Haven, but he that steareth his course by the compass of God's law and carded of Scripture: he that walks uprightly before God and man,
Demand you yet farther, how can they that are laden with sinne and iniquitie become righteous? I answer briefly, by remission of sins, imputation of Christs righteousnesse,
Demand you yet farther, how can they that Are laden with sin and iniquity become righteous? I answer briefly, by remission of Sins, imputation of Christ righteousness,
Remission of sins is obtained by repentance, righteousnesse by a lively Faith, and sanctifying grace by hearing diligently the Word, duly receiving the Sacraments,
Remission of Sins is obtained by Repentance, righteousness by a lively Faith, and sanctifying grace by hearing diligently the Word, duly receiving the Sacraments,
and daily practising such religious duties as are prescribed in the Word. These are good preparations in generall to a comfortable end, and a happy dissolution;
and daily practising such religious duties as Are prescribed in the Word. These Are good preparations in general to a comfortable end, and a happy dissolution;
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and comment often upon your owne death. 2. To meditate upon Christs death. 3. To expresse them both to the life, by mortifying your fleshly members upon earth.
and comment often upon your own death. 2. To meditate upon Christ death. 3. To express them both to the life, by mortifying your fleshly members upon earth.
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and say, all our sinfull delights and pleasures, all our mirth and laughter, is but like the crackling of thornes under a pot, which will turne in the end into ashes and mourning.
and say, all our sinful delights and pleasures, all our mirth and laughter, is but like the crackling of thorns under a pot, which will turn in the end into Ashes and mourning.
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In which regard, I suppose it was, that the Aegyptians usually served in a Deaths-head, with a shovell full of mold at their greatest Feasts, with their first course:
In which regard, I suppose it was, that the egyptians usually served in a Death's head, with a shovel full of mould At their greatest Feasts, with their First course:
Moreover, the thinking often upon death, maketh it more familiar, and lesse terrible unto us, Previsa jacula minus feriunt; the darts of death foreseene wound lesse, they pierce not the heart so deepe;
Moreover, the thinking often upon death, makes it more familiar, and less terrible unto us, Previsa jacula minus feriunt; the darts of death foreseen wound less, they pierce not the heart so deep;
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even so the child of God, the first time the devill representeth to him the gastly visage of death, is terrified with it, it is as a Bugbeare, or an Hobgoblin, it scareth and affrighteth him;
even so the child of God, the First time the Devil Representeth to him the ghastly visage of death, is terrified with it, it is as a Bugbear, or an Hobgoblin, it scareth and affrighteth him;
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Another meanes to gaine an easie and safe passe over the troublesome sea of this life, is to meditate frequently upon the death and passion of our Saviour,
another means to gain an easy and safe pass over the troublesome sea of this life, is to meditate frequently upon the death and passion of our Saviour,
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The Lord of life suffered death upon the crosse, & shall I that am sold under sin, hope to escape? The Sonne of God paid this tribute to nature, shall I that am a servant stand upon it? The King of glorie entred into his Kingdome by this gate, shall I desire to avoid it,
The Lord of life suffered death upon the cross, & shall I that am sold under since, hope to escape? The Son of God paid this tribute to nature, shall I that am a servant stand upon it? The King of glory entered into his Kingdom by this gate, shall I desire to avoid it,
and shall I feare to deale with an enemie so conquered and spoiled? My master mastered Death when it was alive, shall I feare to grapple with it, being halfe,
and shall I Fear to deal with an enemy so conquered and spoiled? My master mastered Death when it was alive, shall I Fear to grapple with it, being half,
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These, and the like applications of the death of Christ, and the power thereof to our selves, furnish us with a second strong weapon against the feare of death.
These, and the like applications of the death of christ, and the power thereof to our selves, furnish us with a second strong weapon against the Fear of death.
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A third, Saint Paul frameth for us, and reacheth unto us, to wit, to die daily; not in Seneca his meaning, Wee are daily dying, because every day a part of our life is taken away:
A third, Saint Paul frameth for us, and reaches unto us, to wit, to die daily; not in Senecca his meaning, we Are daily dying, Because every day a part of our life is taken away:
but according to Saint Ieromes interpretation, It was one of divine Plato his Essayes, That the life of a wise man is a continuall meditation upon death:
but according to Saint Ieromes Interpretation, It was one of divine Plato his Essays, That the life of a wise man is a continual meditation upon death:
I am out of all hope and love of life, my soule is alway in my hand, I withdraw it what I can from my body, I mortifie my fleshly members in such sort, that in my faintnesse,
I am out of all hope and love of life, my soul is always in my hand, I withdraw it what I can from my body, I mortify my fleshly members in such sort, that in my faintness,
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and the man alive? when mortified in mind as well as in body, wee have no sense or feeling, either of the vanities of the world, or delights of the flesh:
and the man alive? when mortified in mind as well as in body, we have no sense or feeling, either of the vanities of the world, or delights of the Flesh:
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Of this death, Saint Leo understandeth the words of the Psalmist; Precious in the eyes of the Lord, is the death of his Sants, Psal. 116.15. A precious death indeed, which bereaveth not a man of sense, but of lust; destroyeth not Nature, but Sinne:
Of this death, Saint Leo understands the words of the Psalmist; Precious in the eyes of the Lord, is the death of his Sants, Psalm 116.15. A precious death indeed, which bereaveth not a man of sense, but of lust; Destroyeth not Nature, but Sin:
There is a threefold death saith Hugo Cardinalis. 1. Of Nature. 2. Of Sinne. 3. Of grace. 1. In the first, the flesh dieth. 2. In the second, the soule. 3. In the third, the whole man. 1. The first seperateth the soule from the flesh. 2. The second divideth the spirit from grace. 3. The third sequestreth the whole man from the world. 1. The first death is of all, 2. The second of evill men onely, 3. The third of the Godly.
There is a threefold death Says Hugo Cardinalis. 1. Of Nature. 2. Of Sin. 3. Of grace. 1. In the First, the Flesh Dieth. 2. In the second, the soul. 3. In the third, the Whole man. 1. The First separateth the soul from the Flesh. 2. The second divides the Spirit from grace. 3. The third sequestereth the Whole man from the world. 1. The First death is of all, 2. The second of evil men only, 3. The third of the Godly.
their dying after this manner is their whole life, and by thus dying dayly they bring their minde to that temper, that the feare of death cannot worke upon them.
their dying After this manner is their Whole life, and by thus dying daily they bring their mind to that temper, that the Fear of death cannot work upon them.
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What feareth he to depart out of the body, which he accounteth no better then the prison of his soule? what careth he to leave the world at his death, who abandoneth it all his life? what passeth he for the losse of temporary delights and pleasures, who never accounted them delights or true pleasures? but rather in regard of sinne adhering to them, paines and tortures of the soule, quot oblectamenta tot tormenta, especially considering, that he is to exchange them for solid comforts, unspeakable joyes, unconceiveable delights and everlasting contentments.
What fears he to depart out of the body, which he accounteth no better then the prison of his soul? what Careth he to leave the world At his death, who abandoneth it all his life? what passes he for the loss of temporary delights and pleasures, who never accounted them delights or true pleasures? but rather in regard of sin adhering to them, pains and tortures of the soul, quot oblectamenta tot tormenta, especially considering, that he is to exchange them for solid comforts, unspeakable Joys, unconceivable delights and everlasting contentment's.
This may suffice to have beene spoken of the desire of the person, now followeth the object of his desire, with the limitation thereof, The death of the righteous, from whence these conclusions may be enforced.
This may suffice to have been spoken of the desire of the person, now follows the Object of his desire, with the limitation thereof, The death of the righteous, from whence these conclusions may be Enforced.
But before I may expatiat into these fields of meditation, I must remove the let or obstacle in my text, let me die; Balaam speaketh not in the Indicative mood,
But before I may expatiat into these fields of meditation, I must remove the let or obstacle in my text, let me die; balaam speaks not in the Indicative mood,
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Concerning the first, Nature, Reason and Grace seeme to pleade strongly against it, Nature hath imprinted this law, not onely in man but in all creatures els, se concervare, to doe their utmost to preserve their being.
Concerning the First, Nature, Reason and Grace seem to plead strongly against it, Nature hath imprinted this law, not only in man but in all creatures Else, se concervare, to do their utmost to preserve their being.
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and therefore it cannot stand with spirituall wisdome to abridge these golden moments of time, upon the usage whereof dependeth our eternall happinesse, or misery:
and Therefore it cannot stand with spiritual Wisdom to abridge these golden moments of time, upon the usage whereof dependeth our Eternal happiness, or misery:
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and Ionah, and David, and Saint Paul have longed for death, Eliiah complained, it is enough now O Lord, take away my soule for I am no better then my Fathers.
and Jonah, and David, and Saint Paul have longed for death, Elisha complained, it is enough now Oh Lord, take away my soul for I am no better then my Father's.
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David sigheth, O that I had wings like a Dove, then would I flee away and be at rest, I would hasten to escape from the windy storme and tempost, And as the Hart panteth after the water brooke,
David sigheth, Oh that I had wings like a Dove, then would I flee away and be At rest, I would hasten to escape from the windy storm and tempost, And as the Heart pants After the water brook,
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when shall I come and appeare before God? St. Paul is in a straight betweene two, having a desire to be dissolved and to be with Christ which is farre better.
when shall I come and appear before God? Saint Paul is in a straight between two, having a desire to be dissolved and to be with christ which is Far better.
No man may absolutely desire death, but with submission to Gods will who is Lord of our life, to whom we ought to commit our soules as our faithfull Creator.
No man may absolutely desire death, but with submission to God's will who is Lord of our life, to whom we ought to commit our Souls as our faithful Creator.
Dost thou see, saith Seneca, yonder steepe place, from thence thou mayest descend to liberty? dost thou see yonder deepe well, in the bottome of it, thou shalt find libertie? Dost thou see yonder tree with snags and crooked boughes, upon it hangs libertie .
Dost thou see, Says Senecca, yonder steep place, from thence thou Mayest descend to liberty? dost thou see yonder deep well, in the bottom of it, thou shalt find liberty? Dost thou see yonder tree with snags and crooked boughs, upon it hangs liberty.
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Nay, in the Canonicall Scriptures wee reade, that Sampson, whose Faith is enobled in Saint Paul to the Hebrewes, pulled downe the house where the Philistines were assembled together, and died himselfe amongst them.
Nay, in the Canonical Scriptures we read, that Sampson, whose Faith is ennobled in Saint Paul to the Hebrews, pulled down the house where the philistines were assembled together, and died himself among them.
Notwithstanding these and all other arguments and instances, which desperate men have devised to maintaine their desperate position, Saint Austines conclusion standeth firme, Excepting those whom a just Law in generall,
Notwithstanding these and all other Arguments and instances, which desperate men have devised to maintain their desperate position, Saint Austine's conclusion Stands firm, Excepting those whom a just Law in general,
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or feare of God, partly out of pasillanimitie, not able to beare the heavie crosses laid on them, partly upon deepe discontents, breake the lanterne of their body,
or Fear of God, partly out of pasillanimitie, not able to bear the heavy Crosses laid on them, partly upon deep discontents, break the lantern of their body,
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because it killeth body and soule at once, and depriveth the delinquent of all time of repentance for so horrid a crime. One Malefactour was pardoned on the Crosse at his execution,
Because it kills body and soul At once, and depriveth the delinquent of all time of Repentance for so horrid a crime. One Malefactor was pardoned on the Cross At his execution,
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And if Sophronia and Pelagia had not a speciall warrant from God, to do what they did for the preservation of their chastitie, they ought to be strucke out of the catalogue of Saints,
And if Sophronia and Pelagia had not a special warrant from God, to do what they did for the preservation of their chastity, they ought to be struck out of the catalogue of Saints,
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why is shee so extolled for chastitie? if undefiled, why should shee be slaine? the more innocent shee was, the more horrid and detestable was her putting to death, especially by her owne hand.
why is she so extolled for chastity? if undefiled, why should she be slain? the more innocent she was, the more horrid and detestable was her putting to death, especially by her own hand.
yet because hee enobleth him for valour, saying, Hee did manfully: the Booke is deservedly branded with the note of Apochryphall. For as Saint Austine demonstrateth it, It is no point of valour,
yet Because he ennobleth him for valour, saying, He did manfully: the Book is deservedly branded with the note of Apocryphal. For as Saint Augustine Demonstrates it, It is no point of valour,
To Seneca, I oppose Epictetus, a Philosopher of his owne sect, who in the first of his Disputes, the ninth Chapter, divinely concludeth the point, Admonishing all men to wait upon God,
To Senecca, I oppose Epictetus, a Philosopher of his own sect, who in the First of his Disputes, the ninth Chapter, divinely Concludeth the point, Admonishing all men to wait upon God,
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Wherefore Balaam here craves leave, as it were, to travell from earth to heaven, saying, Let mee die: and Ionah and Elijah exhibit a like petition, Take away my life: and Simeon, before hee departs, sings his Nunc dimitis, Lord now lettest thou thy servant depart in peace.
Wherefore balaam Here craves leave, as it were, to travel from earth to heaven, saying, Let me die: and Jonah and Elijah exhibit a like petition, Take away my life: and Simeon, before he departs, sings his Nunc dimitis, Lord now Lettest thou thy servant depart in peace.
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if they expect a Crowne of righteousnesse. Most disconsolate therefore, and dreadfull is their case, who throw away their soules (which they should returne to him that gave them ) some by dashing their owne braines out,
if they expect a Crown of righteousness. Most disconsolate Therefore, and dreadful is their case, who throw away their Souls (which they should return to him that gave them) Some by dashing their own brains out,
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as Atticus: some to attaine speedily immortalitie, as Cleombrotus; who, presently after he had read Plato his Treatise of the Immortalitie of the soule, leapt from a high wall to make triall of the truth of it.
as Atticus: Some to attain speedily immortality, as Cleombrotus; who, presently After he had read Plato his Treatise of the Immortality of the soul, leapt from a high wall to make trial of the truth of it.
for how should they looke to be saved by God, which thus cast away themselves? what hope can they have of the benefit of a pardon, who by their very sin, bereave themselves of all meanes of getting it? and if God of his infinite mercie should send them one, they execute themselves before they can make use of it, easing the devill of the paines to fetch them away;
for how should they look to be saved by God, which thus cast away themselves? what hope can they have of the benefit of a pardon, who by their very since, bereave themselves of all means of getting it? and if God of his infinite mercy should send them one, they execute themselves before they can make use of it, easing the Devil of the pains to fetch them away;
I tremble at Christs words uttred to Paula, by way of Prosopopaeia, in Saint Ierome; I give no harbour or entertainment to any runagate soule, that maketh an escape out of the prison of the body, by breaking the walls thereof,
I tremble At Christ words uttered to Paula, by Way of Prosopopoeia, in Saint Jerome; I give no harbour or entertainment to any runagate soul, that makes an escape out of the prison of the body, by breaking the walls thereof,
and that, though the wind-pipe be stopped that no breath can passe, yet that Gods spirit may by grace, worke that sorrow in a moment, which through the infinite merits of Christ apprehended by Faith, may free them from everlasting sorrowes.
and that, though the windpipe be stopped that no breath can pass, yet that God's Spirit may by grace, work that sorrow in a moment, which through the infinite merits of christ apprehended by Faith, may free them from everlasting sorrows.
The Let being removed, now I may freely expatiate in the fields of Meditations set before mee: 1. Concerning the necessitie of death in generall. 3. The condition of the death of the righteous in speciall.
The Let being removed, now I may freely expatiate in the fields of Meditations Set before me: 1. Concerning the necessity of death in general. 3. The condition of the death of the righteous in special.
In all States, Common-wealths, and Kingdomes, besides the Law of Nature, and of Nations, to which all professe themselves subject, there are some peculiar Statutes, Ordinances, and Customes:
In all States, Commonwealths, and Kingdoms, beside the Law of Nature, and of nations, to which all profess themselves Subject, there Are Some peculiar Statutes, Ordinances, and Customs:
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Righteousnesse is termed by Saint Paul, A great Shield, or Target; yet it is not deaths proofe. If righteousnesse could have saved from death, Iob had not died:
Righteousness is termed by Saint Paul, A great Shield, or Target; yet it is not death's proof. If righteousness could have saved from death, Job had not died:
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if all naturall and supernaturall graces had withstood the assault of death, our blessed Lord and Saviour had never beene deaths prisoner three dayes and three nights.
if all natural and supernatural graces had withstood the assault of death, our blessed Lord and Saviour had never been death's prisoner three days and three nights.
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that is, quite destroyed the nature thereof: of a curse, making it a blessing: of a losse, an advantage: of a punishment, a benefit: of a departure, an entrance:
that is, quite destroyed the nature thereof: of a curse, making it a blessing: of a loss, an advantage: of a punishment, a benefit: of a departure, an Entrance:
but now contrariwise, if thou refuse to die, thou transgressest the Commandement: Sinne delivered them over unto death, death delivereth us from all sinne.
but now contrariwise, if thou refuse to die, thou transgressest the Commandment: Sin Delivered them over unto death, death Delivereth us from all sin.
Our Parents were cast out of Paradise that they might die, wee die, that wee may be received into Paradise through Christ, who hath removed the Cherubin that kept the way of the tree of life, quenching the fiery blade with his blood.
Our Parents were cast out of Paradise that they might die, we die, that we may be received into Paradise through christ, who hath removed the Cherubin that kept the Way of the tree of life, quenching the fiery blade with his blood.
blessed it is, 1. In regard of the comforts that are ministred to them in it. 2. In regard of the benefits they reape by it. 3. In regard of the estate they enjoy after it.
blessed it is, 1. In regard of the comforts that Are ministered to them in it. 2. In regard of the benefits they reap by it. 3. In regard of the estate they enjoy After it.
The comforts which the spirit of Christ applieth to the godly to support them in their greatest weakenesse of body, are principally and chiefly these. 1. A good conscience which feasteth the soule when the body is not able to take any sustenance. 2. The remembrance of all the good that by the power of Gods grace they have done in all their life, which encourageth thē cheerfully to take their leave of the world,
The comforts which the Spirit of christ Applieth to the godly to support them in their greatest weakness of body, Are principally and chiefly these. 1. A good conscience which feasteth the soul when the body is not able to take any sustenance. 2. The remembrance of all the good that by the power of God's grace they have done in all their life, which Encourageth them cheerfully to take their leave of the world,
on all an encrease of the former graces of the spirit, whose motions are quickest when their naturall motions are slowest, or quite stopped, most sensible when the body begins to be senslesse:
on all an increase of the former graces of the Spirit, whose motions Are quickest when their natural motions Are slowest, or quite stopped, most sensible when the body begins to be senseless:
most lively, when they are in dying. 4. A glimpse of the glory of God and a neerer sight of the heavenly Ierusalem descending from God, whose streets are beaten gold,
most lively, when they Are in dying. 4. A glimpse of the glory of God and a nearer sighed of the heavenly Ierusalem descending from God, whose streets Are beaten gold,
As Moses a little before his death, discovered the land of Promise upon the top of Mount Nebo: so before the soules departure out of the body, she discovereth the land of Promise as it were hard by.
As Moses a little before his death, discovered the land of Promise upon the top of Mount Nebo: so before the Souls departure out of the body, she Discovereth the land of Promise as it were hard by.
The consideration of the first of these bred that resolution in St. Ambrose with which he gave up the ghost, I have not so lived that I am ashamed to live longer,
The consideration of the First of these bred that resolution in Saint Ambrose with which he gave up the ghost, I have not so lived that I am ashamed to live longer,
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I am now going to the tribunall of Christ, and that with great confidence, by Gods grace I will make it there appeare, that I have not misled the people,
I am now going to the tribunal of christ, and that with great confidence, by God's grace I will make it there appear, that I have not misled the people,
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The second, to wit, the remembrance of the life past, in the service of the true God, moved Hilarion the Hermite, to chide his soule as it were out of the dores of his lips;
The second, to wit, the remembrance of the life past, in the service of the true God, moved Hilarion the Hermit, to chide his soul as it were out of the doors of his lips;
goe forth my soule, why hankerest thou about my body, what difficulty makest thou about thy passe? hast thou served Christ this threescore and ten yeares,
go forth my soul, why hankerest thou about my body, what difficulty Makest thou about thy pass? hast thou served christ this threescore and ten Years,
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The effects of the third and fourth consideration were those dying words of those Saints and Martyrs which deserve to live in perpetuall memory, of Babylas, Returne to thy rest O my soule,
The effects of the third and fourth consideration were those dying words of those Saints and Martyrs which deserve to live in perpetual memory, of Babylas, Return to thy rest Oh my soul,
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1. Freedome from sinne, and our naturall corruptions, under the heavy burthen whereof, St. Paul pittifully groaneth, Rom. 7. O wretched man that I am, who shall deliver mee from this body of death. Verse 24. 2. From the company of the wicked, which was such an affliction to the Psalmist, that he lamentably complained of it:
1. Freedom from sin, and our natural corruptions, under the heavy burden whereof, Saint Paul pitifully Groaneth, Rom. 7. Oh wretched man that I am, who shall deliver me from this body of death. Verse 24. 2. From the company of the wicked, which was such an affliction to the Psalmist, that he lamentably complained of it:
3. From the miseries and calamities of this life which are so many and so grievous, that the wisest of the Heathen judged it the best thing, in the first place not to be born, the next to die as soone as we are borne.
3. From the misery's and calamities of this life which Are so many and so grievous, that the Wisest of the Heathen judged it the best thing, in the First place not to be born, the next to die as soon as we Are born.
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for they brought their friends into the world with mournfull Obsequies, but they carried them out of the world with joyfull Exequies, all sorts of sports and pastimes,
for they brought their Friends into the world with mournful Obsequies, but they carried them out of the world with joyful Exequies, all sorts of sports and pastimes,
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If they so esteemed of death that knew of no life after death, no abiding out of the body, what is it fit that wee Christians should judge thereof? who ought to make reckoning of no life but after death:
If they so esteemed of death that knew of no life After death, no abiding out of the body, what is it fit that we Christians should judge thereof? who ought to make reckoning of no life but After death:
if we looke for an abiding city or standing houses, our Saviour directeth us to Heaven, In domo Patris mei multae mansiones sunt, in my Fathers house there are many mansions, or places of aboad, there are mansions indeed:
if we look for an abiding City or standing houses, our Saviour directeth us to Heaven, In domo Patris mei Multitude Mansiones sunt, in my Father's house there Are many mansions, or places of abode, there Are mansions indeed:
in these mansions I would willingly lodge my discourse at this time, but I must remember that we are now in the house of mourning, and you expect that I should speake something of him to whom we can now speake no more.
in these mansions I would willingly lodge my discourse At this time, but I must Remember that we Are now in the house of mourning, and you expect that I should speak something of him to whom we can now speak no more.
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I enlarged my self on set purpose in handling the parts, and discussing the Doctrinall points in my Text, that I might keepe off as long as might be the turning of the Thesis into an Hypothesis, which is like to turn now my action into passion, tropes into sighes, and words into teares.
I enlarged my self on Set purpose in handling the parts, and discussing the Doctrinal points in my Text, that I might keep off as long as might be the turning of the Thesis into an Hypothesis, which is like to turn now my actium into passion, tropes into sighs, and words into tears.
NONLATINALPHABET. To speake nothing of his vertuous ••••nts, his ingenuous education, his religious ordering of his family, his much improving by his industrie, the estate left him by his friends, his happy match made in heaven,
. To speak nothing of his virtuous ••••nts, his ingenuous education, his religious ordering of his family, his much improving by his industry, the estate left him by his Friends, his happy match made in heaven,
And to higher places hee might have aspired, if hee had not above all preferments, preferred a private contemplative life, which was his heaven upon earth. If you divide his life into three parts, two of them were spent in the contemplation of celestiall Mysteries,
And to higher places he might have aspired, if he had not above all preferments, preferred a private contemplative life, which was his heaven upon earth. If you divide his life into three parts, two of them were spent in the contemplation of celestial Mysteres,
wherin, what progresse hee made, and how far hee out-stripped others, especially of his owne ranke, may appeare by his Via tuta; the bounds whereof, were not the precincts of this Kingdome,
wherein, what progress he made, and how Far he outstripped Others, especially of his own rank, may appear by his Via Tuta; the bounds whereof, were not the precincts of this Kingdom,
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Yet this was but his Primitiae, the whole harvest of his labours is behind, which may in time be brought into the Churches Magazin of English Writers;
Yet this was but his Primitiae, the Whole harvest of his labours is behind, which may in time be brought into the Churches Magazine of English Writers;
and as he lived, so he died by rule. Before his last sicknesse, he set his house in Order, that hee might wholly intend that which requireth a whole man, his preparation to death.
and as he lived, so he died by Rule. Before his last sickness, he Set his house in Order, that he might wholly intend that which requires a Whole man, his preparation to death.
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His disease growing upon him, when hee conceived that hee was going the way of all flesh, hee provided himselfe of that which the ancient Fathers fitly term, Viaticum morientium: the food, in the strength whereof we are to walke to Gods holy Mount.
His disease growing upon him, when he conceived that he was going the Way of all Flesh, he provided himself of that which the ancient Father's fitly term, Viaticum morientium: the food, in the strength whereof we Are to walk to God's holy Mount.
and trembling, he expressed no lesse reverence then if Christ had beene bodily present to his eyes, who was then both spiritually and corporally present to his faith.
and trembling, he expressed no less Reverence then if christ had been bodily present to his eyes, who was then both spiritually and corporally present to his faith.
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and received absolution of the Church, kissing the hand of the Minister that gave it him, praying most fervently that he might not appeare in the presence of God, full of soares as he was and naked, but covered with Christs righteousnesse:
and received absolution of the Church, kissing the hand of the Minister that gave it him, praying most fervently that he might not appear in the presence of God, full of soars as he was and naked, but covered with Christ righteousness:
he fell into a kinde of trance, and in a vision saw himselfe presented before God in a shining damaske robe edged with gold, covering him from the head to the foote.
he fell into a kind of trance, and in a vision saw himself presented before God in a shining damask robe edged with gold, covering him from the head to the foot.
The night before he died, being admonished by his ancient schoolefellow, and fidus achates, to give some testimony of his constancy in the reformed Religion,
The night before he died, being admonished by his ancient schoolfellow, and Fidus achate's, to give Some testimony of his constancy in the reformed Religion,
he professed before him and all that were present, that if he had a 1000. soules he would pawne them all upon the truth of that Religion, which is established by law in the Church of England, and which he declared and maintained in his Via Tuta. The last words he was heard to speake to his deerest Lady, were the repeating of the words of the Apostle.
he professed before him and all that were present, that if he had a 1000. Souls he would pawn them all upon the truth of that Religion, which is established by law in the Church of England, and which he declared and maintained in his Via Tuta. The last words he was herd to speak to his dearest Lady, were the repeating of the words of the Apostle.
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I have finished my course, I have kept the true faith, therefore is laid up for me a crowne of righteousnesse, which the Lord the righteous Judge shall give me at that day, and not to me onely,
I have finished my course, I have kept the true faith, Therefore is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me At that day, and not to me only,
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In expectation of which crowne, he continued to his last breath, fixing his eyes and lifting up his hands to Heaven (as it were) presently to receive it from God.
In expectation of which crown, he continued to his last breath, fixing his eyes and lifting up his hands to Heaven (as it were) presently to receive it from God.
This Crowne of righteousnesse the Lord give us all, after we have finished likewise our courses, and breathed our soules into the armes of our Redeemer. Cui. &c. FINIS.
This Crown of righteousness the Lord give us all, After we have finished likewise our courses, and breathed our Souls into the arms of our Redeemer. Cui. etc. FINIS.
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Gen. 17.7. And I will establish my covenant between thee and mee, and thy seed after thee in their generation, for an everlasting covenant, to be a God unto thee, and thy seed after thee.
Gen. 17.7. And I will establish my Covenant between thee and me, and thy seed After thee in their generation, for an everlasting Covenant, to be a God unto thee, and thy seed After thee.
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Aug. confen. l. 8. c. 2. Victorinus qui tot annos ore terricrepo Deos gentilium defensitasset non erubuit esse infans fontis tui &c. 4. Victorini lingua quo telo grandi. v. 51. Et. acuto multos peremerat, &c.
Aug. confen. l. 8. c. 2. Victorinus qui tot annos over terricrepo Gods Gentilium defensitasset non Erubuit esse infans fontis tui etc. 4. Victorini lingua quo telo Grandi. v. 51. Et. acuto multos peremerat, etc.
Lact. diu instit. l. 3. c. 15. Redundant in ipsos maledicta in publicum missa quos non alitur intueri decet, quam medicos quorū tituli habent medicamenta pyxides venena.
Lactantius Diu Institutio. l. 3. c. 15. Redundant in ipsos maledicta in publicum missa quos non alitur intueri Deceit, quam medicos quorū Titles habent Medicamenta pyxides Venena.
Moral. in Iob. Ille compungitur nec iustitiae propinquat iste temptatur & tamen culpa eum non inquinat quod nec malos bona imperfecta adjuvant, nec bonos mala inconsummata condemnat.
Moral. in Job Isle compungitur nec iustitiae propinquat iste temptatur & tamen culpa Eum non inquinat quod nec Malos Bona Imperfect adjuvant, nec bonos mala inconsummata condemnat.
Hier. Epitaph. Nepot. c. 60. Platonis est sententia sapientis vitam meditationem esse mortis; laudunt hoc Philosophi et in caelum, ferunt, sed multo fortius Apostolus, quotidie morior, aliud enim est conari, aliud agere, aliud vivere morit•rum aliud mori, victurum ille semel moriturus est ex gloriâ, iste semper moriturus est ad gloriam.
Hier. Epitaph. Nepotism. c. 60. Plato's est sententia sapientis vitam meditationem esse mortis; laudunt hoc Philosophy et in caelum, ferunt, sed Much fortius Apostles, quotidie Morior, Aliud enim est conari, Aliud agere, Aliud vivere morit•rum Aliud Mori, Victurum Isle semel Moriturus est ex gloriâ, iste semper Moriturus est ad gloriam.
Leo, Serm. de 7. frat. Praetiosa mors qua occiditur homo, non terminatione sensuum sed fine vitiorum. Et serm. 1. de resurrect. Interest cui quis aut moriatur, aut vivat, quia est mors quae causa est vivendi, & est vita quae causa est moriendi.
Leo, Sermon de 7. frat. Praetiosa mors qua occiditur homo, non termination sensuum sed fine Vitiorum. Et sermon. 1. the resurrect. Interest cui quis Or moriatur, Or vivat, quia est mors Quae causa est vivendi, & est vita Quae causa est moriendi.
Bern. Ser. 52. in Cant. Moriatur anima mea mortejustorum, ut nulla me illaqueat fraus nulla oblectat, iniquitas bona mors quae vitam, non aufert sed transfert in melius.
Bern. Ser. 52. in Cant Moriatur anima mea mortejustorum, ut nulla me illaqueat fraus nulla oblectat, iniquitas Bona mors Quae vitam, non Aufert sed transfert in Better.
Bernard meditat. c. 13. Accusat me cōscientia testis est memoria ratio judex, voluptas carcer, timor, tortor, oblectamentum tormentum, nam inde patimur unde delectamur.
Bernard meditate. c. 13. Accusat me cōscientia testis est memoria ratio Judge, voluptas carcer, timor, tortor, oblectamentum Tormentum, nam inde patimur unde delectamur.
Ad Demet. postquam hinc excessum est nullus relinquitur penitentiae locus, nullus datur satisfactionis effectus hic vita aut amittitur aut tenetur. Leo Serm. 5. de Epiph. Non ita delinquentes peccata delectent, ut illos in his actib { us } finis vitae inveniat quia in inferno nulla est correctio nec datur remedium satisfactionis, ubi non superest actio voluntatis.
Ad Demet Postquam hinc excessum est nullus relinquitur penitentiae locus, nullus datur satisfactionis effectus hic vita Or amittitur Or tenetur. Leo Sermon 5. de Epiphany Non ita delinquentes Peccata delectent, ut Illos in his actib { us } finis vitae inveniat quia in inferno nulla est Correction nec datur remedium satisfactionis, ubi non superest actio voluntatis.
Sen. de ira Vides illum praecipitem locum illàc ad libertatem descenditur, vides illud flumen illum putem libertus illic in imo sedet vides arborem brevem, & pendet inde libertus.
Sen. de ira Vides Ilum praecipitem locum illàc ad libertatem descenditur, vides illud Flumen Ilum putem libertus illic in imo sedet vides Arborem brevem, & Pendet inde libertus.
L. 1. de civit. Dei, cap. 21. Exceptis iis quos lex justa generaliter, vel ipse fons justitiae deus specialiter, occidi jubet quisquis hominem vel quemlibet, vel seipsum occiderit homicidi crimine innectitur.
L. 1. de Civit. Dei, cap. 21. Exceptis iis quos lex Justa generaliter, vel ipse fons justitiae deus specialiter, occidi jubet quisquis hominem vel quemlibet, vel seipsum occiderit homicidi crimine innectitur.
Lib. 1. de civit. Dei, c. 22. Pusillanimis est seipsum occidere, non magnanimi, majorque animus merito dicendus est qui vitam erum nosum magis ferre potest quam fugere.
Lib. 1. de Civit. Dei, c. 22. Pusillanimis est seipsum occidere, non magnanimi, majorque animus merito dicendus est qui vitam erum nosum magis Far potest quam Fugere.
Epict. dissent. lib. 1. c. 9. NONLATINALPHABET. Tusculan quest. l. 1. Vetat dominus ille nobis deus injussu nos hinc suo demigrare, cum vero causam justam deus ipse dederit, nae ille vir sapiens laetus ex his tenebris in illam lucem excesserit, nec tamen curteris vincula ruperit leges enim vetant, sed tanquam à magistratu aut aliqua legitima potestate, sic à Deo evocatus at emissus exierit.
Epict dissent. lib. 1. c. 9.. Tusculan quest. l. 1. Vetat dominus Isle nobis deus injussu nos hinc Sue demigrare, cum vero Causam justam deus ipse dederit, nae Isle vir sapiens Laetus ex his tenebris in Illam lucem excesserit, nec tamen curteris vincula ruperit leges enim vetant, sed tanquam à magistratu Or Any Legitimate potestate, sic à God evocatus At emissus exierit.
Ad Paul super obit Blesillae, ego nullam animam recipio quae me nollente seperatur à corpore tales stulta Philosophia habeat Martyres habeat Zenonē, Cleombrotum vel Catonem, &c.
Ad Paul super obit Blesillae, ego Nullam animam recipio Quae me nollente seperatur à corpore tales stulta Philosophia habeat Martyrs habeat Zenonē, Cleombrotum vel Catonem, etc.
Aug de civit. Dei, l. 13. c. 4. Nisi peccassent primi parentes non morerentur peccabunt justi nisi moriantur. Tunc dictum fuit, si mandatum transgressi fueritis, morte moriemini; nunc dicitur, si mortem recusevaritis mundatum transgredimini: mortui sunt illi quia peccarunt; non peccantisti quia moriuntur. Ib. Nunc majore et mirabili gratia salvatoris in usus justitiae peccati paena conversa est.
Aug de Civit. Dei, l. 13. c. 4. Nisi peccassent Primi Parents non morerentur peccabunt Justi nisi moriantur. Tunc dictum fuit, si mandatum transgressi fueritis, morte Die; nunc dicitur, si mortem recusevaritis mundatum transgredimini: Deads sunt illi quia peccarunt; non peccantisti quia moriuntur. Ib. Nunc Major et mirabili Gratia Salvatoris in usus justitiae peccati paena conversa est.
Ambros. vita per Costerium. amicis persuadore vos lenibus ut diuturniorem sibi vitam à Domino impetraret praeclarissimam illam sententiam & Apostolico viro dignam dixit, non ita inter vos vixi ut vixisse me pudeat, nec mori timeo, quia bonum Dominum habemus.
Ambos vita per Costerium. amicis persuadore vos lenibus ut diuturniorem sibi vitam à Domino impetraret praeclarissimam Illam sententiam & Apostolico viro dignam dixit, non ita inter vos Vixi ut vixisse me Pudeat, nec Mori Timeo, quia bonum Dominum habemus.
Hieron. pag. 215. Egredere, quid times egredere anima mea quid dubitas? Septuaginta prope annis servisti Christ• & jam mori times? In hac verba exhalavit spiritum.
Hieron. page. 215. go forth, quid times Go forth anima mea quid dubitas? Septuagint Prope Annis servisti Christ• & jam Mori times? In hac verba exhalavit spiritum.
Hier. ad Helio. Stylus ipse quasi sentiens, & cera sub tristior vel rubigine, vel situ obducit, quoties nitor in verba prorumper•, & super tumulo ejus Epitaphii hujus flores spargere toties lachrymi• implentur oculi & renovato dolore totus in funeresum.
Hier. and Helio. Stylus ipse quasi sentiens, & Wax sub tristior vel rubigine, vel situ obducit, How often nitor in verba prorumper•, & super tumulo His Epitaphii hujus flores spargere Twice lachrymi• implentur oculi & renovato dolore totus in funeresum.
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