Abraham's decease A meditation on Genesis 25.8. Delivered at the funeral of that worthy…Abrahams decease A meditation on Genesis 25.8. Deliuered at the funerall of that worthy…
Abraham's decease A meditation on Genesis 25.8. Delivered at the funeral of that worthy servant of Christ, Mr. Richard Stock, late pastor of All-Hallows Bread-street: together with the testimony then given unto him. By Thomas Gataker B. of D. and pastor of Rotherhith.Abrahams decease A meditation on Genesis 25.8. Deliuered at the funerall of that worthy seruant of Christ, Mr. Richard Stock, late pastor of All-Hallowes Bread-street: together with the testimonie then giuen vnto him. By Thomas Gataker B. of D. and pastor of Rotherhith.
Thomas Gataker 1574–1654London: printed by John Haviland for Fulke Clifton, 1627London: printed by Iohn Haviland for Fulke Clifton, 1627
[6], 62, [2] p. · 16k words · STC 11647 · ESTC S102880
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
To this I answer, that csingular and extraordinary privileges neither make a rule, nor mar a rule. It followeth not, because some one or two of this or that estate or condition have by special favour been some time exempted from this general sentence, that therefore the estate or condition it self exempteth any, or that all of the same estate are exempt and freed therefore therefrom. eHezekiah walketh with God as well as fEnoch, and yet ghe died, when his lease of hfifteen years expired. Elisha was ia Prophet of God as well as Elijah; and kthe Spirit of Elijah (it is said) rested upon Elisha: and yet lhe died, and was buried; as appeareth by the mmiracle, that God wrought by his corps sometime after his decease. These were personal privileges: and npersonal prerogatives pass no further than the persons ⟨p. 19⟩11of those, whom they are conferred on.
To this I answer, that csingular and extraordinary priuiledges neither make a rule, nor marre a rule. It followeth not, because some one or two of this or that estate or condition haue by speciall fauour beene some time exempted from this generall sentence, that therefore the estate or condition it selfe exempteth any, or that all of the same estate are exempt and freed therefore therefrom.
cPr[…]a siagularia regulam non fa junt, regulam non i•f•ingunt. Privily gis sing••orum le[…]me mmunem •o s[…]t. H[…]on. in […] 1 Bed. n Act.Pr〈…〉a siagularia regulam non fa iunt, regulam nō i•f•ingunt. Priuil• gis sing••orum le〈…〉me mmunem •o s〈…〉t. H〈…〉on. in 〈…〉 1 Bed. n Act.
nPers•nasi•▪•ctio moritur cum I[…] […]. […]. […]uris sunt pr[…]legia. N•n sunt amplianda privil•gia. Ibid.Pers•nasi•▪•ctio moritur cum I〈…〉〈…〉. 〈…〉. 〈…〉uris sunt pr〈…〉legia. N•n sunt amplianda priuil•gia. Ibid.
But secondly, if even othe faithful die also, (for 2how should the faithful look to escape death, when pthe Father of the faithful, as we see here, himself dieth?) how (may some say) are the words of our Saviour made good where he saith; qIf any man keep my sayings, he shall never rsee death; And, sHe that liveth and believeth in me, shall tnever die?
But secondly, if euen othe faithfull die also, (for 2how should the faithfull looke to escape death, when pthe Father of the faithfull, as wee see here, himselfe dieth?) how (may some say) are the words of our Sauiour made good where he saith; qIf any man keepe my sayings, he shall neuer rsee death; And, sHe that liueth and beleeueth in me, shall tneuer die?
rMortem videre. i mori. Psal. 49. 9. & 98. 48. •eb•. 11. 6. Sicut vid•re vi•am •i. vivere, I•bn 3. 36. Ineptum est enim quod C•rysost. nom. nescio quis in Marc 10. distinguit inter mortem gustare & videre. Answ.Mortem videre. i mori. Psal. 49. 9. & 98. 48. •eb•. 11. 6. Sicut vid•re vi•am •i. viuere, I•bn 3. 36. Ineptum est enim quod C•rysost. nom. nescio quis in Marc 10. distinguit inter mortem gustare & videre. Answ.
To this I answer, that there is as aa twofold life, so ba twofold death: A twofold life; to wit, ca natural life issuing from the conjunction of the soul to the body; and da spiritual life arising from the conjunction of God to the soul. And a twofold death; to wit, ea natural death arising from the disjunction of the soul from the body; and fa spiritual death arising from the disjunction of God from the soul. For look gwhat the soul is to the body, the same is God to the soul. hAs the soul is the life of the body, so is God the life of the soul. And ias the natural death ensueth, when the soul departeth from the body; so the spiritual death followeth, when God with-draweth himself from the soul. The faithful then may dye the natural death: but they never dye the spiritual death. uDeath may sever their souls from their bodies: but xdeath ⟨p. 20⟩cannot cut off either soul or body with them from Christ. The Faithful may die; and yet our Saviours words true. For athey die not, even when they die. bWicked men (saith Chrysostom) are cdead even while they live: good and godly men dlive even when they be dead. The life of the one is nothing but ea passage to death: the death of the other is nothing but fan entrance into life. For it is gno life but death, that severeth a man from Christ while he liveth: It is hno death but life, that bringeth a man home to Christ when he dieth.
To this I answer, that there is as aa twofold life, so ba twofold death: A twofold life; to wit, ca naturall life issuing from the coniunction of the soule to the body; and da spirituall life arising from the coniunction of God to the soule. And a twofold death; to wit, ea naturall death arising from the disiunction of the soule from the body; and fa spirituall death arising from the disiunction of God from the soule. For looke gwhat the soule is to the body, the same is God to the soule. hAs the soule is the life of the body, so is God the life of the soule. And ias the naturall death ensueth, when the soule departeth from the body; so the spirituall death followeth, when God with-draweth himselfe from the soule. The faithfull then may dye the naturall death: but they neuer dye the spirituall death. uDeath may seuer their soules from their bodies: but xdeath ⟨p. 20⟩cannot cut off either soule or body with them from Christ. The Faithfull may die; and yet our Sauiours words true. For athey die not, euen when they die. bWicked men (saith Chrysostome) are cdead euen while they liue: good and godly men d
g[Greek or Hebrew] G•eg. N•z. a[…]g. Q•od an[…]a •oc Deus est an•mae. Bern. s•rm. Par• 3.〈non-Latin alphabet〉 G•eg. N•z. a〈…〉g. Q•od an〈…〉a •oc Deus est an•mae. Bern. s•rm. Par• 3.
h[…]a 73 26. [Greek or Hebrew]. Isia. P[…] 3. ep. 252. Sicut anim• v••a est co•poris […]ita Deus vita est an•mae. Ber. ser part 3 V[…]nis an ma est, vita animae Deus est Aug. deciit. l. 19. c. 6. & de vrb. Apost. 8. & […] Sanci. 16 Aesse debet, ut vivat corpus, anima, ut vivat anima, Dus. Ibid.
First, it may serve to hearten and encourage us against the fear and dread of death. For do all, 1even the godly and faithful die? Why should we be loath to come to that, that so many Saints of God have come to before? As Phocion said to one that was to die with him; iArt thou not glad to fare as Phocion doth? So, why should any be loath to do as Abraham doth? Or why should we be afraid to go that way, that all the holy men of God have gone before us? It is true indeed, there might be some colourable cause of fear, if we were to go some kuncouth and untrod way, such as none ever went before us; as lAbel did when he died. Or if none but the wicked had gone this way before us, ⟨image 14⟩we might justly fear, that it were indeed the high way to hell. But now when the blessed Saints and the best beloved of God have, either all or the most of them at least, gone this way before us; yea when he was no wicked but ma just man, that nwent first of all this way: we may well and boldly follow him and them in it without fear, as being othe high way to Heaven too; nor need we dread or suspect any pevil in that, that qGod, who loved them so dearly, would never have suffered to befall them, if it should have been any way prejudicial unto them.
First, it may serue to hearten and encourage vs against the feare and dread of death. For doe all, 1euen the godly and faithfull die? Why should wee be loath to come to that, that so many Saints of God haue come to before? As Phocion said to one that was to die with him; iArt thou not glad to fare as Phocion doth? So, why should any be loath to doe as Abraham doth? Or why should we be afraid to goe that way, that all the holy men of God haue gone before vs? It is true indeed, there might be some colourable cause of feare, if wee were to goe some kvncouth and vntrod way, such as none euer went before vs; as lAbel did when he died. Or if none but the wicked had gone this way before vs, ⟨image 14⟩we might iustly feare, that it were indeed the high way to hell. But now when the blessed Saints and the best beloued of God haue, either all or the most of them at least, gone this way before vs; yea when he was no wicked but ma iust man, that nwent first of all this way: we may well and boldly follow him and them in it without feare, as being othe high way to Heauen too; nor neede we dread or suspect any peuill in that, that qGod, who loued them so deerely, would neuer haue suffered to befall them, if it should haue beene any way preiudiciall vnto them.
1Use 1.Vse 1.
i[Greek or Hebrew]; Plut. in apophth. & de laud. sui. Isid. Pel. l. 3[…]. 154.〈non-Latin alphabet〉; Plut. in apophth. & de laud. sui. Isid. Pel. l. 3〈…〉. 154.
lQui cum Horat. lib. 1. ep. 19. dicere poterat; Libera per vacuum posui vestigia princeps: Non […] meo press pede.Qui cum Horat. lib. 1. ep. 19. dicere poterat; Libera per vacuum posui vestigia princeps: Non 〈…〉 meo press• pede.
mMatth. 23. 35. Justitiae princeps: cui Christus justitiae primatum tribuit. Aug. nom. de mi•ab. SSae. l. 1. c. 3.Matth. 23. 35. Iustitiae princeps: cui Christus iustitiae primatum tribuit. Aug. nom. de mi•ab. SSae. l. 1. c. 3.
n[Greek or Hebrew]. Chrysost in Gen. 21.〈non-Latin alphabet〉. Chrysost in Gen. 21.
oHac iter ad superos, magnique ad tecta Tonantis. Ovid. Met. l. 1 Janua vitae, portagloriae. Bern. de temp. 48.Hac iter ad superos, magnique ad tecta Tonantis. Ouid. Met. l. 1 Ianua vitae, portagloriae. Bern. de temp. 48.
Secondly, do even such also die. This should teach us rnot to mourn or be grieved for the faithful deceased, as if any evil had befallen them. For if they sdied in the Lord, if they tdeceased in the faith; they are but gone the same way that Gods best 4beloved went before them that lived in former times. They are rather udeparted, than deceased; xsent before us, whither ywe must follow, zleft only, not lost. Their death is rather aa departing, or ba going out of this world, or ca passage to heaven, ⟨p. 22⟩or da return to God, then a edeceasing, or fsurceasing, or gintermission, or hintercision, yea, or idiminution, either of l•fe, or of their good or happy estate. There is no cause therefore to mourn for those that die in Christ; there is cause rather to mourn for those that live out of Christ. For the one liveth still though he die: the other is dead, though he yet live, and shall one day die eternally, if he continue as he now is. kDoest thou mourn (saith Augustine) over the body that the soul hath left: mourn rather over the soul that God hath forsaken; as lSamuel did for Saul; and as mthe Apostle saith, he should do for such as had lived in lewd and loose courses, and not repented yet of them. nSuch there is cause therefore indeed to mourn for: But no cause in the world to mourn for those that are in no worse case, than Abraham and Isaac, and all the faithful are, that lived in former times, 22or than others of the same rank shall be hereafter to the worlds ends.
Secondly, doe euen such also die. This should teach vs rnot to mourne or bee grieued for the faithfull deceased, as if any euill had befallen them. For if they sdied in the Lord, if they tdeceased in the faith; they are but gone the same way that Gods best 4beloued went before them that liued in former times. They are rather udeparted, than deceased; xsent before vs, whither ywe must follow, zleaft onely, not lost. Their death is rather aa departing, or ba going out of this world, or ca passage to heauen, ⟨p. 22⟩or da returne to God, then a edeceasing, or fsurceasing, or gintermission, or hintercision, yea, or idiminution, either of l•fe, or of their good or happy estate. There is no cause therefore to mourne for those that die in Christ; there is cause rather to mourne for those that liue out of Christ. For the one liueth still though he die: the other is dead, though he yet liue, and shall one day die eternally, if he continue as he now is.
r1 Thess. 4. 14. Non est lugendus qui antecedit, sed desiderandus, &c. Cur enim immoderate feras abyss, quem mox consequeris? Tertul. de patient. Quod latius Cypr. de mortal. Non sunt lugendi fratres nostri accersione don inica de seculo liberati, cum sciamus eos non ami••i sed praemitti, recedentes praecedere; ut pro[…]es & […] desiderari eos debere, non plangi.1 Thess. 4. 14. Non est lugendus qui antecedit, sed desiderandus, &c. Cur enim immoderate feras abisse, quem mox consequeris? Tertul. de patient. Quod latius Cypr. de mortal. Non sunt lugendi fratres nostri accersione don inica de seculo liberati, cum sciamus eos non ami••i sed praemitti, recedentes praecedere; ut pro〈…〉es & 〈…〉 desiderari eos debere, non plangi.
xPraecesserunt, non decess•runt. Aug. de divers. 43. Pro•ecti, non omissi. •i••ron. ad Saluin.Praecesserunt, non decess•runt. Aug. de diuers. 43. Pro•ecti, non omissi. •i••ron. ad Saluin.
Thirdly, are oall of all sorts subject to death, as well good as bad, Prophets as private men, &c? This then should admonish us to make the best use we can of our religious friends, neighbours, acquaintance, husbands, parents, pastors especially, while they are with us, (p Walk, yea and qwork too, by the light, while you have it with you, saith our ⟨p. 23⟩Saviour) since that rwe know not how soon they may be taken away from us. It is that wherein most men are generally faulty, that as he saith of rarities and strange sights, swhen they are near at hand with us, we regard not so much to see them, as we would, if they were further off, and we should come occasionally where they were, or as strangers are wont to be, that come out of other parts, whither they are after a while to return again; because having them at hand, we think we may see them when we will, whereas the strangers, unless he see them now, while he is here, thinketh he shall never have the like opportunity again: So we tneglect oft to make that good use that we might, of the means and the ministry that God hath settled among us, and of our religious friends that he hath settled us with, in hope that we may long enjoy them, and having them at hand with us, we may make use of them when we will. By means whereof it cometh many times to pass, that mere strangers, that visit them but by starts, profit more by them, than the most of those do, that constantly live and abide with them, and that *when it is too late now, we come to see and consider to our grief, what opportunity we have overslipped of our own good. It is with us in these cases as it is with us for our books. A book of good use borrowed, which we know not how soon the owner of it may call for, we are careful to make present use of, whereas it might chance to have lien long by us, ere we looked on it, if it had been ⟨p. 24⟩our own. Well it were therefore for us, if we could seriously consider, that uour religious friends and Pastors, (as xall other things of this life, yea, and ylife too it self) are not so much given us of God, as lent us to use, and that zfor no longer than he shall see good; and therefore labour to make the best use we can of them, while we have them; as we would do of some tool or utensil, that being lent us, we know not how long we shall have the use of.12
Thirdly, are oall of all sorts subiect to death, as well good as bad, Prophets as priuate men, &c? This then should admonish vs to make the best vse we can of our religious friends, neighbours, acquaintance, husbands, parents, pastors especially, while they are with vs, (p Walke, yea and qworke too, by the light, while you haue it with you, saith our ⟨p. 23⟩Sauiour) since that rwe know not how soone they may be taken away from vs. It is that wherein most men are generally faulty, that as he saith of rarities and strange sights, swhen they are neere at hand with vs, we regard not so much to see them, as we would, if they were further off, and wee should come occasionally where they were, or as strangers are wont to be, that come out of other parts, whither they are after a while to returne againe; because hauing them at hand, we thinke we may see them when wee will, whereas the strangers, vnlesse hee see them now, while hee is here, thinketh hee shall neuer haue the like opportunity againe: So we tneglect oft to make that good vse that wee might, of the meanes and the ministery that God hath setled among vs, and of our religious friends that he hath setled vs with, in hope that wee may long enioy them, and hauing them at hand with vs, we may make vse of them when wee will. By meanes whereof it commeth many times to passe, that meere strangers, that visit them but by starts, profit more by them, than the most of those doe, that constantly liue and abide with them, and that *when it is too late now, we come to see and consider to our griefe, what opportunitie we haue ouerslipped of our owne good. It is with vs in these c•ses as it is with vs for our bookes. A booke of good vse borrowed, which we know not how soone the owner of it may call for, wee are carefull to make present vse of, whereas it might chance to haue lien long by vs, ere we looked on it, if it had beene ⟨p. 24⟩
o2 Sam. 14 14. Rom. 4 12. Heb. 9. 26. Mors per o•nes it. Sen. epist. 95. Mors omnes aequè vocat. Ir•tis d•js propi•jisque mori•dum est. Idem quaest. not. l. 2. c. 59.2 Sam. 14 14. Rom. 4 12. Heb. 9. 26. Mors per o•nes it. Sen. epist. 95. Mors omnes aequè vocat. Ir•tis d•js propi•jisque mori•dum est. Idem quaest. nat. l. 2. c. 59.
rNostros omnes sic habeamus, tanquam nihil nobis de p•rpetuitate, imò nihil de diuturnitate eorum promissum sit. Tanquam v••essuris, imò jam recedē ibus fruamur. Tanquam extemplò abituros possideamus. Sen. ad Marc. cap. 10.Nostros omnes sic habeamus, tanquam nihil nobis de p•rpetuitate, imò nihil de diuturnitate eorum promissum sit. Tanquam v••essuris, imò iam recedē ibus fruamur. Tanquam extemplò abituros possideamꝰ. Sen. ad
That which some expound of ba willing end, of a willingness to depart: as it is said of our Saviour, that che bowed his head down, when all was finished, and dgave up his Spirit. And true it is, that as the Heathen man saith, eit is the part of a wise man, rather willingly to go out, than to be thrust out against his will, so it is the fusual practise of Gods children willingly to resign and give their souls up to God, when he pleaseth to call for them.
That which some expound of ba willing end, of a willingnesse to depart: as it is said of our Sauiour, that chee bowed his head downe, when all was finished, and dgaue vp his Spirit. And true it is, that as the Heathen man saith, eit is the part of a wise man, rather willingly to goe out, than to bee thrust out against his will, so it is the fvsuall practise of Gods children willingly to resigne and giue their soules vp to God, when he pleaseth to call for them.
Others understand it gof a quiet end, or an easy end, of dying without difficulty: as it is said of ⟨image 16⟩Jacob, that hwhen he had done blessing his sons, he plucked up his feet, and so gave up the ghost. And it is true also that iold men usually die with much ease; klike an apple that being come to full maturity, doeth without force or stress used to it, drop down of it self; or like a lamp, that lof it self goeth out, when the matter that fed it faileth.
Others vnderstand it gof a quiet end, or an easie end, of dying without difficultie: as it is said of ⟨image 16⟩Iacob, that hwhen he had done blessing his sonnes, he plucked vp his feet, and so gaue vp the ghost. And it is true also that iold men vsually die with much ease; klike an apple that being come to full maturi•y, doeth without force or stresse vsed to it, drop downe of it selfe; or like a lampe, that lof it selfe goeth out, when the matter that fed it faileth.
i[Greek or Hebrew]. Pl•t• Ti. Exception. maeo. [Greek or Hebrew]. S• pbocl. Hinc Themist. Exposition 3. de anima. [Greek or Hebrew] Point 2. [Greek or Hebrew]. Senectu• leniter emittit, non repente avulsum vitae, sed minutatim subduct•m. Sen. ep. 30. Animam senilem mollis exoluit Sopor. Sen. O•dip. 4. 2. Proof 1.〈non-Latin alphabet〉. Pl•t• Ti. Exception. maeo. 〈non-Latin alphabet〉. S• pbocl. Hinc Themist. Exposition 3. de anima. 〈non-Latin alphabet〉 Point 2. 〈non-Latin alphabet〉. Senectu• leniter emittit, non repente auulsum vitae, sed minutatim subduct•m. Sen. ep. 30. Animam senilem mollis exoluit Sopor. Sen. O•dip. 4. 2. Proofe 1.
kAdolescents m• ri sic mi•• vi[…], ut cum aquae multitudine vis flam[…] opprimitur: se•es autem, sicun cum sua sp•nte nulla adhibita vi consumptus ignis extinguitur. Et quasi poma ex arboribus, si crudasunt, vi avelluntur, si matura & cocta, decidunt; sic vitam adolescentibus vis aufert, senibu• matu•itas. Cic. de se•ect.Adolescent•s m• ri sic mi•• vi〈…〉, vt cum aquae multitudine vis flam〈…〉 opprimitur: se•es autem, sicun cum sua sp•nte nulla adhibita vi consumptus ignis extinguitur. Et quasi poma ex arboribus, si crudasunt, vi auelluntur, si matura & cocta, decidunt; sic vitam adolescentibus vis aufert, senibu• matu•itas. Cic. de se•ect.
lIgnis qui alimentis deficitur, sua sponte subfidit. Sen. epist. 30.
But because I find the word used mgenerally and indefinitely, as well of nyoung as of old, as well of such as die ostrong and violent, as that die voluntary or easy deaths: I take it rather, that there is in this phrase of speech an intimation of mans frailty, and of the frailty of mans life. pHe puffed out, or, qHe breathed out; that is, rHis breath failed, or, sHis breath went away, and he died.
But because I finde the word vsed mgenerally and indefinitely, as well of nyoung as of old, as well of such as die ostrong and violent, as that die voluntary or easie deaths: I take it rather, that there is in this phrase of speech an intimation of mans frailtie, and of the frailtie of mans life. pHee puffed out, or, qHee breathed out; that is, rHis breath failed, or, sHis breath went away, and he died.
no death but life, that bringeth a man home to Christ when he dieth.
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〈…〉a 73 26. 〈non-Latin alphabet〉. Isia. P〈…〉 3. ep. 252. Sicut anim• v••a est co•poris 〈…〉ita Deus vita est an•mae. Ber. ser part 3 V〈…〉nis an ma est, vita animae Deus est Aug. deci•it. l. 19. c. 6. & de v•rb. Apost. •8. & 〈…〉 Sanci. 16 A•esse debet, vt viuat corpus, anima, vt viuat anima, D•us. Ibid.
iPsal. 73 27. [Greek or Hebrew]. Isid. ibid. Moritur corpus cum re•edit anima: mo••tur anima, si re••da Deus. Aug. de verb. Apost. 28. Corpus mortu•m est sine anima; anima m[…] sine Deo. Idem de Sanct. 13. Mors co poris a spiritu deser•; mors spirit' à Deo. Idem de C•ui. l. 19. c. 26.Psal. 73 27. 〈non-Latin alphabet〉. Isid. ibid. Moritur corpus cum re•edit anima: mo••tur anima, si re••da Deus. Aug. de verb. Apost. 28. Corpus mortu•m est sine anima; anima m〈…〉 sine Deo. Idem de Sanct. 13. Mors co poris a spiritu deser•; mors spirit' à Deo. Idem de C•ui. l. 19. c. 26.
b[Greek or Hebrew]. Chrysost. in Philip. hom. 3. Quod a Judaeo•um doctoribus tractum docet 10. Capnio in Cabal. lib. 1. pag 755.〈non-Latin alphabet〉. Chrysost. in Philip. hom. 3. Quod a Iudaeo•um doctoribus tractum docet 10. Capnio in Cabal. lib. 1. pag 755.
Such there is cause therefore indeede to mourne for: But no cause in the world to mourne for those that are in no worse case, than Abraham and Isaak, and all the faithfull are, that liued in former times,
or than others of the same ranke shall be hereafter to the worlds ends.
2 Sam. 12. 23
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zDimissi, praem ssi, non amissi. Cypr. sup. Aug. cp. 6. & •20. Sen. ep. 63. & 99. & ad Marc. c. 19
aAbitus, Luke 2. 29. [Greek or Hebrew]. Plato apolog [Greek or Hebrew]. Simocat. ep. 25. [Greek or Hebrew]. Chrysost. tom. 6. ser. 43. Profectio est, quam mortem putamus. Tertul. de patient.Abitus, Luke 2. 29. 〈non-Latin alphabet〉. Plato apolog 〈non-Latin alphabet〉. Simocat. ep. 25. 〈non-Latin alphabet〉. Chrysost. tom. 6. ser. 43. Profectio est, quam mortem putamus. Tertul. de patient.
bExitus. Luke 9. 31. 2 Pet. 1. 15. Excessus de corpore. Tertul de resur. de mundo digredi. Ammian. l. 29. Mors migratio est. Cic. Tuscul. l. 1. migrare magis quam mori. Vell•iusl 1. non emori, sed emigrare. Hieron. in Nepot.
cTransitus, John 13. […]. [Greek or Hebrew]. Chrysost. & Theophil. Morstransitus est. Sen. ep. 65. Non est […] sed transitus. Cypr. de mortal.Transitus, Iohn 13. 〈…〉. 〈non-Latin alphabet〉. Chrysost. & Theophil. Morstransitus est. Sen. ep. 65. Non est 〈…〉 sed transitus. Cypr. de mortal.
dReditus. Eccles. 12 7. ••p•triasse erit b•c. Bern de consid. […]. 5 [Greek or Hebrew] Epcharm [Greek or Hebrew]. Ar[…]. Epict […] R•uerti, unde vene[…]s, quid grave est? S[…] tranq. c. 11. Itaque Pl[…]us exp•sans, [Greek or Hebrew]. S[…]s. epist. 139.Reditus. Eccles. 12 7. ••p•triasse erit b•c. Bern de consid. 〈…〉. 5 〈non-Latin alphabet〉 Epcharm 〈non-Latin alphabet〉. Ar〈…〉. Epict 〈…〉 R•uerti, vnde vene〈…〉s, quid graue est? S〈…〉 tranq. c. 11. Itaque Pl〈…〉us exp•sans, 〈non-Latin alphabet〉. S〈…〉s. epist. 139.
eObitus. Non obiit. Ambr. de Th•od.
fInt•ritus. I•teritus non est. Ambr. de bon. mort. […]. 8. & Cic. Tus•. l. 1. Mors non interimit. Lucret. l. 2. Hood is inherit. Plaut. sup.Int•ritus. I•teritus non est. Ambr. de bon. mort. 〈…〉. 8. & Cic. Tus•. l. 1. Mors non interimit. Lucret. l. 2. H•ud is in••rit. Plaut. sup.
gIntermissio. Mors intermi••it vi•am, non erip•t. Sen. ep. 36. nee illud qu[…]e.Intermissio. Mors intermi••it vi•am, non erip•t. Sen. ep. 36. nee illud qu〈…〉e.
hIntercisio.
iDiminutio.
kLuges corpus, i quo recessit anima? luge animā, à qua recessit D•us. Aug. de Sanct. 13.Luges corpus, i quo recessit anima? luge animā, à qua recessit D•us. Aug. de Sanct. 13.
for no longer than he shall see good; and therefore labour to make the best vse we can of them, while we haue them; as we would doe of some toole or vtensile, that being lent vs, we know not how long wee shall haue the vse of.
sAd quae noscenda iter ingredi, transmitter maria solemus, ea sub oculis posita negligimus: […] quia ita comparatum est, ut proximorū incuriosi longinqua sectemur, sed quod omnium rerum cupido languescit, cum facilis occasio est; seu quod differimus, tanquā saepe v•suri, quod datur videre, quoties v•lis cernere. Plin. sec. l. 8. ep. 20.Ad quae noscenda iter ingredi, transmittere maria solemus, ea sub oculis posita negligimus: 〈…〉 quia ita comparatum est, ut proximorū incuriosi longinqua sectemur, sed quod omnium rerum cupido languescit, cum facilis occasio est; seu quod differimus, tanquā saepe v•suri, quod datur videre, quoties v•lis cernere. Plin. sec. l. 8. ep. 20.
tSi•nter eos quos nunquam vidimus, floruisset, non solum libros eius, verum evam imagines con quireremus, ciusdē nunc honor praesentis & gratia, quasi sati•tate. languescit. Idem lib. 1. epist. 16.Si•nter eos quos nunquam vidimus, floruisset, non solum libros eius, verum euam imagines cō quireremus, ciusdē nunc honor praesentis & gratia, quasi sati•tate. languescit. Idem lib. 1. epist. 16.
*[Greek or Hebrew]. Sophocl. A•ac.〈non-Latin alphabet〉. Sophocl. A•ac.
uRerum natura tibi illum non mancipi• dedit, sed commodavit Sen. ad Polyb. […]. 19. Homo commodatus vitae, non donatus est. P. Syr.Rerum natura tibi illum non mancipi• dedit, sed commodavit Sen. ad Polyb. 〈…〉. 19. Homo commodatus vitae, non donatus est. P. Syr.
xNon tam data, quàm commodata. Pri•as. in 1 Cor. Fortuna usu dat multa, mancipio nihil. P. Syr. Nihil horum dono d•tur: collat[…]ijs & ad dominos redituris instrumetis scena adornatur: mutuò accipimus in incertum diem; •sus fructus tantiem noster est. Sen. ad Marc. c. 10. Exposition 2. [Greek or Hebrew]. Eurip. Phoeniss.Non tam data, quàm commodata. Pri•as. in 1 Cor. Fortuna vsu dat multa, mancipio nihil. P. Syr. Nihil horum dono d•tur: collat〈…〉ijs & ad dominos redituris instrumetis scena adornatur: mutuò accipimus in incertum diem; •sus fructus tantiem noster est. Sen. ad Marc. c. 10. Exposition 2. 〈non-Latin alphabet〉. Eurip. Phoeniss.
yVita data est utenda; data est sine foenore nobis Mutua, nec c•rto persolüenda die. Pedo ad Liu. usuram vitae natura dedit, ••nquam pecuniae, nulla pr• stituta die. Cic. Tusc. l. 1. Vitaque mancipio nulli datur, omnibus usu. Lucret. l. 3. Usu & fructu nobis est vita, non mancipio tradita. Arnob. l. 2.Vita data est vtenda; data est sine foenore nobis Mutua, nec c•rto persolüenda die. Pedo ad Liu. vsuram vitae natura dedit, ••nquam pecuniae, nulla pr• stituta die. Cic. Tusc. l. 1. Vitaque mancipio nulli datur, omnibus vsu. Lucret. l. 3. Vsu & fructu nobis est vita, non mancipio tradita. Arnob. l. 2.
zCuius tempus ille ar[…]er muneris tui temperat. Sen. ad Marc. c. 10.Cuius tempus ille ar〈…〉er muneris tui temperat. Sen. ad Marc. c. 10.
