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.
First (I say) what it is compared unto. aWhat is man? saith the Heathen man. Why? he is even the dream of a shadow. What hath less btruth in it than a dream? What less substance than a shadow? ⟨p. 26⟩What either vanisheth away more suddenly, than the one; or is dispelled sooner than the other? Nor came another of them much short of him, who compared mans state, as the former did his life, not to the dream of a shadow, but to the cshadow of a smoke. They seemed (it seemeth) to them to have said little or nothing to speak of, that compared it, either to da dream, or to ea smoke, or to *a shadow alone, when yet to minish the weight and add to the vanity of it, joining two of them together, they make it, not a smoke only, but the shadow of a smoke, that is far less; nor a dream barely, but †the dream, not of some substance, which yet were a thing of nothing, but of a shadow. And, What is man saith one of the ancient Fathers. Why? he is fSoul and Soil; or Breath and Body: ga puff of wind the one, and ha pile of dust the other: no solidity in either, if you consider them apart; and most unlikely to impart any such thing either to other, if you consider them in themselves. I might add what they say, that compare men to the ileaves of trees that ⟨p. 27⟩soon shed; to kbubbles on the water, that fall as fast as they rise; to *bladders puffed up of wind, that may be let out with the prick of a pin, and the like.
First (I say) what it is compared vnto. aWhat is man? saith the Heathen man. Why? hee is euen the dreame of a shadow. What hath lesse btruth in it than a dreame? What lesse substance than a shadow? ⟨p. 26⟩What either vanisheth away more suddenly, than the one; or is dispelled sooner than the other? Nor came another of them much short of him, who compared mans state, as the former did his life, not to the dreame of a shadow, but to the cshadow of a smoake. They seemed (it seemeth) to them to haue said little or nothing to speake of, that compared it, either to da dreame, or to ea smoake, or to *a shadow alone, when yet to minish the weight and adde to the vanitie of it, ioyning two of them together, they make it, not a smoake onely, but the shadow of a smoake, that is farre lesse; nor a dreame barely, but †the dreame, not of some substance, which yet were a thing of nothing, but of a shadow. And, What is man saith one of the ancient Fathers. Why? he is fSoule and Soile; or Breath and Body: gapuffe of wind the one, and ha pile of dust the other: no soliditie in either, if you consider them apart; and most vnlikely to impart any such thing either to other, if you consider them in themselues. I might adde what they say, that compare men to the ileaues of trees that ⟨p. 27⟩soone shed; to k
a[Greek or Hebrew]. Pindar. Pyth. 8. Plutarc. ad Apollon.〈non-Latin alphabet〉. Pindar. Pyth. 8. Plutarc. ad Apollon.
b[Greek or Hebrew]. P•u• […].〈non-Latin alphabet〉. P•u•〈…〉.
d[Greek or Hebrew] Greg. Naz. ad Julian.〈non-Latin alphabet〉 Greg. Naz. ad Iulian.
eUt calidus fu[…] abignibus Vanescit per spatium brcue sord dus: Sic bic quo •egimur, spiritus •ff•uit. Sen. Trod. 2.Vt calidus fu〈…〉 abignibus Vanescit per spatium brcue sord dus: Sic bic quo •egimur, spiritus •ff•uit. Sen. Troad. 2.
*[Greek or Hebrew]. Soph••l. Aiac.〈non-Latin alphabet〉. Soph••l. Aiac.
But because these may peradventure seem unto some to have spoken somewhat lhyperbolically or excessively in the point: let us hear the Spirit of God, that speaketh no otherwise of things than as they are indeed, speak. If we demand then of the mouth of God himself, What Man is; he maketh us answer even in effect as they did: to wit, that mAdam is as Abel, or Abel's Mate: (for to the Names of those two Patriarchs there is an allusion in the Original:) that is, Man (as it is translated) is as nvanity, or, oa thing of nought: his days pass away like pa shadow. He is qas a dream that vanisheth when one awaketh: as ra wind, sthat goeth away and cometh not again. tHis breath is in his nostrils; ready ever and anon to puff out: And uwhen that breath of his is once gone, xhe returneth instantly to his dust; to that dust, yof which he was formed at first. His life is aas a cloud, that is soon dispersed with the wind; or bas a vapour, that appeareth for a while, and then vanisheth away. In a word: cAll Man is all Abel; and that even then, when he is at the very best; that is, every Man, dbe he never so well underlaid, never so surely and soundly settled, he is nothing but vanity, that hath no solidity at ⟨p. 28⟩all in it; or (as he saith elsewhere) but e ally, that hath no truth at all in it; or f as nothing […] yea, glighter 18(if ought may so be) than vanity it self; and (if more than so may be yet) even hless than nothing. Which speeches (I suppose) come not an ace short of those other.
But because these may peraduenture seeme vnto some to haue spoken somewhat lhyperbolically or excessiuely in the point: let vs heare the Spirit of God, that speaketh no otherwise of things than as they are indeede, speake. If we demand then of the mouth of God himselfe, What Man is; he maketh vs answer euen in effect as they did: to wit, that mAdam is as Abel, or Abels Mate: (for to the Names of those two Patriarches there is an allusion in the Originall:) that is, Man (as it is translated) is as nvanitie, or, oa thing of nought: his daies passe away like pa shadow. He is qas a dreame that vanisheth when one awaketh: as ra wind, sthat goeth away and commeth not againe. tHis breath is in his nostrils; ready euer and anon to puffe out: And uwhen that breath of his is once gone, xhee returneth instantly to his dust; to that dust, yof which he was formed at first. His life is aas a cloud, that is soone disperst with the wind; or bas a vapour, that appeareth for a while, and then vanisheth away. In a word: cAll Man is all Abel; and that euen then, when he is at the very best; that is, euery Man, d
l[Greek or Hebrew]. Plutarch. sup.〈non-Latin alphabet〉. Plutar•. sup.
m[Greek or Hebrew] Adam Abei• compar est. Ps. 144. 3, 4.〈non-Latin alphabet〉 Adam Abei• compar est. Ps. 144. 3, 4.
Again, the frailty and vanity of mans life may appear, if we shall consider what it may be taken away with. And it is strange to think, ihow small a matter may put an end to mans life. When a great man sometime threatened a Philosopher with death, kWhat is that more (quoth he) than à Spanish Fly may do? and he might well have added, not to me only, but to thy self. Yea, to pass by that of Cleopatra, who when to prevent public disgrace, she had made her self away with the help of an Asp, yet had nothing to be seen on her, save ltwo small pricks, that could hardly be seen, made with the worms tooth on the one of her arms; which yet were enough (it seemeth) to make an end of her, and mmight as well have done of any other. To let that pass, I say, not a Spanish, but nan ordinary Fly or a grat, flying casually into his mouth, is said to have stifled that proud Pope, that made the highest State then in the Christian world stoop even to the holding of his stirrup. And indeed, owhat is there so small, that may not be a mans bane? The pparing of a toe, the cutting of a corn, the scratch of a nail, the prick of a pin, have been ⟨p. 29⟩sometime, and qmay again be, the means of a mans end. A rfish-bone, a sgrape-kernel, some tone hair, a udrop of water, xhis own spittle, let down unwarily, may choke him. abad or unwonted air, an evil smell, a little smoke may soon stifle him. Man is as the grass, or as a flower (saith the bProphet and the cPsalmist) which if the wind blow but on it, it is by and by gone: and his life is as a candle, or a taper, a weak light, that every light, not gust, but puff of wind is ready to blow out. Yea not some malignant blast, or some evil breath only, but even the want of breath; nor the air, if it be infected, only, but the very dwant of it to breathe with, will soon make man cease to be, and put a period to his life. eIf thou withdrawest (saith he) from them their breath, they die, and return again to their dust.
Againe, the frailtie and vanitie of mans life may appeare, if we shall consider what it may be taken away with. And it is strange to think, ihow small a matter may put an end to mans life. When a great man sometime threatned a Philosopher with death, kWhat is that more (quoth he) than à Spanish Flie may doe? and he might well haue added, not to me onely, but to thy selfe. Yea, to passe by that of Cleopatra, who when to preuent publike disgrace, she had made her selfe away with the helpe of an Aspe, yet had nothing to be seene on her, saue ltwo small pricks, that could hardly be seene, made with the wormes tooth on the one of her armes; which yet were enough (it seemeth) to make an end of her, and mmight as well haue done of any other. To let that passe, I say, not a Spanish, but nan ordinary Flie or a grat, flying casually into his mouth, is said to haue stifled that proud Pope, that made the highest State then in the Christian world stoope euen to the holding of his stirrop. And indeed, owhat is there so small, that may not bee a mans bane? The pparing of a toe, the cutting of a corne, the scratch of a naile, the pricke of a pin, haue beene ⟨p. 29⟩sometime, and qmay againe be, the meanes of a mans end. A rfish-bone, a sgrape-kernel, some tone haire, a udrop of water, x
iTi [Greek or Hebrew]. Greg. Naz. de baptism.Ti 〈non-Latin alphabet〉. Greg. Naz. de baptism.
k[Greek or Hebrew]. Diogenes Perdiccae. Laert. Et Theodorus Lysimacho; Enimuerò magnifi•a res tibi contigit, quia •antharidis vim assecutus es. Cic. Tusc. l. 1. & Val. Max. l. 6. c. 2.〈non-Latin alphabet〉. Diogenes Perdiccae. Laert. Et Theodorus Lysimacho; Enimuerò magnifi•a res tibi contigit, quia •antharidis vim assecutus es. Cic. Tusc. l. 1. & Val. Max. l. 6. c. 2.
l[Greek or Hebrew]. Plut. Anton.〈non-Latin alphabet〉. Plut. Anton.
mTu qui te Deum credis, successu aliquo elatus, quantulo serpentis dent perire potes? Plin. l. 7. c. 7.Tu qui te Deum credis, successu aliquo elatus, quantulo serpētis dente perire potes? Plin. l. 7. c. 7.
nConrad. Visperg. Na•cler. ex Joan. Cremon. & Jo. Bal. in Adrian. Pp 4 qu• a[…] Papatum Nicholas Break-spear dicebatur.Conrad. Visperg. Na•cler. ex Ioan. Cremon. & Io. Bal. in Adrian. Pp 4 qu• a〈…〉 Papatum Nicholas Breake-speare dicebatur.
oNihil tam exiguum est, quod non in ••r••iem generis humani satis val at. Sen. not. quaest. l. 6. c. 2.Nihil tam exiguum est, quod non in ••r••iem generis humani satis val at. Sen. nat. quaest. l. 6. c. 2.
Surely; first, not to fmake flesh our arm; not to rely upon so gfeeble, so frail, so fickle a stay, as the life even of the greatest, or what ever he be, hCease from man (saith the Prophet) whose breath is in his nostrils: for what excellency is there in him? And, iTrust not in Princes (saith the Psalmist) nor in any ⟨p. 30⟩Son of Man: for there is kno certainty of help by them. For their life is but la blast, and mwhe• their breath goeth they die, and return to their dust, even nas others do; and then all their projects perish with them. Men think themselves safe commonly, if they can get into favour with some great man, or if they can by any means procure but the protection of such an one. But, not to press that which some yet well observe, that these prove oft but ountoward shelters, but unsafe sa•egards; like the tree to the passenger, that flieth to it for succour in a storm, pthat either braineth or •ai•eth him with the fall of a bough, who might have been safe enough, had he not shrouded himself under it: Yea that qmany are ruined together with them by their fall, as the under-woods by the Oak or the Cedar when it is felled, who never got by them while they stood. What surety of help or safety canst thou have from those, who have no surety, rno more than thou hast, of themselves? Or what surety or certainty can they have of themselves, whose life dependeth upon so fickle a stay, as is a puff of wind, or a blast of breath only? sMake God thy stay, therefore, who is ta rock of eternity, or an everlasting rock: not man, who is uso frail, ⟨p. 31⟩so feeble a fabric, as being supported and held together but with xa little breath, may with yas small a matter again be thrown down and dissolved. And ztake heed how for the procuring of the favour of the one, thou either watue the favour, or incur the displeasure of the other.
Surely; first, not to fmake flesh our arme; not to relie vpon so gfeeble, so fraile, so fickle a stay, as the life euen of the greatest, or what euer he be, hCease from man (saith the Prophet) whose breath is in his nostrils: for what excellency is there in him? And, iTrust not in Princes (saith the Psalmist) nor in any ⟨p. 30⟩Sonne of Man: for there is kno certainty of helpe by them. For their life is but lablast, and mwhe• their breath goeth they die, and returne to their dust, euen nas others doe; and then all their proiects perish with them. Men thinke themselues safe commonly, if they can get into fauour with some great man, or if they can by any meanes procure but the protection of such an one. But, not to presse that which some yet well obserue, that these proue oft but ovntoward shelters, but v•safe sa•egards; like the tree to the passenger, that flieth to it for succour in a storme, pthat either braineth or •ai•eth him with the fall of a bough, who might haue beene safe enough, had he not shrouded himselfe vnder it: Yea that qmany are ruined together with them by their fall, as the vnder-woods by the Oke or the Cedar when it is felled, who neuer got by them while they stood. What surety of helpe or safety canst thou haue from those, who haue no suretie,
gUti Laco de Athenis, quas [Greek or Hebrew] Pindarus dixit, [Greek or Hebrew].Vti Laco de Athenis, quas 〈non-Latin alphabet〉 Pindarus dixit, 〈non-Latin alphabet〉.
nPsal. 82. 7. Verum nos homunculi Sali•• […] animae, qui cum extempso amisimus, Aequo mendicus a• que ille opulentissimus Censetur censu ad Acherontem mortuus. Plaut. Trinum. 2. 4. [Greek or Hebrew]. Lucian. Impares nas[…]r, pares mori•ur: aequat omn•• cinis. Sen. epist. 91. […]rs exaequat •m•ia. Idem ad Marc. c. 10. Quis discer•at species mortuorum? redoperiterram, & divites, si potes, depre[…]e. Ambr. de Nabuth. c. 1. Hinc illud antholog. lib. 3. cap. 13. [Greek or Hebrew].
Secondly, the consideration hereof should admonish us with aJob, to live in continual expectation of our end, in continual preparation for the time of our decease; since that bwe know not how soon or how suddenly, we may be smitten; and we know withal, how small a matter is enough to make an end of us. It was no evil counsel therefore, that besides cChristian Divines, even some dHeathen have given, that a man should do well to
Secondly, the consideration hereof should admonish vs with aIob, to liue in continuall expectation of our end, in continuall preparation for the time of our decease; since that bwe know not how soone or how sodainly, we may be smitten; and wee know withall, how small a matter is enough to make an end of vs. It was no euill counsell therefore, that besides cChristian Diuines, euen some dHeathen haue giuen, that a man should doe well to
cSic quotidiè vinamus, quasi die illa judi•andi simus. Heron. in Matth. 23. Dies omnis pr• v••im• habeatur. Martin. Du•iens. de morib. Respect 1.Sic quotidiè vinamus, quasi die illa iudi•andi simus. H•eron. in Matth. 23. Dies omnis pr• v••im• habeatur. Martin. Du•iens. de morib. Respect 1.
dOmnem creded•ē tibi diluxisse supremum. Horat. l. 1. ep. 4. Sic ordinandus est dies omnis, tanquā cogat agmen, & cō summet atque expleat vitam. Sen ep. 11. Qui omnes dies tanquam ultimum ordinat, nec optat crastinum, nec time•. Id[…] de breu. vit. c. 7. Sic diem omnem aspi[…], tanquam esse vel ultimus possit. Paratus exire sum. Idem […] 61.Omnem creded•ē tibi diluxisse supremum. Horat. l. 1. ep. 4. Sic ordinandꝰ est dies omnis, tanquā cogat agmen, & cō summet atque expleat vitam. Sen ep. 11. Qui omnes dies tanquam vltimum ordinat, nec optat crastinum, nec time•. Id〈…〉 de breu. vit. c. 7. Sic diem omnem aspi〈…〉, tanquam esse vel vltimus possit. Paratus exire sum. Idem 〈…〉 61.
Which yet is not so simply to be understood, that a man should every day do the same duties, or be employed in the same works, that he either would or should, if he knew it to be the last day of his life: But that in some other special respects he should make each day to be so (to wit, as his dying day) to him.
Which yet is not so simply to be vnderstood, that a man should euery day doe the same duties, or be imployed in the same workes, that hee either would or should, if he knew it to be the last day of his life: But that in some other speciall respects he should make each day to be so (to wit, as his dying day) to him.
1. In the dispeeding of his repentance and enot delaying it a day longer. Be as careful to fbreak off thy sins this day and every day, as if it were to be thy dying day. Make every day thy dying day, by gdying unto sin every day. It is an Heathen mans counsel; and it is good and wholesome counsel; hLet thy ⟨p. 32⟩sins die in thee before thou diest. Let them dye before thee; for iif they stay till death with thee, if kthou diest before they die, thou art sure to die eternally. And how knowest thou but that thou mayest die before they die, if they die not in thee this day; when lthou hast no certainty of thy lives continuance till the next day? And it is the advice of a Jewish Rabbin, and might well have come from any Christian; mRepent thee a day before thou diest. Not meaning thereby, that a man should defer and put off his repentance, till he lay, as he thought, now a dying, or not like to live above a day longer: But that nhe should this present day repent, and onot put it off till the next day; because before the next day, for ought he knoweth, he may die; phe knoweth not what or where he shall be to morrow. As Solomon therefore adviseth him, that hath entangled himself by suretyship, so do thou much more; (for the matter more concerneth thee) qGive no sleep to thine eyes, nor slumber to thine eyelids, before thou hast rby sincere and serious repentance wound thy self and thy soul again out of those snares of Satan, swhich by the practise of sin thou hast entangled thy self in.
1. In the dispeeding of his repentance and enot delaying it a day longer. Be as carefull to fbreake off thy sins this day and euery day, as if it were to be thy dying day. Make euery day thy dying day, by gdying vnto sinne euery day. It is an Heathen mans counsell; and it is good and wholsome counsell; hLet thy ⟨p. 32⟩sinnes die in thee before thou diest. Let them dye before thee; for iif they stay till death with thee, if kthou diest before they die, thou art sure to die eternally. And how knowest thou but that thou maist die before they die, if they die not in thee this day; when lthou hast no certainty of thy liues continuance till the next day? And it is the aduice of a Iewish Rabbine, and might well haue come from any Christian; mRepent thee a day before thou diest. Not meaning thereby, that a man should deferre and put off his repentance, till he lay, as hee thought, now a dying, or not like to liue aboue a day longer: But that nhe should this present day repent, and onot put it off till the next day; because before the next day, for ought he knoweth, he may die; phee knoweth not what or where he shall be to morrow. As Solomon therefore aduiseth him, that hath intangled himselfe by suretiship, so doe thou much more; (for the matter more concerneth thee) qGiue no sleepe to thine eyes, nor flumber to thine eyelids, before thou hast r
hHoc citra diem•mortis praesta: morian[…]r ante te vitia tu•. Sen. ep. 27.Hoc citra diem•mortis praesta: morian〈…〉r ante te vitia tu•. Sen. ep. 27.
iJer. 6. 29. 30. Vl[…]sne est criminum modus? & non prius est ut de vitâ hamines quam de iniquitate d•scedant? Quis enim non cū suis iniquitatibus moritur? & […] ipsis ad•odum a• que in ipsis sceteribus […] pelitur? Sal. de prou. l. 5. c. 8. Non cessant vitia civiū usque ad excidia civitatum. Pr•• est interire qu• co•r•gi: Prius ipsos, quam in ipsis vitia, non esse. ib. l. 6. c. 12.Ier. 6. 29. 30. Vl〈…〉sne est criminum modus? & non prius est vt de vitâ hamines quam de iniquitate d•scedāt? Quis enim non cū suis iniquitatibus moritur? & 〈…〉 ipsis ad•odum a• que in ipsis sceteribꝰ 〈…〉 pelitur? Sal. de prou. l. 5. c. 8. Non cessant vitia ciuiū vsque ad excidia ciuitatum. Pr•• est interire qu• corgi: Prius ipsos, quam in ipsis vitia, non esse. ib. l. 6. c. 12.
2 In the shunning and avoiding of all evil. Be as careful to shun sin e•ery day, as thou wouldest ⟨p. 33⟩be, if it were to be thy dying day, tDo not that (saith he) to day, that thou mayest repent thee of to morrow. Yea, do not that, (say I) to day, that it may be too late to repent of tomorrow. There is hardly any man to be found so desperate, if he believe at least that he hath a soul to save, that uwould wilfully abandon himself to any evil act, if he thought but that he should or might die instantly upon the deed done. When thou shalt therefore be incited to the doing of ought, that thy conscience informeth thee to be evil, do but think thus seriously with thy self; Would I do this, if I were to die to day, or if I were to die as soon as it is done? And yet how knowest thou, but that thou mayest die in the doing of it, but that this puff of thy life may puff out, ere it be done? Thou mayest be taken with aBelshazzar, bAmmo•, and cEla, besides dothers, amidst thy cups, or upon thine ale-bench: Thou mayest with eZimri and Cozbi (and the like hath befallen others too) be smitten fin thine unclean bed, yea in the gact of thine uncleanness: Thou mayest with *Core and his complices, be swept away, in thy rebellious courses against Minister or Magistrate; or amidst thy frivolous suites, and malicious pursuits of ⟨p. 34⟩thy brethren. Thy lie, or thy vain oath may be thy hlast word; thy drunken health thy ilast draught; thy fraud, or thine oppression thy last deed. In kthe twinkling of an eye, in the turning of an hand, while thou art but llooking after some sin, as mLots wife looking to Sodom ward, (n She turned her but, and she was turned) mayest thou suddenly be snatched away, with thy pmind defiled, though thy hand yet unsoiled. And certainly qno means would be more effectual to keep us continually within compass, than the serious consideration of the frailty and the uncertainty of our life, how soon and how suddenly it may rflit away from us.
2 In the shunning and auoiding of all euill. Be as carefull to shunne sinne e•ery day, as thou wouldest ⟨p. 33⟩be, if it were to be thy dying day, tDoe not that (saith he) to day, that thou maist repent thee of to morrow. Yea, doe not that, (say I) to day, that it may be too late to repent of tomorrow. There is hardly any man to be found so desperate, if he beleeue at least that he hath a soule to saue, that uwould wilfully abandon himselfe to any euill act, if he thought but that he should or might die instantly vpon the deed done. When thou shalt therefore be incited to the doing of ought, that thy conscience enformeth thee to bee euill, doe but thinke thus seriously with thy selfe; Would I doe this, if I were to die to day, or if I were to die as soone as it is done? And yet how knowest thou, but that thou maist die in the doing of it, but that this puffe of thy life may puffe out, ere it be done? Thou maist be taken with aBal•asar, bAmmo•, and cEla, besides dothers, amids thy cups, or vpon thine ale-bench: Thou maist with eZimri and Cozbi (and the like hath befallen others too) be smitten fin thine vncleane bed, yea in the gact of thine vncleannesse: Thou maist with *Core and his complices, be swept away, in thy rebellious courses against Minister or Magistrate; or amids thy friuolous suites, and malicious pursuits of ⟨p. 34⟩thy brethren. Thy lie, or thy vaine oath may bee thy
tUt quotidiè pridiè caveat, ne faciat, quod se pigent postridiè. Plaut. Stitch. 1. 2.Vt quotidiè pridiè caueat, ne faciat, quod se pigent postridiè. Plaut. Sti•h. 1. 2.
u[Greek or Hebrew]. Zaleuc. legum proem. Nuper me amicicuiusdam languor admonuit, optimos esse nos, dum infirmi sumus. Quem enim infirmum avaritia aut libido solicitat? non am•ribus seruit, non adpetit honores, opes negligit, nemini inuidet, neminem desp•cit; a• ne sermoni•us quidem malignis aut attendit aut alitur. Innoxiam in posterum, si contingat evadere, vitam distinct. Plin. Sec. l. 7. ep. 25. [Greek or Hebrew]. Tyr. Max. dissert. 41.〈non-Latin alphabet〉. Zaleuc. legum prooem. Nuper me amicicuiusdam langu•r admonuit, optimos esse nos, dum infirmi sumus. Quem enim infirmum auaritia aut libido solicitat? non am•ribus seruit, non adpetit honores, opes negligit, nemini inuidet, neminem desp•cit; a• ne sermoni•us quidem malignis aut attendit aut alitur. Innoxiam in posterum, si contingat euadere, vitam destin•t. Plin. Sec. l. 7. ep. 25. 〈non-Latin alphabet〉. Tyr. Max. dissert. 41.
dIta Archias caetèr•qu• tyranui Thebanioppressi sunt, cum is vino plenus, literas coniurationis indices puluino subicisset. Plut. de Socrat. gen. & sympos. l. 1. c. 3. & in Pelopid.
3. In embracing of all good occasions. Be sas careful every day to entertain any occasion of well-doing, as thou wouldest be, if it were to be thy dying day. tLet us do good (saith the Apostle) while we have utime, and opportunity so to do: considering that if we neglect it now, when it is offered, we know not whether it will ever be offered us again. xSay not (saith Solomon) to thy neighbour, Go and come again to morrow, if thou hast that by thee wherewith 5thou mayest help him. And, awhatsoever thou doest (saith he) do it, as with all diligence; for there is no ⟨p. 35⟩work, nor wisdom in the grave that thou goest to: so without delay; because bthou knowest not what evil may come, that may cut off all future opportunity of well-doing, either by taking thee from the means, or the means from thee. And as che that observeth the wind shall never sow; so he that regardeth the clouds shall never reap. But especially d neglect not the means of that main work, (f To day, saith he, if you hear his voice, harden not your hearts, but ghearken: And, hNow while the acceptable time is, while it is the day of salvation, we beseech you, receive not the grace of God offered you in vain.) of ilaying a good foundation for the obtaining of life eternal; and the klaying hold of all opportunities that may tend thereunto. For this, if it be not first done, dismal and desperate will thine estate be, if death suddenly surprise thee. Whereas if it be once well and substantially done, ldeath shall never be able to raze or to rip up thy work, come it never so soon after, or so suddenly upon thee. It is with us in this case, as it is for our wills. A man that hath not his Will made before hand, if he be suddenly taken with dead Palsy or lethargy, is mthereby utterly disabled to do ought therein, or to settle his estate. Whereas if a man have before time made and finished his will, though he have no time or ability, being so taken, now to recognize it, yet nhis will standeth firm and good still for all that, and shall as well take effect as if he had seriously now again considered of it, and signed and sealed it the second ⟨p. 36⟩time.
3. In embracing of all good occasions. Be sas carefull euery day to entertaine any occasion of wel-doing, as thou wouldest be, if it were to bee thy dying day. tLet vs doe good (saith the Apostle) while wee haue utime, and opportunitie so to doe: considering that if we neglect it now, when it is offered, wee know not whether it will euer be offered vs againe. xSay not (saith Solomon) to thy neighbour, Goe and come againe to morrow, if thou hast that by thee wherewith 5thou maist helpe him. And, awhatsoeuer thou doest (saith he) doe it, as with all diligence; for there is no ⟨p. 35⟩worke, nor wisdome in the graue that thou goest to: so without delay; because bthou knowest not what euill may come, that may cut off all future opportunitie of wel-doing, either by taking thee from the meanes, or the meanes from thee. And as che that obserueth the wind shall neuer sow; so hee that regardeth the clouds shall neuer reape. But especially d neglect not the meanes of that maine worke, (f To day, saith he, if you heare his voice, harden not your hearts, but ghearken: And, hNow while the acceptable time is, while it is the day of saluation, we beseech you, receiue not the grace of God offered you in vaine.) of ilaying a good foundation for the obtaining of life eternall; and the klaying hold of all opportunities that may tend thereunto. For this, if it bee not first done, dismall and desperate will thine estate be, if death sodainly surprise thee. Whereas if it be once well and substantially done,
s[Greek or Hebrew]. Lucian. in Nigrin. Sed propera, nec te venturas differ in horas. Qu• non est ho•iè, cras minus ap•us erit. Ovid. remed. l. 1.〈non-Latin alphabet〉. Lucian. in Nigrin. Sed propera, nec te venturas differ in horas. Qu• non est ho•iè, cras minus ap•us erit. Ouid. remed. l. 1.
u[Greek or Hebrew]. Tempus ut noris, jubet. Sed [Greek or Hebrew] iste tempestivum tempus est. Auson. ex P[…]i sent.〈non-Latin alphabet〉. Tempus vt noris, iubet. Sed 〈non-Latin alphabet〉 iste tempestiuum tempus est. Auson. ex P〈…〉i sent.
xProu. 3. 28. Praeceptum de […]icordiae operibus non differendis. Aug. de verb. Dom. 59. Cum potes henefa••re, noli differ. Polyc•rpi nom, ep. ad Philip.Prou. 3. 28. Praeceptum de 〈…〉icordiae operibus non differendis. Aug. de verb. Dom. 59. Cum potes henefa••re, noli differre. Polyc•rpi nom, ep. ad Philip.
In like manner, those that neglect now the means of their salvation, in hope of having them, and making use of them time enough hereafter, if either death, or some osuch disease, suddenly smite them, as is wont to deprive of, or disturb the use of understanding and reason, they are thereby utterly disabled to do ought therein. Whereas those that are now careful to make a good use of them, and neglect not the grace and mercy of God therein now vouchsafed them, having preconciled themselves to God once, and made their peace with him; though death should take them so suddenly, that they have not time so much as to think on it, yet their qpeace with God shall stand firm and sure; nor shall the want of opportunity or ability to do ought then, any whit impeach or impair their everlasting well-doing.
In like manner, those that neglect now the meanes of their saluation, in hope of hauing them, and making vse of them time enough hereafter, if either death, or some osuch disease, soduinly smite them, as is wont to depriue of, or disturbe the vse of vnderstanding and reason, they are thereby vtterly disabled to do ought therein. Whereas those that are now carefull to make a good vse of them, and neglect not the grace and mercy of God therein now vouchsafed them, hauing preconciled themselues to God once, and made their peace with him; though death should take them so suddenly, that they haue not time so much as to thinke on it, yet their qpeace with God shall stand firme and sure; nor shall the want of opportunitie or abilitie to doe ought then, any whit impeach or impaire their euerlasting wel-doing.
oM•rhus […] ••abilis, qui […] officiat, mentem con•utiat. Se•. cp. 58.M•rhus 〈…〉••abilis, qui 〈…〉 officiat, mentem con•utiat. Se•. cp. 58.
iSirac. 14. 18. & Aug. in Psal. 101. [Greek or Hebrew]. Musaeus. Clem. strom. l. 6. Et ab ills Homer. [Greek or Hebrew] &c. Et [Greek or Hebrew], &c. Quod laudat Zeno. Laert. citant Clem. strom. l. 6. Plut. ad Apoll•n. & Lucian Episcop. [Greek or Hebrew]. Plut. de tard. vindict. & de vit. Epicur. Sed & M mueru••ss, [Greek or Hebrew]. &c. Stob. c. 96. Et Aristoph. avib. [Greek or Hebrew]. Clem. airom. l. 5.Sirac. 14. 18. & Aug. in Psal. 101. 〈non-Latin alphabet〉. Musaeus. Clem. strom. l. 6. Et ab ills Homer. 〈non-Latin alphabet〉 &c. Et 〈non-Latin alphabet〉, &c. Quod laudat Zeno. Laert. citant Clem. strom. l. 6. Plut. ad Apoll•n. & Lucian Episcop. 〈non-Latin alphabet〉. Plut. de tard. vindict. & de vit. Epicur. Sed & M mueru••ss, 〈non-Latin alphabet〉. &c. Stob. c. 96. Et Aristoph. auib. 〈non-Latin alphabet〉. Clem. airom. l. 5.
k[Greek or Hebrew]. &c. Luc[…]. Episc•p. H•mo bulla. Vary. rust. l. 1. c. 1.〈non-Latin alphabet〉. &c. Luc〈…〉. Episc•p. H•mo bulla. Varr•. rust. l. 1. c. 1.
Psalmist) which if the wind blow but on it, it is by and by gone: and his life is as a candle, or a taper, a weake light, that euery light, not gust, but puffe of winde is ready to blow out. Yea not some malignant blast, or some euill breath onely, but euen the want of breath; nor the aire, if it bee infected, onely, but the very
If thou withdrawest (saith hee) from them their breath, they die, and returne againe to their dust.
pV•gi•uli nos, & ne toti•s quidem dolor, sed aliqua […] latere eius s•issura conficit. Ibid.V•gi•uli nos, & ne toti•s quidem dolor, sed aliqua 〈…〉 latere eius s•issura conficit. Ibid.
qQuicquid enim fieri potuit unquā, & potest. Idem.Quicquid enim fieri potuit vnquā, & potest. Idem.
rTarquinius Priscus piscis spina inter coenandum susfocatus es•. Guide Bitur.
sAnacr contem Vuae passae succo exiles virium reliquias foventē unicus granipertinacior in aridis faucibus humour absumpsit. Val. Max. l. 9 c. 12 & Plin. l 7. c. 7. Quod de Sophocle etiam Sotades. Stob. c. 96.Anacr contem Vuae passae succo exiles virium reliquias fouentē vnicus granipertinacior in aridis faucibus humor absumpsit. Val. Max. l. 9 c. 12 & Plin. l 7. c. 7. Quod de Sophocle etiam Sotades. Stob. c. 96.
tFabius Senator poto in lactis haustis uno pilo strangulatus est. Plin. ibid.Fabius Senator poto in lactis haustis vno pilo strangulatus est. Plin. ibid.
uEst quos potio strangulaverit malè lapsa per fouces: stillicidio perire potes. Sen. q. not. l. 6. c. 2. Use 1.Est quos potio strangulauerit malè lapsa per fouces: stillicidio perire potes. Sen. q. nat. l. 6. c. 2. Vse 1.
aAbortus causa sit odour a lucer••rum extinctu. Plin. l. 7. c. 7. Nunquid ut homo concidatres magni molimenti est? odor illisoporque, &c. mortisera sunt. Sen. ad Marc. c. 11. Animal aquarum novitatibus, flatuque non familiaris aquae, & tenuissimis causis atque off•nsionibus morbidum, putre, cassum. Ibid. Jovinianus Imp. foetore prunarum & nidore parietum recens calceillitorum extinctus est. Hieron. in Nepot. Ammian. l. 25. & Aur. Victor. Fato gemino & Q. Catulus ob•jt. Vell••us l. 2.Abortus causa sit odor a lucer••rum extinctu. Plin. l. 7. c. 7. Nunquid vt homo concidatres magni molimenti est? odor illisoporque, &c. mortisera sunt. Sen. ad Marc. c. 11. Animal aquarum nouitatibus, flatuque non familiaris aquae, & tenuissimis causis atque off•nsionibus morbidum, putre, cassum. Ibid. Iouinianus Imp. foetore prunarum & nidore parietum recens calceillitorum extinctus est. Hieron. in Nepot. Ammian. l. 25. & Aur. Victor. Fato gemino & Q. Catulus ob•jt. Vell••us l. 2.
dSuppresso tantum spiritu esse desierunt Licinius Macer, Zeno Cittieus, Metrocles Cynicus, Com•latro. Val. Max. l. 9 c. •2 […]. ••l. Suid. Hinc & Plin. l 31. c. 1. Nubes obtentu vital•m spiritum strangulant.Suppresso tantum spiritu esse desierunt Licinius Macer, Zeno Cittieus, Metrocles Cynicus, Com•latro. Val. Max. l. 9 c. •2 〈…〉. ••l. Suid. Hinc & Plin. l 31. c. 1. Nubes obtentu vital•m spiritum strangulant.
no more than thou hast, of themselues? Or what suretie or certainty can they haue of themselues, whose life dependeth vpon so fickle a stay, as is a puffe of wind, or a blast of breath onely?
take heed how for the procuring of the fauour of the one, thou either watue the fauour, or incurre the dispeasure of the other.
Psal. 82. 7. Verum nos homunculi Sali••〈…〉 animae, qui cum extempso amisimus, Aequo mendicus a• que ille opulentissimus Censetur censu ad Acherontem mortuus. Plaut. Trinum. 2. 4. 〈non-Latin alphabet〉. Lu•ian. Impares nas〈…〉r, pares mori•ur: aequat omn•• cinis. Sen. epist. 91. 〈…〉rs exaequat •m•ia. Idem ad Marc. c. 10. Quis discer•at species mortuorum? redoperiterram, & diuites, si potes, depre〈…〉e. Ambr. de Nabuth. c. 1. Hinc illud antholog. lib. 3. cap. 13. 〈non-Latin alphabet〉.
oSunt infirma (infida) quaedamrefugia; ad quae cum quis fugerit, magis infirmatur, quam confirmatur. Aug. in Psal. 45.
pMulti c• dentibus eis ad qu•s confugerant, & ipsi quae siti sunt, quos nemoquaereret, si non ad eos confugissint. Aug. ibid. Quid ego de Regum familiaribus dicam, quos quidem regia saepe incolumis, saepe •u•ē lapsa prosternit. ••eth. consol. l. 3. c. 5.Multi c• dentibus eis ad qu•s confugerant, & ipsi quae siti sunt, quos nemoquaereret, si non ad eos confugissint. Aug. ibid. Quid ego de Regum familiaribus dicam, quos quidem regia saepe incolumis, saepe •u•ē lapsa prosternit. ••eth. consol. l. 3. c. 5.
rAd omnia patienda pares sumus: nemo alter• f•agilior est: nemo in crastinū sui certior. Sen. ep. 91. Ut caetorū hominū, ita principū illorum omniū, qui Dij sibi videntur, aevum omne & br•ue & fragile est. P[…]n. Paneg. Psal. 82. 6, 7.Ad omnia patienda pares sumus: nemo alter• f•agilior est: nemo in crastinū sui certior. Sen. ep. 91. Vt caetorū hominū, ita principū illorum omniū, qui Dij sibi videntur, aeuum omne & br•ue & fragile est. P〈…〉n. Paneg. Psal. 82. 6, 7.
uQuid est […]? Vas fragile, quassum, ja••atu, non tempestate magna, ut d•ssipetur, est opus: ubicunque arietaverit, soluitur. S•m. ad Mar•. […]. 11.Quid est 〈…〉? Vas fragile, quassum, ia••atu, non tempestate magna, vt d•ssipetur, est opus: vbicunque arietauerit, soluitur. S•m. ad Mar•. 〈…〉. 11.
yAnxiae, solicitaeque tutelae, precarij spiritus, & malè inhorentis, quem pavor repentinus, aut ex improviso sonus auribus gravis ex-Use 2. cutit. Sen. ibid. Cuius caduca possessio tam leu•afflatu c• cussadilabitur. Val. Max. l. 9. c. 12.Anxiae, solicitaeque tutelae, precarij spiritus, & malè inhorentis, quem pauor repentinus, aut ex improuiso sonus auribus grauis ex-Vse 2. cutit. Sen. ibid. Cuius caduca possessio tam leu•afflatu c• cussadilabitur. Val. Max. l. 9. c. 12.
l[Greek or Hebrew], Eurip. Alcest. Qu•s enimest tam adolesc•ns, cui fit exploratum se ad vesperū esse victurum? Cic. de sen. Quis s•it an adijciant hodiern• tempora vitae Crastina Dijsuperi? Horat. carm. 4. 7. Nemo tā Respect 2. divos habuit faventes, Crastinum ut possit sibi polliceri. Sen. Thyest. 3. Nihil dehodierna die promittitur, ni•il de hac •or•. Sen. ad Mar•. c. 10.〈non-Latin alphabet〉, Eurip. Alcest. Qu•s enimest tam adolesc•ns, cui fit exploratum se ad vesperū esse victurum? Cic. de sen. Quis s•it an adijciant hodiern• tempora vitae Crastina Dijsuperi? Horat. carm. 4. 7. Nemo tā Respect 2. diuos habuit fauentes, Crastinum vt possit sibi polliceri. Sen. Thyest. 3. Nihil dehodierna die promittitur, ni•il de hac •or•. Sen. ad Mar•. c. 10.
mUn• die ante mortem agas poenitentiam. R. Eleazar. Drus. apopht•. l. 1.Vn• die ante mortem agas poenitentiam. R. Eleazar. Drus. apopht•. l. 1.
nHodiè resipiscendum, ne forte cras moriamur. Ibid.
oQuomodo enim de die in diem disferendo peccas, •um extremum diem tuum nescids? Aug. ep. 145.
pProu. 27. 1. Jam. 4. 13. [Greek or Hebrew]; Anacrcon. [Greek or Hebrew]. Pindar. Isth 8.—aetas quid •rastinavoluat scire nefas homini. Stat Th•b. l. 3. Ney•is quid serus vesper vehat. Varro. Liu. l. 45. Gel. l. 1. […]. 22.Prou. 27. 1. Iam. 4. 13. 〈non-Latin alphabet〉; Anacrcon. 〈non-Latin alphabet〉. Pindar. Isth 8.—aetas quid •rastinavoluat scire nefas homini. Stat Th•b. l. 3. Ney•is quid serus vesper vehat. Varro. Liu. l. 45. Gell. l. 1. 〈…〉. 22.
no meanes would be more effectuall to keepe vs continually within compasse, than the serious consideration of the frailtie and the vncertaintie of our life, how soone and how sodainly it may
iAccadion [Greek or Hebrew]. Sed & Erasi[…]us sari fato […]. Ath•nd. 10. A•ginascil. vi[…], ut F•stus, q ā [Greek or Hebrew] Erasm. Ch[…]. 4. ce••. 8. adag. 2. L. Valla m•d•c […], dumb sip ••o•em haurit; Ap. S[…] seius, c[…] hausisset. P[…]. 7. […]. 53.Accadion 〈non-Latin alphabet〉. Sed & Erasi〈…〉us sari fato 〈…〉. Ath•nd. 10. A•ginascil. vi〈…〉, vt F•stus, q ā 〈non-Latin alphabet〉 Erasm. Ch〈…〉. 4. ce••. 8. adag. 2. L. Valla m•d•c 〈…〉, dumm •sip ••o•em haurit; Ap. S〈…〉 seius, c〈…〉 hausisset. P〈…〉. 7. 〈…〉. 53.
kDumb resp[…]s, quod aiunt, v••sa▪ Respect 3. musque nos, jam murtal[…] aderit. Sen. de •ra. lib. 3. cap. 43.Dum resp〈…〉s, quod aiunt, v••sa▪ Respect 3. musque nos, iam murtal〈…〉 aderit. Sen. de •ra. lib. 3. cap. 43.
qNulla res magis proderit, quam c•gitatio mort•litatis. S•n. de•ra. l. 3. c. 42. Nih•l •què profuerit ad temperantiam […] •erum, quam srequens cog•tat•o breais au•, & huius inc•rti. Idem ep. 114.Nulla res magis proderit, quam c•gitatio mort•litatis. S•n. de•ra. l. 3. c. 42. Nih•l •què profuerit ad temperantiam 〈…〉•erum, quam srequens cog•tat•o breais au•, & huius inc•rti. Idem ep. 114.
rExcisa sestine avolat. Psal. 90. 12. Anima a torpor segregata, vento si niles avolamus. Hieron. ep. de Psal 90.Excisa sestine auolat. Psal. 90. 12. Anima a •orpore segregata, vento si niles auolamus. Hieron. ep. de Psal 90.
death shall neuer be able to raze or to rip vp thy worke, come it neuer so soone after, or so suddenly vpon thee. It is with vs in this case, as it is for our wills. A man that hath not his Will made before hand, if hee bee sodainly taken with dead Palsie or lethargie, is
thereby vtterly disabled to doe ought therein, or to settle his estate. Whereas if a man haue before time made and finished his will, though he haue no time or abilitie, being so taken, now to recognize it, yet
his will standeth firme and good still for all that, and shall as well take effect as if he had seriously now againe considered of it, and signed and sealed it the second
cEccles. 11. 4. Incipe: virendi rect• qui prorogat ho[…], Rusticus expectat dumb defluat anmis: at ille Labitur, & labetur in omne volubilis aevum. Horat. l. 1. cp. 2.Eccles. 11. 4. Incipe: virendi rect• qui prorogat ho〈…〉, Rusticus expectat dum defluat anmis: at ille Labitur, & labetur in omne volubilis aeuum. Horat. l. 1. cp. 2.
mQuia in eo qui testatur, cius temporis quo testamentum facit, integritas mentis exigitur. Digest. l. 28. tit. 1. l. 2 Et Cod. Just. l. 6. tit. 22. l. 9. Sancimus tale testamen•ū hominis, qui in ipso actu testandi aduersa vasetudine t[…]us est, pro nihilo esse.Quia in eo qui testatur, cius temporis quo testamentum facit, integritas mentis exigitur. Digest. l. 28. tit. 1. l. 2 Et Cod. Iust. l. 6. tit. 22. l. 9. Sancimus tale testamen•ū hominis, qui in ipso actu testandi aduersa vasetudine t〈…〉us est, pro nihilo esse.
nSurdus & mutus testamentū fa•ere non potest: sed si qu•s post testamē tum factum, valetudine aut quolibet alio casu talu esse ceperit, ratum nihilominus permanet testamentum Digest. […], 28. ••t. 1. l 6. Q•od meant sana factum est, stat testamentum, etiam si furor mox sec•tus fu•rit. Cod. Just. l. 6. tit. 22. l. 9.Surdus & mutus testamentū fa•ere non potest: sed si qu•s post testamē tum factum, valetudine aut quolibet alio casu talu esse ceperit, ratum nihilominus permanet testamentum Digest. 〈…〉, 28. ••t. 1. l 6. Q•od ment• sana factum est, stat testamentum, etiam si furor mox sec•tus fu•rit. Cod. Iust. l. 6. tit. 22. l. 9.
