The mappe of mans mortality and vanity A sermon, preached at the solemne funerall of Abraham Iacob Esquire, in the church of St. Leonards-Bromley by Stratford-Bow. May. 8. 1629. By Edmund Layfielde Bachelour in Divinity, and preacher there.
IF all things momentanie be vanitie, then mans life which is most transitory a certaine-Nothing, is vanitie of vanities , as saith the Preacher. Eccles. 1.1.
IF all things momentary be vanity, then men life which is most transitory a certaine-Nothing, is vanity of vanities, as Says the Preacher. Eccles. 1.1.
And seeing the grace, glory, and perfections of all Sublunaries are but vanities, man himselfe whose excellence lords it over the rest, can be nothing else but altogether vanitie, as saith the Prophet. Every man is altogether vanitie.
And seeing the grace, glory, and perfections of all Sublunaries Are but vanities, man himself whose excellence Lords it over the rest, can be nothing Else but altogether vanity, as Says the Prophet. Every man is altogether vanity.
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this a Patterne of noble Patience. The sweet singer of Israel devotes this sacred hymne to the care and charge of Iduthun a Principall Quiristor in the dayes of David. For which skill in Musicke he is not so much mentioned , (although his memoriall be a condigne recompence of his worth ) as for the Analogie and resemblance betwixt his name and the substance of this Psalme, Overleaping or over-looking. Teaching us to undervalue and sleight all the afflictions of this life,
this a Pattern of noble Patience. The sweet singer of Israel devotes this sacred hymn to the care and charge of Iduthun a Principal Quiristor in the days of David. For which skill in Music he is not so much mentioned, (although his memorial be a condign recompense of his worth) as for the Analogy and resemblance betwixt his name and the substance of this Psalm, Overleaping or overlooking. Teaching us to undervalue and sleight all the afflictions of this life,
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or whether he mystically deciphers the behaviour of Christs little flocke in generall, under the universall troubles that befall them through the malice of the wicked in this life :
or whither he mystically deciphers the behaviour of Christ little flock in general, under the universal Troubles that befall them through the malice of the wicked in this life:
Or being assaulted with some virulent temptation, to repine and murmure against God, because of the greene and flourishing estate of the wicked, who contemne God .
Or being assaulted with Some virulent temptation, to repine and murmur against God, Because of the green and flourishing estate of the wicked, who contemn God.
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Whatsoever (I say) gave the Rise unto this Divine Ode , his resolution was singular, to overcome all maladies and adversities by Christian Patience, (verse 1. I said I will take heed to my wayes that I sinne not with my tongue.) and hasting to adhaere to the Lord, verse 4. Lord make me to know mine end,
Whatsoever (I say) gave the Rise unto this Divine Ode, his resolution was singular, to overcome all maladies and adversities by Christian Patience, (verse 1. I said I will take heed to my ways that I sin not with my tongue.) and hasting to adhaere to the Lord, verse 4. Lord make me to know mine end,
whilst he observed the pithy phrase, the profound sense, his meeke silence, his seasonable speech, his contemning of the world as dung and drosse in respect of God.
while he observed the pithy phrase, the profound sense, his meek silence, his seasonable speech, his contemning of the world as dung and dross in respect of God.
Circumspect silence is a shield of Brasse , the corner-stone of stability, which if our great grandmother Evah had learned, wee should never have heard of Davids complaint of evill men, and evill tongues. A lesson, which when Pambo heard read by his friend,
Circumspect silence is a shield of Brass, the cornerstone of stability, which if our great grandmother Eve had learned, we should never have herd of Davids complaint of evil men, and evil tongues. A Lesson, which when Pambo herd read by his friend,
Did the man after Gods owne heart feare to offend in unadvised speech? was hee carefull to keepe his mouth with Bridle and Bit, whiles the wicked was before him? who should not then feare ? Every man must bee so much more carefull with stronger Reynes of Conscience to curbe his tongue, by how much wee are more prone to offend .
Did the man After God's own heart Fear to offend in unadvised speech? was he careful to keep his Mouth with Bridle and Bit, while the wicked was before him? who should not then Fear? Every man must be so much more careful with Stronger Reins of Conscience to curb his tongue, by how much we Are more prove to offend.
Wee take too great liberty of speech to our selves , forgetting the strict account to be made of every idle word, Matth. 12.36. . That discourse is branded as sinfull, which tho it be not prophane, is unprofitable .
we take too great liberty of speech to our selves, forgetting the strict account to be made of every idle word, Matthew 12.36.. That discourse is branded as sinful, which though it be not profane, is unprofitable.
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Now the strongest pillar of Silence and Patience in the maine Ocean of worldly miseries, is the devout meditation of the Brevitie and Vanity of mans life, which are the two equall parts of the Text: 1. The Brevitie, Behold thou hast made my dayes as a handbreadth.
Now the Strongest pillar of Silence and Patience in the main Ocean of worldly misery's, is the devout meditation of the Brevity and Vanity of men life, which Are the two equal parts of the Text: 1. The Brevity, Behold thou hast made my days as a handbreadth.
In the first observe two things. 1. An excitation of attention, the Larum-Bell, Behold. 2. A lively description of mans sudden dissolution, Thou hast made my dayes handbreadths.
In the First observe two things. 1. an excitation of attention, the Larum-Bell, Behold. 2. A lively description of men sudden dissolution, Thou hast made my days handbreadths.
Wherein also note two parts. 1. The Lawmaker, and law of the limitation of mans life, Thou (O Lord) hast made. 2. The Line wherewith our lives are measured, which is made both of course and fine thred.
Wherein also note two parts. 1. The Lawmaker, and law of the limitation of men life, Thou (Oh Lord) hast made. 2. The Line wherewith our lives Are measured, which is made both of course and fine thread.
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In the second branch cōsider two portions: 1. A serious asseveration to free the Text from doubt, Verely. 2. A positive conclusion and proposition, that man is altogether vanity.
In the second branch Consider two portions: 1. A serious asseveration to free the Text from doubt, Verily. 2. A positive conclusion and proposition, that man is altogether vanity.
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Doct. 1. First of the first: Mans Pilgrimage on earth is of very short continuance : his glasse is soon run out, his date expired, his term of life ended:
Doct. 1. First of the First: men Pilgrimage on earth is of very short Continuance: his glass is soon run out, his date expired, his term of life ended:
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he fleeth also as a shadow, and continueth not, Iob 14.1, 2 . Man being borne of a woman, the weaker vessell, is a vessell of weaknesse, which like the purest Chrystall, breakes in pieces with the least knocke or fall.
he fleeth also as a shadow, and Continueth not, Job 14.1, 2. Man being born of a woman, the Weaker vessel, is a vessel of weakness, which like the Purest Crystal, breaks in Pieces with the least knock or fallen.
And when the totall summe of his Pilgrimage is exactly cast up, it amounts but to threescore yeares and tenne; and if by reason of strength they bee fourscore yeares, yet is their strength labour and sorrow; for it is soone cut off,
And when the total sum of his Pilgrimage is exactly cast up, it amounts but to threescore Years and tenne; and if by reason of strength they be fourscore Years, yet is their strength labour and sorrow; for it is soon Cut off,
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To a Weavers shuttle , which spends the yarne with speed, and what remaines from the web is cut off, To the Tents of Shepheards, which remove very often, with their wandring flocks according to their pasturage.
To a Weavers shuttle, which spends the yarn with speed, and what remains from the web is Cut off, To the Tents of Shepherds, which remove very often, with their wandering flocks according to their pasturage.
and it is gone, and the place thereof shall know it no more, Psalm. 103.15, 16. To a dreame, of these windes, shadowes, flowers , vaine and phantasticall imaginations, which perish in their very conception,
and it is gone, and the place thereof shall know it no more, Psalm. 103.15, 16. To a dream, of these winds, shadows, flowers, vain and fantastical Imaginations, which perish in their very conception,
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To Grasse that groweth upō the house top ; and blasted Corne, before it be ripe. For howsoever such grasse grow in a high place farre above mans reach;
To Grass that grows upon the house top; and blasted Corn, before it be ripe. For howsoever such grass grow in a high place Far above men reach;
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yet because it hath no firme rooting, and wanting naturall sappe, and nutriment from the breasts of the indulgent mother earth, it presently withereth by the heate of the Sunne, and perisheth.
yet Because it hath no firm rooting, and wanting natural sap, and nutriment from the breasts of the indulgent mother earth, it presently withereth by the heat of the Sun, and Perishes.
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Even so man, whose dignitie surmounts all others, having on earth no abiding City, suddenly vanisheth as smoake in the ayre , and withereth as the grasse.
Even so man, whose dignity surmounts all Others, having on earth no abiding city, suddenly Vanishes as smoke in the air, and withereth as the grass.
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First mans life is stiled dayes , because it is not conferred upon us by whole sale, by months, and yeares, but by retaile of dayes, houres, minutes, moments, as to checke our curiosity in making enquiry how long we have to live;
First men life is styled days, Because it is not conferred upon us by Whole sale, by months, and Years, but by retail of days, hours, minutes, moments, as to check our curiosity in making enquiry how long we have to live;
those Annales being onely Ephemerides. We pray onely for the present day . Plinie mentions a certaine plant called Ephemeron , a plant of one dayes duration;
those Annals being only Ephemerides. We pray only for the present day. Pliny mentions a certain plant called Ephemeron, a plant of one days duration;
But suppose thy terme of life be an houre, thy houre a day, thy day a moneth, thy moneth a yeare, thy yeares many, and many according to thy wish, of what length are all those yeares? Even a handbreadth. Thou hast given me dayes of handbreadth's. The second thing considerable. Handbreads ;
But suppose thy term of life be an hour, thy hour a day, thy day a Monn, thy Monn a year, thy Years many, and many according to thy wish, of what length Are all those Years? Even a handbreadth. Thou hast given me days of handbreadth's. The second thing considerable. Handbreads;
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The lesser handbreadth in a more proper and strict signification is the just breadth of the foure fingers of the hand closed together , here chiefly intended, this interpretation best agreeing with the Originall, and complying most with the Prophets minde, by the unanimous consent of the choise interpretors.
The lesser handbreadth in a more proper and strict signification is the just breadth of the foure fingers of the hand closed together, Here chiefly intended, this Interpretation best agreeing with the Original, and complying most with the prophets mind, by the unanimous consent of the choice Interpreters.
God hath given us this life to labour in, will give us the next to be crowned in if we run well, 2 Tim. 4.7, 8. The second thing is the brevitie thereof ,
God hath given us this life to labour in, will give us the next to be crowned in if we run well, 2 Tim. 4.7, 8. The second thing is the brevity thereof,
though but a very hands-breadth. But when we lay this something to the life of God, who is life it selfe, and measure our owne scantling with his length, who fills heaven and earth;
though but a very handsbreadth. But when we lay this something to the life of God, who is life it self, and measure our own scantling with his length, who fills heaven and earth;
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then it will appeare to be nothing before him. Then the glorious beames of his Majesty will swallow up our frailtie, the incomparable heat of that Sunne will consume our nightingall bodies to ashes, melt our waxen wings, drive away our Cloud, exhale our vapour, that mighty winde dispell our smoak, that hand plucke up our grasse, that Ocean drowne our ship, that understanding scatter the dreame of our life, that it be cleane forgotten, and out of minde ;
then it will appear to be nothing before him. Then the glorious beams of his Majesty will swallow up our frailty, the incomparable heat of that Sun will consume our nightingale bodies to Ashes, melt our waxed wings, drive away our Cloud, exhale our vapour, that mighty wind dispel our smoke, that hand pluck up our grass, that Ocean drown our ship, that understanding scatter the dream of our life, that it be clean forgotten, and out of mind;
And as the early rising of the Sunne in the East doth obscure the admirable beauty of night-guiding Starres, so wheresoever the King of glory unveiles his favourable countenance, the excellencies of men and Angels gather blacknesse, and cover their faces and their feet.
And as the early rising of the Sun in the East does Obscure the admirable beauty of night-guiding Stars, so wheresoever the King of glory unveils his favourable countenance, the excellencies of men and Angels gather blackness, and cover their faces and their feet.
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and remaines an aeternal being in himself. For he is without Alpha & Omega. Our age had a beginning, must have an end; ours is dependent on his mercy, his is independent. If man be so diminitive a creature, compared with the fabricke of that great world, and the world it selfe,
and remains an Eternal being in himself. For he is without Alpha & Omega. Our age had a beginning, must have an end; ours is dependent on his mercy, his is independent. If man be so diminutive a creature, compared with the fabric of that great world, and the world it self,
so little and light, that he feeles not the waight thereof upon the tip of his finger, he will well merit the name Nothing, when he is placed before the Lord.
so little and Light, that he feels not the weight thereof upon the tip of his finger, he will well merit the name Nothing, when he is placed before the Lord.
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And as the little Pigmies in the Mountaines of India , but three span long, are in a manner nothing, if they be compared with great Goliah, whose height was sixe Cubites and a handbreadth, 1 Sam. 17.4. or span, or wth the Gyants in the first age, & those sonnes of Anak, Numb. 13.33.
And as the little Pigmies in the Mountains of India, but three span long, Are in a manner nothing, if they be compared with great Goliath, whose height was sixe Cubits and a handbreadth, 1 Sam. 17.4. or span, or with the Giants in the First age, & those Sons of Anak, Numb. 13.33.
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Reason 1. Nor is it unequall with God to shortē our life on earth, who whiles it was in our own hands in Paradise, wth willing in advertēce betrayed it into the hands of death .
Reason 1. Nor is it unequal with God to shorten our life on earth, who while it was in our own hands in Paradise, with willing in advertence betrayed it into the hands of death.
Before Adam left the water of life, and fell into the fire of transgression, our life had no knowne limit, the bounds of our existence were without revealed bounds :
Before Adam left the water of life, and fell into the fire of Transgression, our life had no known limit, the bounds of our existence were without revealed bounds:
but seeing we broake the yoake of obedience from our necks, and exceeded the limits of our commission, it is just with God to tedder us short in this grasse-plot, who broke into the Corne being at libertie,
but seeing we broke the yoke of Obedience from our necks, and exceeded the Limits of our commission, it is just with God to tedder us short in this grass-plot, who broke into the Corn being At liberty,
for seeing the Bush is ever in the fire, the Arke tossed upon the billowes, Iacob ever watching his Lambes in heate and cold, the Church in affliction,
for seeing the Bush is ever in the fire, the Ark tossed upon the billows, Iacob ever watching his Lambs in heat and cold, the Church in affliction,
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But now the fire shall bee quenched, the waters be dryed up, the Arke finde a resting place, Iacob returne home, the rod takē from the back of the righteous ,
But now the fire shall be quenched, the waters be dried up, the Ark find a resting place, Iacob return home, the rod taken from the back of the righteous,
thus hee gives the grave to them who dig for death, and exceedingly rejoyce to finde it, Iob 3.20. 3. Hereby we are invited to flye from the love and league of this life, which flees so fast from us, to goe out of Hiericho, and fixe our keene affections upon the matchlesse treasures stored in the caelestiall Hierusalem :
thus he gives the grave to them who dig for death, and exceedingly rejoice to find it, Job 3.20. 3. Hereby we Are invited to fly from the love and league of this life, which flees so fast from us, to go out of Jericho, and fix our keen affections upon the matchless treasures stored in the celestial Jerusalem:
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nor would hee have praised the dead more than the living, or extolled him as better than both, which hath not yet beene: Eccles. 4.2, 3 . if to live on earth were our best being.
nor would he have praised the dead more than the living, or extolled him as better than both, which hath not yet been: Eccles. 4.2, 3. if to live on earth were our best being.
In vaine were Saint Pauls desire of dissolution, if to dye, and live with Christ were not the best of all, Phil. 1.23. 2. Secondly, this strips the Atheist naked, that his madnesse may be evident to all men, who from the brevitie of mans life concludes and assumes a libertie to live as hee list unto the day of death ;
In vain were Saint Paul's desire of dissolution, if to die, and live with christ were not the best of all, Philip 1.23. 2. Secondly, this strips the Atheist naked, that his madness may be evident to all men, who from the brevity of men life concludes and assumes a liberty to live as he list unto the day of death;
Iniquity not to be purged away; as it began in the time of the Prophets, so it continued unto the dayes of the Apostles. The Corinthians were sicke of the same disease, Let us eate and drinke,
Iniquity not to be purged away; as it began in the time of the prophets, so it continued unto the days of the Apostles. The Corinthians were sick of the same disease, Let us eat and drink,
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Philo Iudaeus fully opens the cogitations and practices of these more than Indian monsters. Our life (say they) is short, our time is as a shadow that passeth away, come therefore, let us injoy the pleasures that are present.
Philo Iudaeus Fully Opens the cogitations and practices of these more than Indian monsters. Our life (say they) is short, our time is as a shadow that passes away, come Therefore, let us enjoy the pleasures that Are present.
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3 Thirdly, nor is their folly much inferiour, who put the day which is at their heeles, farr from them, making a covenant with hell and the grave . Esa. 28.15.
3 Thirdly, nor is their folly much inferior, who put the day which is At their heals, Far from them, making a Covenant with hell and the grave. Isaiah 28.15.
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The Story runnes , How on a time the young men of Ionia standing by the River side, where the Milesian fishermen had newly cast in their net, bought of them their first draught. It so fell out,
The Story runs, How on a time the young men of Ionia standing by the River side, where the Milesian fishermen had newly cast in their net, bought of them their First draught. It so fell out,
The Sellers would part with nothing more than their fish. This contention grown exceeding hot, it was concluded that both sides should rest satisfied in Apollo's arbitration, unto whom they sent.
The Sellers would part with nothing more than their Fish. This contention grown exceeding hight, it was concluded that both sides should rest satisfied in Apollo's arbitration, unto whom they sent.
The Delphian Oracle having given it to the wisest man living , they sent it first to Thales, who was counted the wisest man of Greece: hee would not accept of it,
The Delphian Oracle having given it to the Wisest man living, they sent it First to Thales, who was counted the Wisest man of Greece: he would not accept of it,
but sends it to the rich: when it calls upon him, hee sends it to the Academian: when it comes there, he postes it away to the Citizen: hee lookes bigge upon it,
but sends it to the rich: when it calls upon him, he sends it to the Academian: when it comes there, he posts it away to the Citizen: he looks big upon it,
and lodge with his Groomes: they dispatch it backe againe unto the Country Coridon: and hee conjures it to returne empty handed from whence it came to hell. So that in fine, no man in health, in ease,
and lodge with his Grooms: they dispatch it back again unto the Country Coridon: and he conjures it to return empty handed from whence it Come to hell. So that in fine, no man in health, in ease,
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In honours, riches, pleasures, profits, and contentments, every man would be the first person, all strive for the golden Apple, every one hopes to draw the greatest lot; puts out his hand, surveyes his owne excellencies, and thinkes hee deserves the best: but in parting with life, liberty,
In honours, riches, pleasures, profits, and contentment's, every man would be the First person, all strive for the golden Apple, every one hope's to draw the greatest lot; puts out his hand, surveys his own excellencies, and thinks he deserves the best: but in parting with life, liberty,
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When the Axe is laid to the root of the tree, to cut downe the florishing branches of a well rooted life, every man will stand it out to the very last stroke. And howsoever wee are all encompassed with mortality, such is our blindnesse and securitie, none thinkes he shall shortly die .
When the Axe is laid to the root of the tree, to Cut down the flourishing branches of a well rooted life, every man will stand it out to the very last stroke. And howsoever we Are all encompassed with mortality, such is our blindness and security, none thinks he shall shortly die.
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some are overwhelmed with their houses, like Iobs children , Sampson, and the drunken Philistins , with eighteene, whose bruised bodies were buryed under the ruinous tower of Siloam :
Some Are overwhelmed with their houses, like Jobs children, Sampson, and the drunken philistines, with eighteene, whose Bruised bodies were buried under the ruinous tower of Siloam:
Who is this that darkeneth the counsell by words without knowledge? Are not length of dayes in Wisdomes right hand, and in her left, riches & glory? Prov. 3.16.
Who is this that darkeneth the counsel by words without knowledge? are not length of days in Wisdoms right hand, and in her left, riches & glory? Curae 3.16.
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Nor is our life so short in it selfe, as wee doe make it by our great wickednesse, while wee redeeme it not, but rather spend it profusely in idlenesse, impietie, and unnecessary curiositie.
Nor is our life so short in it self, as we do make it by our great wickedness, while we Redeem it not, but rather spend it profusely in idleness, impiety, and unnecessary curiosity.
this will adde winges to thy desires to bestow thy time well, whiles the lampe burnes, to remember thy Creator in thy nonage, whose mercy crownes us with old age.
this will add wings to thy Desires to bestow thy time well, while the lamp burns, to Remember thy Creator in thy nonage, whose mercy crowns us with old age.
2. Vse of instruction. 1. Now it will be very profitable unto us to survey the monstrous and ougly shape of sinne, which here begins to shew its head as the true cause of this great shortnesse of mans life .
2. Use of instruction. 1. Now it will be very profitable unto us to survey the monstrous and ugly shape of sin, which Here begins to show its head as the true cause of this great shortness of men life.
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how hast thou made his dayes but an handbreadth, who is Lord of all the workes of thy hands? Him that was little lesse than the Angels, to be Nothing before thee ? Whom thou crowned'st with worship and glorie, to become Vanitie? Behold O man, be it spoken to thee;
how hast thou made his days but an handbreadth, who is Lord of all the works of thy hands? Him that was little less than the Angels, to be Nothing before thee? Whom thou crowned'st with worship and glory, to become Vanity? Behold Oh man, be it spoken to thee;
It shortens wealth , confines libertie , impeacheth health , abbreviateth life: The dayes of his youth hast thou shortned, Psalm. 89.45. It breeds a cutting off of our dayes, Isa. 38.10: and moneths .
It shortens wealth, confines liberty, impeacheth health, abbreviateth life: The days of his youth hast thou shortened, Psalm. 89.45. It breeds a cutting off of our days, Isaiah 38.10: and months.
The bloody and deceitfull men shall not live out halfe their daies. Psal. 55.23. The feare of the Lord increaseth the dayes, but the yeeres of the wicked shall be diminished.
The bloody and deceitful men shall not live out half their days. Psalm 55.23. The Fear of the Lord increases the days, but the Years of the wicked shall be diminished.
Pro. 10.27 Are not his daies determined. The number of his moneths are with thee. Thou hast appointed his bounds, which he cannot passe. Iob 14.5. There is a naturall Land-marke, or pillar of life, unto the uttermost period and point whereof our naturall strength and vigor would carry us , thither divine Clemencie convayed faithfull Abraham, who dyed in a good old age, an old man, and full of yeares, Gen. 25.8.
Pro 10.27 are not his days determined. The number of his months Are with thee. Thou hast appointed his bounds, which he cannot pass. Job 14.5. There is a natural Landmark, or pillar of life, unto the uttermost Period and point whereof our natural strength and vigor would carry us, thither divine Clemency conveyed faithful Abraham, who died in a good old age, an old man, and full of Years, Gen. 25.8.
and thus have fallen the prophane Onans and sinners of all ages . Against which David prayes, Lord, take mee not away in the midst of my dayes. Ps. 102.24.
and thus have fallen the profane Onans and Sinners of all ages. Against which David prays, Lord, take me not away in the midst of my days. Ps. 102.24.
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The voyce cryes All flesh is grasse, and all the goodlinesse thereof is as the flower of the field. I say 40.6. The grasse withereth, the flower fadeth, because the spirit of the Lord blowes upon it.
The voice cries All Flesh is grass, and all the goodliness thereof is as the flower of the field. I say 40.6. The grass withereth, the flower fades, Because the Spirit of the Lord blows upon it.
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Such as are enamored with the painted face of a delectable life, and measure the length of their Pilgrimage, by the Pole of their owne endles desires, will not beleeve this Propheticall voyce, enrolled and subscribed unto as canonicall .
Such as Are enamored with the painted face of a delectable life, and measure the length of their Pilgrimage, by the Pole of their own endless Desires, will not believe this Prophetical voice, enrolled and subscribed unto as canonical.
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The Sun, Moon, and Stars have out-lasted many generations, & yet continue in the nonage and full strength of their motions, influences, and operations unto this moment.
The Sun, Moon, and Stars have outlasted many generations, & yet continue in the nonage and full strength of their motions, influences, and operations unto this moment.
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The Earth like Endymion , hath securely snorted this many thousand yeeres upon her ancient columnes. The Ocean keepes his aged course and recourse. Many of the creatures are celebrated for incredible perpetuitie, onely man is as water spilt on the ground , hee must needs dye, and cannot bee gathered up againe.
The Earth like Endymion, hath securely snorted this many thousand Years upon her ancient columns. The Ocean keeps his aged course and recourse. Many of the creatures Are celebrated for incredible perpetuity, only man is as water spilled on the ground, he must needs die, and cannot be gathered up again.
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A lesson seldome learned, or seldome well remembred but in adversitie , and the soonest forgotten in the sunshine of prosperitie. Because they have no changes,
A Lesson seldom learned, or seldom well remembered but in adversity, and the soonest forgotten in the sunshine of Prosperity. Because they have no changes,
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and as the body of the Sunne, and face of the Moone are better discerned and viewed by the eye, in the Eclipse, when as the Pagans thinke she is in travell and affliction :
and as the body of the Sun, and face of the Moon Are better discerned and viewed by the eye, in the Eclipse, when as the Pagans think she is in travel and affliction:
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so, the more the left hand of Gods justice doth weigh downe the members of the body, by his fatherly visitations, the right hand of his Mercy doth more elevate the faculties of the sanctified soule to the meditation of mans frailtie and infirmitie.
so, the more the left hand of God's Justice does weigh down the members of the body, by his fatherly visitations, the right hand of his Mercy does more elevate the faculties of the sanctified soul to the meditation of men frailty and infirmity.
He enlargeth their hearts in distresse. Psal. 4.1. Our life is a Race, and what shorter then a race? yet the runners being naturally short-winded, are soone out of breath.
He enlarges their hearts in distress. Psalm 4.1. Our life is a Raze, and what shorter then a raze? yet the runners being naturally short-winded, Are soon out of breath.
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and thou shalt perish in the time of vengeance. Ecclus. 5.7. Repentance is like the wheele in the hand of the vertuous woman , which spinnes out the eaven thred of life unto the just length: but Impenitencie resembles the over-weightie Spindle, which breakes the thred in sunder, be it never so fine.
and thou shalt perish in the time of vengeance. Ecclus 5.7. Repentance is like the wheel in the hand of the virtuous woman, which spins out the eaven thread of life unto the just length: but Impenitency resembles the over-weighty Spindle, which breaks the thread in sunder, be it never so fine.
But seeing every sonne of man (except the Sonne of God, ) hath plaid the unfaithfull servant, abused the talent of Time, and profered grace, runne very deepe upon the scoare of Gods patience, taken his poore creditor by the throat, unmindfull of his Lords abundant Clemencie, it behooves all men with bended knees and hearts, with wringing hands,
But seeing every son of man (except the Son of God,) hath played the unfaithful servant, abused the talon of Time, and proffered grace, run very deep upon the scoare of God's patience, taken his poor creditor by the throat, unmindful of his lords abundant Clemency, it behooves all men with bent knees and hearts, with wringing hands,
according to the multitude of thy tender mercies, blot out my transgressions, Psalm. 51.1. Remember not the sinnes of my youth, nor my transgressions , according to thy mercy remember thou me for thy goodnesse sake O Lord, Psalm. 25.7. Dissemble not with God, crave not a cleane, penitent, and broken heart, as fearing to bee heard too soone , having more stomacke to adhere to thy beloved sinne•, then to bee reconciled to thy God:
according to the multitude of thy tender Mercies, blot out my transgressions, Psalm. 51.1. remember not the Sins of my youth, nor my transgressions, according to thy mercy Remember thou me for thy Goodness sake Oh Lord, Psalm. 25.7. Dissemble not with God, crave not a clean, penitent, and broken heart, as fearing to be herd too soon, having more stomach to adhere to thy Beloved sinne•, then to be reconciled to thy God:
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How long hast thou said already, To morrow? why not To day? why not, even now? at this very instant, dost thou put a period to thy wickednesse ? Thou canst lay no further claime to any part of swift Time,
How long hast thou said already, To morrow? why not To day? why not, even now? At this very instant, dost thou put a Period to thy wickedness? Thou Canst lay no further claim to any part of swift Time,
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but to the first quarter; nor therein to any minute, but the first: Time is not given us by handfulls, but by hand-breadths , to admonish thee to flee by speedy repentance, upon the wings of every vanishing moment unto thy God,
but to the First quarter; nor therein to any minute, but the First: Time is not given us by handfuls, but by handbreadths, to admonish thee to flee by speedy Repentance, upon the wings of every vanishing moment unto thy God,
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And when sinne is radicated in the heart through long continuance, and incorporated, it cannot in a few houres, by an ordinary strength, with a few words (as charmes) bee digged out:
And when sin is radicated in the heart through long Continuance, and incorporated, it cannot in a few hours, by an ordinary strength, with a few words (as charms) be dug out:
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wherefore Repent now whilst there is place for mercy, lest with prophane Esau, thou seeke a blessing hereafter with teares, yet canst finde no place for repentance. Heb. 12.17.
Wherefore repent now while there is place for mercy, lest with profane Esau, thou seek a blessing hereafter with tears, yet Canst find no place for Repentance. Hebrew 12.17.
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Fourthly, from the same root springs another branch, bearing the bitter-sweet fruit of selfe-deniall. What weapons so sharp and mightie through God, to the pulling downe of strong holds of sinne within us ,
Fourthly, from the same root springs Another branch, bearing the bittersweet fruit of self-denial. What weapons so sharp and mighty through God, to the pulling down of strong holds of sin within us,
as the due consideration of the brevitie of mans life ? What pleasure doth hee take in the world, that is ready to expire his last breath? And what song can hee sing to solace his soule in the bewitching pleasures of this life,
as the due consideration of the brevity of men life? What pleasure does he take in the world, that is ready to expire his last breath? And what song can he sing to solace his soul in the bewitching pleasures of this life,
for the fashion of this world passeth away, 1 Corinth. 7.29, 30.31 . This will beate downe that strong bulwarke of pride , against which God hath had ever store of Ordinance mounted upon mount Sion, from whence they have played upon Sathan and his Squadron, it being hatefull both to God and man ;
for the fashion of this world passes away, 1 Corinth. 7.29, 30.31. This will beat down that strong bulwark of pride, against which God hath had ever store of Ordinance mounted upon mount Sion, from whence they have played upon Sathan and his Squadron, it being hateful both to God and man;
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This concenters mens affections, so as love is without dissimulation, Rom. 12.9.10. This is the spurre of diligence and uprightnesse in their callings, making him that teacheth to waite on teaching: him that giveth, to doe it with simplicitie: hee that ruleth, with diligence:
This concenters men's affections, so as love is without dissimulation, Rom. 12.9.10. This is the spur of diligence and uprightness in their callings, making him that Teaches to wait on teaching: him that gives, to do it with simplicity: he that Ruleth, with diligence:
hee that sheweth mercy, with chearefulnesse, Rom. 12.7, 8. This begets, brings forth, nurseth and educateth a square resolution to eschew evill , and cleave to that which is good:
he that shows mercy, with cheerfulness, Rom. 12.7, 8. This begets, brings forth, Nurses and educateth a square resolution to eschew evil, and cleave to that which is good:
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How much are we degenerated from the innocency, piety, and practice of our Progenitors, who were long-liv'd, continued in health, enjoyed riches, had a numerous-posterity, triumphed in peace;
How much Are we degenerated from the innocency, piety, and practice of our Progenitors, who were long-lived, continued in health, enjoyed riches, had a numerous-posterity, triumphed in peace;
desolation over-runnes all nations, we are smitten on every hand, filled with bitternesse, yet such is our frensie, that we are delighted with the taste of that Gall. We hunt after the world, when it flyes from us;
desolation overruns all Nations, we Are smitten on every hand, filled with bitterness, yet such is our frenzy, that we Are delighted with the taste of that Gall. We hunt After the world, when it flies from us;
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As nothing can quench the flaming slime of the pond in Samosaris, for the ayre helpes to feed it, water to inflame it, winde to kindle it, onely earth doth put it out :
As nothing can quench the flaming slime of the pond in Samosaris, for the air helps to feed it, water to inflame it, wind to kindle it, only earth does put it out:
The Horse is content with his provender, the Oxe with his masters crib, the Dog after many turnings lyes downe to sleepe, the Swine is satisfied with graines to eate,
The Horse is content with his provender, the Ox with his Masters crib, the Dog After many turnings lies down to sleep, the Swine is satisfied with grains to eat,
and the mire to wallow in, onely man is never satisfied with the world, whereby he proclaimes himselfe to be worse then the bruit beast that perisheth, Ps. 49.20.
and the mire to wallow in, only man is never satisfied with the world, whereby he proclaims himself to be Worse then the bruit beast that Perishes, Ps. 49.20.
so that by continuall leaping up thereat, in their greedy desire to taste it, the Panther straines it selfe, bursts in sunder, and so becomes a prize .
so that by continual leaping up thereat, in their greedy desire to taste it, the Panther strains it self, bursts in sunder, and so becomes a prize.
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and health, in gaping after earth, reserved for a better master, hee becomes a prey unto the gaping grave. Wherefore seeing thou dyeft daily in the world, die daily to the world .
and health, in gaping After earth, reserved for a better master, he becomes a prey unto the gaping grave. Wherefore seeing thou dyeft daily in the world, die daily to the world.
5. Nor can we gather riper fruit of Patience from any tree, then is found upon the low shrubs of mans short life. For if that fretting Canker of envy at the prosperitie of the wicked, have overrunne thy minde, (a Maladie from which the Saints have no shelter to be freed ) out of this Apothecaries shop take this Antidote, either thy time is short to behold it,
5. Nor can we gather riper fruit of Patience from any tree, then is found upon the low shrubs of men short life. For if that fretting Canker of envy At the Prosperity of the wicked, have overrun thy mind, (a Malady from which the Saints have no shelter to be freed) out of this Apothecaries shop take this Antidote, either thy time is short to behold it,
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or theirs shorter to enjoy it ; They are set in slippery places, & are sodainly destroyed, Psalm. 73.18. They spend their dayes in wealth, and in a moment goe downe to the grave, Iob 21.13. They shall soone be cut downe as the grasse, and wither as the greene herbe, Psal. 37.2. Suppose the losse of thy Childe, or friend, husband, or Parent, against whom death hath prevailed, turne thy mirth into mourning, and make thee water thy Couch with brinish teares, loe, here is a Napkin to wipe away those teares, they have finished their course, tasted of the condition of a short life, and are now filled with length of dayes, for what is so long as aeternitie ? Hee that lends an eare, may wel conceive he heares the voyce of his friend from heaven wooing him in Christs words and name, Weepe not for mee, but weepe for your selves, Luke 23.28. Cains long life was given him for a torment , Abels short life for a Crowne. Enoch the most strict Patriarke was soonest translated ;
or theirs shorter to enjoy it; They Are Set in slippery places, & Are suddenly destroyed, Psalm. 73.18. They spend their days in wealth, and in a moment go down to the grave, Job 21.13. They shall soon be Cut down as the grass, and wither as the green herb, Psalm 37.2. Suppose the loss of thy Child, or friend, husband, or Parent, against whom death hath prevailed, turn thy mirth into mourning, and make thee water thy Couch with brinish tears, lo, Here is a Napkin to wipe away those tears, they have finished their course, tasted of the condition of a short life, and Are now filled with length of days, for what is so long as eternity? He that lends an ear, may well conceive he hears the voice of his friend from heaven wooing him in Christ words and name, Weep not for me, but weep for your selves, Lycia 23.28. Cains long life was given him for a torment, Abel's short life for a Crown. Enoch the most strict Patriarch was soonest translated;
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as the Reaper doth some few ridges of Corne uncut downe, that it may fully ripen, (though later then the rest) in the heat of the Sunne. Or if the fire bee kindled in thine owne house,
as the Reaper does Some few ridges of Corn uncut down, that it may Fully ripen, (though later then the rest) in the heat of the Sun. Or if the fire be kindled in thine own house,
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as smitten in thy name with unjust obloquie, give thy backe to the smiters, and thy cheekes to them that pluck off the haire, hide not thy face from shame and spitting, the Lord God will helpe thee, thou shalt not be confounded;
as smitten in thy name with unjust obloquy, give thy back to the smiters, and thy cheeks to them that pluck off the hair, hide not thy face from shame and spitting, the Lord God will help thee, thou shalt not be confounded;
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though malice neither admits the beames of brotherly love to mollifie the heart, nor the bounds of Christianitie to restraine their tongue, but is unnaturally carried to blemish anothers fame: yet flames of justice,
though malice neither admits the beams of brotherly love to mollify the heart, nor the bounds of Christianity to restrain their tongue, but is unnaturally carried to blemish another's fame: yet flames of Justice,
for as thy friend sometimes gives thee more then thy due commendation, whereat thou willingly connives; so be content if thy enemy in scorne pull away that overplus ,
for as thy friend sometime gives thee more then thy due commendation, whereat thou willingly connives; so be content if thy enemy in scorn pull away that overplus,
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and the measure of my dayes, what it is, that I may know how fraile I am, Psal. 39.4 . He would know his end, not so much his death the end consuming , as Christ the Lord of life, the end and perfection of all our desires:
and the measure of my days, what it is, that I may know how frail I am, Psalm 39.4. He would know his end, not so much his death the end consuming, as christ the Lord of life, the end and perfection of all our Desires:
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Thou shalt lie still & be quiet, thou shalt sleepe and be at rest, Iob 3.13, 17, 18, 19. How few and evill so ever thy dayes be in the world, by Patience and rolling thy selfe upon God, they will prove unto thee both long enough, and good .
Thou shalt lie still & be quiet, thou shalt sleep and be At rest, Job 3.13, 17, 18, 19. How few and evil so ever thy days be in the world, by Patience and rolling thy self upon God, they will prove unto thee both long enough, and good.
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the first externall, the other internall. In that consider the mansion-house apart, and the granaries and out-houses by themselves. 1. The externall is thy body, the palace of Christ , the temple of the holy Ghost.
the First external, the other internal. In that Consider the mansion-house apart, and the granaries and outhouses by themselves. 1. The external is thy body, the palace of christ, the temple of the holy Ghost.
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but the orderly keeping is recommended unto man, whose care and diligence therein is accepted by the Land-lord as ful satisfaction in lieu of the rent.
but the orderly keeping is recommended unto man, whose care and diligence therein is accepted by the Landlord as full satisfaction in lieu of the rend.
Eccles. 11.1, 2. Stretch forth thy hand to the poore, yea both thy hands to the needy. Prov. 31.20 . 2. Wisedome, in giving portions to his posteritie, and the ordinary to his servants .
Eccles. 11.1, 2. Stretch forth thy hand to the poor, yea both thy hands to the needy. Curae 31.20. 2. Wisdom, in giving portions to his posterity, and the ordinary to his Servants.
even whiles hee yet lived, Gen. 25.5, 6. Hee burnt the bones of dissention, and made void the Lawyers fee, before hee gave up the ghoast. The good Patriarke Iacob made his testament, wherein (as you may reade in the office upon record, Gen. 49.28.) hee blessed his happy seed with severall blessings.
even while he yet lived, Gen. 25.5, 6. He burned the bones of dissension, and made void the Lawyers fee, before he gave up the ghost. The good Patriarch Iacob made his Testament, wherein (as you may read in the office upon record, Gen. 49.28.) he blessed his happy seed with several blessings.
and gave severall large legacies before his death. Peace I leave with you, my peace I give unto you, Ioh. 14.27 . There is a temporall peace that hee left unto us, and an eternall peace, that hee will give unto us:
and gave several large legacies before his death. Peace I leave with you, my peace I give unto you, John 14.27. There is a temporal peace that he left unto us, and an Eternal peace, that he will give unto us:
Thirdly, but above all, the principall care must wait upon the well ordering of the conscience and soule, that internall habitation which invests the body into an eternall mansion. Which howsoever named last, as men use to attend it least, yet the first place belongs unto it :
Thirdly, but above all, the principal care must wait upon the well ordering of the conscience and soul, that internal habitation which invests the body into an Eternal mansion. Which howsoever nam last, as men use to attend it least, yet the First place belongs unto it:
it being more honourable and excellent, the breath of Gods nostrils, the very metropolis of Gods Image, the damage whereof a world of worlds cannot repaire:
it being more honourable and excellent, the breath of God's nostrils, the very Metropolis of God's Image, the damage whereof a world of world's cannot repair:
As in a battaile the disorder of the vanguard, and the cowardise of the Commanders, puts the whole armie to rout; euen so the impreparation of the Soule begets the disorder in the body and estate.
As in a battle the disorder of the vanguard, and the cowardice of the Commanders, puts the Whole army to rout; even so the impreparation of the Soul begets the disorder in the body and estate.
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Without which lively faith, it is impossible living or dying to please God, or be prepared for him. Heb. 11.6. 2 Nor is his Faithfulnesse to walke with God , every day, lesse apparent , he knew the last day was unknowne, that hee might feare every day to be his last.
Without which lively faith, it is impossible living or dying to please God, or be prepared for him. Hebrew 11.6. 2 Nor is his Faithfulness to walk with God, every day, less apparent, he knew the last day was unknown, that he might Fear every day to be his last.
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In his calling and place hee set the Lord alwaies before him, that his feet might not slide, Psalm. 16.8. Isay 38.4 . 3. He being conscious of his manifold failings, frailties, and transgressions, in the depth of his sorrow, hee poures out floods of teares for his offences committed against God.
In his calling and place he Set the Lord always before him, that his feet might not slide, Psalm. 16.8. Saiah 38.4. 3. He being conscious of his manifold failings, frailties, and transgressions, in the depth of his sorrow, he pours out floods of tears for his offences committed against God.
how short & fraile soever his pilgrimage be , though more brittle then glasse, lighter then smoake, swifter then the winde, whensoever God calls him to his Tribunall :
how short & frail soever his pilgrimage be, though more brittle then glass, lighter then smoke, swifter then the wind, whensoever God calls him to his Tribunal:
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Here the least Palme can measure his dayes, there nothing great enough to measure his happinesse: here his age is nothing before the Lord, there it shall be somewhat before him:
Here the least Palm can measure his days, there nothing great enough to measure his happiness: Here his age is nothing before the Lord, there it shall be somewhat before him:
here are short termes and long molestations, there shall be a terme and period put to all miseries, and a plenarie enioying of his presence, where is fulnesse of joy, and at his right hand, there are pleasures for evermore, Psal. 16.11. I must take leave of Mans Mortali•y, to salute an ancient servant and retainer of Adam, hight vanity, Verily every man at his best state, is altogether vanity.
Here Are short terms and long molestations, there shall be a term and Period put to all misery's, and a plenary enjoying of his presence, where is fullness of joy, and At his right hand, there Are pleasures for evermore, Psalm 16.11. I must take leave of men Mortali•y, to salute an ancient servant and retainer of Adam, hight vanity, Verily every man At his best state, is altogether vanity.
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The gradation used by this sacred pen •s singular, upon the Scales whereof wee will strive to climbe to the height of this truth. • That every man is vanity.
The gradation used by this sacred pen •s singular, upon the Scales whereof we will strive to climb to the height of this truth. • That every man is vanity.
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There is a threefold vanity , First of Creation, Second of transgression, the third of Condition. Man in his Innocency, and excellency of his Creation, seemes not to be void of vanity, for as his age is nothing before the Lord ,
There is a threefold vanity, First of Creation, Second of Transgression, the third of Condition. Man in his Innocency, and excellency of his Creation, seems not to be void of vanity, for as his age is nothing before the Lord,
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Behold, he put no trust in his servants, and his Angels , he charged with folly. Iob. 4.18. The very glorious Angels, have nothing to glo•y in , if they stand in cōpetition with their •overaigne Lord:
Behold, he put no trust in his Servants, and his Angels, he charged with folly. Job 4.18. The very glorious Angels, have nothing to glo•y in, if they stand in competition with their •overaigne Lord:
So their light , is not cleare from darkenesse, So their wisdome pu•ity, perfection, is not free from all folly and weakenesse. God put no trust in his servants, •rusted them not with such a veritie, stabilitie, •r firmenesse of Nature by Creation, that they were independent, and free from all possibi•ity and danger of a fall.
So their Light, is not clear from darkness, So their Wisdom pu•ity, perfection, is not free from all folly and weakness. God put no trust in his Servants, •rusted them not with such a verity, stability, •r firmness of Nature by Creation, that they were independent, and free from all possibi•ity and danger of a fallen.
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In their owne nature (by it selfe considered) their Stedfastnesse was not without possibility to vary , from the point of Happinesse, and what is that mutabilitie, but vanity?
In their own nature (by it self considered) their Steadfastness was not without possibility to vary, from the point of Happiness, and what is that mUTABILITY, but vanity?
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how much more may vanitie be attributed to them, who dwell in houses of clay, whose foundation is in the dust, which are crushed before the moath? Iob 4.19. The very name , and frame of man imports no lesse then vanitie. Adam being created of a peece of red clay, yea of the dust of the ground. Gen. 2.7. then which, what is more perishing, what is more vanishing? As the demonstration is evident, that nothing is more fading then a Flower, which withers by the very breath of the Basiliske ;
how much more may vanity be attributed to them, who dwell in houses of clay, whose Foundation is in the dust, which Are crushed before the moath? Job 4.19. The very name, and frame of man imports no less then vanity. Adam being created of a piece of read clay, yea of the dust of the ground. Gen. 2.7. then which, what is more perishing, what is more vanishing? As the demonstration is evident, that nothing is more fading then a Flower, which withers by the very breath of the Basilisk;
so Adam being blasted with the breath of the Serpent, and slaine with his very first aspect, bewraied the vanity which lay tapissed and harboured in his Nature,
so Adam being blasted with the breath of the Serpent, and slain with his very First aspect, bewrayed the vanity which lay tapissed and Harboured in his Nature,
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For whereas the vanity of his Creation was but comparatiue, deserving that denomination onely as it stood in collation with Gods infinite puritie and unchangeablenesse :
For whereas the vanity of his Creation was but comparative, deserving that denomination only as it stood in collation with God's infinite purity and unchangeableness:
Now since his vacillation, irregular, and retrograde motion, his ambitious thoughts being whirled about the voluble Sphaere of Sathans subtile perswasion, having forsaken the Center of fixed constancy, hee hath justly purchased to the dishonour of himselfe and his wretched prosterity;
Now since his vacillation, irregular, and retrograde motion, his ambitious thoughts being whirled about the voluble Sphere of Satan's subtle persuasion, having forsaken the Centre of fixed constancy, he hath justly purchased to the dishonour of himself and his wretched posterity;
& as Cham dirided his fathers nakednes , so all the creatures insult over his Apostasie, saying, Art thou become weak as we? Art thou become like one of us? Thou hast said in thy heart, I will ascend into heaven, I will exalt my throne above the starres of God:
& as Cham dirided his Father's nakedness, so all the creatures insult over his Apostasy, saying, Art thou become weak as we? Art thou become like one of us? Thou hast said in thy heart, I will ascend into heaven, I will exalt my throne above the Stars of God:
yet now thou art brought downe to hell, the worme is spread under thee, and the wormes cover thee, Isa. 14.10.11. &c. Nor was this originall calamitie onely personall, but specificall and common to us all.
yet now thou art brought down to hell, the worm is spread under thee, and the worms cover thee, Isaiah 14.10.11. etc. Nor was this original calamity only personal, but specifical and Common to us all.
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and with Reuben , presuming to goe up to his fathers bed of glory, (which admits no corrivall) became light as water, lost his dignity and excellency, and hath cloathed us all,
and with Reuben, presuming to go up to his Father's Bed of glory, (which admits no corrival) became Light as water, lost his dignity and excellency, and hath clothed us all,
Every man , (saith the Prophet) is vanitie, every man living , is vanitie, whether sinner or Saint , every one so soone as hee is enobled with the name of a man, so long as he retaines the appellation of a man, in his birth;
Every man, (Says the Prophet) is vanity, every man living, is vanity, whither sinner or Saint, every one so soon as he is ennobled with the name of a man, so long as he retains the appellation of a man, in his birth;
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life and death, is inheritour of this title man-vanitie; or vaine-man. The plentifull showres of teares which stand in our eyes when wee come from the wombe, and when we draw to the tombe, are faithfull witnesses of mans vanitie .
life and death, is inheritor of this title man-vanitie; or vaine-man. The plentiful showers of tears which stand in our eyes when we come from the womb, and when we draw to the tomb, Are faithful Witnesses of men vanity.
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Adam the Proto-vanatist, having upon his owne experience received this veritie as an article of his Creed, engraves the lessō in Capitall Letters, for all men to reade, upon the transparent brow of his second sonne, whom he named Abel , vanitie. A true spectacle of vanitie: his conception and nativitie are so slenderly described, in comparison of Caines, as though they neyther deserved the memoriall,
Adam the Proto-vanatist, having upon his own experience received this verity as an article of his Creed, engraves the Lesson in Capital Letters, for all men to read, upon the transparent brow of his second son, whom he nam Abel, vanity. A true spectacle of vanity: his conception and Nativity Are so slenderly described, in comparison of Caines, as though they neither deserved the memorial,
If the Parents partiall affection transported them to love the elder before the better, how vaine was that love? If to over-looke Abel, whose sacrifice God accepted, whom sacrificed God crowned,
If the Parents partial affection transported them to love the elder before the better, how vain was that love? If to overlook Abel, whose sacrifice God accepted, whom sacrificed God crowned,
and to expect from Caines loynes, a David to kill Goliah, to breake the Serpents head, how vaine was that hope? If upon the true insight of mans misery and vanitie , they imposed the name in the nonage of the world,
and to expect from Caines loins, a David to kill Goliath, to break the Serpents head, how vain was that hope? If upon the true insight of men misery and vanity, they imposed the name in the nonage of the world,
if not by word of mouth, yet by his brothers wrath, that Every man is vanitie. For, what is your life? It is even a vapour, that appeareth for a little time,
if not by word of Mouth, yet by his Brother's wrath, that Every man is vanity. For, what is your life? It is even a vapour, that appears for a little time,
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The holy Spirit is pleased elsewhere to speake more sparingly as it were in fauour of man, he discovers the nakednesse, but yet comes backward to cast a garment of Lenitie over it, that somewhat shadowes the shame of it.
The holy Spirit is pleased elsewhere to speak more sparingly as it were in favour of man, he discovers the nakedness, but yet comes backward to cast a garment of Lenity over it, that somewhat shadows the shame of it.
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Man is like to vanity Psalm. 144.4. their dayes consume in vanity Psal. 78.33. Man is vanity Psalm. 39.11. but here with open mouth and unveiled termes full of Emphasie, he proclaimes every man to be abstracted vanity, and as if that were short, he adds, he is all vanity, meere vanity, all manner of vanity, altogether vanity. Nothing else, nothing lesse;
Man is like to vanity Psalm. 144.4. their days consume in vanity Psalm 78.33. Man is vanity Psalm. 39.11. but Here with open Mouth and unveiled terms full of Emphasis, he proclaims every man to be abstracted vanity, and as if that were short, he adds, he is all vanity, mere vanity, all manner of vanity, altogether vanity. Nothing Else, nothing less;
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And that no place of dubitation may be left, he ushers the Doctrine into our hearts with a strong asseveration , assuredly, in truth, without all controversie man is altogether vanity. When Abraham lookt upon the face of God, whose bright reflecting beames, doe most truly represent unto man his naturall proportion and shape, hee confest himselfe upon the very first aspect, to be but dust and ashes. Gen. 18.28.
And that no place of dubitation may be left, he ushers the Doctrine into our hearts with a strong asseveration, assuredly, in truth, without all controversy man is altogether vanity. When Abraham looked upon the face of God, whose bright reflecting beams, do most truly represent unto man his natural proportion and shape, he confessed himself upon the very First aspect, to be but dust and Ashes. Gen. 18.28.
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In which perfect glasse of purity, whosoever delights to contemplate his owne excellency, shall find engraven with the point of a Diamond, that the Nations are as a drop of a bucket,
In which perfect glass of purity, whosoever delights to contemplate his own excellency, shall find engraven with the point of a Diamond, that the nations Are as a drop of a bucket,
All nations are before him as nothing, and they are counted to him lesse, then nothing, and vanity, Esay. 40.15.17 . What is man that thou art mindefull of him? Psalm. 8.4. What is man? the very question relisheth of some contempt;
All Nations Are before him as nothing, and they Are counted to him less, then nothing, and vanity, Isaiah. 40.15.17. What is man that thou art mindful of him? Psalm. 8.4. What is man? the very question relisheth of Some contempt;
why? is that so sleight a matter? what is man? Earth, earth, earth. Ier. 22.29. Earth by Creation, earth by Conversation, and earth by Dissolution and resolution into dust, Gen. 3.19.
why? is that so sleight a matter? what is man? Earth, earth, earth. Jeremiah 22.29. Earth by Creation, earth by Conversation, and earth by Dissolution and resolution into dust, Gen. 3.19.
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from thence he was raised, thither he is falne, and thither he is falling. Earth in his understanding, earth in his affections, earth in his will; and as the swift Spheares of heaven runne round about the earth ,
from thence he was raised, thither he is fallen, and thither he is falling. Earth in his understanding, earth in his affections, earth in his will; and as the swift Spheres of heaven run round about the earth,
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Nor doth the stabilitie unto which man attaines in this life, any whit impeach this veritie, that every man is vanitie. The same Wisedome which foresaw the secret cavillation, doth shape a resolution unto it, by way of prevention, that every man is vanitie, though hee be in his very best state standing ,
Nor does the stability unto which man attains in this life, any whit impeach this verity, that every man is vanity. The same Wisdom which foresaw the secret cavillation, does shape a resolution unto it, by Way of prevention, that every man is vanity, though he be in his very best state standing,
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Stedfast & firme, as a columne of marble, which is of a durable, substance, fastned to its place and setled. Indeed as the Marble attaines not its perfection in a short tract of time;
Steadfast & firm, as a column of Marble, which is of a durable, substance, fastened to its place and settled. Indeed as the Marble attains not its perfection in a short tract of time;
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or monument, is a lasting remembrance unto posteritie for many ages, of renowned persons, heroicall exploits, the studies and industrie of Antiquitie. Those Memphian Pyramides, the Regall Sepulchres of the Egyptian Kings , being too great a morsell for time to devour, have stood three thousand two hundred yeeres:
or monument, is a lasting remembrance unto posterity for many ages, of renowned Persons, heroical exploits, the studies and industry of Antiquity. Those Memphian Pyramids, the Regal Sepulchres of the Egyptian Kings, being too great a morsel for time to devour, have stood three thousand two hundred Years:
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since those tombes were erected? How many generations are vanished and forgotten? yet those Grave-stones are rather old then ruinous. In which touch-stones, as we may reade the engraven names of their Monarchs: so wee shall finde cleare proofes of this Text, that every man is vanitie. For,
since those tombs were erected? How many generations Are vanished and forgotten? yet those Gravestones Are rather old then ruinous. In which touchstones, as we may read the engraven names of their Monarchs: so we shall find clear proofs of this Text, that every man is vanity. For,
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as they are the barbarous monuments of prodigalitie, ostentation, and vaine-glory; so the prime moving cause of their erection, was the consideration of mans frailtie, who in an instant, buds, blowes, and withereth. Whence sprung their endevours, by such sumptuous and magnificent structures in spight of Death, to give unto their names and fames eternitie: and is not this vanitie?
as they Are the barbarous monuments of prodigality, ostentation, and vainglory; so the prime moving cause of their erection, was the consideration of men frailty, who in an instant, buds, blows, and withereth. Whence sprung their endeavours, by such sumptuous and magnificent structures in spite of Death, to give unto their names and Fames eternity: and is not this vanity?
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then in the creation and adoption of a pillar, to keepe his name in remembrance? 2 Sam. 18.18. Wherein doe the children of the world, more publish their owne vanitie, then in baptizing their lands by their owne names? Psal. 49.11.
then in the creation and adoption of a pillar, to keep his name in remembrance? 2 Sam. 18.18. Wherein do the children of the world, more publish their own vanity, then in baptizing their Lands by their own names? Psalm 49.11.
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If nothing else could conclude man to be vaine, the very enterprize to immortalize his name, by things subject to corruption and mortality, would convince him to be altogether vanity. For suppose thy urne and grave escape the enemies ransacking hand :
If nothing Else could conclude man to be vain, the very enterprise to immortalise his name, by things Subject to corruption and mortality, would convince him to be altogether vanity. For suppose thy urn and grave escape the enemies ransacking hand:
or a venerable regard unto the ruines of the soules Lordly-Pallace (the now rotten bones below,) restraine the Curious or covetous surviver from removing a stone above thee from its place;
or a venerable regard unto the ruins of the Souls Lordly-Pallace (the now rotten bones below,) restrain the Curious or covetous surviver from removing a stone above thee from its place;
the very steame of thy rotten Carkeise underneath will ascend to ruine thy costly Trophey, the dust will cover it, the cold humide Northren wind will weare it out.
the very steam of thy rotten Carkeise underneath will ascend to ruin thy costly Trophy, the dust will cover it, the cold humid Northern wind will wear it out.
The three estates of man, which by the world are esteemed best , are eyther, 1, Health, in maturity of yeeres, and strength: or 2, Riches and prosperitie:
The three estates of man, which by the world Are esteemed best, Are either, 1, Health, in maturity of Years, and strength: or 2, Riches and Prosperity:
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for, as man is not unfitly called a little world , as comprehending in himselfe, the excellencies of all things in the great world: His head resembling the Heavens, his eye the Sunne, his heat the fire, his breath the ayre, his heart the earth and center, his blood the sea and pleasant rivers, that refresh the earth; and the like:
for, as man is not unfitly called a little world, as comprehending in himself, the excellencies of all things in the great world: His head resembling the Heavens, his eye the Sun, his heat the fire, his breath the air, his heart the earth and centre, his blood the sea and pleasant Rivers, that refresh the earth; and the like:
so he more justly merits to be stiled a world of vanitie, as being the very proper center wherin all the severall lines of vanitie that are scattered thorow the earth, doe meet and terminate. Whether his affections doe adhaere to the world,
so he more justly merits to be styled a world of vanity, as being the very proper centre wherein all the several lines of vanity that Are scattered thorough the earth, do meet and terminate. Whither his affections do adhaere to the world,
vanitie in his lips, the ensignes of vanitie: vanitie in his wayes, each action being a large copie of vanitie. In his rationall part is vanitie, inconstancie in his desires and studies, variety of consultations and resolutions.
vanity in his lips, the ensigns of vanity: vanity in his ways, each actium being a large copy of vanity. In his rational part is vanity, inconstancy in his Desires and studies, variety of Consultations and resolutions.
so upon mans fore-head is written, Man is altogether vanitie. A theame frequently handled in the Academies and bookes of Heathens, wherein he hath commenced Graduate,
so upon men forehead is written, Man is altogether vanity. A theme frequently handled in the Academies and books of heathens, wherein he hath commenced Graduate,
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and is sent abroad with the addition of these titles, the Spoile of times, Fortunes May-game , the ballance of envy, the spectacle of miserie, the picture of Inconstancie , a meere Fantasie: the vaine dreame of a shadow :
and is sent abroad with the addition of these titles, the Spoil of times, Fortune's May-game, the balance of envy, the spectacle of misery, the picture of Inconstancy, a mere Fantasy: the vain dream of a shadow:
The Lyon is stronger upon the Earth, the Whale in the Sea, the Serpent in the Ayre, the Salamander in the Fire. Hee is not so beautifull as the Peacocks wings ,
The lion is Stronger upon the Earth, the Whale in the Sea, the Serpent in the Air, the Salamander in the Fire. He is not so beautiful as the Peacocks wings,
the Nightingale hath a sweeter voice; the Earth is richer; the Serpent is his patterne for wisedome; for innocency the Dove. The small point of a Steeletto deprived Eglon of his life and crowne ;
the Nightingale hath a Sweeten voice; the Earth is Richer; the Serpent is his pattern for Wisdom; for innocency the Dove. The small point of a Steeletto deprived Eglon of his life and crown;
Anacreon the Poet was in a moment choaked with the stone of a Reisin. And Fabius a grave Senatour in drinking a draught of milke was strangled with a haire .
Anacreon the Poet was in a moment choked with the stone of a Reisin. And Fabius a grave Senator in drinking a draught of milk was strangled with a hair.
Herod was eaten up of Lice, Antiochus with wormes , and the murmuring Hebrewes perished in the Wildernes with the sting of a Serpent, Numb. 21.6. The dayes of their youth the Lord shortned, and covered them with shame, Psal. 89.45. 2. Prosperitie and riches are yet more vaine then strength.
Herod was eaten up of Lice, Antiochus with worms, and the murmuring Hebrews perished in the Wilderness with the sting of a Serpent, Numb. 21.6. The days of their youth the Lord shortened, and covered them with shame, Psalm 89.45. 2. Prosperity and riches Are yet more vain then strength.
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Surely every man walketh in a vaine shew, surely they are disquieted in vaine: hee heapeth up riches, and knoweth not who shall gather them, Psal. 39.6 . There is a threefold Image , of Creation, Regeneration, Representation.
Surely every man walks in a vain show, surely they Are disquieted in vain: he heapeth up riches, and Knoweth not who shall gather them, Psalm 39.6. There is a threefold Image, of Creation, Regeneration, Representation.
nor heat. One drop of Aqua-vitae will more cheare his spirits, then thousands of gold and silver will comfort his sicke-sinfull soule. Finally, there is an apparence of a substance, but no existence .
nor heat. One drop of Aquavitae will more cheer his spirits, then thousands of gold and silver will Comfort his sicke-sinfull soul. Finally, there is an appearance of a substance, but no existence.
Riches promise fulnesse and sacietie, but the performance is emptinesse; they profer happinesse, but produce heavinesse and disquietnesse. Hee disquiets himselfe in vaine.
Riches promise fullness and satiety, but the performance is emptiness; they proffer happiness, but produce heaviness and disquietness. He disquiets himself in vain.
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Hee that hath the Sunne in his face, hath the shadow behinde his backe: and whosoever beholding Christ the Sunne of Righteousnesse , walkes towards heaven, despiseth Mammon the god of this world. But as he that hath the shadow before him, leaves the Sunne behind him: so hee that loveth this world, hates Christ: and is not that vanity, to pursue nothing, to snatch at a shadow; to embrace Emptinesse, and forsake the fountaine of riches? And as Sauls Pursevants, found not David, but onely an Image in his bed. 1 Sam. 19.16.
He that hath the Sun in his face, hath the shadow behind his back: and whosoever beholding christ the Sun of Righteousness, walks towards heaven, despises Mammon the god of this world. But as he that hath the shadow before him, leaves the Sun behind him: so he that loves this world, hates christ: and is not that vanity, to pursue nothing, to snatch At a shadow; to embrace Emptiness, and forsake the fountain of riches? And as Saul's Pursuivants, found not David, but only an Image in his Bed. 1 Sam. 19.16.
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I will over-runne all Italy. Graece and Barbarie, and what shall wee doe next? I will foradge Cicilia. And what remaines to bee done then? O then saith the covetous Prince, wee will true at ease, eate, drinke, and be Ioviall together every day.
I will overrun all Italy. Greece and Barbarie, and what shall we do next? I will foradge Cilicia. And what remains to be done then? O then Says the covetous Prince, we will true At ease, eat, drink, and be Jovial together every day.
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And why (said Cineas ) may we not eate and drinke, and be merry with lesse, enjoy what wee have with comfort, and eschew those inevitable labours and perills ? whereby hee wittily checked the insatiable desire of honour and wealth, not being content with sufficient, but hunting after more to our own great disquietnesse,
And why (said Cineas) may we not eat and drink, and be merry with less, enjoy what we have with Comfort, and eschew those inevitable labours and perils? whereby he wittily checked the insatiable desire of honour and wealth, not being content with sufficient, but hunting After more to our own great disquietness,
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Tyrus a rich City, Babylon full of treasure, Iob a mighty man, yet all impoverished in a Night. Nor is hee truly rich that keepes his wealth in safety, but hee that vseth it aright, to benefit others and advance Gods glory .
Tyre a rich city, Babylon full of treasure, Job a mighty man, yet all impoverished in a Night. Nor is he truly rich that keeps his wealth in safety, but he that uses it aright, to benefit Others and advance God's glory.
To labour for that, the benefit whereof may accrew to thy selfe is Prudence; but to beate the bush, that another may catch the Bird, is vanity and folly .
To labour for that, the benefit whereof may accrue to thy self is Prudence; but to beat the bush, that Another may catch the Bird, is vanity and folly.
Where the priviledge of birth, Adoption, or inheritance entitles posterity to the riches of their Ancientry, the moderate providence is not onely allowable, but necessary; but to hoard up for an unknowne heire, is the very Quintessence of vanity, Eccles. 4.8 . This Divinity is with some rather held to be vanity. Paul is mad if hee vent such wares, the Prophet mad, if he powre out such Oyle .
Where the privilege of birth, Adoption, or inheritance entitles posterity to the riches of their Ancientry, the moderate providence is not only allowable, but necessary; but to hoard up for an unknown heir, is the very Quintessence of vanity, Eccles. 4.8. This Divinity is with Some rather held to be vanity. Paul is mad if he vent such wares, the Prophet mad, if he pour out such Oil.
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Nay rather thou art mad, who gathers shadowes, till thou bee gathered to thy fathers, and preiest so long upon that which is not thy owne; that death arrests thee,
Nay rather thou art mad, who gathers shadows, till thou be gathered to thy Father's, and preiest so long upon that which is not thy own; that death arrests thee,
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Dost thou beleeve in God who is the eternall verity, and wilt thou not beleeve his word which affirmes the sollicitous acquisitiō of riches to be vanity? Speake man,
Dost thou believe in God who is the Eternal verity, and wilt thou not believe his word which affirms the solicitous acquisition of riches to be vanity? Speak man,
I expected that common answer which hath indeed the forme of Piety, but is nothing else save the colour and cover of thine Iniquitie and vanity: for in gathering perishing riches, thou dost perish, as they also perish, for whom they are heaped up, who consume like a Snaile that melteth,
I expected that Common answer which hath indeed the Form of Piety, but is nothing Else save the colour and cover of thine Iniquity and vanity: for in gathering perishing riches, thou dost perish, as they also perish, for whom they Are heaped up, who consume like a Snail that melts,
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Finally, Honour is a condition of the most uncertainty, of the greatest vanity; whereof Sathan pretends to have the next advouzon, and to institute and induct at his pleasure .
Finally, Honour is a condition of the most uncertainty, of the greatest vanity; whereof Sathan pretends to have the next advouzon, and to institute and induct At his pleasure.
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How great was the honour and glory of Pharoh, Senacherib, Alexander, Cyrus, & how speedily did it vanish away as smoake ? Wee see the crowne of honour set with great solemnity upon the head,
How great was the honour and glory of Pharaoh, Sennacherib, Alexander, Cyrus, & how speedily did it vanish away as smoke? we see the crown of honour Set with great solemnity upon the head,
but we feele not the waight of it; which makes him sweate that weares it. We behold the golden Pantophle, but feele not how greiuously it pincheth the foote .
but we feel not the weight of it; which makes him sweat that wears it. We behold the golden Pantophle, but feel not how grievously it pincheth the foot.
Reason. 1. Whosoever will take a turne in Salomons Paradise, shall distinctly view more Knots of vanity then here are flowers in this small Posey gathered by a skillesse hand.
Reason. 1. Whosoever will take a turn in Solomon's Paradise, shall distinctly view more Knots of vanity then Here Are flowers in this small Posey gathered by a skillesse hand.
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For when we consider either the labour and sorrow of mortall men upon earth, or the envie of one man against the prosperity of another. Eccles. 4.4. or the common condition of all men, which hath not learned to distinguish betwixt good and bad, Eccles 8.14. betwixt man and beast, Eccles. 3.19.
For when we Consider either the labour and sorrow of Mortal men upon earth, or the envy of one man against the Prosperity of Another. Eccles. 4.4. or the Common condition of all men, which hath not learned to distinguish betwixt good and bad, Eccles 8.14. betwixt man and beast, Eccles. 3.19.
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or how the generations of the ungodly, who were buried, are supplied and raised againe to life and memory, by succeeding Sinfull-posterity, whereas the righteous who have walked with God, are taken away, and no man regardeth it,
or how the generations of the ungodly, who were buried, Are supplied and raised again to life and memory, by succeeding Sinfull-posterity, whereas the righteous who have walked with God, Are taken away, and no man Regardeth it,
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hee created the Sunne to rule the day, and the Moone the night, which still rejoyce as a strong man to runne their race. Psal. 19.5. But man, what can hee doe of himselfe? Surely all men are vaine by nature, and are ignorant of God;
he created the Sun to Rule the day, and the Moon the night, which still rejoice as a strong man to run their raze. Psalm 19.5. But man, what can he do of himself? Surely all men Are vain by nature, and Are ignorant of God;
Psalm. 127.1, 2. Hee may truly confesse, I have laboured in vaine, I have spent my strength for nought, and in vaine. Isay 49.4. Our fathers have inherited lies, vanity , and things wherein there is no profit. Ier. 16.19.
Psalm. 127.1, 2. He may truly confess, I have laboured in vain, I have spent my strength for nought, and in vain. Saiah 49.4. Our Father's have inherited lies, vanity, and things wherein there is no profit. Jeremiah 16.19.
but the things themselves, after which hee turnes aside from following the Lord, are vaine things, which cannot profit nor deliver, for they are vaine.
but the things themselves, After which he turns aside from following the Lord, Are vain things, which cannot profit nor deliver, for they Are vain.
Why indeed ? seeing he had his rise from the earth, is preferred no higher then ashes, and shall lodge with Serpents; yet hee powres out abominations till God overthrow him.
Why indeed? seeing he had his rise from the earth, is preferred no higher then Ashes, and shall lodge with Serpents; yet he Powers out abominations till God overthrow him.
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His health, prosperity, and honour which have beene his good mistrisses for a season, so advance his swelling billowes of Pride, as though hee had hired them ever after to bee his handmaides. The calme Sea is made very tempestuous and troublesome by the blustering winds from the shore side:
His health, Prosperity, and honour which have been his good mistress's for a season, so advance his swelling billows of Pride, as though he had hired them ever After to be his handmaidens. The Cam Sea is made very tempestuous and troublesome by the blustering winds from the shore side:
and where pride commands in chiefe, Sathan hath his Throne, iniquitie her Pallace. The Diuell casts an eye upon other sinnes as his noble Peeres; but Pride is his favorite, the Generall of all his forces, the Rimmom unto which hee sacrificeth, unto whose Altar hee allureth all men, that they may eate of that forbidden fruit,
and where pride commands in chief, Sathan hath his Throne, iniquity her Palace. The devil Cast an eye upon other Sins as his noble Peers; but Pride is his favourite, the General of all his forces, the Rimmom unto which he Sacrificeth, unto whose Altar he Allureth all men, that they may eat of that forbidden fruit,
And as Plato being sollicited to make Lawes for the Cyronensians, excused himselfe upon the point of difficulty to prescribe statutes to a people glutted with such happinesse:
And as Plato being solicited to make Laws for the Cyronensians, excused himself upon the point of difficulty to prescribe statutes to a people glutted with such happiness:
violence couereth thē as a garment, they set their mouth against the heavens, and their tongue walketh thorow the earth. Psalme 73.6.9 . The Vnicorne may boast of his horne; which medcineth the poysoned streames:
violence Covereth them as a garment, they Set their Mouth against the heavens, and their tongue walks thorough the earth. Psalm 73.6.9. The Unicorn may boast of his horn; which medcineth the poisoned streams:
the Bezaar of his precious Stone , the Bever of his Skin, the Panther of his Colours , the Pinke of its sweetnesse, the Tulippe of its beauty, and all other creatures of some singular excellency, onely the Mushrome - man (which of all other vegetables wants a roote) is like the Iaye deckt with borrowed ornaments , hath nothing of his owne to animate pride, but rather is counselled by reason and Religion, to bee humbled for his manifold wants and exceeding vanity .
the Bezaar of his precious Stone, the Bever of his Skin, the Panther of his Colours, the Pink of its sweetness, the Tulippe of its beauty, and all other creatures of Some singular excellency, only the Mushroom - man (which of all other vegetables Wants a root) is like the Jay decked with borrowed Ornament, hath nothing of his own to animate pride, but rather is counseled by reason and Religion, to be humbled for his manifold Wants and exceeding vanity.
that whiles his eye is in the streame, the cleare water of Gods Spirit may wash away this filthy pride, and bring him to a cooler temper of moderation and modesty, in the manageing of those necessary blessings, wherewith the liberall hand of God enricheth him, and feathers his Nest .
that while his eye is in the stream, the clear water of God's Spirit may wash away this filthy pride, and bring him to a cooler temper of moderation and modesty, in the managing of those necessary blessings, wherewith the liberal hand of God enricheth him, and Feathers his Nest.
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who trifle away their precious houres, in loathsome vanity: Like swine that roote up beds of flowers, and sweete Roses, but wallow in the mire. Their heart like a fruitfull mother conceives vanity;
who trifle away their precious hours, in loathsome vanity: Like Swine that root up Beds of flowers, and sweet Roses, but wallow in the mire. Their heart like a fruitful mother conceives vanity;
their hands bring it forth, and their affections nurse, it up to their owne destruction. O yee Sonnes of men, how long will yee love vanity ? Psam. 4.2.
their hands bring it forth, and their affections nurse, it up to their own destruction. Oh ye Sons of men, how long will ye love vanity? Psam. 4.2.
and make them draw iniquitie with cords of vanitie, and sinne, as it were with a cart-rope, Isai. 5.18. They take pleasure in the vanitie of wickednesse, Ecclus 17.30. thinking it vaine, not to be vaine;
and make them draw iniquity with cords of vanity, and sin, as it were with a Cart rope, Isaiah 5.18. They take pleasure in the vanity of wickedness, Ecclus 17.30. thinking it vain, not to be vain;
she hath a virgins-face like the Harpie, but a vulturs talon to destroy, which makes incredulous persons when they returne with the account of their owne experience, to cry out,
she hath a virgins-face like the Harpy, but a Praetors talon to destroy, which makes incredulous Persons when they return with the account of their own experience, to cry out,
Yet who will beleeve our report? Men chuse rather to drinke of the rivers of Damascus, then the wholsome streames of Iordan. They love vaine-Company, with Abimelech, Iudges 9.4. and vaine-persons, with Ieroboam , who have not the feare of God before their eyes:
Yet who will believe our report? Men choose rather to drink of the Rivers of Damascus, then the wholesome streams of Iordan. They love vaine-Company, with Abimelech, Judges 9.4. and vaine-persons, with Jeroboam, who have not the Fear of God before their eyes:
whereby they become hatefull unto God , and an abomination unto the just . They inure themselves to vaine visits, pretending love, where malice is harboured in the heart.
whereby they become hateful unto God, and an abomination unto the just. They inure themselves to vain visits, pretending love, where malice is Harboured in the heart.
and now that hee lyeth, hee shall rise up no more, verse 8. Thus they recompence evill for good, and jeasting for fasting, curses for prayers, taunts for teares. When they were sicke, my cloathing was sackcloath. I humbled my soule with fasting,
and now that he lies, he shall rise up no more, verse 8. Thus they recompense evil for good, and jesting for fasting, curses for Prayers, taunts for tears. When they were sick, my clothing was Sackcloth. I humbled my soul with fasting,
but in mine adversitie they rejoyced, Psal. 35.13, 14, 15. Such visits as love invites, are metamorphosed into vanitie, while they strive each with other in vaine complements, and in profuse prodigalitie of idle, soothing, smoothing words.
but in mine adversity they rejoiced, Psalm 35.13, 14, 15. Such visits as love invites, Are metamorphosed into vanity, while they strive each with other in vain compliments, and in profuse prodigality of idle, soothing, smoothing words.
They speake vanitie every one with his neighbour, with flattering lips and with a double heart doe they speake. Psal. 12.2. Their mouth speaketh vanitie, and their right hand is a right hand of falshood. Psal. 144.8. They speake one thing, and thinke another, which dissimulation is odious to God and man .
They speak vanity every one with his neighbour, with flattering lips and with a double heart doe they speak. Psalm 12.2. Their Mouth speaks vanity, and their right hand is a right hand of falsehood. Psalm 144.8. They speak one thing, and think Another, which dissimulation is odious to God and man.
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They winne and weare the Bell, for good-fellowes, excellent-Companions, compleat-Gallants, merry-Greekes, among such as themselves, but their strained jollitie, and forced mirth is but madnesse, Eccles 2.2. It is as leud as loud, as short as sharp, pricking like thornes, Nahum 1.10 . The triumphing of the wicked is short, and the joy of the Hypocrite but for a moment, Iob 20.5.
They win and wear the Bell, for good-fellows, excellent-Companions, compleat-Gallants, merry-Greekes, among such as themselves, but their strained jollity, and forced mirth is but madness, Eccles 2.2. It is as lewd as loud, as short as sharp, pricking like thorns, Nahum 1.10. The triumphing of the wicked is short, and the joy of the Hypocrite but for a moment, Job 20.5.
and of a barren braine, yet are entangled with uncomfortable and unprofitable discourse; such as neither God approveth, nor the hearer receiveth edification thereby .
and of a barren brain, yet Are entangled with uncomfortable and unprofitable discourse; such as neither God approveth, nor the hearer receives edification thereby.
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Such unruly and vaine talkers, Titus 1.10. never please themselves better, then in abusing their wit and abilities in foolish questions, strivings, and contentions, which are unprofitable and vaine, Titus 3.9.
Such unruly and vain talkers, Titus 1.10. never please themselves better, then in abusing their wit and abilities in foolish questions, strivings, and contentions, which Are unprofitable and vain, Titus 3.9.
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But as the Fisher-man loves to cast his net in troubled waters, so those delight not in that which increaseth brotherly love, strengthens faith, and manifests a feeling, sound,
But as the Fisherman loves to cast his net in troubled waters, so those delight not in that which increases brotherly love, strengthens faith, and manifests a feeling, found,
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For when they speake great swelling words of vanitie, they allure through the lusts of the flesh, through much wantonnesse, those that were cleane escaped from thē, who live in error, 2 Pet. 2.18 .
For when they speak great swelling words of vanity, they allure through the Lustiest of the Flesh, through much wantonness, those that were clean escaped from them, who live in error, 2 Pet. 2.18.
Others delight in vaine bookes, amorous layes, wanton poems, frothy pamphlets, which not onely banish the holy Bible , profitable sermons, divine meditations, excellent bookes of Theologie, well penn'd and laudable historie out of their heads, hearts, hands, and houses; but like corrupt nutriment spoile the Stomacke, breed ill humours, pamper corruptions, uphold Sathans kingdome, steale away time, and finally, betray the captivated soule unto the devill,
Others delight in vain books, Amoros lays, wanton poems, frothy pamphlets, which not only banish the holy bible, profitable Sermons, divine meditations, excellent books of Theology, well penned and laudable history out of their Heads, hearts, hands, and houses; but like corrupt nutriment spoil the Stomach, breed ill humours, pamper corruptions, uphold Satan's Kingdom, steal away time, and finally, betray the captivated soul unto the Devil,
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and fitting thee for nothing but a fire of lust, vanity, and the fire of Hell, are most meet fewel for the fire. Acts 19.19 . They love to frolicke in vaine and exoticke Fashions, their garbe being more mutable then the Polypus, their shape monstrous, their cariage wanton, their attire lascivious: so often turning themselves into habits, that many of them turne themselves out of Gods knowledge, their friends favour, the Saints companie, their owne credit and faire possessions, and at last are turned into a thread-bare-coate, & into a close prison. Which great varietie of vestiments is proper only for Princes: which great vanitie is a great sin, even in the Princes Childrē. Zeph 1.8.
and fitting thee for nothing but a fire of lust, vanity, and the fire of Hell, Are most meet fuel for the fire. Acts 19.19. They love to frolic in vain and exotic Fashions, their garb being more mutable then the Polypus, their shape monstrous, their carriage wanton, their attire lascivious: so often turning themselves into habits, that many of them turn themselves out of God's knowledge, their Friends favour, the Saints company, their own credit and fair possessions, and At last Are turned into a thread-bare-coate, & into a close prison. Which great variety of vestments is proper only for Princes: which great vanity is a great since, even in the Princes Children. Zephaniah 1.8.
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They are vaine in their Recreations, wasting the golden dayes with silver mines; till their decayed health, proclame to their wounded conscience: that the Lord will shortly call them to account in earnest ,
They Are vain in their Recreations, wasting the golden days with silver mines; till their decayed health, proclaim to their wounded conscience: that the Lord will shortly call them to account in earnest,
Their studies, counsells, deliberations, projects, courses, conversation, and resolutions , are vaine. So that their old age, is vanity like their youth , their outside, like their inward parts very corruption Psalm. 5.9. their very cogitations vanity, 1 Cor. 3.20 . They are nothing but a bladder of vanity, blowne from the rocke Christ;
Their studies, Counsels, deliberations, projects, courses, Conversation, and resolutions, Are vain. So that their old age, is vanity like their youth, their outside, like their inward parts very corruption Psalm. 5.9. their very cogitations vanity, 1 Cor. 3.20. They Are nothing but a bladder of vanity, blown from the rock christ;
frō the purity of the Gospell, to Popery and Idolatrie, the Doctrine of vanity, Ier. 10.8. addicted to the vanities of a strange god, Ier. 8.19.
from the purity of the Gospel, to Popery and Idolatry, the Doctrine of vanity, Jeremiah 10.8. addicted to the vanities of a strange god, Jeremiah 8.19.
and the Devill on the other, with this inscription: Lord, if thou dislikest my service, I am provided of another master, the Devill will entertaine me .
and the devil on the other, with this inscription: Lord, if thou dislikest my service, I am provided of Another master, the devil will entertain me.
These are the ungodlie who prosper in the world, who say how doth God know? is there knowledge in the most high? Psal. 73.11, 12. But he that made the eye, can see,
These Are the ungodly who prosper in the world, who say how does God know? is there knowledge in the most high? Psalm 73.11, 12. But he that made the eye, can see,
Thirdly, considering the premises, who will not now bee drawne to condescend to this truth, That every man is vanity? Hee runns and rides, toiles and moiles, buildes and breakes downe, he gathers and scatters, prosperity puffes him up, adversity puls him downe, joy makes him petulant, sorrow impatient, hope comforts him, feare dismayes him;
Thirdly, considering the premises, who will not now be drawn to condescend to this truth, That every man is vanity? He runs and rides, toils and moiles, builds and breaks down, he gathers and scatters, Prosperity puffs him up, adversity puls him down, joy makes him petulant, sorrow impatient, hope comforts him, Fear dismays him;
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riches encrease his Avarice, losses enlarge his sorrowes, his sailes are set to every wind, hee is ever either gathering or casting up mire and dirt. Yet they are caried away as a flood,
riches increase his Avarice, losses enlarge his sorrows, his sails Are Set to every wind, he is ever either gathering or casting up mire and dirt. Yet they Are carried away as a flood,
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But as the Law which was of it selfe glorious , was shadowed by the Gospell which is much more glorious; and as the light of a lampe is darkned by the rising of the Sun; so if we bring our selves into Gods presence by invocation, contemplation, and meditation, then we shall appeare without glory,
But as the Law which was of it self glorious, was shadowed by the Gospel which is much more glorious; and as the Light of a lamp is darkened by the rising of the Sun; so if we bring our selves into God's presence by invocation, contemplation, and meditation, then we shall appear without glory,
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and calmes in fruition of what is desired make us a booty for ranging-pyrates. The ungodly are strongly convinced of it, the Godly will not gaine-say it :
and calms in fruition of what is desired make us a booty for ranging-pyrates. The ungodly Are strongly convinced of it, the Godly will not gainsay it:
The foelicity of the one, and infoelicity of the other is meere vanity . Let him that doubts of it cast his eye upon the corps of his deare-dead-friend ;
The felicity of the one, and infoelicity of the other is mere vanity. Let him that doubts of it cast his eye upon the corpse of his deare-dead-friend;
The Virgins to shew man is but a fading flower, doe bestrew the way to the grave with flowers, tell me now if man be not a shadow, a flower, a dreame , a worme and no man ; a broken vessell Psalm. 31.12. Nothing Galath, 6.3 . Altogether vanity. Fourthly, Trust not in man.
The Virgins to show man is but a fading flower, do bestrew the Way to the grave with flowers, tell me now if man be not a shadow, a flower, a dream, a worm and no man; a broken vessel Psalm. 31.12. Nothing Galatians, 6.3. Altogether vanity. Fourthly, Trust not in man.
his breath goeth forth, he returneth to his earth, in that very day his thoughts perish, Psal. 146.3.4. Vanitie will deceive thee, and every man is vanitie. Vaine in favour, respect, and love to those, the foundations of whose fortunes are laid in the bottome of their sincere affection, Ester 7.8.
his breath Goes forth, he returns to his earth, in that very day his thoughts perish, Psalm 146.3.4. Vanity will deceive thee, and every man is vanity. Vain in favour, respect, and love to those, the foundations of whose fortune's Are laid in the bottom of their sincere affection, Ester 7.8.
but when the Traveller in the wearisome wildernesse is thirsty in Sommers heate, and resorts thither for a coole and comfortable draught; then those rivers wherein the snow was hid, are vanished:
but when the Traveller in the wearisome Wilderness is thirsty in Summers heat, and resorts thither for a cool and comfortable draught; then those Rivers wherein the snow was hid, Are vanished:
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and when urgent occasion makes triall of them, they are like the fig-tree, unto which Christ resorted , without fruit, and in the handling differ nothing from profest foes. In their promises they are vaine, and trecherous, Iudg. 9.23.
and when urgent occasion makes trial of them, they Are like the Fig tree, unto which christ resorted, without fruit, and in the handling differ nothing from professed foes. In their promises they Are vain, and treacherous, Judges 9.23.
In their Complementall visitations vaine, Absolons hand, his kisse, his court holy-water, his graces countenance, and favours, were but smoake, and hee perished with smoake . 2 Sam. 15.5. When hee speaketh faire, beleeve him not:
In their Complemental visitations vain, Absolom hand, his kiss, his court Holy water, his graces countenance, and favours, were but smoke, and he perished with smoke. 2 Sam. 15.5. When he speaks fair, believe him not:
for there are seven abominations in his heart. Prov. 26.25. In their semblances of pietie and devotion, vaine 1 Sam. 15.13. Great things cannot helpe men, nor great men helpe us.
for there Are seven abominations in his heart. Curae 26.25. In their semblances of piety and devotion, vain 1 Sam. 15.13. Great things cannot help men, nor great men help us.
An horse is a vaine thing to save a man, neither shall he deliver any by his great strength, Psalme 33.16, 17. Men are men, that is, inconstant, fickle, changable, unreasonble, irreligious, mortall, and to rely upon;
an horse is a vain thing to save a man, neither shall he deliver any by his great strength, Psalm 33.16, 17. Men Are men, that is, inconstant, fickle, changeable, unreasonable, irreligious, Mortal, and to rely upon;
againe, some freind is but a companiō at thy table, & in the day of thine affliction he continueth not. Ecclus. 6.8, 9, 10 . Briefely all men are liers, Psalm. 116.11.
again, Some friend is but a Companion At thy table, & in the day of thine affliction he Continueth not. Ecclus 6.8, 9, 10. Briefly all men Are liers, Psalm. 116.11.
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They that trust in their wealth, and boast themselves in the multitude of their riches, this their way is their folly. Psal. 49.6.13 . Loe this is the man, that made not God his strength;
They that trust in their wealth, and boast themselves in the multitude of their riches, this their Way is their folly. Psalm 49.6.13. Loe this is the man, that made not God his strength;
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but trusted in the abundance of his riches, and strengthened himselfe in his wickednesse. Thus God sets the worldling upon the stage to be laught at. Psalm. 52.6.7.
but trusted in the abundance of his riches, and strengthened himself in his wickedness. Thus God sets the worldling upon the stage to be laughed At. Psalm. 52.6.7.
For if it be better to trust in the Lord, then to put confidence in man, Psalm, 118.9. because they are mortall, Psal. 82.7. and vaine is the helpe of man, Psal. 60.11. and to no purpose, Isay. 30.7. in so much as our eyes may faile us, for our vaine helpe, in watching for a nation that could not save : Lam. 4.17. then to rely upon God, without an eye to man, or world, is the best of all.
For if it be better to trust in the Lord, then to put confidence in man, Psalm, 118.9. Because they Are Mortal, Psalm 82.7. and vain is the help of man, Psalm 60.11. and to no purpose, Saiah 30.7. in so much as our eyes may fail us, for our vain help, in watching for a Nation that could not save: Lam. 4.17. then to rely upon God, without an eye to man, or world, is the best of all.
Worldly things Comfort in vaine. Zach. 10.2. they are but as a Leprosie in a garment , as Cities of vanity. Isay. 24.10. as the straw of Aegypt which the Hebrews gathered .
Worldly things Comfort in vain. Zach 10.2. they Are but as a Leprosy in a garment, as Cities of vanity. Saiah 24.10. as the straw of Egypt which the Hebrews gathered.
and respecteth not the proud, nor such as turne aside to lies, Psalm. 40.4. And they that know thy name, will put their trust in thee, for thou Lord hast not forsaken them that seeke thee.
and respecteth not the proud, nor such as turn aside to lies, Psalm. 40.4. And they that know thy name, will put their trust in thee, for thou Lord hast not forsaken them that seek thee.
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His eye is clearer then the Sunn, to espie thy want, his eare open as the ayre to receive thy cry, his hand unlocks all hearts to be-friend , his compassions are more tender then a parents, his promise is established for ever as the moone and as a faithfull witnesse in heaven. Psalm, 89.37. Hee speakes with his mouth, and performes with his hand, 1 King. 8.24. and his word is past, his promise is sealed.
His eye is clearer then the Sun's, to espy thy want, his ear open as the air to receive thy cry, his hand unlocks all hearts to befriend, his compassions Are more tender then a Parents, his promise is established for ever as the moon and as a faithful witness in heaven. Psalm, 89.37. He speaks with his Mouth, and performs with his hand, 1 King. 8.24. and his word is past, his promise is sealed.
That is onely sweet to them that know it not, this onely to them that seeke and finde it. When David was in the greatest perplexity, behold his meditations, and thoughts .
That is only sweet to them that know it not, this only to them that seek and find it. When David was in the greatest perplexity, behold his meditations, and thoughts.
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Nor is it a vaine conjecture that in the title of this ode, this instruction was intended that we should seeke for Christ unto the end, in whom we have resurrection and life .
Nor is it a vain conjecture that in the title of this ode, this instruction was intended that we should seek for christ unto the end, in whom we have resurrection and life.
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For as every good Christian walkes in Christ , so his chiefe care is to walke after Christ, to overcome the vanities of this world, and devote himselfe to God.
For as every good Christian walks in christ, so his chief care is to walk After christ, to overcome the vanities of this world, and devote himself to God.
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not in the letter, but in spirit; though not in name, yet in signification; not by carnall propagation, but in faith and winged affection to flye to heaven .
not in the Letter, but in Spirit; though not in name, yet in signification; not by carnal propagation, but in faith and winged affection to fly to heaven.
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Our golden morning thoughts, our silver noone meditations, our Leaden-night cogitations should ever feed upon Christ, and his merits, our redemption, and the glorious inheritance hee hath purchased for us .
Our golden morning thoughts, our silver noon meditations, our Leaden-night cogitations should ever feed upon christ, and his merits, our redemption, and the glorious inheritance he hath purchased for us.
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Our soules have feet, fins, wings , upon these feet runne after Christ, with these finns swim after him in the glassie sea of this world, with these wings raise thy choise desires unto mount Sion. What is my hope? (saith the King) verse 7. Even thou O Lord art my hope.
Our Souls have feet, fins, wings, upon these feet run After christ, with these fins swim After him in the glassy sea of this world, with these wings raise thy choice Desires unto mount Sion. What is my hope? (Says the King) verse 7. Even thou Oh Lord art my hope.
Seeing thou hast given mee the world, which I contemne, give me thy selfe whom my soule desireth. Let others strive for temporall Kingdomes with Caesar, and Pompey, with Absolon and Adonijah; let others contend for praise and applause of their wits, with Arrius, Samosetanus and Nestorius: Let others gape for honour and promotion, as Eugenius, Ruffinus: Let others heape up riches, as Doeg, Nabal, Craesus:
Seeing thou hast given me the world, which I contemn, give me thy self whom my soul Desires. Let Others strive for temporal Kingdoms with Caesar, and Pompey, with Absalom and Adonijah; let Others contend for praise and applause of their wits, with Arius, Samothes and Nestorius: Let Others gape for honour and promotion, as Eugenius, Ruffinus: Let Others heap up riches, as Doeg, Nabal, Croesus:
Let others hunger after victory and triumph with Iustinian and Belisarius, yet these are vanished, and did not make a saving voyage. But let all that name the Lord, seeke after Iesus Christ, the eternall verity,
Let Others hunger After victory and triumph with Iustinian and Belisarius, yet these Are vanished, and did not make a Saving voyage. But let all that name the Lord, seek After Iesus christ, the Eternal verity,
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And as others creepe into vanity, so doe thou steale thy soule away from vanitie, a theft commendable. Let the fifthy smoake of vanitie drive away the Bee, whose honey is Christ, whose Hive is Heaven:
And as Others creep into vanity, so do thou steal thy soul away from vanity, a theft commendable. Let the fifthy smoke of vanity drive away the be, whose honey is christ, whose Hive is Heaven:
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Fly from it, as from a serpent, for if thou commest neare it, it will bite thee, the teeth therof are as the teeth of a Lyon, to slay the soules of men, Ecclus. 21.2. Davids heart was ever ready to embrace Christ, his eye lift up to the Hils, from whence came his salvation .
Fly from it, as from a serpent, for if thou Comest near it, it will bite thee, the teeth thereof Are as the teeth of a lion, to slay the Souls of men, Ecclus 21.2. Davids heart was ever ready to embrace christ, his eye lift up to the Hills, from whence Come his salvation.
so to perfect thy contempt of vanitie, borrow the examples of Christ, and his Apostles, of his faithfull servant Moses, who chose rather to suffer adversitie which the people of God then to enjoy the pleasures of sinne for a season, Heb. 11.25.
so to perfect thy contempt of vanity, borrow the Examples of christ, and his Apostles, of his faithful servant Moses, who chosen rather to suffer adversity which the people of God then to enjoy the pleasures of sin for a season, Hebrew 11.25.
The Romans who thirsted after honour in the warres, set Scipio before them, the example of valour; and to restraine themselves from vice, they conceived they were in the eye of Cato: If we covet the honour of Iduthun ,
The Romans who thirsted After honour in the wars, Set Scipio before them, the Exampl of valour; and to restrain themselves from vice, they conceived they were in the eye of Cato: If we covet the honour of Iduthun,
and would inlarge our opinion of the basenesse of all things under the Moone; for our leader wee have King David among Poets, Salomon among Philosophers, Abraham among souldiers, Enoch among Preachers, all which conclude, that all is vanity and vexation of spirit.
and would enlarge our opinion of the baseness of all things under the Moon; for our leader we have King David among Poets, Solomon among Philosophers, Abraham among Soldiers, Enoch among Preachers, all which conclude, that all is vanity and vexation of Spirit.
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Iacob lived and dyed in Egypt, yet had his bones carried out from thence into Canaan: so though thou dwell in Meshecke, in the midst of the worlds vanity, charge thy affections to keepe Christmas in Heaven.
Iacob lived and died in Egypt, yet had his bones carried out from thence into Canaan: so though thou dwell in Meshecke, in the midst of the world's vanity, charge thy affections to keep Christmas in Heaven.
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Thou hast thy name (O Man) from looking up to Heaven , where thou maist see God thy Father, Christ thy elder brother, the Spirit thy Comforter, the Angels thy Guard, the Saints thy coheires, Glory thy inheritance and reward.
Thou hast thy name (Oh Man) from looking up to Heaven, where thou Mayest see God thy Father, christ thy elder brother, the Spirit thy Comforter, the Angels thy Guard, the Saints thy coheirs, Glory thy inheritance and reward.
so let us make a retreate in good order from this filth below, to the City of refuge appointed us above. Here wee are beset with vanities like Arabian theeves .
so let us make a retreat in good order from this filth below, to the city of refuge appointed us above. Here we Are beset with vanities like Arabian thieves.
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Now as we expect the fruition of the two last, to have our soule rest in Abrahams bosome, and our whole man after that in the bosome of Christ: So it is meete that whiles wee live here on earth, that the life also of Iesus might bee made manifest in our mortall flesh, 2 Cor. 4.11.
Now as we expect the fruition of the two last, to have our soul rest in Abrahams bosom, and our Whole man After that in the bosom of christ: So it is meet that while we live Here on earth, that the life also of Iesus might be made manifest in our Mortal Flesh, 2 Cor. 4.11.
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to draw us up unto himselfe, Iohn, 6.44. and 12.32. Hee alone can frame the heart to hate life . Eccles. 2.17. because all is vanity, preserve us that we walke not in vanitie , haunt not with vaine persons ; but rather hate such .
to draw us up unto himself, John, 6.44. and 12.32. He alone can frame the heart to hate life. Eccles. 2.17. Because all is vanity, preserve us that we walk not in vanity, haunt not with vain Persons; but rather hate such.
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He alone can remove far from us vanitie and lies, Prov. 30.8. getting of treasures by a lying tongue, which is vanity tossed too and fro, of them that seeke death, Prov. 21.6 . teach us that his loving kindnesse is better then life, Psal. 63.3. that the feare of God endureth for ever, Psa. 19.9.
He alone can remove Far from us vanity and lies, Curae 30.8. getting of treasures by a lying tongue, which is vanity tossed too and from, of them that seek death, Curae 21.6. teach us that his loving kindness is better then life, Psalm 63.3. that the Fear of God Endureth for ever, Psa. 19.9.
For what profit is it unto us, if there be promised an immortall life, when we do the workes that bring death? and that an everlasting hope should bee promised, us seeing that we betyde our selves to deadly vanity, 2 Esdras, 7.49.50.
For what profit is it unto us, if there be promised an immortal life, when we do the works that bring death? and that an everlasting hope should be promised, us seeing that we betide our selves to deadly vanity, 2 Ezra, 7.49.50.
and comfort our hearts in this wildernesse of vanities. Howsoever our span-long-life is ever in the waxe, or in the weane; like the rising from the first finger unto the midle finger,
and Comfort our hearts in this Wilderness of vanities. Howsoever our span-long-life is ever in the wax, or in the wean; like the rising from the First finger unto the middle finger,
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yet there is an estate in Christ here, and with Christ hereafter; unto which the righteous attaine, which is not vanity but verity, not a shadow but substance, not transient but permanent, not temporall but eternall in the heavens. Though we now hang up our harps by the rivers of Babylon and weepe ,
yet there is an estate in christ Here, and with christ hereafter; unto which the righteous attain, which is not vanity but verity, not a shadow but substance, not Transient but permanent, not temporal but Eternal in the heavens. Though we now hang up our harps by the Rivers of Babylon and weep,
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yet after a while wee shall bee brought home with triumph, unto a Land flowing with milke and honey, unto Mansion-places wee builded not, to wells of joy wee digged not, to Vineyards of happinesse wee planted not, to victory wee wonne not, to Musicke we heard not before; to banquets wee saw not, to delights we thought not on, to life without death, to dayes without end , to a world without vanity, to a condition without alteration; to songs without sorrow, and to eternall glory through Iesus Christ our Lord .
yet After a while we shall be brought home with triumph, unto a Land flowing with milk and honey, unto Mansion-places we built not, to wells of joy we dug not, to Vineyards of happiness we planted not, to victory we won not, to Music we herd not before; to banquets we saw not, to delights we Thought not on, to life without death, to days without end, to a world without vanity, to a condition without alteration; to songs without sorrow, and to Eternal glory through Iesus christ our Lord.
Left out of the Bible by the vulgar translation , as though it were impertinent, where let them consider whether they come not within the verge of that malediction:
Left out of the bible by the Vulgar Translation, as though it were impertinent, where let them Consider whither they come not within the verge of that malediction:
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And if any man shall take away from the words of the booke of this Prophesie (yea or from any part of Gods booke) God shall take away his part out of the Booke of life,
And if any man shall take away from the words of the book of this Prophesy (yea or from any part of God's book) God shall take away his part out of the Book of life,
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and out of the holy City, and from the things which are written in this booke, Revel. 22.19. The Ancient interpreters did not much meddle with it, and our editions leave it uninterpreted .
and out of the holy city, and from the things which Are written in this book, Revel. 22.19. The Ancient Interpreters did not much meddle with it, and our editions leave it uninterpreted.
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But seeing whatsoever things were written aforetime, were written for our learning, that we thorow patience and comfort of the scriptures might have hope Rom. 15.4. and till heaven and earth passe, one iote, or one tittle shall in no wise passe from the Law, till all be fulfilled, Matth, 5.18.
But seeing whatsoever things were written aforetime, were written for our learning, that we thorough patience and Comfort of the Scriptures might have hope Rom. 15.4. and till heaven and earth pass, one jot, or one tittle shall in no wise pass from the Law, till all be fulfilled, Matthew, 5.18.
we have sufficient warrant, after the example of the learned , and incouragement, to make enquirie after the minde of the Holy spirit, in that which he hath both commāded to be written, and hath commended unto us.
we have sufficient warrant, After the Exampl of the learned, and encouragement, to make enquiry After the mind of the Holy Spirit, in that which he hath both commanded to be written, and hath commended unto us.
Wherein like the Chrystall-glasse: I will rather present you with the true visage of Antiquity , then use any new framed feature or painting of my owne.
Wherein like the Crystal-glass: I will rather present you with the true visage of Antiquity, then use any new framed feature or painting of my own.
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Selah , is mentioned seventy foure times in the Scripture, whereof seventy one in the booke of Psalmes; & thrice in the Prophet Habakkuk 3. which is written Psalme-wise :
Selac, is mentioned seventy foure times in the Scripture, whereof seventy one in the book of Psalms; & thrice in the Prophet Habakkuk 3. which is written Psalme-wise:
foure places onely excepted, where like the Sun in the midst of the planets, it is seated to conjoyne the precedent words with the subsequent , and communicate splendor unto both.
foure places only excepted, where like the Sun in the midst of the planets, it is seated to conjoin the precedent words with the subsequent, and communicate splendour unto both.
which two last may still have place among us Christians, who are in grafted into the stocke Christ, from whence the Iewes were cut off, but from the first we cannot properly sucke such nourishment as once they did. First of the first.
which two last may still have place among us Christians, who Are in grafted into the stock christ, from whence the Iewes were Cut off, but from the First we cannot properly suck such nourishment as once they did. First of the First.
Wherefore as men being in serious discourse, when they heare a sudden noise, hold their peace to listen, saying, harke, see-loe: so Davids heart being smitten by the voyce of Gods Spirit, the musick ceased, stopt,
Wherefore as men being in serious discourse, when they hear a sudden noise, hold their peace to listen, saying, hark, see-loe: so Davids heart being smitten by the voice of God's Spirit, the music ceased, stopped,
Thirdly, it signifieth the change and variation of the Musick in some straines, or of the Meeter, or sense, or disjunction of the Rhythme, or ceasing of some one sort of Musicke in that variety, which howsoever S. Hierome makes some scruple of , relying upon the credit of Aquila, an excellent searcher of the Originall Haebrew tongue, and drawne somewhat by Saint Origens byas and modesty ;
Thirdly, it signifies the change and variation of the Music in Some strains, or of the Meeter, or sense, or disjunction of the Rhythm, or ceasing of Some one sort of Music in that variety, which howsoever S. Jerome makes Some scruple of, relying upon the credit of Aquila, an excellent searcher of the Original Hebrew tongue, and drawn somewhat by Saint Origens bias and modesty;
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yet it is strongly confirmed by the authority of other Ancients , and venerable Interpretors, especially by the Septuagint, who as often as they meet with Selah in the Haebrew Text, in their Greek-version translated it, The change of the Song , which indeed cannot bee gainsaid .
yet it is strongly confirmed by the Authority of other Ancients, and venerable Interpreters, especially by the septuagint, who as often as they meet with Selac in the Hebrew Text, in their Greek-version translated it, The change of the Song, which indeed cannot be gainsaid.
But seeing the Iewish Harmonie, and sweet melody is overwhelmed in the ruines of their glorious temple, wee remaine unskil'd in their Notes, which doth obscure our annotations upon it, Let this suffice for the Musicke.
But seeing the Jewish Harmony, and sweet melody is overwhelmed in the ruins of their glorious temple, we remain unskilled in their Notes, which does Obscure our annotations upon it, Let this suffice for the Music.
or Psalme, where it is found , which is ever in the end of Psalme and verse, these foure places onely exempted from this rule, Psalm, 55. verse 19. Psalm. 57.3. Habak. 3. verse 3.9. for as wee write Finis at the end of a booke, song, or Poeme, so the Iewes underwrite Selah, Salome, or Amen at the end or finishing of any Canticle or worke.
or Psalm, where it is found, which is ever in the end of Psalm and verse, these foure places only exempted from this Rule, Psalm, 55. verse 19. Psalm. 57.3. Habak. 3. verse 3.9. for as we write Finis At the end of a book, song, or Poem, so the Iewes underwrite Selac, Salome, or Amen At the end or finishing of any Canticle or work.
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And the modern Iewes at this day following the opinion of Aben-Ezra , take Selah to bee the same with Amen: using it at the end of their epitaphes and prayers, twise or thrice together, indifferently thus;
And the modern Iewes At this day following the opinion of Aben-ezra, take Selac to be the same with Amen: using it At the end of their Epitaphs and Prayers, twice or thrice together, indifferently thus;
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Amen, Selah, Amen, Selah, which receives some credit from this, that the particular Psalmes end with Selah, Psalm, 3.8. and the bookes of Psalmes with Amen. For whereas the Psalter is divided into five bookes, foure of them ends with Amen, so bee it:
Amen, Selac, Amen, Selac, which receives Some credit from this, that the particular Psalms end with Selac, Psalm, 3.8. and the books of Psalms with Amen. For whereas the Psalter is divided into five books, foure of them ends with Amen, so be it:
As you shall finde Psalme. 41.13. the end of the first booke: Psalme, 72.19. the period of the second: Psalm, 89.52. the end of the third: and Psal. 106.48. the conclusion of the fourth.
As you shall find Psalm. 41.13. the end of the First book: Psalm, 72.19. the Period of the second: Psalm, 89.52. the end of the third: and Psalm 106.48. the conclusion of the fourth.
Thirdly, Selah is an Hyperbole or illustration of the truth by way of excesse in advancing, and enlarging it, to make the truth and sense more cleare and evident ,
Thirdly, Selac is an Hyperbole or illustration of the truth by Way of excess in advancing, and enlarging it, to make the truth and sense more clear and evident,
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as if wee should say, that is wonderfull! or that is excellent! and sometimes by way of aggravation; that is monstrous, intolerable, horrible! The Lord came from Teman,
as if we should say, that is wonderful! or that is excellent! and sometime by Way of aggravation; that is monstrous, intolerable, horrible! The Lord Come from Teman,
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and the holy one from Mount Paran. Selah, Habak. 3.3. Selah. .i. God came with great dignity, excellency, and ample majestie. Many there bee that say of my soule, there is no helpe for him in his God; Selah, Psal. 3.2. Selah, as if he had said, O monstrous and horrible Blasphemie, to excommunicate a childe out of the favour of his heavenly father:
and the holy one from Mount Paran. Selac, Habak. 3.3. Selac. i God Come with great dignity, excellency, and ample majesty. Many there be that say of my soul, there is no help for him in his God; Selac, Psalm 3.2. Selac, as if he had said, Oh monstrous and horrible Blasphemy, to excommunicate a child out of the favour of his heavenly father:
Fourthly, it serves to declare the eternitie of the truth revealed in that Psalme, or verse, tho perhaps it only began then to be manifested to the Church,
Fourthly, it serves to declare the eternity of the truth revealed in that Psalm, or verse, though perhaps it only began then to be manifested to the Church,
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Howsoever, the people, unto whom it was published, or the persons unto whom it was sent, were otherwise perswaded at the first publication of it , That it was a veritie from everlasting, and shall continue for ever . Instance, Psalm. 3.8. Salvation belongs unto the Lord, thy blessing is upon thy people. Selah.
Howsoever, the people, unto whom it was published, or the Persons unto whom it was sent, were otherwise persuaded At the First publication of it, That it was a verity from everlasting, and shall continue for ever. Instance, Psalm. 3.8. Salvation belongs unto the Lord, thy blessing is upon thy people. Selac.
This Doctrine is sempiternall, and durable, that the mercy of the Lord, endureth for ever. Psalm. 136. Fiftly, it did instruct them, to meditate seriously upon those Theames where Selah was engraven:
This Doctrine is sempiternal, and durable, that the mercy of the Lord, Endureth for ever. Psalm. 136. Fifty, it did instruct them, to meditate seriously upon those Thames where Selac was engraven:
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as containing matter worthy of singular observation, meditation, and remembrance ; as either concerning Christ , the mysteries of Grace , Mans duty , or Frailty .
as containing matter worthy of singular observation, meditation, and remembrance; as either Concerning christ, the Mysteres of Grace, men duty, or Frailty.
Which howsoever at the first bare view, it doth not alwayes so appeare, there being other texts of Holy writ more excellent, (if it were meete to make any comparison) where Selah is not found :
Which howsoever At the First bore view, it does not always so appear, there being other texts of Holy writ more excellent, (if it were meet to make any comparison) where Selac is not found:
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that wheresoever they cast an eye upon Selah, they might conceive they heard the Lords voice from heaven speaking, Heare this all yee people, give eare all yee inhabitants of the world, Psalme, 49.1. both high and low, rich and poore, together:
that wheresoever they cast an eye upon Selac, they might conceive they herd the lords voice from heaven speaking, Hear this all ye people, give ear all ye inhabitants of the world, Psalm, 49.1. both high and low, rich and poor, together:
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Right, just, you say truly, it is most certaine: So their Selah, was as much as true, certaine, excellent. Instance, Psam. 3.4. I cryed unto the Lord with my voice, and hee heard mee out of his holy hill. Selah. i.
Right, just, you say truly, it is most certain: So their Selac, was as much as true, certain, excellent. Instance, Psam. 3.4. I cried unto the Lord with my voice, and he herd me out of his holy hill. Selac. i.
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true, the Lord doth alwayes heare the prayers of those that begge in faith, humility, and truth. Psalme 50.6. The heavens shall declare his righteousnesse:
true, the Lord does always hear the Prayers of those that beg in faith, humility, and truth. Psalm 50.6. The heavens shall declare his righteousness:
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and is the judge of the quicke and dead, and will passe most righteous sentence upon us, giving to every man according to his deeds in the flesh: whether good or evill. Psalm. 52.3. Thou lovest evill more than good, and lying rather than to speake Righteousnes, Selah:
and is the judge of the quick and dead, and will pass most righteous sentence upon us, giving to every man according to his Deeds in the Flesh: whither good or evil. Psalm. 52.3. Thou Lovest evil more than good, and lying rather than to speak Righteousness, Selac:
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that is to say, undeniable, we all confesse it, our owne experience and sorrowes, have made us know this, that those who have not the feare of God before their eyes, love to speake and doe all the mischiefe they are able against Gods people:
that is to say, undeniable, we all confess it, our own experience and sorrows, have made us know this, that those who have not the Fear of God before their eyes, love to speak and do all the mischief they Are able against God's people:
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Thirdly, It was a devout Ejaculation of the heart and soule unto God, wishing and desiring the accomplishment of what was spoken or promised . Instance, Habak. 3.13. Thou wentest forth for the salvation of thy people, &c. Selah.
Thirdly, It was a devout Ejaculation of the heart and soul unto God, wishing and desiring the accomplishment of what was spoken or promised. Instance, Habak. 3.13. Thou wentest forth for the salvation of thy people, etc. Selac.
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Fourthly, It denoted their admiration at some strange unusuall effect, whether the worke of God, or wickednes of man . Instance, Psal. 57.3. He shall send from heaven, & save me from the reproach of him, that would swallow me up:
Fourthly, It denoted their admiration At Some strange unusual Effect, whither the work of God, or wickedness of man. Instance, Psalm 57.3. He shall send from heaven, & save me from the reproach of him, that would swallow me up:
Selah .i. O wonderfull, and admirable goodnesse of God, that is pleased to send sometimes his Angell from heaven, alwayes his mercy and truth, to deliver his poore perplexed servants from thē that are too strong and mighty for them. Psam. 54.3. Strangers are risen up against mee;
Selac i Oh wonderful, and admirable Goodness of God, that is pleased to send sometime his Angel from heaven, always his mercy and truth, to deliver his poor perplexed Servants from them that Are too strong and mighty for them. Psam. 54.3. Strangers Are risen up against me;
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Fifthly, of humiliation and consternation of their minde , by the consideration of Gods Incomprehensible majestie, and their owne great frailty and misery. Instance, Psam. 66.7. Hee ruleth by his power for ever; his eyes behold the Nations:
Fifthly, of humiliation and consternation of their mind, by the consideration of God's Incomprehensible majesty, and their own great frailty and misery. Instance, Psam. 66.7. He Ruleth by his power for ever; his eyes behold the nations:
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Let not the rebellious exalt themselves, Selah. .i. here is matter of humiliation, before the King of all the world. Psalm. 68.7.8. O God when thou wentest out before thy people, when thou didst march thorow the wildernesse, Selah.
Let not the rebellious exalt themselves, Selac. i Here is matter of humiliation, before the King of all the world. Psalm. 68.7.8. Oh God when thou wentest out before thy people, when thou didst march thorough the Wilderness, Selac.
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even Sinai it selfe was moved at the presence of God, the God of Israell. Psalm, 39.11. When thou with rebukes dost correct man for iniquitie, thou makest his beauty to consume away like a moth;
even Sinai it self was moved At the presence of God, the God of Israel. Psalm, 39.11. When thou with rebukes dost correct man for iniquity, thou Makest his beauty to consume away like a moth;
As for example, All the earth shall worship thee, and shall sing unto thee, they shall sing to thy name. Psalm, 66.4. Selah, .i. Yea Lord, in thee will wee boast all the day long, and praise thy name for ever, Selah.
As for Exampl, All the earth shall worship thee, and shall sing unto thee, they shall sing to thy name. Psalm, 66.4. Selac, i Yea Lord, in thee will we boast all the day long, and praise thy name for ever, Selac.
In the interim whosoever will digest , with mature deliberation and judgement, what is reached with the right hand of love to aedification, shall finde the relish and juice not to bee unfruitfull, or uncomfortable .
In the interim whosoever will digest, with mature deliberation and judgement, what is reached with the right hand of love to edification, shall find the relish and juice not to be unfruitful, or uncomfortable.
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and as durable as the world it selfe? a truth so cleare and manifest of it selfe as it needs no hyperbole to set it out? An object proper and adaequate to every eye:
and as durable as the world it self? a truth so clear and manifest of it self as it needs no hyperbole to Set it out? an Object proper and adequate to every eye:
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a subject worthy of our most serious meditation, and daily consideration? What man in the world, is so shamelesse as to deny it ? Or so dull and deafe that will not give diligent attention unto it? A wonder indeed, that man the wonder of the world, may be amazed at :
a Subject worthy of our most serious meditation, and daily consideration? What man in the world, is so shameless as to deny it? Or so dull and deaf that will not give diligent attention unto it? A wonder indeed, that man the wonder of the world, may be amazed At:
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the more engaged to feare God and keepe his Commandements, Eccles. 12.13 . WHEREFORE seeing O Lord thou hast made our dayes as a hand-breadth, and that our age is nothing before thee:
the more engaged to Fear God and keep his commandments, Eccles. 12.13. WHEREFORE seeing O Lord thou hast made our days as a handbreadth, and that our age is nothing before thee:
and teach us to number our dayes, that we may apply our hearts to wisedome, Psalm. 90.12. even for thine own wisedom's sake, thy Christ, and our Iesus. Amen. FINIS. Psalme. 105.6. Let every thing that hath breath praise the Lord. Praise yee the Lord .
and teach us to number our days, that we may apply our hearts to Wisdom, Psalm. 90.12. even for thine own wisdom's sake, thy christ, and our Iesus. Amen. FINIS. Psalm. 105.6. Let every thing that hath breath praise the Lord. Praise ye the Lord.
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Verba Gilimeri Principis Vandalorum, fatum conquerentis suum, apud Iustinianum Jmperatorem, unde Imperator fortunae inconstantiam, & humanae vitae viciscitudines aestimans, ipsum solvit vinculis, & apud se aliquantisper in magno honore habuit. Evagrius Hist. lib. 4. c. 17. & Magdebur. Cent. 6. c. 16.
Verba Gilimeri Principis Vandalorum, fatum conquerentis suum, apud Justinian Jmperatorem, unde Imperator Fortunae inconstantiam, & humanae vitae viciscitudines aestimans, ipsum Solvit vinculis, & apud se aliquantisper in magno honore Habuit. Evagrius Hist. lib. 4. c. 17. & Magdeburg. Cent. 6. c. 16.
Transiliens. S. Aug. in Ps. 38. Vt & probatissimi officij sui, honorem commemoratione perciperet, & Arcana Psalmorum, de nominum ipsorum interpretationibus panderentur. Cassiod. in loc.
Transilience. S. Aug. in Ps. 38. Vt & probatissimi officij sui, Honor commemoration perciperet, & Arcana Psalmorum, de nominum Ipsorum interpretationibus panderentur. Cassiodorus. in loc.
David scripsit, & Iduthun viro disciplinis Leviticis & Sacerdotalibus erudito canendum dedit. S. Ambr. in loc. vid. Aretium Felinum in loc. Filij Chore & Asaph. non memorantur tanquam factores Psalmorum, sed tanquam Cantores. Iacob. Valent. in loc.
David scripsit, & Iduthun viro disciplines Leviticis & Sacerdotalibus erudito canendum dedit. S. Ambrose in loc. vid. Aretium Felinum in loc. Filij Chore & Asaph. non memorantur tanquam Factors Psalmorum, sed tanquam Cantors. Iacob. Valent. in loc.
Ejus sensu profundo, & virtute sententiarum, dum videt silentij patientiam, opportunitatem loquendi, & contemptum divitiarum. S. Amb. lib. offic. c. 7.
His sensu profundo, & virtute sententiarum, dum videt silentij patientiam, opportunitatem loquendi, & contemptum divitiarum. S. Ambassadors lib. office. c. 7.
O validum scutum circumspectae munitionis silentium! O fidissimum stabilitatis fundamentum! utinam aut Adam surdus fuisset, aut Evah obmutuisset, si Evah tacuisset, vicissemus. S. Ambr. in loc.
O validum scutum circumspectae munitionis silentium! O fidissimum stabilitatis fundamentum! utinam Or Adam Deaf fuisset, Or Eve obmutuisset, si Eve tacuisset, vicissemus. S. Ambrose in loc.
Si hoc cavet Propheta, tu non caves? Si hoc metuit, in quo Dei gratia loquebatur, tu non metuis, qui erroris verba non refugis? & theatralibus sermonibus delectaris? S. Amb in loc.
Si hoc cavet Propheta, tu non caves? Si hoc metuit, in quo Dei Gratia loquebatur, tu non metuis, qui Error verba non refugis? & theatralibus sermonibus delectaris? S. Ambassadors in loc.
Tu non reformidas cui in Evangelis scriptum est, Mat. 12.37. Si pro otioso verbo periculum est, quanto magis pro criminoso? nec solum omne otiosum, sed omne quod non fructuosum, periculosum, at { que } eradicabile. Labia nostra, quaedam vincula sunt. S. Ambros. in loc.
Tu non reformidas cui in Evangelist Scriptum est, Mathew 12.37. Si Pro otioso verbo periculum est, quanto magis Pro criminoso? nec solum omne Idle, sed omne quod non fructuosum, Periculosum, At { que } eradicabile. Labia nostra, quaedam vincula sunt. S. Ambos in loc.
Bulla palustris homo, ventus, flos pulveris, umbra: Incipit & cessat, nascitur & moritur. Nathan Chytraeus ex triumpho Poetico. Qui nescis, quid sit nostrum hoc quod vivimus audi, Transilus ad mortem est, Herculeus { que } labor. Claud. Rossaletus ex Triumpho Poetico.
Bulla palustris homo, ventus, flos pulveris, umbra: Incipit & cessat, nascitur & moritur. Nathan Chytraeus ex Triumph Poetico. Qui Nescis, quid sit nostrum hoc quod vivimus audi, Transilus ad mortem est, Herculean { que } labour. Claud. Rossaletus ex Triumph Poetico.
Iob 7.7. Rapta velut vento vox irrevocabilis aetas; Aut quasi colloquio fabula trita fugit: Septenos decies homini, protenditur annos, Si spatiosa fuit, lustra his octo capit. Maxima pars hujus labor est, & plena dolorū Tam celerimotu praecipitata volat. Sic redidit Fridericus Widebramus. NONLATINALPHABET, Laert. lib. 1. in vita Solonis Psal. 90.10.
Job 7.7. Rapta velut Vento vox irrevocabilis Aetas; Or quasi colloquio fabula Trita Fugitive: Septenos decies Homini, protenditur annos, Si spatiosa fuit, lustra his Octo Capital. Maxima pars hujus labour est, & plena dolorū Tam celerimotu praecipitata Volatile. Sic redidit Frederick Widebramus., Laertes lib. 1. in vita Solon's Psalm 90.10.
Esay. 38.12. Netantur Arabes, & Orientales, qui propter studium rei pecuariae erant NONLATINALPHABET, vel ut Strabonis phrasi utar, NONLATINALPHABET, qui facile in alia loca demigrabant, si pascua eos deficerent. Zehnerus in similitud. Biblicis.
Isaiah. 38.12. Netantur Arabes, & Orientales, qui propter studium rei pecuariae Erant, vel ut Strabo phrasi utar,, qui facile in Alias loca demigrabant, si pascua eos deficerent. Zehnerus in similitude. Biblicis.
Esay. 37.27. Ostentatus raptus { que } simul, solstitialis velut herba solet. Ausonius de Aletio Minervio Rhetore in professor, c. 7. Quasi solstitialis herba paulisper fui, repentè exortus sum, repentinò occido. Callidorus de se. ex Zehneri simil. 51.
Isaiah. 37.27. Ostentatius raptus { que } simul, Solstitial velut herba Solent. Ausonius de Aletio Minervio Rhetore in professor, c. 7. Quasi Solstitial herba Paulisper fui, repentè exortus sum, repentinò Occido. Callidorus de se. ex Zehneri Similar. 51.
Ante abeunt penè quam veniant, & cum evenerint stare non possunt. S. Aug. in loc. Pro nihilo habentur, quae antequam veniant, adhuc non sunt, cum venerint jam non erunt, Idem.
Ante abeunt penè quam veniant, & cum evenerint stare non possunt. S. Aug. in loc. Pro nihilo habentur, Quae antequam veniant, Adhoc non sunt, cum venerint jam non erunt, Idem.
NONLATINALPHABET Ad verbum palmos. i. palmares dedisti dies meos, i. parvos breves { que } ut mensura quatuor digitorum ad se junctorum, quae est minima. Rab. David. in lib. Radic. Santes Pagn. in Topàch.
Ad verbum palmos. i. Palmares dedisti dies meos, i. parvos breves { que } ut Mensura quatuor digitorum ad se junctorum, Quae est minima. Rab. David. in lib. Radic. Santes Page. in Topàch.
Ecce veteres posu isti dies meos. Ʋeterascunt enim hi, novos volo, novos nunquam veterascentes. S Aug. in loc. Fortasse quia invenit NONLATINALPHABET pro NONLATINALPHABET. Bell. in loc.
Ecce veteres posu Isti dies meos. Ʋeterascunt enim him, novos volo, novos Never veterascentes. S Aug. in loc. Fortasse quia invenit Pro. Bell. in loc.
Psal. 90.4. Mille tuis oculis annorum est tempus ut una Hesternae lucis non reditura dies. Frider. Widebramus. Tempus annorum tibi mille, lucis Instar hesternae fluidi { que } puncti, Nulla decursus, quod ubirecessit, Signa reliquit. Georg. Buchanan.
Psalm 90.4. Mille tuis oculis Annorum est Tempus ut una Hesternae lucis non reditura dies. Frider. Widebramus. Tempus Annorum tibi mille, lucis Instar hesternae fluidi { que } puncti, Nulla Decursus, quod ubirecessit, Signs reliquit. George Buchanan.
Plerique tam nostrorum, quam Haebreorum Elephantem esse existimant, a mole corporis, qua caeteras quadrupides superat. Pluraliter effertur ad ingentem belluam significandam. Sanct. Pagnin. in Rad.
Plerique tam nostrorum, quam Haebreorum Elephantem esse existimant, a mole corporis, qua Caeteras quadrupides superat. Pluraliter effertur ad ingentem belluam significandam. Sanct. Pagnin. in Rad.
Vt ibi ultrix poenae saeviat, ubi poenalis reatus exarserat. Chrysol. de Prodigo. ser. 1. Ad talem finem semper voracitas tendit, ad talem pervenit terminum fugienda voluptatis effusio. Idem. ibid.
Vt There ultrix Poenae saeviat, ubi Poenalis Rheatus exarserat. Chrysol. de Prodigal. ser. 1. Ad talem finem semper voracitas tendit, ad talem pervenit Terminus fugienda voluptatis Effusio. Idem. Ibid.
Dies abbreviarentur hoc est locum (sc. Hierusalem) deletum iri, ut innotescat leges Mosaicas abrogatas esse, ac Messiam exhibitum. Magd. Cent. 1 lib. 1 c. 4.
Die abbreviarentur hoc est locum (sc. Jerusalem) Deletum iri, ut innotescat leges Mosaicas abrogatas esse, ac Messiah exhibitum. Magd Cent. 1 lib. 1 c. 4.
Remigius in loc. Dies qui sunt, & qui non sunt. Fac tuae fructu bonitatis aucti, Gaudio tandem satiemur: aegris Liberi ut curis reliquos agamus, suaviter annos. Buchan. Ps. 90. NONLATINALPHABET: fallax foelicitas, est ipsa maior infoelicitas. Schnep. in loc. Vmbra vitae, & foelicitas umbrae non est foelicitas, sedimago & umbra foelicitatis. Camillus Puls. in loc.
Remigius in loc. Die qui sunt, & qui non sunt. Fac tuae fructu bonitatis aucti, Gaudio tandem satiemur: aegris Liberi ut Care Reliquos agamus, Suaviter annos. Buchan. Ps. 90.: fallax Felicity, est ipsa maior infoelicitas. Schnep. in loc. Vmbra vitae, & Felicity umbrae non est Felicity, sedimago & umbra foelicitatis. Camillus Puls. in loc.
Wisd. 2.1, 2, &c. Liber sapientiae non à Salomone, sed à Philone Iudaeo graecè scriptus putatur, nomine ac titulo Salomonis. Buchol. Cronolog. Anno 2931. Page 465.
Wisdom 2.1, 2, etc. Liber sapientiae non à Solomon, sed à Philone Judeo graecè scriptus putatur, nomine ac Titulo Salomonis. Buchol. Chronolog. Anno 2931. Page 465.
Nec mortem horremus, nec Divum parcimus ulli. Virgil Aenaead. lib. 10. Blanda vide quae sint, perversi gaudia mūdi Bella movet { que } pijs, impiae turba viris. Holcot. in cap. 2. Sap.
Nec mortem horremus, nec Divum parcimus ulli. Virgil Aeneas. lib. 10. Blanda vide Quae sint, perversi Gaudia mūdi Bella Movet { que } pijs, impiae turba Viris. Holcot. in cap. 2. Sap.
En acumen sapientum mundi, qui cum aerumn is pateant, se tamen latere, & in tuto esse arbitrantur. Calv. Lucinianos aggreditur, qui suum sapere, nonnisi in prophano Dei contemptu locant. Calvin. in loo. Is.
En acumen Sages mundi, qui cum aerumn is pateant, se tamen later, & in Tutor esse arbitrantur. Calvin Lucinianos aggreditur, qui suum Sapere, nonnisi in prophano Dei contemptu locant. calvin. in loo. Is.
Nullus putat se citò moriturum, sed puer putat se ad juventutem perventurum, juvenis ad virilem, vir ad senectam, senex ad aetatem decrepitam, & cum in eo est, non putat eo anno se moriturum. S. Aug. Forma, genus, mores, sapientia, vis & honores, Non retinent hominem, quin redit in cinerem. Ps. 49.7. Mixta Senum, ac Iuvenum densantur funera Ideo NONLATINALPHABET. Vulgò. Vltima semper expectanda dies homini est. Ovid. Metamor. 3. Ecclus. 7.36. Eodem fine Aegyptij NONLATINALPHABET. i. Cadaver hominis exciccatum, vix { que } ossibus harens in convivijs circumferebant, & singulis ex ordine intuendum ostentabant. Plutarch. in convivio 7. Sapient.
Nullus putat se citò moriturum, sed puer putat se ad juventutem perventurum, Juvenis ad virilem, vir ad senectam, senex ad aetatem decrepitam, & cum in eo est, non putat eo Anno se moriturum. S. Aug. Forma, genus, mores, sapientia, vis & honores, Non retinent hominem, quin Redeem in cinerem. Ps. 49.7. Mixed Senum, ac Iuvenum densantur funera Ideo. Vulgò. Ultima semper expectanda dies Homini est. Ovid. Metamorphoses. 3. Ecclus 7.36. Eodem fine Aegypti. i. Cadaver hominis exciccatum, vix { que } ossibus harens in convivijs circumferebant, & Singulis ex Order intuendum ostentabant. Plutarch. in convivio 7. Sapient.
2 King. 2.24. Turpe pecus mutilum, turpis sine gramine campus; Et sine fronde frutex, & sine crine caput. Ovid. de Arte Amand. lib. 3. Jocus amarulentus.
2 King. 2.24. Turpe pecus mutilum, Shameful sine gramine campus; Et sine frond frutex, & sine crine caput. Ovid. de Art Amand. lib. 3. Jocus amarulentus.
Ait bestiolas quasdam nasci quae unam diem vivant, ex his hora octava quae mortua est, provecta aetate mortua est, quae vero occidento sole decrepita. Aristot. lib. 5. de natura Animalium cap. 19. refert. M.T.C. Tuscul. quaest. lib. 1.
Ait bestiolas quasdam Nasci Quae unam diem vivant, ex his hora Octava Quae Mortua est, provecta Age Mortua est, Quae vero occidento sole decrepita. Aristotle lib. 5. de Nature Animals cap. 19. refert. M.T.C. Tuscul Question. lib. 1.
Sen. Epist. lib. 1. epist. 1. Non patum habemus temporis, sed multum perdidimus. Infinita est velocitas temporis, &c. Sen. epist. lib. 6. epist. 50.
Sen. Epistle lib. 1. Epistle. 1. Non patum habemus Temporis, sed multum perdidimus. Infinita est velocitas Temporis, etc. Sen. Epistle. lib. 6. Epistle. 50.
Dic mihi dormituro, potes non expergisci, dic experrecto, potes non dormire amplius, dic exeunti, potes non reverti; dic redeunti, potes non exire. Punctum est quod vivimus & adhuc puncto minus. Sen. ibid.
Die mihi dormituro, potes non expergisci, Die experrecto, potes non dormire Amplius, Die exeunti, potes non reverti; Die redeunti, potes non exire. Punctum est quod vivimus & Adhoc puncto minus. Sen. Ibid.
Confer nostram longissimam aetatem cum aeternitate, in eadem propemodum brevitate, qua illae bestiola (sc. quae hemerobioi) reperiemur. M.T. Cicero. in Tusculan. quaest. lib. 1.
Confer nostram longissimam aetatem cum aeternitate, in Same propemodum Brevity, qua Those bestiola (sc. Quae hemerobioi) reperiemur. MOST Cicero. in Tusculan. Question. lib. 1.
Est terminus vitae duplex. 1. Naturalis, quem aliquis viribus naturalibus attingere possit. 2. Supernaturalis seu divinitus decretus, qui non semper cum naturali congruit. Piscat. in Ps. 55.23.
Est terminus vitae duplex. 1. Naturalis, Whom aliquis viribus Naturalibus attingere possit. 2. Supernaturalis seu Divinely decretus, qui non semper cum naturali congruit. Physical. in Ps. 55.23.
In non die suo, i ante diem suum, ad quem per naturam juxa hominum opinionem pervenire poterat. q d. morte immatura praevenietur, vel gladio, vel morbo, vel aliqua alia causa violenta morte non sua interibit. Mercer in loc.
In non die Sue, i ante diem suum, ad Whom per naturam juxa hominum opinionem pervenire poterat. q worser. morte immatura praevenietur, vel Gladio, vel morbo, vel Any Alias causa violenta morte non sua interibit. Mercer in loc.
Jn medio cursa impiorum conatuum, imperfectis adhuc machinis. Luke 12.20. Exiguo vivat, vesanus tempore sospes: Qui { que } Deum sperait, sic velut umbra cadat. Marian. in Eccles 8.13.
John medio cursa Impious conatuum, Imperfectly Adhoc machinis. Luke 12.20. Exiguo vivat, vesanus tempore sospes: Qui { que } God sperait, sic velut umbra cadat. Marian. in Eccles 8.13.
— Nihil est toto quod perflet in orbe, Cuncta fluunt, — Non secus ac flumen; nec enim consistere flumen, Nec lovis hora potest, sed ut unda pellitur unde, Ʋrgetur { que } eddem, ventens, urget { que }, priorem, Tempora sic fugiu•• pariter, pariter { que } sequuntur. Ovid. Metamorph. lib. 15. Festinat enim decurrere velox, — Flosculus angustae, misera { que } brevissima vitae, Portio, &c. — Iuvenal. Satyr. 9.
— Nihil est toto quod perflet in orbe, Everything fluunt, — Non secus ac Flumen; nec enim consistere Flumen, Nec lovis hora potest, sed ut unda pellitur unde, Ʋrgetur { que } eddem, ventens, urget { que }, priorem, Tempora sic fugiu•• pariter, pariter { que } sequuntur. Ovid. Metamorph lib. 15. Festinat enim decurrere Swift, — Flosculus Angustae, Miseram { que } brevissima vitae, Portio, etc. — Juvenal. Satyr. 9.
Calvin. in loc. Rabbini tradunt Davidem aegro tantem hunc Psalmum composuisse. Bell in loc. Davidica intelligit, qui Davidica patitur. Tilem. Heshuius in loc.
calvin. in loc. Rabbi tradunt Davidem aegro tantem hunc Psalm composuisse. Bell in loc. Davidica intelligit, qui Davidica patitur. Tilem. Heshuius in loc.
Nititur in pondus palma & consurgit in altum; Quo mage & premitur, hoc mage tollit onus. Alciat. Embl. Sempiterna foliorum Coma virent. Plin. Hist. lib. 16. c. 19.
Nititur in pondus Palma & consurgit in altum; Quo mage & premitur, hoc mage Tollit onus. Alciat. Embl Sempiterna foliorum Coma virent. Pliny Hist. lib. 16. c. 19.
At ego adolescers miser valde petieram cas•itatem, & dixeram da mihi castitatem & continentiam, sed noli modo, tim bam enim ne me citò exaudixes, & citò sanares à morbo concupiscentiae, quam malebam expleri quam extingui. S. Aug. Confessienum lib. 8. cap. 7.
At ego adolescers miser Valde petieram cas•itatem, & dixeram da mihi castitatem & continentiam, sed noli modo, time bam enim ne me citò exaudixes, & citò sanares à morbo concupiscentiae, quam malebam expleri quam extingui. S. Aug. Confessienum lib. 8. cap. 7.
Quamdiu, quamdiu, cras & cras? quare non modo? quare non hac bora finis turpitudinis meae? Idem cap. 12. Deo servire statui, & hoc ex hora hac, in hoc loco aggredior. Politianus de Antonio. idem cap. 6.
Quamdiu, Quamdiu, cras & cras? quare non modo? quare non hac bora finis turpitudinis meae? Idem cap. 12. God Serve statui, & hoc ex hora hac, in hoc loco aggredior. Politianus de Antonio. idem cap. 6.
Non orietur ei sol gloriae, cui sol justitiae ortus non fuerit, nec illucescet ei dies crastina cui non luxerit hodierna, S. Bern. Sed mora damnosa est, nec res dubitare remittit, Dum superest aliquid cuncti coeamus ad arma. Ovid. Metamor. lib. 11.
Non orietur ei sol Glory, cui sol justitiae ortus non fuerit, nec illucescet ei dies crastina cui non luxerit Hodierna, S. Bern. said mora Damnosa est, nec Rest dubitare remittit, Dum superest Aliquid Cuncti coeamus ad arma. Ovid. Metamorphoses. lib. 11.
Vtere sic rebus, tanquam moriturus in hora, Et ceu victurus parcere disce bonis. Ille sed est sapiens verè, qui novit utrum { que } Vtens & parcens scit retinere modum. Lucian Selneccerus refert. in loc. NONLATINALPHABET. Synesius Epist. 65.
Vtere sic rebus, tanquam Moriturus in hora, Et ceu victurus parcere Disce bonis. Isle sed est sapiens verè, qui Novit utrum { que } Vtens & Grieving scit retinere modum. Lucian Selneccer refert. in loc.. Synesius Epistle 65.
Vndi { que } percutimur, undi { que } amaritudine replemur, & tamen caeca mente ejus amaritudines amamus, fugientem sequimur, labenti inbaeremus, & quia labentem tenere non possumus, cum ipso labimur, Buchol. Cronol. cap. de patrum longaevitate ex Greg. Mag. lib. 34. cap. 1.
Vndi { que } percutimur, undi { que } Amaritudine replemur, & tamen caeca mente His amaritudines amamus, fugientem sequimur, labenti inbaeremus, & quia labentem tenere non possumus, cum ipso labimur, Buchol. Chronicle. cap. de patrum longaevitate ex Greg. Mag. lib. 34. cap. 1.
Vnus enim status est mundi { que } & coporis hujus, Quod gerimus, natura eadem sustentat utram { que }, Edita de nihilo cr•sc•t, nihilum { que } f•tura, Aut titubant morbis, aut tempore victa senescunt. Hinc quibus aeternum spes informatur in avuut; Omne bonum tenue est quod praesens ingerit aetas. Prudentius.
Vnus enim status est mundi { que } & coporis hujus, Quod gerimus, Nature Same sustentat utram { que }, Edita de nihilo cr•sc•t, nihilum { que } f•tura, Or titubant morbis, Or tempore Conquered senescunt. Hinc quibus aeternum spes informatur in avuut; Omne bonum tenue est quod Praesens ingerit Aetas. Prudentius.
Sunt in genere luporum qui Cervarij vocantur. Huic quamvis in fame mandenti, si respexit oblivionem cibi surripere atunt, digressum { que } quaerere aliud. Plin. Nat. Hist. lib. 8. cap. 22.
Sunt in genere luporum qui Cervarij vocantur. Huic Quamvis in fame mandenti, si respexit oblivionem cibi surripere atunt, digressum { que } quaerere Aliud. Pliny Nat. Hist. lib. 8. cap. 22.
Pantheras perfricata carne aconito, barbari venantur, & fera alias tam avida eorum, ut a pastoribus ex industria in aliquo vase suspensum sit altius, quam ut queat saltu attingere, jaculando se, appetendo { que } deficiat, et postremo expi•et. Plin. Nat. Hist. lib. 8. cap. 27.
Pantheras perfricata Carnem Aconito, Barbari venantur, & fera alias tam avida Their, ut a pastoribus ex Industria in Aliquo vase suspensum sit Highly, quam ut queat saltu attingere, jaculando se, appetendo { que } deficiat, et postremo expi•et. Pliny Nat. Hist. lib. 8. cap. 27.
Is demum profecto vitam aequa lance pensitabit, qui semper fragilitatis humanae memor fuerit. Plin. Hist. lib. 7. cap. 7. Cum nimis transeuntia cogitant; & mansura nullatenus sperant; insensibili caecitate oculus cordis clauditur, ut se morituros nullatenus credant. Michael Ayguanus in loc. ex Greg. 8. Moral. c. 12.
Is demum profecto vitam Equal lance pensitabit, qui semper fragilitatis humanae memor fuerit. Pliny Hist. lib. 7. cap. 7. Cum nimis transeuntia cogitant; & mansura At no time Sperant; insensibili caecitate oculus Cordis clauditur, ut se morituros At no time Credant. Michael Ayguanus in loc. ex Greg. 8. Moral. c. 12.
Iob 12.6. Iob. 21.6. Psal. 37.1. Ier. 12.1. Petit mentis puritatem, & patientiae firmitatem. Sebald. in loc. Petit ut Deus reprimat aestum cordis, & confirmat spiritum vera consolatione. Heshuius & Titleman. in loc.
Job 12.6. Job 21.6. Psalm 37.1. Jeremiah 12.1. Petit mentis puritatem, & patientiae firmitatem. Sebald. in loc. Petit ut Deus reprimat aestum Cordis, & Confirmed spiritum vera consolation. Heshuius & Titleman. in loc.
Quod Cain longaevitas indulta est, vindicta est, quod Abel sublata, corona est S. Ambr. Nunquid longa dies nobis, nisi longa dolorum Colluvies? longi patientia carceris aetas.
Quod Cain longaevitas indulta est, Vindictae est, quod Abel sublata, corona est S. Ambrose Whether Longam die nobis, nisi Longam Dolorum Colluvies? longi patientia carceris Aetas.
Foelix imperio, foelix brevitate regendi — Orbis amor. Magnus Ausonius in obitum Tit. Vespatiani Imp. Nec me optime intelligunt, nisi qui gustaverint, loquimur tamen omnibus & habentibus tale desiderium & nondum habentibus. S. Aug. in loc.
Felix Imperial, Felix Brevity regendi — Orbis amor. Magnus Ausonius in obitum Tit. Vespatiani Imp. Nec me optime Intelligunt, nisi qui gustaverint, loquimur tamen omnibus & habentibus tale desiderium & Nondum habentibus. S. Aug. in loc.
2 Cor. 5.1. Metaphorae sunt elegantes, quae imbecillitatem ejus explicant. 1. Domus Terrena. 2. Tentorium est. Aret. in loc. Ideo domiciliū, quod in illo ad tempus velut in conducto hospitio, versemur. Non posset ita { que } Paulus miseriam & fragilitatem humani corporis, commodiore Typo pinxisse, quam hoc dum terrenum Domicilium & tabernaculum vocat. Bullinger. in loc.
2 Cor. 5.1. Metaphorae sunt elegantes, Quae imbecillitatem His explicant. 1. Domus Terrena. 2. Tentorium est. Aret. in loc. Ideo domiciliū, quod in illo ad Tempus velut in conducto hospitio, versemur. Non posset ita { que } Paulus Miseriam & fragilitatem Humani corporis, commodiore Typo pinxisse, quam hoc dum terrenum Domicilium & tabernaculum vocat. Bullinger. in loc.
Ita vixi, ut non frustra me natum existinem, & ex vita ista discedo, tanquam ex hospitio, nō tanquam ex domo. Commorandi enim natura diversorium nobis, non habitandi locum dedit. M.T. Ciceronis Cato Major de senectute, juxta finem.
Ita Vixi, ut non frustra me natum existinem, & ex vita ista discedo, tanquam ex hospitio, nō tanquam ex domo. Staying enim Nature diversorium nobis, non habitandi locum dedit. MOST Ciceronis Cato Major de senectute, juxta finem.
Pauperibus panem tribuens, is mittet in undas, Tempore sed sumet, gratia nulla perit. Multis largitor: nam si vastantur ab hoste; Vrbes, multorum pauper egebis ope. Mariansic loc. red.
Pauperibus Bread tribuens, is mittet in undas, Tempore sed sumet, Gratia nulla perit. Multis Largitor: nam si vastantur ab host; Cities, multorum pauper egebis open. Mariansic loc. read.
Inops plus est quam pauper. Ita { que } dilectu habito, unam quidem palmam porrigat pauperi, at utranque inopi, qui rebus omnibus egeat. Mercerus in loc.
Inops plus est quam pauper. Ita { que } dilectu habito, unam quidem Palmam porrigat pauperi, At utranque inopi, qui rebus omnibus egeat. Mercerus in loc.
Ambulare corā Deo, est vitae integritati studere, & Deo scipsum consecrare, ac si indies, imò in horas esset vitae nostrae reddenda illi ratio. Marlorat. in locum Esaiae.
Ambulare corā God, est vitae integritati studere, & God scipsum Consecrate, ac si indies, imò in horas esset vitae Nostrae reddenda illi ratio. Marlorat. in locum Esaias.
Sed interest, cui quis aut moriatur, aut vivat, quia est mors, quae causa est vivendi, & est vita quae causa est moriendi; Nec alibi quam in hoc transitorio seculo, utrum { que } conquiritur: ut ex qualitate temporalium actionum, differentia retributionum, pendeat aeternarum: Moriendum ergo est diabolo, & vivendum Deo. Leo ser. 1. de resur. Dom.
said Interest, cui quis Or moriatur, Or vivat, quia est mors, Quae causa est vivendi, & est vita Quae causa est moriendi; Nec alibi quam in hoc transitorio seculo, utrum { que } conquiritur: ut ex qualitate Temporalium actionum, differentia retributionum, pendeat aeternarum: Moriendum ergo est diabolo, & vivendum God Leo ser. 1. the Resurrection. Dom.
Vbi non erit mors; non erit defectus, non erit dies transiens, sed manēs; quia nec hesterno praeceditur, nec crastino impellitur. S. Aug. in. Psal. 38.
Vbi non erit mors; non erit defectus, non erit dies Transiens, sed manens; quia nec hesterno praeceditur, nec crastino impellitur. S. Aug. in. Psalm 38.
Nihil est, quia solus Deus est, qui est. Quicquid extra Deū est ad ipsum collatum nihil est. Hopper. in loc. Suscipiens altiori mente claritatem tuam, pro nihilo judicaui substantiam meam. S. Hieron. Nihil enim est omne quamvis magnum sit, quicquid ex nihilo est. Origen. Ante te, te vidente & cognoscente. Genebrard. in loc.
Nihil est, quia solus Deus est, qui est. Quicquid extra Deū est ad ipsum collatum nihil est. Hopper. in loc. Suscipiens altiori mente claritatem tuam, Pro nihilo judicaui substantiam meam. S. Hieron. Nihil enim est omne Quamvis magnum sit, quicquid ex nihilo est. Origen. Ante te, te vidente & cognoscente. Genebrard. in loc.
Si eos examinare velit, & secum comparare, non habens rationem dotium, & donorum quae in illos contulit, inveniat eos flolidos, mancos & vanos. Mercerus in loc.
Si eos examinare velit, & secum comparare, non habens rationem dotium, & Donorum Quae in Illos contulit, inveniat eos flolidos, mancos & vanos. Mercerus in loc.
fw-mi fw-la fw-la fw-la, cc fw-la fw-la, fw-la fw-la fw-la n1, cc fw-la fw-la p-acp n1 fw-la, fw-la fw-la fw-la, fw-la cc fw-la. np1 p-acp fw-la.
Qui erexit hominem lapsum, dedit stanti Angels, ne labaretur. Sic illum à captivitate eruens, sicut hunc à captivitate defendens; & hac ratione fuit aequè utri { que } redemptio, solvent illum, servans istū. S. Bern. de Christo
Qui erexit hominem lapsum, dedit stanti Angels, ne labaretur. Sic Ilum à Captivity eruens, sicut hunc à Captivity defendens; & hac ratione fuit aequè utri { que } redemptio, solvent Ilum, servans istū. S. Bern. de Christ
NONLATINALPHABET in conjugat. Kal. est rubescere. Adam ab Adamah, Gen 1.26. ut homo ab humo. Rungius in loc. Adam factus humo, nomina coepit homo. Pezel. in loc.
in conjugat. Kal. est rubescere. Adam ab Adamah, Gen 1.26. ut homo ab humo. Rungius in loc. Adam factus humo, nomina Coepit homo. Pezel. in loc.
Ecce, nunc in aperto est. Hugo Card in loc. In that all things are made subject to vanity, it shewes mans vanity, and Gods anger against him. Beza in Rom. 8.20. Valentia. Lorin.
Ecce, nunc in Aperto est. Hugo Carded in loc. In that all things Are made Subject to vanity, it shows men vanity, and God's anger against him. Beza in Rom. 8.20. Valentia. Lorin.
Communicatione speciei omnes homines sunt unus homo. Peccavimus non voluntate quidem nostra, sed voluntate illius, cum quo & in quo cramus unus homo, eo { que } una omnium voluntas, sic Adami peccatum, non tam alienum est, quam cujus { que } hominis suum, nec tam fuit Adae proprium, quam sit omnium hominum commune. Porphyr.
Communication Speciei omnes homines sunt Unus homo. Peccavimus non voluntate quidem nostra, sed voluntate Illius, cum quo & in quo cramus Unus homo, eo { que } una omnium Voluntas, sic Adam peccatum, non tam Alienum est, quam cujus { que } hominis suum, nec tam fuit Adam proprium, quam sit omnium hominum commune. Porphyr.
Si peccator est, & in delitijs fluxerit, vanitati subsistit, si justus est, vana est ei nihilominus vita presens. S. Hieron. in loc. Eccles. 9.2. Nec mirum exterius nullo discrimine justus, Distat ab injusto, tristia laeta eadem Eveniunt eadem sors est aequalis utri { que } Sive colant divos, crimina seu placeant. Marianus.
Si peccator est, & in delitijs fluxerit, vanitati subsistit, si justus est, Vana est ei nihilominus vita Presents. S. Hieron. in loc. Eccles. 9.2. Nec Mirum exterius nullo Discrimine justus, Distat ab injusto, Tristia Laeta Same Eveniunt Same sors est aequalis utri { que } Sive colant divos, Crimes seu placeant. Marianus.
Ad miserias generis humani denotandas, nomen hoc referunt. Idem. Vt in Cain testata fuit suum gaudium; hic est filius meus, in quo laetitia est, in quo mihi sancta voluptas, sic Abel nonine Vanitatis & miseriarum generis humani monumenta Eva extare voluerit. Pezel. in loc.
Ad miserias Generis Humani denotandas, Nome hoc referunt. Idem. Vt in Cain testata fuit suum gaudium; hic est filius meus, in quo Laetitia est, in quo mihi sancta voluptas, sic Abel nonine Vanitatis & miseriarum Generis Humani monumenta Eve extare voluerit. Pezel. in loc.
Forsan ut ex eo in memoriam rediret, vitam hominum meram esse vanitatem, vel quia in eo non posuerit spem promissionis factae de s•mine sicut in Cain. Sanctes Pagnin. in Thesaur. in Rad.
Perhaps ut ex eo in memoriam rediret, vitam hominum Meram esse vanitatem, vel quia in eo non posuerit spem promissionis factae de s•mine sicut in Cain. Sanctes Pagnin. in Thesaur. in Rad.
Res quae non est quidpiam, aut quae citò desinit, ut flatus qui exit ab ore, sic enim halitum infantum appellant, Sanctes Pagnin. NONLATINALPHABET Symmach.
Rest Quae non est quidpiam, Or Quae citò desinit, ut flatus qui exit ab over, sic enim halitum Infantum appellant, Sanctes Pagnin. Simach.
NONLATINALPHABET Jnitio sententiae affirmativa particula est. Pagnin. Thesaur. Nec adornationi tantum inservit. Lorin. in loc. Sed explicationi & confirmationi. NONLATINALPHABET non est superfluum. Euthym. in. loc,
Jnitio sententiae Affirmative Particula est. Pagnin. Thesaur. Nec adornationi Tantum inservit. Lorin. in loc. said explicationi & Confirmation. non est superfluum. Euthymius in. loc,
NONLATINALPHABET Psal. 8.4. Homo, ab infirmitate & fragilitate dictus. Sanct. Pag. in Thes•u. Homo appellatur, quod omnibus diebus vitae suae doleat. Idem.
Psalm 8.4. Homo, ab Infirmity & fragilitate dictus. Sanct. Page in Thes•u. Homo Appellatur, quod omnibus diebus vitae suae Doleat. Idem.
NONLATINALPHABET ex radice. NONLATINALPHABET, Quod est currere; quod super terram currat, & circundet cam jugiter sphaera. Sanct. Pagnin. Terra, quod teratur. insimum & ignobilissimum elementum. Idem.
ex radice., Quod est currere; quod super terram currat, & circundet cam Jugiter Sphaera. Sanct. Pagnin. Terra, quod teratur. insimum & ignobilissimum Elementum. Idem.
Quanta vis in repubitemporum fit, quanta varietas rerum, quam incerti exitus, quam flexibiles hominum voluntates, quid insidiarum, quid vanitatis in vita sit, non dubito quin cogites. Cicero epist. lib. 2. epist. 8. ad Curionem. Tribun.
Quanta vis in repubitemporum fit, Quantum varietas rerum, quam Incerti exitus, quam flexibiles hominum Voluntates, quid insidiarum, quid vanitatis in vita sit, non dubito quin cogites. Cicero Epistle. lib. 2. Epistle. 8. ad Curionem. Tribune.
Zach. 11.16. Instar columnae, quae alicubi constituta, firma suo loco & immota manet. Sic Gen. 28.18. Matsebáh. sig. monumentum. Et NONLATINALPHABET accipitur pro columna quae in sepulchris statuebatur, aut in qua faedera inscribebantur, aut alia quae posteritati mandare cuperent.
Zach 11.16. Instar Columnae, Quae Alicubi Constituted, Firm Sue loco & Immota manet. Sic Gen. 28.18. Matsebáh. sig. Monument. Et accipitur Pro columna Quae in Sepulchers statuebatur, Or in qua faedera inscribebantur, Or Alias Quae Posteritati mandare cuperent.
Quum Ptolomeorum manes, seriem { que } pudendam, Pyramides claudant. Lucan. Herodotus lib. 2. Euterpe. pag. 103, 142. especially, 155, 156. The Pyramides are built of Theban marble, by King Cheops, who became so poore thereby, that he was compelled (NONLATINALPHABET) to prostitute his daughter for lacke of money. One of them was 20 yeares in building, 366000 men continually wrought upon it. It containes eight acres of ground at the bottome, and ascended by 255 steps, each being three foot in height and a portionable breadth, Sandys relation of a iourney, lib. 2. ubi plu•a ex Herodoto.
Whom Ptolomeorum manes, seriem { que } pudendam, Pyramides claudant. Lucan. Herodotus lib. 2. Euterpe. page. 103, 142. especially, 155, 156. The Pyramids Are built of Theban Marble, by King Cheops, who became so poor thereby, that he was compelled () to prostitute his daughter for lack of money. One of them was 20 Years in building, 366000 men continually wrought upon it. It contains eight acres of ground At the bottom, and ascended by 255 steps, each being three foot in height and a portionable breadth, Sandys Relation of a journey, lib. 2. ubi plu•a ex Herodoto.
Herod the great, opened King Davids Sepulcher in hope to find some treasure, whence he tooke pretious attire, and ornaments of gold, where two of his trusty searchers were consumed with fire that came out thereof. Iosephus lib. 16 cap. 11.
Herod the great, opened King Davids Sepulcher in hope to find Some treasure, whence he took precious attire, and Ornament of gold, where two of his trusty searchers were consumed with fire that Come out thereof. Iosephus lib. 16 cap. 11.
Nam ne { que } Pyramidum sumptus ad siderae ducti: Nec Iovis Elei coelum imitata domus, Nec Mansolei dives fortuna sepulchri, Mortis ab extrema conditione vacant. Propertius lib. 3. eleg. 2.
Nam ne { que } Pyramidum sumptus ad siderae ducti: Nec Jovis Elei coelum imitata domus, Nec Mansolei dives fortuna Sepulchre, Mortis ab extrema condition vacant. Propertius lib. 3. Eleg. 2.
Mundus efficit vanitātes, & ipsi vanitantes faciunt vanitatem; cum mundus homines quos decipit vanos efficiat, & homines mundum quem ipsi diligunt, in vanitatem vertant. Petrus Damianus Epistol. lib. 4. Epist. 15.
World efficit vanitantes, & ipsi vanitantes faciunt vanitatem; cum World homines quos decipit vanos efficiat, & homines Mundum Whom ipsi Love, in vanitatem vertant. Peter Damianus Epistle. lib. 4. Epistle 15.
Vel natura, vel ministerio: eo quod vanit plurimum usibus, tam turpibus injustis, & impiis submersa sit. Tertul. de cor. Mil. cap 8. Seipso, et creaturis, male utitur. Ianson. in loc.
Vel Nature, vel Ministerio: eo quod Vanit plurimum usibus, tam turpibus injustis, & impiis submersa sit. Tertulian de cor. Mil. cap 8. Seipso, et Creaturis, male utitur. Janson. in loc.
Omnis homo vanitas, id est, vita ejus. Euthym. in loc. Quod brevis est vita, quod vilis natura, quod vanitate subjecta, ostendit. Ʋniversa vanitas, id est, omni vanitate plenus. Vanitas in affectione interiori, in possessione exteriori. Ghorran. Manuscript. in loc. in instructiss. Biblioth. Oxoniens.
Omnis homo vanitas, id est, vita His. Euthymius in loc. Quod brevis est vita, quod vilis Nature, quod vanitate subjecta, ostendit. Ʋniversa vanitas, id est, omni vanitate plenus. Vanitas in affection interiori, in possession exteriori. Ghorran. Manuscript. in loc. in instructiss. Biblioth. Oxoniens.
Mat. 10.16. Sunt qui scire volunt ut sciant, & turpis curiositas est, alij ut sciantur ipsi, & turpis vanitas est, alij ut scientiam vendant, & turpis quaestus est, alij ut adificent & charitas est, alij ut aedificentur, et prudentia est. S. Bern.
Mathew 10.16. Sunt qui Scire volunt ut sciant, & Shameful curiositas est, alij ut sciantur ipsi, & Shameful vanitas est, alij ut scientiam vendant, & Shameful Quaestus est, alij ut adificent & charitas est, alij ut aedificentur, et Prudence est. S. Bern.
In imagine pertransit, quasi picta imago, minatur se magna velle facere, virtutum palatia ingredi, sed simulat tantum, & contra vitiorum monstra velle pugnare, & tamen omnia simulacra sunt. Avendanus in loc. in explicat. Psal. 118. tractat. 5.
In imagine pertransit, quasi picta imago, minatur se Magna velle facere, Virtues palatia Ingredi, sed simulat Tantum, & contra Vitiorum Monstra velle pugnare, & tamen omnia simulacra sunt. Avendanus in loc. in Explains. Psalm 118. Tractate. 5.
NONLATINALPHABET. Menander. Cui mens opes { que } sunt simul, beatus est: Hic nam { que } ritè solus illis utitur. Sic reddit H. Stephanus. Drusius Proverbiorum classis 2. lib. 1. Pro. 109.
. Menander. Cui Mens opes { que } sunt simul, beatus est: Hic nam { que } ritè solus illis utitur. Sic Render H. Stephanus. Drusius Proverbs classis 2. lib. 1. Pro 109.
Jn hoc mundo omnia turbida, molesta, aspera, confusa. Foleng. in loc. Plena sunt omnia periculis, plena laqueis, incitant cupiditates, infidiantur illecchra, blandiuntur lucra, damra deterrent. Leo de quadrag. ser. 5.
John hoc mundo omnia Turbida, molesta, Aspera, confusa. Foleng. in loc. Plena sunt omnia Periculis, plena laqueis, incitant cupiditates, infidiantur illecchra, blandiuntur lucra, damra deterrent. Leo de Quadrag. ser. 5.
Versiculus subobscurus, & valde intriratus. Vbi vix duo inter Hebraeos inter se consentiunt: nobis inter omnes placet. Aben Ezra qui sic expon. Mercerus in loc.
Versiculus subobscurus, & Valde intriratus. Vbi vix duo inter Hebraeos inter se consentiunt: nobis inter omnes placet. Ben Ezra qui sic expon. Mercerus in loc.
O fallacem hominum spem! fragilem { que } fortunam, & inanes nostras contentiones quae in medio spario saepe fraguntur, & corruant, et ante in ipso cursu obruuntur, quam portum conspicere potuerunt. Cicero de Oratore lib. 3. α.
O fallacem hominum spem! fragilem { que } fortunam, & inanes nostras contentiones Quae in medio spario saepe fraguntur, & corruant, et ante in ipso cursu obruuntur, quam portum conspicere potuerunt. Cicero de Oratore lib. 3. α.
Vna superbia distruit omnia. vitia quippe caetera in peccatis, superbia verò etiam in recte factis timenda est, ne illa quae laudabiliter facta sunt, ipsius laudis cupiditate amittantur. S. Aug. Tom. 2. Dioscoro. Epist. 56. Quod justitia aedificaverat Pharisaeus, superbia destruebat; at { que } ideo non placuit Deo, qui placebat sibi. S. Aug. Tom. 2. Epist. 58. Paulinus Augustino
Una superbia distruit omnia. Vices quip caetera in peccatis, superbia verò etiam in recte factis timenda est, ne illa Quae laudabiliter facta sunt, Himself laudis cupiditate amittantur. S. Aug. Tom. 2. Dioscoro. Epistle 56. Quod justitia aedificaverat Pharisees, superbia destruebat; At { que } ideo non Placuit God, qui placebat sibi. S. Aug. Tom. 2. Epistle 58. Paulinus Augustine
Cum igitur superbia sit amor excellentiae propriae, invidia vero sit odium foelicitatis alienae, &c. S. Aug. Tom. 3. de genesi ad. literam lib. 11. de lapsu daem.
Cum igitur superbia sit amor excellentiae propriae, invidia vero sit odium foelicitatis Alien, etc. S. Aug. Tom. 3. de Genesis ad. Literam lib. 11. de lapsu daem.
Cur nam ergo vanitate vanescitis? Sic Mercetus & Arias Montanus ••bl Haeb. Animum libido torquet, inflat gaudium, spes tollit, ac timor premit. Buchan. in loc.
Cur nam ergo vanitate vanescitis? Sic Mercetus & Arias Montanus ••bl Haeb. Animum libido torquet, inflat gaudium, spes Tollit, ac timor premit. Buchan. in loc.
Hoc enim celandi genus quale sit, & cujus hominis quis non videt? Certè non aperti, nō simplicis, non ingenui, non justi, non viri boni: versuti potius, obscuri, astuti, fallacis, malitiosi, callidi, veteratoris, vafri, haec tot & alia plura, nonne in utile est vitiorum subire nomina? Cicero lib. 3. de Offic. Quod si vituperandi sunt qui reticuerunt, quid de ijs existimandum est, qui orationis vanitatum adhibuerunt. Cicero lib. 3. de Offic. Semper auget assentatio id, quod is, cujus ad voluntatem dicitur vult esse magnum. Quamobrem quamvis blanda ista vanitas apud cos valeat, qui ipsi illam allectant & invitant: tamen etiom graviores, constantiores { que } admonendi sunt, ut animadvertant, ne callida assentatione capiantur. Cicero de Amicitia. circa finem.
Hoc enim celandi genus quale fit, & cujus hominis quis non videt? Certè non Openly, nō Simplicio, non ingenui, non Justi, non viri boni: versuti potius, obscuri, astuti, fallacies, malitiosi, callidi, veteratoris, vafri, haec tot & Alias plura, nonne in utile est Vitiorum subire nomina? Cicero lib. 3. de Office Quod si vituperandi sunt qui reticuerunt, quid de ijs existimandum est, qui orationis Vanitatum adhibuerunt. Cicero lib. 3. de Office Semper auget assentatio id, quod is, cujus ad voluntatem dicitur vult esse magnum. Therefore Quamvis Blanda ista vanitas apud cos valeat, qui ipsi Illam allectant & invitant: tamen etiom graviores, constantiores { que } admonendi sunt, ut animadvertant, ne callida assentatione capiantur. Cicero de Amicitia. circa finem.
In Sarado insula, senes qui ad septuagesimum aetatis annum accesissent, à filijs suis ridentibus in Saturni honorem lignis caedi solebant, &c. Nat. Com lib. 1. cap. 17.
In Sarado insula, senes qui ad septuagesimum aetatis annum accesissent, à Filiius suis ridentibus in Saturn Honor lignis Caedi Solebant, etc. Nat. Come lib. 1. cap. 17.
Pro. 10.19. Aut intempestiva loquūtur, incertos rumores disseminant, optima calumniantur, ambigua in deteriorem partem rapiunt, leviora errata exaggerant: ubi veris destituuntur, mendacia fingunt, quae in vulgus spargant, tantum ut ipsis materia garriendi suppetat. Zeth. in locum. NONLATINALPHABET.
Pro 10.19. Or intempestiva loquūtur, incertos Rumors disseminant, optima calumniantur, ambigua in deteriorem partem rapiunt, leviora errata exaggerant: ubi veris destituuntur, Lies fingunt, Quae in vulgus spargant, Tantum ut Ipse materia garriendi suppetat. Zeth. in locum..
Non tantum de magicis praestigiis hac dicit, sed de frivolis & inanibus studijs, quorum major pars hominum nimis ut plurimum cupida est. Calvin. NONLATINALPHABET. Quo nomine, comprehendit quoscun { que } qui solidam in se utilitatem non continent, sed per varios circuilus hominū mentes & studiae inutiliter abducunt. Idem.
Non Tantum de magicis praestigiis hac dicit, sed de frivolis & inanibus studijs, quorum Major pars hominum nimis ut plurimum cupida est. calvin.. Quo nomine, comprehendit quoscun { que } qui solidam in se utilitatem non continent, sed per varios circuilus hominū mentes & studiae inutiliter abducunt. Idem.
Qui induuntur indumentis alienigenarum, id est, omnibus delitijs & vanitati student, palam { que } ostendunt invectis exoticis moribus & vestimentis. Tremel.
Qui induuntur Indumentis alienigenarum, id est, omnibus delitijs & vanitati student, Palam { que } ostendunt invectis exoticis moribus & vestimentis. Tremel.
NONLATINALPHABET. Omnes propinqui sunt viris foelicibus. Menander. Donec eris foelix, multos numerabis amicos: Tempora si fuerint nubila, solus eris. Adspicis ut veniant, ad candida tecta columbae? Accipiat nullas sordida turris aves? Horrad formicae tendunt ad inania nunquam, &c. Ovid. Trist. lib 1. Eleg. 8.
. Omnes propinqui sunt Viris foelicibus. Menander. Donec eris Felix, multos numerabis amicos: Tempora si fuerint nubila, solus eris. Adspicis ut veniant, ad candida Tecta columbae? Accept nullas sordida Turris aves? Horrad formicae tendunt ad inania Never, etc. Ovid. Trist. lib 1. Eleg 8.
In Carrinensi Hispaniae agro, fons est, aurei coloris omnes pisces ostendens, Nihil extra illam aquam caeteris differentes. Plin. Nat. Hist lib. 2. cap. 103.
In Carrinensi Hispania Agro, fons est, Aurei coloris omnes pisces ostendens, Nihil extra Illam aquam caeteris differentes. Pliny Nat. Hist lib. 2. cap. 103.
NONLATINALPHABET. Fervetolla: vivit amicitia. Suidas. NONLATINALPHABET. Menand. Mensae, cibique splendidi, non veritatis sunt amici plurimi. NONLATINALPHABET. Phocylides. v. 86. Multi sunt etenim socij potus { que } cibi { que } Tempora servantes, dum sit, quo venter alatur.
. Fervetolla: vivit Amicitia. Suidas.. Menand. Mensae, cibique splendidi, non veritatis sunt Friends Plurimi.. Phocylides. v. 86. Multi sunt Etenim socij Potus { que } cibi { que } Tempora Servants, dum sit, quo venture alatur.
Septempliciter enim occupavit nos lepra superbiae; in proprietate possessionum, in gloria vestium, in voluptate corporum, &c. porrò in lepra vestis omnem seculi hujus pomposam intellige vanitatem. Ber. ser. 3. de resurrec.
Septempliciter enim occupavit nos lepra superbiae; in proprietate possessionum, in gloria Vestium, in voluptate corporum, etc. porrò in lepra Clothing omnem Seculi hujus pomposam Understand vanitatem. Ber. ser. 3. de Resurrection.
In imagine pertransit homo, v. 6. In Christo ambulat, qui sequitur Euangelium. Haec imago venit ad terras, ut non jam in umbra ambularemus, sed in imagine, scilicet Christo. S. Ambr. in loc.
In imagine pertransit homo, v. 6. In Christ ambulat, qui sequitur Evangelium. Haec imago venit ad terras, ut non jam in umbra ambularemus, sed in imagine, scilicet Christ. S. Ambrose in loc.
Disseres de triumpho, quid tandem habet isle currus? quid victi ante currum duces? Quid simulacra oppidorum? quid aurum? quid argentum? quid legati in equis & tribuni? quid clamor militum? quid tota illa pompa? inania sunt ista mihi crede delectamenta poene puerorum, captare plausus, vehi per urbem, conspici velle, quibus ex rebus nihil est quod solidum tenere. Cicero in Calphurnium Pisonem. Orat. 37
Disseres de Triumph, quid tandem habet Isle Chariots? quid Victi ante currum duces? Quid simulacra oppidorum? quid aurum? quid argentum? quid Legati in equis & tribuni? quid clamor militum? quid tota illa pompa? inania sunt ista mihi crede delectamenta poene Puerorum, Capture plausus, vehi per urbem, conspici velle, quibus ex rebus nihil est quod Solidum tenere. Cicero in Calphurnium Pisonem. Orat 37
NONLATINALPHABET & NONLATINALPHABET. Video. Prona { que } cum spectent animalia caetera terram, Os homini sublime dedit coelum { que } videre Jussit, et erectos ad sidera tollere vultus. Ovid. Metam. lib. 1.
&. Video. Doomed { que } cum spectent animalia caetera terram, Os Homini sublime dedit coelum { que } To see Jussit, et Erectos ad sidera tollere vultus. Ovid. Metam. lib. 1.
Vita nostra in medio insidiatorum est, in medio praeliorum, si volumus non decipi, vigilandum est: si volumus superare, pugnandum est. Leo de Quadrages. serm. 1. Adestseper innimicus, si non vides, videnti crede. S. Ambr. in loc. Iudas non dormit: Adagium de gnava impiorum & diaboli industria, & pervigili sedulitate, in technis concinnandis. Zehner. Adag. Cent. 5. 84. S. Hyeron. interpret. Psal. 39. v. 1. The wicked to be the devill who came to tempt David. in loc.
Vita nostra in medio insidiatorum est, in medio praeliorum, si volumus non decipi, Vigilandum est: si volumus superare, pugnandum est. Leo de Quadrages. sermon. 1. Adestseper innimicus, si non vides, videnti crede. S. Ambrose in loc. Iudas non dormit: Adagio de gnava Impious & Diaboli Industria, & pervigili sedulitate, in technis concinnandis. Zehner. Adag. Cent. 5. 84. S. Hierom. interpret. Psalm 39. v. 1. The wicked to be the Devil who Come to tempt David. in loc.
Hac sunt arma justi, ut tacendo, cedendo, & credendo vincat. S. Ambr. in loc. Cum mundus tot calamitates ingeminat, dum tot adversitatibus pulsat, quid aliud quam ne diligatur clamat. Greg.
Hac sunt arma Justi, ut tacendo, cedendo, & credendo vincat. S. Ambrose in loc. Cum World tot Calamities ingeminat, dum tot adversitatibus pulsat, quid Aliud quam ne diligatur Proclaim. Greg.
Cessabit gemitur, luctus, metus, ira, voluptas, Fraus, dolor at { que } dolus, maeror, discordia, livor; Nullus egens, nullus cupiens sed pace sub una, Sufficiet cūctis sanctorum gloria, Christus Alcimus de Original. pec. lib. 2.
Cessabit gemitur, Luctus, metus, ira, voluptas, Fraus, dolour At { que } dolus, maeror, Discordia, livor; Nullus egens, nullus cupiens sed pace sub una, Sufficiet cūctis sanctorum gloria, Christus Alcimus the Original. pec. lib. 2.
Protosui veterum sententias, ut quantae res sit difficultatis intelligatur. Ribera in Habak. cap. 3. Quid Selah significet, nec Rabbinorum commentarij, nec interpretes quos ego legi, pro dignitate exponunt. Hutter. dictionar. Harmon.
Protosui veterum sententias, ut How Large Rest sit difficultatis intelligatur. Ribera in Habak. cap. 3. Quid Selac significet, nec Rabbis commentarij, nec interprets quos ego Legi, Pro dignitate exponunt. Hutter. dictionar. Harmon.
NONLATINALPHABET occurrit in toto Psalterio septuagies semel; & ter in Chabakkuk propheta. Athanasius & Sancte Pagn. in radice Sal. • Et nusquam nisi in Soph-pasuk, id est, fine versus, exceptis quatuor locis. Ps. 55.19. & 57 3. & bis in Habak. Vbi poniter in medio sententiae. Idem.
occurrit in toto Psalterio septuagies semel; & ter in Chabakkuk Propheta. Athanasius & Sancte Page. in radice Sal. • Et nusquam nisi in Soph-pasuk, id est, fine versus, exceptis quatuor locis. Ps. 55.19. & 57 3. & bis in Habak. Vbi poniter in medio sententiae. Idem.
Sic explicat, & definit. Est igitur diapsalma, cessatio, seu quies inter psallendum de repentè facta ad receptionem divinitus missae illustrationis Greg. Nissen. in Tract. in Ps. 2. c. 10.
Sic Explains, & definite. Est igitur diapsalma, cessatio, seu quies inter psallendum de repentè facta ad receptionem Divinely missae illustrationis Greg. Nissen. in Tract. in Ps. 2. c. 10.
Ad Marcellam Tom. 3. Epist. 138. Nobis (inquit) nihil horum videtur, cum Aquila, qui verborum Haebraiorum diligentissimus explicator est, Selah, trāstulerit, •emper.
Ad Marcellam Tom. 3. Epistle 138. Nobis (inquit) nihil horum videtur, cum Aquila, qui verborum Hebrew diligentissimus explicator est, Selac, transtulerit, •emper.
Vtrum autem cujusdam musicae cancilenae, aut Rhythmi immutationem (qui interpretati sunt D' apsalma) senserint, aliuave intellexerint tuo judicio derelinquo. Ibid. S. Hier.
Utum autem cujusdam Musica cancilenae, Or Rhythmi immutationem (qui interpretati sunt D' apsalma) senserint, aliuave intellexerint tuo Judicio derelinquo. Ibid S. Hier.
Hilar. Chrysost. Euthym. initio comment. in Psalmos. (Quos etiam plurimi sequūtur in Diapsalmate hoc significare putant, aut alium sensum tunc inchoari, mutata harmonia psalterij, aut alijs cantoribus traditum esse Psalmum, aut cessatum esse. Ribera in Habak. 3.
Hilar. Chrysostom Euthymius initio comment. in Psalmos. (Quos etiam Plurimi sequūtur in Diapsalmate hoc significare Putant, Or Alium sensum tunc inchoari, Mutata harmonia psalterij, Or Alijs cantoribus traditum esse Psalm, Or cessatum esse. Ribera in Habak. 3.
At in his locis ubi ponitur Selah, aliquam fieri in Cantu mutationem, quod negare videtur Hieronymus, non potest ut existimo negari, clamat enim nomen NONLATINALPHABET, quod non fine causa tam doctis viris, id est, septua ginta interpretibus, & Theodotioni, & Symmacho placuisse convenit. Ribera ibid. Plus vident oculi quam oculus, contra septuag. ne S. Hieronym. quidem. vid. Pelargi Bibliothec. & Possevin. de 72. nominibus.
At in his locis ubi ponitur Selac, aliquam fieri in Cantu mutationem, quod negare videtur Hieronymus, non potest ut existimo negari, Proclaim enim Nome, quod non fine causa tam doctis Viris, id est, septua ginta interpretibus, & Theodotioni, & Symmacho placuisse convenit. Ribera Ibid. Plus vident oculi quam oculus, contra Septuag. ne S. Jerome. quidem. vid. Pelargi Bibliothec. & Possevin. the 72. nominibus.
Et puto aut musici cujusdam soni esse signaculum, &c. S. Hier. in Psal. 4. Incertum sibi esse, ait Origines. Rei interim musica peculiarem esse vocem agnosco. Pagn. in Rad. Sal.
Et puto Or Musici cujusdam soni esse signaculum, etc. S. Hier. in Psalm 4. Incertum sibi esse, ait Origines. Rei interim musica peculiarem esse vocem agnosco. Page. in Rad. Sal.
Radix Selah est (ut R. David in lib. Radicum) NONLATINALPHABET exaltare, elevare, quia in illo loco ubi ponitur Selah, erat elevatio vocis in musica, seu consentu, seu modulatione. Sanctes Pagnin. Signum est vocis attollendae. Idem. ibid. For the manner, it is a note of singing high. Aynsw. in Psal. 3.3. Selah, nota musica. Buxtorph. Certum est, Selah sic cantum temperasse ut ipsa modulatio rei. & argumento congrueret. Calv. in Psal. 9.16. Rectissime illi sentiunt, qui dicunt elevationem, ac exclamationem hac voce designari. Musculus in Psal. 3.3. Sic R. David Kimchi scribit elevationem significare. Theodor. Vatabl. in Ps 3.
Radix Selac est (ut R. David in lib. Radicum) exaltare, elevate, quia in illo loco ubi ponitur Selac, erat Elevatio Vocis in musica, seu consentu, seu modulatione. Sanctes Pagnin. Signum est Vocis attollendae. Idem. Ibid. For the manner, it is a note of singing high. Aynsworth in Psalm 3.3. Selac, nota musica. Buxtorph. Certum est, Selac sic Cantum temperasse ut ipsa modulatio rei. & Argumento congrueret. Calvin in Psalm 9.16. Rectissime illi sentiunt, qui dicunt elevationem, ac exclamationem hac voce designari. Musculus in Psalm 3.3. Sic R. David Kimchi Scribit elevationem significare. Theodorus. Vatable in Ps 3.
Huic dictioni non est significantia. Interpres Ps. apud. Pagn. Judicāt nimirum quod verum est, ea voce nihil significari quod ad Psalmi textum pertineat. Marian. in Ps. 3.
Huic dictioni non est Significantia. Interpret Ps. apud. Page. Judicant Nimirum quod verum est, ea voce nihil significari quod ad Psalms Textum pertineat. Marian. in Ps. 3.
Sunt qui hanc voculam ad supplendam tantum modulationem carminis adjectam putent, ideo in carmine tantum inveniri ut versum producat, & pedēseu numerum suppleat. Aben Ezra. apud Sanct. Pagn.
Sunt qui hanc voculam ad supplendam Tantum modulationem carminis adjectam putent, ideo in carmine Tantum inveniri ut versum Produceth, & pedenseu Numerum suppleat. Ben Ezra. apud Sanct. Page.
Ex his cernitur insignis R. David error, et aliorum inscitia, qui dicunt Selah, nihil significare, sed ornatus aut harmonia causa poni. Ribera in Hab. 3. Selah nota est musica per se nihil significans. Buxtorph. Alij ad Salah vicinam radicem revocant, et non significat per se aliquid. Refert. Pagn.
Ex his cernitur insignis R. David error, et Aliorum Insight, qui dicunt Selac, nihil significare, sed Ornatus Or harmonia causa Poni. Ribera in Hab. 3. Selac nota est musica per se nihil significans. Buxtorph. Alij ad Salah vicinam Radicem revocant, et non significat per se Aliquid. Refert. Page.
Scire autem debemus apud Haebraeos in fine librorum unum è tribus solere subnecti, ut aut Amenscribant, aut Selah, aut Salom, quod exprimit pacem, ut solemus completis opusculis, explicit, feliciter, finis, aut aliquid istiusmodi. S. Hieronym. Epist. ad Marcell.
Scire autem debemus apud Haebraeos in fine librorum Unum è tribus solere subnecti, ut Or Amenscribant, Or Selac, Or Salom, quod Expresses pacem, ut Solmus completis opusculis, explicit, feliciter, finis, Or Aliquid istiusmodi. S. Jerome. Epistle and Marcellus.
Haebraei hodie magna ex parte sententiam Aben Hezra sequuntur, fini suarum praetum & Epitaphiorum addentes Amen, Selah, semel, at { que } iterum; sed linguae suae passim se ignaros produnt. Sanctes Pagnin.
Hebrew hodie Magna ex parte sententiam Ben Hezra sequuntur, fini suarum praetum & Epitaphiorum addentes Amen, Selac, semel, At { que } iterum; sed linguae suae passim se ignaros produnt. Sanctes Pagnin.
Selah, ad verbum, NONLATINALPHABET, id est, Summè, maximé, vehementissimè, potentissimè, excellenter, ad majorem sensus evidentiam. Iun. & Tremel. in Ps. 3. & 9.16. & Hab. 3
Selac, ad verbum,, id est, Summè, maximé, vehementissimè, potentissimè, Excellenter, and majorem sensus evidentiam. June & Tremel. in Ps. 3. & 9.16. & Hab. 3
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Quidam interpretes loco Diapsalmatis adscribunt hujusmodi intervallis, seu spatijs vocabulum, Semper. Vt ex hoc discamus istam à Spiritu Sancto animae immissam doctrinam semper extitisse. Greg. Nissen. tract. 2. in Psal. cap. 10. Aquila quinta editio, &, S. Hieronym. Selah interpretantur Semper. Pagnin. Sexta editio, jugiter & in finem, quod idem est, S. Hier. ad Marcell. Semper. Chaldee Paraphr. Aynsw. in Ps. 3.
Quidam interprets loco Diapsalmatis adscribunt hujusmodi Intervals, seu spatijs Vocabulum, Semper. Vt ex hoc Discamus istam à Spiritu Sancto Spirits immissam Doctrinam semper extitisse. Greg. Nissen. tract. 2. in Psalm cap. 10. Aquila quinta Editio, &, S. Jerome. Selac interpretantur Semper. Pagnin. Sexta Editio, Jugiter & in finem, quod idem est, S. Hier. ad Marcellus. Semper. Chaldee Paraphrase. Aynsworth in Ps. 3.
Docet certè sempeterna esse quae dicta sunt. S. Hier. ad Marcell. Perpetuitatem eorum quae dicta sunt indicat. Ribera in Hab. 3. Jta { que } Aquila & cateri qui verterunt Semper, vim vocis Selah declararunt. Rib. ibid.
Docet certè sempeterna esse Quae dicta sunt. S. Hier. and Marcellus. Perpetuitatem Their Quae dicta sunt indicat. Ribera in Hab. 3. Jta { que } Aquila & cateri qui verterunt Semper, vim Vocis Selac declararunt. Rib. Ibid.
Hinc colligo hanc dictionem tribus duntaxat literis, idem significare, quod Christus orationi dominicae annectil. Quia tuum est regnum, et potentia, et gloria, in saecula saeculorum. Amen. Hutter. Dixionar. Harmon. Multi exposuerunt Selah in saeculum. Pagn. ut R. Himman. & Targum.
Hinc colligo hanc dictionem tribus duntaxat literis, idem significare, quod Christus Orationi Dominicae annectil. Quia tuum est Kingdom, et potentia, et gloria, in saecula saeculorum. Amen. Hutter. Dictionary. Harmon. Multi exposuerunt Selac in saeculum. Page. ut R. Himman. & Targum.
O rem! perpetua meditatione dignam, hoc perpetuò meditari debent fideles, nimirum quod improbi consilio suo pereant. Vatab. in loc. Res procul dubio, quae imo pectore reponatur. Campensis. O Sententiam exacta consideratione dignam! Simul { que } adnotādum est, non poni nisi ubi valdè insigne est quod dicitur & meditatione dignum. Ribera in Hab. 3.
O remembering! perpetua meditation dignam, hoc perpetuò meditari debent fideles, Nimirum quod Improbi consilio Sue pereant. Vatable in loc. Rest procul dubio, Quae imo pectore reponatur. Campensis. O Sententiam exacta consideration dignam! Simul { que } adnotādum est, non Poni nisi ubi valdè insigne est quod dicitur & meditation dignum. Ribera in Hab. 3.
Est nota vocis exaltandae, eo { que } monitorium cogitationis animi intendendae. S. Hieron in Psal. 3. Mihi videtur non tantum nota Musica, verum etiam attentionis, & exclamationis. Genebr. Animi intentionem, ut animis auditorum infiger•t. Muscul. in Ps. 3. •nde Sel h•ex Sà••l ••va•io vocis, ad Psal•••um mentis ad in〈 … 〉ae• Lorinus ••imhi. Genebr.
Est nota Vocis exaltandae, eo { que } monitorium cogitationis animi intendendae. S. Hieron in Psalm 3. Mihi videtur non Tantum nota Musica, verum etiam attentionis, & exclamationis. Geneva. Animi intentionem, ut animis auditorum infiger•t. Muscul. in Ps. 3. •nde Sell h•ex Sà••l ••va•io Vocis, ad Psal•••um mentis ad in〈 … 〉ae• Lorinus ••imhi. Geneva.
Arbitror, quod nonnūquam sit affirmātis verum esse quod dicitur, aut sempternum esse. Ribera in Hab. 3. Idē est quod NONLATINALPHABET ita est, sic est, sic est veritas rei. Cevaller. in Rad. Sal. Chald. Thalmudici et Aquila volunt esse genus asservandi. R. Abraham affirmationem & confirmationem, ut veré, profectò. Genebrad. Maxime, plané. Piscat. Ʋeré veritas vertunt. S. Hier. in Plal. 3.
Arbitror, quod nonnūquam sit affirmātis verum esse quod dicitur, Or sempternum esse. Ribera in Hab. 3. Idē est quod ita est, sic est, sic est veritas rei. Cevaller. in Rad. Sal. Chald. Thalmudici et Aquila volunt esse genus asservandi. R. Abraham affirmationem & confirmationem, ut veré, profectò. Genebrad. Maxim, plané. Physical. Ʋeré veritas vertunt. S. Hier. in Plal. 3.
Alij dicunt esse signum anhelantis rei eventum. S. Hieron in Psal. 3. Jn Cantico Habak. ter ponitur Selah, & semper optantis est ut firmum & perpetuum sit quod dicitur. Ribera in Hab. Arbitror hoc Selah, ita dici ut Amen, optantis ut sempiternum sit. Idem.
Alij dicunt esse signum anhelantis rei Eventum. S. Hieron in Psalm 3. John Cantico Habak. ter ponitur Selac, & semper optantis est ut Firmum & perpetuum sit quod dicitur. Ribera in Hab. Arbitror hoc Selac, ita dici ut Amen, optantis ut sempiternum sit. Idem.
Est magni & rari, alicujus eventus affectus. S Hier. in Psal 3. For the matter it imports an asseveration of a thing to be so, and admiration at it. Aynsw in Psal. 3.
Est magni & rari, alicujus eventus affectus. S Hier. in Psalm 3. For the matter it imports an asseveration of a thing to be so, and admiration At it. Aynsworth in Psalm 3.
Ex radicis Etimo tamen constat, sive corporis, sive mentis consternationem, prosternationem, conculcationem { que } per illud significari: quibus & humanie naturae infirmitas, fragilitas & indignitas; & è contra, Divinae majestatis excellentia, exuberantia, potentia, sapientia, misericordia, pia devotione, exacta { que } consideratione perpendenda sunt à nobis, quotiescun { que } dictionem Saelah attigerimus. Nam ex Salah prosternere, et sole aequare, &c. Hutter. Dixionar. Harmon. Vt Psal. 59.5. Dominus Deus exercituum, Deus Israel. Gentes impios. vers. 13.
Ex radicis Etimo tamen constat, sive corporis, sive mentis consternationem, prosternationem, conculcationem { que } per illud significari: quibus & humanie naturae Infirmitas, fragilitas & indignitas; & è contra, Divinae majestatis Excellence, exuberantia, potentia, sapientia, misericordia, pia devotion, exacta { que } consideration perpendenda sunt à nobis, quotiescun { que } dictionem Saelah attigerimus. Nam ex Salah prosternere, et sole aequare, etc. Hutter. Dictionary. Harmon. Vt Psalm 59.5. Dominus Deus Exercituum, Deus Israel. Gentes Impious. vers. 13.
Haec nos de intimo Haebraiorum fonte libavimus, non opinionum rivulos persequentes, ne { que } errorum quibus totus mundus plenus est varietate perteriti, sed cupientes, et seire, et docere quae vera sunt. S. Hieron. ad Marcell.
Haec nos de intimo Hebrew Fonte libavimus, non Opinionum rivulos persequentes, ne { que } Errorum quibus totus World plenus est varietate perteriti, sed Cupientes, et seire, et docere Quae vera sunt. S. Hieron. ad Marcellus.
Licet hae sitavit, cum diceret, nihil ex varijs interpretibus elici possit quod auditorem erudire queat. Mollerus. Difficilis est inter tot opiniones, optio. Lorin. in loc.
Licet hae sitavit, cum diceret, nihil ex varijs interpretibus elici possit quod auditorem erudire queat. Mollerus. Difficult est inter tot opiniones, optio. Lorin. in loc.
— Magna est medecina fateri, — Quod nocet abscondi, quoniam sua vulnera nutrit, Qui tegit, & plagam trepidat nudare medente. Sedulius lib. 3. oper. paschal.
— Magna est medecina fateri, — Quod nocet abscondi, quoniam sua vulnera Nourish, Qui tegit, & Plague trepidat Nudare medente. Sedulius lib. 3. Operate. paschal.
— Ne { que } ulla est, Aut magno aut parvo lethi fuga, quo bone, circa, Dum licet, in rebus jucundis vive beatus, Vive memor, quam sit aevi brevis. Horac. Satyr. lib. 2. Satyr. 6. Cinis et manes, et fabula fies, vive memor laethi, fugit hora. Persius Satyr. 5.
— Ne { que } ulla est, Or magno Or parvo lethi fuga, quo bone, circa, Dum licet, in rebus jucundis vive beatus, Vive memor, quam sit aevi brevis. Horace. Satyr. lib. 2. Satyr. 6. Cinis et manes, et fabula fies, vive memor laethi, Fugitive hora. Persius Satyr. 5.
Sed satis est orare Iovem, qui donat et aufert: Det vitam, det opes. — Hor. Epist. lib. 1. Epist. 18. ω. — Sed Non equidem hoc studio, bullatis ut mihi notis Pagina turgescat. — Persius Satyr. 5.
said satis est orare Jove, qui donat et Aufert: Debt vitam, debt Opens. — Hor. Epistle lib. 1. Epistle 18. ω. — Said Non equidem hoc study, bullatis ut mihi Notes Pagina turgescat. — Persius Satyr. 5.
