A looking-glasse of hvmane frailty set before us in a sermon preached at the funerals of Mris. Anne Calquit, late wife of Mr. Nicholas Calquit, draper, who died on the 7. day of April 1659 and was interr'd the 19. of the said month, at the parish church of Alhallows the Less in Thames Street / by Nath. Hardy ...
THere are two evils to which the children of men in this world are subject; namely, of Sin, and of Affliction: the former whereof calls for Poenitence, the later for Patience: of both these David giveth us a pattern, of the one in the fore-going, and the other in this Psalm, that being (as St. Ambrose hath well observed) forma poenitentiae, a Psalm of Repentance for his Sins,
THere Are two evils to which the children of men in this world Are Subject; namely, of since, and of Affliction: the former whereof calls for Penitence, the later for Patience: of both these David gives us a pattern, of the one in the foregoing, and the other in this Psalm, that being (as Saint Ambrose hath well observed) forma poenitentiae, a Psalm of Repentance for his Sins,
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The former of these maketh afflictions still-born children, in as much as it shuts the mouth, and represseth all clamorous cries. This the Psalmist learnt when he said, I was dumb, and opened not my mouth.
The former of these makes afflictions stillborn children, in as much as it shuts the Mouth, and represseth all clamorous cries. This the Psalmist learned when he said, I was dumb, and opened not my Mouth.
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Among the several influences which sanctified troubles have on us, it is not the least, that it openeth our eyes. Schola crucis schola lucis is a known and experienced saying, the schoole of the Crosse is very lightsome, and though bitter to the taste, is a singular salve for the eye. Apollonius writeth of a People who see nothing in the day, but all in the night: In the day of prosperity we forget, in the night of adversity we remember both God and our selves, as his Soveraignty, so our own frailty. Alexander who was flattered by the people as a God, having received a wound in his body, confessed himself to be mortal. This holy man whom you find fancying a stability in the time of his prosperity, I said my mountain is so strong it cannot be moved;
Among the several influences which sanctified Troubles have on us, it is not the least, that it Openeth our eyes. School crucis School lucis is a known and experienced saying, the school of the Cross is very lightsome, and though bitter to the taste, is a singular salve for the eye. Apollonius Writeth of a People who see nothing in the day, but all in the night: In the day of Prosperity we forget, in the night of adversity we Remember both God and our selves, as his Sovereignty, so our own frailty. Alexander who was flattered by the people as a God, having received a wound in his body, confessed himself to be Mortal. This holy man whom you find fancying a stability in the time of his Prosperity, I said my mountain is so strong it cannot be moved;
Though there is no parcel of holy writ which doth not deserve our serious view, yet some Scriptures have as it were asterisms annexed to them, to intimate, that they ought to be more especially pondered by us,
Though there is no parcel of holy writ which does not deserve our serious view, yet Some Scriptures have as it were asterisms annexed to them, to intimate, that they ought to be more especially pondered by us,
The truth is, there is no lesson more substantiall than the nothingnesse of our substance or age, no meditation more serious and weighty than that of mans lightnesse and vanity; nor would any Doctrine be more closely laid to heart than this, that our dayes are as an hand, bredth.
The truth is, there is no Lesson more substantial than the nothingness of our substance or age, no meditation more serious and weighty than that of men lightness and vanity; nor would any Doctrine be more closely laid to heart than this, that our days Are as an hand, breadth.
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That this transitorinesse of our lives might not be slightly passed over in our mindes; whereas some Scriptures have one asterisme either in the beginning or end, and others two, to wit, both in the beginning and the end, this verse hath three notes of attention, in the beginning, in the middle, and in the end. The first word we meet with, is a Behold, which argueth it to be rem seriam, a serious lesson:
That this transitoriness of our lives might not be slightly passed over in our minds; whereas Some Scriptures have one asterism either in the beginning or end, and Others two, to wit, both in the beginning and the end, this verse hath three notes of attention, in the beginning, in the middle, and in the end. The First word we meet with, is a Behold, which argue it to be remembering seriam, a serious Lesson:
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Behold is a note of attention, Verily of asseveration, and Selah of meditation: Behold cals upon us to take notice, Verily requireth us to believe, and Selah willeth us to consider it:
Behold is a note of attention, Verily of asseveration, and Selac of meditation: Behold calls upon us to take notice, Verily requires us to believe, and Selac wills us to Consider it:
I hope there will need no more to quicken your he arts and ears whilst I shall with all possible brevity discuss this delineation of the shortnesse of life: Thou hast made my dayes, &c. The Text you see consists of three clauses;
I hope there will need no more to quicken your he arts and ears while I shall with all possible brevity discuss this delineation of the shortness of life: Thou hast made my days, etc. The Text you see consists of three clauses;
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The subject of the second is age, and that age being weighed in the ballance, found light, very light, a meer nothing, mine age is nothing before thee:
The Subject of the second is age, and that age being weighed in the balance, found Light, very Light, a mere nothing, mine age is nothing before thee:
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The subject of the third is man; and that considered not in his autumn, but spring, who is found to be very vain, every man in his best estate is altogether vanity.
The Subject of the third is man; and that considered not in his autumn, but spring, who is found to be very vain, every man in his best estate is altogether vanity.
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1. On the one hand our dùlness and unwillingness to lay this truth to heart. There is no lesson we are more untoward to learn, and therefore the Schoolmaster repeats it so often, among all the neiles of the Sanctuary, none harder to enter into us than this,
1. On the one hand our dùlness and unwillingness to lay this truth to heart. There is no Lesson we Are more untoward to Learn, and Therefore the Schoolmaster repeats it so often, among all the neils of the Sanctuary, none harder to enter into us than this,
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and therefore the Masters of the Assemblies fasten it so strongly, indeed it is but reason that what we are so prone to cast behinde our backs, should be frequently set before our eyes.
and Therefore the Masters of the Assemblies fasten it so strongly, indeed it is but reason that what we Are so prove to cast behind our backs, should be frequently Set before our eyes.
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and surely if we should hear twice what God speaketh once, we should hear often what he speaketh often. That lesson which is so much iterated cannot be enough conn'd, and what the Holy Ghost hath uttered in such multiplied words, is certainly most worthy our multiplyed thoughts.
and surely if we should hear twice what God speaks once, we should hear often what he speaks often. That Lesson which is so much iterated cannot be enough conned, and what the Holy Ghost hath uttered in such multiplied words, is Certainly most worthy our multiplied thoughts.
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For both these reasons, no doubt it is, that the Penmen of holy writ do in their manifold expressions not only use similitudes to represent the shortness of life,
For both these Reasons, no doubt it is, that the Penmen of holy writ do in their manifold expressions not only use Similitudes to represent the shortness of life,
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When we are at Sea, the speedy sayling of the Ship; when in forreign parts, the short time of our sojourning; when on the Road, the quick riding of the Post; and when in Tents, the suddain taking down and removing of them, do all proclaim to us the passing away of our life;
When we Are At Sea, the speedy sailing of the Ship; when in foreign parts, the short time of our sojourning; when on the Road, the quick riding of the Post; and when in Tents, the sudden taking down and removing of them, do all proclaim to us the passing away of our life;
the tales we tell in the day, and dreams we have in the night; finally, the breath we dayly send out of our mouths, and here the narrow bredth of our hands are all made use of to represent this truth unto us, that whether we look upward or downward, both waking and sleeping, both by other creatures, and by our own selves, we may be admonished of our mortality.
the tales we tell in the day, and dreams we have in the night; finally, the breath we daily send out of our mouths, and Here the narrow breadth of our hands Are all made use of to represent this truth unto us, that whither we look upward or downward, both waking and sleeping, both by other creatures, and by our own selves, we may be admonished of our mortality.
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2. This good man reflecting his thoughts upon mans frailty, applieth it to himselfe, in that he saith, my dayes, and mine age, thereby setting us an excellent pattern of bringing home generall truths to our own particulars:
2. This good man reflecting his thoughts upon men frailty, Applieth it to himself, in that he Says, my days, and mine age, thereby setting us an excellent pattern of bringing home general truths to our own particulars:
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and yet who considers, that himselfe is so. It was St. Hierom's complaint in communi strage morientium nemo se cogitat moriturum: even at such times when multitudes are taken away by death, no man (almost) thinketh it will seize upon him: So that whereas it is a joyous promise to the godly man, a thousand shall fall at thy side, and ten thousand at thy right hand,
and yet who considers, that himself is so. It was Saint Hierom's complaint in Communi strage morientium nemo se cogitat moriturum: even At such times when Multitudes Are taken away by death, no man (almost) Thinketh it will seize upon him: So that whereas it is a joyous promise to the godly man, a thousand shall fallen At thy side, and ten thousand At thy right hand,
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But surely it is our duty, and will be our wisdome, to bring home both examples and doctrines to our selves, that what we see verified in others, and what we confess is appointed for all, we also look upon as impending over our own heads. They are both intended by God, Oh let them be so made use of by us as glasses wherein to see our own faces.
But surely it is our duty, and will be our Wisdom, to bring home both Examples and doctrines to our selves, that what we see verified in Others, and what we confess is appointed for all, we also look upon as impending over our own Heads. They Are both intended by God, O let them be so made use of by us as glasses wherein to see our own faces.
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Do we then see others brought to their graves? what should our thoughts be but to allude to those words of St. Paul to Saphyra, Behold, the feet of them who have buried this my brother (or sister) are at the door to carry me out. Do we assent to this truth, death is the end of all men? what should out meditation be,
Do we then see Others brought to their graves? what should our thoughts be but to allude to those words of Saint Paul to Saphyra, Behold, the feet of them who have buried this my brother (or sister) Are At the door to carry me out. Do we assent to this truth, death is the end of all men? what should out meditation be,
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but this, death will be my end? The truth is, universal propositions include each particular, and therefore the inference is just; so that David in this verse saying, every man, might also well say, My dayes; and withall, universal propositions can have little influence upon the will and affections, unless every one look upon himself as included in them:
but this, death will be my end? The truth is, universal propositions include each particular, and Therefore the Inference is just; so that David in this verse saying, every man, might also well say, My days; and withal, universal propositions can have little influence upon the will and affections, unless every one look upon himself as included in them:
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To what purpose is it to believe the Remission of sins, and The resurrection of the flesh, if I do not also believe The Remission of my sins, and The Resurrection of my flesh? to as little purpose is it to acknowledge that every man is vanity, if I do not in particular consider, that I am so. Behold, thou hast made my dayes, &c.
To what purpose is it to believe the Remission of Sins, and The resurrection of the Flesh, if I do not also believe The Remission of my Sins, and The Resurrection of my Flesh? to as little purpose is it to acknowledge that every man is vanity, if I do not in particular Consider, that I am so. Behold, thou hast made my days, etc.
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Probably for his own comfort, in that it was not his case alone: It is a great alleviation of an affliction to consider that it is common; with this St. Paul cheared up the Corinthians, There hath no temptation taken you but such as is common to man:
Probably for his own Comfort, in that it was not his case alone: It is a great alleviation of an affliction to Consider that it is Common; with this Saint Paul cheered up the Corinthians, There hath no temptation taken you but such as is Common to man:
and in this particular of death, when Joshua and David perceived their owne death approaching, they reflect on its generall extent, I go the way of all the earth, thereby rendering it so much the lesse terrible to themselves.
and in this particular of death, when joshua and David perceived their own death approaching, they reflect on its general extent, I go the Way of all the earth, thereby rendering it so much the less terrible to themselves.
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Certainly, for others warning to make account of the like. Lest any should think, that though Davids dayes were but an hands bredth, yet theirs may be of a longer measure, he lets the whole race of mankind know, that they are all concern'd; so that as Christ said to his Disciples, What I say unto you I say unto all, David seemeth to say here, What I say of my selfe I say of all:
Certainly, for Others warning to make account of the like. Lest any should think, that though Davids days were but an hands breadth, yet theirs may be of a longer measure, he lets the Whole raze of mankind know, that they Are all concerned; so that as christ said to his Disciples, What I say unto you I say unto all, David seems to say Here, What I say of my self I say of all:
It was not so in other things, though David could say of himselfe in one place, My Cup runneth over; and in another place, I am holy, he could not say so of every man, nay,
It was not so in other things, though David could say of himself in one place, My Cup Runneth over; and in Another place, I am holy, he could not say so of every man, nay,
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As it is set down absolutely in those words, Thou hast made my dayes as an hands bredth, wherein the Psalmist layeth downe a double assertion, the one concerning himselfe, My dayes are as an hands bredth, the other concerning God, Thou hast made.
As it is Set down absolutely in those words, Thou hast made my days as an hands breadth, wherein the Psalmist Layeth down a double assertion, the one Concerning himself, My days Are as an hands breadth, the other Concerning God, Thou hast made.
The Vulgar Latine reads it, mensurabiles, dayes which may be measured, that argueth Tempus finitum, that this life is finite: our dayes are both numerabiles and mensurabiles, such as may be numbred and measured, as being finite;
The vulgar Latin reads it, mensurabiles, days which may be measured, that argue Tempus finitum, that this life is finite: our days Are both numerabiles and mensurabiles, such as may be numbered and measured, as being finite;
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But dies palmares, which is the true reading of the originall, goeth further, in that his dayes are said to be as an hands bredth, it noteth not only Tempus finitum, but definitum, such a time as shall end, but the end whereof is fixed, so true is that of Job, Is there not an appointed time to man upon earth?
But die Palmares, which is the true reading of the original, Goes further, in that his days Are said to be as an hands breadth, it notes not only Tempus finitum, but definitum, such a time as shall end, but the end whereof is fixed, so true is that of Job, Is there not an appointed time to man upon earth?
Those sacred Annals, the Books of Chronicles are called in the Hebrew, words of dayes, for this reason probably, to intimate the short lives of the Kings of Israel and Judah, which are there recorded.
Those sacred Annals, the Books of Chronicles Are called in the Hebrew, words of days, for this reason probably, to intimate the short lives of the Kings of Israel and Judah, which Are there recorded.
The truth is, the singular number may serve to represent mans life, which is but one day, the prosperous life a Sun-shining, the afflicted a rainy day, the long life a summers, and the short a winters day;
The truth is, the singular number may serve to represent men life, which is but one day, the prosperous life a Sunshining, the afflicted a rainy day, the long life a summer's, and the short a winter's day;
some have only a morn and breakefast, others stay till noon and dine, the eldest live but till evening and sup in this world, all must go to bed in the grave when the night of death commeth.
Some have only a morn and breakfast, Others stay till noon and dine, the eldest live but till evening and sup in this world, all must go to Bed in the grave when the night of death comes.
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2. But that which is principally intended, is the measure of those dayes, which is not an ell, or a yard, or a cubit, the length of an arm, or an elbow; no,
2. But that which is principally intended, is the measure of those days, which is not an ell, or a yard, or a cubit, the length of an arm, or an elbow; no,
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but of all his dayes together, the whole time of his life. Thus as Parrhasius, when he had drawn Cyclops asleep on a little table, the placeth Satyres about him measuring his thumb with a long stalk, to expresse the greatnesse of his stature; so here the Psalmist, to set forth the shortnesse of his life, brings in God, as it were measuring it with an hands bredth.
but of all his days together, the Whole time of his life. Thus as Parrhasius, when he had drawn Cyclops asleep on a little table, the places Satires about him measuring his thumb with a long stalk, to express the greatness of his stature; so Here the Psalmist, to Set forth the shortness of his life, brings in God, as it were measuring it with an hands breadth.
The one greater, which is the whole space between the top of the thumb and the little finger when the hand is expanded, it is in account near twelve inches, and is called a span.
The one greater, which is the Whole Molle between the top of the thumb and the little finger when the hand is expanded, it is in account near twelve inches, and is called a span.
as old garments are quickly worn out, so are our dayes. But doublesse the best reading (as agreeing with the Hebrew) is, NONLATINALPHABET, which signifieth, the lesser hands bredth;
as old garments Are quickly worn out, so Are our days. But Doublesse the best reading (as agreeing with the Hebrew) is,, which signifies, the lesser hands breadth;
so that what Anacharsis said of Sea-men is upon this account true of all men, there is but the space of four fingers between them and death. Indeed this metaphor may very justly take in the whole latitude of life which men attain in this world, the four fingers bredth representing the four ages of man, to wit, Childhood, Youth, Manhood, Old age:
so that what Anacharsis said of Seamen is upon this account true of all men, there is but the Molle of four fingers between them and death. Indeed this metaphor may very justly take in the Whole latitude of life which men attain in this world, the four fingers breadth representing the four ages of man, to wit, Childhood, Youth, Manhood, Old age:
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the life of a childe is scarce an inch, of an old man but a span; of the one it may be said, his dayes are but a fingers bredth, and of the other it can but be said, his dayes are as an hands bredth.
the life of a child is scarce an inch, of an old man but a span; of the one it may be said, his days Are but a fingers breadth, and of the other it can but be said, his days Are as an hands breadth.
2. Having taken this view of dies palmares, the measure of our dayes, which is an handbredth, it will be requisite to consider the Tuposuisti, who it is that hath made our dayes such, and the foregoing verse informeth us, that it is Jehovah, the Lord, to whom David directeth there his prayer, and here his complaint. My times (saith this holy man elsewhere to God) are in thy hands;
2. Having taken this view of die Palmares, the measure of our days, which is an handbreadth, it will be requisite to Consider the Tuposuisti, who it is that hath made our days such, and the foregoing verse Informeth us, that it is Jehovah, the Lord, to whom David directeth there his prayer, and Here his complaint. My times (Says this holy man elsewhere to God) Are in thy hands;
that is, at his dispose; so much Abraham intended by the phrase, when he saith to Sarah concerning Hagar, behold, thy maid is in thy hands, do with her as pleaseth thee:
that is, At his dispose; so much Abraham intended by the phrase, when he Says to Sarah Concerning Hagar, behold, thy maid is in thy hands, do with her as Pleases thee:
Thus were Davids times in Gods hands, to appoint the continuance of them, according to the pleasure of his own will; yea, Job (speaking of man indefinitely) saith, his dayes are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot passe.
Thus were Davids times in God's hands, to appoint the Continuance of them, according to the pleasure of his own will; yea, Job (speaking of man indefinitely) Says, his days Are determined, the number of his months Are with thee, thou hast appointed his bounds that he cannot pass.
and if the sparrow fall not to the ground, much lesse doth a man, without the Father, by whose providence all things are ordered, and consequently, all mans dayes are appointed; so true is this of the Psalmist, Thou hast made my dayes as an hands bredth.
and if the sparrow fallen not to the ground, much less does a man, without the Father, by whose providence all things Are ordered, and consequently, all men days Are appointed; so true is this of the Psalmist, Thou hast made my days as an hands breadth.
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1. Since God hath made our dayes as an hands bredth, let us be content they should be so, not murmuring at the brevity either of our own or others lives, we are apt (with Jonah) to say, we do well to be angry, when (like his gourd) our life, or the life of any of our friends quickly withereth; but this holy mans practice is far better, and ought to be our pattern, who saith in this Psalm, I was dumb and opened not my mouth, because thou didst it.
1. Since God hath made our days as an hands breadth, let us be content they should be so, not murmuring At the brevity either of our own or Others lives, we Are apt (with Jonah) to say, we do well to be angry, when (like his gourd) our life, or the life of any of our Friends quickly withereth; but this holy men practice is Far better, and ought to be our pattern, who Says in this Psalm, I was dumb and opened not my Mouth, Because thou didst it.
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1. It is not in thy power to make them longer, no not an hairs bredth, then this hands bredth, which of you (saith our Saviour) by taking thought, can add one cubit to his stature? (I may add) or one day to his life?
1. It is not in thy power to make them longer, no not an hairs breadth, then this hands breadth, which of you (Says our Saviour) by taking Thought, can add one cubit to his stature? (I may add) or one day to his life?
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2. Besides, though God be the efficient, yet we are the meritorious cause of the abbreviation of our dayes; God at first made our dayes of such a bredth as could not be measured, nor should our life have knowne death if we had not known sin: It is very observable what Hezekiah saith to this purpose, I have cut off like a Weaver my life:
2. Beside, though God be the efficient, yet we Are the meritorious cause of the abbreviation of our days; God At First made our days of such a breadth as could not be measured, nor should our life have known death if we had not known since: It is very observable what Hezekiah Says to this purpose, I have Cut off like a Weaver my life:
acknowledging it to be his own act as well as Gods, yea (as the order imports) therefore Gods, because his, Had not we our selves cut short our lives, God would never have cut them short, and therefore let us so acknowledge our deservings as to clear divine justice, and submit to his dispose.
acknowledging it to be his own act as well as God's, yea (as the order imports) Therefore God's, Because his, Had not we our selves Cut short our lives, God would never have Cut them short, and Therefore let us so acknowledge our deservings as to clear divine Justice, and submit to his dispose.
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2. Since God hath made our dayes as an hands bredth let us so account them. No arithmetick in numbring, nor Geometry in measuring our dayes better than that which God himself teacheth.
2. Since God hath made our days as an hands breadth let us so account them. No arithmetic in numbering, nor Geometry in measuring our days better than that which God himself Teaches.
But alas it is an usuall practice to make our dayes far longer in our imaginations than they are in reality. It was the injustice of that Steward to his Lord, who when the debt was an hundred measures of wheat, bid the debtor, write fourscore; and when an handred measures of Oyle, to write down fifty: but such is our injustice to our selves, that when our dayes are not fifty, we write down fourscore; and whereas they are but an hands, bredth, we fancy them to be of a far larger size. Indeed,
But alas it is an usual practice to make our days Far longer in our Imaginations than they Are in reality. It was the injustice of that Steward to his Lord, who when the debt was an hundred measures of wheat, bid the debtor, write fourscore; and when an handred measures of Oil, to write down fifty: but such is our injustice to our selves, that when our days Are not fifty, we write down fourscore; and whereas they Are but an hands, breadth, we fancy them to be of a Far larger size. Indeed,
as the deceitfull hour-glasse, having the sand up on both sides, maketh a man thinke there is a good deal of the hour to run out, whereas by reason of an hollownesse in the middle it sinketh presently;
as the deceitful hourglass, having the sand up on both sides, makes a man think there is a good deal of the hour to run out, whereas by reason of an hollowness in the middle it sinks presently;
so do our dayes, by reason of strength and health promise us to be many, and on a suddain, by reason of some ill humour seizing on the vitals in the middle of the body, they prove to be few. It is a saying in the Civil Law, Praesumitur quilibet vivere centum annos, Every one is presumed to live an hundred years;
so do our days, by reason of strength and health promise us to be many, and on a sudden, by reason of Some ill humour seizing on the vitals in the middle of the body, they prove to be few. It is a saying in the Civil Law, Praesumitur Quilibet vivere centum annos, Every one is presumed to live an hundred Years;
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the rise whereof is that fond opinion in the mindes of most men, whereby they flatter themselves with apprehensions of long life, Oh let us remember it is the property of a good man (according to the Greeke Fathers phrase) NONLATINALPHABET, to esteem his life as a Pilgrimage of a short continuance, And this especially for four ends.
the rise whereof is that found opinion in the minds of most men, whereby they flatter themselves with apprehensions of long life, O let us Remember it is the property of a good man (according to the Greek Father's phrase), to esteem his life as a Pilgrimage of a short Continuance, And this especially for four ends.
since it is narrow, let this be speedy; that cannot be long extended, let not this be long deferred; One of the dayes of thy life must be the day of repentance, and if one, whynot this day? especially considering the measure (for ought thou knowest) may be at the utmost extent, and this day may prove thy last. It is true, At what time soever a finner repents from the bottome of his heart, God will do away his offence;
since it is narrow, let this be speedy; that cannot be long extended, let not this be long deferred; One of the days of thy life must be the day of Repentance, and if one, whynot this day? especially considering the measure (for ought thou Knowest) may be At the utmost extent, and this day may prove thy last. It is true, At what time soever a finner repents from the bottom of his heart, God will do away his offence;
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At what time the winde serveth the Mariner, he may saile to the Haven; but then he must saile while the winde serveth, which will not be alwayes, nor long, and therefore let us be so wise, as to take time whilest it is afforded.
At what time the wind serves the Mariner, he may sail to the Haven; but then he must sail while the wind serves, which will not be always, nor long, and Therefore let us be so wise, as to take time whilst it is afforded.
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2 To lessen our affections towards this world. Whenas the measure of our dayes is contracted to an hands bredth, why should the earthy desires of our hearts be so much enlarged? Could we at our pleasure add day to day and year to year, it were good policy to joyne house to house, and field to field; but to what purpose are many goods, when (with the rich fool in the Gospel) we have perhaps but a few hours, whilest thou livest, thy dayes are but as the bredth of thy hand, when thou diest, thou shalt have no more ground than the length of thy body, why so greedy in grasping large revenews and vast possessions?
2 To lessen our affections towards this world. Whenas the measure of our days is contracted to an hands breadth, why should the earthy Desires of our hearts be so much enlarged? Could we At our pleasure add day to day and year to year, it were good policy to join house to house, and field to field; but to what purpose Are many goods, when (with the rich fool in the Gospel) we have perhaps but a few hours, whilst thou Livest, thy days Are but as the breadth of thy hand, when thou Dies, thou shalt have no more ground than the length of thy body, why so greedy in grasping large revenues and vast possessions?
3. To lengthen our patience under the afflictions of this present life, our dayes are of a narrow bredth, a short length, and afflictions can last no longer, nor be extended broader than our dayes; Why should not our patience be as large and long as our afflictions? One Greek reading of this clause is NONLATINALPHABET, dayes of strife and misery; such were Davids at this time,
3. To lengthen our patience under the afflictions of this present life, our days Are of a narrow breadth, a short length, and afflictions can last no longer, nor be extended Broader than our days; Why should not our patience be as large and long as our afflictions? One Greek reading of this clause is, days of strife and misery; such were Davids At this time,
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and full of trouble. True our dayes are full of trouble, I but withall they are few; the fewnesse of our days would be a trouble, were it not that they are full of trouble, and the fulnesse of their trouble might be a griefe, were it not for their fewnesse: Neither on the one hand should the pleasure of our dayes much elevate us,
and full of trouble. True our days Are full of trouble, I but withal they Are few; the fewness of our days would be a trouble, were it not that they Are full of trouble, and the fullness of their trouble might be a grief, were it not for their fewness: Neither on the one hand should the pleasure of our days much elevate us,
nor on the other, the sorrows of them perplex us, when we consider, that those though sweet, are but short, and these though sharp, are but few, very few, no more than will make up as it were an hands bredth.
nor on the other, the sorrows of them perplex us, when we Consider, that those though sweet, Are but short, and these though sharp, Are but few, very few, no more than will make up as it were an hands breadth.
4. To quicken us in the practice of good works, They say of the Birds of Norway, that they fly faster than others, not because Nature hath given them more, or swifter wings, but because the dayes are shorter there than elsewhere they make the greater haste, Oh that the consideration of the short measure of our days might accelerate us in our race to heaven, so as with great speed and diligence we may learn to worke out our salvation. It is said of the Devil, he is come down to the Inhabitants of the earth, having great wrath, because he knoweth his time is but short;
4. To quicken us in the practice of good works, They say of the Birds of Norway, that they fly faster than Others, not Because Nature hath given them more, or swifter wings, but Because the days Are shorter there than elsewhere they make the greater haste, O that the consideration of the short measure of our days might accelerate us in our raze to heaven, so as with great speed and diligence we may Learn to work out our salvation. It is said of the devil, he is come down to the Inhabitants of the earth, having great wrath, Because he Knoweth his time is but short;
how should we bestir our selves with great zeale in Gods service, since we know our time is short. Take in the whole life of man, it is but as the bredth of four singers, sure we had not need to lose any of them:
how should we Bestir our selves with great zeal in God's service, since we know our time is short. Take in the Whole life of man, it is but as the breadth of four singers, sure we had not need to loose any of them:
He that having but four acres to sow with corn (all which is little enough to supply his family) and should only sow one, and let the rest overrun with weeds, will he not deservedly be branded for a fool? Oh why then are we so foolish to mis-spend the greatest part of our dayes in doing nothing, or worse than nothing, when as all our dayes are but four fingers bredth;
He that having but four acres to sow with corn (all which is little enough to supply his family) and should only sow one, and let the rest overrun with weeds, will he not deservedly be branded for a fool? O why then Are we so foolish to misspend the greatest part of our days in doing nothing, or Worse than nothing, when as all our days Are but four fingers breadth;
yea, he that spends it best will still have cause to say with David in the close of this Psalm, O spare me, that I may recover strength before I go hence, and be no more seen.
yea, he that spends it best will still have cause to say with David in the close of this Psalm, Oh spare me, that I may recover strength before I go hence, and be no more seen.
2. You have heard the brevity of mans life exemplified in David, by an absolute assertion under the metaphor of an hand bredth, go we on to the comparative proposition, mine age is nothing before thee.
2. You have herd the brevity of men life exemplified in David, by an absolute assertion under the metaphor of an hand breadth, go we on to the comparative proposition, mine age is nothing before thee.
By the Caldee it is read body, and indeed it is mans duration in respect of his body, which is said to be as nothing, since the soul is immortal. Aquila reads it NONLATINALPHABET, the time of the souls imprisonment in the body; the Seventy translate it NONLATINALPHABET, which is rendred by the Vulgar Latine substantia, but properly signifieth subsistentia, and is so to be understood here, my subsistence. The Hebrew word is most genuinely translated by aevum, mine age, to wit, in this world; for that is sometimes the signification of the word.
By the Caldee it is read body, and indeed it is men duration in respect of his body, which is said to be as nothing, since the soul is immortal. Aquila reads it, the time of the Souls imprisonment in the body; the Seventy translate it, which is rendered by the vulgar Latin Substance, but properly signifies subsistentia, and is so to be understood Here, my subsistence. The Hebrew word is most genuinely translated by aevum, mine age, to wit, in this world; for that is sometime the signification of the word.
Concerning his age, David saith, it is as nothing: If you compare this with the former clause, you shall observe a gradation, ascending in the subject, whereas there dayes, here an age, which is made up not only of dayes, or months, but years, descending in the praedicate, there an hands bredth, (which is but small) here nothing. Solomon speaking of the comforts of life, seemeth to call them non entities, Wilt thou set thine eyes upon that which is not? for this reason (no doubt,) because their being is a continall tendency to not being. Upon the same accompt, the age of Davids life is here said to be nothing, because of no continuance; the word NONLATINALPHABET is near a kin to NONLATINALPHABET, which commeth from NONLATINALPHABET cessavit, and so soon doth mans age cease, that it is as if it were not at all.
Concerning his age, David Says, it is as nothing: If you compare this with the former clause, you shall observe a gradation, ascending in the Subject, whereas there days, Here an age, which is made up not only of days, or months, but Years, descending in the predicate, there an hands breadth, (which is but small) Here nothing. Solomon speaking of the comforts of life, seems to call them non entities, Wilt thou Set thine eyes upon that which is not? for this reason (no doubt,) Because their being is a continall tendency to not being. Upon the same account, the age of Davids life is Here said to be nothing, Because of no Continuance; the word is near a kin to, which comes from cessavit, and so soon does men age cease, that it is as if it were not At all.
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But yet this must be taken with its restrictions. David doth not say, mine age is nothing, but it is as nothing; nor doth he say this positively, but respectively, in reference to God, it is as nothing before thee.
But yet this must be taken with its restrictions. David does not say, mine age is nothing, but it is as nothing; nor does he say this positively, but respectively, in Referente to God, it is as nothing before thee.
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and they are counted to him lesse than nothing and vanity: a small dust, a single drop are little things, I but they are something; the Prophet cannot enough set forth the distance between God and the Nations unlesse he go lower, and therefore he saith, they are as nothing. Nay,
and they Are counted to him less than nothing and vanity: a small dust, a single drop Are little things, I but they Are something; the Prophet cannot enough Set forth the distance between God and the nations unless he go lower, and Therefore he Says, they Are as nothing. Nay,
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as if this were not enough, he will strain the sence, and speak a contradiction, rather than not expresse his meaning, where he saith, they are lesse than nothing, then which (to speak properly) nothing can be lesse.
as if this were not enough, he will strain the sense, and speak a contradiction, rather than not express his meaning, where he Says, they Are less than nothing, then which (to speak properly) nothing can be less.
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And surely if this be true of all Nations, well might David affirm it of his age, and if you would know the meaning of those words before thee, it is explained in that of the Prophet, when having said before him, he addeth, they are counted to him, that is, in comparison of him. Suitable to this it is that the Psalmist having set forth Gods eternal duration, and presently after speaking of mans years, he calleth them in the language of the Seventy NONLATINALPHABET, which Tertullian reads nullificamina; and it is the same in effect with that which goeth before, a thousand years are in thy sight but as yesterday, which being past, is nothing. Dei esse est suum esse, say the Schools, from that of God to Moses, I am that I am, Gods being is of and from himself;
And surely if this be true of all nations, well might David affirm it of his age, and if you would know the meaning of those words before thee, it is explained in that of the Prophet, when having said before him, he adds, they Are counted to him, that is, in comparison of him. Suitable to this it is that the Psalmist having Set forth God's Eternal duration, and presently After speaking of men Years, he calls them in the language of the Seventy, which Tertullian reads Nullificamina; and it is the same in Effect with that which Goes before, a thousand Years Are in thy sighed but as yesterday, which being past, is nothing. Dei esse est suum esse, say the Schools, from that of God to Moses, I am that I am, God's being is of and from himself;
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yea, it is himself, he is One undivided, unconfined, simple, eternall, and originall being, and as there is no being, but from him, so all other beings are as nothing in respect of him.
yea, it is himself, he is One undivided, unconfined, simple, Eternal, and original being, and as there is no being, but from him, so all other beings Are as nothing in respect of him.
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and how long he reigned, were not much above threescore and ten, so that he lived not so many tens as Methuselah did hundreds. The life of man before the floud, was as a large Volume bound up in folio, but since it is contracted to a far lesser volume,
and how long he reigned, were not much above threescore and ten, so that he lived not so many tens as Methuselah did hundreds. The life of man before the flood, was as a large Volume bound up in folio, but since it is contracted to a Far lesser volume,
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and is (as it were) bound up in decimo sexto, so that whereas David saith in the former clause, my dayes are as a hands bredth, he might have said, they are as a fingers bredth in comparison of the ancient Patriarchs.
and is (as it were) bound up in decimo sexto, so that whereas David Says in the former clause, my days Are as a hands breadth, he might have said, they Are as a fingers breadth in comparison of the ancient Patriarchs.
St. Paul saith of the fashion of this Macrocosm it passeth away, but the age of the Microcosm, man passeth away far swifter. The World was almost as many thousand years old as David was scores in his times, that number is now well nigh doubled, but mans age is rather shortned. How many hundreds of yeares the world may yet continue is not known to us,
Saint Paul Says of the fashion of this Macrocosm it passes away, but the age of the Microcosm, man passes away Far swifter. The World was almost as many thousand Years old as David was scores in his times, that number is now well High doubled, but men age is rather shortened. How many hundreds of Years the world may yet continue is not known to us,
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but the ordinary number of the years of mans age now, compared with the number of six thousand years, is but so much as a week is to a year, or a minute to an hour, so that whereas he saith my dayes are as a span long, he might have said they are not an inch long, in respect of the worlds duration.
but the ordinary number of the Years of men age now, compared with the number of six thousand Years, is but so much as a Week is to a year, or a minute to an hour, so that whereas he Says my days Are as a span long, he might have said they Are not an inch long, in respect of the world's duration.
The age to come is no lesse than an aeternity, and though it have a beginning, it shall have no end; so that whereas the Psalmist saith My dayes are as an hands bredth, he might have said, they are as an hairs bredth in respect of the continuance of the world to come.
The age to come is no less than an eternity, and though it have a beginning, it shall have no end; so that whereas the Psalmist Says My days Are as an hands breadth, he might have said, they Are as an hairs breadth in respect of the Continuance of the world to come.
4. Finally, David might have said, Mine age is scarcely any thing before the Angels, whose duration began with this world, and shall continue in the world to come, and so is coaetaneous with both the worlds.
4. Finally, David might have said, Mine age is scarcely any thing before the Angels, whose duration began with this world, and shall continue in the world to come, and so is Coetaneous with both the world's.
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But all these are far short of this comparison which he here maketh of his age with God, who is eternal, both a parte ante, and a parte post, from everlasting to everlasting.
But all these Are Far short of this comparison which he Here makes of his age with God, who is Eternal, both a part ante, and a part post, from everlasting to everlasting.
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The utmost imaginable extent of Time in comparison of aeternity is far lesse than an instant, is in respect of the longest Time. Were it possible to divide aeternity into parts, a million of years would not be so much as a ten hundred thousandth part; and what then is seventy or fourscore years? no wonder if David say, mine age is nothing (a meer nothing) before thee.
The utmost imaginable extent of Time in comparison of eternity is Far less than an instant, is in respect of the longest Time. Were it possible to divide eternity into parts, a million of Years would not be so much as a ten hundred thousandth part; and what then is seventy or fourscore Years? no wonder if David say, mine age is nothing (a mere nothing) before thee.
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It is an excellent lesson which may here be taken forth by us, namely, to looke upon our selves in reference to God, that so we may be vile and little in our own eyes. There are many exeellencies wherein we are apt to glory, and whereof to boast, which if they would but compare with divine attributes, would appear mean and contemptible. Wert thou strong as Sampson, yet thou mayst say, My strength is nothing before thee, not so much and weak stripling is before a mighty Giant; wert thou as wise as Solomon, yet say, my wisdome is nothing before thee, not so much as the silly brute is before the intelligent Angels; the very foolishnesse of God (to use St. Pauls language) being wiser than the wisdome of men;
It is an excellent Lesson which may Here be taken forth by us, namely, to look upon our selves in Referente to God, that so we may be vile and little in our own eyes. There Are many exeellencies wherein we Are apt to glory, and whereof to boast, which if they would but compare with divine attributes, would appear mean and contemptible. Wertenberg thou strong as Sampson, yet thou Mayest say, My strength is nothing before thee, not so much and weak stripling is before a mighty Giant; Wertenberg thou as wise as Solomon, yet say, my Wisdom is nothing before thee, not so much as the silly brutus is before the intelligent Angels; the very foolishness of God (to use Saint Paul's language) being Wiser than the Wisdom of men;
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Wert thou Honorable as Alexander, yet say, mine honour is nothing before thee, not so much as the glimmering candle is before the glorious Sun; wert thou rich as Cressus, thou must say, my riches are nothing before thee, not so much as the drop of water is to the Ocean: Finally, wert thou as old as Methuselah, thou must say, mine age is nothing before thee, not so much as a new born babe to aged Methuselah.
Wertenberg thou Honourable as Alexander, yet say, mine honour is nothing before thee, not so much as the glimmering candle is before the glorious Sun; Wertenberg thou rich as Cressus, thou must say, my riches Are nothing before thee, not so much as the drop of water is to the Ocean: Finally, Wertenberg thou as old as Methuselah, thou must say, mine age is nothing before thee, not so much as a new born babe to aged Methuselah.
To end this, since Mans age is nothing before God, let it be nothing before man himself, indeed as for that part of our age which is past, it is so with us, many years since, being but as a few dayes, and the time which is gone, is as nothing, Oh that we would looke with the same eye upon that which is to come. Indeed in one sence we must reckon our age as something, and that pretious, well were it if we would set an higher value upon our time than to waste it away in folly,
To end this, since men age is nothing before God, let it be nothing before man himself, indeed as for that part of our age which is past, it is so with us, many Years since, being but as a few days, and the time which is gone, is as nothing, O that we would look with the same eye upon that which is to come. Indeed in one sense we must reckon our age as something, and that precious, well were it if we would Set an higher valve upon our time than to waste it away in folly,
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but wholly imploy it for the gaining of that which is as something before God, a joyfull and happy aeternity. And so much shall serve to be spoken of the first part of the text, the particular exemplification, pass we on to the Generall Amplification, in these words, Every man in his best estate is altogether vanity.
but wholly employ it for the gaining of that which is as something before God, a joyful and happy eternity. And so much shall serve to be spoken of the First part of the text, the particular exemplification, pass we on to the General Amplification, in these words, Every man in his best estate is altogether vanity.
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3. Not onely of mean, poor, and ignoble persons, but of man at his best estate, Quamvis floreat dignitate, opibus, potentia, as Mollerus glosseth upon the text, though he flourish in wealth, honour, and power; for though the Seventy reading be NONLATINALPHABET, every man living, yet the Hebrew NONLATINALPHABET which signifieth constitutus, fixed, or setled, is most properly refer'd to him who seemeth to be in a stablished prosperous estate.
3. Not only of mean, poor, and ignoble Persons, but of man At his best estate, Quamvis floreat dignitate, opibus, potentia, as Mollerus Glosseth upon the text, though he flourish in wealth, honour, and power; for though the Seventy reading be, every man living, yet the Hebrew which signifies Constituted, fixed, or settled, is most properly referred to him who seems to be in a established prosperous estate.
1. Not only like to vanity, that is the language of the Psalmist elsewhere, Adam is as Abel, homo similis fact us est, man is become like to vanity; but he is vanity, as if it were not only his resemblance, but his substance.
1. Not only like to vanity, that is the language of the Psalmist elsewhere, Adam is as Abel, homo Similis fact us est, man is become like to vanity; but he is vanity, as if it were not only his resemblance, but his substance.
3. Nor is it only said, he is vanity, as it is elswhere in this Psalm, but is altogether vanity, as if from the crowne of his head to the soles of his feet he were nothing but vanity.
3. Nor is it only said, he is vanity, as it is elsewhere in this Psalm, but is altogether vanity, as if from the crown of his head to the soles of his feet he were nothing but vanity.
4. Nay, in the Hebrew the Emphasis is yet further, in that vanity is the subject, and man the praedicate, for so the words are to be rendred, according to the originall, Altogether vanity is every man, as if man were not to be defined by vanity, but vanity by man; so that if you ask, What is vanity? the answer is, it is man: No marvel if the Psalmist elsewhere affirme, that man is lighter than vanity;
4. Nay, in the Hebrew the Emphasis is yet further, in that vanity is the Subject, and man the predicate, for so the words Are to be rendered, according to the original, Altogether vanity is every man, as if man were not to be defined by vanity, but vanity by man; so that if you ask, What is vanity? the answer is, it is man: No marvel if the Psalmist elsewhere affirm, that man is lighter than vanity;
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vanus quasi mente vacuus, and so every man is vanity, because a fool, Indeed vain man would be wise, but he is foolish in his thoughts, projects, desires, and actions. In the very next verse it is said, they are disquieted in vain, to wit, with foolish projects, and fruitlesse cares. The Lord knoweth the thoughts of man, that they are vanity;
Vanus quasi mente vacuus, and so every man is vanity, Because a fool, Indeed vain man would be wise, but he is foolish in his thoughts, projects, Desires, and actions. In the very next verse it is said, they Are disquieted in vain, to wit, with foolish projects, and fruitless Cares. The Lord Knoweth the thoughts of man, that they Are vanity;
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it is no lesse true of his words and works: no wonder if man be compared to a shadow, having no light of knowledge in his minde, heat of grace in his heart, nor substance or solidity in his actions.
it is no less true of his words and works: no wonder if man be compared to a shadow, having no Light of knowledge in his mind, heat of grace in his heart, nor substance or solidity in his actions.
2. But that which is here chiefly intended is, the vanity of man in respect of his condition; in reference to this it is that it is said in the beginning of the next verse, man walketh in a vain shew, as if his residence in this world were but like that of a Player upon the stage, and this is here affirmed of his best estate and condition.
2. But that which is Here chiefly intended is, the vanity of man in respect of his condition; in Referente to this it is that it is said in the beginning of the next verse, man walks in a vain show, as if his residence in this world were but like that of a Player upon the stage, and this is Here affirmed of his best estate and condition.
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1. Vanum quod evanescit, that which is vain hath no solidity, and therefore no permanency; lightnesse is the proper adjunct of vanity and inconstancy the effect of lightnesse. Such is mans best estate, he seemeth to be setled as the earth, but he vanisheth with the winde, changeth with the moon, and ebeth with the water, Homo Bulla is true of man, at his best estate he is like the bubble which swels up by the rain falling upon the water, and fals presently,
1. Vanum quod evanescit, that which is vain hath no solidity, and Therefore no permanency; lightness is the proper adjunct of vanity and inconstancy the Effect of lightness. Such is men best estate, he seems to be settled as the earth, but he Vanishes with the wind, changes with the moon, and ebeth with the water, Homo Bulla is true of man, At his best estate he is like the bubble which Swells up by the rain falling upon the water, and falls presently,
or which the child causeth with the breath of his mouth at the end of the reed, and vanisheth with the least shaking of his hand. It was not without reason that man is called by the Phylosopher, Ludus fortunae, Fortunes may-game, with whom she sports her selfe, by putting him as it were into various shapes, in altering his condition, Man at his best estate, like the Venice glasse, is bright, but brittle; or like Sodoms Apples, golden colour'd, but mouldring; his strength a rush, soon shaken; his riches, dust, quickly driven away;
or which the child Causes with the breath of his Mouth At the end of the reed, and Vanishes with the least shaking of his hand. It was not without reason that man is called by the Philosopher, Ludus Fortunae, Fortune's may-game, with whom she sports her self, by putting him as it were into various shapes, in altering his condition, Man At his best estate, like the Venice glass, is bright, but brittle; or like Sodom's Apples, golden coloured, but mouldering; his strength a rush, soon shaken; his riches, dust, quickly driven away;
his honour a fancy, presently gone. To day Nebuchadnezzar jets it on the house top, as if he expected a salutation from the coelestial Majesty, and suddenly he is turned to graze with the beasts of the field, with which agreeeth that of the Poet, Quem dies vidit veniens superbum, Hunc dies vidit fugens jacentem.
his honour a fancy, presently gone. To day Nebuchadnezzar jets it on the house top, as if he expected a salutation from the celestial Majesty, and suddenly he is turned to graze with the beasts of the field, with which agreeth that of the Poet, Whom dies vidit veniens superbum, Hunc dies vidit fugens jacentem.
Shew me that Rose that will not fade, that fruit which will not putrifie, that cloud which will not vanish, that garment which will not fret, and then (not till then) expect to finde that man who in his best and most prosperous estate is not subject to mutation and dissolution.
Show me that Rose that will not fade, that fruit which will not putrify, that cloud which will not vanish, that garment which will not fret, and then (not till then) expect to find that man who in his best and most prosperous estate is not Subject to mutation and dissolution.
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2. Vanity and inanity go together. One of the Hebrew words NONLATINALPHABET which is rendred vain, signifieth empty; that which is vain is empty, and being so, cannot satisfie, such is mans best estate, as not able to give any true content. Man at his best estate, as he is mutable, so he is unsatiable, his desires are still larger than his fortune; nor is it any time so well with him, but that still he would be better. Ahab in the midst of his opulency is sick for Naboth's Vineyard;
2. Vanity and inanity go together. One of the Hebrew words which is rendered vain, signifies empty; that which is vain is empty, and being so, cannot satisfy, such is men best estate, as not able to give any true content. Man At his best estate, as he is mutable, so he is unsatiable, his Desires Are still larger than his fortune; nor is it any time so well with him, but that still he would be better. Ahab in the midst of his opulency is sick for Naboth's Vineyard;
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Man in his most prosperous concondition feedeth upon winde which cannot fill the stomach, and therefore like the horseleech he still crieth, Give, give.
Man in his most prosperous concondition feeds upon wind which cannot fill the stomach, and Therefore like the horseleech he still cries, Give, give.
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3. That which deceiveth our expectation seeming to be what it is not, and promising (as it were) to do that it cannot, is vain in the worst sence, being at once both vanity and vexation. This is true of man at his best estate who promiseth to himselfe and others that which he cannot perform,
3. That which deceives our expectation seeming to be what it is not, and promising (as it were) to do that it cannot, is vain in the worst sense, being At once both vanity and vexation. This is true of man At his best estate who promises to himself and Others that which he cannot perform,
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The rich fool, being in a prosperous estate, promised himself much pleasure, but was miserably disappointed. Iob saith of his brethren, they dealt deceitfully with him as the brooks do by the Traveller which are dry in the scorching heat, when he is most thirsty. It is a remarkable passage in the Psalms, Men of low degree are vanity, men of high degree are a lie: a man of low degree is at his worst, a man of high degree at his best estate, and yet whereas men of low degree are said to be vanity, men of high degree are said to be a lie, which is as it were the dregs of vanity, because it tends to deceive, which yet is most justly affirmed of men of high degree, who by reason of their place and state in this world, seeme to promise much,
The rich fool, being in a prosperous estate, promised himself much pleasure, but was miserably disappointed. Job Says of his brothers, they dealt deceitfully with him as the brooks do by the Traveller which Are dry in the scorching heat, when he is most thirsty. It is a remarkable passage in the Psalms, Men of low degree Are vanity, men of high degree Are a lie: a man of low degree is At his worst, a man of high degree At his best estate, and yet whereas men of low degree Are said to be vanity, men of high degree Are said to be a lie, which is as it were the dregs of vanity, Because it tends to deceive, which yet is most justly affirmed of men of high degree, who by reason of their place and state in this world, seem to promise much,
Are the Churches or our enemies (to outward appearance) in an established condition of prosperity? let us not give way to excesse of grief and fear, or anger, but rather remember in their best estate they are vanity, and being so, are set in slippery places. They seem to be fixed stars, but in truth they are only blazing comets, which appear for a little time and then vanish away.
are the Churches or our enemies (to outward appearance) in an established condition of Prosperity? let us not give Way to excess of grief and Fear, or anger, but rather Remember in their best estate they Are vanity, and being so, Are Set in slippery places. They seem to be fixed Stars, but in truth they Are only blazing Comets, which appear for a little time and then vanish away.
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2. Are our friends for the present in a flourishing estate? take we heed how we let out either our hopes or love too much towards them, considering that they are but vanity, and therefore our hope which is placed on them will end in shame, and our love in vexation: Why so big with expectation of advantage or advancement from thy rich Ally, Honorable Lord, potent friend? alas, thou dost but set thy foot upon the water which cannot bear thee:
2. are our Friends for the present in a flourishing estate? take we heed how we let out either our hope's or love too much towards them, considering that they Are but vanity, and Therefore our hope which is placed on them will end in shame, and our love in vexation: Why so big with expectation of advantage or advancement from thy rich Alley, Honourable Lord, potent friend? alas, thou dost but Set thy foot upon the water which cannot bear thee:
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Why so inflamed with affection to thy beautifull Wife, childe, or near relation? Alas, thou dost but embrace a shaddow in thine arms, which cannot, must not stay long with thee.
Why so inflamed with affection to thy beautiful Wife, child, or near Relation? Alas, thou dost but embrace a shadow in thine arms, which cannot, must not stay long with thee.
1. Reflect we with sorrow and hatred upon sin, the true cause of mans vanity. Man in his first estate was altogether excellency; God saw every thing that he made,
1. Reflect we with sorrow and hatred upon since, the true cause of men vanity. Man in his First estate was altogether excellency; God saw every thing that he made,
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surely this was much more true of man the master-piece of the creation, the image and glory of his Maker, not vanity, but divinity was his nature; he was not envelop'd with rags of frailty, but enobled with robes of innocency; nor did he walke in a vain shew, but a sacred representation of God himself. And now if you would know how this flower was blasted, it was by the breath of the Basilisk; how this image was defaced, it was by the poyson of the Serpent; how man became vanity, it was by reason of iniquity: so true is that of the Wise-man, He that soweth iniquity shall reap vanity.
surely this was much more true of man the masterpiece of the creation, the image and glory of his Maker, not vanity, but divinity was his nature; he was not enveloped with rags of frailty, but ennobled with robes of innocency; nor did he walk in a vain show, but a sacred representation of God himself. And now if you would know how this flower was blasted, it was by the breath of the Basilisk; how this image was defaced, it was by the poison of the Serpent; how man became vanity, it was by reason of iniquity: so true is that of the Wiseman, He that Soweth iniquity shall reap vanity.
The Hebrew words, NONLATINALPHABET vanity, and NONLATINALPHABET mourning are somewhat near in sound; Oh, let us mourn for that vanity to which sin hath subjected us,
The Hebrew words, vanity, and mourning Are somewhat near in found; O, let us mourn for that vanity to which sin hath subjected us,
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an estate of glory in the Heavens, Mans best estate on earth is mutable, but that is durable; empty, but that is satisfying; uncertain, but that is sure; only for term of years, but that is for aeternity. Phylosophers generally affirm, that the Heavens are in continuall motion, and the earth stands immoveable, though there are those who assert, that the heavens stand still, and the earth moveth: This indeed is a riddle in Phylosophy, but it is a certain truth in Divinity, that the things of earth are in a continuall flux, and the things of Heaven in a stable permanency.
an estate of glory in the Heavens, men best estate on earth is mutable, but that is durable; empty, but that is satisfying; uncertain, but that is sure; only for term of Years, but that is for eternity. Philosophers generally affirm, that the Heavens Are in continual motion, and the earth Stands immoveable, though there Are those who assert, that the heavens stand still, and the earth moves: This indeed is a riddle in Philosophy, but it is a certain truth in Divinity, that the things of earth Are in a continual flux, and the things of Heaven in a stable permanency.
And therefore in whatsoever state we are here, let us learn to be content, be it never so mean, so as not to repine; and let us not be content, be it never so high, so as to rest satisfied; and whether our estate in this vvorld be high or low, let the first and best of our desires and endeavours be after that estate vvhich is not a shaddow, but a substance; not a lease, but an inheritance; not vanity, but foelicity, and shall be far more in the fruition than it is in the expectation. To the possession vvhereof he bring us vvho hath purchased it for us. Amen.
And Therefore in whatsoever state we Are Here, let us Learn to be content, be it never so mean, so as not to repine; and let us not be content, be it never so high, so as to rest satisfied; and whither our estate in this world be high or low, let the First and best of our Desires and endeavours be After that estate which is not a shadow, but a substance; not a lease, but an inheritance; not vanity, but felicity, and shall be Far more in the fruition than it is in the expectation. To the possession whereof he bring us who hath purchased it for us. Amen.
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It is not very many months since I was imployed to perform a far more welcome office for this our Sister, namely, the consummating her Nuptials. She being in the prime of her years, happily matched to a dearly loving and loved Husband, enjoying a confluence of all outward contentments, seemed as it were (to use the Psalmists phrase) to be in a settled estate, and (according to our usuall phrase) to be provided for as to this world.
It is not very many months since I was employed to perform a Far more welcome office for this our Sister, namely, the consummating her Nuptials. She being in the prime of her Years, happily matched to a dearly loving and loved Husband, enjoying a confluence of all outward contentment's, seemed as it were (to use the Psalmists phrase) to be in a settled estate, and (according to our usual phrase) to be provided for as to this world.
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But alas! in how short a revolution of time, how dolefull an alteration? This yong, strong, haile, beautifull Gentlewoman in her best estate becommeth a sad instance of the generall doctine in my Text;
But alas! in how short a revolution of time, how doleful an alteration? This young, strong, hail, beautiful Gentlewoman in her best estate becomes a sad instance of the general Doctrine in my Text;
This flourishing flower is blasted by the winde of a violent disease, and plucked as it were out of her Husbands bosome, by the rough hand of Death, and I am now called to officiate her Funerals.
This flourishing flower is blasted by the wind of a violent disease, and plucked as it were out of her Husbands bosom, by the rough hand of Death, and I am now called to officiate her Funerals.
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But yet let not, Oh let not her near and dear friends shed too many tears over her Grave, remembring the Tu posuisti in the Text, who it is that hath made her dayes as an hands bredth, even He in whose hands all our times are to prolong and cut short as he pleaseth: Besides,
But yet let not, O let not her near and dear Friends shed too many tears over her Grave, remembering the Tu posuisti in the Text, who it is that hath made her days as an hands breadth, even He in whose hands all our times Are to prolong and Cut short as he Pleases: Beside,
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why should they weep above measure, since they do not grieve as without hope of (that which is most truly called) her best estate, her aeternall welfare.
why should they weep above measure, since they do not grieve as without hope of (that which is most truly called) her best estate, her Eternal welfare.
Her Education was Religious, and her Conversation vertuous; she was well instructed in, and affected to the best things. The silver Picture of her comely body had in it the golden Apple of a well disposed soule; the golden ring of her Soul had set into it the pretious Diamond of Vertue. A spotlesse innocency, humble modesty, and calm meekness were her choice Ornaments; She was an obedient Daughter, a loving Sister, an affectionate Spouse, a true friend, and (I trust) a good Christian.
Her Education was Religious, and her Conversation virtuous; she was well instructed in, and affected to the best things. The silver Picture of her comely body had in it the golden Apple of a well disposed soul; the golden ring of her Soul had Set into it the precious Diamond of Virtue. A spotless innocency, humble modesty, and Cam meekness were her choice Ornament; She was an obedient Daughter, a loving Sister, an affectionate Spouse, a true friend, and (I trust) a good Christian.
In the time of her sicknesse she gave evidence of many graces, a confident reliance upon her gracious God for deliverance from all her pains, a penitent bewailing her careless expence of time, with serious resolves (if God should prolong her dayes) of more exactness in her Christian course, together with her patient submission to the good will of her heavenly Father.
In the time of her sickness she gave evidence of many graces, a confident reliance upon her gracious God for deliverance from all her pains, a penitent bewailing her careless expense of time, with serious resolves (if God should prolong her days) of more exactness in her Christian course, together with her patient submission to the good will of her heavenly Father.
That saying of Solomon, Favour is deceitfull, and beauty is vain, but a woman that feareth the Lord she shall be praised, which was the subject of my discourse occasioned by her Nuptials, was often in her thoughts; so that she was not at all troubled with any anxious fears lest the disease should spoile her beauty; and though the rod were smart upon her back, nay, I may say her face, her whole body, she resolved to kisse it.
That saying of Solomon, Favour is deceitful, and beauty is vain, but a woman that fears the Lord she shall be praised, which was the Subject of my discourse occasioned by her Nuptials, was often in her thoughts; so that she was not At all troubled with any anxious fears lest the disease should spoil her beauty; and though the rod were smart upon her back, nay, I may say her face, her Whole body, she resolved to kiss it.
Some few dayes before her death a drowsiness seized upon her, which continued (for the most part) to her last houre, when one Brother tooke (as it were) the other by the heele, death following her sleep, yea, her death being but a sleep, and the grave to which she is now going a bed wherein she shall repose her selfe till the morne of the Resurrection, when she will (I hope) be married to the Lamb; nor shall any Funerals succeed those joyfull Nuptials.
some few days before her death a drowsiness seized upon her, which continued (for the most part) to her last hour, when one Brother took (as it were) the other by the heel, death following her sleep, yea, her death being but a sleep, and the grave to which she is now going a Bed wherein she shall repose her self till the morn of the Resurrection, when she will (I hope) be married to the Lamb; nor shall any Funerals succeed those joyful Nuptials.
Weep not then for her who is not dead but sleepeth, dry your eyes, and (with this holy man) open not your mouths, or if you do, let it be in Ely's language, It is the Lord, let him do what seemeth good in his sight.
Weep not then for her who is not dead but Sleepeth, dry your eyes, and (with this holy man) open not your mouths, or if you do, let it be in Ely's language, It is the Lord, let him do what seems good in his sighed.
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and to what changes we are subject; what remaineth, but that every one of us be exhorted to prepare for changes, especially our last, and so to order our steps, that when these dayes on earth, which are as an hands bredth, are ended, we may passe to an aeternity of dayes without either number or measure in the highest Heavens. Amen. FINIS.
and to what changes we Are Subject; what remains, but that every one of us be exhorted to prepare for changes, especially our last, and so to order our steps, that when these days on earth, which Are as an hands breadth, Are ended, we may pass to an eternity of days without either number or measure in the highest Heavens. Amen. FINIS.
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