The royall passing-bell: or, Dauids summons to the graue A sermon preached (lately) in the parish-church of Orchard-Portman in Sommerset. At the funerall of the most hopefull, and truely-noble, Sr. Hugh Portman, baronet; the great losse and sorrow both of his name and countrie. By Humphrey Sydenham, Master of Arts, late fellow of Wadham Colledge in Oxford.
THE ROYALL PASSING-BELL: OR, DAVIDS SVMMONS to the GRAVE. TEXT. Psal. 39. v. 6. Thou hast made my dayes as a span-long and mine Age is as nothing before thee;
THE ROYAL PASSING-BELL: OR, DAVIDS SUMMONS to the GRAVE. TEXT. Psalm 39. v. 6. Thou hast made my days as a span-long and mine Age is as nothing before thee;
And 'tis a Prophet's, and a King's; a King, as mightie in Religion, as in valour; one that knew as well how to tune his sorrowes, as his triumphs, and had often warbled sweetly to them both,
And it's a Prophet's, and a King's; a King, as mighty in Religion, as in valour; one that knew as well how to tune his sorrows, as his Triumphos, and had often warbled sweetly to them both,
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I need not begge then either your patience or attention; the one is enioyn'd you from a Prophet, the other from a King; a good Prophet, and a King, Dauid, the King, and the Prophet after Gods owne heart; whose words here are are as Compact, as they are powerfull, so ioynted and knit together in one piece (a piece so vniforme,
I need not beg then either your patience or attention; the one is enjoined you from a Prophet, the other from a King; a good Prophet, and a King, David, the King, and the Prophet After God's own heart; whose words Here Are Are as Compact, as they Are powerful, so jointed and knit together in one piece (a piece so uniform,
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Dayes in the first; and these dayes measured, and in that measure, resembled Instar pugilli; as a span-length; and this length, punctnall, and prefixt, not alterable by any power of man;
Days in the First; and these days measured, and in that measure, resembled Instar pugilli; as a span-length; and this length, punctnall, and prefixed, not alterable by any power of man;
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these Dayes, and this Age, are man's; not man's in his Autumne, or declination, but in his best state; and man thus in his best state is but vanitie; no peice-meale vanitie; but omnimoda vanitas, altogether vanitie;
these Days, and this Age, Are Man's; not Man's in his Autumn, or declination, but in his best state; and man thus in his best state is but vanity; no piecemeal vanity; but omnimoda vanitas, altogether vanity;
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if not so fully as you expect, or desire, please you to take a review; and then you may see, more at large; Dayes, in the first part; these dayes, proportion'd; who did it:
if not so Fully as you expect, or desire, please you to take a review; and then you may see, more At large; Days, in the First part; these days, proportioned; who did it:
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the life of opposites is in Comparing them, when the good seeme better; and the bad worse. Our Prophet therefore, in a deepe speculation of the Almighty, and the fraile rarities of his creatures here below, looking vp at length to the beautie of the Celestiall hoast, Sunne, moone, and starres, brings vp man vnto to them;
the life of opposites is in Comparing them, when the good seem better; and the bade Worse. Our Prophet Therefore, in a deep speculation of the Almighty, and the frail rarities of his creatures Here below, looking up At length to the beauty of the Celestial host, Sun, moon, and Stars, brings up man unto to them;
Here is Homo, and filius hominis, and both, in the text, haue their energia, and weight of emphasis. The word enosc, or enosh, translated, man, sign fles miserum & calamitosum hominem (saith Musculus ) a man of calamitie, and sorrow;
Here is Homo, and filius hominis, and both, in the text, have their energia, and weight of emphasis. The word Enoch, or enosh, translated, man, Signen fles miserum & calamitosum hominem (Says Musculus) a man of calamity, and sorrow;
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and ' •• giu•n to all men as a remembrance of their mortality; so Psal. 9.20. Let the Heathens know that they bee Enose, men, mortall men. Moreouer, sonne of man, hath in the roote.
and ' •• giu•n to all men as a remembrance of their mortality; so Psalm 9.20. Let the heathens know that they bee Enose, men, Mortal men. Moreover, son of man, hath in the root.
and that our source and ofspring is but Adamah, and so all man - kinde, earthie. And therefore some translations, following closely the tracke of the originall, read thus;
and that our source and offspring is but Adamah, and so all man - kind, earthy. And Therefore Some Translations, following closely the track of the original, read thus;
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and vnderstanding, the Almightie's Master-piece, the Image of his maker, and modell of the vniuerse? But, what is Enose? what is Adam? What, the sonne of calamitie and sorrow? the sonne of earth and frailite? what is he? nay what is he not? what not of calamitie and earth? insomuch that the patient man, vnder the groane and sense of humane imperfections,
and understanding, the Almighty's Masterpiece, the Image of his maker, and model of the universe? But, what is Enose? what is Adam? What, the son of calamity and sorrow? the son of earth and frailite? what is he? nay what is he not? what not of calamity and earth? insomuch that the patient man, under the groan and sense of humane imperfections,
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and the dayly bruise of his manifold affliction, is driuen to his expostulation also, with a quid est homo,? what is man? Iob. 7.17. where we meet againe with the word Enosc, misellus homo, wretched man;
and the daily bruise of his manifold affliction, is driven to his expostulation also, with a quid est homo,? what is man? Job 7.17. where we meet again with the word Enoch, misellus homo, wretched man;
and not nakedly the word, but a particle ioyn'd with it, not mah, but mi, (as Bolducus obserues) non quis, sed quid quaerere intendens, as if the enquiry look't not to the person, but his condition; not, who is man? but what he is? knowing that man is not only the concrete, miserable; but, the very abstract misery it selfe;
and not nakedly the word, but a particle joined with it, not mah, but mi, (as Bolducus observes) non quis, sed quid quaerere intendens, as if the enquiry looked not to the person, but his condition; not, who is man? but what he is? knowing that man is not only the concrete, miserable; but, the very abstract misery it self;
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for wee shall neuer meet it through the whole current of sacred Story without some descant and paraphrase from the Hebrew. To particular in that of Esay, where (in one text ) words of opposite signification maske vnder a single antithesis, as in the fifth of that Prophesie, Incuruabitur homo, & humiliabitur vir, man shall be brought downe, and man shall be humbled.
for we shall never meet it through the Whole current of sacred Story without Some descant and Paraphrase from the Hebrew. To particular in that of Isaiah, where (in one text) words of opposite signification mask under a single antithesis, as in the fifth of that Prophesy, Incuruabitur homo, & humiliabitur vir, man shall be brought down, and man shall be humbled.
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so that let man bee of what condition or estate soeuer, hee shall not bee long in it, without a bringing downe, or an humbling. If he be Isc, mighty in possession and name; humiliabitur, he shal be humbled; if he be Adam, of course and popular condition,
so that let man be of what condition or estate soever, he shall not be long in it, without a bringing down, or an humbling. If he be Is, mighty in possession and name; humiliabitur, he shall be humbled; if he be Adam, of course and popular condition,
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and so humble already, yet he must be lower, incuruabitur, hee shall bee brought downe; brought downe and humbled with a witnesse, ad infernum, sayes the Text, euen vnto Hell. Aperit infernus os suum, the 16. verse of that Chapter. But Hell is the misety of another Age; our Text hath little to doe with that,
and so humble already, yet he must be lower, incuruabitur, he shall be brought down; brought down and humbled with a witness, ad infernum, Says the Text, even unto Hell. Aperitif Infernus os suum, the 16. verse of that Chapter. But Hell is the misety of Another Age; our Text hath little to do with that,
gone from his Caluary to his Golgotha; his gall & vinegar in his late agonie (the bitter Crosse of his body) to his sepulchre (here) he wed out of the rocke;
gone from his Calvary to his Golgotha; his Gall & vinegar in his late agony (the bitter Cross of his body) to his Sepulchre (Here) he wed out of the rock;
his bed ready made for him in the darke, where hee lie's downe, and rises not, till this fuit hath put on a resurrexit, this mortalitie, a resurrection. And, seeing he is now gone, let vs no more aske, Quis? aut vbi? who,
his Bed ready made for him in the dark, where he lie's down, and rises not, till this fuit hath put on a resurrexit, this mortality, a resurrection. And, seeing he is now gone, let us no more ask, Quis? Or vbi? who,
or where man is? but once more, quid est what he is? or rather, what his Age is? or (if you please) what his dayes in that age? and then the text will answere by way of similitude and resemblance, Instar pugilli, as a span-long. A short time (no doubt) that is inch't out,
or where man is? but once more, quid est what he is? or rather, what his Age is? or (if you please) what his days in that age? and then the text will answer by Way of similitude and resemblance, Instar pugilli, as a span-long. A short time (no doubt) that is inched out,
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but a span; a word so tumbled by Expositours, that they are somewhat driuen to the plundge, to giue the originall of it a proper signification in a second language,
but a span; a word so tumbled by Expositors, that they Are somewhat driven to the plunge, to give the original of it a proper signification in a second language,
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and therefore some translations haue it instar pugilli; or, ad mensuram pugillorum, a little handfull; so Felix, and Musculus; others ad mensuram quatuor digitorum, or palmi minoris longitudinem; the breadth of foure fingers, or small inches;
and Therefore Some Translations have it instar pugilli; or, ad mensuram pugillorum, a little handful; so Felix, and Musculus; Others ad mensuram quatuor digitorum, or palmi minoris longitudinem; the breadth of foure fingers, or small inches;
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The word of the Septuagint, is NONLATINALPHABET, which the vulgar Latine read's mensurabiles; and Hierome, Breues something that is measurable, and therefore, short.
The word of the septuagint, is, which the Vulgar Latin read's mensurabiles; and Jerome, Breves something that is measurable, and Therefore, short.
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circumscrib'd by the finger of the Almightie; and that in a narrow circuite, this span-long; so Iob say's, man's dayes are determined, and his moneths are with thee;
circumscribed by the finger of the Almighty; and that in a narrow circuit, this span-long; so Job say's, Man's days Are determined, and his months Are with thee;
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and short dayes and moneths, the Hebrewes call dies numeri, and menses numeri; dayes, and moneths of number quia pauci, & numerabiles (saith Pineda ) because they are numerable, and therefore few.
and short days and months, the Hebrews call dies Numeri, and menses Numeri; days, and months of number quia Pauci, & numerabiles (Says Pineda) Because they Are numerable, and Therefore few.
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Neither are dayes only, and moneths, and yeares so stil'd, but the men of those dayes, and moneths, and yeares; so in the twelfth of Ezekiel, the Prophet speaking of the desolation of the Iewes, sayes, that God will scatter them amongst the Nations,
Neither Are days only, and months, and Years so Styled, but the men of those days, and months, and Years; so in the twelfth of Ezekielem, the Prophet speaking of the desolation of the Iewes, Says, that God will scatter them among the nations,
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& à fame, some few of them, that is, homines numeri, some few that hee had selected and numbred, these he would reserue from the sword, the pestilence and the famine, that they might declare all their abhominations amongst the Heathens, whether they came, that they might know that hee is the Lord their God.
& à fame, Some few of them, that is, homines Numeri, Some few that he had selected and numbered, these he would reserve from the sword, the pestilence and the famine, that they might declare all their abominations among the heathens, whither they Come, that they might know that he is the Lord their God.
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so our moneths are numbred, and our dayes measur'd, Iob 14.5. that is, short. The Latine word there, is praecisi, (according to Tremeluis ) decurtati, others; curtail'd and contracted;
so our months Are numbered, and our days measured, Job 14.5. that is, short. The Latin word there, is praecisi, (according to Tremeluis) decurtati, Others; curtailed and contracted;
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So, the lostie Prophet, assuring to a remnant of Israel, their safctie form the Assirians, tell's them of a consummatio praecisa, in the mid'st of the Land. A consumption decreed, the English saye's,
So, the lostie Prophet, assuring to a remnant of Israel, their safctie from the Assyrians, tell's them of a consummatio praecisa, in the midst of the Land. A consumption decreed, the English say's,
but that rendring is to narrow, and will not beare vp with the latitude of the originall, and therefore not, a consumption; for, that linger's too much; but rather, a consummation; a precise one;
but that rendering is to narrow, and will not bear up with the latitude of the original, and Therefore not, a consumption; for, that linger's too much; but rather, a consummation; a precise one;
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that is, vallis abreuiationis; or, vallis praecisionis; the valley of abreuiation, or cutting off; because that the vast multitude of people there met, should bee rarifi'd, and lessen'd;
that is, Valleys abreuiationis; or, Valleys praecisionis; the valley of abbreviation, or cutting off; Because that the vast multitude of people there met, should be rarified, and lessened;
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but hee is pent vp, here, in his narrow Royaltie; his fraile inclosure, where his dayes are spanned out, his pillars pitch't; his non vltra limited; his circuits bounded;
but he is penned up, Here, in his narrow Royalty; his frail enclosure, where his days Are spanned out, his pillars pitched; his non vltra limited; his circuits bounded;
a Law not to be corrupted, or minced, or disanull'd, either by equiuocation, or partialitie, or rigour, or any other iuggling or imposture of flesh and bloud.
a Law not to be corrupted, or minced, or Disannulled, either by equivocation, or partiality, or rigour, or any other juggling or imposture of Flesh and blood.
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Statuta eius fecisti, & non praeteribit, thou hast appointed man his bounds that he cannot passe, statutes which he cānot violate certain chanels & banks in thy decrees, which he cannot possibly exceed.
Statuta eius fecisti, & non praeteribit, thou hast appointed man his bounds that he cannot pass, statutes which he cannot violate certain channels & banks in thy decrees, which he cannot possibly exceed.
so in the eight of the Prouerbs 29. the Wiseman speaking of the mightie prouidence of God in ruling and ordering the vast deepe, sayes Iegem ponebat aquis, hee gaue the waters a law,
so in the eight of the Proverbs 29. the Wiseman speaking of the mighty providence of God in ruling and ordering the vast deep, Says Iegem ponebat aquis, he gave the waters a law,
or a decree, that they should not passe his command, and yet the singer of Israel call's this very law, a bound, thou hast set a bound that they cannot passe, Psal. 104 9 so that, that terminus, or bound was a law to them;
or a Decree, that they should not pass his command, and yet the singer of Israel call's this very law, a bound, thou hast Set a bound that they cannot pass, Psalm 104 9 so that, that terminus, or bound was a law to them;
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And therefore this necessitie of fate, Saint Paul expresseth, by the name of a law, with a statutum est, and a semel statutum est, it is appointed to man to die, and it is once appointed.
And Therefore this necessity of fate, Saint Paul Expresses, by the name of a law, with a Statutum est, and a semel Statutum est, it is appointed to man to die, and it is once appointed.
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for God speake's once, and he speake's but once, vt iterato pracepto opus non sit, saith Pineda, that we should not expect any iteration or doubling of his command.
for God speak's once, and he speak's but once, vt iterato pracepto opus non sit, Says Pineda, that we should not expect any iteration or doubling of his command.
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so the text, God hath made of one bloud all the nations of men, and hath determined the times before appointed and the bounds of their habitation, which they cannot passe, the six and twentieth verse of that Chapter.
so the text, God hath made of one blood all the Nations of men, and hath determined the times before appointed and the bounds of their habitation, which they cannot pass, the six and twentieth verse of that Chapter.
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And least we should thinke times determined to be no law, our death, which is a thing determined, and to a time determined, is call'd, a Testament, or, a Law.
And lest we should think times determined to be no law, our death, which is a thing determined, and to a time determined, is called, a Testament, or, a Law.
and therefore whether we stile it a decree, or a statute, or a law, or a testament, or a bound, or this span-long, Semper dicis aliquid quod praeteriri non poterit, sayes the Iesuite, there is something inuolu'd that is both constant and inuiolable;
and Therefore whither we style it a Decree, or a statute, or a law, or a Testament, or a bound, or this span-long, Semper Say Aliquid quod praeteriri non poterit, Says the Iesuite, there is something involved that is both constant and inviolable;
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the doores and gates of it so barrocade'd, and blockt-vp against all inuasions of flesh and bloud, that no earthly stratagem, no temporall assault, no humane policie, shall euer raze or demolish;
the doors and gates of it so barrocadeed, and blockt-vp against all invasions of Flesh and blood, that no earthly stratagem, no temporal assault, no humane policy, shall ever raze or demolish;
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and these bounds, and spans, and limits haue the Inscription of Gods vnalterable Decree, with the authoritie of his stampe and seale, his posuit, and his constituit, let vs take vp the prayer here of our Psalmist. Lord make me to know mine end,
and these bounds, and spans, and Limits have the Inscription of God's unalterable decree, with the Authority of his stamp and seal, his He placed, and his Constituted, let us take up the prayer Here of our Psalmist. Lord make me to know mine end,
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Nec esse possumus dicere, quod nòn stat, nèc nòn esse, quod venit, & transit, saye's the father, we cannot properly say that that is which remaynes not,
Nec esse possumus dicere, quod nòn stat, nèc nòn esse, quod venit, & transit, say's the father, we cannot properly say that that is which remains not,
Doest thou talke then of number, that hast but a day, or of a day, that hast but one houre? an houre? not that neither, not that very houre thou think'st thou enioy'st; for,
Dost thou talk then of number, that hast but a day, or of a day, that hast but one hour? an hour? not that neither, not that very hour thou Thinkest thou enioy'st; for,
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nor, of that which remaynes, because it is not yet, what canst thou giue of this houre? or if thou giuest, what i'st of thine owne thou giuest? the Father is at a stand, here;
nor, of that which remains, Because it is not yet, what Canst thou give of this hour? or if thou givest, what Is't of thine own thou givest? the Father is At a stand, Here;
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Wee cannot come to the second, but by the first, nor to the third, but by the second; and then quid mihi de hac vna syllaba dabis? & tenes dies, qui vnam syllabam non tenes? doe we talke of yeares, and moneths, and dayes, and houres, when wee cannot giue an account of one syllable? not of one letter of it? Away then with this vaine credulitie, this fond assurance of our setled plantation here below;
we cannot come to the second, but by the First, nor to the third, but by the second; and then quid mihi de hac Una syllaba Dabis? & tenes dies, qui vnam syllabam non tenes? do we talk of Years, and months, and days, and hours, when we cannot give an account of one syllable? not of one Letter of it? Away then with this vain credulity, this found assurance of our settled plantation Here below;
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And yet, behold, our tents here are not so thinnly built, but they will endure the blasts (or breathings rather) of a few dayes, a few dayes (indeed) that are spann'd-out; and when these are gone, Lord, what are we? surely,
And yet, behold, our tents Here Are not so thinnly built, but they will endure the blasts (or breathings rather) of a few days, a few days (indeed) that Are spann'd-out; and when these Are gone, Lord, what Are we? surely,
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so that, as the fashion of this greater world passeth away, saith the Apostle, so doth the body and substance of the lesser; insomuch that this whole pilgrimage on earth, is but as nothing (most translations reading here vt nihil, or tanquam nihil ) and though some bee so mercifull in their rendrings, as to make mans Age a something, yet that hath but an Est, acsi non esset:
so that, as the fashion of this greater world passes away, Says the Apostle, so does the body and substance of the lesser; insomuch that this Whole pilgrimage on earth, is but as nothing (most Translations reading Here vt nihil, or tanquam nihil) and though Some be so merciful in their renderings, as to make men Age a something, yet that hath but an Est, acsi non esset:
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or els an Ac, with a si nibil esset: so that I finde little difference in the readings, the one making mans age as nothing; the other, a something, as if it were not.
or Else an Ac, with a si Nobil esset: so that I find little difference in the readings, the one making men age as nothing; the other, a something, as if it were not.
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but they might climbe vp to the miracle of a thousand yeeres, yet this huge masse of time is little better then the tanquam nihil in the Text, as nothing before thee, such a nothing, as is resembled to the decursion and sticklenes of one day, not a day present, but already spent, A yesterday, a yesterday that is past.
but they might climb up to the miracle of a thousand Years, yet this huge mass of time is little better then the tanquam nihil in the Text, as nothing before thee, such a nothing, as is resembled to the decursion and sticklenes of one day, not a day present, but already spent, A yesterday, a yesterday that is past.
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A thousand yeeres in thy eyes are but as yesterday that is past, or as a wacth in the night. Psal. 90.4. Had our Prophet resembled it to a day, such a day as we enioy;
A thousand Years in thy eyes Are but as yesterday that is past, or as a wacth in the night. Psalm 90.4. Had our Prophet resembled it to a day, such a day as we enjoy;
and transitorinesse, as shall hereafter fade and wither, but a rotten transitorinesse, a putrisied frailty; a yesterdayes frailtie and transitorinesse;
and transitoriness, as shall hereafter fade and wither, but a rotten transitoriness, a putrisied frailty; a yesterday's frailty and transitoriness;
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And therefore in a deepe contemplation of our mortalitie (bottoming and sounding (as it were) all humane wretchednesse) hee opens the fleetnesse of his age by a nihil, here, a nihil (I confesse) with a tanquam to it, Mine Age is as nothing before thee:
And Therefore in a deep contemplation of our mortality (bottoming and sounding (as it were) all humane wretchedness) he Opens the fleetness of his age by a nihil, Here, a nihil (I confess) with a tanquam to it, Mine Age is as nothing before thee:
And therefore, my Age, or, my substance, is a tanquam nihil ante te, Ante te, qui vides hoc (Saint Augustine eccho's ) & cum hoc video, ante te video, ante te homines non video.
And Therefore, my Age, or, my substance, is a tanquam nihil ante te, Ante te, qui vides hoc (Saint Augustine echo's) & cum hoc video, ante te video, ante te homines non video.
a something of some few dimensions, a span-long, and yet this is but a tanquam nihil, a tanquam nihil, vnto man, too; as nothing before him: but to thee;
a something of Some few dimensions, a span-long, and yet this is but a tanquam nihil, a tanquam nihil, unto man, too; as nothing before him: but to thee;
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to thy eyes (which are brighter then those beames, which dazzle mine) those eyes, substantia mea, purè nihil; no tanquam, there; mine age is nothing; purely nothing, there.
to thy eyes (which Are Brighter then those beams, which dazzle mine) those eyes, Substance mea, purè nihil; no tanquam, there; mine age is nothing; purely nothing, there.
that trebledvp to Nestors; and his, to Methusalah's; yet all these would not make vp our number of a thousand; and so, in God's eyes, would be lesse then a day; then a day that is past.
that trebledvp to Nestors; and his, to Methuselah's; yet all these would not make up our number of a thousand; and so, in God's eyes, would be less then a day; then a day that is past.
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and scepter, here, were attended meerely with obscurity and dulnesse, a sceane of heauinesse and slumber, such as are incident to this watch in the night. And, indeed, what is our life,
and sceptre, Here, were attended merely with obscurity and dulness, a scene of heaviness and slumber, such as Are incident to this watch in the night. And, indeed, what is our life,
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and the short time wee are at it, our three boures; but the strict charge of our Commander, and the danger of surprizall and defeat, by the inuasion of our powerfull Aduersary. But, night and frailtie (as what is our age but these?) are beauie-ey'd, and drowzie;
and the short time we Are At it, our three boures; but the strict charge of our Commander, and the danger of surprisal and defeat, by the invasion of our powerful Adversary. But, night and frailty (as what is our age but these?) Are beauie-eyed, and drowzy;
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and then, our three houres, are (perchance) no more a watch, but a dreame; And what is our age but a dreame too? a dreame of some three houres; and that's a long one (you will say) but, howeuer long, 'tis but a dreame;
and then, our three hours, Are (perchance) no more a watch, but a dream; And what is our age but a dream too? a dream of Some three hours; and that's a long one (you will say) but, however long, it's but a dream;
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But did I say, mans Age was a dreame? nay, rather, man, in that Age, a dreame. Hee flieth away, as a dreame, and is chased as a vision in the night. Iob. 20.8.
But did I say, men Age was a dream? nay, rather, man, in that Age, a dream. He flies away, as a dream, and is chased as a vision in the night. Job 20.8.
and what is that, but the shadow of a shadow? for there is nothing so truly a shadow, as a dreame, in which (oftentimes) there are strange obiects presented to the phantasie, whereof in nature, and true being, there is not so much,
and what is that, but the shadow of a shadow? for there is nothing so truly a shadow, as a dream, in which (oftentimes) there Are strange objects presented to the fantasy, whereof in nature, and true being, there is not so much,
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as a resemblance, no, not a shadow; and yet, euen these so captiue and shackle the whole man, that (according to the varietie of species offered) they take vs, either with delight, or horror;
as a resemblance, no, not a shadow; and yet, even these so captive and shackle the Whole man, that (according to the variety of species offered) they take us, either with delight, or horror;
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and his olde wants gull'd with an apparition and shadow of that substance, of which he now find's there was neither shadow, nor substance, truly, but, a dreame of both.
and his old Wants gulled with an apparition and shadow of that substance, of which he now find's there was neither shadow, nor substance, truly, but, a dream of both.
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Sometimes, they are ambitious; and then we thinke we are vpon the tops of hils, or mountaines; now on Basan, then, on Libanus; where (for our pride and loftinesse) wee are called Oakes, and Cedars; sometimes they are more humble, and deiected,
Sometime, they Are ambitious; and then we think we Are upon the tops of hills, or Mountains; now on Basan, then, on Lebanon; where (for our pride and loftiness) we Are called Oaks, and Cedars; sometime they Are more humble, and dejected,
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where, for our low estate, wee are call'd shrubs and hysop; sometimes they are presumptuous, and then we are at the fall of a steepe Cliffe, or Rocke; sometimes, they are desperate, and then we are at the quick-sand, or the gulfe; sometimes, they are vainglorious, and then we are at the battlement, or pinnacle of the Temple;
where, for our low estate, we Are called shrubs and hyssop; sometime they Are presumptuous, and then we Are At the fallen of a steep Cliff, or Rock; sometime, they Are desperate, and then we Are At the quicksand, or the gulf; sometime, they Are vainglorious, and then we Are At the battlement, or pinnacle of the Temple;
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sometimes they insinuate a kinde of auspice and blest abundance, and then we tumble in Arabian spices, gold of Ophir, Indian Diamonds; but this (for the most part) is a very dreame, such a one,
sometime they insinuate a kind of auspice and blessed abundance, and then we tumble in Arabian spices, gold of Ophir, Indian Diamonds; but this (for the most part) is a very dream, such a one,
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or dead mens bones, stumble at a Coffin, or (perchance) a greene medow, and that (they say) is an infallible praediction of mortalitie; I know not whether a medow be, I am sure grasse, or a flower is;
or dead men's bones, Stumble At a Coffin, or (perchance) a green meadow, and that (they say) is an infallible predication of mortality; I know not whither a meadow be, I am sure grass, or a flower is;
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Here is nothing but withering, and fading, no time of flourishing, as if man were a piece meerely of declination, and wasted before he grew. And yet loe, he groweth, and he flourisheth too,
Here is nothing but withering, and fading, no time of flourishing, as if man were a piece merely of declination, and wasted before he grew. And yet lo, he grows, and he flourishes too,
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and this growth, and this flourishing? surely, a ripenesse, a sickle, and a haruest; an euening, a cutting-downe, and a withering. In the euening he is cut downe,
and this growth, and this flourishing? surely, a ripeness, a fickle, and a harvest; an evening, a cutting-downe, and a withering. In the evening he is Cut down,
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But, hath all slesh and bloud (the grasse here mentioned) a time of growing vp ' ere it be cut downe? a flourishing before it wither's? wee reade of grasse, that wither's before it growes;
But, hath all slesh and blood (the grass Here mentioned) a time of growing up ' ere it be Cut down? a flourishing before it wither's? we read of grass, that wither's before it grows;
Oh, that the Top of a house, the maine beame, and rafters of a Family, the chiefe buttresse, and pillar of a name, should bee so barren, the fruit of it so soone fade,
O, that the Top of a house, the main beam, and rafters of a Family, the chief buttress, and pillar of a name, should be so barren, the fruit of it so soon fade,
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Hee grew so thinly vp, that there is not so much left of him, as to fill a hand, not to make vp this span-long, in the text, no not this tanquam nibil; He withered before he grew-vp;
He grew so thinly up, that there is not so much left of him, as to fill a hand, not to make up this span-long, in the text, no not this tanquam Nobil; He withered before he grew-vp;
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Before his noone, he is reapt away, and his sheafe bound-vp, and now he is gone, gone like the day you heard of, the yesterday, or the watch, or the shadow, or the dreame, or the grasse, or the fraile flower, nothing remayning,
Before his noon, he is reaped away, and his sheaf bound-vp, and now he is gone, gone like the day you herd of, the yesterday, or the watch, or the shadow, or the dream, or the grass, or the frail flower, nothing remaining,
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or how great soeuer) but it is vaine, vanitie, all vanitie. And therefore some Commentators (perusing that of the eleuenth of Iob, vers. 11. God knoweth vaine man ) reade it nouit Deus hominum vanitatem, God knoweth the vanitie of men:
or how great soever) but it is vain, vanity, all vanity. And Therefore Some Commentators (perusing that of the Eleventh of Job, vers. 11. God Knoweth vain man) read it Novit Deus hominum vanitatem, God Knoweth the vanity of men:
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or, as others, more nimbly, nouit Deus homines vanitatis; God knoweth the men of vanitie. So, Saint Augustine, paraphrasing on that of the Preacher, Eccles. 1. Vanitie of vanities, all is vanitie.
or, as Others, more nimbly, Novit Deus homines vanitatis; God Knoweth the men of vanity. So, Saint Augustine, paraphrasing on that of the Preacher, Eccles. 1. Vanity of vanities, all is vanity.
but also, those of our Predecessours, crying out on the vanitie of either, when the Stoyicke tels vs, hominum sunt ista, non temporum; the vanitie is in the man, and not in the Age; or,
but also, those of our Predecessors, crying out on the vanity of either, when the Stoic tells us, hominum sunt ista, non Temporum; the vanity is in the man, and not in the Age; or,
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so, the same Saint Augustine, expounding the Apostles, vanitati subiecta est creatura, the creature is subiect vnto vanitie, Rom. 8. First, put's all vanitie into the creature, and then;
so, the same Saint Augustine, expounding the Apostles, vanitati subiecta est creatura, the creature is Subject unto vanity, Rom. 8. First, put's all vanity into the creature, and then;
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There was a time, when he was but like vnto it, Man is like vnto vanitie, Psal. 144. now He is vanitie it selfe, 'tis his essentiall, and proper qualitie;
There was a time, when he was but like unto it, Man is like unto vanity, Psalm 144. now He is vanity it self, it's his essential, and proper quality;
not in part, or resemblance only, but, altogether vanitie; man is altogether vanitie. And what is that? Totum hoc quod transit vanitas dicitur. Euerie transitorinesse is a vanitie;
not in part, or resemblance only, but, altogether vanity; man is altogether vanity. And what is that? Totum hoc quod transit vanitas dicitur. Every transitoriness is a vanity;
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and therefore a vanitie, and a vanitie; or, (if you please) once more, a vanitie of vanities; for that which the Septuagint read's so in their NONLATINALPHABET;
and Therefore a vanity, and a vanity; or, (if you please) once more, a vanity of vanities; for that which the septuagint read's so in their;
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And therefore our Prophet doth not only compare him to a shadow (which must as a shadow vanish ) but to that shadow, when it declineth, Psal. 109.23. and it seemes this is not enough neither, and therefore, Psal. 102.12. Dies mei similes vmbrae declinatae;
And Therefore our Prophet does not only compare him to a shadow (which must as a shadow vanish) but to that shadow, when it declineth, Psalm 109.23. and it seems this is not enough neither, and Therefore, Psalm 102.12. Die mei similes vmbrae declinatae;
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He is gone, and declin'd, not declining, as if his passage were rather coniectur'd then discern'd. And therefore, in Scripture, we seldome finde man's Age resembled to a shadow,
He is gone, and declined, not declining, as if his passage were rather conjectured then discerned. And Therefore, in Scripture, we seldom find Man's Age resembled to a shadow,
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so also, dies nostri, quasi vmbrae super terram, & nulla est mora, 1. Chron. 29.15. Our dayes are as a shadow vpon earth, and there is no stay; they passe along; nay, they flie;
so also, dies Our, quasi vmbrae super terram, & nulla est mora, 1. Chronicles 29.15. Our days Are as a shadow upon earth, and there is no stay; they pass along; nay, they fly;
or the rude salutations of fire and powder, which but meet, and part; touch, and consume. And, indeed (if we but obserue) a shadow is not so proper a resemblance of our life, as of our death; or, rather, something betweene both. T'is an vnequall mixture of light and darknesse;
or the rude salutations of fire and powder, which but meet, and part; touch, and consume. And, indeed (if we but observe) a shadow is not so proper a resemblance of our life, as of our death; or, rather, something between both. it is an unequal mixture of Light and darkness;
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or rather, a light mask't, or vayl'd-vp in darknesse, so that, the greater part must be obscuritie; and that resemble's death; what remayne's of light, is screen'd and intercepted,
or rather, a Light masked, or vayl'd-vp in darkness, so that, the greater part must be obscurity; and that resemble's death; what remayne's of Light, is screened and intercepted,
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And therefore our Prophet knowing that his earthly Tent was a little wind-shooke, and obnoxious to daily ruine, wil haue his age emblem'd by a shadow that is declin'd, ad occasum vergens, & in tenebras euanescens, saith Muscuius; hastning to darknesse, and the night, and that night, death. When the Sunne is in the Meridian, and the beames of it perpendicular to our bodies, shadowes change not suddenly,
And Therefore our Prophet knowing that his earthly Tent was a little wind-shooke, and obnoxious to daily ruin, will have his age emblemed by a shadow that is declined, ad occasum Virgins, & in Darkness evanescens, Says Muscuius; hastening to darkness, and the night, and that night, death. When the Sun is in the Meridian, and the beams of it perpendicular to our bodies, shadows change not suddenly,
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For, though shadowes appeare larger, when the Sunne is neere the fall, yet that greatnesse is not fatre from vanishing; vanitie (I should say) the vanitie in the text (here) man; whose honours and triumphs, at the height,
For, though shadows appear larger, when the Sun is near the fallen, yet that greatness is not fatre from vanishing; vanity (I should say) the vanity in the text (Here) man; whose honours and Triumphos, At the height,
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The Poets signified so much, when they set in combustion all Greece and Asia for a gaudie Apple; and all Troy and Greece, for a faire Curtizan; two daintie trifles to cause such bloudie agitations in States and Empires. What,
The Poets signified so much, when they Set in combustion all Greece and Asia for a gaudy Apple; and all Troy and Greece, for a fair Courtesan; two dainty trifles to cause such bloody agitations in States and Empires. What,
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but vanitie could haue proiected it? What but this, omnimoda vanitas, put it in execution? But, who knowes not, that most things arriue mankind, as they seeme, not as they are? As wee please to fancie them, not as they proue in their owne nature? And so wee are fool'd out of the truth, and realtie of things, by a vaine apprehension of what they are not;
but vanity could have projected it? What but this, omnimoda vanitas, put it in execution? But, who knows not, that most things arrive mankind, as they seem, not as they Are? As we please to fancy them, not as they prove in their own nature? And so we Are fooled out of the truth, and realty of things, by a vain apprehension of what they Are not;
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not only because all worldly allurements yeeld no true contentation, and felicitie, but because (in very deed) they tend either to equiuocation, or falshood;
not only Because all worldly allurements yield no true contentation, and felicity, but Because (in very deed) they tend either to equivocation, or falsehood;
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and therefore that which in the twelfth Psalme, verse 3. We translate deceitfull lips, according to the Hebrew, is false vanitie, or vaine falshood, the word Shau noting both vanitie of words,
and Therefore that which in the twelfth Psalm, verse 3. We translate deceitful lips, according to the Hebrew, is false vanity, or vain falsehood, the word Shau noting both vanity of words,
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Here upon the Prophet Agur amongst other petitions he preferr'd to his God, his principall desire was, that hee would remoue from him, vanitie and lies, Pro. 30.8.
Here upon the Prophet Agur among other petitions he preferred to his God, his principal desire was, that he would remove from him, vanity and lies, Pro 30.8.
so in the eleuenth of Iob, what the vulgar read's, hominum vanitatem, vanitie of men, Pagnine call's homines mendaces, and Caietan, homines falsitatis, lying men, or, men of falshood;
so in the Eleventh of Job, what the Vulgar read's, hominum vanitatem, vanity of men, Pagnine call's homines mendacious, and Caietan, homines falsitatis, lying men, or, men of falsehood;
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intimating, that if all men were put together in one ballance, and this vanitie and lie, in another, the ballances would mount vp, and the frailtie in mans side. A prettie piece of aeyre, and leuitie, that vanitie should weigh-downe;
intimating, that if all men were put together in one balance, and this vanity and lie, in Another, the balances would mount up, and the frailty in men side. A pretty piece of aeyre, and levity, that vanity should weigh-downe;
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Men are call'd vanities, so are Riches, shadowes, so are Riches; nothing, so are Riches. Hearke, Mammonist, here is a vanitie, as well of Riches, as of men, and both these a shadow, and a nothing. But suppose those riches firme, and solid;
Men Are called vanities, so Are Riches, shadows, so Are Riches; nothing, so Are Riches. Hark, Mammonist, Here is a vanity, as well of Riches, as of men, and both these a shadow, and a nothing. But suppose those riches firm, and solid;
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what then? Non infructuosè conturbaris, sed vanè conturbaris, (sayes the Father) perchance the trouble is not so fruitlesse; but, 'tis as vaine; vaine? Why? Thou knowest not who shall gather them;
what then? Non infructuosè Conturbaris, sed vanè Conturbaris, (Says the Father) perchance the trouble is not so fruitless; but, it's as vain; vain? Why? Thou Knowest not who shall gather them;
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and, if thou knowest not that, why doest thou heape them vp? or, if thou do'st, tell me, for whom? thy selfe? dar'st thou say so, that art to die? thy issue,
and, if thou Knowest not that, why dost thou heap them up? or, if thou dost, tell me, for whom? thy self? Darest thou say so, that art to die? thy issue,
imò, magna vanitas, thesaurizat moriturus, morituris; the Father, still, in his nine and fortieth Sermon, de Tompore. But grant thy heapes inlarg'd; thy fortunes, prosperous;
imò, Magna vanitas, thesaurizat Moriturus, morituris; the Father, still, in his nine and fortieth Sermon, de Tompore. But grant thy heaps enlarged; thy fortune's, prosperous;
thy loynes, fruitfull, yet there is a moth and gangreene haunt's that estate that is purchased with too much solicitude, the heire of it, (oftentime) subiect to a fit of improuidence, or luxurie, or pride, or folly, or else, that common feuer of lust, and riot; or (perchance) the palsie of a die, shake's out his posteritie into miserie, and want;
thy loins, fruitful, yet there is a moth and Gangrene haunt's that estate that is purchased with too much solicitude, the heir of it, (oftentime) Subject to a fit of improvidence, or luxury, or pride, or folly, or Else, that Common fever of lust, and riot; or (perchance) the palsy of a die, shake's out his posterity into misery, and want;
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what before was a dropsie, is now growne to a consumption, thy baser auarice, to a reproachfull penurie; and what thou hast long fed on, with the bread of carefulnesse, is at last brought to the bread of sarrow, to the leane cheeke, the hollow eyes, and the cleane teeth; and hee that was before the obiect of thy wretchednes,
what before was a dropsy, is now grown to a consumption, thy baser avarice, to a reproachful penury; and what thou hast long fed on, with the bred of carefulness, is At last brought to the bred of sarrow, to the lean cheek, the hollow eyes, and the clean teeth; and he that was before the Object of thy wretchedness,
and poore anxietie, is now, of another mans Charitie, and remorse; and then thou wilt acknowledge this vanè conturbaris, too, that thou hast disquieted thy selfe in vaine, and to no purpose heaped vp riches,
and poor anxiety, is now, of Another men Charity, and remorse; and then thou wilt acknowledge this vanè Conturbaris, too, that thou hast disquieted thy self in vain, and to no purpose heaped up riches,
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or, if he haue any (as Bildad said vnto Iob ) the first borne of death shall deuoure his strength, and bring him to the King of terrours, he shall shake off his vnripe grape as the vine and cast off his flower as the Oliue;
or, if he have any (as Bildad said unto Job) the First born of death shall devour his strength, and bring him to the King of terrors, he shall shake off his unripe grape as the vine and cast off his flower as the Olive;
others may plant, and water, but be giue's the increase; and where he giue's them as blessings (as oftentimes he doe's) they are as arrowes in the hand of the strong man, and happie is hee that hath his quiuer full:
Others may plant, and water, but be give's the increase; and where he give's them as blessings (as oftentimes he doe's) they Are as arrows in the hand of the strong man, and happy is he that hath his quiver full:
but when they are giuen otherwise (as they are sometimes) as the whip and sword of a declining house then they are as arrowes in the hand of the Almighty; arrowes that are sharpe, and keene, shot from a deadly hand, and a bow of steele;
but when they Are given otherwise (as they Are sometime) as the whip and sword of a declining house then they Are as arrows in the hand of the Almighty; arrows that Are sharp, and keen, shot from a deadly hand, and a bow of steel;
arrowes that sticke fast, and pierce the very ioynts and the marrow; the venome whereof drinketh vp the spirits, the spirits of a Name and Family, when the light of it shall bee put out, and the sparkle of his fire shine no more. Who knowe's not that God doth often scourge the sinne of the Father in the children? and,
arrows that stick fast, and pierce the very Joints and the marrow; the venom whereof Drinketh up the spirits, the spirits of a Name and Family, when the Light of it shall be put out, and the sparkle of his fire shine no more. Who know's not that God does often scourge the sin of the Father in the children? and,
for the foule obliquities of the Predecessour, set's a rot vpon the whole Posteritie, when the name shall moulder with the Bodie, and the Fortunes with the name; so that the curse against the wicked man, runn's double;
for the foul obliquities of the Predecessor, set's a rot upon the Whole Posterity, when the name shall moulder with the Body, and the Fortune's with the name; so that the curse against the wicked man, runn's double;
and then, hailestones, and coales of fire. Or, though they aspire not so high, but climbe the mountaines only (though some mountaines (they say) kisse the cloudes, too) yet, tangit montes, & fumigabunt, God shall touch those mountaines, and they shall smoake;
and then, hailstones, and coals of fire. Or, though they aspire not so high, but climb the Mountains only (though Some Mountains (they say) kiss the Clouds, too) yet, tangit montes, & fumigabunt, God shall touch those Mountains, and they shall smoke;
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Who see's not (and let me not be thought rough, or vncharitable, in that I say, who see's not) that in latter ages the Almightie's Besome hath beene here;
Who see's not (and let me not be Thought rough, or uncharitable, in that I say, who see's not) that in latter ages the Almighty's Besom hath been Here;
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and, in the circuite of a few yeares, swept away many braue Worthies of the name; and not only his Besome, but his Axe too, lopt off many a hopefull twig, and glorious branch; and now of late, strooke at the Stemme, of the Family; and at a blow hewe'd downe, one of the goodliest Cedars in all our Libanus. The very stones and walls speake so much;
and, in the circuit of a few Years, swept away many brave Worthies of the name; and not only his Besom, but his Axe too, lopped off many a hopeful twig, and glorious branch; and now of late, struck At the Stemme, of the Family; and At a blow heweed down, one of the Goodliest Cedars in all our Lebanon. The very stones and walls speak so much;
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but wee can sing an Epithalamium, when we should be sighing of an Elegie, as if our proiects could befoole the Almighties, and 'twere in our power to raise or establish a name, when God seeme's to threaten the pulling downe.
but we can sing an Epithalamium, when we should be sighing of an Elegy, as if our projects could befool the Almighty's, and 'twere in our power to raise or establish a name, when God seem's to threaten the pulling down.
where we may reade the storie of our wretchednesse, and so acknowledge, at length with our Prophet, that, Thou, O God, hast made our dayes as a span-long,
where we may read the story of our wretchedness, and so acknowledge, At length with our Prophet, that, Thou, Oh God, hast made our days as a span-long,
the death of our Honourable Friend; but I was commanded only for a Sermon, not for a Panegyricke, that (I suppose) you might haue had (here) in a more keene and accurate discourse;
the death of our Honourable Friend; but I was commanded only for a Sermon, not for a Panegyric, that (I suppose) you might have had (Here) in a more keen and accurate discourse;
but, my bosome is ingag'd here, and not my lips; and that is too full to be emptied in this span-long of an Auditorie; the world shall haue it in an impartiall Anniuersarie: or, should I vent my respects, heere I could bee only your Remembrancer, not, your Informer.
but, my bosom is engaged Here, and not my lips; and that is too full to be emptied in this span-long of an Auditory; the world shall have it in an impartial Anniversary: or, should I vent my respects, Here I could be only your Remembrancer, not, your Informer.
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that hee was not guiltie of any peculiar sinne, either of greatnesse, or of youth; no lofty-ones, of arrogance or scorne; no grinding-ones, of cruelty or oppression; no flaming-ones, of ryot, or of lust; no base-ones of anxiety, or solicitude; no lewdones, of prophanation or debauchment; no biting-ones, of rancour, or detraction; no creepingones, of Insinuation, or popularitie; no painted-ones, of ceremony, or hypocrisie; but all his Actions went by the line, and the square,
that he was not guilty of any peculiar sin, either of greatness, or of youth; no lofty-ones, of arrogance or scorn; no grinding-ones, of cruelty or oppression; no flaming-ones, of riot, or of lust; no base-ones of anxiety, or solicitude; no lewdones, of profanation or debauchment; no biting-ones, of rancour, or detraction; no creepingones, of Insinuation, or popularity; no painted-ones, of ceremony, or hypocrisy; but all his Actions went by the line, and the square,
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and so, not mortall. Bonus a Deo differt tantum tempore, saith the Stoicke, Betweene God and a good man, there is no distinction but in time; nor in that neither,
and so, not Mortal. Bonus a God Differt Tantum tempore, Says the Stoic, Between God and a good man, there is no distinction but in time; nor in that neither,
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whether you take greatnesse for the name, or for the spirit; not, that hee was either haughtie or supercilious, but of a temper, truly generous, and heroicke, and (what is aboue either) truly Christian. A fast friend,
whither you take greatness for the name, or for the Spirit; not, that he was either haughty or supercilious, but of a temper, truly generous, and heroic, and (what is above either) truly Christian. A fast friend,
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and (what I know, and therefore speake, and speake that you should know, and so imitate) an vncorrupted Patron; no fire-brand in his Countrey, nor Meteor in his Church; a flash,
and (what I know, and Therefore speak, and speak that you should know, and so imitate) an uncorrupted Patron; no firebrand in his Country, nor Meteor in his Church; a flash,
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neither was hee so benighted in his intellectuals, as to be led vp and downe in a peruerse ignorance and darknesse, by an Ignis fatuus; your vocall puritie, and tongue deuotion, and furious zeale, euen when hee was no more a dying man, but a Saint (and the words of dying Saints are Oraculous to me ) hee both censur'd and disclaimd;
neither was he so benighted in his intellectuals, as to be led up and down in a perverse ignorance and darkness, by an Ignis fatuus; your vocal purity, and tongue devotion, and furious zeal, even when he was no more a dying man, but a Saint (and the words of dying Saints Are Oraculous to me) he both censured and disclaimed;
wishing the walles of our Hierusalem built vp stronger in Vnity and Peace; and, a more temperate and discreet silence amongst the wayward Hot-spurres of our Spirituall Mother. And, indeed, this Clamorous Sanctitie, this affected dresse of holinesse, without, is not the right dresse. There is a generation (saith the Prophet ) that are pure in their owne eyes,
wishing the walls of our Jerusalem built up Stronger in Unity and Peace; and, a more temperate and discreet silence among the wayward Hotspurs of our Spiritual Mother. And, indeed, this Clamorous Sanctity, this affected dress of holiness, without, is not the right dress. There is a generation (Says the Prophet) that Are pure in their own eyes,
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The Hecatombe, and outward pompe of sacrifice, hath too much of the beast in it, the many-headed beast, the multitude; that, within, is of the spirit; and that of the spirit, is the true Child's of God;
The Hecatomb, and outward pomp of sacrifice, hath too much of the beast in it, the manyheaded beast, the multitude; that, within, is of the Spirit; and that of the Spirit, is the true Child's of God;
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And this our noble friend had, without glosse or varnish, his life a recollected Christianitie; his sicknesse, a penitent humiliation; and his death, an vnbattered assurance of his richer estate in glory; Insomuch, that I knew not,
And this our noble friend had, without gloss or varnish, his life a recollected Christianity; his sickness, a penitent humiliation; and his death, an unbattered assurance of his Richer estate in glory; Insomuch, that I knew not,
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whether I might enuie, or admire, that God had bestowed such a plentifull mortification, on a Secular condition, and left Diuinitie, so barren. No Viper in his bosome; nor Vulture at his heart;
whither I might envy, or admire, that God had bestowed such a plentiful mortification, on a Secular condition, and left Divinity, so barren. No Viper in his bosom; nor Vulture At his heart;
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And (indeed) his priuate meditations, groanes, soliloquies, pensiue eleuations of eyes, and spirit, rapture's full of sublimitie, and contemplation (such as the heart could only eiaculate,
And (indeed) his private meditations, groans, soliloquies, pensive elevations of eyes, and Spirit, rapture's full of sublimity, and contemplation (such as the heart could only eiaculate,
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And thus, hauing made a full peace with God, and with the world, he sang his Nunc dimittis, and made a willing surrender of his Soule into the hands of his Redeemer; where hee hath now his Palme and white Robe, his Pennie of true happinesse, and Crowne of euer lasting glorie;
And thus, having made a full peace with God, and with the world, he sang his Nunc Dimittis, and made a willing surrender of his Soul into the hands of his Redeemer; where he hath now his Palm and white Robe, his Penny of true happiness, and Crown of ever lasting glory;
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He that by vsury and vniust gaine increaseth his substance, he shall gather it for him that will pittie the poore. Prou. 28.18. Vide Eccles. 2.26. Psal. 127.
He that by Usury and unjust gain increases his substance, he shall gather it for him that will pity the poor. Prou. 28.18. Vide Eccles. 2.26. Psalm 127.
The crimes here mencion'd, were Auarice, Oppression, Sacriledge; which (spoken only in communi, and as a positiue truth in Diuinitie) the misprision, or preiudice of some did wire-draw and restraine too personally; and brought-home that to particular Families, which was intended only ingenerall, and at large. And therefore, if there bee any bosome so guiltie, as to eutertaine them otherwise, I am sorrie for the Application: the Authour is innocent.
The crimes Here mentioned, were Avarice, Oppression, Sacrilege; which (spoken only in Communi, and as a positive truth in Divinity) the Misprision, or prejudice of Some did wiredraw and restrain too personally; and brought-home that to particular Families, which was intended only ingenerall, and At large. And Therefore, if there be any bosom so guilty, as to eutertaine them otherwise, I am sorry for the Application: the Author is innocent.
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The Roote (howeuer) is still greene; & I wish heartily that it may grow-vp, and bud, & branch, to the flourishing and perpetuitie of the Name; though some haue barkt at my integritie, making my words here, a churlish prophecie, of the extirpation of it, and sinall doome. But such snatlers and closebiters of mens honours, I mustproclaime ignorant, or vniust, or both; for, either they vnderstood not what I spake, or, if they did, were iniurious in their application. Hoc tu Romane caueto.
The Root (however) is still green; & I wish heartily that it may grow-vp, and bud, & branch, to the flourishing and perpetuity of the Name; though Some have barked At my integrity, making my words Here, a churlish prophecy, of the extirpation of it, and sinall doom. But such snatlers and closebiters of men's honours, I mustproclaime ignorant, or unjust, or both; for, either they understood not what I spoke, or, if they did, were injurious in their application. Hoc tu Roman caueto.
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