THE map OF MANS MORTALITY AND VANITY.  
A Sermon preached at the solemn funeral of Abraham jacob Esquire, in the Church of St. Leonards-Bromley by Stratford-Bow. May 8. 1629.  
By edmond Layfielde bachelor in Divinity, and Preacher there.  PSAL. 144.4. 
Man is like to vanity; his dayes are as a shadow that passeth away.  S. August in Psal. 38. 
Studiosi& sancti sic audiunt, ut quod probant laudent: quod autem improbant, veniam dent potius, quam 〈◇〉 parent.  
LONDON, Printed for Nicolas Bourne, and are to be sold at his shop, at the south entrance of the royal Exchange. 1630.   

TO THE WORSHIP FVLL AND religious GENTLEWOMAN, Mrs. MARY jacob of S. Leonard Bromley in Middlesex: And her Children; whom I love in the Truth.  

John jacob Esquire, and ELIZABETH, his religious Wife.  
Mrs. ELIZABETH, the pious Widow o● Thomas Wilmer Esquire, late o● Stratford Bow.  
Mrs. MARY, now the virtuous Wife of George Berry Esquire, of Cranfield in Bedfordshire.  
Mrs. BARBARY, the virtuous Wife of Robert Seyliard Esquire, of Gabriells t● Kent.  
Mrs. ELLEN, the virtuous Wife of Henry Rolte Esquire, of St. Margarets i● Kent.  
Mr. ROBERT jacob, The hopeful of spring of tha● fruitful Roo●●  
Mr. DARCY jacob,& The hopeful of spring of tha● fruitful Roo●●  
Mrs. ANNE jacob, The hopeful of spring of tha● fruitful Roo●●   
As also to all 
Cum plures Christianos appello, in uno Christo, unum intelligo Plures estis,& unus estis. S. Aug. in Psal. 127.1.  the rest of that ample Kinre● internal, external, and eternal peace.   

Right Christian and honoured Friends:  
BEE pleased to remember, how the living-mans loss is fully repaired in the righteous-dead mans gain: unto whom the day of death is better than the day of birth 

Eccles. 7.1.  
Vnguento ut praestat nomen—  
Sic mors natali; meta laboris erit. Marian. sic read loc.  
Ortus affert incommoda, à quibus omnibus mors liberat. Mercerus in loc.  
Quod si dies notandus est, cum ne potius quo natus, an cum quo sapien factus est? Cic. de finib. bon.& mal. lib. 2.  . The assurance that it is best of 
Trophonius& Agamedes, cum Apolloni Delphis Templum aedificassent, venerantes Deum petierunt mercedem non parvam quidem operis& laboris sui,( nihil certi, said) quod esset optimum homini; mortui sunt reperti. Cic. Tuscul. q. lib. 1.  all to be with Christ 
Philip. 1.23. Vnde incipit requies, quae non interrumpitur resurrectione, said clarificatur, quae tamen nunc fide retinetur. S. Aug. Tom. 2. epist. 119. A malu mors abducit, non à bonis, verum si quaerimus. Cic. Tuscul. q lib. 1. Mori hortaretur, desiderium sanctorum, conspectus Christi,& suavitas vitae aeternae. art. in loc. , doth not onely facilitate the survivors praeparations, for their own particular deliverance from this body of death 
Rom. 7.24. Vid. S. Aug. Tom. 7. lib. 1. c. 11.& lib. 2. cap. 3. : but exhales the brinish showers of tears, bedewing the mournful hearse; Hope giving satisfaction concerning their happiness, and love yielding us a certain participation of their glory 
Consoletur te, fides,& spes tus,& charitas quae diffunditur in cordibus electorum. Aug. Italicae viduae. Tom. 2. epist. 6. . Nor are they lost, whom Christ hath withdrawn from us 
Non amisimus, said praemisimus. Idem ibid. : nor are wee desolate when the Lord Iesus leaves himself with us for a pawn 
Non enim te desolatam putare debes, cū●n interiore homine, c●biculo, lectulo habes praesentim spo●sum Christum per fidem. Idem ibid. , and the sweet memory 

Vita mortuorum, in memoria viverum est posita. Cic. orat. Philip. 9.  
Brevis autem vita data est; at memoria been redd●tae vitae sempiterna. Cic. Philip. 14. circa ω Prov. 10.7.   of our godly Friends for a recompense and pledge of our speedy re-union with them in bliss. Nor can any family lay a better foundation whereon to raise lasting monuments of solace in the demigration of one who commanded in chief, than here offer themselves unto you, from the daily memorial of his happy life and death. The eminency of his endowments made him so conspicuous to the world, as no pencil can so well express him to the life, as his own virtues. And to present his character unto the sad bosoms 

Mors mea ne careat lachrymis: Linquamus amicis  
Maerorem ut celebrent funera cum gemitu.  
Plutarch. Solon. cum Poplicola compar.  , wherein his lively perfections remain engraven: were to drive the wheel too near the dangerous brink, of blessing a Friend with a loud voice 
Pro 27.14. Adulatio est inimica amicitiae. S. Aug. epist. 135. Impinguatum est caput oleo peccatoris. i. e. ●on aspera veritate corrigentis, said leni falsitate la● dantis. Aug. ep. 147 Ad●latores laudem suam tanquam el●um venditant stultis. Idem Epist 120. . The paths of the Lord unto him were mercy and truth 
Psal. 25.10. Misericordia qua placabilis,& veritas qua incorruptus est: quorum unum praebuit condonando peccata, auerum donando beneficia. S. Aug. in loc. Haec dvo benignitatis officiae, ignoscendorum peccatorum,& beneficiorum erogandorum. S. Ang. in Psal. 111.5. , making him ABRAHAM 
Gen. 17.5. Natos habuit 13. Nomen Abrahae in hoc seculo explicandur, fuit, hic enim factus pater multarum gentium. Nomen autem Israel ad alterum seculum pertinet, ubi videlimus Deum. Aug. de verb. Dom. John ●. 48. Ser. 40. Abraham offered peregrinis hospitium, qui non habet tectum,& licet minora fuerint quae offerehantur, locorum angustijs magnitudinem dederat fides. Aug. Tom. 10. append. de divers. de beato Abrah. feria 3. post Dominic. in Quadrages.  in his fruitfull-ofspring, and jacob 
jacob fuit in spe, nunc Israel in re.  in enlarging the fortune nature bequeathed him, with a plentiful blessing upon the labours of his hands 
Psal. 128.2. . An ABRAHAM for his faith, hospitality 
Gen. 18.2. , and humility 
Abraham opulentissimus auro, argento,& tamen dives iste pauper fuit, quia humilis fuit. Aug. de temp. feria 4. post Dom. pass. Ser. 1. : a jacob for his wisdom, diligence, patience, and love to his Rachel, family, and friends: Aspiring in a holy ambition( as he wore their Names for an ornament on his fore-head) to con●center their virtues in his breast. As he received Tribute for Caesar with a vigilant hand 
Vide Laert. lib. 6. 412. p. ω. , so he paid the tribute of obedience to his God, and of charity to the poor with a cheerful countenance,& enlarged heart 
Senatura excelsum quendam vidilicet& altum,& humana despicientem genuit. Cic. Tuscul. q. lib. 2. α. . His Good Name he bequeathed to the Church, his blessing to his posterity, and his good example to all men; wherein you have not the least share. Wherefore ye seed of Abraham his servant, ye children of jacob his chosen 
Psal. 105.6. ; remember the rock from whence ye were hewn, and trace his steps( as you have already begun) in the fear of the Lord 
Psal: 22.23. . Whiles those graces prosper in you, you shall flourish; and whiles the branches flourish, the root is preserved 

{αβγδ} dsacar, masculum. Gen. 1.27. quod nomen cum patach est recordari:& quia in genealog●is, ejus fit men●io non foeminarum,& quia patris monumentum, memoria. Pagn.  
{αβγδ}. Eurip. Eccl. 8.30.4 2 Sam. 18.18.  
Nullum monumentum clarius Sulpitius relinquere potuerit, quam effigiem morum sucrum, virtutis, constantiae, pietatis, ingenii filium. Cic. Philip. 9. ci●c fin. Non censetur, qui successorem reliquit mortu{us}. Cassiodor{us}. Var. l. 8. 8   from death. No monument so lasting can be erected to continue his memorial on earth; nor is there a shorter cut, to aeternize your own, than to make God your portion 
Psal. 73.26. Praemium Dei ipse De{us} est: qui aliud praemium petit à Deo,& propterea servire vult Deo, carius facit quod vult accipere, quam ipsum à quo vult accipere. S. Aug. in Psal 72.26. ; to live unto the Lord, that you may( with him) die unto the Lord 
Rom. 14.8. Alius de alio judicat dies,& tamen supremus de omnibus Plin. lib. 7. c. 40. , and be received to rest in Abrahams bosom 
In secretum ubi erat Abrah. in secreto quietis ejus. S. Aug. de Gen. ad lit lib. 12 c. 33. Est requies beatorum pauperum, &c. Idem. Vid. de Gen. ad lit. lib. 8 c 5 Quaest. evangel. lib. 2. q. 38 Contra Faust. Manich. lib. 33. cap. 5. Quicquid illud est, ibi Nebridius meus vivit; dulcis amicus meus. &c. Confess. lib. 9 cap. 3. . In this way the God of jacob will be your refuge 
Psal. 46.11. , and happy are they who have the God of jacob for their help 
Psal. 146.5. ; they shall be crwoned with the blessing of peace in the kingdom of Grace, and sit with Abraham, Isaac, and jacob in the kingdom of Glory 
Matth 8.11. . The singular devotion which I bear unto your Family, the honour 
Vellem dij immortales fecissent, ut vivo potius Sulpitio gratias ageremus, quam mortuo honores quaereremus. Cic. Philip. 9. α.  I owe unto the memory of my Indulgent Patron, and the frequent obligations wherewith the abundance of your love doth environ me, have begotten this unfeigned representation of my grateful mind; and emboldened me to present these First-fruits of my Studies into your hands. Which young Buds be pleased to cherish with the sweet influence of your favourable acceptance, that this slender branch of Aarons Rod may bring forth blossoms, and thorough Gods peculiar assistance yield ripe Almonds 
Numb. 17.8. : which may be acceptable to the Saints 
Rom. 15.31. , profitable to the Church, and advance the honor of my bountifull-master Christ. In whom I remain  
Your Worships daily Orator, and servant. edmond Layfielde.   

To the Christian Reader.  
Christian Reader 
Quid lenius, quid clementius, viri fratres? conciliabat auditorem ut commendaret salvatorem. S. Aug. Tom. 10. Ser. de diversis. 51. .  
IN this pestilentiall-season, and time of vanity; the meditation of mans mortality and vanity, is an approved Antidote to preserve thy soul from the over-spreading contagion of the one, and prepare thee to conquer the violent assault of the other, by making thy peace with God. The cordial is so prepared that each vulgar-stomacke may be refreshed by it: and to gratify the learned Physitians, the ingredients are specified in the margin apart. That was done to benefit many, this to delight a few, and tender account unto all 
Nos certè studtijs memoriam proferamus;& quatenus nobis denegatur diù vivere: relinquamus aliquid quo nos vixisse testemur. Zethner. simil. Biblic. ex Plin. lib. 3. epist. 51. Wisdom. 5.13. Psal. 9.6.  of what is administered. Whatsoever came not to the ear in that short-scantling of time allotted for the delivery, is here presented to thy eye. Accept it with the same right-hand of love wherewith it is reached: and let our prayers meet at the Throne of grace for the prosperity of the gospel, and the afflicted-Church of Christ. In whom I am  
Thine, ED: LAYFIELDE. S. Leonards-Bromley. From my Study, july 1. 1630.   

THE map OF MANS mortality, AND vanity.  psalm 39.5. 
Behold, thou hast made my dayes as a hand breadth, and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah.  
IF all things momentany be vanity, then mans life which is most transitory a certaine-Nothing, is vanity of vanities 
Verba Gilimeri Principis Vandalorum, fatum conquerentis suum, apud Iustinianum Jmperatorem, unde Imperator fortunae inconstantiam,& humanae vitae viciscitudines aestimans, ipsum solvit vinculis,& apud se aliquantisper in magno honore habuit. Evagrius Hist. lib. 4. c. 17.& Magdebur. Cent. 6. c. 16. , as saith the Preacher. Eccles. 1.1. And seeing the grace, glory, and perfections of all Sublunaries are but vanities, man himself whose excellence lords it over the rest, can be nothing else but altogether vanity, as saith the Prophet. Every man is altogether vanity. The precedent psalm contains 
In illo forma poenitentiae, in hoc patientiae. St Ambros. in loc.  a form of sound Repentance; this a pattern of noble Patience. The sweet singer of Israel devotes this sacred hymn to the care and charge of Iduthun 
Quis fuerit viderint, qui tunc fuerunt. St Aug. in Psal. 38.  a principal Quiristor 
1 Chron 25.3. 1 Chro. 16.41, 42.  in the dayes of David. For which skill in music he is not so much mentioned 
Beda in loc. ,( although his memorial be a condign recompense of his worth 
Cassiodor. in loc. ) as for the analogy and resemblance betwixt his name 
In ipsa interpretatione nominis, quaeramus intelligentiam veritatis. St Aug. in Psal. 38.  and the substance of this psalm, Overleaping 
Transiliens. S. Aug. in Ps. 38. Vt& probatissimi officij sui, honorem commemoratione perciperet,& Arcana Psalmorum, de nominum ipsorum interpretationibus panderentur. Cassiod. in loc.  or over-looking. Teaching us to undervalue and slight all the afflictions of this life, and fix our eye upon God himself, our rock of refuge and consolation in all sad calamities. Of psalms 
Cantare laetantis est, interdum& dolentis, nonnunquam etiam poenitentis. Cassi. in loc. , there be some gratulatory, pleasantly melodious, Eph. 5.19. others penitential,& some are songs of sorrow: Such is this. David mourns, yet must Iduthun 

David scripsit,& Iduthun viro disciplinis Leviticis& Sacerdotalibus erudito canendum dedit. S. Ambr. in loc. vid. Aretium Felinum in loc.  
filii Chore& Asaph. non memorantur tanquam factores Psalmorum, said tanquam Cantores. jacob. Valent. in loc.   sing& sweetly warble out these celestial strains before the Lord. Whether it was Absolons unnatural persecution of his father David 
2 Sam. 15.14. Fabrit. in loc.  that gave occasion to this royal Pen 
St Chrysost. in loc. : or the foreknowledge of the Babylonish captivity 
Psal. 137.1. , wherein he prophetically describes the patience of the Saints 
R. Salomon ex jacob. de Valent. in loc. : or whether he mystically deciphers the behaviour of Christs little flock in general, under the universal troubles that befall them through the malice of the wicked in this life 
jacob. de Valen. ib. : or that some violent raging sickness arresting his body 
Vt videtur. v. 10.11. Lorin. in loc. Ardenti aestuans febre medicum rogat. , invited his heavenly mind unto the sweet meditation of his end 

Sancta, sanctis, in temperies johan. Pomeran. in loc.  
Foelix necessitas quae ad meliora ducit. Calvin. in loc.& Genebrard.  : Or being assaulted with some virulent temptation, to repined and murmur against God, because of the green and flourishing estate of the wicked, who contemn God 
Schenepius in loc. Offendiculum foelicitatis impiorum,& in foelicitatis piorum hinc pugna carnis& spiritus. Brent. in loc. . Whatsoever( I say) gave the Rise unto this Divine Ode 
Hac dere Lucas nihil commentatur. Proverb. Zehneri Adag. Sacr. Cent. 5. Adag 76 , his resolution was singular, to overcome all maladies and adversities by Christian Patience,( verse 1. I said I will take heed to my ways that I sin not with my tongue.) and hasting to adhaere to the Lord, verse 4. Lord make me to know mine end, and the measure of my dayes. A courage so admirable, that an Ancient Father 
Ejus sensu profundo,& virtute sententiarum, dum videt silentij patientiam, opportunitatem loquendi,& contemptum divitiarum. S. Amb. lib. office. c. 7.  professeth himself wonderfully taken with delight& joy in reading this Psalm, whilst he observed the pithy phrase, the profound sense, his meek silence, his seasonable speech, his contemning of the world as dung and dross in respect of God. circumspectly silence is a shield of brass 
O validum scutum circumspectae munitionis silentium! O fidissimum stabilitatis fundamentum! utinam aut Adam surdus fuisset, aut Evah obmutuisset, si Evah tacuisset, vicissemus. S. Ambr. in loc. , the corner-stone of stability, which if our great grandmother Evah had learned, wee should never have heard of Davids complaint of evil men, and evil tongues. A lesson, which when Pambo 
Socra. Eccles. Histor. lib. 4. c. 18.  heard red by his friend, unto whom he resorted for instruction, he went his way, and would learn no more; saying, it was sufficient if in the whole term of his life he could but perfectly learn, and practise this first line, To take heed unto his ways, that he might not sin with his tongue 
Vt nihil tacen●●um diceret,. Ric. Pampolitanus in loc. Salcinon Gesnerus in loc.& Conradus Her. in loc. . Did the man after Gods own heart fear to offend in unadvised speech? was he careful to keep his mouth with Bridle and Bit, whiles the wicked was before him? who should not then fear 
Si hoc cavet Propheta, tu non caves? Si hoc metuit, in quo Dei gratia loquebatur, tu non metuis, qui erroris verba non refugis?& theatralibus sermonibus delectaris? S. Amb in loc. ? Every man must bee so much more careful with stronger reins of Conscience to curb his tongue, by how much wee are more prove to offend 
Peccatur lingua. 1. Detrahendo. 2. Adulando. 3. Mentiendo. 4 Veritati contradicendo 5 Perverse jurando. 6. Verbum Domini indignis proponendo. 7. Jmportune loquendo. 8. Superflua,& inutilia loquendo. 9. Testimonium falsum prohibendo. 10. Discordias inter fratres seminando. 11. Verbis alium decipiendo. Hugh. carded. in loc. . Wee take too great liberty of speech to ourselves 
Ne aliqua mala, vel aliqua non bona diceret, statuit sibi nulla dicere vel bona. S. Aug. in loc. , forgetting the strict account to be made of every idle word, Matth. 12.36. 
Tu non reformidas cvi in Evangelis scriptum est, Mat. 12.37. Si pro otioso verbo periculum est, quanto magis pro criminoso? nec solum omne otiosum, said omne quod non fructuosum, periculosum, atque eradicabile. Labia nostra, quaedam vincula sunt. S. Ambros. in loc.  That discourse is branded as sinful, which tho it be not profane, is unprofitable 
Bona lingua non profert inania said Deo digna. S. Hieronym in loc. . Now the strongest pillar of Silence and Patience in the main Ocean of worldly miseries, is the devout meditation of the brevity and Vanity of mans life, which are the two equal parts of the Text: 

1. The brevity, Behold thou hast made my dayes as a handbreadth.  
2. The vanity, verily every man at his best state, is altogether vanity.    
In the first observe two things. 1. An excitation of attention, the Larum-Bell, Behold. 2. A lively description of mans sudden dissolution, Thou hast made my dayes handbreadths.  
Wherein also note two parts. 1. The Lawmaker, and law of the limitation of mans life, Thou( O Lord) hast made. 2. The Line wherewith our lives are measured, which is made both of course and fine thread.  
1. It is measured by itself, and considerable in its own frailty; so the just length of it is a handbreadth.  
2. Secondly, with eternity, so it is found to bee as Nothing, Mine age is as nothing before thee.  
In the second branch consider two portions: 1. A serious asseveration 
Piscat. in loc.  to free the Text from doubt, verily. 2. A positive conclusion and proposition, that man is altogether vanity.  
Wherein eye two things. 1. The universality, Every man, without exception. 2. The amplification from the quality; bee he in condition never so excellent, in place eminent, in fortune as it were permanent; yet there is no exemption, no limitation; every man in his very best state is altogether vanity. All which several parcels, as they were broken up in the entrance with, Behold, a note of attention for the ear: so they are in conclusion sealed up all together, as an eternal truth, with a most remarkable note of Intention of the mind, Selah.  
The Doctrines 
Propheta agit, de mundi relinquendae vanitate, de mala vanorum cupiditate, de justorum optata societate. Marrinus Sebaldus in loc.  which like so many Diamonds shine in the Cabinet of the Text, are two.  

The first, Mans pilgrimage on earth is of very short continuance.  
The second, Man with all his worldly pomp and glory is a mere vanity.   
Doct. 1. First of the first: Mans Pilgrimage on earth is of very short continuance 
Homo animalavi brevissimi, solicitudinis infinitae. Petrarch. : his glass is soon run out, his date expired, his term of life ended: Man that is born of a woman is of few dayes, and full of trouble, he cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not, job 14.1, 2. 
Bulla palustris homo, ventus, flos pulveris, umbra: Incipit& cessat, nascitur& moritur. Nathan Chytraeus ex triumpho Poetico. Qui nescis, quid sit nostrum hoc quod vivimus audi, Transilus ad mortem est, Herculeusque labour. Claud. Rossaletus ex Triumpho Poetico. . Man being born of a woman, the weaker vessel, is a vessel of weakness, which like the purest crystal, breaks in pieces with the least knock or fall. He breeds the worm in his own root, which smites the flourishing Gourd of his life 
jonah 4.7. Foelicitati jungitur calamitas, laetitiae molestia: sic sunt res humanae. Marian in loc. . And when the total sum of his Pilgrimage is exactly cast up, it amounts but to threescore yeares and ten; and if by reason of strength they bee fourscore yeares, yet is their strength labour and sorrow; for it is soon cut off, and wee flee away, Psal. 90.10. 
It merus est vitae, fabula tota labour, Vita labour nostra est, releves tu christ laborem, In te sit noster vita beata labour. johan. Stigelius.  Mans life is assimilated to the wind 
job 7.7. 
Rapta velut vento vox irrevocabilis aetas;  
Aut quasi colloquio fabula trita fugit:  
Septenos decies homini, protenditur annos,  
Si spatiosa fuit, lustra his octo capit.  
Maxima pars hujus labour est,& plena dolorum  
Tam celerimotu praecipitata volat.  Sic redidit Fridericus Widebramus. {αβγδ}, Laert. lib. 1. in vita Solonis Psal. 90.10. , that blusters for a day, and at night passeth away none knows whither, and returns not again 
Psal. 78.39. : To a Weavers shuttle 
job 7.6. , which spends the yarn with speed, and what remaines from the web is cut off, To the Tents of shepherds, which remove very often, with their wandring flocks 
Esay. 38.12. Netantur Arabes,& Orientales, qui propter studium rei pecuariae erant {αβγδ}, vel ut Strabonis phrasi utar, {αβγδ}, qui facile in alia loca demigrabant, si pascua eos deficerent. Zehnerus in similitude. Biblicis.  according to their pasturage. To a Bubble 
Hoseah 10.7. Vita quid est hominum? vasti quid gloria mundi? Bulla est,& somnus, fumus,& umbra fugax. Anonymus habetur in caemiterio Francofurtensi. , which ariseth and falleth again in one and the self-same moment. To a vapour exhaled from that supernatant foam: For what is your life? it is even a vapour that appeareth for a little time,& afterward vanisheth away, james 4.14. To a Cloud collected from those vapours 
job. 30.15. , whose rack and circumvolution is very swift; so our life passeth away as the trace of a Cloud, and comes to nought as the mist that is driven away with the beams of the sun 
Wisd. 2.4. : To the shadow of those swift Clouds 
1 Chro. 29.15. , and there is no abiding, for it fadeth 
Psal. 102.11. , and vanisheth 
Ps 144.4. . To the grass and flowers over which that shadow glideth 
Ps. 90.5, 6. ; In the morning it flourisheth and groweth, but in the evening it is cut down and withereth; as the flower of the field, so he flourisheth, for the wind goeth over it, and it is gone, and the place thereof shall know it no more, Psalm. 103.15, 16. To a dream, of these winds, shadows, flowers 
Ps. 90.5. , vain and fantastical imaginations, which perish in their very conception, and are forgotten when wee awake in the morning 
Ps. 73.20. . To moth-eaten garments, which consume as a rotten thing 
job 13.28. . To a pilgrim and Traveller 
Ps. 39.12. Heb. 11.13. , who takes up his inn to bait there for an hour, not to abide there for ever 
Adrefectionem non ad defectionem, sic haec vita est tanquam slabulum viatori, non tanquam domus habitatori. ●. Aug. in Psal. 34. ; takes a Chamber to dine in, not a habitation to dwell in; as a guest in the house, not the Host of it: I am a stranger on earth, as all my Fathers were. Finally, his life is compared to a Post 
job 9.25, 26. Cursor interdum divertit, said cursus vitae, cursor est non requiescens. Chrys. , whose place is all upon the speed and spur; yet the Post makes some stay to take his repast; but mans dayes flee away, and see no good; they are passed away as the swift Ships, as the Eagle that hasteth to the prey. To grass that groweth upon the house top 
Esay. 37.27. Ostentatus raptusque simul, solstitialis velut herba solet. Ausonius de Aletio Minervio Rhetore in professor, c. 7. Quasi solstitialis herba paulisper fui, repentè exortus sum, repentinò occido. Callidorus de se. ex Zehneri simil. 51. ; and blasted corn, before it be ripe. For howsoever such grass grow in a high place far above mans reach; yet because it hath no firm rooting, and wanting natural sap, and nutriment from the breasts of the indulgent mother earth, it presently withereth by the heat of the sun, and perisheth. Even so man, whose dignity surmounts all others, having on earth no abiding City, suddenly vanisheth as smoke in the air 
Psal. 102.3. , and withereth as the grass. To a thought 
Psal. 90. , which like the lightning in swiftness, passeth our expression, reaching in an instant from the South to the North.  
And now to abide a while by the Virgin truth of the very Text, as Ruth did by Boaz maidens 
Ruth 2.8. , and glean the grains of evidence under our hand; here is a concluding resemblance. First mans life is styled dayes 
{αβγδ}. Sept. , because it is not conferred upon us by whole sale, by months, and yeares, but by retail of dayes, houres, minutes, moments, as to check our curiosity in making enquiry how long we have to live; vers. 4. so acquainting us with the brevity therof, we may learn to depend upon Gods bounty for the loan of our life, employ it to his glory, and every day prepare for the bridegroom Christ 
Nam ideo lates ultimus dies, ut observetur omnis dies S. August. Vt dum semper ignoratur, semper proximus esse credatur. Greg. . The last day is veiled, that we may every day expect when we shall be unveiled; and the Lord revealed in the Clouds. The sacred books of Chronicles, wherein are contained the ages of many generations are termed, Words of dayes 
{αβγδ} Verba dierum. 1 Chron. 1.1. ; those Annales being onely Ephemerides. We pray onely for the present day 
Mat. 6.11. . Plinie mentions a certain plant called Ephemeron 
Nat. Histor. lib. 25. cap. 13. , a plant of one dayes duration; such is man, planted by the Rivers side, to bring forth his fruit in the due season of that day. he tells also of a certain Worm about the River Hyppanis in Pontus, which living but one day, is therefore termed Hemerebion 
Plin. Nat. Hist. l. 11. c. 36. : Such a worm is man, A worm and no man 
Psal. 22.6. {αβγδ}. dictus Diogenes. ; born in the morning, dead at night 
1 King. 3.19. : alive and in perfect health at night, yet at midnight dead 
Exod. 12.29. . And were thy dayes multiplied on earth, so as thine eye had seen many good dayes, and thou be full of dayes 
Gen. 25.8. , yet is not that plenitude of yeares given thee as a boon to bee permanent; but as a donation, transient 
Non ut maneant, said ut pereant. S. Amb. lib. 2. de vocat. Gent. c. 8. Non enim ut adsint veniunt, said ut non sint. S. Aug. : Not added to thy former life to stay with thee, but to flee from thee: they come into thy house like the Sun beams, not to sit down with thee, but being in their way as they run their course, to take their leave of thee, and bid thee farewell: Or like a bide, that no sooner sets her foot upon the green bough, but again takes the wing and flees away 
Dies simul venit& avolat. joan. Lopez. . Thy dayes are gone in a sort before they come; and when they come, they cannot stay 
Ante abeunt penè quam veniant,& cum evenerint stare non possunt. S. Aug. in loc. Pro nihilo habentur, quae antequam veniant, adhuc non sunt, cum venerint jam non erunt, Idem. : and what account wilt thou make of that, which till it come is not, and when it is come, will shortly cease to bee?  
But suppose thy term of life be an hour, thy hour a day, thy day a month, thy month a year, thy yeares many, and many according to thy wish, of what length are all those yeares? Even a handbreadth. Thou hast given me dayes of handbreadth's. The second thing considerable. Handbreads 
{αβγδ} Ad verbum palmos. i. palmares dedisti dies meos, i. parvos brevesque ut mensura quatuor digitorum ad se junctorum, quae est minima. Rab. David. in lib. Radic. Santes Pagn. in Topàch. ; and is that all? So he saith, that exactly measureth them all, and whatsoever else was created with his own hand. A handbreadth 
Palmus portio manus est metientis& aliquid comprehendentis. S. Amb. in loc.  is one of the shortest kind of measures. There is an Ell, a cubit, and a palm or handbreadth 
Euthym. in loc. Lege Erudit. lib. Geor. Agric. Portij, Budaei, Alciati, de ponder.& ●ensur. {αβγδ}. accipere. , whereof there be two kindes, the greater and the less. The greater handbreadth 
Dicitur {αβγδ}. Zehn. Adag. Cent. 4. Adag. 38. {αβγδ}: Spithama vitae. Eras. adag. Dicitur dodrans, sic palmares dodrantales interpr. Genebr. in loc.  is the whole space betwixt the top of the thumb and the little finger, when the hand is extended, called a span, in account near twelve inches. The lesser handbreadth in a more proper and strict signification is the just breadth of the four fingers of the hand closed together 
Quatuor continet digitos. Vitruvius lib. 3. c. 1. Dicitur& {αβγδ}. , here chiefly intended, this interpretation best agreeing with the original, and complying most with the Prophets mind, by the unanimous consent of the choice interpreters.  
The Septuagints 
{αβγδ}, Iuctor. Vitae nostra palaestraest. Euthym in loc. ex illo sansen.  exposition denotes two things. First, that mans life is full of misery, trouble and calamity; a continual combating against Flesh, and blood, principalities and powers, which are in high places, Eph. 6.12. God hath given us this life to labour in, will give us the next to be crwoned in 
Hanc in certamen posuit, illam in certaminis premium. Chrysost. Hō. 27. in joh. Tom. 3.  if we run well, 2 Tim. 4.7, 8. The second thing is the brevity thereof 
Ex {αβγδ}, propè conjungit ossadigitorum. {αβγδ}, interpr, palmos minores, qui singuli sunt quatuor digitorum. Suidas in Nom. , but a handbreadth, nay but a fingers-breadth 
{αβγδ}: est digitus dies. Alcaeus in carm. Athenae l. 11. c. 51. : yet if we allow without grudging unto his life full four fingers breadth, alas, it then remaines mensurable 
Sic 70. Hugo. carded. Remig. Marian. Pamp. Ianson.& Vulg. in loc. : God hath numbered them, and they bee very few 
johan Campensis in loc. Certum est te quoddle in digitis numeratos habere paucissimos dies meos. ; and as they are soon measured, so they are as speedily ended; they glide away as a Ship upon the waves, as a bide that flies in the air, as an Arrow that is shot at a mark 
Wisd. 5.9, 10, 11. , the trace, the passage, the way whereof cannot be known. And as they flee away 
Transituros dies. Interpr. Pamp. in loc. , so they wax old, and we together with them 
Ecce veteres posu isti dies meos. Veterascunt enim hi, novos volo, novos nunquam veterascentes. S Aug. in loc. Fortasse quia invenit {αβγδ} pro {αβγδ}. Bell. in loc. ; and what is old, is near an end, and what comes to an end is short 
Breves Hyerō. Inter  and scanty.  
Thus mans life considered in itself is very short, yet it hath some length, something it is, though but a very hands-breadth. But when we lay this something to the life of God, who is life itself, and measure our own scantling with his length, who fills heaven and earth; then it will appear to be nothing before him. Then the glorious beams of his Majesty will swallow up our frailty, the incomparable heat of that sun will consume our nightingall bodies to ashes, melt our waxed wings, drive away our Cloud, exhale our vapour, that mighty wind dispel our smoke, that hand pluck up our grass, that Ocean drown our ship, that understanding scatter the dream of our life, that it be clean forgotten, and out of mind 
Dan. 2.5. ; his life bereave our Ages of the very name of life; his unlimited length, make our bounded shortness seem nothing, yea, become nothing, before him 
Nihil ante te, nisi addidisset ante te, valde contristabar. Origen. in loc. ; My age 
Est. {αβγδ} choled. Tempus, seculum, mundus, vitae curriculum, hujus seculi citò cessantis status. saints Pagn. in Rad.  is as nothing before thee. The word translated age, is diversely rendered by divers. Some turn it existence, and substance 
{αβγδ}. septuagint. idque {αβγδ} vt Lorino placuit. in loc. ; others thus, my earnest expectation of life 
{αβγδ}, sollicita expectatio. Aquila.  is as nothing when I consider the shortness thereof. The time wherein my soul lurks within my body as in a hiding place 
{αβγδ}, Latibulum. idem. {αβγδ} quasi {αβγδ}. Plato in Crat.  is nothing to eternity. My life 
{αβγδ}. Symmach.& S. Hieron. Sic usurpatur vox eadem. Psal. 89.47. job 11.17. , my world; and term to breath in this world: My body 
Chaldee Aynsworth in loc. , vigour 
vigour. , and strength are of no account, all which the original may well shelter under the covert of its wings, and all these are nothing before the Lord.  
Mans substance is threefold 
Triplex est substantia. 1 Terrenorum. 2. Naturalium. 3. Gratuitorum. Hug. carded in loc. : First, the gifts of the mind, which wee receive from God; but as the mutuatitious and borrowed light of the lesser Stars is not to be compared with the brightness of the sun, from whence it is borrowed; so the primest gifts and excellencies of mans soul are nothing in comparison of Gods infinite, and incomprehensible goodness. And as the early rising of the sun in the East doth obscure the admirable beauty of night-guiding stars, so wheresoever the King of glory unveiles his favourable countenance, the excellencies of men and Angels gather blackness, and cover their faces and their feet.  
Secondly, Riches, and great Possessions have invested themselves into the title of Substance 
Gen. 12.5. {αβγδ} ; but what is the gift to the donor, or gold, but dung and dross, in respect of a better life?  
Lastly, the exquisite structure and substance of our bodies, crwoned with beauty, health, and strength, attended with a prosperous existence, and an enlarged being in this world, are nothing to the God of the world, jehovah 
Causaliter, formaliter, quia res sunt ut volvit,& finaliter. Loryn. in loc. , who gives being to all things, foreseeing to his Church, and remaines an eternal being in himself. For he is without Alpha& Omega. Our age had a beginning, must have an end; ours is dependant on his mercy, his is independent. If man be so diminutive a creature, compared with the fabric of that great world, and the world itself, so little, that it cannot contain the Lord; so little and light, that he feels not the weight thereof upon the tip of his finger, he will well merit the name Nothing, when he is placed before the Lord. The keel of mans life is laden with more vanity, then verity and substance, if the searcher of the reins and heart come aboard to view it; ten thousand of our dayes will not make God one year, and a thousand of our yeares in his sight are but as a day, when it is past, and as a watch in the night 
Psal. 90.4. mill tuis oculis annorum est tempus ut una Hesternae lucis non reditura dies. Frider. Widebramus. Tempus annorum tibi mill, lucis Instar hesternae fluidique puncti, Nulla decursus, quod ubirecessit, Signa reliquit. george. Buchanan. . As drops of rain are unto the sea, and as a gravel ston is in comparison of the sand, so are a thousand yeares to the dayes everlasting 
Ecclus. 18.7, 8, 9. . One day with the Lord, is as a thousand yeares, and a thousand yeares as one day 
2 Pet. 3.8. . And as the little Pigmies in the Mountaines of India 
Plin. Nat. Hist. lib. 7. cap. 2. , but three span long, are in a manner nothing, if they be compared with great goliath, whose height was six cubits and a handbreadth, 1 Sam. 17.4. or span, or with the giants 
Gen. 6.4. Nephilim nominantur qui& corpore robusto praediti,& staturae proceritate formidabiles erant aliis. Pezel. in loc.  in the first age,& those sons of Anak, Numb. 13.33. before whom the valiant Haebrewes were but as grasshoppers. Even so the most aged Adam, or venerable Methushelah 
Gen. 5.27. vixit 969. annos. , whose singular temper, and ages, are unreachable by their degenerous posterity, are not so much, as the Center to the whole Circumference of heaven, or as a Pismire, a little Creature, Prov. 30.24, 25. to the great Behemoth, job 40.10 
Plerique tam nostrorum, quam Haebreorum Elephantem esse existimant, a mole corporis, qua caeteras quadrupides superat. Pluraliter effertur ad ingentem belluam significandam. Sanct. Pagnin. in Rad. . even a very nothing before the Lord.  
Reason 1. Nor is it unequal with God to shortē our life on earth, who whiles it was in our own hands in Paradise, with willing in advertence betrayed it into the hands of death 
Mors a morsis. Isiodor. Orig. l. 11. c. 2. Rom. 5.12. Mali morsus, mortem intulit malam. . Before Adam left the water of life, and fell into the fire 
2 Esdras 7.7, 8, 9.  of transgression, our life had no known limit, the bounds of our existence were without revealed bounds 
Mensurabiles. Quos ego mea culpa mihi mensurabiles feci, cum essent a te dati sine mensura. Remigius in loc. : but seeing we broke the yoke of obedience from our necks, and exceeded the limits of our commission, it is just with God 
Vt ibi ultrix poenae saeviat, ubi poenalis reatus exarserat. Chrysol. de Prodigo. ser. 1. Ad talem finem semper voracitas tendit, ad talem pervenit terminum fugienda voluptatis effusio. Idem. ibid.  to tedder us short in this grasse-plot, who broken into the corn being at liberty, and make our age nothing in comparison of himself, who ambitiously sought to free ourselves from our dependency upon him, and give check mate unto him.  
2. Yet mercy is not to be excluded, which as it is ever great to the Saints, so herein abundant, that their dayes are shortened, Matth. 24.22 
Dies abbreviarentur hoc est locum( sc. jerusalem) deletum iri, ut innotescat leges Mosaicas abrogatas esse, ac Messiam exhibitum. Magd. Cent. 1 lib. 1 c. 4. . for seeing the Bush is ever in the fire, the ark tossed upon the billows, jacob ever watching his lambs in heat and could, the Church in affliction, if length of daies were added to heaps of sorrows, perpetuity unto misery, We were of all men most miserable, 1 Cor. 15.19. But now the fire shall bee quenched, the waters be dried up, the ark find a resting place, jacob return home, the rod taken from the back of the righteous 
Vita brevis ne peccatum cresceret. S. Ambros. in loc. , lest they be moved to impatience. He gives not light to him that is in misery; thus he gives the grave to them who dig for death, and exceedingly rejoice to find it, job 3.20.  
3. Hereby we are invited to fly from the love and league of this life, which flees so fast from us, to go out of Hiericho, and fix our keen affections upon the matchless treasures stored in the celestial jerusalem 
Col. 3.1, 2, 3. Disce mori, fursum quisquis sapis erige vultus, In patriam, terras despice, disce mori. Henricus Decimator. : For which very end this psalm was composed 
Bellarm. in loc. , to give instruction not to rest in the way or means, or blessings of this abbreviated life, but to trust in the everliving GOD, the fountain of all happiness. Give me O Lord, to long for those dayes which are, that in assurance thereof I may willingly undergo any thing in these dayes which are not 
Remigius in loc. Dies qui sunt,& qui non sunt. Fac tuae fructu bonitatis aucti, Gaudio tandem satiemur: aegris Liberi ut curis reliquos agamus, suaviter annos. Buchan. Ps. 90. {αβγδ}: fallax foelicitas, est ipsa maior infoelicitas. Schnep. in loc. Vmbra vitae,& foelicitas umbrae non est foelicitas, sedimago& umbra foelicitatis. Camillus pulls. in loc. .  
use 1. Is mans life so short? and as a thing of nought 
Vitae periodus minimae apud te est aestimationis. pelican. in loc. ? then are they involved in an error, who make account it is mans chiefest happiness 
Polan. Synt. lib. 1. c. 5. . Life is very sweet and dear unto us; Skin for skin, yea all that a man hath will he give for his life, job 2.4. but there is a better life which is dearer, and Christ is dearest of all unto us, for whom Saint Paul was ready not only to be bound, but also to die at jerusalem for the name of the Lord Iesus, Acts 21.13. It is requisite that mans chiefest good should bee proportionable unto the condition of his soul, which is immortal, and not vain, frail, short,& vanishing like the body body which is corruptible. Cato, Brutus, and many others of the very heathen Sages, esteeming life as other Neutrals, which neither much furthered 
{αβγδ}. Zeno Lacit. lib. 7. in ejus vita. , nor hindered their felicity, have preferred the imaginary joys of their Elysian fields, before the pleasures of this life; and to hasten their possession of that air all inheritance, have craved, and used, the forbidden and rough remedy of a violent death. The wisest man hated life, Eccles. 2.17. but sought the chiefest good; nor would he have praised the dead more than the living, or extolled him as better than both, which hath not yet been: Eccles. 4.2, 3. 
Optimum non nasci, aut ubi natus fit, quam ocyssimè aboleri. Proverb.  if to live on earth were our best being. In vain were Saint Pauls desire of dissolution, if to die, and live with Christ were not the best of all, Phil. 1.23.  
2. Secondly, this strips the Atheist naked, that his madness may be evident to all men, who from the brevity of mans life concludes and assumes a liberty to live as he list unto the day of death 
Vivendum ut lubeat, quam opinionem iniquissimam satis argutè refutat. Theophilus lib. 3. contr. Autolycum. ; an infection which overspread all ages. The Lord called his people to weeping and mourning, but behold joy and gladness; the reason whereof was without reason& religion, To morrow we shall die, Isa. 22.12, 13, 14. Conscience saith weep, pray, make thy peace with God. custom saith, no, slay Oxen, kill sheep, eat flesh, drink wine; Let us eat and drink for to morrow we shall die 
Sic faciunt, qui de futura vita non cogitant. Marian. in loc. . Iniquity not to be purged away; as it began in the time of the Prophets, so it continued unto the dayes of the Apostles. The Corinthians were sick of the same disease, Let us eat and drink, for to morrow wee shall die 
1 Cor. 15.32. {αβγδ}, &c. Anacreon. Mors me manet, merum bibamus, &c. . But the inference against these Taverne-Epicures is as bitter as certain. These plausible allurements deceived themselves and others; their conversation was corrupt, they snorted in sin, they knew not God, shane covered them as a garment. Philo judaeus 
Wisd. 2.1, 2, &c. Liber sapientiae non à Salomone, said à Philone judaeo graecè scriptus putatur, nomine ac titulo Salomonis. Buchol. Cronolog. Anno 2931. page. 465.  fully opens the cogitations and practices of these more than Indian monsters. Our life( say they) is short, our time is as a shadow that passeth away, come therefore, let us enjoy the pleasures that are present. Thus they take care for nothing, save their back, belly, and lust. Let us fill ourselves with costly wine and ointments. There's their ebrietie and gluttony. Let us crown ourselves with Rose buds. There's their pride. Let us all be partakers of our wantonness. Theres their luxury. Let us leave some token of our pleasure in every place. Here's their atheism and apostasy. Let us oppress the righteous. Heres the fullness and ripeness of their iniquity. It is not enough for them to taste the wine, and drink of the best, but they must glut and fill themselves with it: nor onely so, but leave some signs behind them; yea in every place where they come, of their pride, uncleanness, drunkenness. Nor was their frenzy stinted here, but they prosecuted all sorts of men, young and old 
Magna fuit quondam, hoins reverentia cani, Inque suo pretio ruga senilis erat. Levit. 9.32. , especially persecuted the righteous man 

Nec mortem horremus, nec Divum parcimus ulli.  
Virgil Aenaead. lib. 10.  
Blanda vide quae sint, perversi gaudia mundi  
Bella movetque pijs, impiae turba viris.  
Holcot. in cap. 2. Sap.  , because he would not run into the same excess of riot with themselves. Whosoever called Abba, Father, they hated him worse than Cain his brother.  
Were these the preparations unto a sudden ensuing death? O men! O manners! Yet the Gallants of these dayes fill their mouths with the same song: Come, we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant, Esay 56.12. Thus they weary themselves in the way of wickedness, show no token of virtue, but are consumed in their abominations 
Quid laetare miser peccati nulla voluptate Gaudia plus Aloës, quam tua mellis habent. job 20.5. Idem cap. 5. Sapient. . Wisd. 5.7, 13. They pass their time in jollity 
{αβγδ}. Luk. 12.19. , and suddenly go down to the grave.  
3 Thirdly, nor is their folly much inferior, who put the day which is at their heels, far from them, making a covenant with hell and the grave 
En acumen sapientum mundi, qui cum aerumn is pateant, se tamen later,& in tuto esse arbitrantur. Calv. Lucinianos aggreditur, qui suum sapere, nonnisi in prophano Dei contemptu locant. Calvin. in loo. Is. . Esa. 28.15. As though the rich mans coat of male were impenetrable by the darts of death. The Story runs 
Plutarch in vita Solonis. , How on a time the young men of Ionia 
Laertius in vita Thaletis. lib. 1.  standing by the River side, where the Milesian fishermen had newly cast in their net, bought of them their first draft. It so fell out, when they drew their net to shore, that besides a multitude of fish, they had enclosed a golden Table 
{αβγδ}. Suidas in {αβγδ}. , Trevet, or cauldron 
Natal. come. lib. 4. c. 10. , which Hélena by command of the Oracle, had formerly let fall in that place, as shee sailed for Troy. The buyers maintained, the unexpected purchase of Fortune was a part of their bargain, which they required. The Sellers would part with nothing more than their fish. This contention grown exceeding hot, it was concluded that both sides should rest satisfied in Apollo's arbitration, unto whom they sent. The Delphian Oracle having given it to the wisest man living 
{αβγδ}. Diog. Laert. in vit. Thal. Detur digniori. , they sent it first to Thales, who was counted the wisest man of Greece: he would not accept of it, but sent it to bias: he returned it to a third: he sent it to a fourth:& at last it was remitted to Solon, who knowing Apollo to bee the wisest, presented him with it as an Altar to their God 
{αβγδ}. Laert. Ibid. . Such was the modesty of those Heathens, who in giving honor went one before another 
Rom. 12.10. . But they are dead, and I will apply their story to Death; which when it knocks at the gate of the poor man, he will not admit it, but sends it to the rich: when it calls upon him, he sends it to the Academian: when it comes there, he posts it away to the Citizen: he looks big upon it, and bids it high to the Court: the page. draws his weapon and points it to his Lord: the Lord bids it avaunt, and lodge with his grooms: they dispatch it back again unto the Country Coridon: and he conjures it to return empty handed from whence it came to hell. So that in fine, no man in health, in ease, and prosperity, will give entertainment to pale-faced Death 
Quotidie morimur, quotidie immutamur,& tamen aeternos nos esse credimus. S. Hyeronym. .  
In honours, riches, pleasures, profits, and contentments, every man would be the first person, all strive for the golden Apple, every one hopes to draw the greatest lot; puts out his hand, surveys his own excellencies, and thinks he deserves the best: but in parting with life, liberty, and the world, every one desires to be the third person, come on in the rear, and be the last man born. When the Axe is laid to the root of the three, to cut down the flourishing branches of a well rooted life, every man will stand it out to the very last stroke. And howsoever wee are all encompassed with mortality, such is our blindness and security, none thinks he shall shortly die 

Nullus putat se citò moriturum, said puer putat se ad juventutem perventurum, juvenis ad virilem, vir ad senectam, senex ad aetatem decrepitam,& cum in eo est, non putat eo anno se moriturum. S. Aug.  
Forma, genus, mores, sapientia, vis& honores, Non retinent hominem, quin redit in cinerem. Ps. 49.7.  
Mixta Senum, ac Iuvenum densantur funera Ideo {αβγδ}. Vulgò. Vltima semper expectanda dies homini est. Ovid. Metamor. 3. Ecclus. 7.36.  
Eodem fine Aegyptij {αβγδ}. i. Cadaver hoins exciccatum, vixque ossibus harens in convivijs circumferebant,& singulis ex ordine intuendum ostentabant. Plutarch. in convivio 7. Sapient.  . The child, who is a bud, presumes he shall live to blossom. The Youth questions not his life, till he be ripe fruit, or in flower: the old man, though his flower shed and fade, hopes he shall renew his youth as the Eagle, and though he be bed-rid, yet he hopes he shall see another new year. Yet the passing-bell is always tolling in our ears, our friends from all corners are brought to the grave: And as man abuseth all creatures, so they are all armed against him, to bring him to his long home. Some are drowned in the water, as the old world 
Gen. 7.21. , and king Pharaoh 
Exod. 14.28. : others consumed in the fire, with sodom 
Gen. 19.24. , Nadab and Abihu 
Levit. 10.2. , with the men of Sichem 
Iudges 9.49. : some are swallowed up alive in the earth 
Numb. 16.32. : and others overthrown by the very stars, which in their courses fight against Sisera and his host 
Iudges 5.20. : some are overwhelmed with their houses, like Iobs children 
job 1.19. , samson, and the drunken philistines 
judge. 16.30. , with eighteen, whose bruised bodies were buried under the ruinous tower of Siloam 
Luke 13.4. : others torn in pieces with wild beasts, 

2 King. 2.24.  

Turpe pecus mutilum, turpis sine gramine campus;  
Et sine frond frutex,& sine crine caput.   
Ovid. de Arte Amand. lib. 3.  
Jocus amarulentus.   as the scoffing boyes of Bethel, and the good Prophet 
1 Kings 13.24. : some stoned to death, as Achan 
Numb. 15.35. : others hanged with Haman 
Hester. 7.10. : others slain by their acquaintance by force or fraud, as Abner 
2 Sam. 3.27. : others smitten by Angels, as Herod 
Acts 12.23. : others by the Plague 
2 Sam. 24.15. : others by the immediate hand of God 
Act. 5.5, 10. : and finally, others are taken from us, by faire, even, and natural deaths upon their beds, we help to bury them, mourn for them, yet none of us do believe that our turn is next at hand 
Quem mihi dabis, qui intelligat se quotitidie mori? Sen. Epist. lib. 1. Epist. 1. .  
4 Yet is their discontent and murmuring insufferable, who so far under-value this life, because it is short, as they deem it not worth acceptance and thankes 
Vitam nemo acciperet si daretur scientibus. Lege Charron. de Sap. cap. 35. {αβγδ}. Graecum Epigram. : filling the earth with exclamations against God 
Theophrastus Ciceronis Tuscul. Quaest. lib. 3. , that he hath given length of dayes to the Hart, and other creatures, but abridged man of long life, the crown of all other favours, if it be crwoned with the fear of the Lord 
Pro. 16.31. . Who is this that darkeneth the counsel by words without knowledge? Are not length of dayes in wisdoms right hand, and in her left, riches& glory? Prov. 3.16. The Philosopher acknowledgeth mans life to equal the most durable creature in length except the Elephant 
Aristot. lib. 5. de gen. Animal. c. 10. , and produceth examples of brevity of life in other creatures, parallel to ours how short soever 

Ait bestiolas quasdam nasci quae unam diem vivant, ex his hora octava quae mortua est, provecta aetate mortua est, quae vero occidento sole decrepita.  
Aristot. lib. 5. de natura Animalium cap. 19. refert. M.T.C. Tuscul. quaest. lib. 1.  . Nor is our life so short in itself, as wee do make it by our great wickedness, while wee redeem it not, but rather spend it profusely in idleness, impiety, and unnecessary curiosity. do what wee can, some time falls by us, as some water runs by the mill: another part is stolen away ere we be ware: a third portion wee trifle away in vain pleasures: little is bestowed upon God, upon our souls, upon our vocations: and the mayor part, but the worst of all, is employed in the actuating of that which ends in shane, and repentance 

Sen. Epist. lib. 1. epist. 1.  
Non patum habemus temporis, said multum perdidimus. Infinita est velocitas temporis, &c.  
Sen. epist. lib. 6. epist. 50.  : so that to complain of Gods bounty is most unjust, when our own impiety is in the fault. Be not solicitous for the shortness of thy life, but use it as an inducement to live well:& to walk with God, to make thy Election sure& certain whiles it is called to day. The benefit of life is not in the length, but in the pious use; he sometimes lives the least that lives the longest 
Doce, non esse positum bonum vitae in spacio ejus, said in usu, posse fieri, ut qui diu vixit, parum vixerit. Sen. ibid. : When thou goest out, say to thyself, perhaps I shall never return home alive; when thou risest from thy bed, perhaps I shal never sleep more; when thou liest down to rest, perhaps I shall never wake more 
Dic mihi dormituro, potes non expergisci, dic experrecto, potes non dormire amplius, dic exeunti, potes non reverti; dic redeunti, potes non exire. Punctum est quod vivimus& adhuc puncto minus. Sen. ibid. : this will add wings to thy desires to bestow thy time well, whiles the lamp burns, to remember thy Creator in thy nonage, whose mercy crownes us with old age. For as it was an abomination unto the Lord to bring an offering with a blemish 
Deut. 17.1. , when they had a better in the flock; so is that man hateful to GOD 
Maledictus omnis, qui fragrantissimum vernantis juventutis florem Diabolo, faetidas vero decrepitae senectutis faeces Deo consecrat. S. August. , who devotes his youth to the devil, and the filthy dregs of his dotage onely to the LORD.  
2. use of instruction. 1. Now it will be very profitable unto us to survey the monstrous and ugly shape of sin, which here begins to show its head as the true cause of this great shortness of mans life 
Fabrit. in loc. . philosophy confesseth, and deploreth this Vanity and Brevity 
Tileman. Heshusius in loc. , but neither declares the principal efficient cause, nor propounds the remedy, but driving her children into the snare of despair, there leaves them entangled; but Theology discovers the root to be sin, the remedy Christ, God the physician, and a sanctified soul the Patient. O Ancient of dayes! how hast thou made his dayes but an handbreadth, who is Lord of all the works of thy hands? Him that was little less than the Angels, to be Nothing before thee 
Confer nostram longissimam aetatem cum aeternitate, in eadem propemodum brevitate, qua illae bestiola( sc. quae hemerobioi) reperiemur. M.T. Cicero. in Tusculan. quaest. lib. 1. ? Whom thou crowned'st with worship and glory, to become vanity? Behold O man, be it spoken to thee; If thy dayes bee shortened, impute it to the work of thy own hands; If thy age be nothing before me, it is thy rage and rebellion against me; If thou be transformed into vanity, thereby thou art convicted, that thou hast embraced vanity. sin is a great shortner or epitomiser of all things, it keeps many blessings from us: It shortens wealth 
Pro. 6.26. , confines liberty 
2 Chron. 23.10, 11. , impeacheth health 
John 5.14. Psal. 38.3, 4, 7, 8, 10.39.11. , abbreviateth life: The dayes of his youth hast thou shortened, Psalm. 89.45. It breeds a cutting off of our dayes, Isa. 38.10: and moneths 
job 21.21. . The bloody and deceitful men shall not live out half their daies. Psal. 55.23. The fear of the Lord increaseth the dayes, but the yeeres of the wicked shall be diminished. Pro. 10.27 Are not his daies determined. The number of his moneths are with thee. Thou hast appointed his bounds, which he cannot pass. job 14.5. There is a natural Land-marke, or pillar of life, unto the uttermost period and point whereof our natural strength and vigour would carry us 
Est terminus vitae duplex. 1. Naturalis, quem aliquis viribus naturalibus attingere posset. 2. Supernaturalis seu divinitus decretus, qui non semper cum naturali congruit. Piscat. in Ps. 55.23. , thither divine clemency conveyed faithful Abraham, who dyed in a good old age, an old man, and full of yeares, Gen. 25.8. But the supernatural hand of heaven 
A prima die pendet extrema, in ortu sanxisti quantum quisque victurus esset. Marianus in job 14.5.  hath abridged impiety of so ample a scope, measured the sinners life with a shorter line, and more sparing hand. His branch shall not be green long together, but shall be cut off before his day, job 15.32 
In non die suo, i ante diem suum, ad quem per naturam juxa hominum opinionem pervenire poterat. q d. morte immatura praevenietur, vel gladio, vel morbo, vel aliqua alia causa violenta morte non sua interibit. Mercer in loc. . Gods patience may long magnify itself, yet the sinner shall not prolong his dayes, which are as a shadow, because he feared not before God, Eccles 8.13. Nor is that life, which is turbulent, and accursed; and in the midst of all his desires, mischief, carnal resolutions, and solaces, he is sent for by Damnations pursuivant, in the midst of his dayes 
in medio cursa impiorum conatuum, imperfectis adhuc machinis. Luke 12.20. Exiguo vivat, vesanus tempore sospes: Quique Deum sperait, sic velut umbra cadat. Marian. in Eccles 8.13. . Thus perished lascivious Zimry 
Numb. 25.14. , thus the Wantonists of the primitive age 
Gen. 6.4, 5. , thus the roaring Combatants of this age: and thus have fallen the profane Onans and sinners of all ages 
Gen. 38.9, 10. . Against which David prays, Lord, take me not away in the midst of my dayes. Ps. 102.24.  
Secondly, this may be sufficient to teach us( if we will believe) that mans life is short. The voice cries All flesh is grass, 
Abripimur celeri, velut acta sagitta volatu; Et nihil est multos, vivere posse dies. Erasm. Mich. Laetus in obitura August. Imperatoris.  and all the goodliness thereof is as the flower of the field. I say 40.6. The grass withereth, the flower fadeth, because the spirit of the Lord blows upon it. Such as are enamoured with the painted face of a delectable life, and measure the length of their Pilgrimage, by the Pole of their own endless desires, will not believe this prophetical voice, enrolled and subscribed unto as canonical 
Gen. 47.9. james 1.10. 1 Pet. 1.24. . The Sun, Moon, and Stars have out-lasted many generations,& yet continue in the nonage and full strength of their motions, influences, and operations 
Perlege lectissimum librum de divina providentia. Per Doct. Hac. Oxoniens.  unto this moment. The Earth like Endymion 
Endymion vero, si fabulas audire volumus nescio quando in Latino obdormivit, nondum ut opinor experrectus. M. T Cicero lib. 1. Tusc. qu. , hath securely snorted this many thousand yeeres upon her ancient columns. The Ocean keeps his aged course and recourse. Many of the creatures are celebrated for incredible perpetuity, onely man is as water spilled on the ground 
2 Sam. 14.14. , he must needs die, and cannot bee gathered up again. For as one wave of the Sea drives forward another unto the shore, and one grain of sand swiftly runs after another till the glass bee out 
— Nihil est toto quod perflet in orb, Cuncta fluunt,— Non secus ac flumen; nec enim consistere flumen, Nec lovis hora potest, said ut unda pellitur unde, Urgeturque eddem, ventens, urgetque, priorem, Tempora sic fugiu●● pariter, pariterque sequuntur. Ovid. Metamorph. lib. 15. Festinat enim decurrere velox,— Flosculus angustae, miseraque brevissima vitae, Portio, &c.— juvenal. satire. 9. : Even so, one man posts it after another to the grave, and none can stay them. A lesson seldom learned, or seldom well remembered but in adversity 
Calvin. in loc. Rabbini tradunt Davidem aegro tantem hunc Psalmum composuisse. Bell in loc. Davidica intelligit, qui Davidica patitur. Tilem. Heshuius in loc. , and the soonest forgotten in the sunshine of prosperity. Because they have no changes, therefore they fear not God, Pal. 55.19.  
The character of our short life is engraven in every mans face, but most clearly in our own, and facile to read: and as the body of the sun, and face of the moon are better discerned and viewed by the eye, in the Eclipse, when as the Pagans think she is in travel and affliction 
Romani, aeris tinnitu lumen revocantibus, ignesque multos,& faces, et taedas in coelum protendentibus, &c. Plutach. in vita Pauli Aemilij. : so, men are never more apprehensive of their own frailty, then when the yoke of affliction is upon their neck. King Hezekiah said, his age was departed from him as a shepherds tent. But when was this spoken? When he had been sick, in the cutting off of his dayes. Isay 38.9.12. As when the sun hath climbed up by several degrees unto the Zenith just over our heads, the shadow is then the shortest: so in the full height of our prosperity, our observation of mortality is the least. In health, God speaketh once or twice, yet man perceives it not, then he openeth the ears of men, when he chastiseth him with pain upon his bed,& the multitude of his bones with strong pain. job 33.14, 19. As the palm trees spread the broader by being pressed down 
Nititur in pondus palma& consurgit in altum; Quo mage& premitur, hoc mage tollit onus. Alciat. Embl. Sempiterna foliorum Coma virent. Plin. Hist. lib. 16. c. 19. : so, the more the left hand of Gods justice doth weigh down the members of the body, by his fatherly visitations, the right hand of his Mercy doth more elevate the faculties of the sanctified soul to the meditation of mans frailty and infirmity. He enlargeth their hearts in distress. Psal. 4.1. Our life is a Race, and what shorter then a race? yet the runners being naturally short-winded, are soon out of breath. The Prologue of life is the first scene of our death 
Vitae principium, mortis exordium est. S. Ambros. lib. 2. de vocat gent. cap. 8. Finisque ab origine pendet. , for our dayes upon earth are but a shadow, job 8.9.  
Thirdly, the meditation of this mortality should accelerate our sound Repentance 
Incertum est quam longa nostrum cujusque vita futura est: consulere vivi ac prospicere debemus. Cicero Orat. 6. in Verrem. : Make no long tarrying to turn unto the Lord,& put not off from day to day: for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in the time of vengeance. Ecclus. 5.7. Repentance is like the wheel in the hand of the virtuous woman 
Pro. 31.10.19. , which spins out the even thread of life unto the just length: but impenitency resembles the over-weightie Spindle, which breaks the thread in sunder, be it never so fine.  
When man turns his back of the Law by transgression, then the Lord hides his face, the sinner is troubled, he dies, and returns to dust, Psal. 104.29. Remember of what short time thou art 
Psal. 89.47. , and the Lord of time, that in due time thou maiest repent. That one thing necessary for all men is 
Luke 10.42. , to agree with the adversary quickly, when thou art in the way, with him: lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison, Mat. 5.25 
Cogentur minimi quadrantem solvere nummi, Nemo pedem removet quo sua culpa trahit. Fortunat. lib. 4. Premit insentes debita sceleri noxia poena. Boet. lib. 1. de consolat. Philosop. . pass sentence on thyself, lest divine sentence pass against thee 
Currat poenitentia, sententia ne praecurrat, nos sibi redire desiderat, non perire. Chrysol. de divo johan. Bapt. ferm. 167. . he that walks in his innocency is not bound to pay the interest of repentance 
Qui innocentiae creditum servat, poenitentiae non solvit usuram. Idem ibid. : But seeing every son of man( except the son of God,) hath played the unfaithful servant, abused the talent of Time, and proffered grace, run very deep upon the scoare of Gods patience, taken his poor creditor by the throat, unmindful of his Lords abundant clemency, it behoves all men with bended knees and hearts, with wringing hands, and watery eyes, prostrate before the throne of Grace, to cry 
Ferat, ferat, amaram poenitentiae curam, qui servare debitam noluit sanitatem. Idem. ibid.  Have mercy upon me O God, according to thy loving kindness: according to the multitude of thy tender mercies, blot out my transgressions, Psalm. 51.1. Remember not the sins of my youth, nor my transgressions 
Et fortasse delicta juventutis ad servorem retulit carnis, ignorantiae ad verborum prolapsicnem. S. Ambros. , according to thy mercy remember thou me for thy goodness sake O Lord, Psalm. 25.7. Dissemble not with God, crave not a clean, penitent, and broken heart, as fearing to bee heard too soon 
At ego adolescers miser valde petieram cas●itatem,& dixeram da mihi castitatem& continentiam, said noli modo, tim bam enim ne me citò exaudixes,& citò sanares à morbo concupiscentiae, quam malebam expleri quam extingui. S. Aug. Confessienum lib. 8. cap. 7. , having more stomach to adhere to thy beloved sinne●, then to bee reconciled to thy God: But rather now, when the cock of mercy, admonition, and remembrance crows, go out of thyself, and weep bitterly. Say no more, anon, anon, to morrow, to morrow I will become a new man 
Ecce modo fiat, modo fiat. Idem. cap. 11. . How long hast thou said already, To morrow? why not To day? why not, even now? at this very instant, dost thou put a period to thy wickedness 
Quamdiu, quamdiu, cras& cras? quare non modo? quare non hac bora finis turpitudinis meae? Idem cap. 12. Deo servire statui,& hoc ex hora hac, in hoc loco aggredior. Politianus de Antonio. idem cap. 6. ? Thou canst lay no further claim to any part of swift Time, then to the present day; nor in the day, but onely to the present hour; nor in the hour, but to the first quarter; nor therein to any minute, but the first: Time is not given us by handfuls, but by hand-breadths 
Dat nobis de palmo in palmum. Loryn. in loc. , to admonish thee to flee by speedy repentance, upon the wings of every vanishing moment unto thy God, as the master is carried with the wind and heady tide into the desired haven. He shall not see God with joy at the right hand of his father, who beholds him not on earth with tears in his eyes. Nor will he find repentance to morrow 

Non orietur ei sol gloriae, cvi sol justitiae ortus non fuerit, nec illucescet ei dies crastina cvi non luxerit hodierna, S. Bern.  
said mora damnosa est, nec res dubitare remittit,  
Dum superest aliquid cuncti coeamus ad arma. Ovid. Metamor. lib. 11.  , that seeks it not to day. It is a shower of grace that falls from heaven, not water to be drawn out of every pit.  
The more the sun declines to the West, the less we feel the heat thereof, as it sets, the air cooleth: so the nearer the unregenerate man draws to his grave, the more his heart freezeth, the beams of grace have less force and power upon it. The more the oak spreadeth his roots in the earth, the harder it is to pluck it up: And when sin is radicated in the heart through long continuance, and incorporated, it cannot in a few houres, by an ordinary strength, with a few words( as charms) bee digged out: wherefore Repent now whilst there is place for mercy, lest with profane Esau, thou seek a blessing hereafter with tears, yet canst find no place for repentance. Heb. 12.17.  
Fourthly, from the same root springs another branch, bearing the bitter-sweet fruit of self-denial. What weapons so sharp and mighty through God, to the pulling down of strong holds of sin within us 
2 Cor. 10.4, 5. , as the due consideration of the brevity of mans life 
Vita nostra long omnium contractissima& brevissima est. Schnepius in loc. ? What pleasure doth he take in the world, that is ready to expire his last breath? And what song can he sing to solace his soul in the bewitching pleasures of this life, because he hath goods enough laid up for many yeares, when he knows he hath not many yeares laid up for his goods 
Luke 12.19.20. Facile contemnit omnia qui se semper cogitat moriturum. S. Hycron. . But this I say, Brethren, the time is short, it remaineth, that both they that have wives be as though they had none: and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: and they that use this world, as not abusing it; for the fashion of this world passeth away, 1 Corinth. 7.29, 30.31 
utere sic rebus, tanquam moriturus in hora, Et ceu victurus parcere disce bonis. Ille said est sapiens verè, qui novit utrumque Vtens& parcens scit retinere modum. Lucian Selneccerus refert. in loc. {αβγδ}. Synesius Epist. 65. . This will beate down that strong bulwark of pride 
Hugo Cardinal. in loc. , against which God hath had ever store of Ordinance mounted upon mount Sion, from whence they have played upon satan and his Squadron, it being hateful both to God and man 
Ecclus 10.7. ; this frames man to the contempt of the world 
E●ce ad contemptum rerum humanarum consideratione dignam est. jacob. Ianson. in loc. , that he can say, The world is crucified unto me, and I unto the world, Gal. 6.14. This maketh way for death's welcome, and pulleth out the sting of bitter remembrance and approach 
Ecclus. 41.1, 2, 3. . This enlargeth the heart of the covetous gripe to distribute to the necessity of the Saints 
Rom. 12.13. ; This moulds the cholericke-champion hunting after blood 
1 Sam. 25.22. , to forgiveness, to bless them that persecute, and recompense good for evil 
Rom. 12.14. . This concenters mens affections, so as love is without dissimulation, Rom. 12.9.10. This is the spur of diligence and uprightness in their callings, making him that teacheth to wait on teaching: him that giveth, to do it with simplicity: he that ruleth, with diligence: he that sheweth mercy, with cheerfulness, Rom. 12.7, 8. This begets, brings forth, nurseth and educateth a square resolution to eschew evil 
Rom. 12.9. , and cleave to that which is good: to fly from the baits of sin, whose contentment is transient, but the shane and torment is eternal 
Antequam peccato terminus detur, delectatio cupiditatu extingutur, temporale est, quod delectat, aeternum quod cruciat. S. Chrysost. : This wooes our desires to make choice rather to have the shine of life go ten degrees forward 
Isay. 38.8. : then one backward in the dial of our yeares. This is the dry Nurse that weanes men from the breasts of this world 
Col. 3.1, 2, 3. , which are ever in their mouths, betwixt which they love to lie and sleep: it raiseth their cares higher then day, and preserves them from seeking great things for themselves 
jer. 45.5: ; from building by oppression and Biting-Vsury, loading themselves with thicke-clay, till they surfet with heat; fall sick of a gold thirsty-dropsie, that never shall bee quenched, nor with Potable-gold on earth, nor with drops of water under the earth, Eccles. 5.9 
— Auro non satiatur avarus; Nec fruitur parts, pauperis instar, eget. Marian. sic locum reddidit. . How much are we degenerated from the innocency, piety, and practise 
Vndique percutimur, undique amaritudine replemur,& tamen caeca mente ejus amaritudines amamus, fugientem sequimur, labenti inbaeremus,& quia labentem tenere non possumus, cum ipso labimur, Buchol. Cronol. cap. de patrum longaevitate ex Greg. Mag. lib. 34. cap. 1.  of our Progenitors, who were long-lived, continued in health, enjoyed riches, had a numerous-posterity, triumphed in peace; yet in this great abundance of all things, the love of the Word did whither in their hearts; but now the world itself is withered, and our age is even a vapour that appeareth for a little time, and then vanisheth away, Iam. 4.14. Yet( such is the change) the world waxeth and flourisheth in our hearts: wee dream of nothing, but of buying, selling, and getting of gain; Death stands at every door, there is mourning in every street; desolation over-runnes all nations, we are smitten on every hand, filled with bitterness, yet such is our frenzy, that we are delighted with the taste of that gull. We hunt after the world, when it flies from us; we embrace it when it slides and glides from us: and because wee cannot keep it from sliding, wee glide away together with it in our arms and breasts 
Vnus enim status est mundique& coporis hujus, Quod gerimus, natura eadem sustentat utramque, Edita de nihilo cr●sc●t, nihilumque f●tura, Aut titubant morbis, aut tempore victa senescunt. Hinc quibus aeternum spes informatur in avuut; Omne bonum tenue est quod praesens ingerit aetas. Prudentius. . The Hart-wolfe 
Sunt in genere luporum qui Cervarij vocantur. Huic quamvis in famed mandenti, si respexit oblivionem cibi surripere atunt, digressumque quaerere aliud. Plin. Nat. Hist. lib. 8. cap. 22.  be he never so hungry, and have a prey to eat, yet if he see another booty, forsakes the meate in his mouth, and followeth after it. Such a wolf is in the heart of the covetous-worldling, who unsatisfied with what he enjoyeth most, greedily hunteth after what he desires, as Ahab after Naboths Vineyard, to make himself a kitchen Garden, 1 King. 21.2. As nothing can quench the flaming slime of the pond in Samosaris, for the air helps to feed it, water to inflame it, wind to kindle it, onely earth doth put it out 
In urbe Samosatis flagnum est, emittens limum flagrantem, quam terra tantum restingui docuere experimenta. Plin. Na. Hist. l. 2 c 104 : So nothing can satisfy the terrene cogitations of worldly men, but either the grave, or the meditation of their sudden going unto it. The Horse is content with his provender, the ox with his masters crib, the Dog after many turnings lies down to sleep, the Swine is satisfied with grains to eat, and the mire to wallow in, onely man is never satisfied with the world, whereby he proclaims himself to be worse then the bruit beast that perisheth, Ps. 49.20. The poisonful Aconite is hung up by the shepherds in vessels above the Panthers reach, so that by continual leaping up thereat, in their greedy desire to taste it, the Panther strains itself, bursts in sunder, and so becomes a prise 
Pantheras perfricata carne aconito, barbari venantur,& fera alias tam avida eorum, ut a pastoribus ex industria in aliquo vase suspensum sit altius, quam ut queat saltu attingere, jaculando se, appetendoque deficiat, et postremo expi●et. Plin. Nat. Hist. lib. 8. cap. 27. . The avaricious man is lead with such untempered affections after the pelf of this world, that by the often straining of his conscience, strength, and health, in gaping after earth, reserved for a better master, he becomes a prey unto the gaping grave. Wherefore seeing thou dyeft daily in the world, die daily to the world 

Is demum profecto vitam aequa lance pensitabit, qui semper fragilitatis humanae memor fuerit. Plin. Hist. lib. 7. cap. 7.  
Cum nimis transeuntia cogitant;& mansura nullatenus sperant; insensibili caecitate oculus cordis clauditur, ut se morituros nullatenus credant. Michael Ayguanus in loc. ex Greg. 8. Moral. c. 12.  .  
5. Nor can we gather riper fruit of Patience from any three, then is found upon the low shrubs of mans short life. For if that freting Canker of envy 
Efficacissimum argumentum contra indignationem, qu●m foelicitas impiorum exitat.— Salom. Gesnerus in loc.  at the prosperity of the wicked, have overrun thy mind,( a malady from which the Saints have no shelter to be freed 
job 12.6. job. 21.6. Psal. 37.1. jer. 12.1. Petit mentis puritatem,& patientiae firmitatem. Sebald. in loc. Petit ut Deus reprimat aestum cordis,& confirmat spiritum vera consolatione. Heshuius& Titleman. in loc. ) out of this Apothecaries shop take this Antidote, either thy time is short to behold it, or theirs shorter to enjoy it 
Psal. 73.1, to 21. ; They are set in slippery places,& are suddenly destroyed, Psalm. 73.18. They spend their dayes in wealth, and in a moment go down to the grave, job 21.13. They shall soon be cut down as the grass, and whither as the green herb, Psal. 37.2. Suppose the loss of thy child, or friend, husband, or Parent, against whom death hath prevailed, turn thy mirth into mourning, and make thee water thy Couch with brinish tears, lo, here is a Napkin to wipe away those tears, they have finished their course, tasted of the condition of a short life, and are now filled with length of dayes, for what is so long as eternity 
S. Bernard. Immensum est quod sine termino sequitur,& parum est quicquid finitur. Gregor. ? he that lends an ear, may well conceive he hears the voice of his friend from heaven wooing him in Christs words and name, weep not for me, but weep for your selves, Luke 23.28. Cains long life was given him for a torment 
Quod Cain longaevitas indulta est, vindicta est, quod Abel sublata, corona est S. Ambr. Nunquid longa dies nobis, nisi longa dolorum Colluvies? longi patientia carceris aetas. , Abels short life for a crown. Enoch the most strict patriarch was soonest translated 
Gen. 5.23, 24. ; and the proverb is real, God leaves the worst behind to mend 
Rom. 2.4. ; as the Reaper doth some few ridges of corn uncut down, that it may fully ripen,( though later then the rest) in the heat of the sun. Or if the fire bee kindled in thine own house, as smitten in thy name with unjust obloquy, give thy back to the smiters, and thy cheeks to them that pluck off the hair, hid not thy face from shane and spitting, the Lord God will help thee, thou shalt not be confounded; He is near that justifieth thee, who is he that shall condemn thee, Esay. 50.6, 7, 8, 9. The Moth shall eat them up, and in the end they find that howsoever divine severity hath Leaden feet, and comes flowly, shee hath Iron hands, and striketh deadly: though malice neither admits the beams of brotherly love to mollify the heart, nor the bounds of christianity to restrain their tongue, but is unnaturally carried to blemish anothers famed: yet flames of justice, as hot as juniper coals, shal syndge their tongues to make them shut their lips 
Psal. 120.4. Calumnia immortalis est: etiam tum vivit, cum esse credas mortuam. Plaut. ; Yet give not thine heart to all the words that men speak left thou hear thy servant curse thee, Eccles. 7.21. for as thy friend sometimes gives thee more then thy due commendation, whereat thou willingly connives; so be content if thy enemy in scorn pull away that overplus 
Amara sunt obloquentium linguae, nec semper veracia sunt ora laudantium. lo de Quadrag. Serm. 5. , and therewithal a share of thy desert; let them belch out with their mouth, let swords be in their lips, the Lord shall laugh at them, and have them in derision, Psalm. 59.7, 8. For thy sake I have born reproach, shane hath covered my face, I was the song of the drunkards. Thou hast known my reproach, and my shane, and dishonour, my adversaries are al before thee, Psal. 69.7.12.19.  
Finally, be the rod of correction upon thy own body, utter no complaint that thy short time is injuriously perplexed with miseries. David craves to know his end 
Finis vitae vel miseriae. jansen. in loc. , that he may not be impatient 
Chrystoph. Cornerus in loc. , Lord make me to know mine end, and the measure of my dayes, what it is, that I may know how frail I am, Psal. 39.4 
Dominum rogavi, mihi meae vitae modum, qui si● futurus indica. Quando evolabo liber hoc molestiae, fastidioso è carcere. Buchan. in loc. . He would know his end, not so much his death the end consuming 
Finis noster vel consumens mors, consummans Deus. Lion. Carthus in loc. , as Christ the Lord of life, the end and perfection of all our desires: Or know it, not for vain science, but in his experience feel the reward of his Patience 
ostend non ad scientiam said experientiam. Remigius in loc. . Though thy chastisement bee sharp, it will be but short, and therein sweet 
Foelix imperio, foelix brevitate regendi— Orbis amor. Magnus Ausonius in obitum Tit. Vespatiani Imp. Nec me optime intelligunt, nisi qui gustaverint, loquimur tamen omnibus& habentibus tale desiderium& nondum habentibus. S. Aug. in loc. ; Thou shalt lye still& be quiet, thou shalt sleep and be at rest, job 3.13, 17, 18, 19. How few and evil so ever thy dayes be in the world, by Patience and rolling thyself upon God, they will prove unto thee both long enough, and good 
Semper mali dies in seculo, said semper boni dies in Deo. S. August. in Psal 33. v. 12. Bonam rem quaerit, said non in regione ejus illam quaerit. .  
6 Finally, suffer the words of exhortation. Let the certain knowledge of thy lifes uncertainty and brevity, persuade thee like a wise Steward to perfect thy accounts, and set thy house in order, for shortly thou must die and not live. Isay 38.1. Mans care must be employed in the well ordering of a double house 
Est domus eordis, corporis, conscientiae,& substantiae. Hugo carded. in loc. : the first external, the other internal. In that consider the mansion-house apart, and the granaries and out-houses by themselves. 1. The external is thy body, the palace of Christ 
1 Cor. 6, 15, 19. , the temple of the holy Ghost. Man is the Tenant, who holds the earthly house of this Tabernacle 

2 Cor. 5.1. Metaphorae sunt elegantes, quae imbecillitatem ejus explicant. 1. Domus Terrena. 2. Tentorium est. art. in loc. Ideo domicilium, quod in illo ad tempus velut in conducto hospitio, versemur.  
Non posset itaque Paulus miseriam& fragilitatem humani corporis, commodiore Typo pinxisse, quam hoc dum terrenum Domicilium& tabernaculum vocat. Bullinger. in loc.   in lease for terms of yeeres, or rather is a Tenant at will 
Ita vixi, ut non frustra me natum existinem,& ex vita ista discedo, tanquam ex hospitio, non tanquam ex domo. Commorandi enim natura diversorium nobis, non habitandi locum dedit. M.T. Ciceronis Cato mayor de senectute, juxta finem. . The Reparation is at Gods own proper charge and cost 
Psal. 36.6.7. Ps. 91.11.12. : but the orderly keeping is recommended unto man, whose care and diligence therein is accepted by the Land-lord as full satisfaction in lieu of the rent. Provided always, that he neither harbour any of his Lords professed enemies, in it 
Rom. 6.12. : Let not sin reign in your mortal bodies: nor betray it into their hands: neither give ye your members as instruments of unrighteousness. Nor join any other base tenement unto it 
1 Cor. 6.16. : nor convert it to ignoble and unseemly uses, but decently to keep it in the same decorum it was at their first entrance upon it. To permit the Lord of the manor to have free ingress and abode at his pleasure 
Reu. 3.20. : and redeliver it willingly into his hands and disposal, whensoever his express will therein shall be declared 
Acts 7.59. .  
And howsoever the ruins and decays of this lodge be manifest, being ready in every great wind to drop down upon our heads; yet until the time of the full dissolution, reparation, and readification thereof, wee must be solicitous to dedicate every room in it, and corner of it, to the honour of our Lord, that our consolation may be the more abundant, when wee shall re-enter upon it, and it bee made a more glorious and princely habitation for us 
1 Cor. 15.53. 2 Cor. 5.1, 2, 3, 4, 5. .  
Secondly, as wee are Tenants: so also Stewards 
Luk. 16.1. Divitiae, nec verae, nec vestrae sunt. , of the granaries, the out-houses, the riches wee possess in this world: these are to be ordered to the donors honour 
Pro. 3.9, 10. . The virtues which adorn a good steward, are two.  
1. Iustice, in tithing out Gods part 
Pauperibus panem tribuens, is mittet in undas, Tempore said sumet, gratia nulla perit. Multis largitor: nam si vastantur ab host; urbes, multorum pauper egebis ope. Mariansic loc. read. . Cast thy bread upon the waters, for thou shalt find it after many daies: give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth. Eccles. 11.1, 2. Stretch forth thy hand to the poor, yea both thy hands to the needy. Prov. 31.20 
Inops plus est quam pauper. Itaque dilectu habito, unam quidem palmam porrigat pauperi, at utranque inopi, qui rebus omnibus egeat. Mercerus in loc. .  
2. wisdom, in giving portions to his posterity, and the ordinary to his servants 
Pro. 31.15. . believing Abraham made his will, and blessed his children with a scantling of temporal blessings, even whiles he yet lived, Gen. 25.5, 6. he burnt the bones of dissension, and made voided the Lawyers fee, before he gave up the ghoast. The good patriarch jacob made his testament, wherein( as you may read in the office upon record, Gen. 49.28.) he blessed his happy seed with several blessings. King David, the man after Gods own heart, made, and himself published his last will concerning his son, and heir apparent Salomon 
1 Kings 1.38. . The son of God, to warrant and commend the same course unto the sons of men, made and left his Testament unto us, and gave several large legacies before his death. Peace I leave with you, my peace I give unto you, joh. 14.27 
Dedit viam pacis,& d●bit patriam pacis. . There is a temporal peace 
Pax est temporis& aeternitatis, relinquo pa●e● transituram, do mansuram. Pelargus in loc. ex Greg. Mag.  that he left unto us, and an eternal peace, that he will give unto us: he left us in peace, that when he returns he may find us in peace 
Hoc est dicere, In place vos dimisi, in place vos inveniam. Proficiscens volvit dare, quod rediens desiderabat in omnibus invenire. Chrysol. Ser. 53. : one chief way to preserve peace among men, is wisely and justly to divide the inheritance betwixt the brothers 
Luke 12.13, 14. , and friends, whiles they are thine to dispose.  
Wee read of none but of the wicked fool, whose substance was not regulated, and ordered, whose house was out of order, unto whom it was said, at the hour of his death, whose shall those things be, that thou hast provided? Luke 12.20.  
Thirdly, but above all, the principal care must wait upon the well ordering of the conscience and soul, that internal habitation which invests the body into an eternal mansion. Which howsoever name last, as men use to attend it least, yet the first place belongs unto it 
Mat. 16.26. : it being more honourable and excellent, the breath of Gods nostrils, the very metropolis of Gods Image, the damage whereof a world of worlds cannot repair: As in a battle the disorder of the vanguard, and the cowardice of the Commanders, puts the whole army to rout; even so the impreparation of the soul begets the disorder in the body and estate. The royal example of sick Hezekiah is recorded 
Esay. 38.2.  for the instruction of all men living, how to prepare for death; in whom the four most necessary perquisites of a man departing this world, are evident.  
1 His faith is manifest, by which he conceived boldness to approach unto the Throne of grace. He turned his face to the wall: Eschewing the avocations of his mind; that he might with more freedom converse with his God. Without which lively faith, it is impossible living or dying to please God, or be prepared for him. Heb. 11.6.  
2 Nor is his faithfulness to walk with God 
Ambulare coram Deo, est vitae integritati studere,& Deo scipsum consecrare, ac si indies, imò in horas esset vitae nostrae reddenda illi ratio. Marlorat. in locum Esaiae. , every day, less apparent 
said interest, cvi quis aut moriatur, aut vivat, quia est mors, quae causa est vivendi,& est vita quae causa est moriendi; Nec alibi quam in hoc transitorio seculo, utrumque conquiritur: ut ex qualitate temporalium actionum, differentia retributionum, pendeat aeternarum: Moriendum ergo est diabolo,& vivendum Deo. lo ser. 1. de resur. Dom. , he knew the last day was unknown, that he might fear every day to be his last. In his calling and place he set the Lord always before him, that his feet might not slide, Psalm. 16.8. Isay 38.4 
Psal. 25.15. Donum Dei est, si quis se semper cogitat moriturum,& brevi moriturum. johan. Pomeran. in loc. .  
3. He being conscious of his manifold failings, frailties, and transgressions, in the depth of his sorrow, he pours out floods of tears for his offences committed against God. he wept sore for those aberrations, which drew the bitter sentence of death against him 
Faciem suam vertit ad parietem, ut corsuum effusius levaret ad Dominum. Calv. in Prophet Esay. .  
4. Behold him unto whom the knees of all Israel bend, bowing his knee unto the God of Israel. he prayed unto the Lord, for pardon of his sins: strength 
Munit se adversus gravem,& periculosam tentationem. Idem. ibid.  against temptations, and for mercy in the hour of death to receive his soul into his hands. Whosoever thus believes, and lives, thus walks, weeps, and invocates the name of the Lord, how short& frail soever his pilgrimage be 
Vitro fragilior, fumo levior, vento velocior. Drexel. de aeternitate. , though more brittle then glass, lighter then smoke, swifter then the wind, whensoever God calls him to his tribunal 
judex infallibilis propter sapientiam, inflexibilis propter justitiam, infugibilis propter potentiam. Idem. : be death never so certainly uncertain, or bitter to flesh and blood 
Mors certissima, incertissima acerbissima. Idem. : he shall inherit the crown of glory, in the kingdom of heaven: And though here he had dayes without length, there he shall enjoy length without dayes 
ubi non erit mors; non erit defectus, non erit dies transiens, said manens; quia nec hesterno praeceditur, nec crastino impellitur. S. Aug. in. Psal. 38. . Here the least palm can measure his dayes, there nothing great enough to measure his happiness: here his age is nothing before the Lord, there it shall be somewhat before him: here are short terms and long molestations, there shall be a term and period put to all miseries, and a plenary enjoying of his presence, where is fullness of joy, and at his right hand, there are pleasures for evermore, Psal. 16.11.  
I must take leave of Mans Mortali●y, to salute an ancient servant and retainer of Adam, hight vanity, Verily every man at his best state, is altogether vanity.  
Whence learn Doct. 2. That man with all his worldly pomp& glory is nothing but a mere vanity. The gradation used by this sacred pen ●s singular, upon the Scales whereof wee will strive to climb to the height of this truth. ● That every man is vanity. 2 That every man ●t his Best state is vanity. 3 That it is a most undoubted truth, that every man in all estates, is altogether vanity. There is a threefold vanity 
Naturae, culpae, miseriae. Mart. Sebald. in loc Essentiae, culpae, poenae. Hugo carded. in loc. , First of Creation, Second of transgression, the third of Condition. Man in his Innocency, and excellency of his Creation, seems not to be voided of vanity, for as his age is nothing before the Lord 
Duratio mea,& consistentia nulla est. Osorius Tom. 3. concione in Festo beatae Mariae, juxta finem. , so man himself compared with God his Creator, is nothing but vanity 
Nihil est, quia solus Deus est, qui est. Quicquid extra Deum est ad ipsum collatum nihil est. Hopper. in loc. Suscipiens altiori mente claritatem tuam, pro nihilo judicaui substantiam meam. S. Hieron. Nihil enim est omne quamvis magnum sit, quicquid ex nihilo est. Origen. Ante te, te vidente& cognoscente. Genebrard. in loc. . Behold, he put no trust in his servants, and his Angels 
Mercerus, Zanchius, Calvin. ursin. de bonis angels exponunt. Hebr. authoritate ducti Aben. Ezra& Kymhi. , he charged with folly. job. 4.18. The very glorious Angels, have nothing to glo●y in 
Arias Montanus vertit gloriationem. in Bibl. , if they stand in competition with their ●overaigne Lord: So their light 
{αβγδ} Significat etiam lumen. Piscator in loc. , is not clear from darkness, So their wisdom 
Si eos examinare velit,& secum comparare, non habens rationem dotium,& donorum quae in illos contulit, inveniat eos flolidos, mancos& vanos. Mercerus in loc.  pu●ity, perfection, is not free from all folly and weakness. God put no trust in his servants, ●rusted them not with such a verity, stability, ●r firmness of Nature by Creation, that they were independent, and free from all possibi●ity and danger of a fall. Immutability of nature was not their boon, it is by grace that now they are unchangeable in glory and blessedness 
Qui erexit hominem lapsum, dedit stanti Angels, ne labaretur. Sic illum à captivitate eruens, sicut hunc à captivitate defendens;& hac ratione fuit aequè utrique redemptio, solvent illum, servans istum. S. Bern. de Christo . In their own nature( by itself considered) their steadfastness was not without possibility to vary 
In angels reperit flolliditatem: id est, Naturam quae ad defectum per se tendit, vanitatem. Mercerus in loc. , from the point of happiness, and what is that mutability, but vanity?  
And if the Cherubims and Seraphins do cover their faces and feet 
Esay. 6.2. : their faces as unable to behold the infinite glory of Him that sits upon the Throne: and their feet, as being imperfect and vain, if they were compared with Him: how much more may vanity be attributed to them, who dwell in houses of day, whose foundation is in the dust, which are crushed before the moth? job 4.19. The very name 
{αβγδ} in conjugat. Kal. est rubescere. Adam ab Adamah, Gen 1.26. ut homo ab humo. Rungius in loc. Adam factus humo, nomina coepit homo. Pezel. in loc. , and frame of man imports no less then vanity. Adam being created of a piece of read day, yea of the dust of the ground. Gen. 2.7. then which, what is more perishing, what is more vanishing? As the demonstration is evident, that nothing is more fading then a Flower, which withers by the very breath of the basilisk 
Necat frutices, non contractos modo, verum& afflatos exurit herbas, rumpit saxa. Plin. Nat. Hist. lib. 8. cap. 21. ; so Adam being blasted with the breath of the Serpent, and slain with his very first aspect, bewrayed the vanity which lay tapissed and harboured in his Nature, and so brought upon himself a second& worse kind of vanity, vanity of Transgression and guilt.  
For whereas the vanity of his Creation was but comparative, deserving that denomination onely as it stood in collation with Gods infinite purity and unchangeableness 
{αβγδ}. : Now since his vacillation, irregular, and retrograde motion, his ambitious thoughts being whirled about the voluble sphere of Sathans subtle persuasion, having forsaken the Center of fixed constancy, he hath justly purchased to the dishonour of himself and his wretched prosterity; the infamous brand of mere vanity 
Ecce, nunc in aperto est. Hugo carded in loc. In that all things are made subject to vanity, it shows mans vanity, and Gods anger against him. Beza in Rom. 8.20. Valentia. Lorin. . The heir apparent of the world is exiled Paradise, his dominion forfeited into the Kings hands, his glory is clothed with ignominy& shane,& as Cham dirided his fathers nakedness 
Gen. 9.22. , so all the creatures insult over his apostasy, saying, Art thou become weak as we? Art thou become like one of us? Thou hast said in thy heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will ascend upon the heights of the clouds: I will be like the most High: yet now thou art brought down to hell, the worm is spread under thee, and the worms cover thee, Isa. 14.10.11. &c. Nor was this original calamity onely personal, but specifical and common to us all. For as the New Testament was wrapped up in the old for the space of almost four thousand yeares 
Christoph. Helvicus in Cronol. , and afterwards revealed: and as Levi was yet in the loins of his father Abraham when Melchisedeck met him. Heb. 7.10. So were all we in the loins of Adam when he stood, and when he fell. He was not onely the father of all living, but the roote of all mankind, and wee are the branches, we are the streams, and he the Ocean; of our verity, of our vanity. He with us, and we together with him, make but one perfect Adam 
Communicatione speciei omnes homines sunt unus homo. Peccavimus non voluntate quidem nostra, said voluntate illius, cum quo& in quo cramus unus homo, eoque una omnium voluntas, sic Adami peccatum, non tam alienum est, quam cujusque hoins suum, nec tam fuit Adae proprium, quam sit omnium hominum commune. Porphyr. ; who climbing up to the Altar 
Exod. 20.26.  of majesty, upon the stairs of sin, his filthiness was discovered, and with Reuben 
Gen. 49.3. , presuming to go up to his fathers bed of glory,( which admits no corrival) became light as water, lost his dignity and excellency, and hath clothed us all, and himself with a third sort of vanity, chiefly specified in the text, vanity of Condition: from which none can bee exempted.  
Every man 
{αβγδ} ,( saith the Prophet) is vanity, every man living 
{αβγδ}. Sept. , is vanity, whether sinner or Saint 
Si peccator est,& in delitijs fluxerit, vanitati subsistit, si justus est, vana est ei nihilominus vita presens. S. Hieron. in loc. Eccles. 9.2. Nec mirum exterius nullo discrimine justus, Distat ab injusto, tristia laeta eadem Eveniunt eadem sors est aequalis utrique sieve colant divos, crimina seu placeant. Marianus. , every one so soon as he is ennobled with the name of a man, so long as he retains the appellation of a man, in his birth; life and death, is inheritor of this title man-vanitie; or vaine-man. The plentiful showers of tears which stand in our eyes when wee come from the womb, and when we draw to the tomb, are faithful witnesses of mans vanity 
De utero matrum vagientes,& lachrymantes egredimur. Buchol. Cronol. Prolegom. . Wee bid the world good-morrow with grief, and goodnight with a groan.  
Adam the Proto-vanatist, having upon his own experience received this verity as an article of his Creed, engraves the lessō in capital Letters, for all men to read, upon the transparent brow of his second son, whom he name Abel 
Sic evangel. {αβγδ}. Mat. 23.35.& 70. said Haeb. {αβγδ} Quae vox vanitatem signif. Eccles. 1.1. , vanity. A true spectacle of vanity: his conception and nativity are so slenderly described, in comparison of Caines, as though they neither deserved the memorial, nor he the name of a man 
Rungius in loc. Gen 4. . And Adam knew his wife, and shee conceived and bare cain, and said, I have gotten a man from the Lord. Eve words it of Cain: but concerning his Brother here's all wee find; And shee again bare his brother Abel 
Ad miserias generis humani denotandas, nomen hoc referunt. Idem. Vt in Cain testata fuit suum gaudium; hic est filius meus, in quo laetitia est, in quo mihi sancta voluptas, sic Abel nonine Vanitatis& miseriarum generis humani monumenta Eva extare volverit. Pezel. in loc. . Gen. 4.2. If the Parents partial affection transported them to love the elder before the better, how vain was that love? If to over-looke Abel, whose sacrifice God accepted, whom sacrificed God crwoned, and to expect from Caines loins, a David to kill goliath, to break the Serpents head, how vain was that hope? If upon the true insight of mans misery and vanity 
Forsan ut ex eo in memoriam rediret, vitam hominum meram esse vanitatem, vel quia in eo non posuerit spem promissionis factae de s●mine sicut in Cain. saints Pagnin. in Thesaur. in Rad. , they imposed the name in the nonage of the world, when vanity was but newly crept into it; if wee apprehended it not in the dotage of the world, when all things in a manner are crept out but vanity: Are wee not convicted of sleeping in vanity? The very same word doth also originally import, a soon vanishing vapour, or breath 
Res quae non est quidpiam, aut quae citò desinit, ut flatus qui exit ab ore, sic enim halitum infantum appellant, saints Pagnin. {αβγδ} Symmach. . A blast, or smoke, that either is not, or of such short continuance, as though is were not. Such a puff of breath, such a vapour, was Abel, whose soul was sent crying to heaven against the fratricide of Caines unnatural murderous hand: whom unexpected death, by dreadlesse means, exempted from all vanity, that he might preach this Text from heaven, if not by word of mouth, yet by his brothers wrath, that Every man is vanity. For, what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away, james 4.14.  
Thus we are come to the second scale of the gradation, that every man is altogether vanity 
{αβγδ}. Septuag. . The holy Spirit is pleased elsewhere to speak more sparing as it were in favour of man, he discovers the nakedness, but yet comes backward to cast a garment of lenity over it, that somewhat shadows the shane of it. Man is like to vanity Psalm. 144.4. their dayes consume in vanity Psal. 78.33. Man is vanity Psalm. 39.11. but here with open mouth and unveiled terms full of Emphasie, he proclaims every man to be abstracted vanity, and as if that were short, he adds, he is all vanity, mere vanity, all manner of vanity, altogether vanity. Nothing else, nothing less; yea somewhat more then vanity, lighter then vanity Psalm. 62.9. and vanity of vanities. Eccles. 1.1. And that no place of dubitation may be left, he ushers the Doctrine into our hearts with a strong asseveration 

{αβγδ} Jnitio sententiae affirmativa particula est. Pagnin. Thesaur. Nec adornationi tantum inservit. Lorin. in loc.  
said explicationi& confirmationi. {αβγδ} non est superfluum. Euthym. in. loc,  , assuredly, in truth, without all controversy man is altogether vanity. When Abraham looked upon the face of God, whose bright reflecting beams, do most truly represent unto man his natural proportion and shape, he confessed himself upon the very first aspect, to be but dust and ashes. Gen. 18.28. In which perfect glass of purity, whosoever delights to contemplate his own excellency, shall find engraven with the point of a Diamond, that the Nations are as a drop of a bucket, and are counted as the small dust of the balance. All nations are before him as nothing, and they are counted to him less, then nothing, and vanity, Esay. 40.15.17 
Psal. 89.6.& 113.5. . What is man that thou art mindful of him? Psalm. 8.4. What is man? the very question relisheth of some contempt; implies some vanity, and deficiency of worth. Yea it reveals mans imbecility, Calamity and Misery; whose frame is as brittle as glass 
{αβγδ} Psal. 8.4. Homo, ab infirmitate& fragilitate dictus. Sanct. Pag. in Thes●u. Homo appellatur, quod omnibus diebus vitae suae doleat. Idem. , whose name 
Vel homo, ob oblivione: quia citò in oblivionem adducatur. Euseb de praeparat, evangel. , is as soon forgot as a Tale that is  told. Let the heathen know they are but men 
in hoc nomine Enoseb, homine ●rumna notatur& miseria, infirmus, insanabilis, morbidas. Sanct. Pagn. , Psalm. 9.20. But men! why? is that so slight a matter? what is man? Earth, earth, earth. jer. 22.29. Earth by Creation, earth by Conversation, and earth by Dissolution and resolution into dust, Gen. 3.19. from thence he was raised, thither he is fallen, and thither he is falling. Earth in his understanding, earth in his affections, earth in his will; and as the swift spheres of heaven run round about the earth 
{αβγδ} ex radice. {αβγδ}, Quod est currere; quod supper terram currat,& circundet cam jugiter sphaera. Sanct. Pagnin. Terra, quod teratur. insimum& ignobilissimum elementum. Idem. , yet take no part thereof away with them; so man toils himself from cost to cost 
Per mere per terras, &c. , and runs from port to port to heap up riches, yet carries away no more but his borrowed winding-sheet. And as the earth is the most remote from the sun, and so the basest of all the Elements, so since sin hath made a separation betwixt God& man, as his transgressions find him, so they leave him the most miserable of all creatures. I said in my heart, concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts, Eccles. 3.18. Man is a Map of misery, a tragedy of calamity 
Homo calamitatis fabula, infoelicitatis tabula. Epictetus. . Nor do I speak this of myself alone( saith David) but of all men whatsoever, wheresoever, even of the most excellent man, though in place eminent, crwoned with rare endowments, and singularly qualified 
joh. Brent. in loc. : nor grace, nor place, nor greatness, nor goodness, can privilege them from this sentence and censure, that Every man is altogether vanity 
Quanta vis in repubitemporum fit, quanta varietas rerum, quam incerti exitus, quam flexibiles hominum voluntates, quid insidiarum, quid vanitatis in vita sit, non dubito quin cogites. Cicero epist. lib. 2. epist. 8. ad Curionem. Tribun. .  
Thus are wee met with the last stair of this truth, that Every man in his best estate, yea in all estates, is altogether vanity.  
Nor doth the stability unto which man attains in this life, any whit impeach this verity, that every man is vanity. The same wisdom which foresaw the secret cavillation, doth shape a resolution unto it, by way of prevention, that every man is vanity, though he be in his very best state standing 
{αβγδ} ex {αβγδ} stetit, {αβγδ} Symmach. , yea, standing upright 
{αβγδ}. erectus, fixus,& affiixus. Aquila.  in that estate 
Zach. 11.16. Instar columnae, quae alicubi constituta, firma suo loco& immota manet. Sic Gen. 28.18. Matsebáh. sig. monumentum. Et {αβγδ} accipitur pro columna quae in sepulchris statuebatur, aut in qua faedera inscribebantur, aut alia quae posteritati mandare cuperent. : steadfast& firm, as a column of marble, which is of a durable, substance, fastened to its place and settled. Indeed as the Marble attains not its perfection in a short tract of time; so being framed by the skilful hand out of the natural quarry, into a pillar, statue, or monument, is a lasting remembrance unto posterity for many ages, of renowned persons, heroical exploits, the studies and industry of antiquity. Those Memphian pyramids, the regal sepulchers of the Egyptian Kings 
Quum Ptolomeorum manes, seriemque pudendam, pyramids claudant. Lucan. Herodotus lib. 2. Euterpe. pag. 103, 142. especially, 155, 156. The pyramids are built of Theban marble, by King Cheops, who became so poor thereby, that he was compelled( {αβγδ}) to prostitute his daughter for lack of money. One of them was 20 yeares in building, 366000 men continually wrought upon it. It contains eight acres of ground at the bottom, and ascended by 255 steps, each being three foot in height and a portionable breadth, Sandys relation of a journey, lib. 2. ubi plu●a ex Herodoto. , being too great a morsel for time to devour, have stood three thousand two hundred yeeres: but man never continueth in one stay, but vanisheth as a shadow job 14.2. How many Kings and changes hath Egypt seen since Pharaoh, and Cheops? How many millions of men hath the Grave swallowed up, since those tombs were erected? How many generations are vanished and forgotten? yet those Grave-stones are rather old then ruinous. In which touch-stones, as we may read the engraven names of their Monarchs: so wee shall find clear proofs of this Text, that every man is vanity. For, as they are the barbarous monuments of prodigality, ostentation, and vainglory; so the prime moving cause of their erection, was the consideration of mans frailty, who in an instant, buds, blows, and withereth. Whence sprung their endeavours, by such sumptuous and magnificent structures in spite of Death, to give unto their names and fames eternity: and is not this vanity?  
wherein did Nimrods folly more appear, then in laying the foundation of that high-towring turret of Babylon? Gen. 11.4. It was to get a Name, and a name they got, but of folly and vanity. Wherein did absalon more offer his vainglory to the worlds view, then in the creation and adoption of a pillar, to keep his name in remembrance? 2 Sam. 18.18. Wherein do the children of the world, more publish their own vanity, then in baptizing their lands by their own names? Psal. 49.11. If nothing else could conclude man to be vain, the very enterprise to immortalize his name, by things subject to corruption and mortality, would convince him to be altogether vanity. For suppose thy urn and grave escape the enemies ransacking hand 
Herod the great, opened King Davids sepulchre in hope to find some treasure, whence he took precious attire, and ornaments of gold, where two of his trusty searchers were consumed with fire that came out thereof. Iosephus lib. 16 cap. 11. : or a venerable regard unto the ruins of the souls Lordly-Pallace( the now rotten bones below,) restrain the Curious or covetous survivor from removing a ston above thee from its place; yet the very worm which calls thee Brother in the grave, will comsume thy Crest and Escutcheon over thee: the very steam of thy rotten carcase underneath will ascend to ruin thy costly trophy, the dust will cover it, the could humide northern wind will wear it out. And as thou falls to the earth, thorough the superfluity of noxious humours, so that will fall after thee to the ground by its own weight 
Nam neque Pyramidum sumptus ad siderae ducti: Nec jovis Elei coelum imitata domus, Nec Mansolei dives fortuna sepulchri, Mortis ab extrema conditione vacant. Propertius lib. 3. eleg. 2. . And if Marble pillars fall, that stand so fast, man in his best estate cannot long stand, but needs must fall.  
The three estates of man, which by the world are esteemed best 
Haec tria pro terno numine mundus habet. Balthol. Coppen. in loc. , are either, 1, Health, in maturity of yeeres, and strength: or 2, Riches and prosperity: or 3, Honour and mundane glory. Now in all these conditions the condition of man is vain 
in omnibus, per omnia, per universosque suos affectus. Folengius in loc. , yea, most vain 
Vanus, id est, Vanissimus. Genebrard. in loc. , an universe of vanity 
Vanitatis quaedam universitas. I●nson. in loc. Tota vanitas est, universus hoins status. Zuinglius in loc. : for, as man is not unfitly called a little world 
{αβγδ}. , as comprehending in himself, the excellencies of all things in the great world: His head resembling the Heavens, his eye the sun, his heat the fire, his breath the air, his heart the earth and center, his blood the sea and pleasant rivers, that refresh the earth; and the like: so he more justly merits to be styled a world of vanity, as being the very proper center wherein all the several lines of vanity that are scattered thorough the earth, do meet and terminate. Whether his affections do adhaere to the world, or are transilient and surmount the world, aspiring higher then this Chaos of vanity, even Iduthun himself 
cvi trees Psalmi inscripti. Ps. 39,& 62,& 77.  is vanity of vanities 
Omnis homo, haerens& tranfiliens,& ipse Jduthun, est vanitas vanitatum. S. Aug in loc. : that as he hath the excellencies of other creatures to honour him, so he being farced with their vanities, may be humbled. he is vain within 
Est vanitas, cogitationis, locutionis,& operationis. Hugo carded. in loc. , and vain without: vain in thought, his heart being a Labyrinth, wherein are more turnings 
Ps 94.19. , crosse-wayes,& windings, then can be discovered or related: vanity in his lips, the ensigns of vanity: vanity in his ways, each action being a large copy of vanity. In his rational part is vanity, inconstancy in his desires and studies, variety of consultations and resolutions. All his senses preach it unto us; the blindness of the eye, deafness of the ear, clearness of the hand,& numbness of the joints. In the vegetative faculty is alternation 
Lorin. in loc. , decretion, hunger: he rolls about the world with the sun, varies as the wind, shifts corners, ebbs as the water, changeth as the moon 
Aben Ezra, mutationem hanc quotidianam adfert, ad ostendendum hominem in imagine pertransire. art. Felinus in loc. . The vain world converts her proselytes into vanity, and they transform the world into a new vanity 
Mundus efficit vanitantes,& ipsi vanitantes faciunt vanitatem; cum mundus homines quos decipit vanos efficient,& homines mundum quem ipsi diligunt, in vanitatem vertant. Petrus Damianus Epistol. lib. 4. Epist. 15. . The creature is subject to vanity. Rom. 8.20 
Vel natura, vel ministerio: eo quod vanit plurimum usibus, tam turpibus injustis,& impiis submersa sit. Tertul. de cor. mill. cap 8. Seipso, et creaturis, male utitur. Ianson. in loc. . As Holiness to the Lord was engraven upon Aarons breast-plate, Exod. 28.36. so upon mans fore-head is written, Man is altogether vanity. A theme frequently handled in the Academies and books of Heathens, wherein he hath commenced Graduate, and is sent abroad with the addition of these titles, the spoil of times, Fortunes May-game 
Charon of wisdom cap. 36. , the balance of envy, the spectacle of misery, the picture of inconstancy 
{αβγδ}. , a mere fantasy: the vain dream of a shadow 
{αβγδ}. pinned. : impure sperm in his original, in his middle age a sponge of filthiness, and loathsome wormes-meat in his end. The Spring of his childhood 
Laertius lib. 8. in vita Pythagor.  is over wet, the Summer of his youth over hot, the autumn of his manhood over dry, the Winter of his old age over could. And now let us take up the parts in order.  
1. His life, health, and strength are vanity 
Omnis homo vanitas, id est, vita ejus. Euthym. in loc. Quod brevis est vita, quod vilis natura, quod vanitate subjecta, ostendit. Universa vanitas, id est, omni vanitate plenus. Vanitas in affectione interiori, in possessione exteriori. Ghorran. Manuscript. in loc. in instructiss. Biblioth. Oxoniens. , Dayes of the life of thy vanity, Eccles. 9.9. because life is short, therefore vain, is the inference of the Text. To glory in strength, is to brag of strong fetters 
Qui gloriatur in viribus corporis, gloriatur in viribus carceris. Petrar. lib. 1. de remed. , and to boast of vanity. Let not the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his riches, jer. 9.23. The lion is stronger upon the Earth, the Whale in the Sea, the Serpent 
Scalig. Subt. exer. 189 5. de Alatis Serpentibus.  in the air, the Salamander in the Fire. he is not so beautiful as the Peacocks wings 
job. 39.13, alias 16 , as the lily of the field; not so swift as the Dromedary 
Isaiah 60.6. ; the Nightingale hath a sweeter voice; the Earth is richer; the Serpent is his pattern 
Mat. 10.16. Sunt qui scire volunt ut sciant,& turpis curiositas est, alij ut sciantur ipsi,& turpis vanitas est, alij ut scientiam vendant,& turpis quaestus est, alij ut adificent& charitas est, alij ut aedificentur, et prudentia est. S. Bern.  for wisdom; for innocency the Dove. The small point of a Steeletto deprived Eglon of his life and crown 
Iudges 3.21. ; a little ston out of the brook 
1 Sam. 17.40. , conquered goliath that huge Philistian Champion. Anacreon the Poet was in a moment choked with the ston of a Reisin. And Fabius a grave senator in drinking a draft of milk was strangled with a hair 
Plin. Nat. Hist. lib. 7. cap 7. . Herod was eaten up of Lice, Antiochus with worms 
2 Machab. 9.9. , and the murmuring Hebrewes perished in the wilderness with the sting of a Serpent, Numb. 21.6. The dayes of their youth the Lord shortened, and covered them with shane, Psal. 89.45.  
2. prosperity and riches are yet more vain then strength. Surely every man walketh in a vain show, surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them, Psal. 39.6 
Vanitas est, quia thesaurizat. Bruno Carthusiae Patriar. in loc. . There is a threefold Image 
Creationis, recreationis, similitudinis. Hugo carded. in loc. , of Creation, Regeneration, Representation. In this last, there is the show of a man, but no man 
Larva hoins, said non homo. Brentius in loc. . Man walks in an Image 
In imagine pertransit, quasi picta imago, minatur se magna velle facere, virtutum palatia ingredi, said simulat tantum,& contra vitiorum monstra velle pugnare,& tamen omnia simulacra sunt. Avendanus in loc. in explicat. Psal. 118. tractat. 5. , as an Image: in a shadow, as a shadow 
Indigentia luminis, assistentia frigoris,& apparentia corporis. Holkot. in sap. cap. 2. v. 5. Lectio. 19. : wherein there wants three things, Light, heat, and substance. So, man wants light in his understanding, he knows but in part, and that knowledge is but as light thorough a cranny, in comparison of that we shall enjoy, like the light of the sun in the open air: his brains are often empty, whose barns are full. And when his spirit is wounded, and could, by reason of Gods absence, who hath turned away his face, his earthly trash can yield him no comfort, nor heat. One drop of Aqua-vitae will more cheer his spirits, then thousands of gold and silver will comfort his sicke-sinfull soul. Finally, there is an appearance of a substance, but no existence 
In umbra nihil firmi, solidi,& veri li●●m habeat. Peter. Mart. in loc. . Riches promise fullness and satiety, but the performance is emptiness; they proffer happiness, but produce heaviness and disquietness. he disquiets himself in vain. he that hath the sun in his face, hath the shadow behind his back: and whosoever beholding Christ the sun of righteousness 
malachi 4.2. , walks towards heaven, despiseth Mammon the god of this world. But as he that hath the shadow before him, leaves the sun behind him: so he that loveth this world, hates Christ: and is not that vanity, to pursue nothing, to snatch at a shadow; to embrace emptiness, and forsake the fountain of riches? And as Sauls pursuivants, found not David, but onely an Image in his bed. 1 Sam. 19.16. So the worldly minded man, is not so much a man, as the shadow and Picture of a man 
Vani dicuntur Mendaces& infidi, Levia inaniáque pro gravibus& veris, astutissimè componentes. yet. Grammatici Agellius. .  
Yet this vanitude 
Vanitudo: pro vanitate. Non. Marcellinus cap. 1. , is increased not onely by the toil and wearisomeness in collecting an estate, but also much more by the perplexed ignorance, who shall afterwards enjoy it 
Shnepius in loc. . Cineas that excellent Orator dissuading Pyrrhus from his expedition against the Romans, demanded of him, what he would do, when he had conquered them? To whom the King answered; I will overrun all Italy. Graece and Barbarie, and what shall wee do next? I will foradge Cicilia. And what remaines to bee done then? O then saith the covetous Prince, wee will true at ease, eat, drink, and be Ioviall together every day. And why( said Cineas) may we not eat and drink, and be merry with less, enjoy what wee have with comfort, and eschew those inevitable labours and perils 
Et nunquid obstat, quo minus compotemus, atque atium inter nos traducamus? Plutarch in vita Pyrth. ? whereby he wittily checked the insatiable desire of honour and wealth, not being content with sufficient, but hunting after more to our own great disquietness, and vexation of Spirit. And howsoever the swelling flood of riches rise up to the height, and overflow the banks with Nilus 
Psalm. 4.7. , yet when Gods hand plucks up the sluice of adversity, and opens the Floodgates of his anger upon us; wee lose as much in one ebb, as all the spring-tydes of our whole life brought in, whereby our vanity is made Inanity& emptiness 
Omnis homo vanitas, id est, nihil nisi inanitas. Felinus in loc. . Tyrus a rich City, Babylon full of treasure, job a mighty man, yet all impoverished in a Night. Nor is he truly rich that keeps his wealth in safety, but he that useth it aright, to benefit others and advance Gods glory 
{αβγδ}. Menander. cvi mens opesque sunt simul, beatus est: Hic namque ritè solus illis utitur. Sic reddit H. Stephanus. Drusius Proverbiorum classis 2. lib. 1. Pro. 109. . To labour for that, the benefit whereof may accrue to thyself is Prudence; but to beate the bush, that another may catch the bide, is vanity and folly 
Fides Deo militat, evaritia tentatori: ista congerit quod sibi prosit, illa quod proficiat alicni. S. Ambr. in loc. . Where the privilege of birth, Adoption, or inheritance entitles posterity to the riches of their Ancientry, the moderate providence is not onely allowable, but necessary; but to hoard up for an unknown heir, is the very Quintessence of vanity, Eccles. 4.8 
Thesaurat nescit an furibus, hostibus, extraneis, aut Fisco. johan. de Turre cremata in loc. . This Divinity is with some rather held to be vanity. Paul is mad if he vent such wears, the Prophet mad, if he power out such oil 
2 King. 9.11. Delirare tibi videor avare cum haec loquor: anicularia tibi videntur haec verba. S. Aug. in loc. . Nay rather thou art mad, who gathers shadows, till thou bee gathered to thy fathers, and preiest so long upon that which is not thy own; that death arrests thee, and hell claims its own. O God forbid ( Sir) pray for us, we believe in God 
Absit Episcope, bonum opta, ora pro nobis, absit vt contingat, credo in Deum. Credis in Deum,& non credis ipsi Deo? Idem. . Dost thou believe in God who is the eternal verity, and wilt thou not believe his word which affirms the solicitous acquisition of riches to be vanity? speak man, for whom dost thou take such wonderful pains to gather them? For my Children and family 

Haec vox pietatis est, excusatio iniquitatis. Idem.  
Servas transituras transituris, imo transiens transeuntibus. Idem.  . I expected that common answer which hath indeed the form of Piety, but is nothing else save the colour and cover of thine iniquity and vanity: for in gathering perishing riches, thou dost perish, as they also perish, for whom they are heaped up, who consume like a snail that melteth, and like the untimely birth of a woman, that hath not seen the sun. Psame 58.8.  
Finally, Honour is a condition of the most uncertainty, of the greatest vanity; whereof satan pretends to have the next advouzon, and to institute and induct at his pleasure 
Luke 4.6. . Health is a happiness, Riches is some substance; but Honour, is a vain puff of breath, spoiled with the least wrinkle of the Kings countenance, or the sudden turning of his eye. To day who is in honour but Haman? To morrow the King is angry, the favourites face is covered, he is sent away from Court, and hanged 
easter. 7.8. Quem dies vtait veniens superbum: Hunc dies vidit fagiens jacentem. Sen. Thyest. Act 3 Chorus. Nemo confidat nimium secundis. Idem. . To day Nabucadnezzer jets it on his house top, as if he expected heavenly majesty to sand an ambassador to salute him; with hail glory of the world: But in an instant he is turned out of possession, to eat grass among beasts 
{αβγδ}. Aristoph. {αβγδ}. Foelicitas hoc ipso die, vel bora, nascitur, ac perit. Zehner. Adag Cent. 2. Adag 77. : How great was the honour and glory of pharaoh, Senacherib, Alexander, Cyrus,& how speedily did it vanish away as smoke 
{αβγδ}. Tempus multa, velintra unius diei, spatium mutat. Idem. ? Wee see the crown of honour set with great solemnity upon the head, but we feel not the weight of it; which makes him sweat that wears it. We behold the golden Pantophle, but feel not how greiuously it pincheth the foot 

in hoc mundo omnia turbida, molesta, aspera, confusa. Foleng. in loc.  
Plena sunt omnia periculis, plena laqueis, incitant cupiditates, infidiantur illecchra, blandiuntur lucra, damra deterrent. lo de quadrag. ser. 5.  . The scourge of envy from below, and ambition from above, do hunt honour to death 
Eccles. 4.4. . What shall I say more? The vast ruins of large towns, populous Cities, famous kingdoms, renowned Monarchies, are loud trumpeters, and Heralds proclaiming every man in his best estate to bee altogether vanity.  
Reason. 1. Whosoever will take a turn in Salomons Paradise, shall distinctly view more Knots of vanity then here are flowers in this small Posey gathered by a skillesse hand. For when we consider either the labour and sorrow of mortal men 
Eccles. 2.23.  upon earth, 
{αβγδ}.  or the envy of one man against the prosperity of another. Eccles. 4.4. or the common condition of all men, which hath not learned to distinguish betwixt good and bad, Eccles 8.14. betwixt man and beast, Eccles. 3.19. or how the generations of the ungodly, who were butted, are supplied and raised again to life and memory, by succeeding Sinfull-posterity, whereas the righteous who have walked with God, are taken away, and no man regardeth it, or lays it to heart, Eccles. 8.10 
Versiculus subobscurus,& valde intriratus. ubi vix dvo inter Hebraeos inter se consentiunt: nobis inter omnes placet. Aben Ezra qui sic expon. Mercerus in loc. . or the change of all things in the world, and their insufficiency, either to satisfy our desires, hopes, wils, or procure us settled content, in life or death: will easily yield the buckler without more resistance; and subscribe that every man, in his best state is altogether vanity 
O fallacem hominum spem! fragilemque fortunam,& inanes nostras contentiones quae in medio spario saepe fraguntur,& corruant, et ante in ipso cursu obruuntur, quam portum conspicere potuerunt. Cicero de Oratore lib. 3. α. .  
That is vain which cannot by its own power and strength attain to that end for which it was ordained 
Vanum autem est, quod est ordinatum ad aliquid sicut ad finem,& non potest attingere finem suum. Arist. 2. Physic. . God himself that formed the earth, he created it not in vain, he formed it to be inhabited, Isay 45.18. and it is inhabited: he created the sun to rule the day, and the moon the night, which still rejoice as a strong man to run their race. Psal. 19.5. But man, what can he do of himself? Surely all men are vain by nature, and are ignorant of God; and could not know the workemaster, by the work of his hands 
Wisd. 13.1. . Except the Lord build the house, they labour in vain that build it. Except the Lord keep the City, the watchman waketh but in vain: to rise early and sit up late is in vain. Psalm. 127.1, 2. he may truly confess, I have laboured in vain, I have spent my strength for nought, and in vain. Isay 49.4. Our fathers have inherited lies, vanity 
Vanitas est quod praestare non poteritis. Marian in Ps 4.2. Vanitatem,& mendacium appellat; improberum iritos conatus. Heresbachius in Psal. 4.2. , and things wherein there is no profit. jer. 16.19. And as in a lye, there is no more ( at the most) but a bare colour of truth, so in these Terrestrials whereon mans heart so dotes, there is no more but a mere representation at the most of felicity, but the things themselves, after which he turns aside from following the Lord, are vain things, which cannot profit nor deliver, for they are vain. 1 Sam. 12.20, 21. and we are vain.  
use. 1. As in a small optic glass, the quick-sight may discover a large compass of ground, so in those few veins of vanity which appear; wee may find blood and spirit enough, to encounter that excessive Pride 
Miseret, atque etiam pudet astimantem, quam sit frivola animalium superbissimi origo. Plin. Nat. Hist. lib. 7. c. 7. , wherewith the flatuous humour of self-love 
Omnes videmur nobis esse belluli;& festivi saperdae, cum simus {αβγδ}. Pro. 16.2. Drusius Pro. classis. 2. lib. 11. Pro. 110. , and fancy to his own conceited worth and excellency, hath blown up the Bladders of the most men on earth. Why is earth and ashes proud, seeing that when a man death, he is the heir of serpents, beasts& worms? Ecclus. 10.12. Why indeed 
Est simplex quaero, verum quaero, est germanum quaero. S. Aug in Psal. 38. ? seeing he had his rise from the earth, is preferred no higher then ashes, and shall lodge with Serpents; yet he powers out abominations till God overthrow him. His health, prosperity, and honour which have been his good mistrisses for a season, so advance his swelling billows of Pride, as though he had hired them ever after to bee his handmaids. The calm Sea is made very tempestuous and troublesone by the blustering winds from the shore side: So when no 'vice can either by force make a battery to enter the citadel of the soul, or by slight undermine it; Yet pride undertakes to scale the walls, and become commander of the place 
Vna superbia distruit omnia. vitia quip caetera in peccatis, superbia vero etiam in recte factis timenda est, ne illa quae laudabiliter facta sunt, ipsius laudis cupiditate amittantur. S. Aug. Tom. 2. Dioscoro. Epist. 56. Quod justitia aedificaverat Pharisaeus, superbia destruebat; atque ideo non placuit Deo, qui placebat sibi. S. Aug. Tom. 2. Epist. 58. Paulinus Augustino : and where pride commands in chief, satan hath his Throne, iniquity her palace. The divell casts an eye upon other sins as his noble peers; but Pride is his favourite, the general of all his forces, the Rimmom unto which he sacrificeth, unto whose Altar he allureth all men, that they may eat of that forbidden fruit, and open their ear, Eye, Hand, and Mouth; to receive that breath, which changed glorious Angels into ugly Devils 
Humilicus, homines sanctis angels similes facit;& superbia daemons ex angels facit. S. Aug. Tom. 4. in Append. de salutar. document exhortat. . And as Plato being solicited to make laws for the Cyronensians, excused himself upon the point of difficulty to prescribe statutes to a people glutted with such happiness: inferring that prosperity will obey no laws: So the proud man will not yield obedience to God, nor vail to any besides his own supposed excellency 
Cum igitur superbia sit amor excellentiae propriae, invidia vero sit odium foelicitatis alienae, &c. S. Aug. Tom. 3. de genesi ad. literam lib. 11. de lapsu daem. . Pride compasseth them about as a chain: violence covereth thē as a garment, they set their mouth against the heavens, and their tongue walketh thorough the earth. psalm 73.6.9 
Neptuno compedes,& Phoebo tenebras minatur. . The unicorn may boast of his horn; which medcineth the poisoned streams: the Bezaar of his precious ston 
Doctor Monardus Histor. de occidental. India. , the beaver of his Skin, the Panther of his Colours 
{αβγδ}. Quod omnium serè ferarum coloribus distinguatur,& splendeat. Becman. de Origin. linguae Lat. , the pink of its sweetness, the Tulippe of its beauty, and all other creatures of some singular excellency, onely the Mushrome-man( which of all other vegetables wants a roote) is like the Iaye decked with borrowed ornaments 
Hor. Epist. lib. 1. Epist 3. v. 18. , hath nothing of his own to animate pride, but rather is counseled by reason and Religion, to bee humbled for his manifold wants and exceeding vanity 
Plus videns mihi deesse quam adesse, cro humilior ex eo quod dost, quam elatior ex eo quod adest. Remigius in loc. . Let this faire swan bow his neck to behold his black feet, in this remarkable Text 
Ecce quam notabilis, sententiosus,& fructuosus est versus. Dion. Carthus. in loc. : that whiles his eye is in the stream, the clear water of Gods Spirit may wash away this filthy pride, and bring him to a cooler temper of moderation and modesty, in the managing of those necessary blessings, wherewith the liberal hand of God enricheth him, and feathers his Nest 
Quod ritè expensum plurimum momenti habet ad persuadendum modestiam. pelican. in loc. .  
Secondly, it convinceth, and sharply reproveth the folly of worldlings; who trifle away their precious houres, in loathsome vanity: Like swine that roote up beds of flowers, and sweet Roses, but wallow in the mire. Their heart like a fruitful mother conceives vanity; their hands bring it forth, and their affections nurse, it up to their own destruction. O ye sons of men, how long will ye love vanity 
Turpassis vanitudine aetatem tuam. Non. marcel. cap. 2. ? Psam. 4.2. What iniquity have ye, or your fathers found in the Lord, that ye are gone far from him, and have walked after vanity, and are become vain, jer. 2.5. reasonless Reason is the Coach-man, vain excuses the Chariot, and the poisoned baits of sin the Coursers to draw them along, and make them draw iniquity with cords of vanity, and sin, as it were with a cart-rope, Isai. 5.18. They take pleasure in the vanity of wickedness, Ecclus 17.30. thinking it vain, not to be vain; and vanity to serve the Lord, Mal. 3.14. wholly addicting themselves thereunto, till they vanish in their vanity 
Cur nam ergo vanitate vanescitis? Sic Mercetus& Arias Montanus ●●bl Haeb. Animum libido torquet, inflat gaudium, spes tollit, ac timor premit. Buchan. in loc. , job 27.12. But as the Adders sting is sweet, but the venom deadly: so how sweet soever vanity seem unto the wicked, it will prove mortal in the end; give them a stab under colour of Court-ship& courtesy; 
2 Sam. 3.27.  betray them as Iudas did his Master 
Matth. 26.49.  with a kiss.  
The strumpet vanity is like the Apothecaries painted pot, full of rank poison within: she hath a virgins-face like the harpy, but a encompass talon to destroy, which makes incredulous persons when they return with the account of their own experience, to cry out, and mourn at their end, when they have consumed their flesh and their body. How have I hated instruction, and my heart despised correction? I have not obeied the voice of them that taught me, nor inclined mine ear to them that instructed me, Prov. 5.11, 12. 

Cur aliquid vidi? Cur noxia lumina feci?  
Cur imprudenti cognita culpa mihi est?  
Nec veniam laeso numine casus habet.  
Ovid. Trist. lib. 2.  . Yet who will believe our report? Men choose rather to drink of the rivers of Damascus, then the wholesome streams of jordan. They love vaine-Company, with Abimelech, Iudges 9.4. and vaine-persons, with jeroboam 
2 Chron. 13 7. Qui nulla religione, nullis legibus teneri volunt. Lavater in loc. , who have not the fear of God before their eyes: whereby they become hateful unto God 
Psal. 5.5. , and an abomination unto the just 
Pro. 29.27. . They enure themselves to vain visits, pretending love, where malice is harboured in the heart. They come to the sick man with live for ever in their mouths; but their heart at the same instant, saith, when shall he die, and his name perish? Psal. 41.5. They profess they are sorry for his weakness, but when he comes to see me, he speaketh vanity and lies ver. 6. he is no sooner out of the room, but he saith of the dearest child of GOD, An evil disease cleaveth fast unto him: and now that he lieth, he shall rise up no more, verse 8. Thus they recompense evil for good, and jesting for fasting, curses for prayers, taunts for tears. When they were sick, my clothing was sackcloth. I humbled my soul with fasting, and my prayer returned into my own bosom. I behaved myself as though he had been my friend, or brother. I bowed down heavily, as one that mourneth for his mother: but in mine adversity they rejoiced, Psal. 35.13, 14, 15. Such visits as love invites, are metamorphosed into vanity, while they strive each with other in vain compliments, and in profuse prodigality of idle, soothing, smoothing words. They speak vanity every one with his neighbour, with flattering lips and with a double heart do they speak. Psal. 12.2. Their mouth speaketh vanity, and their right hand is a right hand of falsehood. Psal. 144.8. They speak one thing, and think another, which dissimulation is odious to God and man 

Hoc enim celandi genus quale sit,& cujus hoins quis non videt? Certè non aperti, non simplicis, non ingenui, non justi, non viri boni: versuti potius, obscuri, astuti, fallacis, malitiosi, callidi, veteratoris, vafri, haec tot& alia plura, nonne in utile est vitiorum subire nomina? Cicero lib. 3. de office.  
Quod si vituperandi sunt qui reticuerunt, quid de iis existimandum est, qui orationis vanitatum adhibuerunt. Cicero lib. 3. de office.  
Semper auget assentatio id, quod is, cujus ad voluntatem dicitur vult esse magnum. Quamobrem quamvis blanda ista vanitas apud cos valeat, qui ipsi illam allectant& invitant: tamen etiom graviores, constantioresque admonendi sunt, ut animadvertant, ne callida assentatione capiantur. Cicero de Amicitia. circa finem.  . They win and wear the Bell, for good-fellowes, excellent-Companions, compleat-Gallants, merry-Greekes, among such as themselves, but their strained jollity, and forced mirth is but madness, Eccles 2.2. It is as lewd as loud, as short as sharp, pricking like thorns, Nahum 1.10 
Crepitus spinarum, nec jucundus, nec diuturnus,& tamen spinis exitiosus. . The triumphing of the wicked is short, and the joy of the Hypocrite but for a moment, job 20.5. For either they be mad when they be merry, or speak lies, or live ungodly, or else lightly forswear themselves, Wisd. 14.27. Thus their Sardonian laughter ends in sin, tears and torments 
In Sarado insula, senes qui ad septuagesimum aetatis annum accesissent, à filijs suis ridentibus in Saturni honorem lignis caedi solebant, &c. Nat. come lib. 1. cap. 17. .  
And many who shun all frothy, silly, and Apish compliment, as unbeseeming any one that can either speak honestly, or is not empty of matter, and of a barren brain, yet are entangled with uncomfortable and unprofitable discourse; such as neither God approveth, nor the hearer receiveth edification thereby 
Vanus est, qui etiam sine utilitate mentitur. Veter. Gram. lib. de sermone Latin. . Such unruly and vain talkers, Titus 1.10. never please themselves better, then in abusing their wit and abilities in foolish questions, strivings, and contentions, which are unprofitable and vain, Titus 3.9. But as the Fisher-man loves to cast his net in troubled waters, so those delight not in that which increaseth brotherly love, strengtheners faith, and manifests a feeling, sound, and sincere conscience, but in turning aside unto vain jangling, 1 Tim. 1.5, 6. let such hunt after the affencted title of learned, and judicious critics, profound Sciolists, yet God knoweth vain men, he seeth wickedness also, will he not consider it? job 11.11. For when they speak great swelling words of vanity, they 'allure through the lusts of the flesh, through much wantonness, those that were clean escaped from thē, who live in error, 2 Pet. 2.18 
Pro. 10.19. Aut intempestiva loquuntur, incertos rumores disseminant, optima calumniantur, ambigua in deteriorem partem rapiunt, leviora errata exaggerant: ubi veris destituuntur, mendacia fingunt, quae in vulgus spargant, tantum ut ipsis materia garriendi suppetat. Zeth. in locum. {αβγδ}. . Others delight in vain books, amorous lays, wanton poems, frothy pamphlets, which not onely banish the holy Bible 
Quanto rectius hic, vos exemplaria sacra, Nocturna versate manu, v●●sate diurna. Horat de ●rte poet. , profitable sermons, divine meditations, excellent books of theology, well penned and laudable history out of their heads, hearts, hands, and houses; but like corrupt nutriment spoil the stomach, breed ill humours, pamper corruptions, uphold Sathans kingdom, steal away time, and finally, betray the captivated soul unto the devil, as Zebul did Gaal into the hands of Abimelech, Iudges 9.38. evil books are like pitch, which defile all that touch them 
Amatoriae Nasonis in quibus non est tutum, rudem etatem exercere. Erasmus. : like hot iron that will sear the toucher: like the Plague, to infect all upon whom they breath. They are the golden apple, cast in the way, to hinder thy race to Heaven, and fitting thee for nothing but a fire of lust, vanity, and the fire of Hell, are most meet fuel for the fire. Acts 19.19 
Non tantum de magicis praestigiis hac dicit, said de frivolis& inanibus studijs, quorum mayor pars hominum nimis ut plurimum cupida est. Calvin. {αβγδ}. Quo nomine, comprehendit quoscunque qui solidam in se utilitatem non continent, said per varios circuilus hominum mentes& studiae inutiliter abducunt. Idem. .  
They love to frolic in vain and exoticke Fashions, their garb being more mutable then the Polypus, their shape monstrous, their carriage wanton, their attire lascivious: so often turning themselves into habits, that many of them turn themselves out of Gods knowledge, their friends favour, the Saints company, their own credit and faire possessions, and at last are turned into a thread-bare-coate,& into a close prison. 
Qui induuntur indumentis alienigenarum, id est, omnibus delitijs& vanitati student, palamque ostendunt invectis exoticis moribus& vestimentis. Tremel.  Which great variety of vestments is proper only for Princes: which great vanity is a great sin, even in the Princes Children. Zeph 1.8.  
They are vain in their Recreations, wasting the golden dayes with silver mines; till their decayed health, proclaim to their wounded conscience: that the Lord will shortly call them to account in earnest 
{αβγδ}. quails vos inveniam, tales judicabo. justin. Martyr. Tryphon. Eccles. 11.3. , for times bondage unredeemed 
Ephes. 5.16. , and means misspent, upon, Birds, Beasts, and Doggs, which would have clothed& refreshed the poor Saints of God 
Mat. 25.41, 42. . They are vain in their works, Eccles. 1.14. they feed on wind, wherewith they can neither fill their belly nor their hand 
Hoseah 12.1. . Their studies, counsels, deliberations, projects, courses, conversation, and resolutions 
1 Pet. 1.18. , are vain. So that their old age, is vanity like their youth 
Eccles. 11.10. , their outside, like their inward parts very corruption Psalm. 5.9. their very cogitations vanity, 1 Cor. 3.20 
Psal. 94.11. . They are nothing but a bladder of vanity, blown from the rock Christ; unto a vain hope, job. 37.8 
Isay. 59.4. . a vain faith 
1 Cor. 15.17. , to a vain race 
Gal. 2.2. , to a vain Religion; from the truth to error, from Antiquity to Novelty; from the purity of the gospel, to Popery and idolatry, the Doctrine of vanity, jer. 10.8. addicted to the vanities of a strange god, jer. 8.19. So that in fine, they pursue all sorts of vanity, with no less greediness then the lion the prey, or the keen hound the wounded Hart, their very souls being lift up to vanity, Psalm. 24.4 
cvi manus& mens est insons, nec vana volutat Animo, nec ulli damna perjurus dedit. Buchanan. . As if they were resolved in themselves like desperate Ruffus, who painted God upon the one side of his shield, and the devil on the other, with this inscription: Lord, if thou dislikest my service, I am provided of another master, the devil will entertain me 
Domine si in me nolis, iste me rogitat. . These are the ungodly who prosper in the world, who say how doth God know? is there knowledge in the most high? Psal. 73.11, 12. But he that made the eye, can see, and created the ear, can hear, Psam. 94.4 
Act. 17.28. . Thou hast set our iniquities before thee: our secret sins in the light of thy countenance, Psa. 90.8 
Culpam, abscondita, errores, adolescentiam in conspectu suo posuit: nam illa omnia vox Haeb. significat. Heresbach. in loc. . And let them know, that whosoever travels with vanity, shall bring forth iniquity, which late repentance must either drown 
Exod. 1.16. Psal. 7.14. , or Damnation nurse 
Mat. 25.41. Evannetur vanus, id est, ventiletur. Non. Marcellus cap. 1. Psalm. 1.4. .  
Thirdly, considering the premises, who will not now bee drawn to condescend to this truth, That every man is vanity? he runs and rides, toils and moiles, builds and breaks down, he gathers and scatters, prosperity puffs him up, adversity pulls him down, joy makes him petulant, sorrow impatient, hope comforts him, fear dismayes him; riches increase his Avarice, losses enlarge his sorrows, his sails are set to every wind, he is ever either gathering or casting up mire and dirt. Yet they are carried away as a flood, and vanish as a sleep, Palm. 90.5. A torrent is turbulent 
{αβγδ}. Locus Epict. a Stobaeo serm. 1. alligat. Est turbulenta, violenta, obstrepera,& momentanea. , muddy, violent, makes a hideous noise, carries down all things before it, yet the further it runs, the weaker it grows, and within a short space is swallowed up into the earth, into which it disgorgeth itself 
— Aut rapidus montano flumine torrens, Sternit agros, sternit sata laeta boumque labores, Praecipitesque trahit filvas, &c. Virgil. Aen. 2. . Thus man this master of Revels that bears all down before him whiles he lives, is soon by cares broken, by labours wearied, by death consumed 
{αβγδ} Humus fiatis& unda. Homer. . Nothing remaining behind him but his good name,( if he left any,) and his goods( if he got any;) he knows not for whom: being turned naked from his mothers womb into the world, and turned naked out of the world into the grave, job 1.21 
Haud ullas portabis opes Acharontis ad undas. Nudus ab inferna flulte vehere rate. Propert. . Yet we are so bewitched with vanity, that measuring 
Falsis decipimur, fictis delectamur. yet. Gram. lib. de serm. Lat.  ourselves by ourselves wee seldom discern or aclowledge this truth. But as the Law which was of itself glorious 
2 Cor. 3.7.8. , was shadowed by the gospel which is much more glorious; and as the light of a lamp is darkened by the rising of the Sun; so if we bring ourselves into Gods presence by invocation, contemplation, and meditation, then we shall appear without glory, and excellency, most vain: not onely our appurtenances, but even our very substance will be found vanity 
Hugo carded. in loc. Vanissimus est, quisquis est homo, quantumvis videatur esse aliquid. Campensis in loc. . Then his wing of self-love wherewith he towreth so high, being imped in the soft wax of vanity, will melt with that heat and fail him. Those few minutes of lent-life we corrupt and shorten by turbulent affections, pernicious passions 
Peter Martyr in loc. , which storms in want sink us, and calms in fruition of what is desired make us a booty for ranging-pyrates. The ungodly are strongly convinced of it, the Godly will not gainsay it 
Ayguanus& Glossa. in loc. : The felicity of the one, and infoelicity of the other is mere vanity 
Brentius in loc. . Let him that doubts of it cast his eye upon the corps of his deare-dead-friend 
Si vivens homo vanitas est, mortuus est vanitas vanitatum. S. Hyeron. ; with whom he lately walked joyfully to the house of God, and took sweet counsel together; behold now he is set out in the streets, his tender orphans follow him to the grave, the mournful widow bedewes the earth with tears; his careful servants lament their loss, the bosoms of his familars are prisons scarce strong enough to keep their hearts from bursting out. The Virgins to show man is but a fading flower, do bestrew the way to the grave with flowers, tell me now if man be not a shadow, a flower, a dream 
S. Chrysost. ad populum Antiochen. , a worm and no man 
Psal. 22.6. Omnia sunt hominum, tenui pendentia filo, Et subito casu, quae valuere ruunt. Strigellius. ; a broken vessel Psalm. 31.12. Nothing Galath, 6.3 
{αβγδ}. Caro resolvitur in putredinem, putredo in vermem, vermis in pulverem: sic reddit in nihilum, quod fuit ante nihil. . Altogether vanity.  
Fourthly, Trust not in man. Put not your trust in Princes, nor in the son of man, in whom there is no help: his breath goeth forth, he returneth to his earth, in that very day his thoughts perish, Psal. 146.3.4. vanity will deceive thee, and every man is vanity. vain in favour, respect, and love to those, the foundations of whose fortunes are laid in the bottom of their sincere affection, easter 7.8. The River Novanus 
in agro Pitinate trans. Apenninum, fluvius Novanus emnibus solstitijs torrens, bruma siccatur. Plin. Nat. Hist. lib. 2. cap. 103.  in Lombardie, at every midsummer Solstice, swelleth& runneth over the banks, but in mid-winter is clean dry: Such is the condition of man, plentiful and prodigal of his love and favour, when his friend stands no need of it; but base and penurious when just occasion brings friendship to the Test. My brethren have dealt deceitfully as a brook, and as the streams of brooks that pass away: which in winter time, when water may be fetched out of every ditch, and the meadows overflow, when wee need them not, they are full of water, ye, and snow 
{αβγδ}. Omnes propinqui sunt viris foelicibus. Menander. Donec eris foelix, multos numerabis amicos: Tempora si fuerint nubila, solus eris. Adspicis ut veniant, ad candida tecta columbae? Accipiat nullas sordida turris aves? Horrad formicae tendunt ad inania nunquam, &c. Ovid. Trist. lib 1. Eleg. 8. : but when the Traveller in the wearisome wilderness is thirsty in summers heat, and resorts thither for a cool and comfortable draft; then those rivers wherein the snow was hide, are vanished: when it is hot, they are consumed out of their place. The troops of Tema looked, the companies of Sheba waited for them, they were confounded because they had hoped, they came thither, and were ashamed, job 6.15, 16, &c, 
{αβγδ}. Theognis. .  
In the country Carrinensis in spain 
In Carrinensi Hispaniae agro, fons est, aurei coloris omnes pisces ostendens, Nihil extra illam aquam caeteris differences. Plin. Nat. Hist lib. 2. cap. 103. , there is a river that shows al the fish in it to be like gold, but take them out with a net, and they differ nothing from their natural kind and colour. But in all countries there bee men whose faire promises, and colour of fellowship is like the tall and faire cypress, but in adversity, and when urgent occasion makes trial of them, they are like the fig-tree, unto which Christ resorted 
Mat. 21.19. , without fruit, and in the handling differ nothing from professed foes. In their promises they are vain, and treacherous, judge. 9.23. their favour and displeasure, their love and hate, are alternative. The greatest kindenesses, and most sincere affection, and service, are not seldom rewarded, with horrible ingratitude, oblivion and hatred, psalm 35.12 
Multa fidem promissa levant, ubi plenius aequo; Laudat venales, qui vult extrudere merces. Horat. Epistolar. lib. 2. Epist. 2. . In their entertainments vain: eat and drink, saith he to thee, but his heart is not with thee, Prov. 23.7. In their complemental visitations vain, Absolons hand, his kiss, his court holy-water, his graces countenance, and favours, were but smoke, and he perished with smoke 
Theagines {αβγδ}, id est, fumus cognominatus: quod magnificè polliceretur, cum esset pauper. . 2 Sam. 15.5. When he speaketh faire, believe him not: for there are seven abominations in his heart. Prov. 26.25. In their semblances of piety and devotion, vain 1 Sam. 15.13. Great things cannot help men, nor great men help us. There is no King saved by the multitude of an host; a mighty man is not delivered by much strength: An horse is a vain thing to save a man, neither shall he deliver any by his great strength, psalm 33.16, 17. Men are men, that is, inconstant, fickle, changeable, unreasonble, irreligious, mortal, and to rely upon; a broken reed. For some man is a friend for his own occasion, and will not abide in the day of trouble, and there is some friend that turneth to enmity, and taketh part against thee, and in contention he will declare thy shane: again, some friend is but a companion at thy table,& in the day of thine affliction he continueth not. Ecclus. 6.8, 9, 10. 
{αβγδ}. Fervetolla: vivit amicitia. Suidas. {αβγδ}. Menand. Mensae, cibique splendidi, non veritatis sunt amici plurimi. {αβγδ}. Phocylides. v. 86. Multi sunt etenim socij potusque cibique Tempora servantes, dum sit, quo venture alatur.  briefly all men are liars, Psalm. 116.11. unable, and impotent to help us or unwilling to act the noble part of a friend, vanity is unto them as a garment that covereth them, and a girdle wherewith they are continually girded.  
And if wee may not trust in vaine-man, much less is confidence in worldly vanities tolerable. They that trust in their wealth, and boast themselves in the multitude of their riches, this their way is their folly. Psal. 49.6.13 
Ridet& irridat amatores mundi, qui mando confidunt, ac Christum negligunt. jacob de Valent. in loc. . lo this is the man, that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness. Thus God sets the worldling upon the stage to be laughed at. Psalm. 52.6.7. For if it be better to trust in the Lord, then to put confidence in man, Psalm, 118.9. because they are mortal, Psal. 82.7. and vain is the help of man, Psal. 60.11. and to no purpose, Isay. 30.7. in so much as our eyes may fail us, for our vain help, in watching for a nation that could not save 
Dulcis inexpertis cultura potentis amici. Expertus metuit.— Horat. lib. 1. Epist. 18. : Lam. 4.17. then to rely upon God, without an eye to man, or world, is the best of all. Worldly things Comfort in vain. Zach. 10.2. they are but as a leprosy in a garment 
Septempliciter enim occupavit nos lepra superbiae; in proprietate possessionum, in gloria vestium, in voluptate corporum, &c. porrò in lepra vestis omnem seculi hujus pomposam intellige vanitatem. Ber. ser. 3. de resurrec. , as Cities of vanity. Isay. 24.10. as the straw of egypt which the Hebrews gathered 
Hyeron. Lauret. in Syl. Alleg. in verbo Palea. . Cursed are they who tax themselves with the confidence in them; but blessed is the man that maketh the Lord his trust: and respecteth not the proud, nor such as turn aside to lies, Psalm. 40.4. And they that know thy name, will put their trust in thee, for thou Lord hast not forsaken them that seek thee. Psalm. 9.9, 10. Money, and men are as dross, as grass 
Psal. 119.119.129.6. , but the Lord is an Ocean of goodness, from whence all mercies proceed. Health for the body, peace to the mind, joy to the heart, meate for the table, garments for the back: a friend for thy bosom, a wife for thy bed, honour for thy name. His eye is clearer then the undergone, to espy thy want, his ear open as the air to receive thy cry, his hand unlocks all hearts to be-friend 
Pro. 21.1. , his compassions are more tender then a parents, his promise is established for ever as the moon and as a faithful witness in heaven. Psalm, 89.37. he speaks with his mouth, and performs with his hand, 1 King. 8.24. and his word is past, his promise is sealed. They that seek the Lord shall not want any good thing, Psalm. 34.10.  
Fifthly, learn all men henceforth, to contemn this vain life with all its vanities, and to seek for a new, and a better life where vanity is not admitted 
Contemnamus vanam istam vitam,& festinemus, &c. S. Origen. in loc. . That is onely sweet to them that know it not, this onely to them that seek and find it. When David was in the greatest perplexity, behold his meditations, and thoughts 
Quid dixerit, quid cogitaverit, quid doluerit, quid meditatus fuerit, quid oraverit, Arnob in loc. . The sanctified employment of his soul, was to thirst after heaven, after Christ, the Alpha and Omega of all our happiness. This psalm is entitled to Iduthun the victor or conqueror 
Vincenti, id est, Archimusico. Genebr. in loc. {αβγδ}. Aquilla. : and what greater conquest can a Christian make, then to forsake the world, the pomps and vanities thereof in his affections, and tower aloft unto CHRIST 
Nulla potest esse victoria nobilior, quam per patientiam vincere in bono malum. Bellar. in loc. ? The Septuagint entitle it, unto the end 
{αβγδ}: scilicet, nos dirigens in Christum. Sebald. in loc. , which end is Christ 
Cassiodorus. ; as if it were written thus: unto the honour of Christ, who is the end of the Law 
jacob de Valentia in loc. , the consummation of our blessedness in this life, and in the world to come 
Christus est consummatio, in presenti ad justitiam,& in futuro ad coronam. johan. de Turre-cremata in loc. . In respect whereof all things else are dung, dross, and if any thing be worse, vanity 
been dixi, quod vita mea in conspectu tuo sit, quasi non sit, propter brevitatem& vanitatem. Idem. ibid. Res est nihili. Campensis in loc. .  
Nor is it a vain conjecture that in the title of this ode, this instruction was intended that we should seek for Christ unto the end, in whom we have resurrection and life 
Lorinus in loc. . For as every good Christian walks in Christ 
In imagine pertransit homo, v. 6. In Christo ambulat, qui sequitur evangelium. Haec imago venit ad terras, ut non jam in umbra ambularemus, said in imagine, scilicet Christo. S. Ambr. in loc. , so his chief care is to walk after Christ, to overcome the vanities of this world, and devote himself to God. In which respect every man living should be an Iduthun 
S. Aug. in loc. {αβγδ}. Deo deditus. , a holy, sanctified man; not in the letter, but in spirit; though not in name, yet in signification; not by carnal propagation, but in faith and winged affection to fly to heaven 
Non litera said spiritu, non carnis propagatione, said fidei firmitate. Carthus. in loc. . Our golden morning thoughts, our silver noon meditations, our Leaden-night cogitations should ever feed upon Christ, and his merits, our redemption, and the glorious inheritance he hath purchased for us 
De vera {αβγδ}, semper meditandum. Gesnerus in loc. . He is our Substance, in comparison of whom all other things are but Accidents 
Avendanus in loc. in explicat. Ps. 118. tractat. 7. . Our souls have feet, fins, wings 
S. Aug. in loc. , upon these feet run after Christ, with these fins swim after him in the glassy sea of this world, with these wings raise thy choice desires unto mount Sion. What is my hope?( saith the King) verse 7. Even thou O Lord art my hope. Seeing thou hast given me the world, which I contemn, give me thyself whom my soul desireth. Let others strive for temporal kingdoms with Caesar, and Pompey, with absalon and Adonijah; let others contend for praise and applause of their wits, with Arrius, Samosetanus and Nestorius: Let others gape for honour and promotion, as Eugenius, Ruffinus: Let others heap up riches, as Doeg, Nabal, Craesus: Let others swallow down pleasures as the fish doth water with cambyses, Ptolomie, Tyberius: Let others hunger after victory and triumph 
Disseres de triumpho, quid tandem habet isle currus? quid victi ante currum deuces? Quid simulacra oppidorum? quid aurum? quid argentum? quid legati in equis& tribuni? quid clamour militum? quid tota illa pompa? inania sunt ista mihi creed delectamenta poene puerorum, captare plausus, vehi per urbem, conspici velle, quibus ex rebus nihil est quod solidum tenere. Cicero in Calphurnium Pisonem. Orat. 37  with justinian and Belisarius, yet these are vanished, and did not make a saving voyage. But let all that name the Lord, seek after Iesus Christ, the eternal verity, and the door to our felicity. Thus every holy person may bee Iduthun, and the psalm dedicated unto him. And as others creep into vanity, so do thou steal thy soul away from vanity, a theft commendable. Let the fifthy smoke of vanity drive away the Bee, whose honey is Christ, whose Hive is Heaven: Fly from it, as from a serpent, for if thou comest near it, it will bite thee, the teeth therof are as the teeth of a lion, to slay the souls of men, Ecclus. 21.2. Davids heart was ever ready to embrace Christ, his eye lift up to the hills, from whence came his salvation 
Nulla in coelo vanitas, nec fortuna, nec temeritas, nec erratio inest: contraque omnis ordo, veritas, ratio, constantia. Cicero de Natura deorum. . When juno was pourtraide, the several perfections of the choicest beauties were borrowed to perfect the work; so to perfect thy contempt of vanity, borrow the examples of Christ, and his Apostles, of his faithful servant Moses, who choose rather to suffer adversity which the people of God then to enjoy the pleasures of sin for a season, Heb. 11.25. The Romans who thirsted after honour in the warres, set Scipio before them, the example of valour; and to restrain themselves from 'vice, they conceived they were in the eye of Cato: If we covet the honour of Iduthun 
Transiliens de vilijs ad virtutes; de terrenis bonis ad aeterna bona, quae sunt finis expectationis justorum. Bruno Carthus. in loc. , and would enlarge our opinion of the baseness of all things under the moon; for our leader wee have King David among Poets, Salomon among Philosophers, Abraham among souldiers, Enoch among Preachers, all which conclude, that all is vanity and vexation of spirit. Let not thy custom in sinfull-vanitie, dull and dead thy Conscience from the search after felicity 
Magis nos docere debet judicium veritatis, quam praejudicium consuetudinis. S. Aug. in Psal. 105. : But remembering that dreadful tribunal, where shortly thou art to hold up thy hand, bee awakened to wooe Christ for assurance of salvation, as the Philosopher was by his brazen-ball, and to thrust out vanity, which like Dalilah tempts thee to destruction. jacob lived and dyed in Egypt, yet had his bones carried out from thence into Canaan: so though thou dwell in Meshecke, in the midst of the worlds vanity, charge thy affections to keep Christmas in Heaven. Thou hast thy name ( O Man) from looking up to Heaven 
{αβγδ}& {αβγδ}. Video. Pronaque cum spectent animalia caetera terram, as homini sublime dedit coelumque videre Jussit, et erectos ad sidera tollere vultus. Ovid. Metam. lib. 1. , where thou mayst see God thy Father, Christ thy elder brother, the Spirit thy Comforter, the Angels thy Guard, the Saints thy coheirs, Glory thy inheritance and reward. This world is rough like Esau, full of vanity from the beginning to the end; the next world like jacob, smooth& beautiful, wherefore as jacob retired for his safety to his uncle Labans from Esaues hand, so let us make a retreat in good order from this filth below, to the City of refuge appointed us above. Here wee are beset with vanities like Arabian thieves 
Vita nostra in medio insidiatorum est, in medio praeliorum, si volumus non decipi, vigilandum est: si volumus superare, pugnandum est. lo de Quadrages. serm. 1. Adestseper innimicus, si non vides, videnti creed. S. Ambr. in loc. Iudas non dormit: Adagium de gnava impiorum& diaboli industria,& pervigili sedulitate, in technis concinnandis. Zehner. Adag. Cent. 5. 84. S. Hyeron. interpret. Psal. 39. v. 1. The wicked to be the devil who came to tempt David. in loc. . If wee will not lose our souls, wee must watch: if not be robbed, always stand upon our guard, and often fight.  
6. But because the contempt of vanity, is not the work of Nature, but of Grace, nor every measure of grace, but that which is of some growth doth bring men unto it, we must beg that power from heaven, which earth affords not. turn away mine eyes from beholding vanity. Psal. 119.37.  
There is a threefold life. First, of the soul and body together 
Act. 17.28. : the second, of the soul without the body: the last, of body and soul after the resurrection, in eternal glory. Now as we expect the fruition of the two last, to have our soul rest in Abrahams bosom, and our whole man after that in the bosom of Christ: So it is meet that whiles wee live here on earth, that the life also of Iesus might bee made manifest in our mortal flesh, 2 Cor. 4.11. But before wee can live the life of grace, Christ who is ascended on high, must pull very hard, to draw us after him; to draw us up unto himself, John, 6.44. and 12.32. he alone can frame the heart to hate life 
Teduit& vitae— Deficit insipiens, defecie& sapiens, &c. Marianus. . Eccles. 2.17. because all is vanity, preserve us that we walk not in vanity 
job 31.5. , haunt not with vain persons 
Psal. 26.4. {αβγδ}. 70. ; but rather hate such 
Psal. 31.6.139.21. Religiosum odium odisse eos, qui Deum oderunt. Heresbach. in loc. . He alone can remove far from us vanity and lies, Prov. 30.8. getting of treasures by a lying tongue, which is vanity tossed too and fro, of them that seek death, Prov. 21.6 
Duplex incommodum in opibus iniquè parts, quod& celeriter dispereant,& exitium concilient. Mercerus in loc. . teach us that his loving kindness is better then life, Psal. 63.3. that the fear of God endureth for ever, Psa. 19.9.& to walk in godliness that we may inherit glory. For what profit is it unto us, if there be promised an immortal life, when we do the works that bring death? and that an everlasting hope should bee promised, us seeing that we betide ourselves to deadly vanity, 2 Esdras, 7.49.50.  
Finally, from this hive, we may gather the honey of sweet-consolation, to clear our eyes 
1 Sam. 14.27. , and comfort our hearts in this wilderness of vanities. Howsoever our span-long-life is ever in the wax, or in the wean; like the rising from the first finger unto the middle finger, and the fall from that to the least: and attended with as many miseries as there be stars in the firmament, and vanities as sand by the Sea-shore: yet there is an estate in Christ here, and with Christ hereafter; unto which the righteous attain, which is not vanity but verity, not a shadow but substance, not transient but permanent, not temporal but eternal in the heavens. Though we now hang up our harps by the rivers of Babylon and weep 
Hac sunt arma justi, ut tacendo, cedendo,& credendo vincat. S. Ambr. in loc. Cum mundus tot calamitates ingeminat, dum tot adversitatibus pulsat, quid aliud quam ne diligatur clamat. Greg. , for the floods of vanity, that are ready to overwhelm us in our Captivity, and absence from God, and our country, in the flesh: yet after a while wee shall bee brought home with triumph, unto a Land 
Deut. 11.11.  flowing with milk and honey, unto Mansion-places wee builded not, to wells of joy wee digged not, to Vineyards of happiness wee planted not, to victory wee won not, to music we heard not before; to banquets wee saw not, to delights we thought not on, to life without death, to dayes without end 
Numerus sine numero, dies sine die, tempora sine tempore. S. Hieron. , to a world without vanity, to a condition without alteration; to songs without sorrow, and to eternal glory through Iesus Christ our Lord 
Cessabit gemitur, luctus, metus, ira, voluptas, Fraus, dolor atque dolus, maeror, discordia, livor; Nullus egens, nullus cupiens said place sub una, Sufficiet cunctis sanctorum gloria, Christus Alcimus de Original. pec. lib. 2. .  
I will seal up all with Selah, the broad seal of Davids hymns, and this text. A little word, yet of no small difficulty to explain 
Protosui veterum sententias, ut quantae res sit difficultatis intelligatur. Ribera in Habak. cap. 3. Quid Selah significet, nec Rabbinorum commentarij, nec interpretes quos ego legi, pro dignitate exponunt. Hutter. dictionar. harmony. : Left out of the Bible by the vulgar translation 
Graecus interpres omisit, ut et vulgata latina He esbach. in Praef. in lib. Psalm. , as though it were impertinent, where let them consider whether they come not within the verge of that malediction: And if any man shall take away from the words of the book of this prophesy( yea or from any part of Gods book) God shall take away his part out of the book of life, and out of the holy City, and from the things which are written in this book, Revel. 22.19. The Ancient interpreters did not much meddle with it, and our editions leave it uninterpreted 
Lorinus in loc. . But seeing whatsoever things were written aforetime, were written for our learning, that we thorough patience and comfort of the scriptures might have hope Rom. 15.4. and till heaven and earth pass, one iote, or one tittle shall in no wise pass from the Law, till all be fulfilled, Matth, 5.18. we have sufficient warrant, after the example of the learned 
Neque quid sit {αβγδ} indiscussum relinquere oportet. Greg. Nissenus tractat. 2. in Ps. cap. 10. , and encouragement, to make enquiry after the mind of the Holy spirit, in that which he hath both commanded to be written, and hath commended unto us. Wherein like the Chrystall-glasse: I will rather present you with the true visage of Antiquity 
Nos vero patrum opinione non abjecta, non cunctabimur aliquid etiam ex nobis de vocabuli hujus significatione excogitare. Idem. ibid. , then use any new framed feature or painting of my own.  
Selah 
{αβγδ} occurrit in toto Psalterio septuagies semel;& ter in Chabakkuk propheta. Athanasius& saint Pagn. in radice Sal. ● Et nusquam nisi in Soph-pasuk, id est, fine versus, exceptis quatuor locis. Ps. 55.19.& 57 3.& bis in Habak. ubi poniter in medio sententiae. Idem. , is mentioned seventy four times in the Scripture, whereof seventy one in the book of psalms;& thrice in the Prophet Habakkuk 3. which is written Psalme-wise 
Quae Prophetia scripta est per modum Psalmorum. Cevaller. : and ever placed in the end of a psalm or verse; four places onely excepted, where like the Sun in the midst of the planets, it is seated to conjoin the precedent words with the subsequent 
Ex quo animadvertimus hoc verbum superiora pariter, inferioraque connectere. S. Hyeron. , and communicate splendour unto both. There was a threefold use of it in ancient times, whereof the first concerned the music, the second the matter handled, unto which it was affixed, and the third the men or Congregation assembled in the Temple of the Lord: which two last may still have place among us Christians, who are in grafted into the stock Christ, from whence the Iewes were cut off, but from the first we cannot properly suck such nourishment as once they did.  
First of the first. The Kings choir 
1 Chron. 25.1, 6. Psal. 62. {αβγδ}. 1 Chron. 16.41. , learned five things by it.  
First, to make a little Pause, stop, or stay; when they came to Selah: and to meditate a while upon the matter fore-going 
Silentij nota, ut meditationi locus esset. Marianus in Ps. 3.3. Mollerus& Lorinus. .  
Secondly, they knew by that Cessation, and interval, that King David as he was prophesying unto the people, and praising God upon the loud sounding cymbals, was at that instant inspired and taught some new lesson. Wherefore as men being in serious discourse, when they hear a sudden noise, hold their peace to listen, saying, hark, see-loe: so Davids heart being smitten by the voice of Gods Spirit, the music ceased, stopped, and he checked himself as it were thus; speak Lord, for thy servant heareth 
Sic explicat,& definite. Est igitur diapsalma, cessatio, seu quies inter psallendum de repentè facta ad receptionem divinitus missae illustrationis Greg. Nissen. in Tract. in Ps. 2. c. 10. .  
Thirdly, it signifieth the change and variation of the music in some strains, or of the metre, or sense, or disjunction of the Rhythme, or ceasing of some one sort of music in that variety, which howsoever S. jerome makes some scruple of 
Ad Marcellam Tom. 3. Epist. 138. Nobis( inquit) nihil horum videtur, cum Aquila, qui verborum Haebraiorum diligentissimus explicator est, Selah, transtulerit, ●emper. , relying upon the credit of Aquila, an excellent searcher of the original Haebrew tongue, and drawn somewhat by Saint Origens bias and modesty 
Vtrum autem cujusdam musicae cancilenae, aut Rhythmi immutationem( qui interpretati sunt D' apsalma) senserint, aliuave intellexerint tuo judicio derelinquo. Ibid. S. Hier. ; yet it is strongly confirmed by the authority of other Ancients 
Hilar. Chrysost. Euthym. initio comment. in Psalmos.( Quos etiam plurimi sequuntur in Diapsalmate hoc significare putant, aut alium sensum tunc inchoari, mutata harmonia psalterij, aut aliis cantoribus traditum esse Psalmum, aut cessatum esse. Ribera in Habak. 3. , and venerable interpreters, especially by the Septuagint, who 
Septuagint. interpr. Theodotion.& Symmach. transtulerunt {αβγδ}, i. immutationem musicae cujusdam cantilenae, vel Rythmi.  as often as they meet with Selah in the Haebrew Text, in their Greek-version translated it, The change of the Song 
{αβγδ}: Cantus immutatio, carminis commutatio. Suidas in verbi explicat. Intermissam Cantilenam, Diapsalma recte interpreteris. Ribera in Hab. 3. , which indeed cannot bee gainsaid 
At in his locis ubi ponitur Selah, aliquam fieri in Cantu mutationem, quod negare videtur Hieronymus, non potest ut existimo negari, clamat enim nomen {αβγδ}, quod non fine causa tam doctis viris, id est, septua ginta interpretibus,& Theodotioni,& Symmacho placuisse convenit. Ribera ibid. Plus vident oculi quam oculus, contra septuag. ne S. Hieronym. quidem. vid. Pelargi Bibliothec.& Possevin. de 72. nominibus. . And Origen prudently durst not deny it; and jerome himself elsewhere 
Et puto aut musici cujusdam soni esse signaculum, &c. S. Hier. in Psal. 4. Incertum sibi esse, ait Origines. Rei interim musica peculiarem esse vocem agnosco. Pagn. in Rad. Sal.  doth come very near unto friendship and composition with this truth.  
Fourthly, it directed them to sing the same verse over again, whereunto Selah was annexed 
Lorinus in loc. . Lastly, it was their instruction to Elevate and lift up their voices, praising God with louder voices, and loud sounding Cymbals 
Radix Selah est( ut R. David in lib. Radicum) {αβγδ} exaltare, elevare, quia in illo loco ubi ponitur Selah, erat elevatio vocis in musica, seu consentu, seu modulatione. saints Pagnin. Signum est vocis attollendae. Idem. ibid. For the manner, it is a note of singing high. Aynsw. in Psal. 3.3. Selah, nota musica. Buxtorph. Certum est, Selah sic cantum temperasse ut ipsa modulatio rei.& argumento congrueret. Calv. in Psal. 9.16. Rectissime illi sentiunt, qui dicunt elevationem, ac exclamationem hac voice designari. Musculus in Psal. 3.3. Sic R. David Kimchi scribit elevationem significare. Theodor. Vatabl. in Ps 3. : Selah called upon them for louder strains of music; and shrilnesse of voice. But seeing the jewish harmony, and sweet melody is overwhelmed in the ruins of their glorious temple, wee remain unskil'd in their Notes, which doth obscure our annotations upon it, Let this suffice for the music.  
Secondly, Selah concerns the Text of Scripture itself, or the matter handled, in five branches.  
First, Some think it to bee onely an Ornament of speech 
Nota or nationis orationis, ut Graeci utuntur {αβγδ}, &c. Sic Eugubinus. , to grace the language with a sweet Emphasie 
said non est tam {αβγδ}, quam ad dirigendum Music. Mollerus. : or a non-significant word 
Huic dictioni non est significantia. Interpres Ps. apud. Pagn. Judicant nimirum quod verum est, ea voice nihil significari quod ad Psalmi textum pertineat. Marian. in Ps. 3. , to complete the Harmony, lest the verse should halt for want of a foot 
Sunt qui hanc voculam ad supplendam tantum modulationem carminis adjectam putent, ideo in carmine tantum inveniri ut versum producat,& pedenseu numerum suppleat. Aben Ezra. apud Sanct. Pagn. ; but this conjecture is infirm, and many feet wide from the truth 
Ex his cernitur insignis R. David error, et aliorum inscitia, qui dicunt Selah, nihil significare, said ornatus aut harmonia causa poni. Ribera in Hab. 3. Selah nota est musica per se nihil significans. Buxtorph. Alij ad Salah vicinam radicem revocant, et non significat per se aliquid. Refert. Pagn. .  
Secondly, It is not onely an adornation of speech, but signifies moreover, an end of that verse, matter, or psalm, where it is found 
Scire autem debemus apud Haebraeos in fine librorum unum è tribus solere subnecti, ut aut Amenscribant, aut Selah, aut Salom, quod exprimit pacem, ut solemus completis opusculis, explicit, feliciter, finis, aut aliquid istiusmodi. S. Hieronym. Epist. ad marcel. , which is ever in the end of psalm and verse, these four places onely exempted from this rule, Psalm, 55. verse 19. Psalm. 57.3. Habak. 3. verse 3.9. for as wee writ Finis at the end of a book, song, or poem, so the Iewes underwrite Selah, Salome, or Amen at the end or finishing of any Canticle or work. And the modern Iewes at this day following the opinion of Aben-Ezra 
Haebraei hody magna ex parte sententiam Aben Hezra sequuntur, fini suarum praetum& Epitaphiorum addentes Amen, Selah, semel, atque iterum; said linguae suae passim se ignaros produnt. saints Pagnin. , take Selah to bee the same with Amen: using it at the end of their epitaphs and prayers, twice or thrice together, indifferently thus; Amen, Selah, Amen, Selah, which receives some credit from this, that the particular psalms end with Selah, Psalm, 3.8. and the books of psalms with Amen. For whereas the Psalter is divided into five books, four of them ends with Amen, so bee it: As you shall find psalm. 41.13. the end of the first book: psalm, 72.19. the period of the second: Psalm, 89.52. the end of the third: and Psal. 106.48. the conclusion of the fourth.  
Thirdly, Selah is an Hyperbole or illustration of the truth by way of excess in advancing, and enlarging it, to make the truth and sense more clear and evident 
Selah, ad verbum, {αβγδ}, id est, Summè, maximé, vehementissimè, potentissimè, excellenter, ad majorem sensus evidentiam. jun.& Tremel. in Ps. 3.& 9.16.& Hab. 3 , as if wee should say, that is wonderful! or that is excellent! and sometimes by way of aggravation; that is monstrous, intolerable, horrible! The Lord came from Teman, and the holy one from Mount Paran. Selah, Habak. 3.3. Selah. .i. God came with great dignity, excellency, and ample majesty. Many there bee that say of my soul, there is no help for him in his God; Selah, Psal. 3.2. Selah, as if he had said, O monstrous and horrible blasphemy, to excommunicate a child out of the favour of his heavenly father: and limit his mercy, whose hand is omnipotent to relieve all that rely upon him!  
Fourthly, it serves to declare the eternity of the truth revealed in that psalm, or verse, tho perhaps it only began then to be manifested to the Church, or more fully at that time then in former ages. Howsoever, the people, unto whom it was published, or the persons unto whom it was sent, were otherwise persuaded at the first publication of it 
Quidam interpretes loco Diapsalmatis adscribunt hujusmodi intervallis, seu spatijs vocabulum, Semper. Vt ex hoc discamus istam à Spiritu Sancto ainae immissam doctrinam semper extitisse. Greg. Nissen. tract. 2. in Psal. cap. 10. Aquila quinta editio,&, S. Hieronym. Selah interpretantur Semper. Pagnin. Sexta editio, jugiter& in finem, quod idem est, S. Hier. ad marcel. Semper. Chaldee Paraphr. Aynsw. in Ps. 3. , That it was a verity from everlasting, and shall continue for ever 
Docet certè sempeterna esse quae dicta sunt. S. Hier. ad marcel. Perpetuitatem eorum quae dicta sunt indicat. Ribera in Hab. 3. Jtaque Aquila& cateri qui verterunt Semper, vim vocis Selah declararunt. Rib. ibid. .  
Instance, Psalm. 3.8. Salvation belongs unto the Lord, thy blessing is upon thy people. Selah. As if he had said, This is a thing without all controversy true; that God hath ever delivered, and will for ever bless his people. This Doctrine is sempiternal, and durable, that the mercy of the Lord, endureth for ever. Psalm. 136.  
Fiftly, it did instruct them, to meditate seriously upon those Theames where Selah was engraven: as containing matter worthy of singular observation, meditation, and remembrance 
Selah usurpatur, quando res proposita considerationem meretur diligentiorem& magis attentam. gualther in Habak. 3. ; as either concerning Christ 
Psal. 24.10. , the mysteries of Grace 
Psal 46.7.49.15. , Mans duty 
Psal. 4.4.32.5. , or Frailty 
Psal. 9.20.32.4. . That as the Diamond is of greater value than other precious stones, and the sun, is more glorious than the planets: so those Sentences are more resplendent 
Selah in illis locis {αβγδ}. , than other parcels of Scripture. Which howsoever at the first bare view, it doth not always so appear, there being other texts of Holy writ more excellent,( if it were meet to make any comparison) where Selah is not found 
Nam& res humiles interdum altius contemplandas proponit Spiritus Sanctus. Pagnin. : yet if we dive into the occasion, scope and Nature of the sentence, we shall more willingly condescend, when wee consider, that it is an usual custom of the holy Spirit, for our singular instruction and benefit, to propound things of a low, and inferior nature to our deepest meditation. Instance psalm 9.16.  
The Lord is known by the judgement which he executeth: the wicked is snared in the work of his own hands: which is shut up with Higgaion Selah, meditation-Selah, as if he had said, Here is a matter worthy of observation, and eternal meditation 

O rem! perpetua meditatione dignam, hoc perpetuò meditari debent fideles, nimirum quod improbi consilio suo pereant. Vatab. in loc.  
Res procul dubio, quae imo pectore reponatur. Campensis.  
O Sententiam exacta consideratione dignam!  
Simulque adnotandum est, non poni nisi ubi valdè ensign est quod dicitur& meditatione dignum. Ribera in Hab. 3.  : the Righteous should never forget this, that the wicked perish in their own counsels, and are taken in their own net. An observation worthy to bee engraven in every Religious persons bosom: that God will one time or other bee known among the wicked, by his most severe judgements executed upon them, though they would never learn by his Patience and mercies, to aclowledge him for their Lord 
Selah etiam ex Radice {αβγδ} aflimare. . Thus far of the matter.  
Now it remaines for a conclusion, to unfold the several instructions, which Selah afforded unto the Congregation; which are these six.  
First, it served as a note of attention, and intention of the mind, to what was sung or said 

Est nota vocis exaltandae, eoque monitorium cogitationis animi intendendae.  
S. Hieron in Psal. 3. Mihi videtur non tantum nota Musica, verum etiam attentionis,& exclamationis. Genebr.  
Animi intentionem, ut animis auditorum infiger●t. Muscul. in Ps. 3. ●nde Sel h●ex Sà●●l ●●va●io vocis, ad Psal●●●um mentis ad in 〈…〉 ae● Lorinus ●●imhi. Genebr.  : that wheresoever they cast an eye upon Selah, they might conceive they heard the Lords voice from heaven speaking, hear this all ye people, give ear all ye inhabitants of the world, psalm, 49.1. both high and low, rich and poor, together: verse 2. That as their voices were lift up in singing, so much more their hearts, and affections might bee Elevated 
Signum est,& excitandae vocis,& animi maxim intendendi. Vatabl. in Ps. 3. q. d. O rem scitu dignissimam! Psal. 3.4. ; that their voice and hearts being both in tune, the joint harmony might bee sweet in the ears of the Lord 
Non vox said vatum, non musica chordula, said Cor; Non clamour, said amor, cantat in aure Dei. Vulgar. Versic. .  
Secondly, It was a note of affirmation, whereby they declared their consent, and assent unto the truth delivered 

Arbitror, quod nonnumquam sit affirmantis verum esse quod dicitur, aut sempternum esse. Ribera in Hab. 3. Idem est quod {αβγδ} ita est, sic est, sic est veritas rei. Cevaller. in Rad. Sal.  
Chald. Thalmudici et Aquila volunt esse genus asservandi. R. Abraham affirmationem& confirmationem, ut veré, profectò. Genebrad.  
maxim, plané. Piscat. Veré veritas vertunt. S. Hier. in Plal. 3.  , as wee say when wee approve of anothers speech; Right, just, you say truly, it is most certain: So their Selah, was as much as true, certain, excellent. Instance, Psam. 3.4. I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah. i. true, the Lord doth always hear the prayers of those that beg in faith, humility, and truth. psalm 50.6. The heavens shall declare his righteousness: for God is judge himself, Selah .i. it is most certain, that the Lord knows the secrets of our hearts, and is the judge of the quick and dead, and will pass most righteous sentence upon us, giving to every man according to his deeds in the flesh: whether good or evil. Psalm. 52.3. Thou lovest evil more than good, and lying rather than to speak righteousness, Selah: that is to say, undeniable, we all confess it, our own experience and sorrows, have made us know this, that those who have not the fear of God before their eyes, love to speak and do all the mischief they are able against Gods people: to hurt them, rather than help them, to wound their innocent reputation, rather than preserve it.  
Thirdly, It was a devout Ejaculation of the heart and soul unto God, wishing and desiring the accomplishment of what was spoken or promised 

Alij dicunt esse signum anhelantis rei eventum. S. Hieron in Psal. 3.  
in Cantico Habak. ter ponitur Selah,& semper optantis est ut firmum& perpetuum sit quod dicitur. Ribera in Hab.  
Arbitror hoc Selah, ita dici ut Amen, optantis ut sempiternum sit. Idem.  . Instance, Habak. 3.13. Thou wentest forth for the salvation of thy people, &c. Selah. As if he had said, Lord, I beseech thee evermore go out so, to deliver thine anointed. Psalm. 55.19. Evening and morning, and at noon will I pray, God shall hear my prayer, and afflict mine enemies, even he that reigneth of old: Selah .i. O Lord, I entreat thee, ever bow down an ear unto my humble suite, and rise up against them, that rise up against me.  
Fourthly, It denoted their admiration at some strange unusual effect, whether the work of God, or wickedness of man 
Est magni& rari, alicujus eventus affectus. S Hier. in Psal 3. For the matter it imports an asseveration of a thing to be so, and admiration at it. Aynsw in Psal. 3. . Instance, Psal. 57.3. He shall sand from heaven,& save me from the reproach of him, that would swallow me up: Selah .i. O wonderful, and admirable goodness of God, that is pleased to sand sometimes his angel from heaven, always his mercy and truth, to deliver his poor perplexed servants from thē that are too strong and mighty for them. Psam. 54.3. Strangers are risen up against me; oppressors seek after my soul, they have not set God before them. Selah .i. O horrible impiety and cruelty, to hunt after the life of the Saints, and cast the God of life, and his remembrance, behind their backs!  
Fifthly, of humiliation and consternation of their mind 
Ex radicis Etimo tamen constat, sieve corporis, sieve mentis consternationem, prosternationem, conculcationemque per illud significari: quibus& humanie naturae infirmitas, fragilitas& indignitas;& è contra, Divinae majestatis excellentia, exuberantia, potentia, sapientia, misericordia, pia devotione, exactaque consideratione perpendenda sunt à nobis, quotiescunque dictionem Saelah attigerimus. Nam ex Salah prosternere, et sole aequare, &c. Hutter. Dixionar. harmony. Vt Psal. 59.5. Dominus Deus exercituum, Deus Israel. Gentes impios. vers. 13. , by the consideration of Gods Incomprehensible majesty, and their own great frailty and misery. Instance, Psam. 66.7. he ruleth by his power for ever; his eyes behold the Nations: Let not the rebellious exalt themselves, Selah. .i. here is matter of humiliation, before the King of all the world. Psalm. 68.7.8. O God when thou wentest out before thy people, when thou didst march thorough the wilderness, Selah. .i. my very heart trembles to consider; I am moved out of my place, to reflect upon that majesty before whom the earth shooke, the heavens also dropped at the presence of God; even Sinai itself was moved at the presence of God, the God of Israell. Psalm, 39.11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth; surely every man is vanity, Selah. As if he should say, this may humble the proudest heart in the world, and cast him down to the ground.  
sixthly, it was a note of doxology and praising of God in a special manner: not much unlike, or the very same 
Hinc colligo hanc dictionem tribus duntaxat literis, idem significare, quod Christus orationi dominicae annectil. Quia tuum est regnum, et potentia, et gloria, in saecula saeculorum. Amen. Hutter. Dixionar. harmony. Multi exposuerunt Selah in saeculum. Pagn. ut R. Himman.& Targum. , with this, For thine is the kingdom, the power, and the glory, for ever and ever. As for example, All the earth shall worship thee, and shall sing unto thee, they shall sing to thy name. Psalm, 66.4. Selah, .i. Yea Lord, in thee will wee boast all the day long, and praise thy name for ever, Selah. psalm, 44.8. .i. Blessed bee the Lord God, of Israell, which only doth wondrous things, and blessed bee his glorious name for ever: and let all the earth bee filled with his glory. So bee it, even so be it. Psal. 72.19.  
Thus you have the ripe fruit of Antiquity, and Authority concerning this Hebrew particle gathered to your hand 
Haec nos de intimo Haebraiorum font libavimus, non opinionum rivulos persequentes, neque errorum quibus totus mundus plenus est varietate perteriti, said cupientes, et seire, et docere quae vera sunt. S. Hieron. ad marcel. . Let them whose hand is longer and can spare time better, add the rest to this vintage 
{αβγδ}. Euripid. . In the interim whosoever will digest 
Copia, fastidium facit. Livius.— said Jejunus raro flomachus vulgaria temnit. Horac. satire. lib. 2. satire. 2. {αβγδ}. Famelico etiam Masa et nasturtium placent. Athenaeus lib. 4. , with mature deliberation and judgement, what is reached with the right hand of love to edification, shall find the relish and juice not to bee unfruitful, or uncomfortable 
Licet hae sitavit, cum diceret, nihil ex varijs interpretibus elici posset quod auditorem erudire queat. Mollerus. Difficilis est inter tot opiniones, optio. Lorin. in loc. . And now to wind up all in a word of application to the text. Who sees not, that the Doctrine of mans mortality and vanity is a truth as Ancient as man, and as durable as the world itself? a truth so clear and manifest of itself as it needs no hyperbole to set it out? An object proper and adequate to every eye: a subject worthy of our most serious meditation, and daily consideration? What man in the world, is so shameless as to deny it 
— Magna est medecina fateri,— Quod nocet abscondi, quoniam sua vulnera nutrit, Qui tegit,& plagam trepidat nudare medente. Sedulius lib. 3. oper. paschal. ? Or so dull and deaf that will not give diligent attention unto it? A wonder indeed, that man the wonder of the world, may be amazed at 
Praesto sunt omnis generis pericula,& verè haeremus, inter januam& cardines. Proverb. german. Luther. Tom. 4. : yet the more he discovers the infallibility of it, the more he is invited to humble himself 
— Neque ulla est, Aut magno aut parvo lethi fuga, quo bone, circa, Dum licet, in rebus jucundis vive beatus, Vive memor, quam sit aevi brevis. Horac. satire. lib. 2. satire. 6. Cinis et manes, et fabula fies, vive memor laethi, fugit hora. Persius satire. 5.  before his God; the more engaged to fear God and keep his Commandements, Eccles. 12.13 
Summâ, jussa Dei time, et imo pectore conde; Humanae vitae meta ea dulcis erit. Marian. in loc. . WHEREFORE seeing O Lord thou hast made our dayes as a hand-breadth, and that our age is nothing before thee: That every man in his best state is altogether vanity 
said satis est orare Iovem, qui donat et aufert: debt vitam, debt opes.— Hor. Epist. lib. 1. Epist. 18. ω.— said Non equidem hoc study, bullatis ut mihi notis Pagina turgescat.— Persius satire. 5. ; So seal up this truth in our souls, that it may never vanish from us: and teach us to number our dayes, that we may apply our hearts to wisdom, Psalm. 90.12. even for thine own wisedom's sake, thy Christ, and our Iesus. Amen.  
FINIS. psalm. 105.6. 
Let every thing that hath breath praise the Lord. Praise ye the Lord 
Cuncta, suo Domino, depromunt munera laudum Seu semper siliant; sieve sonare queant. Ovid. Philomel. .