How much doth the judgment of Saints differ from the judgment of the men of the world, the [Greek or Hebrew], things which fall under sight and sense were Paul's nothings, but they are the men of the worlds only solid substances and realities, è contra, the [Greek or Hebrew], invisible things of eternity, they were in the holy Apostle his estimation, the only entities and real beings, but in the judgment of the men of the world, they are the only chimera's and shadows, which have no more being than what they have in the fancy: so far were the things of the world from being able to make up an happiness for a rational Creature, that the Apostle accounts them not worth a look, unless it be of contempt and derision, which account that ye may know did not proceed from pride and singularity, but from a well-informed judgment, he gives us the ground or reason of it, scil. the perishing nature of things visible, they are [Greek or Hebrew], but for the present moment, as Moses (even now) summed them up, for a season, ⟨p. 105⟩(and how short a season no man can tell.) 1Well hath holy David called the Atheist a fool, The fool hath said in his heart there is no God. And why says he so? Because he cannot see God: a fool indeed! If God could be seen, he were not God, whatever falls under sight and sense to be sure is subject to mutation: Is this a fit thing to make a beatitude of? No, upon this very account the wise man calls off our eyes and hearts from all sublunary fruitions, as most insufficient to make up a felicity for a Creature, which God hath ennobled with a rational faculty, wilt thou set thine eyes upon that which is not? Mark, 2the most proper title which the wisdom of God can give these seen things is, a non-entity, the world in all its ruff and bravery is nothing else but a spectrum, an apparition, a meer non ens, a great, goodly, gilded nothing, and why so, but upon the account of their lubricity and fickleness, there is no more staying of them, than of the running stream, or wind, or bird in the air, for riches verily make themselves wings; riches, i.e. whatever it is which men make their confidence, they make themselves wings; a metaphor from a bird in the nest, it is hatched naked, yet feathers out of the very nature of the bird, if no hand take it out of the nest, yet in short time it will take wings and fly away;
How much doth the judgment of Saints differ from the judgment of the men of the world, the 〈non-Latin alphabet〉, things which fall under sight and sence were Paul's nothings, but they are the men of the worlds only solid substances and realities, è contra, the 〈non-Latin alphabet〉, invisible things of eternity, they were in the holy Apostle his estimation, the only entities and real beings, but in the judgment of the men of the world, they are the only chimera's and shadows, which have no more being than what they have in the fancy: so far were the things of the world from being able to make up an happiness for a rational Creature, that the Apostle accounts them not worth a look, unless it be of contempt and derision, which account that ye may know did not proceed from pride and singularity, but from a well-informed judgment, he gives us the ground or reason of it, scil. the perishing nature of things visible, they are 〈non-Latin alphabet〉, but for the present moment, as Moses (even now) sum'd them up, for a season, ⟨p. 105⟩(and how short a season no man can tell.) 1Well hath holy David called the Atheist a fool, The fool hath said in his heart there is no God. And why sayes he so? Because he cannot see God: a fool indeed! If God could be seen, he were not God, whatever falls under sight and sense to be sure is subject to mutation: Is this a fit thing to make a beatitude of? No, upon this very account the wise man calls off our eyes and hearts from all sublunary fruitions, as most insufficient to make up a felicity for a Creature, which God hath ennobled with a rational faculty, wilt thou set thine eyes upon that which is not? Mark, 2the most proper title which the wisdom of God can give these seen things is, a non-entity, the world in all its ruffe and bravery is nothing else but a spectrum, an apparation, a meer non ens, a great, goodly, gilded nothing, and why so, but upon the account of their lubricity and fickleness, there is no more staying of them, than of the running stream, or wind, or bird in the air, for riches verily make themselves wings; riches, i.e. whatever it is which men make their confidence, they make themselves wings; a metaphor from a bird in the nest, it is hatched naked, yet feathers out of the very nature of the bird, if no hand take it out of the nest, yet in short time it will take wings and fly away;
