Selected quad for the lemma: spirit_n
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A02493
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The vanitie of the eye first beganne for the comfort of a gentlewoman bereaved of her sight, and since vpon occasion enlarged & published for the common good. By George Hakewill Master of Arts, and fellow of Exeter Coll. in Oxford.
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Hakewill, George, 1578-1649.
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1615
(1615)
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STC 12622; ESTC S103636
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52,423
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194
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theÌ vnto the mouÌtaines froÌ whence mine helpe shall come the Lord shall preserue mee froÌ al evill he shall keepe my soule he shal preserue my going out and my comming in he will guid me by his counsel after receiue me to glory to the mouÌt Sion the citty of God the celestial IerusaleÌ to the company of innumerable Angels to the congregation of the first borne whose names are written in heaven to God the iudge of all and to the spirits of iust and perfect men to Iesus the mediator of the new testament and to the bloud of sprinkling that speaketh better things then that of Abel to vnspeakable ioies which neither eie hath seene nor eare hath hard nor haue at any time entred into the heart of man now wee see through a glasse darkely but then shall wee see face to face even as wee are seene Then shall God wipe away all tears from our eies and there shall bee no more death nether sorrowe neither crying neither shall there bee any neede of the sun or moone to shine in that City for the glory of God doth light it and the lambe is the light of it Now vnto the Father of lights and yet invisible God who dwelleth in light that no man can attaine vnto whom never man saw neither can see one in eââence and three in persons bee all honor and power for ever and ever Amen Rode caper vites tamen bic cuÌ stabis ad arââ In tua quod sundiCornua possit erit FINIS BEing not willing to burdeÌ the text with these ensuing collections the margin not able to receaue theÌ I thought good in this third editioÌ aswel for the contentment of the Printer as the learned reader to reserue them to this place CAP. I. That the eie is the instrument of wantonnesse Mars videt hanc visamque cupit polilnrque cupiâa Ovâ Inscius Actâeou vidit siâe veste Dianam Praeda âuit canibus nâc minus ille suis. Ovid. I. Caninis affectibuâ Phoenissa ardescitque tuendo Virg. Foemina Vriâque videndo Idem Gigâitur exvisâ non ergo sirmice caecus Nascitur ex oâulo cum generetur amor Ovenur Nasonis Quamvis teneram perlegeris artem Nescis inexpertu dicere quid sit amor Naturâ non aâte docetur scilicet in cor Ex oculâs non ex auribusintrat amor Idem Cynthia prima sais miserum me caepit ocellis Cântractum nullis ante libidmibus Prop. Oculi sunt in amore ââces Idemâ I haue seene a dialogue betweene the heare and the eie touching this point which in the end reason decides thus Ratio litem compuâat desinitivo caleâlo Vtrumque reum reputat sed non pari periculâ Cordicausam imputans occasionem oculo Of Ielousie which passion the Poets haue ther fore expressed by the hundred âies of Argus Constiterat quâcunque loco spectabat ad Iâ Anteoculâs Io quamvis aversus âabebat Ovid. Of Envie Videt ingratos intaâcscitque videndo Successus hominum Idem Livor tabisicum malis venânum Intactis vorat ossibus medullas Suâat srigidus intuens quod odit Vir The wicked shall see it and bee angry hee shal gnash with his teeth and conâunie away Psal. 112. 10. CAP. 2. How Idolatrie hath a kind of necessary dependance vpon the eie Ad deâuÌctorum vultus per imagineÌ detineÌdâs expresâa primo simulachra Cyp de van Idol Againe the ambition of the craftsâman thrust forward the ignorant to increase the superstition for hee peradventure willing to please a Noble man laboured with all his cunning to make the Image of the best fashion and so through the beautie of the worke the multitude being allured they tooke him now for a God which a little before was but honoured as a man Wisd. 14 18. Ad simulachra muâa abripiebamini 1. Cor. 12. 2. ãâã ãâã ãâã ãâã ãâã siââappellatur quicquid est quo nobââ repraeseâtatur forma alicuius rei vel fictae vel etiam verae apud ecclesiasticos autem scriptores ãâã ãâã ãâã ãâã ãâã peculiari significatione vocantur simulachra numen aliquod representaÌtia quod honore cultu afficâatur Stepâ Certum est omnes Idololatras solitos semper fuisse âeque Deum vel verum vel falsum vel vâlam creaturam externa adoratione colere niâi sub in aliqua âigura illum repraesentante Zanch de red lib. 2. cap. 17. Of worshipping the sun and the starres Illi ad surgentem conversilumina solem Dant fruges manibus salsas Virg. They thought the lights of heaven to bee the governors of the world but though they had such plesure in their beuty that they thought them Gods yet should they haue known how much more excellent hee is that made them for the first author of beautie hath created these things Wisd. 13. 3. CAP. 3. How pride is nourished by the eie Spectat inexpletâ mendacem lumine formam Perqque oculos perit ille suos Ovid. of Pigm CAP. 4. That often seeing is the meanes to drawe both things and persons into contempt Continuus aspectus minds verendos ipsa sati etate facit Liv. lib. 35. Maiestati maior â longinquo reverentia Tac. 1. Annal. HeÌce do the Gramarians deriue ãâã ãâã ãâã ãâã ãâã which signifies venerable froÌ ãâã ãâã ãâã ãâã ãâã which is invisible CAP. 5. How curiositie is bred and maintained by the eie Cum tua pârvi leas oculis male lippus iniunctis Cur in amicorum vitiis tam cernis acutum Quam aut Aquila aut serpens Epidaurius Hor. Pallas Erichthonium prolem sine matre creatam Clauserat Actaeo textâ de vimine cisââ Virgimbusque tribus gemino de ceârope natis Servandam dederat sic inconfessae quid esset El legem dederat sua ne secreta viderent Abdita âronde levi densa speculabar abvlmo Quid facerent commissa duae sine âraude tuentur Pondrosos alque Herse timidas vocat vna sorores Aglauros nodosque manu diducit intus Inâan emque vident apporrectumque Draconem Ovid. CAP. 6. Of bewitching by the eie Lupi Maerin videre priores Ovid. Nescio quis teneros oculus mihi falcinat agnos Virg. Non illic obliquo oculo mea commoda quisquam Liâat Hor. Vuaque conspecta livorem ducit abvâa Iuven. ãâã ãâã ãâã ãâã ãâã Theoc. Dum spectant oculos laesilaeduntur ipsi Multaque corporibus transitione nocent Ovid Quandoquidem memini Tusci altain rupe viterbi Ipse seâem vidisse serum cui dira vigebant Oâa gravéque oculi sâffecti sanguine circum Ille truci scelus obtutu genus omne necabat Reptantum tenues animas parvasque volantes Quinetiam si quando hortos ingressus ibi omnes Cernere erat subito aââlatu languescere flores Vida Quondam puleher ârat crinibus Entelidas Sed sese ipse videns placidiâ in sluminis vndis Livore infamis perdidit invidiae Fascinus attraxit morbum fermamque peremit Plut sympos quaest 7.