and it contains the true and severe judgement he past upon all things under the Sun. Certainly, he who had Riches as plentiful as the Stones of the Street, and Wisedom as large as the sand of the Sea, could want no advantages either to try experiments, or draw conclusions from them.
and it contains the true and severe judgement he passed upon all things under the Sun. Certainly, he who had Riches as plentiful as the Stones of the Street, and Wisdom as large as the sand of the Sea, could want no advantages either to try experiments, or draw conclusions from them.
but on a sudden breaks upon us, with a surprising abruptnesse, Vanity of Vanities. Which shews a mind so full of matter, that it could not attend the circumstance of a Prologue to usher it in.
but on a sudden breaks upon us, with a surprising abruptness, Vanity of Vanities. Which shows a mind so full of matter, that it could not attend the circumstance of a Prologue to usher it in.
And this Abstract hath another heapt upon it, Vanity of Vanities. Now this reflexion of the same word upon it self, is alway used to signifie the height and greatnesse of the thing exprest,
And this Abstract hath Another heaped upon it, Vanity of Vanities. Now this reflection of the same word upon it self, is always used to signify the height and greatness of the thing expressed,
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So here Vanity of Vanities intimates to us the most exceeding superlative Vanity imaginable. Again, this is not only once pronounced but doubled and repeated:
So Here Vanity of Vanities intimates to us the most exceeding superlative Vanity imaginable. Again, this is not only once pronounced but doubled and repeated:
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And if we enquire what these wordly things are, that have this censure of Vanity so vehemently past upon them, Saint John hath drawn up a full and true Inventory of all the goods that are to be found in this great House of the Universe, 1 John 2.16.
And if we inquire what these wordly things Are, that have this censure of Vanity so vehemently passed upon them, Saint John hath drawn up a full and true Inventory of all the goods that Are to be found in this great House of the Universe, 1 John 2.16.
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As bubbles blown into the air, will represent great variety of Orient and glittering colours, not (as some suppose) that there are any such really there,
As bubbles blown into the air, will represent great variety of Orient and glittering colours, not (as Some suppose) that there Are any such really there,
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so truly this world, this earth on which we live, is nothing else but a great bubble blown up by the breath of God in the midst of the air, where it now hangs.
so truly this world, this earth on which we live, is nothing Else but a great bubble blown up by the breath of God in the midst of the air, where it now hangs.
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but if they be crusht, in cinerem vanescunt, turn straight to smoak and ashes. The Subject, which I have propounded to discourse of, is this Vanity of the world,
but if they be crushed, in cinerem vanescunt, turn straight to smoke and Ashes. The Subject, which I have propounded to discourse of, is this Vanity of the world,
that being hereof convinced, we may desist our vain pursuit of vain objects, and may set our affections on those things which are above, which are the alone valuable,
that being hereof convinced, we may desist our vain pursuit of vain objects, and may Set our affections on those things which Are above, which Are the alone valuable,
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Whence is it that we are become so degenerate, that we, who have immortal and heaven-born Souls, should stake them down to these perishing injoyments? Whence is it, that we, who should soar aloft unto God,
Whence is it that we Are become so degenerate, that we, who have immortal and Heavenborn Souls, should stake them down to these perishing enjoyments? Whence is it, that we, who should soar aloft unto God,
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when we stoop to admire, what is so vastely below us, and barter away our pretious Souls, Souls more worth than ten thousand worlds, onely to gain some small part of one? Certainly the God of this world hath blinded mens eyes,
when we stoop to admire, what is so vastely below us, and barter away our precious Souls, Souls more worth than ten thousand world's, only to gain Some small part of one? Certainly the God of this world hath blinded men's eyes,
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That I may therefore contribute somewhat to scatter this mist, I shall endeavour to represent to you the native and genuine Vanity that is in all earthly things, free from that deceitful varnish, which the Devil usually puts upon them;
That I may Therefore contribute somewhat to scatter this missed, I shall endeavour to represent to you the native and genuine Vanity that is in all earthly things, free from that deceitful varnish, which the devil usually puts upon them;
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And so the great Creator pronounced of them, when he took a survey of all the works of his hands. Gen. 1.31. God saw every thing, that he had made, and behold it was very good.
And so the great Creator pronounced of them, when he took a survey of all the works of his hands. Gen. 1.31. God saw every thing, that he had made, and behold it was very good.
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And therefore Solomon must not be here so interpreted, as if he disparaged the works of God in pronouncing them all Vanity. Certainly he doth not libell his Creator,
And Therefore Solomon must not be Here so interpreted, as if he disparaged the works of God in pronouncing them all Vanity. Certainly he does not libel his Creator,
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If we regard the wonderful artifice and wisdom, that shines forth in the frame of nature, we cannot have so unworthy a thought either of the world it self,
If we regard the wondered artifice and Wisdom, that shines forth in the frame of nature, we cannot have so unworthy a Thought either of the world it self,
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The various kinds of Creatures that God governs by a wonderful Aeconomy; the great family of brute Beasts, which God brings up and educates without disorder;
The various Kinds of Creatures that God governs by a wondered Aeconomy; the great family of brutus Beasts, which God brings up and educates without disorder;
If we consider the frame and composure of all these things in themselves, or their usefulness and subserviency unto us, we shall be so far from branding them with Vanity, that unless our contemplations lead us from natural things to the great God who formed them, we might rather fear lest their beauty and excellency should inviegle us,
If we Consider the frame and composure of all these things in themselves, or their usefulness and subserviency unto us, we shall be so Far from branding them with Vanity, that unless our contemplations led us from natural things to the great God who formed them, we might rather Fear lest their beauty and excellency should inviegle us,
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though they were Natures Secretaries, and ransackt its abstrusest secrets, yet all their learning and knowledg could never discover that sacred mystery of a crucified Saviour.
though they were Nature's Secretary's, and ransacked its abstrusest secrets, yet all their learning and knowledge could never discover that sacred mystery of a Crucified Saviour.
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But yet so much of God as belongs to those two great Titles of Creator and Governor of the World, our reason may collect from created and visible things, running up their consequences, till they are all resolved into the first cause, and Origine of all.
But yet so much of God as belongs to those two great Titles of Creator and Governor of the World, our reason may collect from created and visible things, running up their consequences, till they Are all resolved into the First cause, and Origine of all.
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There are some things (as S. Austin and the Schools from him do well distinguish) which must be onely enjoyed, other things what must be onely used. To enjoy, is to cleave to an object by love for its own sake:
There Are Some things (as S. Austin and the Schools from him doe well distinguish) which must be only enjoyed, other things what must be only used. To enjoy, is to cleave to an Object by love for its own sake:
All things in the world are in themselves good, but when we propound them as the greatest and highest good that we expect satisfaction from, this turns them all into Vanity,
All things in the world Are in themselves good, but when we propound them as the greatest and highest good that we expect satisfaction from, this turns them all into Vanity,
And what can be vainer than that which borrows its worth from so vain and fickle a thing as our estimation? And therefore we find the things of the world rated diversly, according to the esteem that men have of them.
And what can be vainer than that which borrows its worth from so vain and fickle a thing as our estimation? And Therefore we find the things of the world rated diversely, according to the esteem that men have of them.
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What were Gold and Silver, had not mens phancy stampt upon them an excellency far beyond their natural usefulness? This great Idol of the world, was of no value among those barbarous Nations, where abundance made it vile.
What were Gold and Silver, had not men's fancy stamped upon them an excellency Far beyond their natural usefulness? This great Idol of the world, was of no valve among those barbarous nations, where abundance made it vile.
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Should the whole world conspire together to depose Gold and Silver from that soveraignty they have usurped over us, they might for ever lie hid in the bowels of the Earth, ere their true usefulness would entice any to the pains and hazard of digging them out into the light.
Should the Whole world conspire together to depose Gold and Silver from that sovereignty they have usurped over us, they might for ever lie hid in the bowels of the Earth, ere their true usefulness would entice any to the pains and hazard of digging them out into the Light.
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Indeed the whole use of what we so much dote upon is meerly phantastical, and to make our selves needy, we have invented an artificial kind of riches, which are no more necessary to the service of sober Nature,
Indeed the Whole use of what we so much dote upon is merely fantastical, and to make our selves needy, we have invented an artificial kind of riches, which Are no more necessary to the service of Sobrium Nature,
whereas God and Nature made all equally wealthy, had they not artificially impoverisht themselves. It is nothing but conceit that makes the difference between the richest and the meanest, if both enjoy necessaries.
whereas God and Nature made all equally wealthy, had they not artificially impoverished themselves. It is nothing but conceit that makes the difference between the Richest and the Meanest, if both enjoy necessaries.
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For what are all their superfluous riches, but a load that mens covetousness lays upon them? They are but like Roman slaves that were wont to carry heavy burdens of bread upon their backs, whereof others eat as large a share as they.
For what Are all their superfluous riches, but a load that men's covetousness lays upon them? They Are but like Roman slaves that were wont to carry heavy burdens of bred upon their backs, whereof Others eat as large a share as they.
And indeed if we strip all these admired nothings to their naked principles, we shall find them as base and sordid as the meanest of those things which we spurn and despise;
And indeed if we strip all these admired nothings to their naked principles, we shall find them as base and sordid as the Meanest of those things which we spurn and despise;
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What are Gold and Silver, but divercyfied Earth, hard and shining Clay? The very place where they are bred, the entrails of the Earth, upbraids us for accounting them pretious.
What Are Gold and Silver, but divercyfied Earth, hard and shining Clay? The very place where they Are bred, the entrails of the Earth, upbraids us for accounting them precious.
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The best and richest perfumes, what are they but the clammy sweat of Trees, or the mucous froth of Beasts? The softer Silks are but the Excrement of a vile Worm.
The best and Richest perfumes, what Are they but the clammy sweat of Trees, or the mucous froth of Beasts? The Softer Silks Are but the Excrement of a vile Worm.
Our choicest delicates are but dirt, cookt and serv'd up to us in various forms. The very same things which we contemn under one shape, we admire in another;
Our Choicest delicates Are but dirt, cooked and served up to us in various forms. The very same things which we contemn under one shape, we admire in Another;
If a black and sullen Melancholy ceiseth the spirits, it will make him complain of poverty in the midst of his abundance of pain and sickness, in the midst of his health & strength.
If a black and sullen Melancholy ceiseth the spirits, it will make him complain of poverty in the midst of his abundance of pain and sickness, in the midst of his health & strength.
Such is the exceeding Vanity of all things in the World, that were it not for the Eternal concernments of the Soul, which cannot be so well regarded under a suspention or distraction of Reason, I should make no difficulty to account and prove them the happiest men on Earth.
Such is the exceeding Vanity of all things in the World, that were it not for the Eternal concernments of the Soul, which cannot be so well regarded under a suspension or distraction of Reason, I should make no difficulty to account and prove them the Happiest men on Earth.
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And a vain phancy can, on the other hand, in the greatest abundance of them, make your lives as wearisome and vexatious, as if you enjoyed nothing. That is the first Demonstration.
And a vain fancy can, on the other hand, in the greatest abundance of them, make your lives as wearisome and vexatious, as if you enjoyed nothing. That is the First Demonstration.
For usually the world intangles it in strong, though secret and insensible snares, and insinuates into the heart that love of it self, which is inconsistent with the love of God.
For usually the world intangles it in strong, though secret and insensible snares, and insinuates into the heart that love of it self, which is inconsistent with the love of God.
The world is the Devils factor, and drives on the designs of Hell. The Apostle hath told us, 1 Tim. 6.9. They that will be rich, fall into temptation, and a snare, and many foolish and hurtful lusts, which drown men in destruction and perdition.
The world is the Devils factor, and drives on the designs of Hell. The Apostle hath told us, 1 Tim. 6.9. They that will be rich, fallen into temptation, and a snare, and many foolish and hurtful Lustiest, which drown men in destruction and perdition.
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Whomsoever I shall caress and favour, whomsoever I shall heap honour and riches on, whomsoever I shall embrace and kiss, the same is he, hold him fast.
Whomsoever I shall caress and favour, whomsoever I shall heap honour and riches on, whomsoever I shall embrace and kiss, the same is he, hold him fast.
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The sweat of Adams brows hath stream'd down along upon ours, and the curse together with it, that in sorrow we should eat of that which Toil and Labour hath provided for us.
The sweat of Adams brows hath streamed down along upon ours, and the curse together with it, that in sorrow we should eat of that which Toil and Labour hath provided for us.
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Men rise early, and go to bed late, and eat the Bread of carefulness, and such is either their curse, or their folly, that they make their lives uncomfortable, onely to get the comforts of life.
Men rise early, and go to Bed late, and eat the Bred of carefulness, and such is either their curse, or their folly, that they make their lives uncomfortable, only to get the comforts of life.
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This is the unhappiness of all things in the world, that if we set any price and value upon them, we lose much of the sweetness of them, by fearing to lose them.
This is the unhappiness of all things in the world, that if we Set any price and valve upon them, we loose much of the sweetness of them, by fearing to loose them.
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Whatever we set our hearts upon, we may assure our selves, and experience will teach it us, that the pleasure of possessing it, will not near countervail the bitterness of losing it.
Whatever we Set our hearts upon, we may assure our selves, and experience will teach it us, that the pleasure of possessing it, will not near countervail the bitterness of losing it.
And as if God had on purpose so ordained it, to take off our hearts from the world, the better we esteem any thing, the more Vanity and Vexation shall we find in it;
And as if God had on purpose so ordained it, to take off our hearts from the world, the better we esteem any thing, the more Vanity and Vexation shall we find in it;
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Fourthly, The Vanity of the world appears in this, that a little cross will embitter great comforts. One dead Flie is enough to corrupt a whole Box of the worlds most fragrant Oyntment. How much will onely the aking of a tooth, a fit of the Stone or Gout deaden and dishearten us, to all the joys and pleasures of Life? Certainly, the world must needs be vain, that cannot bear out the brunt of a little pain or sickness.
Fourthly, The Vanity of the world appears in this, that a little cross will embitter great comforts. One dead Fly is enough to corrupt a Whole Box of the world's most fragrant Ointment. How much will only the aching of a tooth, a fit of the Stone or Gout deaden and dishearten us, to all the Joys and pleasures of Life? Certainly, the world must needs be vain, that cannot bear out the brunt of a little pain or sickness.
and the like, that if any of these be wanting, the whole composition is spoiled; and we shall take advantage against our selves to conclude we are miserable.
and the like, that if any of these be wanting, the Whole composition is spoiled; and we shall take advantage against our selves to conclude we Are miserable.
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and sharpen their sensual desires, without which they would but cloy and surfet, and instead of pleasures, prove onely a wast and oppression to the spirits.
and sharpen their sensual Desires, without which they would but cloy and surfeit, and instead of pleasures, prove only a waste and oppression to the spirits.
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Epicurus himself, the great Master and Servant of pleasure, who made it the highest good and chiefest happiness of man, set himself certain dayes of abstinence in course, wherein he would but niggardly satisfie his stomach;
Epicurus himself, the great Master and Servant of pleasure, who made it the highest good and chiefest happiness of man, Set himself certain days of abstinence in course, wherein he would but niggardly satisfy his stomach;
For what is a furnisht Table to him whose constant meals overtake one another, but onely the heaping of food upon crudities and indigestion? What are titles of Honour to a person born noble? They signifie no more to him,
For what is a furnished Table to him whose constant meals overtake one Another, but only the heaping of food upon crudities and indigestion? What Are titles of Honour to a person born noble? They signify no more to him,
And the tediousness even of such a life as this will make them willing at least for their divertisement and recreation, to retire to their homely Cells and Station.
And the tediousness even of such a life as this will make them willing At least for their divertisement and recreation, to retire to their homely Cells and Station.
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For as it is with those that are accustomed to strong perfumes, they themselves cannot scent those odours, which to others that use them not, are most sweet and fragrant:
For as it is with those that Are accustomed to strong perfumes, they themselves cannot scent those odours, which to Others that use them not, Are most sweet and fragrant:
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So it fares with us in the long continuance of worldly enjoyments; our senses are so stufft and even suffocated with them, that we cannot perceive them;
So it fares with us in the long Continuance of worldly enjoyments; our Senses Are so stuffed and even suffocated with them, that we cannot perceive them;
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Our life consists in a round of Actions, and what can be duller than still to be doing the same things over and over again? Ask the most frollick Gallant, whose onely study it is how he may pass his time merrily, and live happily:
Our life consists in a round of Actions, and what can be duller than still to be doing the same things over and over again? Ask the most frolic Gallant, whose only study it is how he may pass his time merrily, and live happily:
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What account can he give of his pleasures, but that from his Bed, he riseth to his Table, from his Table to his Sports, from them he tumbles into his Bed again? This is the most gentile and fashionable life.
What account can he give of his pleasures, but that from his Bed, he Riseth to his Table, from his Table to his Sports, from them he tumbles into his Bed again? This is the most gentile and fashionable life.
And are these the great joyes that a world so prized and so admired can afford? One half of his pleasant life he spends in sleep, a dull state, which we may rather reckon to death, than life.
And Are these the great Joys that a world so prized and so admired can afford? One half of his pleasant life he spends in sleep, a dull state, which we may rather reckon to death, than life.
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& fall under the most gloomy apprehensions that Guilt and Hell can create in a soul already sing'd with those Eternal flames into which with unspeakable horror it dayly expects to be plunged.
& fallen under the most gloomy apprehensions that Gilded and Hell can create in a soul already singed with those Eternal flames into which with unspeakable horror it daily expects to be plunged.
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were sawn asunder. Or suppose that thou thy self wert now under the tagged teeth of a Saw, drawn to and fro upon the tendrest parts of thy body, tearing thy flesh, thy nerves, and sinews;
were sawn asunder. Or suppose that thou thy self Wertenberg now under the tagged teeth of a Saw, drawn to and from upon the Tenderest parts of thy body, tearing thy Flesh, thy nerves, and sinews;
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Now in such a time of anguish and distress as this, what is there that can relieve the afflicted soul? The worldling that heaps up his ill-gotten treasures,
Now in such a time of anguish and distress as this, what is there that can relieve the afflicted soul? The worldling that heaps up his ill-gotten treasures,
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and wallows in thick clay, when God comes to ransack his conscience, and to set before him the guilt of his sins, will then know with terrour and amazement, that there is a Justice which Gold and Silver cannot bribe.
and wallows in thick clay, when God comes to ransack his conscience, and to Set before him the guilt of his Sins, will then know with terror and amazement, that there is a justice which Gold and Silver cannot bribe.
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What is mirth and musick to him that can now hear nothing but the screiches of his own conscience? What is a full cup to him, that can now taste nothing but the cup of fury and trembling? Little content will the Noble take in his honourable Titles,
What is mirth and music to him that can now hear nothing but the Screeches of his own conscience? What is a full cup to him, that can now taste nothing but the cup of fury and trembling? Little content will the Noble take in his honourable Titles,
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But yet we must all conflict with death, that King of terrors. Suppose therefore (what must certainly once be) that we were now gasping our last, our tongues faltering, our eyestrings breaking, our limbs quivering, a dead cold and stiffness invading us;
But yet we must all conflict with death, that King of terrors. Suppose Therefore (what must Certainly once be) that we were now gasping our last, our tongues faltering, our eyestrings breaking, our limbs quivering, a dead cold and stiffness invading us;
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and by and by suckt back again, what could stand us in stead, and make our passage happy at such a time as this? Now the soul requires the strongest, the richest Cordials.
and by and by sucked back again, what could stand us in stead, and make our passage happy At such a time as this? Now the soul requires the Strongest, the Richest Cordials.
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Prepare it one mingled of the best Ingredients the whole world can afford. Cast into the Cup Riches, Honour, Pleasure, the Quintessence of all that is here desirable, yet alass!
Prepare it one mingled of the best Ingredients the Whole world can afford. Cast into the Cup Riches, Honour, Pleasure, the Quintessence of all that is Here desirable, yet alas!
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Sickness is usually a busie time with conscience, and when it is packing up for a remove into the other world, it will be sure to gather together all the sins of a mans life,
Sickness is usually a busy time with conscience, and when it is packing up for a remove into the other world, it will be sure to gather together all the Sins of a men life,
Can thy sensual pleasures divert thee now? As they have served thee to pass away the tediousness of time, can they serve to pass away the infinite tediousness of Eternity? Nay,
Can thy sensual pleasures divert thee now? As they have served thee to pass away the tediousness of time, can they serve to pass away the infinite tediousness of Eternity? Nay,
how can it otherwise be, but that a mind long soak't and softned by these, should be made the more capable of receiving deep impressions of grief, anguish, and despair?
how can it otherwise be, but that a mind long soaked and softened by these, should be made the more capable of receiving deep impressions of grief, anguish, and despair?
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as we shall certainly have when we lie languishing and drawing on to Eternity, we should be able then with a generous scorn to live above it, and despise it.
as we shall Certainly have when we lie languishing and drawing on to Eternity, we should be able then with a generous scorn to live above it, and despise it.
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Shall we prize those comforts, which will be none to us, when we have the greatest need of comfort? Shall we glue our affections to that which either is so faithless that it will not,
Shall we prize those comforts, which will be none to us, when we have the greatest need of Comfort? Shall we glue our affections to that which either is so faithless that it will not,
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Shut but your eyes, and what becomes of all the pomp and lustre, the beauty and splendour that we so much admire in the world? It all vanisheth into darkness and nothing. Sleep snatcheth us from it;
Shut but your eyes, and what becomes of all the pomp and lustre, the beauty and splendour that we so much admire in the world? It all Vanishes into darkness and nothing. Sleep snatches us from it;
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Since therefore we have higher and nobler objects to fix our affections on, let us not lavish them out upon these worldly Vanities, which can at no time prove real comforts unto us,
Since Therefore we have higher and Nobler objects to fix our affections on, let us not lavish them out upon these worldly Vanities, which can At no time prove real comforts unto us,
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Have we not all of us precious and immortal souls, capable and desirous of happiness? Do not these crave to be satisfied? Do they not deserve to be heard? Shall our vile bodies which are but dust and worms-meat, engross all our care how to please and pamper them,
Have we not all of us precious and immortal Souls, capable and desirous of happiness? Do not these crave to be satisfied? Do they not deserve to be herd? Shall our vile bodies which Are but dust and Wormsmeat, engross all our care how to please and pamper them,
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That which most men busie themselves about, is to heap up temporal riches, To joyn house to house, and land to land, that they might dwell alone upon the Earth.
That which most men busy themselves about, is to heap up temporal riches, To join house to house, and land to land, that they might dwell alone upon the Earth.
And therefore our Saviour justly brands the rich man in the Gospel for a fool, that when he had stuft up his barns with Corn, said to his soul, Soul thou hast much Goods laid up for many years.
And Therefore our Saviour justly brands the rich man in the Gospel for a fool, that when he had stuffed up his Barns with Corn, said to his soul, Soul thou hast much Goods laid up for many Years.
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these spiritual and clarified Essences, which a carnal eye cannot see, nor a carnal judgment value, these are most suitable to the soul, that is a Spirit,
these spiritual and clarified Essences, which a carnal eye cannot see, nor a carnal judgement valve, these Are most suitable to the soul, that is a Spirit,
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And therefore it was but small comfort, when the rich man sung his Requiem, to say, Soul, take thy ease, thou hast Goods laid up for many years. Thou fool!
And Therefore it was but small Comfort, when the rich man sung his Requiem, to say, Soul, take thy ease, thou hast Goods laid up for many Years. Thou fool!
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but by Eternity? What when those years of plenty are expired? How destitute will thy soul be when it shall have out lived all its good things? It may out-live them, even in this world.
but by Eternity? What when those Years of plenty Are expired? How destitute will thy soul be when it shall have out lived all its good things? It may outlive them, even in this world.
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and carry nothing to defray the charges of it? Certainly, dying must needs be a terrible thing to those who have gotten nothing but what they can no longer keep,
and carry nothing to defray the charges of it? Certainly, dying must needs be a terrible thing to those who have got nothing but what they can no longer keep,
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and Rayment fence off the injuries of the weather, and Riches will procure both. But the souls necessities are spiritual, and these no Natural thing can reach.
and Raiment fence off the injuries of the weather, and Riches will procure both. But the Souls necessities Are spiritual, and these no Natural thing can reach.
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but when the dayes of sorrow and darkness shall come upon you, when God shall drop into your Consciences a little of his wrath and displeasure, you may as well seek to cure a wound in your body by applying a plaister to your garment,
but when the days of sorrow and darkness shall come upon you, when God shall drop into your Consciences a little of his wrath and displeasure, you may as well seek to cure a wound in your body by applying a plaster to your garment,
Unsuitable also to the necessities of the soul, which they can never reach nor supply. Again, The Vanity of the World appears in its Inconstancy and Fickleness.
Unsuitable also to the necessities of the soul, which they can never reach nor supply. Again, The Vanity of the World appears in its Inconstancy and Fickleness.
where the Church is described to be Cloathed with the Sun, and to have the Moon, that is, the World, under her se•t. And well may it bear the resemblance,
where the Church is described to be Clothed with the Sun, and to have the Moon, that is, the World, under her se•t. And well may it bear the resemblance,
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so beyond expectation or example, may well instruct us in the Vanity of the World, and make us no less contemn it, than admire that infinite wisdom that governs it.
so beyond expectation or Exampl, may well instruct us in the Vanity of the World, and make us no less contemn it, than admire that infinite Wisdom that governs it.
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Among all the weighty and arduous cares of governing the world, it is (if I may so express it) the recreation of Providence, to amuse mankind, with some wonderful events;
Among all the weighty and arduous Cares of governing the world, it is (if I may so express it) the recreation of Providence, to amuse mankind, with Some wondered events;
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Possibly an Age or two may talk of thee, but this bruit is but like successive Echo's, that render the voice still weaker and weaker, till at length it vanisheth into silence.
Possibly an Age or two may talk of thee, but this bruit is but like successive Echo's, that render the voice still Weaker and Weaker, till At length it Vanishes into silence.
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And the fresher remembrance of other mens actions will bury thine in Oblivion. Is it riches you desire? These too are uncertain, 1 Tim. 6.17. Charge them that they trust not in uncertain riches.
And the fresher remembrance of other men's actions will bury thine in Oblivion. Is it riches you desire? These too Are uncertain, 1 Tim. 6.17. Charge them that they trust not in uncertain riches.
How much better were it, since they will flie, for thy self to direct their flight towards Heaven, by relieving the necessitous servants and members of Jesus Christ.
How much better were it, since they will fly, for thy self to Direct their flight towards Heaven, by relieving the necessitous Servants and members of jesus christ.
than if they were merely built upon the ebbing and flowing of the Tide. Lastly, The Vanity of the World appears in this that it is altogether unsatisfactory.
than if they were merely built upon the ebbing and flowing of the Tide. Lastly, The Vanity of the World appears in this that it is altogether unsatisfactory.
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And therefore the Plalmist speaking of prosperous sinners, sets forth their state by the most thin and empty things imaginable, Psal. 73.30. As a dream when one awakes, so O Lord, thou shalt despise their image.
And Therefore the Psalmist speaking of prosperous Sinners, sets forth their state by the most thin and empty things imaginable, Psalm 73.30. As a dream when one awakes, so Oh Lord, thou shalt despise their image.
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So is it with us in this world. While the Soul lies under the coverlet of this body, it sleeps: And one thinks himself rich; another, great and noble; a third learned and wise: But alas!
So is it with us in this world. While the Soul lies under the coverlet of this body, it sleeps: And one thinks himself rich; Another, great and noble; a third learned and wise: But alas!
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and finds it self empty and hunger-starv'd, after all the imaginary store it enjoyed. Now, the Unsatisfactoriness of the World, may be clearly evinced by these two things.
and finds it self empty and Hunger-starved, After all the imaginary store it enjoyed. Now, the Unsatisfactoriness of the World, may be clearly evinced by these two things.
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after it they run, and pursue it from hill to hill, and after all their pains and sweat, find themselves as far below it as at first: So it fares with us.
After it they run, and pursue it from hill to hill, and After all their pains and sweat, find themselves as Far below it as At First: So it fares with us.
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If we are freed from the cares and crosses of a poor and private life; we fall into those of a pompous and envied greatness, which are both more numerous, and more oppressive.
If we Are freed from the Cares and Crosses of a poor and private life; we fallen into those of a pompous and envied greatness, which Are both more numerous, and more oppressive.
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but the pain and torment they bring with them. Secondly, The world appears to be unsatisfactory, in that be our condition what it will, yet still we desire change.
but the pain and torment they bring with them. Secondly, The world appears to be unsatisfactory, in that be our condition what it will, yet still we desire change.
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Well, Is the honourable man happy? No; unless he be supream. And those who are supreme, cannot think themselves compleatly happy, unless they be Universal Monarchs.
Well, Is the honourable man happy? No; unless he be supreme. And those who Are supreme, cannot think themselves completely happy, unless they be Universal Monarchs.
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It was a pertinent discourse of Cineas, diswading Pyrrhus from undertaking a war against the Romans: Sir, (saith he) when you have conquer'd them what will you do next? Then Sicily is near at hand, and easie to master.
It was a pertinent discourse of Cineas, dissuading Phyrrhus from undertaking a war against the Romans: Sir, (Says he) when you have conquered them what will you do next? Then Sicily is near At hand, and easy to master.
When these are conquer'd, what will be your next attempt? Then (saith Pyrrhus ) we'll fall in upon Greece, and Macedon, and recover what we have lost there.
When these Are conquered, what will be your next attempt? Then (Says Phyrrhus) we'll fallen in upon Greece, and Macedon, and recover what we have lost there.
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Sir (replies Cineas ) May we not do it now? Have you not already a Kingdom of your own? And he that cannot enjoy himself with a Kingdom, cannot with the whole World.
Sir (replies Cineas) May we not do it now? Have you not already a Kingdom of your own? And he that cannot enjoy himself with a Kingdom, cannot with the Whole World.
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and the life to come? St. Augustine somewhere, speaks excellently, Turbat me Mundus, & Ego eum diligo, quid si non turbaret? The World troubles and molests me, and yet I love it;
and the life to come? Saint Augustine somewhere, speaks excellently, Turbat me World, & Ego Eum diligo, quid si non turbaret? The World Troubles and molests me, and yet I love it;
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But God resolves to recover him, and therefore commands every Creature to handle him roughly. Burn him Fire, toss him Tempests, and Shipwrack his Estate;
But God resolves to recover him, and Therefore commands every Creature to handle him roughly. Burn him Fire, toss him Tempests, and Shipwreck his Estate;
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Secondly, If the Vanity of the world be such, and so great, if it be onely an empty bubble, a swelling nothing, less solid than the dream of a shaddow;
Secondly, If the Vanity of the world be such, and so great, if it be only an empty bubble, a swelling nothing, less solid than the dream of a shadow;
if it be thus unsuitable, uncertain, and unsatisfactory, as I have demonstrated to you, what grosse folly then are most men guilty of in setting so high a price upon that which is of no worth nor substance? Though formerly we have been so much deceived as to take the worlds paint and varnish for true beauty,
if it be thus unsuitable, uncertain, and unsatisfactory, as I have demonstrated to you, what gross folly then Are most men guilty of in setting so high a price upon that which is of no worth nor substance? Though formerly we have been so much deceived as to take the world's paint and varnish for true beauty,
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and nothing but counterfeit wares obtruded upon you, your folly will be inexcusable if after experiments & admonitions, you should contribute any longer to your own cheat,
and nothing but counterfeit wares obtruded upon you, your folly will be inexcusable if After experiments & admonitions, you should contribute any longer to your own cheat,
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which thorns he interprets to be the Cares of this world, and the deceitfulness of riches, vers. 19. Now, he were a mad man that to asswage his hunger, would attempt to swallow a bush of Thorns.
which thorns he interprets to be the Cares of this world, and the deceitfulness of riches, vers. 19. Now, he were a mad man that to assuage his hunger, would attempt to swallow a bush of Thorns.
No less is the madness, and extream folly of most men, who to satisfie the eager appetite of an hungry and indigent soul, gape after the Thorns of this world,
No less is the madness, and extreme folly of most men, who to satisfy the eager appetite of an hungry and indigent soul, gape After the Thorns of this world,
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Now, how unworthy a thing is it onely to flutter to and fro upon the surface of the earth, to clog and clotter these wings with mire and dirt, which were at first made to take so high, and so noble a flight.
Now, how unworthy a thing is it only to flutter to and from upon the surface of the earth, to clog and clotter these wings with mire and dirt, which were At First made to take so high, and so noble a flight.
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He thinks the happiness he then enjoyes so great, that although he believes it is, yet he cannot conceive how it should be more, or greater in Heaven it self.
He thinks the happiness he then enjoys so great, that although he believes it is, yet he cannot conceive how it should be more, or greater in Heaven it self.
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and favour of God, which is better than life it self. And therefore the Psalmist makes it his prayer, Psal. 4.6. Lord lift thou up the light of thy Countenance upon us:
and favour of God, which is better than life it self. And Therefore the Psalmist makes it his prayer, Psalm 4.6. Lord lift thou up the Light of thy Countenance upon us:
Now since the Worlds Joy is but such a poor empty thing as this, it is most gross folly for us to lay out our best love upon that which cannot repay us with the best Joy.
Now since the World's Joy is but such a poor empty thing as this, it is most gross folly for us to lay out our best love upon that which cannot repay us with the best Joy.
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as lay plots either to obtain, or secure a World, which is so slippery, and so full of disappointments, that neither they who have it, are sure of keeping it;
as lay plots either to obtain, or secure a World, which is so slippery, and so full of disappointments, that neither they who have it, Are sure of keeping it;
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To what end therefore is all our care and carking, all our perplexing and solicitous thoughts, those parching and consuming distractions, which can hasten on nothing but our own natural decayes;
To what end Therefore is all our care and carking, all our perplexing and solicitous thoughts, those parching and consuming distractions, which can hasten on nothing but our own natural decays;
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to what end are they, unless it be to contradict our Saviour, and shew that we have a power to make our black hairs white? When we lay subtil and intricate designes to obtain the things of this World, we are but like Spiders, that with a great deal of art and labour, weave a curious Cobweb, onely to catch Flies;
to what end Are they, unless it be to contradict our Saviour, and show that we have a power to make our black hairs white? When we lay subtle and intricate designs to obtain the things of this World, we Are but like Spiders, that with a great deal of art and labour, weave a curious Cobweb, only to catch Flies;
So when we frame designes, to get any worldly advantage, it is but taking a great deal of pains to catch a Flie. And possibly before it be caught, the rude hand of death wraps us about in our Cobweb,
So when we frame designs, to get any worldly advantage, it is but taking a great deal of pains to catch a Fly And possibly before it be caught, the rude hand of death wraps us about in our Cobweb,
Thirdly, If the World be thus vain, what extream and prodigious folly is it, to take as much pains to secure the poor and perishing concernments of it,
Thirdly, If the World be thus vain, what extreme and prodigious folly is it, to take as much pains to secure the poor and perishing concernments of it,
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Were we but as laborious in our Christian calling, as we commonly are in our Worldly callings, salvation would not lie upon our hands unwrought, God and Christ, and all Heaven were ours.
Were we but as laborious in our Christian calling, as we commonly Are in our Worldly callings, salvation would not lie upon our hands unwrought, God and christ, and all Heaven were ours.
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but that they were much more anxious about their souls? Who would not conclude, that certainly their great work is already done, that shall see them so earnest and solicitous about petty matters? But alas!
but that they were much more anxious about their Souls? Who would not conclude, that Certainly their great work is already done, that shall see them so earnest and solicitous about Petty matters? But alas!
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It may astonish Men and Angels, that rational Creatures, who have immortal souls, Souls whose endless duration, must abide either in inconceivable misery or blisse, should trifle away that time and strength, which might secure their everlasting happiness, about those vain nothings, that have neither happiness in them, nor continuance.
It may astonish Men and Angels, that rational Creatures, who have immortal Souls, Souls whose endless duration, must abide either in inconceivable misery or bliss, should trifle away that time and strength, which might secure their everlasting happiness, about those vain nothings, that have neither happiness in them, nor Continuance.
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Since then you must take so much pains, either for sin, or Vanity, why will you not be perswaded rather to lay it out upon that which is substantially good and eternally so? God requires not more,
Since then you must take so much pains, either for since, or Vanity, why will you not be persuaded rather to lay it out upon that which is substantially good and eternally so? God requires not more,
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and the many things that Martha was careful about, Religion and Holinesse reduceth to the One thing necessary; which though it contains many particular duties under it,
and the many things that Martha was careful about, Religion and Holiness reduceth to the One thing necessary; which though it contains many particular duties under it,
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Your cares, your contrivances, your endeavours, need be no more than now they are; onely what before you laid out upon the World, reserve now for Heaven.
Your Cares, your contrivances, your endeavours, need be no more than now they Are; only what before you laid out upon the World, reserve now for Heaven.
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and sets Christ, and his own Conscience to sale, for the inconsiderable sum of thirty pieces. He demands no more than the common market price of a slave (not amounting to above eight and thirty shillings) for the Lord of Life and Glory:
and sets christ, and his own Conscience to sale, for the inconsiderable sum of thirty Pieces. He demands no more than the Common market price of a slave (not amounting to above eight and thirty shillings) for the Lord of Life and Glory:
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If times grow rough and tempestuous, and they must throw overboard either their gain, or their godliness, this perswades them to make shipwrack of Faith and a good Conscience, onely that they may bear up in this World,
If times grow rough and tempestuous, and they must throw overboard either their gain, or their godliness, this persuades them to make shipwreck of Faith and a good Conscience, only that they may bear up in this World,
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When thy conscience is disquieted with the tormenting review of past crimes, what will all thy ill-gotten wealth avail thee? Thou wilt then with extream horror cast thy eyes upon all thy treasures of wickednesse,
When thy conscience is disquieted with the tormenting review of past crimes, what will all thy ill-gotten wealth avail thee? Thou wilt then with extreme horror cast thy eyes upon all thy treasures of wickedness,
and must at last lose the World too, together with their Souls! This is the only thing that damns men, that they prefer the Pleasures, Honours, Profits,
and must At last loose the World too, together with their Souls! This is the only thing that damns men, that they prefer the Pleasures, Honours, Profits,
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or a Monster our God, and sacrifice a Man to it? Think how dreadful and grating will be the reflexions of worldlings in hell, to consider that there they must lye and burn to eternity, for their inordinate love to that World, of which they have nothing left them, besides the bitter remembrance.
or a Monster our God, and sacrifice a Man to it? Think how dreadful and grating will be the reflexions of worldlings in hell, to Consider that there they must lie and burn to eternity, for their inordinate love to that World, of which they have nothing left them, beside the bitter remembrance.
and actually, whensoever God calls for any of your temporal enjoyments, that is, when you cannot keep them without wounding your consciences, and hazarding your souls.
and actually, whensoever God calls for any of your temporal enjoyments, that is, when you cannot keep them without wounding your Consciences, and hazarding your Souls.
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or prize our selves by any poor enjoyments of it? How foolish is it to account thy self a better man than another, onely because thy dunghill is a little bigger than his!
or prize our selves by any poor enjoyments of it? How foolish is it to account thy self a better man than Another, only Because thy dunghill is a little bigger than his!
Knowledg, and Wisdom, and Temperance, a serene Mind, and calm Affections, an inflexible Vertue, and a Soul constant and true to it self in all Occurrences.
Knowledge, and Wisdom, and Temperance, a serene Mind, and Cam Affections, an inflexible Virtue, and a Soul constant and true to it self in all Occurrences.
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and this will exalt him above the highest and greatest of other men, as far as they themselves are above the vilest of Beasts. Solomon tells us, Prov. 10.20. That the heart of the wicked is little worth;
and this will exalt him above the highest and greatest of other men, as Far as they themselves Are above the Vilest of Beasts. Solomon tells us, Curae 10.20. That the heart of the wicked is little worth;
Drop millions of Gold, boundless Revenues, ample Territories, Crowns and Scepters, and a poor contemptible Christian lays his one God against all these, and beggars them.
Drop millions of Gold, boundless Revenues, ample Territories, Crowns and Sceptres, and a poor contemptible Christian lays his one God against all these, and beggars them.
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If the World and all the enjoyments of it be thus vain, this should fortifie us against the fear of Death, which can deprive us of nothing but what is both vain and vexatious.
If the World and all the enjoyments of it be thus vain, this should fortify us against the Fear of Death, which can deprive us of nothing but what is both vain and vexatious.
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What calamities befall the World, or those whom we loved dearest in it. There it troubles us not, though preferment go by the merit of flattery and baseness,
What calamities befall the World, or those whom we loved dearest in it. There it Troubles us not, though preferment go by the merit of flattery and baseness,
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but their whole limbs rot, and fall off, and crumble into dust, without at all disturbing that quiet rest, that buries all the cares and sorrows of this life in silence and oblivion.
but their Whole limbs rot, and fallen off, and crumble into dust, without At all disturbing that quiet rest, that buries all the Cares and sorrows of this life in silence and oblivion.
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Where then is the dreadfulness of death, which onely frees us from the troubles and crosses of a wretched life? It is unreasonble to complain of that change, which delivers us from a world of which we are still complaining:
Where then is the dreadfulness of death, which only frees us from the Troubles and Crosses of a wretched life? It is unreasonable to complain of that change, which delivers us from a world of which we Are still complaining:
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Every Vessel cannot bear up with a like Sail, and therefore God to keep us from oversetting, puts on so much as will safest bring us to Heaven, our desired Port.
Every Vessel cannot bear up with a like Sail, and Therefore God to keep us from oversetting, puts on so much as will Safest bring us to Heaven, our desired Port.
Let us therefore Cast these cares and burdens upon him who hath promised to sustain us; and turn the stream of our desires Heavenward, where alone we can find permanent and satisfactory good.
Let us Therefore Cast these Cares and burdens upon him who hath promised to sustain us; and turn the stream of our Desires Heavenward, where alone we can find permanent and satisfactory good.
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Walk humbly with God, keep your selves alway in an awful fear of his dread Majesty, be constant in the exercise of Grace, and the performance of Duty:
Walk humbly with God, keep your selves always in an awful Fear of his dread Majesty, be constant in the exercise of Grace, and the performance of Duty:
and all to be Vanity and Vexation of Spirit; he rests himself in the Close, and tells us, Chapter 12.13. Let us hear the Conclusion of the whole matter:
and all to be Vanity and Vexation of Spirit; he rests himself in the Close, and tells us, Chapter 12.13. Let us hear the Conclusion of the Whole matter:
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Quantum apud nos indicis marg•ritis pretium est, tantum apud Indos in curalia. Nam { que } ista persuasione gentium constant. Plia. lib. 32. de Gen. Benzoai del mundo nuovo, lib. 1.
Quantum apud nos indicis marg•ritis Price est, Tantum apud Indos in curalia. Nam { que } ista persuasione gentium constant. Plia. lib. 32. de Gen. Benzoai deal mundo nuovo, lib. 1.
Certos ha••b••ates ipse magister voluptatis Epicurus, quibus malignè f•mem extingueret. Sen. Ep. 18 Ep. ad Menoeceum apud Diog. Lacit in vitâ 〈 ◊ 〉. NONLATINALPHABET.
Certos ha••b••ates ipse magister voluptatis Epicurus, quibus malignè f•mem extingueret. Sen. Epistle 18 Epistle ad Menoeceum apud Diog Lacit in vitâ 〈 ◊ 〉..
Angustanda sunt patrimonia, ut mi•ùs ad injurias fortunae simus expositi. Habiliora sunt corpora in bello, quae in arm• sua contrahi possunt, quàm quae supe•funduntur, & undique magnitudo sua vula•ribus objecit. Sen. de t••• { que } c. 8. Cogendae i•dictum res sunt, ut telum in vanum •adant. Id. c. 9.
Angustanda sunt patrimonies, ut mi•ùs ad injurias Fortunae Simus Exposition. Habiliora sunt corpora in bello, Quae in arm• sua contrahi possunt, quàm Quae supe•funduntur, & undique magnitudo sua vula•ribus objecit. Sen. de t••• { que } c. 8. Cogendae i•dictum Rest sunt, ut telum in vanum •adant. Id. c. 9.
Fortuna, velut tuaica, magis concinna quàm longa proba•da, quipp• etiam ea si no• gestetur, & trah•tur, nihilo m••ùs quam l•cinia praependens 〈 ◊ 〉 dit & praecipitat. Etenim •n omnibus ad vitae munia utendis, q•icquid apiam moderatio•em s•perg•editur on ripotiu• quam usui exuberat. Ap•l. Apol.
Fortuna, velut tuaica, magis concinna quàm Longam proba•da, quipp• etiam ea si no• gestetur, & trah•tur, nihilo m••ùs quam l•cinia praependens 〈 ◊ 〉 dit & praecipitat. Etenim •n omnibus ad vitae Money utendis, q•icquid apiam moderatio•em s•perg•editur on ripotiu• quam usui exuberat. Ap•l. Apollinarian
NONLATINALPHABET. An•••. l. 9. S 3. A••a•s mors •bducit, 〈 ◊ 〉 à bo•is, verum si quae imus. Hoc quidum à Circ••ico H•gesia sis cop•os• d•sputatur, ut is a reg• Ptolaem•o prohib•tus ess• dicatur illa in scholis dicere, quod 〈 … 〉 •uditis, mortem sibi ipsi consciscerent. Cic. Tus. quast l. 1.
. An•••. l. 9. S 3. A••a•s mors •bducit, 〈 ◊ 〉 à bo•is, verum si Quae imus. Hoc quidum à Circ••ico H•gesia sis cop•os• d•sputatur, ut is a reg• Ptolaem•o prohib•tus ess• dicatur illa in scholis dicere, quod 〈 … 〉 •uditis, mortem sibi ipsi consciscerent. Cic Tus. Quast l. 1.
