A sermon preached at the solemnity of the funeral of Mrs. Dorothy St. John, fourth daughter of the late Sir Oliver St. John, Knight and Baronet, of Woodford in Northamptonshire, in the parish church of St. Martins in the Fields, on the 24th of June, 1677 by Anthony Horneck ...
In this Chapter the Apostle partly directs the Roman Christians, and partly comforts them, shews them their duty, and their cordial; lets them see how they must be qualified,
In this Chapter the Apostle partly directs the Roman Christians, and partly comforts them, shows them their duty, and their cordial; lets them see how they must be qualified,
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In his comforts he is ever stately and magnificent, and doth as it were empty Heaven, to bring the Blessed Trinity, and all the treasures of that Glory down into their souls,
In his comforts he is ever stately and magnificent, and does as it were empty Heaven, to bring the Blessed Trinity, and all the treasures of that Glory down into their Souls,
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and together with them breath'd after that splendid manifestation of God's power, and majesty, v. 19. For the earnest expectation of the Creature waiteth for the manifestation of the sons of God;
and together with them breathed After that splendid manifestation of God's power, and majesty, v. 19. For the earnest expectation of the Creature waits for the manifestation of the Sons of God;
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and because the more curious among the Christians, he writes to, might ask how Creatures corruptible and vain come to pant after that glorious day, he in my Text lets them know that it is the great Commander of Heaven and Earth, that hath so ordered it,
and Because the more curious among the Christians, he writes to, might ask how Creatures corruptible and vain come to pant After that glorious day, he in my Text lets them know that it is the great Commander of Heaven and Earth, that hath so ordered it,
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than that of Creature in the Text. Not to mention, that some by it have understood Mankind in general, others the Christian World, others the Blessed Angels, who minister unto those that shall be heirs of Salvation;
than that of Creature in the Text. Not to mention, that Some by it have understood Mankind in general, Others the Christian World, Others the Blessed Angels, who minister unto those that shall be Heirs of Salvation;
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some eminent men of late have undertaken to make out, that the Apostle means the Gentiles, or Heathens, which were to be brought over to the Christian Faith.
Some eminent men of late have undertaken to make out, that the Apostle means the Gentiles, or heathens, which were to be brought over to the Christian Faith.
But if we admit of this sense, it must follow, that the Apostle in the foregoing Verse, where he begins to speak of the Creature, falls abruptly upon a new subject, which seems altogether improbable, that verse being joyn'd by the particle FOR to v. 18. in which we have him comforting the afflicted Christian with that glory, which ere long should be revealed in him,
But if we admit of this sense, it must follow, that the Apostle in the foregoing Verse, where he begins to speak of the Creature, falls abruptly upon a new Subject, which seems altogether improbable, that verse being joined by the particle FOR to v. 18. in which we have him comforting the afflicted Christian with that glory, which ere long should be revealed in him,
and then immediately it follows, the earnest expectation of the Creature, &c. So that what is said v. 19. and in my Text, must have relation to the same subject he had spoke of v. 18. and if by the Creature we understand all creatures in this visible World, in a word, Heaven and Earth,
and then immediately it follows, the earnest expectation of the Creature, etc. So that what is said v. 19. and in my Text, must have Relation to the same Subject he had spoke of v. 18. and if by the Creature we understand all creatures in this visible World, in a word, Heaven and Earth,
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If the whole Creation hopes to be delivered from her bondage and oppression, you may with far greater reason both look for a happy deliverance and comfort your selves with the thoughts of it.
If the Whole Creation hope's to be Delivered from her bondage and oppression, you may with Far greater reason both look for a happy deliverance and Comfort your selves with the thoughts of it.
and beauty decay'd after the fall of Adam; how the Earth, that before was a stranger to all noxious herbs and plants, brought forth Thistles and thorns now;
and beauty decayed After the fallen of Adam; how the Earth, that before was a stranger to all noxious herbs and plants, brought forth Thistles and thorns now;
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how her former lovely face is all disfigured with spots and freckles now, and that which was all charm to a rational soul before, is now become an object, which few wise men, indeed none but fools delight in;
how her former lovely face is all disfigured with spots and freckles now, and that which was all charm to a rational soul before, is now become an Object, which few wise men, indeed none but Fools delight in;
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how the Heavens which before dispens'd their kindly influences to Man, and seem'd to be proud of the employment, soon after became Gods Arsenal, from whence he sometimes fetches water to drown, as he did the first World, sometimes fire to consume, as he did Sodom and Gomorra, sometimes hailstones to kill, as he did the Amorites, sometimes winds to overturn, as he did Job 's houses;
how the Heavens which before dispensed their kindly influences to Man, and seemed to be proud of the employment, soon After became God's Arsenal, from whence he sometime Fetches water to drown, as he did the First World, sometime fire to consume, as he did Sodom and Gomorra, sometime hailstones to kill, as he did the amorites, sometime winds to overturn, as he did Job is houses;
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as if Nature were inverted, and they had got the dominion over him, whose primitive right it was to have dominion over every living thing that moves upon the Earth;
as if Nature were inverted, and they had god the dominion over him, whose primitive right it was to have dominion over every living thing that moves upon the Earth;
and how many things, which before might have made him truly happy, serve only now to make him an object of scorn to God and his holy Angels. So much of this change.
and how many things, which before might have made him truly happy, serve only now to make him an Object of scorn to God and his holy Angels. So much of this change.
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Men and the Apostate Angels indeed were made subject to vanity with their own consent, and their own wilfulness lost them that glory they once enjoy'd;
Men and the Apostate Angels indeed were made Subject to vanity with their own consent, and their own wilfulness lost them that glory they once enjoyed;
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Cursed be the Earth for thy sake (saith God to Adam ) Gen. 3. 17. And that no man may think it strange that the curse of God should light on things innocent and incapable of sinning, we must remember that God in punishing the creatures with their vanity, punished Man himself for whose use and service chiefly they were created;
Cursed be the Earth for thy sake (Says God to Adam) Gen. 3. 17. And that no man may think it strange that the curse of God should Light on things innocent and incapable of sinning, we must Remember that God in punishing the creatures with their vanity, punished Man himself for whose use and service chiefly they were created;
So that he that hath subjected the Creature unto vanity, is God, by whose just sentence it came to pass, that the Creatures all glorious before, became sutable to Man's corrupt and miserable condition,
So that he that hath subjected the Creature unto vanity, is God, by whose just sentence it Come to pass, that the Creatures all glorious before, became suitable to Man's corrupt and miserable condition,
and were permittied to be stings and thorns in his side, and so far from yielding true content and satisfaction, that they ordinarily lead to trouble and vexation of spirit.
and were permittied to be stings and thorns in his side, and so Far from yielding true content and satisfaction, that they ordinarily led to trouble and vexation of Spirit.
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I will not here enlarge upon Adam 's sin, nor shew you what unbelief, what pride, what contumacy, what ingratitude, what want of love, what Apostacy may be discover'd in it.
I will not Here enlarge upon Adam is since, nor show you what unbelief, what pride, what contumacy, what ingratitude, what want of love, what Apostasy may be discovered in it.
We may be confident, God had reason for what he did, and that he saw the crimson dye of the transgression, which made him issue out this order, that upon this Great Princes fall, the whole Creation should go into Mourning. III. That which in a great measure qualifies and mitigates this Vanity, the Creature hath been suffer'd to sink into, is this;
We may be confident, God had reason for what he did, and that he saw the crimson die of the Transgression, which made him issue out this order, that upon this Great Princes fallen, the Whole Creation should go into Mourning. III. That which in a great measure Qualifies and mitigates this Vanity, the Creature hath been suffered to sink into, is this;
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That it is subjected in hope. God hath as it were endow'd the Creatures our eyes behold with hopes of their restitution to their pristine beauty, usefulness and glory;
That it is subjected in hope. God hath as it were endowed the Creatures our eyes behold with hope's of their restitution to their pristine beauty, usefulness and glory;
For according to his promise we look for new Heavens and a new Earth, wherein dwelleth righteousness, the old Heavens shall pass away with a great noise,
For according to his promise we look for new Heavens and a new Earth, wherein dwells righteousness, the old Heavens shall pass away with a great noise,
the old Earth also, and the works that are therein, shall be burnt up, 2 Pet. 3. 10. 13. Thus the Creature will one day undergo a kind of Glorification and participate of the splendor which shall encircle all righteous and sanctified souls;
the old Earth also, and the works that Are therein, shall be burned up, 2 Pet. 3. 10. 13. Thus the Creature will one day undergo a kind of Glorification and participate of the splendour which shall encircle all righteous and sanctified Souls;
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but what consists in eating and drinking and sensual pleasure? And though I will not say with Tertullian, who favours the Millenary opinion, that the new Heavens and the new Earth will be in compensationem eorum, quae in seculo vel despeximus, vel amisimus, to make amends for what we have either lost or despis'd in this World;
but what consists in eating and drinking and sensual pleasure? And though I will not say with Tertullian, who favours the Millenary opinion, that the new Heavens and the new Earth will be in compensationem Their, Quae in seculo vel despeximus, vel amisimus, to make amends for what we have either lost or despised in this World;
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and goodness, and bounty of the Great Creator in the several Creatures that shall adorn that new World? And this is that NONLATINALPHABET, that restistution of all things, foretold of all the Holy Prophets since the World began, mention'd Act. 3. 21
and Goodness, and bounty of the Great Creator in the several Creatures that shall adorn that new World? And this is that, that restistution of all things, foretold of all the Holy prophets since the World began, mentioned Act. 3. 21
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but hath been the opinion of the most ancient Heathen Philosophers, Pythagoras, Heraclitus, Zeno, and of all the Stoicks, who therefore talk'd much of an NONLATINALPHABET,
but hath been the opinion of the most ancient Heathen Philosophers, Pythagoras, Heraclitus, Zeno, and of all the Stoics, who Therefore talked much of an,
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and seem to have receiv'd it by an immemorial tradition from Adam himself; who as Josephus tells us, Prophesied that the World should once be drown'd by Water,
and seem to have received it by an immemorial tradition from Adam himself; who as Josephus tells us, Prophesied that the World should once be drowned by Water,
Can we see a curious Fabrick here all broke to pieces, and a Creature that was made a little lower than the Angels, cut off before half her race was run,
Can we see a curious Fabric Here all broke to Pieces, and a Creature that was made a little lower than the Angels, Cut off before half her raze was run,
I. Riches, when the Magnificent Croesus sat upon his Throne, deck'd with beaten Gold, adorn'd with a thousand Jewels and precious Stones, he had the curiosity to ask Solon, whether he had ever seen a more glorious sight? Yes Sir, saith Solon, for I have seen Hens and Phesants,
I Riches, when the Magnificent Croesus sat upon his Throne, decked with beaten Gold, adorned with a thousand Jewels and precious Stones, he had the curiosity to ask Solon, whither he had ever seen a more glorious sighed? Yes Sir, Says Solon, for I have seen Hens and Pheasants,
but that man which hath courage to lift it up and to see what is underneath, will quickly find that these are things, which to day caress their favourite,
but that man which hath courage to lift it up and to see what is underneath, will quickly find that these Are things, which to day caress their favourite,
and that they can neither preserve the Body from disasters, for in despight of all my Treasures Lightning from Heaven may strike through my sides and kill me,
and that they can neither preserve the Body from disasters, for in despite of all my Treasures Lightning from Heaven may strike through my sides and kill me,
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and Gehazi walk in fear while he brings home his talents of Silver, and an Alexander in the midst of all his opulency dissatisfied and tor•ured with Ambition,
and Gehazi walk in Fear while he brings home his Talents of Silver, and an Alexander in the midst of all his opulency dissatisfied and tor•ured with Ambition,
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He that sees the ambitious clamber that Mountain, as if it were the Hill of God, and there lay the way to Heaven, would wonder what the man means to labour so hard,
He that sees the ambitious clamber that Mountain, as if it were the Hill of God, and there lay the Way to Heaven, would wonder what the man means to labour so hard,
But see the sad reverse which waits on humane triumphs, while his fond thoughts and the numerous multitude, with their praises, swell him above himself, a Tilestone falling accidentally from a house, puts an end to his life and all his glories together before he can reach the Capitol.
But see the sad reverse which waits on humane Triumphos, while his found thoughts and the numerous multitude, with their praises, swell him above himself, a Tilestone falling accidentally from a house, puts an end to his life and all his Glories together before he can reach the Capitol.
That he could not but with a great deal of pleasure observe how that spoke which was uppermost now, was lowermost by and by, giving the haughty Tyrant to understand that he who wears a Crown to day, may handle a Spade to morrow.
That he could not but with a great deal of pleasure observe how that spoke which was uppermost now, was lowermost by and by, giving the haughty Tyrant to understand that he who wears a Crown to day, may handle a Spade to morrow.
Where are the mighty Honorable men, who have made whole Nations tremble, and shook the habitable World into subjection? Was their dignity able to preserve them from the burning Lake,
Where Are the mighty Honourable men, who have made Whole nations tremble, and shook the habitable World into subjection? Was their dignity able to preserve them from the burning Lake,
so transitory a thing must needs be vanity, and to build upon't, is to make a nest on the waves of the Sea, which the least angry Billow shatters into nothing.
so transitory a thing must needs be vanity, and to built upon't, is to make a nest on the waves of the Sea, which the least angry Billow shatters into nothing.
And indeed the greatest Emperor makes no better dust than the meanest slave, and in the Grave it's impossible for Menippus to tell the Son of Jupiter which was the Potter and which the lofty Macedonian Hero. Honor!
And indeed the greatest Emperor makes no better dust than the Meanest slave, and in the Grave it's impossible for Menippus to tell the Son of Jupiter which was the Potter and which the lofty Macedonian Hero. Honour!
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and he that can see with what care and trouble popular applause and a changeable Princes favour is acquired, with what fear it's kept, what enemies it raises, what dangers it precipitates it's Clients into,
and he that can see with what care and trouble popular applause and a changeable Princes favour is acquired, with what Fear it's kept, what enemies it raises, what dangers it precipitates it's Clients into,
and a great man's smiles before the courtships of the Blessed Trinity, and makes them careless of that incorruptelae superindumentum, the Carthaginian Father speaks of, i. e. of being cloathed upon with their house from Heaven,
and a great Man's smiles before the courtships of the Blessed Trinity, and makes them careless of that incorruptelae superindumentum, the Carthaginian Father speaks of, i. e. of being clothed upon with their house from Heaven,
and regardless of that splendor and Kingdom, which the mighty Rewarder of them that diligently seek him, hath to bestow on those that obey him more than men.
and regardless of that splendour and Kingdom, which the mighty Rewarder of them that diligently seek him, hath to bestow on those that obey him more than men.
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He I say, that can see all this, and fancy real and solid Bliss in these Castles of air, must have a heart of lead, a soul altogether immerst in sense, drown'd in sensuality;
He I say, that can see all this, and fancy real and solid Bliss in these Castles of air, must have a heart of led, a soul altogether immersed in sense, drowned in sensuality;
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and it may more truly be said of him, than of the man in the Gospel, that travell'd from Jerusalem to Jericho, that he is fallen among robbers, who have plunder'd him of his reason. III.
and it may more truly be said of him, than of the man in the Gospel, that traveled from Jerusalem to Jericho, that he is fallen among robbers, who have plundered him of his reason. III.
Pleasure. There is indeed a pleasure which arises from a serious and consciencious discharge of our duty to God and Man, which hath nothing of vanity in it,
Pleasure. There is indeed a pleasure which arises from a serious and conscientious discharge of our duty to God and Man, which hath nothing of vanity in it,
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This is the sensual man's darling, and he despairs of any satisfaction except he can crown his days with Rosebuds, and walk in the way of his heart, and in the sight of his eyes, and fan his senses,
This is the sensual Man's darling, and he despairs of any satisfaction except he can crown his days with Rosebuds, and walk in the Way of his heart, and in the sighed of his eyes, and fan his Senses,
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So the Great Solomon thought, and tryed it, but found by sad experience that this was the way to the chambers of Death, Prov. 7. 27. Pleasure, like the Harlot spoken of v. 13. catches the heedless Youngster, and kisses him, and with an impudent face, says unto him, I have deck'd my bed with coverings of Tapestry, with carved Works, with fine linnen of Egypt;
So the Great Solomon Thought, and tried it, but found by sad experience that this was the Way to the chambers of Death, Curae 7. 27. Pleasure, like the Harlot spoken of v. 13. Catches the heedless Youngster, and Kisses him, and with an impudent face, Says unto him, I have decked my Bed with coverings of Tapestry, with carved Works, with fine linen of Egypt;
but gripes, invites, but betrays; it never offers honey without a sting; and if it courts the weak sinner with milk and butter in a Lordly dish, it is but to strike a nail into his Temples,
but gripes, invites, but betrays; it never offers honey without a sting; and if it Courts the weak sinner with milk and butter in a Lordly dish, it is but to strike a nail into his Temples,
and when it shews him the blood of the Grapes in a Crystal glass, the intent is to sting him like an Adder, Prov. 22. 31, 32. What are these sensual delights but burthens to a rational soul!
and when it shows him the blood of the Grapes in a Crystal glass, the intent is to sting him like an Adder, Curae 22. 31, 32. What Are these sensual delights but burdens to a rational soul!
and he that went joyful out comes mourning home, and is ready to curse the day that he listen'd to these deceitful Sirens, which did but sing, first to lull him asleep and then to poison him;
and he that went joyful out comes mourning home, and is ready to curse the day that he listened to these deceitful Sirens, which did but sing, First to lull him asleep and then to poison him;
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like Dalila, flatter'd him, that his strength might depart from him, and as Judith did Holofernes, made him drunk, the better to exercise their cruelty upon him.
like Delilah, flattered him, that his strength might depart from him, and as Judith did Holofernes, made him drunk, the better to exercise their cruelty upon him.
Hannibal that could not be overcome by arms, is overcome by pleasure; and he whom all the Roman forces could not weaken, is made feeble by luxury. By this Rome it self fell;
Hannibal that could not be overcome by arms, is overcome by pleasure; and he whom all the Roman forces could not weaken, is made feeble by luxury. By this Room it self fell;
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and forein enemies have not done them so much harm as this inward and homebred adversary. Aelian tells a strange story of his Pardalis, a beast of a sweet scent, but dreadful shape;
and foreign enemies have not done them so much harm as this inward and Homebred adversary. Aelian tells a strange story of his Pardalis, a beast of a sweet scent, but dreadful shape;
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but the the lower part full of Scales, and rough, ugly, and intractable, and its Tail like that of a Viper, swift and running very fast, having no voice but that of a hiss, laying force on all Animals it meets withal,
but the the lower part full of Scales, and rough, ugly, and intractable, and its Tail like that of a Viper, swift and running very fast, having no voice but that of a hiss, laying force on all Animals it meets withal,
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The application of these passages is easie enough, and who sees not that sensual pleasure is that Panther and that Dragon, that in the end destroys the fond man, that is either delighted with its smell, or with its glorious outside. And here I remember what the noble Plutarch saith, Pleasure (he means that pleasure which Lust and Luxury affords) is a Brute, but not a Savage one;
The application of these passages is easy enough, and who sees not that sensual pleasure is that Panther and that Dragon, that in the end Destroys the found man, that is either delighted with its smell, or with its glorious outside. And Here I Remember what the noble Plutarch Says, Pleasure (he means that pleasure which Lust and Luxury affords) is a Brutus, but not a Savage one;
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Xerxes knew what he did when he forbad the Babylonians the use of arms, and permitted them to give themselves over to Wine and Women, and all manner of luxury.
Xerxes knew what he did when he forbade the Babylonians the use of arms, and permitted them to give themselves over to Wine and Women, and all manner of luxury.
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as much as the World did at the attempts of that Prince, who tired with variety of pleasures at Land, had a mind to try their sweetness in a more unruly Element, the Sea. A Ship is built, liker a Palace than a Vessel; Here are erected Chambers for himself, there Apartments for his Concubines, a Garden is planted too, set out with Aromatick trees and herbs, no splendor is wanting, no cost spared, all the rooms dazle the Spectators eyes with the Gold that glistered there;
as much as the World did At the attempts of that Prince, who tired with variety of pleasures At Land, had a mind to try their sweetness in a more unruly Element, the Sea. A Ship is built, liker a Palace than a Vessel; Here Are erected Chambers for himself, there Apartments for his Concubines, a Garden is planted too, Set out with Aromatic trees and herbs, no splendour is wanting, no cost spared, all the rooms dazzle the Spectators eyes with the Gold that glistered there;
it drives men into madness, and what they intended for their Cordial, proves their Death, and that which they hoped would have refresh'd them, doth but intoxicate them,
it drives men into madness, and what they intended for their Cordial, Proves their Death, and that which they hoped would have refreshed them, does but intoxicate them,
IV. Life. This hath in all ages been counted so vain a thing, that wise men have been at a loss for words to express its vanity. A shadow, a dream, a bubble, a tragedy, a wheel, a vapour have been thought Epithets too great for it;
IV. Life. This hath in all ages been counted so vain a thing, that wise men have been At a loss for words to express its vanity. A shadow, a dream, a bubble, a tragedy, a wheel, a vapour have been Thought Epithets too great for it;
It's pleasant to read how one of their Kings being by some Impostor promised a cup of Liquor to make him immortal, would by no means be discouraged from his strong persuasion, that upon the drinking of it he should certainly be freed from death for ever, till a friend of his more, wise than he, snatched the cup from the place where it stood, and drank it off.
It's pleasant to read how one of their Kings being by Some Impostor promised a cup of Liquour to make him immortal, would by no means be discouraged from his strong persuasion, that upon the drinking of it he should Certainly be freed from death for ever, till a friend of his more, wise than he, snatched the cup from the place where it stood, and drank it off.
Yet, it seems, so bewitching a thing is this desire of Immortality here on Earth in that kind of men, that this very King not long after that modest reprehension of his friend, attempted the impossibility afresh,
Yet, it seems, so bewitching a thing is this desire of Immortality Here on Earth in that kind of men, that this very King not long After that modest reprehension of his friend, attempted the impossibility afresh,
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Where men live in contempt of a better World, no marvel if they magnifie this present life and wish for the longevity of the ancient Patriarchs, and would be glad if they might arrive to the age of Methuselah, but these are sickly desires which their blind appetite causes, desires as vain as the life they praise,
Where men live in contempt of a better World, no marvel if they magnify this present life and wish for the longevity of the ancient Patriarchs, and would be glad if they might arrive to the age of Methuselah, but these Are sickly Desires which their blind appetite Causes, Desires as vain as the life they praise,
Who can express the innumerable disasters, discontents, and vexations life is subject and expos'd unto? We come crying into the World and go weeping out.
Who can express the innumerable disasters, discontents, and vexations life is Subject and exposed unto? We come crying into the World and go weeping out.
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and all on a sudden taken away by the Sabeans, hath no sooner done speaking, but another is ready to acquaint us, that the fire of God fell from heaven,
and all on a sudden taken away by the Sabeans, hath no sooner done speaking, but Another is ready to acquaint us, that the fire of God fell from heaven,
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and when he hath finished his dreadful news, the fourth comes running in with a message, that a great wind from the Wilderness hath smote the four corners of the house,
and when he hath finished his dreadful news, the fourth comes running in with a message, that a great wind from the Wilderness hath smote the four corners of the house,
He that hath escaped perilsl by land, soon is forced to make a trial of perils by sea; and to a deliverance from Robbers succeeds a new danger from our own Countrymen. Afflictat fortuna viros per bella, per aequor, Iras insidiasque, catenatosque labores Mutandos semper gravioribus.
He that hath escaped perilsl by land, soon is forced to make a trial of perils by sea; and to a deliverance from Robbers succeeds a new danger from our own Countrymen. Afflictat fortuna viros per Bella, per aequor, Iras insidiasque, catenatosque labores Mutandos semper gravioribus.
and thus the greatest contrartieties plenty and poverty, love and hatred, peace and anger, rest and trouble, quietness and rage, right and wrong, justice and injustice make up mans life;
and thus the greatest contrartieties plenty and poverty, love and hatred, peace and anger, rest and trouble, quietness and rage, right and wrong, Justice and injustice make up men life;
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V. Health. This indeed is a Jewel which men pass great commendations on, but it's inconstancy shews it's vanity, and he that trusts to it, relies but on a broken reed, on a Sceptre of glass, and will soon be convinced, that like April weather it's dashed and changed in the twinkling of an eye.
V. Health. This indeed is a Jewel which men pass great commendations on, but it's inconstancy shows it's vanity, and he that trusts to it, relies but on a broken reed, on a Sceptre of glass, and will soon be convinced, that like April weather it's dashed and changed in the twinkling of an eye.
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when the least disorder can unsettle him, how little reason hath he to boast of the harmony and agreement of humours in his body? How should he continue sound long that hath so many enemies within,
when the least disorder can unsettle him, how little reason hath he to boast of the harmony and agreement of humours in his body? How should he continue found long that hath so many enemies within,
and without him, to shatter his earthly Tabernacle into dust and atoms? Nothing for ought I see deceives the unwary sinner more than his state of health, this tempts him to offer violence to his nature,
and without him, to shatter his earthly Tabernacle into dust and atoms? Nothing for ought I see deceives the unwary sinner more than his state of health, this tempts him to offer violence to his nature,
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and run out into extravagancies, and because he feels no distemper for the present, he flatters himself with a perpetual freedom from it, goes on in his debauches, and while he pleases himself, that his nature is made of iron, he finds,
and run out into extravagancies, and Because he feels no distemper for the present, he flatters himself with a perpetual freedom from it, Goes on in his Debauches, and while he Pleases himself, that his nature is made of iron, he finds,
but that the least jog should put the Clock out of order, and spoil the musick, which is so pleasing and ravishing to the ear? There is but a paper ▪ wall betwixt health and sickness,
but that the least jog should put the Clock out of order, and spoil the music, which is so pleasing and ravishing to the ear? There is but a paper ▪ wall betwixt health and sickness,
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They have ransacked Nature for restoratives, forced Metals into Spirits, dissolved Minerals into Antidotes, distill'd Herbs and Plants into a quintessence;
They have ransacked Nature for restoratives, forced Metals into Spirits, dissolved Minerals into Antidotes, distilled Herbs and Plants into a quintessence;
pounded Pearls into Powder, used themselves to such a diet, eaten their meat by weight, avoided the coldness of the air, shun'd those dishes that might tempt them to a surfeit. But alas!
pounded Pearls into Powder, used themselves to such a diet, eaten their meat by weight, avoided the coldness of the air, shunned those Dishes that might tempt them to a surfeit. But alas!
nor dreamed of, seiz'd on their limbs, and deliver'd them up to the King of tertors, and unexpectedly sent them to their long home, from whence there is no returning?
nor dreamed of, seized on their limbs, and Delivered them up to the King of tertors, and unexpectedly sent them to their long home, from whence there is no returning?
How doth death arrest a Samson with all his vigour and sortitude about him, and how little is sickness afraid to enter into rooms where the various odours seem to be intended as spells to keep out the Enemy:
How does death arrest a samson with all his vigour and sortitude about him, and how little is sickness afraid to enter into rooms where the various odours seem to be intended as spells to keep out the Enemy:
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and perishes in a night, Jon. 4. 10. and those with whom it continues longer, are every hour in danger of losing it. VI. Children. See how the fond Parent dotes on those Pictures, and how enamoured he is with those Representatives of his person!
and Perishes in a night, Jon. 4. 10. and those with whom it continues longer, Are every hour in danger of losing it. VI. Children. See how the found Parent dotes on those Pictures, and how enamoured he is with those Representatives of his person!
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But while his sparkling eyes convey, and shoot all their rays on these Darlings of his affections, grim death, unmannerly as it is, a stranger to respect of persons, steps in, marrs all his triumphs,
But while his sparkling eyes convey, and shoot all their rays on these Darlings of his affections, grim death, unmannerly as it is, a stranger to respect of Persons, steps in, mars all his Triumphos,
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and with his age her affection grows, and she is concern'd for his welfare, she studies how to advance him, plots how to make him great, rejoyces to hear her Neighbours speak in commendations of him:
and with his age her affection grows, and she is concerned for his welfare, she studies how to advance him, plots how to make him great, rejoices to hear her Neighbours speak in commendations of him:
And now the Lad being grown up, and understanding what the tenderness of a Mother means, the Mother justly expects some returns answerable to the mighty expressions of her love:
And now the Lad being grown up, and understanding what the tenderness of a Mother means, the Mother justly expects Some returns answerable to the mighty expressions of her love:
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and thus he that was expected to have been her greatest comfort, proves her scourge, and the Staff that in her old age was to support her, turns into a Serpent to hiss at her, and to sting her.
and thus he that was expected to have been her greatest Comfort, Proves her scourge, and the Staff that in her old age was to support her, turns into a Serpent to hiss At her, and to sting her.
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And this it's like Eve had experienc'd in her eldest Son Cain, and therefore when Abel was born she call'd him vanity, for that's the true import of the name, Gen. 4. 2.
And this it's like Eve had experienced in her eldest Son Cain, and Therefore when Abel was born she called him vanity, for that's the true import of the name, Gen. 4. 2.
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Absolom, formerly his Fathers Darling, at last invades his Crown and Scepter, and the indulgent Prince lives to see that Son he doted on, attempt his life,
Absalom, formerly his Father's Darling, At last invades his Crown and Sceptre, and the indulgent Prince lives to see that Son he doted on, attempt his life,
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and defile his Bed. And suppose the kind Son with Coriolanus doth that for his Mother, which neither the Peoples tears, nor the Senators prayers could effect,
and defile his Bed And suppose the kind Son with Coriolanus does that for his Mother, which neither the Peoples tears, nor the Senators Prayers could Effect,
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and with Cotta rescues his Father from death, yet the losses, reproach, disgrace, and disasters which often befall even the most dutiful and best natur'd Children make wounds in their Parents breasts.
and with Cotta rescues his Father from death, yet the losses, reproach, disgrace, and disasters which often befall even the most dutiful and best natured Children make wounds in their Parents breasts.
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And thus these certain cares and uncertain comforts by the instability and mutability of their condition proclaim to the world, that they are but Vanity.
And thus these certain Cares and uncertain comforts by the instability and mutability of their condition proclaim to the world, that they Are but Vanity.
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And having thus with as much brevity as the subject would bear, led you to a prospect of the vanity, the creature is involv'd in, I must not dismiss you without some practical reflections.
And having thus with as much brevity as the Subject would bear, led you to a prospect of the vanity, the creature is involved in, I must not dismiss you without Some practical reflections.
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without it the generality of men Ixion. like, embrace a Cloud for Juno, and are so far from seeing vanity in the creature, that they do securely build Tabernacles here,
without it the generality of men Ixion. like, embrace a Cloud for Juno, and Are so Far from seeing vanity in the creature, that they do securely built Tabernacles Here,
This irradiation from above, the consequent of earnest prayers, clarifies the mind, dispels the clouds and mists that are upon it, teaches the Soul to examine the inside of things,
This irradiation from above, the consequent of earnest Prayers, clarifies the mind, dispels the Clouds and mists that Are upon it, Teaches the Soul to examine the inside of things,
It's for want of admitting these heavenly beams, I say, that the Drunkard, the Lascivious, the Proud, the Glutton laughs at the Preacher discoursing of vanity,
It's for want of admitting these heavenly beams, I say, that the Drunkard, the Lascivious, the Proud, the Glutton laughs At the Preacher discoursing of vanity,
and how should he perceive it, whose eyes of understanding are not enlightned into contemplation and observation of the nature, quality, imperfection,
and how should he perceive it, whose eyes of understanding Are not enlightened into contemplation and observation of the nature, quality, imperfection,
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These are things I can grasp and feel, and I know the satisfaction they will afford, my eyes see how happy these things make the men that can creep out of dust,
These Are things I can grasp and feel, and I know the satisfaction they will afford, my eyes see how happy these things make the men that can creep out of dust,
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Shall I leave a certain satisfaction for I know not what? for a thing uncertain and out of sight? These outward conveniences I see must help me in distress;
Shall I leave a certain satisfaction for I know not what? for a thing uncertain and out of sighed? These outward conveniences I see must help me in distress;
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And doest thou talk like a man of reason, Sinner? If a Beast could speak, would not this be his language? Hath God given thee no higher faculties? Hath not he endow'd thee with nobler desires? Are these o••ward Goods indeed the things thou chusest for thy treasure? How brutish is thy Soul, that thou canst fancy any proportion betwixt that and the Creature!
And dost thou talk like a man of reason, Sinner? If a Beast could speak, would not this be his language? Hath God given thee no higher faculties? Hath not he endowed thee with Nobler Desires? are these o••ward Goods indeed the things thou choosest for thy treasure? How brutish is thy Soul, that thou Canst fancy any proportion betwixt that and the Creature!
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There is certainly Vanity in the Creature, and God will discover it to thee, if thou wilt but call upon him with the same earnestness that blind Bartimaeus used to Christ Jesus.
There is Certainly Vanity in the Creature, and God will discover it to thee, if thou wilt but call upon him with the same earnestness that blind Bartimaeus used to christ jesus.
one sees so much of its weakness as drives him from this barren Wilderness to make his nest among the stars of Heaven, the other so adores its beauty that he can be contented to sweat and toil,
one sees so much of its weakness as drives him from this barren Wilderness to make his nest among the Stars of Heaven, the other so adores its beauty that he can be contented to sweat and toil,
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you run on blindly upon Eternity, and delude your selves with a few formalities of Religion, you know not how the case stands betwixt God and your own souls,
you run on blindly upon Eternity, and delude your selves with a few formalities of Religion, you know not how the case Stands betwixt God and your own Souls,
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You delay your conversion, because you know not the great importance of it, and make light of that which, were your eyes but open'd, would make you tremble to think what pains you have taken to procure your own ruine.
You Delay your conversion, Because you know not the great importance of it, and make Light of that which, were your eyes but opened, would make you tremble to think what pains you have taken to procure your own ruin.
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When the primitive Christians (O happy, O blessed times!) gave out that they look'd upon this World as vain and transitory, their enemies saw that they were in good earnest when they said so,
When the primitive Christians (Oh happy, Oh blessed times!) gave out that they looked upon this World as vain and transitory, their enemies saw that they were in good earnest when they said so,
than they did of glasses and rattles, and the Prince that offered them riches to be enamour'd with Vanity as much as he, was repuls'd this Heroick answer; Offer these things to Children, and not to Christians.
than they did of glasses and rattles, and the Prince that offered them riches to be enamoured with Vanity as much as he, was repulsed this Heroic answer; Offer these things to Children, and not to Christians.
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They made their houses Oratories, and their dwelling-places were but so many Churches, where you might hear the praises of God resounding day and night.
They made their houses Oratories, and their dwelling-places were but so many Churches, where you might hear the praises of God resounding day and night.
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The injuries they suffer'd for the testimony of Jesus, they smiled at, and they that had an incorruptible Crown to look after, justly thought it below them to be concern'd at the slanders and reproaches of a poor envious World;
The injuries they suffered for the testimony of jesus, they smiled At, and they that had an incorruptible Crown to look After, justly Thought it below them to be concerned At the slanders and Reproaches of a poor envious World;
as if Heaven had been the Countrey from which they had been banish'd, and which they hoped they should be shortly restored unto, they made all the provision they could for it, secured the riches of another World,
as if Heaven had been the Country from which they had been banished, and which they hoped they should be shortly restored unto, they made all the provision they could for it, secured the riches of Another World,
They believ'd Christ's promises, and looking upon him as the Son of God, they had as great a confidence that they should be recompenced in the Resurrection of the just,
They believed Christ's promises, and looking upon him as the Son of God, they had as great a confidence that they should be recompensed in the Resurrection of the just,
and well might they renounce the glories of this Earth, when they were assured from the Word of God that they had a greater inheritance laid up for them in God's Paradise.
and well might they renounce the Glories of this Earth, when they were assured from the Word of God that they had a greater inheritance laid up for them in God's Paradise.
They laid aside their grandeur, to obey the precepts of the Gospel, and would not suffer any outward respects to take them off from a close adherence to God's will.
They laid aside their grandeur, to obey the Precepts of the Gospel, and would not suffer any outward respects to take them off from a close adherence to God's will.
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and when God hath provided for them Angels food, and bread of Heaven, why should you feed them with trash and husks to impoverish and weaken them for ever?
and when God hath provided for them Angels food, and bred of Heaven, why should you feed them with trash and husks to impoverish and weaken them for ever?
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Will you do less than Pagans? Will you fall short of Men that never heard the Gospel? Will you sink beneath those that never had any other light but what the glimmering Candle of Nature gave them? Can you see Philosophers contemn this Vanity,
Will you do less than Pagans? Will you fallen short of Men that never herd the Gospel? Will you sink beneath those that never had any other Light but what the glimmering Candle of Nature gave them? Can you see Philosophers contemn this Vanity,
and dare you be in love with it? Shall a Diogenes, to shew how little these things, which sensual men admire, ought to be valued, take as much delight in his Tub, as Xerxes in his Babylon, and in dry bread, as much as Smindyrides in his sauces; in ordinary spring-water, as much as Cambyses in his richer fountains; in common Sun-shine, as much as Sardanapalus in his purple; in his staff, as much as Alexander in his Spear; and in his Mallet, as much as Craesus in his treasures? Shall a Pagan look on these outward glories as unworthy of his affections,
and Dare you be in love with it? Shall a Diogenes, to show how little these things, which sensual men admire, ought to be valued, take as much delight in his Tub, as Xerxes in his Babylon, and in dry bred, as much as Smindyrides in his sauces; in ordinary spring-water, as much as Cambyses in his Richer fountains; in Common Sunshine, as much as Sardanapalus in his purple; in his staff, as much as Alexander in his Spear; and in his Mallet, as much as Croesus in his treasures? Shall a Pagan look on these outward Glories as unworthy of his affections,
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and will you suffer yours to be entangled with them? Shall a Plato, a Socrates, an Agesilaus, a Spartan, look upon these outward things as dross and dung, trample them under his feet, look upon them between anger and scorn,
and will you suffer yours to be entangled with them? Shall a Plato, a Socrates, an Agesilaus, a Spartan, look upon these outward things as dross and dung, trample them under his feet, look upon them between anger and scorn,
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and can you that pretend to have learn'd Christ, and pretend to be followers of the humble self-denying Jesus, come behind Heathens, whom you call Blind and Wretched? Will not they be your Judges one day? Will not their temperance and abstinence condemn your greediness after these perishable objects? Will not they shame you, that did more by the strength of nature, than you with all the encouragements of the Holy Ghost? Will not this aggravate your neglect,
and can you that pretend to have learned christ, and pretend to be followers of the humble self-denying jesus, come behind heathens, whom you call Blind and Wretched? Will not they be your Judges one day? Will not their temperance and abstinence condemn your greediness After these perishable objects? Will not they shame you, that did more by the strength of nature, than you with all the encouragements of the Holy Ghost? Will not this aggravate your neglect,
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and change your Rods into Scorpions? Will not this make your furnace hotter? Will not this fill your faces with greater confusion? Will God let your unprofitableness under the richest means of grace go unpunish'd? And doth the clearest manifestation of Heaven add no weight to your guilt and stubborness? If you turn the grace of God into wantonness, will God play with it, do you think,
and change your Rods into Scorpions? Will not this make your furnace hotter? Will not this fill your faces with greater confusion? Will God let your unprofitableness under the Richest means of grace go unpunished? And does the Clearest manifestation of Heaven add no weight to your guilt and Stubbornness? If you turn the grace of God into wantonness, will God play with it, do you think,
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as you do? It was a Mahometan King, could cause the following words to be written upon the Gates of his Pleasure-house, and the story saith his Life was answerable to the grave Sentences.
as you do? It was a Mahometan King, could cause the following words to be written upon the Gates of his Pleasure-house, and the story Says his Life was answerable to the grave Sentences.
If thy Soul can but come away from her prison, pure and undefiled, and reach the Mark, it's no great matter whether thou diest on a Throne, or on a Dung-hill.
If thy Soul can but come away from her prison, pure and undefiled, and reach the Mark, it's no great matter whither thou Dies on a Throne, or on a Dunghill.
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and health, and plenty, and liberty, or they shall never ascend his Holy Hill. Away then with those fond conceits that glue your hearts to things below.
and health, and plenty, and liberty, or they shall never ascend his Holy Hill. Away then with those found conceits that glue your hearts to things below.
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whether you are rising or sitting down, whether you are walking or standing, whether you are travelling or conversing with men, still look upon that Pourtraiture, and let this be your resolution to do nothing unworthy of that Heaven you are aiming at.
whither you Are rising or sitting down, whither you Are walking or standing, whither you Are traveling or conversing with men, still look upon that Portraiture, and let this be your resolution to do nothing unworthy of that Heaven you Are aiming At.
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this remembrance, that your mind hath been endeavouring to extricate it self from the vanity of the creature, and that you have lived like persons, that have indeed looked for a City which hath foundations;
this remembrance, that your mind hath been endeavouring to extricate it self from the vanity of the creature, and that you have lived like Persons, that have indeed looked for a city which hath foundations;
this remembrance I say will give you ease, this will make you die with joy at the kiss of God, as the Jews say of Moses, and enable you to triumph over death, O Death where is thy sting!
this remembrance I say will give you ease, this will make you die with joy At the kiss of God, as the jews say of Moses, and enable you to triumph over death, Oh Death where is thy sting!
O Grave where is thy victory! But thanks be to God, that gives us the victory through our Lord Jesus Christ. III. The Creature is made subject unto vanity;
O Grave where is thy victory! But thanks be to God, that gives us the victory through our Lord jesus christ. III. The Creature is made Subject unto vanity;
The Idolater, that melts his Gold, and makes a God of it, as the Israelites in the Wilderness, breaks down the limits of that vanity, outdoes Adam that was the occasion of it;
The Idolater, that melts his Gold, and makes a God of it, as the Israelites in the Wilderness, breaks down the Limits of that vanity, outdoes Adam that was the occasion of it;
but to abuse them, now they are under a state of misery, and to force them to serve us in our sins, is a bondage which will bear witness against the daring sinner in that day,
but to abuse them, now they Are under a state of misery, and to force them to serve us in our Sins, is a bondage which will bear witness against the daring sinner in that day,
when God shall judg the secrets of mens hearts by the Gospel of Jesus. Sinner, that wine thou abusest to besot thy understanding suffers violence from thee;
when God shall judge the secrets of men's hearts by the Gospel of jesus. Sinner, that wine thou abusest to besot thy understanding suffers violence from thee;
Surely every man is vanity, saith the Psalmist, Psal. 39. 11. But he that tempts his neighbour to run with him into excess of riot, Makes him worse than vanity;
Surely every man is vanity, Says the Psalmist, Psalm 39. 11. But he that tempts his neighbour to run with him into excess of riot, Makes him Worse than vanity;
and he that entices his friend into sin, makes him besides his vanity a creature of the Devil. The man before this sin was born to trouble as the sparks fly upward, but the sin he is drawn into makes his burden greater, increases his load,
and he that entices his friend into since, makes him beside his vanity a creature of the devil. The man before this since was born to trouble as the sparks fly upward, but the since he is drawn into makes his burden greater, increases his load,
and makes his pound of vanity, a talent, and as if his weakness and frailty here on earth were too little, sinks him into Hell, and as if the curse of God of old were too light a punishment, makes him obnoxious to Gods everlasting malediction.
and makes his pound of vanity, a talon, and as if his weakness and frailty Here on earth were too little, sinks him into Hell, and as if the curse of God of old were too Light a punishment, makes him obnoxious to God's everlasting malediction.
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The Covetous, who confines his money to his Chest, and makes that lie still in his Coffers, which like blood should have its circulation, and as it is given him from Heaven, should return to Heaven again by way of charity, and doing good, seems to be angry with God for giving that Creature so small a touch of vanity;
The Covetous, who confines his money to his Chest, and makes that lie still in his Coffers, which like blood should have its circulation, and as it is given him from Heaven, should return to Heaven again by Way of charity, and doing good, seems to be angry with God for giving that Creature so small a touch of vanity;
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and certainly, if the Creature is to be purged from its vanity by fire, it's but reason his body should be the fewel, who hath loaded the Creature with so much vanity and misery,
and Certainly, if the Creature is to be purged from its vanity by fire, it's but reason his body should be the fuel, who hath loaded the Creature with so much vanity and misery,
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His stripes will be iustly doubled, for his sin was so, and he deserves to be punished, both for his cruelty and disobedience. The Scripture excludes such men from the Kingdom of Heaven,
His stripes will be justly doubled, for his since was so, and he deserves to be punished, both for his cruelty and disobedience. The Scripture excludes such men from the Kingdom of Heaven,
The Stoicks were in the right, when they defined Philosophy or Religion to be a Meditation of death. He that is frequently engaged in such meditations, embitters his sensual delights, crushes his fondness of the world, dares not live in those sins which other men allow themselves in,
The Stoics were in the right, when they defined Philosophy or Religion to be a Meditation of death. He that is frequently engaged in such meditations, embitters his sensual delights, crushes his fondness of the world, dares not live in those Sins which other men allow themselves in,
and knows not how soon the Arch ▪ Angels Trumpet will sound, and the Judg of Quick and Dead awaken the world with his thundring voice, Arise ye dead, and come to judgment.
and knows not how soon the Arch ▪ Angels Trumpet will found, and the Judge of Quick and Dead awaken the world with his thundering voice, Arise you dead, and come to judgement.
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This even the Heathens were so sensible of, that the Egyptians, as every man knows, had a Sceleton, or Death's head set on amidst their greatest dainties,
This even the heathens were so sensible of, that the egyptians, as every man knows, had a Skeleton, or Death's head Set on amid their greatest dainties,
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nor their business might take them off from a continual contemplation of mortality. This made others order their Winding ▪ sheet to be carried before them;
nor their business might take them off from a continual contemplation of mortality. This made Others order their Winding ▪ sheet to be carried before them;
and when it knocks at his Chamber door he can let it in, and embrace it as a welcome Messenger with Simeon, Lord, now lettest thou thy servant depart in peace,
and when it knocks At his Chamber door he can let it in, and embrace it as a welcome Messenger with Simeon, Lord, now Lettest thou thy servant depart in peace,
They apprehend God childishly merciful, and because he knows their frame forsooth, that they are frail and weak, he cannot be angry with them for not observing his injunctions.
They apprehend God childishly merciful, and Because he knows their frame forsooth, that they Are frail and weak, he cannot be angry with them for not observing his injunctions.
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They make him a Being without justice, and though they could wish he would revenge their quarrel, whenever they receive any signal affront of their neighbours,
They make him a Being without Justice, and though they could wish he would revenge their quarrel, whenever they receive any signal affront of their neighbours,
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because their nature abhors every thing that looks like pain and torment. But these fancies, Sinner, are so far from extenuating, that they but aggravate thy folly. Alas!
Because their nature abhors every thing that looks like pain and torment. But these fancies, Sinner, Are so Far from extenuating, that they but aggravate thy folly. Alas!
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it is not thy unwillingness to suffer that will allay Gods wrath, nor thy tenderness to thy self that will make him express less hatred and indignation against thee.
it is not thy unwillingness to suffer that will allay God's wrath, nor thy tenderness to thy self that will make him express less hatred and Indignation against thee.
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If unwillingness to endure pain were a sufficient bar to justice, what Malefactor would be put to death? and if this plea will not serve on Earth, sure I am it will be insignificant in the Court of Heaven;
If unwillingness to endure pain were a sufficient bar to Justice, what Malefactor would be put to death? and if this plea will not serve on Earth, sure I am it will be insignificant in the Court of Heaven;
think what a pressure it will be for thy impenitent soul (for from such Christ hath not taken away Gods anger) when the whole burden shall be thrown upon thee at the Revelation of the righteous judgment of God. VI. Doth the whole Creation hope to be deliver'd from her bondage? Then lift up your heads, ye mourners of Sion, and learn to imitate the Creature in its hope.
think what a pressure it will be for thy impenitent soul (for from such christ hath not taken away God's anger) when the Whole burden shall be thrown upon thee At the Revelation of the righteous judgement of God. VI. Does the Whole Creation hope to be Delivered from her bondage? Then lift up your Heads, you mourners of Sion, and Learn to imitate the Creature in its hope.
Doth the Creation as it were support it self with this hope from sinking into its primitive Chaos, and cannot this hope of your everlasting deliverance keep your hearts from fainting under the darkest providence? Behold the Husbandman waits for the precious fruit of the Earth,
Does the Creation as it were support it self with this hope from sinking into its primitive Chaos, and cannot this hope of your everlasting deliverance keep your hearts from fainting under the Darkest providence? Behold the Husbandman waits for the precious fruit of the Earth,
and hath long patience for it, until he receive the early and the latter rain, Jac. 5. 7. You sow in tears now, the day will come when you shall reap in joy!
and hath long patience for it, until he receive the early and the latter rain, Jacob 5. 7. You sow in tears now, the day will come when you shall reap in joy!
The hope of a Kingdom keeps a captive Prince from murmuring, and should not the hopes of that Kingdom which fades not away, bear up your spirits against despair? Have you fought the good fight so long,
The hope of a Kingdom keeps a captive Prince from murmuring, and should not the hope's of that Kingdom which fades not away, bear up your spirits against despair? Have you fought the good fight so long,
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you'll see him ere long coming in the clouds of Heaven, and all his holy Angels with him, your afflictions then will all be changed into Eternal Freedom, your waters of Marah into rivers of delight, which make glad the City of God, your prison into perfect liberty, your Lions Den into a Palace, your fiery Furnace into the light of God's countenance, your Dungeon into Heaven, your poverty into plenty, your sickness into Eternal health, your losses into solid possessions, your shackles into kisses, your setters into the kindest embraces, your bryars into glory, your thorns into a Crown.
You'll see him ere long coming in the Clouds of Heaven, and all his holy Angels with him, your afflictions then will all be changed into Eternal Freedom, your waters of Marah into Rivers of delight, which make glad the city of God, your prison into perfect liberty, your Lions Den into a Palace, your fiery Furnace into the Light of God's countenance, your Dungeon into Heaven, your poverty into plenty, your sickness into Eternal health, your losses into solid possessions, your shackles into Kisses, your setters into the Kindest embraces, your briars into glory, your thorns into a Crown.
Having thus led you from the Creature to the Creator, I must crave leave to lead you back again from the Creator to the Creature, viz. To the party deceased.
Having thus led you from the Creature to the Creator, I must crave leave to led you back again from the Creator to the Creature, viz. To the party deceased.
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But when I shall have told you, that it was not my happiness to be acquainted with her before she died, you'll soon pardon my silence in her Commendations;
But when I shall have told you, that it was not my happiness to be acquainted with her before she died, You'll soon pardon my silence in her Commendations;
and the fear of God which he found to be the only true happiness, when he had run through all the risks of sin, she embraced before she had tasted any of the Worlds pleasures.
and the Fear of God which he found to be the only true happiness, when he had run through all the risks of since, she embraced before she had tasted any of the World's pleasures.
The Word of God was the food, her Soul delighted in, and she thought no provision comparable to the Bread of Life, which feeds men into Eternal content and satisfaction.
The Word of God was the food, her Soul delighted in, and she Thought no provision comparable to the Bred of Life, which feeds men into Eternal content and satisfaction.
She had already learn'd to scorn reproaches for Righteousness sake, and did clearly apprehend that her greatest glory must be Religion and God's favour.
She had already learned to scorn Reproaches for Righteousness sake, and did clearly apprehend that her greatest glory must be Religion and God's favour.
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De 300 Statuis Demetrii Phalerei null• corrupit aerug aut situs, sed omnes vivent ipso eversae sunt. Demadis statuae co• flatae sunt in matulas. Plutarch. de Rei• Ger. praec.
De 300 Statius Demetrii Phalerei null• corrupit aerug Or situs, sed omnes vivent ipso eversae sunt. Demadis Statue co• flatae sunt in matulas. Plutarch. de Rei• Ger. praec.
