that carries her towards God in general If she be not preoccupy'd â—nd transported with some Passions or other but the â—oul can by no means be the formal or physical Cause of the heat which is in our Bodies for it is impossible to conceive that a Spirit should produce heat yet â—y their Virtue and Operation they make the Body move by Empire and by Will and yet this the Soul is â—aid to do out of it self but whatsoever is done in us Physically is done by the act of our Body and its Life for there is in us a material principle of vegetaâ—ion or a vegetative Life which the Soul doth not â—ause so there is likewise a certain kind of acts of â—eeing of Hearing of Tasting of Smelling of â—ouching of Self-moving or of Sensibility in the â—ody in which the Soul hath not any part to which â—â—e doth not Influence any thing and to which she â—ath not so much as a Sentiment 3. To think and know is the Life of Spirits who â—eceives Being from the first of Beings or the prinâ—â—ple of Beings the Great Almighty from whom â—â—ery thing that is receiveth without ceasing its â—eing by a perpetual and never interrupted Communiâ—n of the Supreame Essence by reason that he is the â—rinciple of Life or the Essential and Original of â—ife It must needs be that every thing that Lives â—eceives continually a Life from him by a like Inâ—â—uence and by a like Communication of Life and by â—onsequence every thing that thinks and knows â—hinks and knows by him since to think and know the Life of Spirits This is the solid Metaphysick â—f St. Augustin and the Theology of others who â—ith agreeeble to the Scriptures that an Angel and Man differ without doubt for an Angel is a Spirit â—hich God makes tryal off out of the Body and â—hose Thoughts and Affections he hath not subjected to the dispositions of a Body and a Man is a Spiritâ— which God makes tryal off in the Body to which he subjects it before he Crowns it with Eternity But the Soul of Man if God had not disposed of it after that manner would have had no need of a Body wherefore the Union of Souls with Bodies is a hard and difficult Empire which God doth exercise over them and which if his Majesty would not sweeten the rigoâ—â— and difficulty of it by the Pleasures of agreeable Sentiments which he hath annexed to the Acts and Operations of Souls in Bodies It could not be a tryal but a Misery nay the Fathers maintain that if God should not Spiritualize Bodies that is to say take away from Souls the dependance which their present State gives them upon Bodies they could not have so firm a hope of being raised again as now they have because he would not put the Just Souls whose approved Fidelity deserves to be Crowned into Bodies that should constrain them and which enslaved their Thoughts which is what Spiritualized Bodies cannot bear because Spiritualization of Bodies will consist in this precisely that they should no longer exercise an Empire over the Souls and that they should be no longer a Charge an Obstacle and an Incumbrance to them for the Body cannot in any manner act upon the Soul so as to Illuminate it or Affect it Physically or Immediately by it self for the Body cannot subject the Soul to be United to it nor can the Soul be willing to submit to the Body which humbleth and constraineth it It is therefore God the Author of universal Nature that is the Immediate and Efficient Principle and Cause of the Union of Souls and Bodies for his Wisdom acteth as universal Cause in the whole frame of Nature 't is evident then that none but God alone can give the Soul the Sentiments and Ideas which she hath from the occasion of the Impressions which are made upon the Body for 't is the Author of Nature which enlightens us by the Ideas which we receive upon the occasion of the Impression of exterior Objects and who affectionates to the Conversation of the Body by the agreeable or disagreeable Sentiments which he gives us to make us know by way of instinct that which is profitable or hurtful for the Converâ—ation of our Bodies and of Humane Species This action he joyns to that by which he moves our Bodies when our Thoughts and Wills require it and is properly the action by the which he Unites our Bodies to our Souls and our Souls to our Bodies This is the active or actual Union which the Schools call the Unitive action of God which is joyned to the Immutable Decree and Will by the which he hath determined to continue it so long as the structure of the Body shall subsist and makes in the Soul and in the Body that Estate of Union which is called Passive and Formal Union and this the Almighty doth by the Essential act of his Supreame Nature for his Essence and Nature is infinitly pleased to act thus continually esteeming it his Pleasure and his Glory by which also he is the occasional Cause of all the Eneffable Pleâ—sure of Holy Souls and so much the rather because the Analogy of the Divine conduct Inspires us to acknowledges an occasional Cause of all our Joy and Fâ—â—icity As there is an occasional Cause of the Torments of the Reprobates for each of these he is pleased to make tryal off in the Body by their Obedience or Disobedience annext to each of which is Felicity or Misery for these shall go into Life Eternal but the Wicked into endless burnings 4 Our Body is a Structure full of Harmony whereby all the Parts are United to one common Center which is the Brain wrapt up in Membranes and distributed and divided into divers Compartments proper to receive and retain the Traces and Impressions which the Divine Image shall inâ—amp upon it We say also that the Soul is â—â—n the Body but we take care not to conceive it For all that as truly and properly contain'd in the Body it is United to the Body but we may not conceive her as poured into and mingled with the Body or as adjusted to its extent by a co-extention and immediation of Greatness of Figure or of Substance but they have the greatest part of their Thoughts and of their Ideas and of all their Sentiments of Pleasure and of Pain by the occasion of their Body because they act upon the Body by the action of the Will which removes them and moves them in the manner as have been already said The Learned say that they are no otherways in the Body therefore every thing we conceive beyond this will be false contradictory and extreamly dubious That which we call good Sense and Judgment is nothing but the Power and Faculty which the Soul hath to Order and Regulate our Thoughts to suspend and stay them that she may consider and maintain their Connexion and Dependence But she is said sometimes to loose this Faculty
There be no Ears no Eyes to hear to see The living Soul have not such rest as he Who stands upright in Courts with unshaken Mind For the Test proves him and he is found refin'd If thy superiour happen to incense His jealous wroth at thy suppos'd Offence Do thou thy part yield for yielding slacks The raging flame great transgressions makes He that shall dig a pit that shall prepare A snare shall be ensnar'd in his own snare Happy is the Just and Holy for who but he Can judge of things or what their Natures be For these are Heavens favorits sent down from thence Unfolding secret Mysteries in Heavenly Eloquence Knowing there 's a time true Justice shall preceed On every purpose upon every deed With God all future Times are present ALL Times to Heaven are now both first and last God sees things present yea future as we see them past But we transgress his Laws 't is time to part For why the Laws of Nature break the rules of Art. A smiling Conscience a contented Mind A sober Knowledge with true Wisdom joyn'd Sleep seasonable moderate and secure Actions heroick constant blameless pure A life as long as fair and when expir'd A glorious Death unfear'd as undesir'd The World is a Book writ by the eternal Art Of the great Maker Printed in Mans Heart 'T is falsely Printed tho Divinely Pen'd And all the Errata will appear at the End. Believe it Christian by how much near Thou get'st to Heaven the less will Earth appear Call home thy dearest wishes and recal Thy hopes expect the worst that can befal Grace giveth Virtue opinion not Glory For Princely favours are but transitory Humane Nature curious without corrupt within A glorious Monument of inglorious Sin Yet much our Saviour have endured yea more To make us Kings that were but Slaves before He that grieves because his grief is so small Has a true grief and the best Faith of all He vows his Faith and the sincere perfection Of undissembl'd and intire affection And such in doing well Shall seek for Heaven not find the flames of Hell. ` Oh! let the Church my Mother instruct me Give savory Meat Cloath and Conduct me Into my Fathers Arms These Hands shall never Trust to the poorness of their own endeavour Bring I a Kid but of my Mothers dressing 'T will please my Father and procure a Blessing Most Sins at least please Sense but some are Treason Not only against the Crown of Sense but reason But 't is an error as foul to call Our Sins too great for Pardon as too small The reason is easie to be riddled out One's dispair the other not doubt Lord weaken this Rebellious Flesh That 's apt to oppose Grace Oh! quicken and refresh My dull and coward Spirit that would yield And make Proud Satan Master of the Field Because 't is Grave not Bed that I am in Not a-sleep but dead in Sin. Serve God in Plenty and in Affliction trust No thanks to serve our God when he feeds us Promise is a Debt and Debt implies a Payment How can the Righteous then doubt Food and Rayment Let not my Thoughts so divided be But they mix again and fix on thee Oh! thou who didst appear in cloven Tongues oâ— Fire Direct my Thoughts and with thy self inspire That I may search the Scripture to increase In the Diviner Knowledge of thy Peace That when all things shall cease that are transitory Thy Gifts of Grace may be Crown'd with perfect Glory The Rich Mans sum of untold descended Wealth Can give his Body Plenty but no Health The Poor in pains and want possesses all The other in plenty finds no Peace at all 'T is strange and yet the cause is easily known The one 's at Gods finding the other at his own The formers filken Robes his costly Diet Can lend a little Pleasure but no Quiet The latter seldom slacks his Thirst but from the Pump And yet his Heart is blithe his Visage plump Such Truths are Subjects far more fit For Holy Admiration than for Wit. 'T is said of Alexander that he complain'd And wept because there was no other Worlds to gain His griefs and thy complaints are not amiss He has grief enough that finds no World but this Our trust in God for Riches never must Exclude our Care nor Care exceed our truâ—t Thy Sacred Will be done Great God To spend or to suspend thy Rod If possible my Will 's to miss it If otherwise to stoop and Kiss it However submit we shall not be this the worse If Conscience Bless what if Shimei Curse ' Some say the Sacrament's a Supper and 't is fit 'To use the posture of a Meal to fit ' Can thy Discretion Phares or thy Zeal ' Give Carnal gestures to a Spiritual Meal 'A Heavenly Supper and a Fleshy Heart ' Thy posture has discover'd what thou art Of those Sacraments which some call Seven Five were Ordain'd by Man and Two by Heaven As saith the Eternal Word whose high Decree Admits no change and cannot frustrate be What thing is Man that Gods regard is such Or why should Heaven love wretchless Man so much His age is Sinful and his youth 's Vain His life 's a Punishment his death 's a Pain Yea Man who ought to be a Watch-light in the Temple Is as a Snuffer wants the Oyl of good Example Can he be said to fear the Lord that flys him Can Word confess him when as Deed denys him For this Men should strive to have their Hearts relent Such Hearts which never knew what Mercy meant Gods Love is boundless apt and free To turn to Man when Man returns to thee Adjourn thy Sanguine Dreams awake arise Call in thy Thoughts and let them all advise Before the Soul can a true comfort find The Body must be prostrate and the Mind Truly contrite and repentive within And loath the fawning of a bosom Sin But Lord can Man deserve or can his best Do justice equal right which he transgrest When Dust and Ashes mortally offends Can Dust and Ashes make Eternal mends â—s Heaven unjust must not the recompence Be full equivalent to the offence What mends by moral Man can then be given To the offended Majesty of Heaven O mercy mercy on thee my Soul relies â—n thee we build our Faith we bend our Eyes If thou wilt thou canst change our lot That we and ours may Live and perish not Thy Glorious Wisdom and tender Love Transcends thy sharper justice will remove ' Judge not that Field because its stubble ' Nor him that 's poor and full of trouble ' Tho the one look bare the other thin ' Judge not their Treasure is within Injur'd inocency while the Enemies Unhallow'd Tongueâ— Makes her a Glorious Martyr in their wroâ—gs The Devils believe all know they do But their belief does make them tremble too Men rail at Iudas him that did betray The Lord of Life yet doâ—t Day
thing is Man how frail and brittle How seeming great how truly little We rise securely with the Morning Sun But unregarded Die e're Day be done Yet his Estate was level and he hath Free-will To stand or fall unforst to Good or Ill. Such is the State Man was created in Within his Power a Power not to Sin His life 's a bubble full of seeming Bliss The more it lengthens the more short it is The swelling of his outward Fortune can Create a prosperous not a happy Man. 'A peaceful Conscience is the true content ' But Wealth is only her Golden Ornament ' I care not so my Kernel relish well ' How slender be the substance of my shell ' My Heart being Virtuous let my Face be wan ' I am to God I only seem to Man. To him the searching of Mens Hearts belong Mans Judgment sinks no deeper than the Tongue Let shame prevent our Lips recant and give To the Almighty his Prerogative He overlooks thee and in one space Of Time his Eye is fixt on every place A Disswasive from placing our Hopes in transient Happinesses BUild not your Bliss upon the blaze of Glory Can perfect Happiness be transitory Nor in the use of Beauty place your end Nor in the enjoyment of a Courtly Friend These if injoy'd are crost with Discontent If not in the pursuit yet in the event Apply thy Heart to Wisdom with good attention For 't will inrich thy Soul with fair prevention That no foul Treason against thy Blood intended Thy Life thy State will Loyally be defended For Worship Honor and true respect Shall be done to him whom the Heavenly King do affect Peerless Honours and Princely Rights Be done to them in whom this King delights The highest Heavens will still conspire to Bless All faithful Seed and with a fair success Their Enemies he 'll ty they shall not make reply Not daring to answer nor deny The Heavens grown great with Age must soon decay â—â—e pondrous Earth in time shall pass away â—â—t yet his Sacred Words shall always flourish Though Days and Years and Heaven and Earth do perish â—an sees like Men and can but comprehend â—â—ings as they present are not as they end Man wants the Strength to sway his strong affections What Power he has is from Divine direction Which oft unseen through dulness of the Mind We Nick-name Chance because our selves are Blind And that 's the cause Man's first beholding Eye Oft Loves or Hates and knows no reason why If he be Poor that wanteth much how Poor he that hath too much and yet wants more â—â—ice happy he to whom the bounty of Heaven â—fficient with a sparing Hand hath given â—e fairest Crop of either Grass or Grain â—ot for use undew'd with timely Rain The Wealth of Crcesus were it to be given Were not Thank-worthy if unblessed by Heaven 〈◊〉 Riches which fond Mortâ—â—s so imbrace â—re not true Riches it not enlightned with true Grace Wealth interpos'd with too too gross a Care â—hey lie obscur'd and no Riches are Let not the fawning World to pleasure then invite Thy wandering Eyes the Flesh presents delight â—sist me in my Combat with the Flesh â—elieve my fainting Power and refresh 〈◊〉 feeble Spirit I will not wish to be Casâ—t from the World Lord cast the World from me To be afraid to die or wish for death Are Words and Passions of disparing Breath But wretched Man were thy condition mine I 'de not dispair as thou do'st not repine But offer up the broken Sacrifice Of an humble Soul before his gracious Eyes Whose Works are Miracles of Admiration He mounts the Meek amidst their desolation Confounds the Worldly Wise that blindfold they Grope all in darkness at the Noon of Day But guards the humble from reproach of wrong And stops the current of the crafty Tongue Thrice happy is the Man his Hands correct Beware lest fury force thee to reject The Almighties Tryal he that made thy Wound In Justice can in Mercy make it sound â—ear not tho multiply'd affliction shall Bâ—siege thee he at length will rid them all In Famine he shall feed in War defend thee Shield thee from Slander and in Griefs attend thee Thy House shall thrive replenisht with Content Which thou shalt Rule in prosperous Government For Man â—â—licted by the Almighties Hand His Faith doth flourish and securely stand Yet the worst I 'le look for that I can project If better come 't is more then I expect If other ways I am Arm'd with preparation No Sorrows sudden to an expectation Lord to thy Wisdom I submit my Will I will be thankful send me Good or Ill. If Good my present state will pass the sweeter If Ill my Crown of Glory will be greater All this experience tells when I advise Those who have taught many may themselves bâ— Wise Tho rising early with the Morning Sun Yet unregarded die e're Day be done No Gold is pure from dross tho oft refin'd The strongest Ceder's shaken with the Wind. The â—est of Men have Sins none lives secure In Nature nothing's perfect nothing pure â—â—om mudded Springs can Crystal Water come 〈◊〉 some things all Men Sin in all things some Since that my Vesture cannot want a stain Assist me lest the Tincture be in Grain To thee my great Redeemer do I fly It is thy Death alone can change my Dye Tears mingled with Blood can scowr so That Scarlet Sins shall be as white as Snow But wretched Man be not in thought too sure Sin steals unseen when we sleep most secure By Craft there are who season error with the taste of truth And tempt the frailty of our tender Youth What pleasure is in Dainties if the tast Be in it self distemper'd better fast Lord in my Soul a Spirit of Love create me And I will Love my Neighbour tho he Hate me I Love the World to serve my turn and leave her Tho I 'll not say 't is no Deceit to cozzen a Deceiver She 'll not miss me I less the World shall miss To loose a World of Gâ—ief to injoy a Life Bliss By thy Mercy Lord to Glory receive me in Aâ—though my Soul is burthen'd with my Sin For thou art Just and bent to a Wise Decree Which certain is and cannot alt'red be It seems a Paradox beyond belief Tâ—â—t Men in trouble should prolong relief We poor weaklings when we sleep in Sin Knock at onr droâ—sie Hearts and never lin Till thou 〈◊〉 our sin congealed Eyes Lest drown'd in 〈◊〉 we sink and never rise The approaching 〈◊〉 might be at once prevented With Praâ—rs and Pains râ—â—â—red reattented We try new ways dispairing of the old Love quickens Courage makes the Spirits bold Our God bids go our Credit bids us stay Our guilty fear bids fly another way O Earthy Men make not your Righteous Laws A trick for gain let Justice râ—â—e the Cause ' O worthless Man arise and see ' There 's not a twiny