again 2 Sam. 14 41. Then let not the place of thy Death trouble thee for the Earth is the Lords and the fulness thereof Death lost her Sting in the Side of our Saviour The Day of Death is the Day of Jubilee and frees us from all these Evils God kisseth the Righteous in their Deaths and as it were sucks in those Souls which he breathed into them Deut. 34. 15. It is certain that the Soul so soon as it is separated from the Body is presented to God and receives an irrevocable Doom either of Woe or Weal Those that Honour me I will Honour saith the Lord 1 Sam. 2. 30. Blessed and happy is he that hath part in the first Resurrection on such the second Death hath no Power but they shall be Precious with God and Christ and shall Reign with him The Angels which kept not their first Estate he hath reserved in everlasting Chains of Darkness unto the Judgment of the great Day Iude 6. The Joy of our Heart is ceased and the Crown is fallen from our Head Lam. 5. 15 16. In the Days of his Flesh when he had offered up Prayers and Supplications with strong Crying and Tears unto him that was able to save him from Death and was heard in that he feared Heb. 5. 7. The Heavens shall be opened and those everlasting Doors shall be lift up that the King of Glory may go forth with his Angels to Judge the World and return back again with his Saints when he hath Judged it In the Day of Judgment a good Conscience will stand us in more stead than a Mint of Treasure therefore with St. Ierome let us make it our business That whether we Eat or Drink or whatsoever we do we may think we hear the last Trumpet sounding in our Ears saying Arise ye Dead and come to Judgment let us therefore appeal from the Bar of Gods Justice to the Bowels of his Mercy beseeching him in that Day to deal with the Souls of his Servants not as a severe Judge but as a Merciful Jesus Amen Prayers for the Sick. O Lord look down from Heaven behold visit and relieve this thy Servant look upon him with the Eyes of Mercy give him Comfort and sure Confidence in thee defend him from the Danger of the Enemy and keep him in perpetuaâ—â— Peace and Safety through Jesus Christ our Lord Amen HEar us Almighty and most Merciful God and Saviour extend thy accustomed Goodness tâ— this thy Servant who is grieved with Sickness Sanctifie we beseech thee this thy Fatherly Correction to him that the sense of his Weakness may adâ—â— Strength to his Faith and Seriousness to his Repentance that if it shall be thy good Pleasure to restore him to his former Health he may lead thâ— residue of his Life in thy Fear and to thy Glory or give him Grace so to take this thy Heavenly visiâ—tation that after this painful Life ended he may dwell with thee in Life everlasting through Jesuâ— Christ our Lord. Amen O Father of Mercyes and God of all Consolation lay no more upon him or her therâ— thou wilt inable him to bear with Patience Courage and Contentment either asswage his Painâ— or increase his Patience bless all those means thaâ— have been or shall be used for his recovery eitheâ— shorten his Sickness or else give him Grace anâ— Strength to bear it deliver him from the bitteâ— Pangs of Eternal Death and from the Gates of Helâ— take from him the Sting of his Consciences and thâ— extremity of Sickness Anguish or Agony that 〈◊〉 withdraw his mind from thee through Jesus Christ our Lord. Amen DEliver him from all Dangers and Distress from Pain and Punishment Bodily and Ghostly and from all the Sins and Misdeeds which by the Maâ—ice of the Devil or his own Frailty he have at any time committed against thee That it may please thee not to lay to his Charge what in Concupiscence of the Eye Pride of Life Vanity or Superfluity he hath committed against thee That it may please thee not to lay to his Charge what in the Fierceness of his Wroth or in the eagerness of an Angry Spirit he hath committed against thee That it may please thee not to lay to his Charge what in Vain and Idle Words in the Looseness and Slipperiness of the Tongue he hath committed against thee That it may please thee to make him Partaker of all the Mercies and Promises in Christ Jesus That it may please the to vouchsafe his Soul the Estate of Joy Bliss and Happiness with all thy blessed Saints in thy Heavenly Kingdom That it may please thee to give him Peace and a part in the blessed Resurrection of Life and Glory we commend his Soul into thy Hands beseeching thee that it may be pretious â—n thy sight O let not the Blood of Christ that was â—shed for all Men be spilt in vain to any but let it be effectual to the Salvation of every Soul for thy own Bowels and Compassion sake Amen IN the midst of Life we are in Death Of whom then may we seek for Succor but of thee O Lord Who for our Sins are most justly displeased with us yet O Lord most Holy O God most Mighty O Holy and most Merciful Father deliver us not over to the bitter Pains of Eternal Death Thou knowest Lord the Secrets of our Hearts O shut not up against us the Ears of thy Mercy but spare us O Lord most Holy O Saviour most mighty O Immortal and mosâ— Merciful Redeemour Thou most Worthy Judge Eternal suffer us not in our last Hour for any Pains of Death to fall from thee though he hath Sinned yet he seeketh thee and thou Lord never failest them that seek thee Let not the Guiltiness of a Sinneâ— more prevail to condemn than the Gracious Goodness of a most Merciful Father to Aquit and to Pardon O let not the Unrighteousness of Man make thâ— Goodness of God of none effect O Lord no not so remember not the Unkindnesess of this thy Child so as thereby thou forgottest the Compassion and Kindness of a Father Do not so think on our Sins that thou thereby forget thine own Nature and Property which is always to have Mercy and Forgive Do not so remember our Sins that thou thereby remember not thy own Name which is Jesus a most Loving and Kind Saviour Lord is thy Life in our Life hath not sufficiently appeared yet let not thy Death lose the full Power and Effecacy thereof Suffer not O Lord in both so great a price to perish lose not that O Lord which thou hast redeemed since thou comest to redeem that which was lost that which was so dear to thee to redeem suffer not to be lost as a thing of no Value OH Most Merciful and Blessed Saviour have Mercy upon the Soul of this thy Servant remember not his Ignorance nor the Sins of his Youth but according to thy great Mercies remember him in the Mercies
Love The Peace of Sinners how much move Sue and thirst intreat lament and grieve For all the Crimes in which they live And wait and seek and call again And long to save them from their Pain My Memory 's like a searce of Lawn Alas It keeps things gross and lets the purer pass Which makes me loath my self so vile O base repute 〈◊〉 better starve then eat such empty fruit Yet dear Lord let me ne're Confounded be Since all my Hope is plac'd in thee True Joys alone contentment do inspire Iâ—rich content and make our Courage higher The true fear of God desire and love Must in the height of all their rapture move For content alone 's a dead and silent Stone The real lite of Bliss is Glory reigning on a Throâ—e O let me in a lively manner see Dear Jesus Eternal Joys in thee Inable me to Praiâ—e thy Majesty with all my might Whose Grace and Favour is Sweet yea Infinite O let me Love thee since thy Divine care Hast promised me a share in thy Kingdom fair 'A Sea that 's bounded in a Finite Shore ' Is better far because it is no more ' Should Waters endlesly exceed the Skies They 'd drown the World and all what e'er we prize ' Had the bright Sun been Infinite the Flame ' Had burnt the World and quite consum'd the same ' That Flame would yield no splendor to the Sight ' 'T would be but Darkness tho 't were Infinite ' One Star made Infinite would all exclude ' An Earth made Infinite could ne'er be view'd ' But all being bounded for each others sake ' He bounding all did all most useful make ' And which is best in profit and delight ' Tho not in bulk he made all Infinite ' He in his Wisdom did their use extend ' By all to all the World from end to end ' In all things all things Service do to all ' And thus a Sand is endless tho but small ' And every thing is truly Infinite ' In its relation deep and exquisite ' O Lord be thou within me to strengthen me ' Without me to keep me ' About me to protect me ' Beneath me to uphold me ' Before me to direct me ' Behind me to reduce me ' Round about me to defend me O Lord I beseech thee give me a longing Affection after the Pleasures of thy Holy Spirit because they are noble and will advance my Soul to Eternal Happiness make me often Contemplate the Joys of Heaven the hopes of which is the Joy and Comfort of my Soul. A short Discourse of the Mortality of the BODY and Immortality and Excellency of the SOUL Isaiah 26. 19. Thy dead Men shall live together with my dead Body shall they arise Awake and Sing ye that dwell in Dust For thy dew is as the dew of Herbs and the Earth shall cast out the dead Glory be to God on high and on Earth Peace Good will towards Men. Hallelujah 1. FIRST and above all let us consider how short and uncertain our lives are which are subject to a Thousand Frailties and Casualties and to Death every moment insomuch that our whole life is but short and troublesome and as a Wind that passeth away and cometh â—ot again which is evidently declared by the various â—nstances of the Mortality of Frail and Mortal Man That our very sleeping and waking is but a kind of living and dying nay Morning and Evening is but 〈◊〉 a Embâ—em of the representation of Death and the â—esurrection For God hath given every Man but a short time to be upon Earth so that upon the well â—encâ—ing it our well being in Eternity depends Whereâ—ore Divines say that every Hour or our Life after â—e are capable of receiving Laws and knowledge â—f Good and Evil we must give an Account how â—e spend our Time to the Judge of Men and Angels Therefore we must remember we have a great Work to do many Enemies to Conquer many Evils to preâ—ent many Dangers to go through many Necessities â—o serve much Good to do many Friends to support many Poor to relief besides the Needs of Nature and Relation our Private and Publick Cares so that God hath given every Man Work enough to do that there is no room for Idleness and yet there is room for Devotion Wherefore he spends his Time and Wealth well that imploys it in the Service of God by setting a part a great Portion of it for Religion and the Necessity of Mens Souls by filling up all the spaces of his Time with Devotion and by taking from Sleep to imploy in this Exercise Secondly Let him consider that hath but little â—leasure that he ought to set a part some solemn Time for the Venerable Worship of God Thrice in the Year at least tho he buy it at the rate of any Labour and Honest Art for the quiting of Worldly Business let him attend wholly to Fasting and Prayer in the dressing up of his Soul by Confession Meditation and deep Humiliation that he may make up his Accounts renew his Vows and improve his Time to the Glory of God and his own Souls good Seeing that we know not the Day of our Death we ought with all Care and Diligence to prepare for it that if it be our Lot to die Young we may also die Innocent before the Sweetness of our Souls are defloured that we may attain this favour of God that our Souls have suffered a less Imprisonment by being speedily freed form the load of the Body For at Death our Souls are equal to the Angels and Heirs of Eternity For it is observed by some that after the time that a Child is Conceived he never ceaseth to be to all Eternity so that if he dies Young or Old hâ— hath still an Immortal Soul and laid down his Bodâ— only for a time as that which was the Instrumenâ— of his Trouble and Sorrow for he will certainly havâ— a more noble Being after Death than he hath here Seeing these things are so let us endeavour to stamp Religion on our Souls that God may deliver us from Unrighteous dealings may we therefore always havâ— an Ear open to hear the just Complaints of the Poor and a Heart full of pitty to support them for the Soul must have the Prehemency over the Body because it is more Noble and infinitly more to be valu'd than the Body for the Body is to turn to Dust within a little time but in the mean while it is nourished by sleep which refreshes it and revives the Spirit Wherefore it is said of sleep it 's a kind of Death and whatsoever we take from sleep we add to Life Thirdly Wherefore be saith Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5. 14. Arise thou sleepy Soul call upon thy God Jonah 1. 6. suffer it not to be drowsy or sleeppy when it stands upon the briâ—ks of Eternity
Noble to learâ— to wait for thy Kingdom cause them to imâ—ploy their Wealth and Power in Piety for Religioâ— and Charity for the Poor let them not loosâ— their Courage in thee O King of Kings for any diffiâ—culties they meet with in their way but increase theiâ— Faith and support their Hope that they may go oâ— cheerfully in their Duty firmly trusting in thee withâ—out being removed from the Hope of a Blessed acceâ—â—tance and a sure Reward O make them diligent 〈◊〉 all their indeavours by removing all lets and hinderances of Piety cause them Religiously to trust in thy never failling Goodness which will rather work a Miracle which thy Power can do Then forsake or slight thy Servants which thy Goodness cannot let the firm assurance of this support them in every Centre of their Lives that they may always dedicate themselves to thy Service striving to be beneficial to the Poor that so at â—ength both Poor and Rich may meet together in the Kingdom of Glory to Praise the Eternal King for ever and ever Amen A Charitable Prayer for the Conversion of all Hereticks O Thou all-knowing Being have Mercy upon the Church of Rome bless her with the choicest and â—he richest of thy Blessings power on her a double Portion of thy Spirit illuminate her with thy Truth â—urge out of her all Errors Heresie and Superstition â—nd whatsoever is contrary to Truth make her such â—s she once was a Pure Spotless and Holy Church â—â—ee her from all those Abominations which now she 〈◊〉 involved in illuminate her once again with the â—right Beams of thy pure Truth that she may see â—er Errors and forsake them and cleave only to thee 〈◊〉 God that she may become such as thou canst not â—huse but love and be delighted with take from her â—hatsoever displeaseth thee make her Pure Spotless â—nd Innocent full of Charity and good Fruits free â—er from all those Superstitions and Corruptions she â—ave of late imbrac'd With her be merciful to all â—ther Churches which differ from the Ancient Truth â—ake us all one Sheepfold under one Shepherd Christ â—â—sus that we may all give thee Honor and Praise is most justly due compleat that Promise of giving thy Son the Heathen for his Heritage and the utmost parts of the Earth for his Possessions Bless the King 's Most Excellent Majesty JAMES by thy Grace of Great Brittain and Ireland Supream Governor bind up his Soul in the Bundle of Life give him a long and prosperous Reign with abundance of Peace and Plenty and when at length it shall please thee to gather him to his Fathers Crown him with Immortal Glory And with him bless his Queen with Queen Dowager their Royal Highnesses William and Mary the Prince and Princeses of Orange and the Princess Anne of Denmark make them Instruments of much Good to the Church of England and these Nations and give them a Crown of Immortal Glory in thy Heavenly Kingdom Bless all the Nobility the Judges and the Gentry with the whole Commonalty of these Nations give them all True Faith and Fear to thee their God Loyalty to our Gracious Sovereign and Brotherly Love and Charity one towards another and Bless with the choicest of thy Blessings the Clergy of this Nation the Most Reverend the Arch-Bishops and the Right Reverend the Bishops with all Priests and Deacons Grant we beseech thee that thy Grace may illustriously appear in them that by the Holiness of their Lives and the Soundness of their Doctrine they may bring many Souls to the Obedience of our Most Holy Faith and because no Man's Greatness or Wisdom can secure him from the Grave We beg thee bless all Schools and Nurseries of Piety and Learning especially the two Universities of our Land that from thence may proceed Men able and willing to tell Judah of her Sins and Israel of her Transgressions and be mindful oâ— those who suffer Affliction with Joseph comfort all those who in this transitory Life are in Trouble Sorrow Need Sickness or any other Calamity supporâ— them under and give them a happy Issue out of alâ— their Troubles bind up their Souls Wounds and fiâ—â— their Spirits with Joy and Gladness be with all those that are going through the Valley of the Shadow of Death let thy Holy Angels conduct them safe to thy Eternal Kingdom let the Blood of Jesus bespeak their Peace with thee appoint those blessed Spirits to bring their Souls safe into Bliss and Glory make us all we pray thee mindful of our Departure that from thenceforth we may be for ever happy Mean time make us all truly thankful to thee for all Spiritual and Temporal Mercy to us for the blessed Use of thy Word and Sacraments for Food and Nourishment and for all the Blessings we daily injoy Health Peace and Liberty for all the Conveniencies of this Life and for the Means and Hopes of a better O impress in our Minds the lovely Idea of thy Majesty that we may seek to worship and adore thee according to thy excellent Greatness who art infinitely worthy of all Praise Honour and Glory O inlarge our Souls to pay thee such Praises as may be in some degree worthy of thee or at least such as thou wilt be graciously pleased to accept These Mercies we beg of thee for Jesus Christ's sake To whom with thee O Father and the Eternal Spirit be all Honour Glory Power and Praise Might Majesty and Dominion now henceforth and for ever Hallelujah O Lord I beseech thee to magnify thy Power in my Preservation that my feeble Knees fains not preserve me from all unconstancy and deceitfulness of Heart that I may be presented to thee pure and unblamable Be not wroth with us very sore neither remember our Iniquities for ever but cause thy Face to shine upon thy Sanctuary which is in danger of being desolate Give Ease to those that are in Pain Supplies to all that are in Want. Give presumptious Sinners a deep Sense of their Sins and a true Sight of thy Mercies to all that are in despair that they may â—ot cast away their Confidence in thee nor place it any where but in thee Abhor them not nor cast them away in displeasure but wean all our hearts from the love of this World and dispose of us as thy all-wise Counsel have determined but câ—use us to set our Affections above where thou O King of Glory seteth at the Right Hand of thy Father to interceed for us that all our Weaknesses may be pitied our Sins pardoned our Graces strengthened and our Souls eternally saved In all our Pains of Body and Agonies of Spirit give us thy refreshing Comforts endew us with Patience and Courage Fortitude and a full measure of Faith to bear to undergo and to overcome Look with Compassion upon all poor Creatures that draw near the approaches of Death open the Gates of thy everlasting Mercy to them and receive them to thy Favour cause Death to be to them a Joyful Gate of Glory and an Entrance into everlasting Bliss for thine own bowels and compassion sake Amen A Prayer for a Member of the Church of England O Lord take not off thy afflicting hand till I am reformed and my Sins consumed suffer me never to receive the least check against nor disaffection to the True Religion Established in the Church of England Let me return an humble denial to all that shall propose such an unreasonable Question to me but if my denial will not suffice in this case give me courage rather to part from my Life than to forsake my Faith and if my case be so happy give me Grace with chearfulness to pray for my Persecutors though dying by their Cruelty that I may deeply impress constancy and true courage in the hearts of all my Spectators that we all may sacrifice our Wills to God before our Bodies and both whenever it shall please him to require them at our hands assist us in the doing this by the powerful Operations of thy Divine Grace which we beseech thee always plentifully to supply us with for thy Mercy sake Amen O Lord have Mercy upon our Parents let thâ— Souls be bound up in the bundle of Life grant them Grace to live a quiet and peaceable just and honest Life here that when they come tâ— die they may live with thee and thy Christ in thâ— Heavenly Kingdom Look not upon their Merit but pardon their Offences for thy Bowels anâ— Compassions sake to whom be all Honour and Glorâ— World without end Amen A Prayer at receiving the Holy Sacrament O Lord and Heavenly Father we thy humble Seâ—â—vants beseech thy Fatherly Goodness to looâ— down from Heaven thy Holy Habitation thâ— Throne of thy Glory with an Eye of Pitty and Compassion upon us thy Servants let not our Sins hindeâ— our Prayers from ascending up unto thee or prevenâ— thy Mercies coming down upon us but come we pray thee and Sanctifie these Souls and Bodies oâ— ours and make them fit Habitations for thy Holy Spirit to dwell in and come Sanctifie these thy Creatures to the end for which we receive them that the receiving the Blessed Sacrament may be unto us for the Conformation of our Faith for the Strengthning our Hope and for the Pardoning of all our Sins and for the increase of all thy Graces in us that the Palâ—ate of our Souls may be so changed thereby that we may relish nothing besides thee but Hunger and Thirst after this Bread of Life and Cup of Salvation till we change this place of Misery to enjoy thy Presence in thy Heavenly Kingdom for ever and ever Amen FINIS ERRATA PAge 1. line 6. for whose read what p. 7. l. 21. r. the Judge of p. 24. l. 2. r. nor repine p. 70. l. 29. 〈◊〉 exclude
thy God by Vow Defer not payment but perform it thou Discharge thy Bonds for Heaven takes no delight In those that violate the Faith they plight For better 't is thy Vows were never made Then having promis'd payment never paid Let not thy Lips insnare thee plead not thou Before thy Angel 't was too rash a Vow 'T is not the Pills of treasur'd wealth sustain Thy drooping Spirits this is all so vain Oft have I seen increasing riches grow To their great mad Owners overthrow Vexing their Souls with Care and then repay Unprosperous pains with grief and melts away His wealth is fled and when he shall transfer it Upon his Heir there 's nothing to Inherit Look how he came into the World the same He shall go out as naked as he came Of what his labouring Heart have brought about This dying Hand shall carry nothing out This is a wounding grief that as he came In every point he shall return the same What profit can his Souls afflictions find That toils for Air and travels for the Wind. This is an evil that happiness now and then Beneath the Sun amongst the Kings of Men Then eat and drink and reap what pains have Got to Crown thy Days which thy Creator gave 'T is all the portion some will have Who study not for happiness in the Grave But hark my Soul the Morning Bell invites Thy early paces to a new delight Away away the Holy Saints Bell rings Put on thy Robes and Oyl thy secret wings Call home thy Heart and bid thy Thoughts surcease To be thy Thoughts go bind them to the Peace Take good Security or if such fail Commit them to the All commanding Jayl And thy cram'd Bags there to lie close and fast Until thy Heavenly atoning Vows are past Confine thy rambling pleasures to the trust Of vacant Hours and let thy Wisdom thirst Banish all Worldly passions with their base born Sir From thy delectable Courts that Wisdom may come in Leave all thy servil Fancies in the vail Mount thou the secret Hill and there bewail Thy dying Isaac whose free gift may be A living Pledge 'twixt thy God and thee Take thou no Care Heaven will supply Their craving Thirst with Bottles from thy Eye Better it is to be Funeral Guest Then find the welcoms of a frolick Feast For he that fears the Almighty shall Out-wear his evils or find no evil at all Wisdom affords more strength more fortifies The undejected courage of the Wise Yet is there none beneath the Crystial Skies So just in Actions or in words so Wise That doth always good or hath not been Sometimes poluted with the stains of Sins What God hath setled in a crooked State No industry of Man can make it strait Since then the Righteous Man's recompence is such Be not too Wise nor Righteous over much Let not thy Flesh suggest thee or advise Thee to be Wicked or too Unwise Why should thy too much Righteousness betray Thy danger'd Life and make thy Life a prey At passions Language stop thy gentel Ear Lest if thy Servant Curse thee thou should'st hear For oftentimes thy Heart will let thee see That others have been likewise Curs'd by thee This Wisdom by my travel I attain'd And in my Thoughts conceiv'd that I had gain'd I gave my studious Heart to watch and pry Into the bosom of Philosophy I laboured to give my self to fly the Art Of falshood and the Madness of the Heart For whom Heaven favours shall decline Sins gates But the Incorrigible shall be taken by her baits But whether shall these to what strange Religion fly To find Content and baulk that hidious vanity Which haunts this buble Earth and makes thee still A slave to thy preverse infatuated Will. All this I have by thee observ'd and given My Heart to not each action under Heaven There was a time when the oppressers Arm Oppress'd his Neighbour to the oppressers harm With floods of bitterness since none of these Nor all can Crown our labours nor appease Our raging Hearts Oh! my deceiv'd Soul Where wilt thou take thy Peace who shall controul Our unbounded Thoughts to sweeten out This span of frailty plung'd and orb'd about The threatning Firmements but as a breath Darts down and dashes at the doors of death Since Waxen-wing'd Honour is not void Of danger whether arm'd or injoy'd Since Hearts rejoycing profit have no fruit But care both in fruition and in persuit Since laughter is but Madness and high Diet Oft ruins our Health and breeds us great disquiet Since humane Wisdom is but humane trouble And double knowledge makes our sorrow double Since what we have but lights our wish to more And in the height of plenty makes us poor And what we have not too to apt to crave Even dispossess of what we have A good repute is sweeter far Than breaths of Aromatick Oyntments are And that sad Day wherein we drew our breath Is not so happy as the Day of death For here we are but quickly forgot Blaze for a season but continue not Tho foolish flatteries entertain Our Souls with Joy but all that Joy is vain For if both Heaven and Earth should undertake To extract the best from Mankind and to make One perfect happy Man and thou art he Thy finite fortunes still would disagree Man in whose frame the Great Three-One advis'd And with a studious Hand Epitomiz'd The large Volumes and perfect Story Of all his Works the manuel of his 〈…〉 With fear and wonder in whose sovereign Eye He breath'd the flames of awful Majesty Man a poor shiftless transitory thing Born without Sword or Shield not having wing To fly from threatning dangers not to arm Or graple with those numerous evils that swarm About this new born frailty wrapt aside From fair Obedience to Rebellious Pride How is that Power that was bred and born The Earths Commander now become the scorn Of Dunghil passions Shipwrack'd with the gust Of every factious and inferiour Lust How is the Sun-bright Honour of his name Eclpis'd how is his Glory Cloath'd with shame What means that great Creating Power to frame This spacious Universe Was not his name Glorious enough without a Witness Why Did that corrected twilight of his Eye Unmuzle darkness and with Morning light Redeem the Day from new baptiz'd Night There is an evil which my observing Eye Hath taken notice of beneath the Skye Man's wealth can't instruct him to withstand The augry stroak of the Almighties Hand Since the increase of wealth procur'd by pain Preserv'd with fears with sorrow lost again Increaseth grief in the possessors Breast What vantage than have Man to be possess'd Who knows what 's good for Man in this dull balze Of life is swift his shaddow flying Days Or who can tell when his short Hour is run The events of all his toyl beneath the Sun The Worlds surviving Lamps do not affright The pleasing slumbers of his peaceful Night
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
midâ—â— of our greatest Imâ—perfections and 〈◊〉 â—ins as 〈◊〉 was in the 〈◊〉 and fulnesâ— of the Spiâ—it gâ—eat Wisdom perfect Life and most admirable Virtue Wherefore be contâ—â—teâ— with all Thingâ— that shall happen â—â—to you and seekâ— after the Spirit of Peace which will make you shinâ— like Angels or the 〈◊〉 above and in so doing you will not fear Death 〈◊〉 â—â—ther fear a dishonest Action and think Im patience far worse than any Disease Be ready to do Goâ—d to the destrâ—yers of your Famâ—â— for the reâ—ards of 〈◊〉 doing is very certain and do testifie that you have a most noâ—le Soul within you which is a Particle of the Divine Râ—ys Forthly Dress up your Souls that they may be fit to appear before the Majesty of Heaven for you can die but once and if you do not die well you will Perish undoubtely for ever And yet there is no Wise or Good Man to Perish for God have ordained an expedient help for all Men that they should not Perish for he gives us Pardon for our past Offences and Grace to prevent us for the future even the due disposition of his Holy Spirit that we may delight in that which his Majesty delights in that is true Virtue and Wâ—sdom which will cause us to injoy the Blessings that God sends us and to bear patiently with Meekness our Calamities which our own Sins have brought upon us may we thâ—refore consider this Day is only ours for we are dead to yesterday and we are not Born to too morrow these considerations will make us to bear Poverty with Nobleness Patience and Meekâ—ess and not blame the Providence of God for placing us in a low Fâ—rtune but in all Troubles and sad Accidents let us take Sanctuary in Religion and by Innocency cast Anchor for our Souls to keep them from Shipwrack though they be not kept from Storms By these means we may fill our Cup full of pure and unmingled Joys for no Wise Mâ—n did ever describe Fâ—licity without Virtue no Good Mâ—n did ever think Virtue to depend upon the Variâ—ty of good or bad Fortune 't is no Evil to be Poor but to be Virtuous and Impatient therefore be Patient under Afflâ—ctions and begg God to give thee a happy deliâ—erence out of them and be content with Poverty for that adds Lustre to thy Person and may make thy Virtue more excellent if thou improve it wisely for there is but 〈◊〉 things that we feel is so bad as that we fear Many eminent Scholars have been eminently Poor some by choice and more by chance and the invincible decrees of Providence wherefore the Rich may support the Poor by his Wealth and perhaps the Poor may instruct the Rich in Learning and Experience for it may be observed no Man had all Excellency and Felicity in this one Person or Power Therefore there is but few Wise and Good Men that would change Conditions entirely with any Man in the World for though some there are that would desire the Wealth of one Man added to himself or the Power of another and the Learning of a third yet still he would receive these in his own Person because he loves that best and therefore esteems that most tho we desire the Wealthy to Inrich us the Powerful to Protect us and the Witty to Delight us Let us consider that in the Fortune of a Prince there is not the course Robes of Beggary but there is infinite Cares Fears and Dangers therefore the State of Affliction is a School of Virtue wherein there is the Exercise of Wisdom the Tryal of Patience and the wining a Crown for this may be said to be the Gate of Glory Fifthly Therefore we may not expect to be better treated than the Apostles and Saints nay than the Son of the Eternal God the Heir of both the Worlds Affliction is oftentime the occasions of Temporal advantages as well as Spiritual and if we imploy our Grace and Reason well it will deliver us from extream Necessitys and if you will not otherwise be Cured If you improve your time wâ—ll God will deliver you in his due time if it be for his Glory and your Good for his Power can Sanctifie Poverty to you and make it become as necessary as Riches for tho Poverty makes a Man dispised and contemptable and exposed to a Thousand Insolencies of evil Persons and leaves tâ—em defenceless yet it may make them look up to God and trust more firmly in him the Rock of their Strength who will most certainly deliver them from the cruelty of all Wicked Persons Wherefore it is said of Poverty that it is the Sister of a good Mind the Parent of sober Councel the Nurse of all Virtue and this is really true a great Estate has great Croses and a mean Fortune has small ones for Riches often bread a Disease in the Souls of them that long after them and admire them with too much egarness when they have them for Riches are great dangers to the Sâ—ul not only of them that covet them but alâ—â— to most that have them wherefore let us trust in Châ—ist â—ho have promised that we should have sufficient for this Life who have said that his Father takes care for us and we are sure that he knows all his Fathers Counsels and Kindnesses towards us for if 〈◊〉 Wisdom gives but a very little he will make it 〈◊〉 a great way for if he sends thee but course Diet he wiâ—l 〈◊〉 it and make it Healthful to thee and can cure aâ—l the Anguish of thy Poverty by giving thee 〈◊〉 and the Grace of Contentment for the Grace 〈◊〉 God 〈◊〉 you of Providence and yet the Grace of God feeds and supports the Spirit even in the want 〈◊〉 Providence And if a thin Table be apt to infeeble the Body or Spirit of one used to feed better yet the cheerfulness of the Spirit that is â—â—essed with dew from above will make a thin a Table become a delicacy If the Mâ—n be but as well Taught as he is Feed by Learning the Duty when he receives the Reward Poverty is therefore in some sense eligible and to be preferred before Riches but in all senses it is very tolerable Sixthly But to return to a further inquiry into the Excellency of the Soul let us consider the various speculations that the Soul of Man is capable of entertaining her self withal and we shall see that there is none of greater moment or closer concernment to her than this of her own Immortality and independance on this Terestial Body for hereby not only the intricacies and perplexities of Providences are made more easie and smooth to her and she becomes able by unraveling this clue from end to end to pass and repass safe through this Labyrinth wherein many both anxious and careless Spirits have lost themselves But also which toucheth her own Interest more particularly being once raised to the Knowledge and Beâ—lief of Good and Evil
from the dismal Thoughts that 't is impossible to acquire the good so much wished for for we should not be afflicted penetrated and overwhelm'd with the Privation of good if we did not Love it which made St. Augustin say That the Eternal Dispair of the Reprobates in Hell is a true Love of the Sovereign good but this being a nicity that concerns us not we may not with saifty dive into it or amuse our selves about it but strive to be Cloathed with the true Love of God whereby we are sure we may be qualified to enjoy the full Bliss of Heaven the true hopes of which fills every Holy Soul with exceeding Joy even such reviving Joy as may give him some small glimmerings even in this Life of what hereafter will undoubtedly be his Portion in those Glorious Regions above where every true Penitent will be a Favorite of that great tremendious King who is the searcher of every Heart and observer of every Action here and the Infinite rewarder of every Virtue hereafter To him therefore be Glory and Praise Might Majesty and Dominion ascribed by us â—nd all the whole Creation now and for ever A Recapitulation of the moral consequences drawn from what have been established concerning our Souls and for the Conviction of our Duties and the Condemnation of Disorder NO Man of Reason can believe that Ingratitude is an Ornament to Nature or that Injustice Meâ—s a reward nor that Treachery is a Virtue or an Honest and Commendable Quality nor on the contrary that Justice Fidelity and Gratitude are things Condemnable and Wicked Men make Laws according to their Fancy they make themselves Obey'd for fear of Punishment when they have the Power in their Hands But it 's remarkable that Men who make Laws cannot make themselves Obey'd nor be Beloved or Beleived when they act things disagreeable For Unjust and Tyrannical Laws People pay only an exterior Obedience to their Commands but the Heart and the Spirit cries out and demandâ— Justice from him whom all Men naturally feel over their Heads as a Protector of Justice and an avengeâ— of Oppression and Unjust Authority We sometime receive Unjust Laws but we do not believe them to be Just for all that but as to the natural Laws oâ— Duty and Consciences all Men receive them and be lieve by an invincible Determination of a Superioâ— Light which equally perswades them alike for Natural Light convinces us with invincible force and this is an Infallible Character of Natural Light. Conscience is then in us undoubtedly Natural and as certain as it is an Essential Companion of our Nature and a Propriety inseparable from our Soul From hence arises in us by the help of Grace all Moraâ— and Christian Virtues because it is impossible to conceive that Corporeal Nature can be the subject oâ— Magnanimity of Justice of Fidelity of Continencâ— and of Truth for a Corporeal Nature alone cannoâ— have the Light of Order or of Duty or the Inclination or Determination of Duty or the Pleasure oâ— Performance or the Pain of the Violation of Duty for Duty Order and Justice have no Bodies they arâ— things totally Spiritual and Intelligible and there fore without the assistance of the Soul cannot havâ— the Idea or the Sentiment of them because it is by the Soul that they are Ingrafted and poured into ouâ— Corporeal Nature God having assembled togetheâ— both these in one single whole not as one but acting by this Indubitable Method God have prescribed by reason of their dependance one upon another or to say better the Union betwixt each other and are all animated with one and the same Influence of Divine Life and marked with one and the same resemblance and equally Impelled by the same Love of Duty For which reason we are obliged to Love and to Accomplish all the extents of Justice of Truth of Charity and of Civility and of Mutual or Reciprocal respect towards all Men upon the consideration that this Life is short and troublesome and all things in it are frail and perishable and the noblest Pleasures in it are essentially false as well as empty they leave the Heart even during this Life Sick and Famished and if not retired from before Death they will leave the Soul Eternally deceived by a cruel Privation and an insupportable desolation of regret For the best injoyments of this Life are a perpetual alternativeness of real Cares and Torments all things here being but false shadows of Repose and lucid Intervals of Reason a Theater of Eternal Mutations a Chain interlinked with short and transitory Felicities and long and durable Miseries a vehement and impetuous Whirl-wind of Hurry and Ambition which after having much tormented and agitated the Body and Soul having raised a Thousand snares in the Heart and Spirit it disappears into Air and Smoak for so it is that this Life doth not exercise it self but upon the false and perishable Objects of Time and â—s deceitful and deceiving Oeconomy whereas the nâ—ture Life exercises it self upon Objects wholly True and wholly Solid because the future Life is â—ut as it were one Day all Uniformity for there very Holy Soul will Eternally be United to eversting Triumphs and Felicities for there every Soul â—ill be Essentially Living infinite Happy and Joyous no here it have been exercised in Trouble in the future Life it shall rest in Glory and endless Felicities as the Apostle saith Such as Eye hath not seen nor Ear heard nor Heart conceived 2 Cor. 12. 4. Much less can the feeble Eloquence of Man express by any description that his Idea or Sentiment can conceive to put into Method to declare or so much as describe Our Soul is said to commence when it goes out of the Body That which we call time is taken either by relation to the duration of the abode of every Soul in its Body or by relation to the duration of the whole present Oeconomy of the visible World destined to the Tryal of the Souls in the Bodys and in whatsoever signification we take Time in opposition to Eternity it signifies precisely a State of Instability of Change and Vicissitude i. e. a State which ought to have an end for these are two things which enter Essentially into the Idea which is called Time Vicissitude and End the space of the duration that our Souls are in our Bodies is called Time for these two Reasons First because it is to have an end And Secondly because in the interim so long as it endures it holds us exposed to a Thousand Chainges and Vicissitudes and which is to be lamented that Vicissitude of being obnoxious to pass from Good to Evil from Virtue to Sin to Crimes or Vice but on the contrary Eternity is Immutable and an Interminable State and Order of things As much as Time includes Instability and End so much does Eternity excludes both Time speaks Changeâ— and End Eternity speaks the Being always the same and never ending Thus as our
Garland or a Jewel to a â—agnificent Benefactor Therefore we had need to be â—ry choice in the mixture of our Flowers and cuâ—â—ous in the enammel of so rare a Present that it may â—ove to us a Royal Diadem to adorn our Souls for 〈◊〉 Therefore to let any dirt or blemish be in it â—ould be inconsistent to our Felicity Therefore â—ight and clear apprehensions Divine and Ardent â—ffections are highly necessary to this Compleatment â—eing upon the sincerity of the affections and intenons depends the Honour of the Work it concerns every one therefore to cleans his Heart from all Impurity and Insincerity that his whole Man may be an acceptable Present to God that his infinite Immensity may graciously accept him and all his Works for his Wisdom never rejected the sincere but endews them with inward and outward Ornaments such as an infinite clesiâ—e and delight in Goodness enabling them always to Love his Eternal Majesty with an infinite Love and Deiight greatly Thirsting to be fully satisfied with him and him only for the Soul is to Noble a thing to be satisfied with any thing less than his Transcendent Majesty whose Goodness extends to all even to the Unthankful But he is most the Friend of those who delight most in him for infinite Love and eternal Blessedness are near ally'd for all Delight springs from the satisfaction of violent desires for which cause when the desire is forgotten the Delights are abated The coming of a Crownâ— and the Joy of a Kingdom is far more quick and powerful in the surprize and novelty of the Glory than the length of its continuance The greateâ— part of our Eternal Happiness consist in a greatfuâ— recognition not only of our Joys to come but oâ—â— Benefits already received True contentment is thâ— full satisfaction of a knowing Mind i. e. a long habiâ— of solid Repose after much Study and serious Consiâ—â—deration or a free and easie Mind attended with Pleaâ—sure that naturally ariseth from ones present Condâ—tion yet to be content without a true Cause is tâ—â— fit down in our Imperfections and to seek all onâ— Bliss in ones self alone and as it were to scorn aâ— other Objects which is in it self a high piece of Pride that renders a Man good for nothing but makes him Arrogant and Presumptious in the midst of his Blindâ—ness whereby he leads a living Death by shuting uâ— his Soul in a Grave in that it tramples under Foâ—â— the Essence of his Soul which in Truth turns his Fâ—licity to Malevolence and Misery or in other Word Disorder and Confusion Therefore Man is an unwelcome Creature to himself till he can delight in his present Condition provided his Condition be such as is pleasing in the sight of God for this must be the Condition that can make our pleasure exquisite For otherways we shall be tormented with the contriety of our desires The happiness of a contented Spirit consists not only in the fruition of its Bliss but in the Fruits and Effects it produceth in our Lives which makes every Virtuous Man truly Great within and Glorious in his retirements Magnanimity and Content are very near aly'd they spring from the same Parents but are of several Features Fortitude and Patience are Kindred too to this incomparable Virtue for these fill a Man with true Pleasure and great Treasure which makes him Magnanimous and truly Great not in his own Thoughts but in the sight of God The Magnanimous Soul is always awake the whole Globe of Earth is but a Nut-shel in comparison of his Injoyments for God alone is his Sovereign delight and Supreame complacency So that nothing is great if compared to a Magnanimous Soul but the Sovereign Lord of all Worlds But Man divided from God is a weak and inconsiderable Creature But every Soul united to God is a Transcendent and Celestial thing for God is its Life its Greatness and its Power its Blessedness and Perfection for he that is joyned to the Lord is one Spirit 1 Cor. 6. 20. His Omnipresence and Eternity fills the Holy Soul and makes it able to contain all heights and depths and lenghts and breadths whatsoever In a Word it 's the desire of every such Soul to be filled with the fulness of God. Magnanimous desires are the Natural results of a Magnanimous Capacity the desire of being like God of knowing Good and Evil. But in a grosser sence this was the destruction of the Old World Not that it is Unlawful to desire to be like God but to aspire to the Perfection in a forbidden way by Disobedience and following our own Inventions by seeking to the Creatures in opposition to the great Creator A Magnanimous Soul if we respect its Capacity is an immovable Sphere of Power and Knowledge far greater than all Worlds by its Virtue and Power that it passeth through all things the Centre of the Earth and through all existencies and allsuch Creatures as these he counteth but Vanity and Trifles in comparison of his true Object the great Almighty whose Transcendent Goodness desendeth in full Showers upon all Men by his communitive Goodness which is freely extended to every Man. The Seven last WORDS our Saviour spoke upon the Cross I. FATHER forgive them for they know not what they do O Lord forgive me wherein I have forgot thy Presepts and done that which is Evil. To the good Thief II. This Day shalt thou be with me in Paridise O God say to my Soul in the Day when thou takest it from my Body This Day shall thou be with me in Heaven III. Woman behold thy Son. In Futurity let me behold the Vision of Bliss IV. Eli Eli lama sabachthani that is to say My God my God why hast thou forsaken me Forsake me not in my greatest Afflictions V. I thirst Grant that I may thirst for thee the Fountain of Living Waters VI. Father into thy Hands I commend my Spirit Receive my Soul when it is returning unto thee VII It is finished Finish my Course with Joy and grant O Jesus that I may be worthily qualified to receive that sweet Voice of thine Welcome to the Kingdom prepared by my Father Meditation for the Sick. THEY that Glory in their Ancestors in the Nobleness of their Birth and Blood must make their Beds in the dark and acknowledge Corruption for their Father and the Worm for their Mother and Sister they that are already Dead and crumble away to make room from us that must come after them are secluded from Men but live with Angels Dust thou art and to dust thou shalt return Gen. 3. 19. What Man is he that liveth and shall not see Death Psal 89. 48. Our Bodies shall return to the Earth from whence they were taken but our Spirit shall return to God that gave it Eccl. 12. 7. It is appointed for all Men once to die Heb. 9. 26. We must needs dye and are as Water spilt upon the Ground that cannot be gathered up