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
King Solomon's RECANTATIONS BEING AN EXTRACT Out of the Famous WORKS Of the Learned FRANCIS QVARLES Cup-bearer to the Queen of Bohemia Sister to the blessed Martyr King Charles the I. of venerable Memory With an Essay to prove the Immortality of the Soul by way of Symetry or Connexion Licensed July 21. 1688. Rob. Midgley LONDON Printed by I. R. and are to be sold by Randal Taylor near Stationers-Hall 1688. Advertisements T'Here is lately Printed a Book Intitule The way of Life is Pleasant Or tâ—â— Church of England is the Best Guide Coâ—â—taining several useful Discourses for every Christian to Read and Practise for the support of their Spirits and comfort of the Minds With some Evangelical Reflection upon the Apostolical Observation of thâ— Lent-Fast With short and useful Prayer upon the Church-Festivals and most other Emergent Occasions With several prepaâ—ratory Prayers for the Holy Sacrament anâ— Thanksgiving after Receiving Licensed Iun 〈◊〉 the 4th 1686. and Sold by Randal Tayloâ— near Stationers Hall I. Harding at the Biâ—â— and Anchor in Newport-street Rich. Sare a Grays-Inn Gate in Holbourn and by most Book sellers in London and Westminster 1686. KIng Solomons Experimental Observations of Himself Time and Things deducted from his Recantations by Way of Soliloquie in a well digested Method Sold by Randal Taylor near Stationers-Hall 168â— King Solomon's RECANTATIONS c. OH 't is much better not to Thirst at all Than Thirst in vain or quench thy Thirâ—t with Gall. â—hose profit can accrue to Man what gains â—an Crown his Actions or reward his Pains â—â—nless he trample on the Asp and tread 〈◊〉 the young Lyon and the old Dragon's head Or else the Clouds of Sorrow may multiply â—â—d hide from thee the Crystal of the gloomy Sky â—â—oad not thy Shoulders by the Sin of unwise desire â—hat all thy bedrid Passions may quite expire â—â—earch for and find such Words which have the might 〈◊〉 intermingle profit with sweet delight Than shalt thou have hopeful worth to Crown thy last â—ith Peace and Honor yea such rare Sons thou hast â—â—nce Frolick Midnight Madness is quite expir'd and thou requite Thy wild attention with Heavenly delight Thy courage indeavouring to deserve the name Of heroick Martyr by giving thy Body to the Flame This will give true Life so sweet to every one That takes pleasure in the Worlds redeeming Son From Earths pleasures by striving to refrain Knowing those short-liv'd flattering pleasures vain Therefore rejoycing greatly in true Spiritual ways By Heavenly contentment chearing youthful Days Banishing false-eyed Mirth let it be truly disposest Of those lewd Firs that are apt to inflame thy Breaâ—â— For Earths best injoyments are short and vain But for a season rejoycing but cannot remain For feeble Strength her ruins smite thee And grinds thy clod to dust tho not afrights thee One Generation gives another way But Earth abides in one perpetual stay The Prince of Light put on his Morning Crown But in the Evening lays his Glory down Where leaving Earth to take a short repose He soon returns and rises where he rose His Wisdoms choice affections own His Churches good much dearer then his Throne For us subduing beneath the spangled Sky What ever might hurt us That in Wisdom we may decry All Evils and seek all Hevenly sweet felicity Yet injoying such pleasures that Earth could lenâ— that I Might find Earths Mirth and Beauty but vanity My thoughts yet pondering all that hath been done Betwixt the solid Center and the glorious Son And yet no knowledge can reduce the state Of crooked Nature to a perfect straight For some Mens Ignorance which surmounts The learned Language of Arithmeticks accounts Oh! then thought I how are the vain desires Flesh and Blood Baffled in their mistaken things called good Yet travel seeks them yea unwearied Hearts Makes them the objects both of Arms and Arts Yet many certan obvious Evils attend Our Ways to our uncertain Journies end We tire the Night in thought the Day in toil Sparing neither sweet nor lucubrated Oyl â—o seek the things we cannot find or found â—e cannot hold or held we cannot ground â—o firm as to resist the various swings â—f fickle Fortune or the frowns of Kings That if his Royal Power please to commit â—â—is Pastorial Staff to such as are more fit â—o Eat and Drink Kill or recommend his Flocks â—o such dumb Dogs of whom ne'r Wof nor Fox â—â—ill stand in awe or shew their fears by flight Not having Tongues to bark nor Teeth to bite Yet by the way advise Obedience then Always he sure to please rather God than Men. â—f the Embers of his rage should chance to lye Rak'd up or furnace from his angry Eye Quit not thy Duty 't is thy part to asswage â—y due Obedience the jealous flames of consuming rage Curse not the King nor them that bears the Sword No not in Thought tho Thought express no Word â—or secret report shall vent such hidious things To punish those who oppose the legal Authority of Kings For all that attempt thus to act casts a shame Upon the beauty of an honor'd Name Ah then my Soul take heed to keep thy Heart At thy right Hand where there she will impart Continual secrets and direct thy ways â—n secret Ethicks sweetning out thy Days With season'd Knowledge Wisdom past the reach Of dangerous error and instruct and teach Thy Heart-wise silence Wisdom when to beak Thy clos'd Lips and judgement how to speak â—uch wise Mens Words are gracious where they go But foolish Language doth themselves o're-throw Folly brings in the Prologue with his Song Whose Epilogue is rage and open wrong Yea the tedious actions of every Fool doth try The solid patience of the weary standers by Because their weakness knows not how to lay Their actions posture in a civil way Yea such rude folly stains their Fame But fair repute for Wisdom lends a name Therefore our steps will measure out the way Our Garb our Looks our Language doth betray Our Wisdom or Follies read by all we meet Our selves proclaiming our Follies in every Street But 't is a grief that grates beneath the Sun That like events betides to every one A like be false to Good and Bad Wise and Fooâ— Yea both To him that Swears and him that fears an Oath Better to be a living Creatures tho vild they plead Then to be known a wealthy Wiseman that is dead For they that live well know that they shall die Therefore take time but theâ— that lie Rak'd up in deaths cold Emâ—rs they know not Or Good or Ill their names are quite forgot No Friends they have to Love nor Foes to Hate They know no Virtue to spit Venom at They sell no sweet for gains nor do they buy Pleasures with pains or tread beneath the Sky But yet go thou rejoyce and Eat let a full Bowl Cashire thy Cares and chear thy frolick Soul What Heaven hath lent thee with a liberal
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