Hand To serve and chear thy frailty up command Indulge thy weary Flesh with new supplies And change of Garments of the purest die Refresh thy limbs annoy'd with sweat and toil With costly Baths thy Head with precious Oyl What e'er thy Hand endeavours that may gain Contentment spair not either cost or pain For there is no Hand to work no Power to save No Wisdom to contrive within the Grave I find the swift not always win the prize Nor strength of Arm the Battel nor the Wise Grow rich in Fortune nor the Men of skill In favour all as Time and Fortune will â—en knowing not their time as Fishes are â—ar'd in the Net Birds tangled in the snare So be the Sons of Men surpriz'd with fears When mischief falls upon them unawares This Wisdom have I seen beneath the Sky Which wisely weigh'd deserves the Wiseman's Eye â—ut when I set my busie Heart to know â—isdom and Heavens strange workings here below For Night and Day my studys did deny Sleep to my Eye-lids slumber to my Eye Striving to note each action under Heaven Endeavouring to observe and have given My Soul to God in due Obedience having Sought for true spiritual Wealth worth keeping But the poor fruitless labours of deluded Man Are vainly spent being short as a span Or seeming pleasures serves to requite Long leagues of travel for one drops delight Of airy froth how are ye forc'd to borrow Strong gales of hope to sail through Seas of Sorrow Why do we thus afflict our labouring Souls With dregs of Wormwood and carouse full Bowls Of boyling Anguish to what hopeful end Dâ—oyl we our craizy Bodies and expend Our sorrow wasted Spirits to acquire A good not worth a breath of our desire A good whose fulsome sweetness clogs and cloys The Soul but never lasts nor satisfies How poor an Object pleases and how soon That pleasure finds an end how quickly noon How quickly Night and what to Day we prize Above our Souls to morrow we despise Beneath a trifle what in former times We own'd as Virtues now we tax as Crimes Tell me my Soul What would'st thou buy Go in and Cheapen let thy curious Eye Make her choice they will present thy view With numerous Joys buy something that 's new The Wiseman's Eyes are in his Head they stand Like Watchmen in the Tower to guard the Land. At length I cast my serious Eyes upon My painful Work and what my Hands had done And there I find my Hearts delight was all my gains My pleasure was the portion of my pains I gave my Eyes what e're my Heart requir'd I denied my Soul no Mirth my Spirit desir'd All sorts of Musick the Spirits delights had I To please my Spiritual Ear was beauties to my Eyes Yet knowledge then affords my Soul no rest My roving Thoughts tried Mirth and was possest Of all the pleasures Earth could lend yet I Found Mirth and Pleasure all but Vanity I laugh'd at laughter as a toyish antick And counted all Earths pleasure no less than frantick Since Hearts that wisely foolish do incline To costly fare and frolick Cups of Wine For in those pleasures I find but little solid good To Crown the short liv'd Days of Flesh and Blood Tho some build great magnifick Palaces and fraim Vast buildings to the glory of their name Planting Vineyards whose plump clusters might Make them fruitful Orchards for their delight Rejoycing their Souls with Earthly treasures With curious Gardens to refresh their pleasures Yet true Wisdom can discern but little real good Mistaken Earth so much admiring stood What profit hath my Wisdom then thought I The height of Wisdom hath her Vanity The foolish bauble and the learned bays Are both forgotten in succeding Days Impartial Death shall Cloath the dying Eyes Both of the Ignorant and also of the Wise Therefore I hated life for from the events Of humane actions flows many discontents Then slighted I all that my Hand had done In seeking happiness beneath the Sun For what I did I cannot call my own â—nothers Hand must reap what mine has sown Who knows if my surviver is to be A Wiseman or a Fool However 't is he Must spend with ease what I have earn'd with pain And Souls vexation this is all so vain For which my Soul thus fool'd with vain persuits Of blossom happiness that bears no Fruits Some Men there be whose elaborate gains The fruits of lawful cares and prudent pains Descend to those who know not pains nor art This is a sore vanity and afflicts the Heart For what reward hath Man of all his droyl His Evening trouble and his Morning toyl His Hearts vexation and his griefs that run Through all his labours underneath the Sun. ' I view'd the Chair of Judgment where I saw ' Instead of righteousness a perverted Law. ' I view'd the Courts of Equity and spy'd ' Corruption there and Justice wrap'd aside ' Oh! then thought I the of Judge Heaven shall do ' Right to the Wicked and the Righteous too Then puzzel'd in my Thoughts I thus advis'd Heaven suffers mortals to be exercis'd In their own miseries that they may see They are yet not much more happy than the Bee They substance of Flesh tho not the same Yet dust to dust both must turn from whence they came Which rightly way'd it seems the better choice For Man to suck his labours and rejoyce Since flashly troubles doth all things so unframe That Earths Content doth scarce deserve the name Considering this what can we advise Since we berefit of Wisdom labouring to be Wise Alas is it not enough that we poor Farmers pay Quit-rent to Nature at the very Day And at our dying Hour bequeath to thee Our whole substance for a Legacy I mus'd again and found when pains had crackt The harder shell to some heroick act Pale envy strikes the kernel with taxation Oh this is vanity and the Souls vexation Thus pausing Contemplation shew'd mine Eye A new prospect of humane vanity When the droyling Hand thinks nothing can supply The greedy wants of his insatiate Eye He robs himself not knows for whose relief This is a vanity and a wounding grief Woe to the Man whom danger meets alone For there 's no Arm to help him but his own But if some help put in a timely stroak The Cord that 's three-fold is not quickly broke If eithers feeble Shoulders be betray'd To a sad burden there 's a mutual aid To be a poor Wise Child is judg'd a thing More honourable than to be a vain King. My Soul to what a strange disguis'd good Art thou bewitch'd oh how hath Flesh and Blood Betray'd thee to a happiness that brings No comfort but from transitory things Are not the shady Bowers of Death more sweet Than the scorching Sunshine where we Hourly meet Fresh evils like a Temes whose deluded breath Tickles our Fancies till we laugh to Death When thou hast bound thee to
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
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
a vail I mention this not to divert any from aspiring to the highest degrees of Perfection but to reprove that preposterous course many ta 〈…〉 est weight upon those things 〈…〉 least and have more Zeal for 〈…〉 then for express downright Comm 〈…〉 the one to commute for the contemp 〈…〉 For some Men are apt to scruple small thi 〈…〉 not startle at Injustice or Oppression which 〈…〉 to be rectified that Men may have an equa 〈…〉 to all the Commands of God not letting any 〈…〉 slip their Observation For he that breaks the 〈…〉 command is guilty of all not but that he that brea 〈◊〉 them all is guilty of more severe Punishments then he that breaks but one But the meaning is he that breaks one shall not go Unpunished being deeply guilty of Disobedience God having required an equal regard to all his Precepts and who so gives him not their whole Heart offers to him but a lame and unacceptable Sacrifice for any thing less than the full power of our Wills cannot please God who is of purer Eyes than to behold any the least Evil with approbation for his Wisdom being so pure a Majesty cannot be pleased with any thing that is impure of Heart Necessary is it therefore to give him the full of our Mind Will and Soul or as our Catechism expresses it To serve him with all our strength in every Centure of our Lives For the more we serve him the more and better shall we be regarded honoured and rewarded by him the searcher of all Hearts Of the excellent Qualification of the Soul from its high Extraction ALthough Men do not know the Soul neither can they see it because it is like the Eyes of our Bodies it sees every thing but it self but it self 〈…〉 assuredly know that by it we 〈…〉 inabled to do actions of Piety 〈…〉 Consciences dictates to us what is 〈…〉 done for that is a good and faith 〈…〉 that whensoever we do amiss we do 〈…〉 our Souls and stupifie our Consciences 〈…〉 Evil or cause others so to do But to a 〈…〉 let us begg of God to give us a chast Spi 〈…〉 is the Crown of faithful Souls Wherefore 〈…〉 said of Virginity that it is the Life of Angels 〈…〉 animal of the Soul the advantage of Religion which is a mutual a strong and voluntary inclination to the Worship of God for it is empty of Cares and ought to be full of Prayers which are fed with Fastings it is very advatagious to Devotion and Retirement for whosoever is careful of his Time and Behaviour shall not be robbed of his reward for his good intentions Secondly Then fail not of being eminent in your Generations for Virtue and Piety by being burning and shining Lights unmingled with any manner of Evil that you may follow the Lamb wheresoever he goeth But above all be Humble for that is the Ornament of our Holy Religion and it makes you to differ from the Wisdom of the World. For our Learning is then best when it teaches us Humility for to be proud of our Learning is the greatest Ignorance in the World for our Learning is so long in getting and so very imperfect that the Learnedest person in the World knows not the Thousandth part of that which he is Ignorant of so that he cannot attain to any Maturity of Knowledge proportionable to that of Angels No Man therefore has any cause to boast of his excellency for what thou hast thou hast received from God and art the more Obliged to return him Thanks for it and thou art bound to improve the Grace that he hath given thee to his Glory Consider then that thou wer't nothing before thou as Born and what wer 't thou in the first Regions of â—y dwellings before thy Birth but uncleaness What â—â—ast thou for many Years after but Weakness and â—â—ailty As the Psalms expresses It even as the smoak â—at vanisheth away Ps 102. 3. A great debtor then â—â—t thou to God to thy Parents to the Earth and all â—â—e Creatures For all Men that have ever been were â—â—ressed with Hunger and the Frailties of human Naâ—re so that the best and wisest Persons are subject â—o the Necessity of Nature wherefore there is great â—â—ause of Humility for the Spirit of Man is light and â—oublesome his Body is bruitish and sickly he is conâ—ant in his Folly and Errour inconstant in his Manâ—er and Good Purposes his Labours are vain intriâ—ate and endless his Fortune is changeable but selâ—om pleasing his Wisdom comes not till he be ready 〈◊〉 die or at least till he have spent great part of his â—â—me in wast His death is certain always ready at â—he Door but never far off upon these or the like Meâ—â—itations If we dwell on them or frequently retire 〈◊〉 consider them we shall see nothing more reasonable â—an to be Humble and nothing more foolish than to â—e Proud Humility consists not in railing against our â—â—lves or wearing mean Cloaths or going softly or â—â—bmissively but in a hearty and real mean Opinion â—f our selves Thirdly Believe thy self then an unworthy Person 〈◊〉 heartily as thou believest thy self to be Hungry Poor 〈◊〉 Sick when thou art so love to be concealed and 〈◊〉 esteemed off Be not troubled when thou art â—ighed and undervalued and when thou hast done â—ny thing worthy of praise return it to God who is â—â—e Giver of the Gift and Blesser of the Action and â—â—ive him thanks for making thee the Instrument of is Glory Secure a good Name to thy self by being â—irtuous Pious and Humble and when People have â—n occasion to speak well of thee take no content in â—raise when it is offered thee but let thy rejoycing be in Gods Gift but let it be alay'd with Fear lest thâ— Good bring thee to Evil. Pray often for Gods Gracâ— with Humility of gesture and passion of desire thaâ— God may be Glorified by thy Example of Humility which may be as well in a low condition as in a ricâ— Begg God 〈◊〉 irriâ—h thy Soul with all Graces anâ— when thou had attained them give God thanks 〈◊〉 them Pâ—ide hinders the acceptance of our Prayerâ— Humility pierceth the Clouds and will not give oveâ— till God accepts neither will it depart till the mosâ— high regards For he resisteth the Proud but 〈◊〉 Grace to the Hâ—mble St. Jam. 4 6. Then begg Gâ—acâ— and Pardon that it may be a remedy and relief aâ—gainst Misery and Oppression and be content in 〈◊〉 conditions begg Tranquility of Spirit Patience iâ— Affliction that we may gain Love abroad and Peacâ— at home Coâ—sider the blessed Sâ—â—iour of the World 〈◊〉 who left the 〈◊〉 of his Father the Lord of Glory 〈◊〉 who took upon him the liâ—e of Labour and came tâ— a State of Poverty to a Death of Malâ—fâ—ctouâ—s to thâ— Grave of Death and the intolerable Calamitiâ—s which we deserved Therefore it 's but reasonable that wâ— should be as Humble in the
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
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