King Solomon's RECANTATIONS, &c. OH! 'tis much better not to Thirſt at all. Than Thirſt in vain, or quench thy Thir • t with Gall. • hoſe profit can accrue to Man, what gains • an Crown his Actions, or reward his Pains: •• 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, •• d hide from thee the Cryſtal of the gloomy Sky. •• oad not thy Shoulders by the Sin of unwiſe deſire, • hat all thy bedrid Paſſions may quite expire. •• 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 • ith Peace and Honor; yea ſuch rare Sons thou haſt, •• 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 Brea •• 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 len • 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. • o ſeek the things we cannot find, or found; • e cannot hold; or held, we cannot ground • o firm, as to reſiſt the various ſwings • f fickle Fortune, or the frowns of Kings; That if his Royal Power pleaſe to commit •• is Paſtorial Staff, to ſuch as are more fit • o Eat and Drink, Kill, or recommend his Flocks • o ſuch dumb Dogs, of whom ne'r Wof nor Fox •• 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. • f the Embers of his rage ſhould chance to lye Rak'd up, or furnace from his angry Eye; Quit not thy Duty, 'tis thy part to aſſwage, • 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: • 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 • 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, • 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 'tis a grief that grates beneath the Sun, That like events betides to every one. A like be falſe, to Good and Bad, Wiſe and Foo • 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 the • that lie Rak'd up in deaths cold Em • 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 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: • en knowing not their time, as Fiſhes are • 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; • ut when I ſet my buſie Heart to know, • 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 D • 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; • nothers Hand muſt reap what mine has ſown; Who knows if my ſurviver is to be A Wiſeman, or a Fool? However, 'tis 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 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 'tis thy Vows were never made, Then having promis'd, payment never paid. Let not thy Lips inſnare thee, plead not thou Before thy Angel, 'twas too raſh a Vow. 'Tis 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; 'Tis 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. There be no Ears, no Eyes, to hear, to ſee The living Soul, have not ſuch reſt as he, Who ſtands upright in Courts, with unſhaken Mind; For the Teſt proves him, and he is found refin'd. If thy ſuperiour happen to incenſe His jealous wroth at thy ſuppos'd Offence; Do thou thy part, yield, for yielding ſlacks The raging flame great tranſgreſſions makes: He that ſhall dig a pit, that ſhall prepare A ſnare, ſhall be enſnar'd in his own ſnare. Happy is the Juſt and Holy, for who but he Can judge of things, or what their Natures be? For theſe are Heavens favorits, ſent down from thence, Unfolding ſecret Myſteries in Heavenly Eloquence; Knowing there's a time, true Juſtice ſhall preceed On every purpoſe, upon every deed.

With God all future Times are preſent. ALL Times to Heaven are now both firſt and laſt, God ſees things preſent, yea future, as we ſee them paſt: But we tranſgreſs his Laws, 'tis time to part, For why? the Laws of Nature break the rules of Art. A ſmiling Conſcience, a contented Mind, A ſober Knowledge, with true Wiſdom joyn'd. Sleep ſeaſonable, moderate and ſecure; Actions heroick, conſtant, blameleſs, pure: A life as long as fair, and when expir'd, A glorious Death unfear'd as undeſir'd. The World is a Book, writ by the eternal Art Of the great Maker, Printed in Mans Heart. 'Tis falſely Printed, tho Divinely Pen'd, And all the Errata will appear at the End. Believe it Chriſtian, by how much near. Thou get'ſt to Heaven, the leſs will Earth appear: Call home thy deareſt wiſhes. and recal Thy hopes; expect the worſt that can befal. Grace giveth Virtue, opinion not Glory; For Princely favours are but tranſitory. Humane Nature, curious without, corrupt within; A glorious Monument of inglorious Sin: Yet much our Saviour have endured, yea more To make us Kings that were but Slaves before. He that grieves becauſe his grief is ſo ſmall, Has a true grief, and the beſt Faith of all; He vows his Faith, and the ſincere perfection Of undiſſembl'd and intire affection; And ſuch in doing well, Shall ſeek for Heaven; not find the flames of Hell. `Oh! let the Church my Mother inſtruct me, Give ſavory Meat, Cloath and Conduct me Into my Fathers Arms: Theſe Hands ſhall never Truſt to the poorneſs of their own endeavour. Bring I a Kid, but of my Mothers dreſſing, 'Twill pleaſe my Father, and procure a Bleſſing. Moſt Sins, at leaſt, pleaſe Senſe, but ſome are Treaſon, Not only againſt the Crown of Senſe but reaſon. But 'tis an error, as foul, to call Our Sins too great, for Pardon, as too ſmall. The reaſon is eaſie to be riddled out, One's diſpair, the other not doubt. Lord weaken this Rebellious Fleſh, That's apt to oppoſe Grace: Oh! quicken, and refreſh: My dull and coward Spirit, that would yield, And make Proud Satan Maſter of the Field: Becauſe 'tis Grave, not Bed, that I am in; Not a-ſleep, but dead in Sin. Serve God in Plenty, and in Affliction truſt; No thanks to ſerve our God when he feeds us. Promiſe is a Debt, and Debt implies a Payment; How can the Righteous then doubt Food and Rayment: Let not my Thoughts ſo divided be, But they mix again, and fix on thee. Oh! thou who didſt appear in cloven Tongues o • Fire; Direct my Thoughts and with thy ſelf inſpire: That I may ſearch the Scripture, to increaſe In the Diviner Knowledge of thy Peace; That when all things ſhall ceaſe that are tranſitory, Thy Gifts of Grace may be Crown'd with perfect Glory The Rich Mans ſum of untold deſcended Wealth, Can give his Body Plenty, but no Health: The Poor in pains and want poſſeſſes all, The other in plenty finds no Peace at all. 'Tis ſtrange, and yet the cauſe is eaſily known; The one's at Gods finding, the other at his own. The formers filken Robes, his coſtly Diet; Can lend a little Pleaſure, but no Quiet. The latter ſeldom ſlacks his Thirſt, but from the Pump And yet his Heart is blithe, his Viſage plump. Such Truths are Subjects, far more fit For Holy Admiration than for Wit. 'Tis ſaid of Alexander, that he complain'd And wept, becauſe there was no other Worlds to gain His griefs and thy complaints are not amiſs; He has grief enough that finds no World but this. Our truſt in God for Riches, never muſt Exclude our Care, nor Care exceed our tru • t. Thy Sacred Will be done, Great God, To ſpend, or to ſuſpend thy Rod; If poſſible my Will's to miſs it, If otherwiſe to ſtoop and Kiſs it: However ſubmit, we ſhall not be this the worſe, If Conſcience Bleſs, what if Shimei Curſe. 'Some ſay the Sacrament's a Supper, and 'tis fit 'To uſe the poſture of a Meal to fit; 'Can thy Diſcretion Phares, or thy Zeal 'Give Carnal geſtures to a Spiritual Meal: 'A Heavenly Supper and a Fleſhy Heart; 'Thy poſture has diſcover'd what thou art. Of thoſe Sacraments which ſome call Seven, Five were Ordain'd by Man and Two by Heaven, As ſaith the Eternal Word, whoſe high Decree Admits no change, and cannot fruſtrate be. What thing is Man? that Gods regard is ſuch: Or why, ſhould Heaven love wretchleſs Man ſo much? His age is Sinful, and his youth's Vain, His life's a Puniſhment, his death's a Pain: Yea, Man who ought to be a Watch-light in the Temple, Is as a Snuffer, wants the Oyl of good Example: Can he be ſaid to fear the Lord that flys him, Can Word confeſs him, when as Deed denys him. For this, Men ſhould ſtrive to have their Hearts relent; Such Hearts which never knew what Mercy meant. Gods Love is boundleſs, apt and free To turn to Man, when Man returns to thee. Adjourn thy Sanguine Dreams, awake, ariſe, Call in thy Thoughts and let them all adviſe. Before the Soul can a true comfort find, The Body muſt be proſtrate, and the Mind Truly contrite and repentive within, And loath the fawning of a boſom Sin: But Lord, can Man deſerve, or can his beſt Do juſtice, equal right, which he tranſgreſt. When Duſt and Aſhes mortally offends, Can Duſt and Aſhes make Eternal mends: • s Heaven unjuſt? muſt not the recompence Be full equivalent to the offence. What mends by moral Man can then be given, To the offended Majeſty of Heaven. O mercy, mercy, on thee my Soul relies, • n thee we build our Faith, we bend our Eyes. If thou wilt, thou canſt change our lot, That we and ours may Live and periſh not; Thy Glorious Wiſdom, and tender Love Tranſcends thy ſharper juſtice will remove. 'Judge not that Field becauſe its ſtubble, 'Nor him that's poor and full of trouble; 'Tho the one look bare, the other thin, 'Judge not, their Treaſure is within. Injur'd inocency, while the Enemies Unhallow'd Tongue • Makes her a Glorious Martyr in their wro • gs. The Devils believe, all know they do; But their belief does make them tremble too: Men rail at Iudas, him that did betray The Lord of Life, yet do • t Day by Day; They Curſe that Traytor Life and Limb, Tho Curſe themſelves in Curfing him. The Thief and Slanderer are almoſt the ſame, The one ſteals my Goods, the other my good Name; The one lives in Scorn, the other dies in Shame. But from theſe dark ſom Clouds Good Lord deliver us, Let them not interpoſe betwixt thy Glory and us: For thou alone art our Creator, in whom we truſt: Some truſt too much in their doing well, In ſeeking Heaven they find the flames of Hell: But the pure of Heart have Power to refuſe, Being endow'd with Wiſdom, the Evil and Good to chuſe. He that gives Wiſdom to refuſe, Inſpires the Art which to chuſe. 'In thee, O King, my pensive Soul reſpires; 'Thou art the fulneſs of my choice deſires; 'Thou art that Sacred Spring, whoſe Waters burſt 'In ſtreams to him, that ſeeks with Holy Thirſt. 'Thrice happy Man, Thrice happy Thirſt to bring The fainting Soul to ſo ſweet a Spring. God is juſt, what his deep Counſel wild, His Prophets told, and juſtice hath fulfill'd: But Man, the Child of ruin, to avoid Leſs dangers, by a greater is deſtroy'd; Whoſe Spring is like a Flower for a Days delight, At Noon we flouriſh, and we fade at Night. If Plants be cropt becauſe their Fruits are ſmall; Think you to Thrive that bears no Fruit all: But who ſo Fruitful is, and worthy to Drink this, Shall be receiv'd unto Eternal Bliſs; Such cannot Dye, the Sacred Nine deny, All Souls that merits Fame ſhall ever Dye. For theſe muſt ſurvive, for their ſelf clos'd Eyes, That now lie ſlumbering in the duſt ſhall riſe. The higheſt Heavens have Decreed, to Bleſs The Fruitful Souls, and with a fair ſucceſs; For that they built their Bliſs, not on the blaze of Glory, Nor ſeated their Happineſs in things tranſitory. O Lord, how great is the Power of thy Hand? Glorious is thy Name in every Land, Great God, Unlimited are thy Confines; And aſſiſteſt Man in his good Deſigns. Thy Mercies like the dew of Hermon Hill: Or, like the Oyntment dropping downward ſtill. Thy Love is boundleſs, thou art apt and free To turn to Man, when Man returns to thee. • Sacred Subject, of a Meditation, Thy Works are full of Admiration: Thy Judgments all are juſt, ſevere and ſure; They quite cut off, or elſe by lancing Cure. 'My Faith, not Merits, hath aſſur'd thee mine; Thy Love, not my Deſert, hath made me thine. Unworthy I, whoſe drouſie Soul rejected Thy precious Favours, and (ſecure) neglected Thy glorious Preſence, how am I become A Bride befitting, ſo Divine a Groom? 'It is no Merit, no Deſert of mine, Thy Love, thy Love alone, hath made me thine: Since then the bounty of thy dear Election Have ſtyl'd me thine. Oh, let the ſweet reflection 'Of thy Illuſtrious Beams, my Soul inſpire, 'And with thy Spirit inflame my hot Deſire. 'Unite our Souls; oh, let thy ſecret reſt 'Make a perpetual home within my Breaſt; 'Inſtruct me, ſo that I may gain the skill 'To ſuit my Service to thy ſecret Will. Then ſhall my Soul that ſuffers through diſpite Of Error and rude Ignorance, have right: Then ſhall my Soul injoy within this Breaſt A Holy Sabboth of Eternal reſt; And my deareſt Spouſe ſhall Seal me on his Heart, So ſure, that envious Earth may never part Our joyn'd Souls; let not the World remove My chaſt Deſires, from ſo chaſt a Love. 'All you that wiſh the bountiful encreaſe 'Of deareſt Pleaſures and Divineſt Peace; 'I charge you all, if ought my charge may move 'Your tender Hearts, not to diſturb my Love; 'Vex not his gentle Spirit nor bereave 'Him of his Joys, that is ſo apt to grieve. That he may teach his living Plants to thrive; And ſuch as are a dying, to revive. He walks about ſuch tender Plants To ſmell their Odours, and ſupply their wants; That he may leave his ſecret Spirit in their Breaſt, As Earneſt of an Everlaſting reſt. To thy Creatour haſt my Soul, and let thy Sacre • Vows Plight Holy Contracts with ſo ſweet a Spouſe: His Left Hand's full of Treaſure, and his Right Of Peace and Honor, and unknown Delight. Then ſhall it pleaſe our gracious Lord To Crown, with Audience, his ſuppliants Word. O Glory, chace Diſloyal Thoughts, let not thi • World allure My chaſt Deſires from a Spouſe ſo pure. He'l endow my ardent Soul with ſweetneſs, and inſpire With Heavenly raviſhment my rapt Deſires. O let all times be proſperous, and all places Be Witneſs to our undefil'd imbraces. Sure is the Knot, that true Religion ties; And Love that's rightly grounded never dies. 'If Error lead not my dull Thoughts amiſs, 'My genius tells me where my true Love is: 'He's buſie labouring in the flowry Banks, 'Inſpiring Sweetneſs and receiving Thanks. 'Watering thoſe Plants, whoſe tender Root are dry; 'And Pruning ſuch, whoſe Creſts aſpire too high: 'Tranſplanting, Grafting, Reaping from ſome, 'And covering others that are newly come. Then take from each to make one perfect Grace, Yet would my Love out-ſhine that borrow'd Face. So perfect are his Graces, ſo Divine, So full of Heaven are thoſe fair looks of thine. O Sacred Symetry, O rare Connexion Of many Perfects, to make one Perfection. O let my Lips, like a perpetual Story, Divulge thy Graces and declare thy Glory. Hear comes a Critick, cloſe thy Page, Thou art no Subject for this Age; Thou haſt no Guilt that does require, That thou ſhould'ſt lurk, nor yet retire; Thou haſt no Luſtre of thy own, But what's deriv'd from Heaven alone. Fear not thy Heaven inſtructed Page Will either pleaſe, or teach the Age: For the Wiſe with eaſe ſhall riddle out, Which is the voice of Wonder, which of Doubt; For God ſends an Angel to protect, As well from Evil, as to Good direct. O thou, the beginning, and the end, before whom Things paſt, and preſent, and things to come Are all alike; O proſper my Deſigns, And let thy Spirit inrich my feeble Lines: Rejoyce, my Soul, and give my Pen the Art Wiſely to move, and me an underſtanding Heart. Earthly Glories are ſcarce worth craving to obtain; They are Happineſſes that muſt be loſt again: Gaſp not for Honour, wiſh no blazing Glory, For theſe will periſh in an Ages Story; Nor yet for Power; Power may be carv'd To Fools, as well as thee that haſt deſerv'd. Thirſt not for Lands nor Mony, wiſh for none: For Wealth is neither laſting nor our own. Riches are fair Inticements to deceive us; They flatter while we live, and dying leave us. What fit of Madneſs makes us love them thus, We leave our lives and pleaſure leaveth us. Pleaſure is fleeting ſtill and makes no ſtay, It lends a ſmile or twain and ſteals away. The pleaſures of this World ſoon abate, They are lively emblems of our own Eſtate; Which like a Banquet at a Funeral ſhow, But ſweeten Grief and ſerve to flatter Woe. How ſlight a 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 'twill 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, •• e pondrous Earth in time ſhall paſs away; •• t yet his Sacred Words ſhall always flouriſh, Though Days and Years, and Heaven and Earth do periſh. • an ſees like Men, and can but comprehend •• 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: •• ice happy he, to whom the bounty of Heaven • fficient, with a ſparing Hand hath given • e faireſt Crop of either Graſs, or Grain, • 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 Mort •• s ſo imbrace, • re not true Riches, it not enlightned with true Grace. Wealth interpos'd with too too groſs a Care, • hey lie obſcur'd and no Riches are. Let not the fawning World to pleaſure then invite, Thy wandering Eyes; the Fleſh preſents delight. • ſiſt me in my Combat with the Fleſh, • elieve my fainting Power, and refreſh 〈◊〉 feeble Spirit. I will not wiſh to be Caſ • 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. • ear not, tho multiply'd affliction ſhall B • 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 •• 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, 'tis 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 b • 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 • eſt of Men have Sins, none lives ſecure; In Nature nothing's perfect, nothing pure •• 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 'tis no Deceit to cozzen a Deceiver. She'll not miſs me, I leſs the World ſhall miſs; To looſe a World of G • ief, to injoy a Life Bliſs. By thy Mercy, Lord, to Glory receive me in, A • 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, T •• t Men in trouble ſhould prolong, relief. We poor weaklings when we ſleep in Sin, Knock at onr dro • 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 Pra • rs and Pains r ••• 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 r •• e the Cauſe. 'O worthleſs Man, ariſe and ſee, 'There's not a twiny thread 'twixt Death and thee. 'This darkſome Place thou meaſur'ſt may be thy Grave; 'And ſudden Death rides Proud on yonder Wave. By thoughts dive down into the Abyſs of Hell, And there in Juſtice doth the Almighty dwell. Death is a Calander, compos'd by Fate, Concerning all Men, never out of date: Yet chear up, I have a meſſage in ſtore Whoſe Comforts much, and joyful News is more. We have yet a Friend Puiſſant and of Might, Will ſee us take no wrong but do us right. Lets offer up Sacrifice with one accord, And pay our ſolemn Vows unto the Lord; And with penitent Hearts implore him, And Day and Night pour forth our Souls before him For ſhall I be ſilent; no, I'le ſpeak Till Tongue be tired, and my Lungs be weak. Proclaim to us thy Mercy, for we thurſt for Grace For thou art free of Mercy to thoſe that Mercy will embrace. O ſave us harmleſs from our Foe-mans Jaws, Who art turned Orator to plead our Cauſe: How are thy Mercies full of Admiration, How ſovereign ſweet's their Application. How redef •• ed are we with the Ruſt of Sin, Which hath abus'd thy Stamp and eaten in. But yet at length if we repent, Inſtead of Plagues and Direful Puniſhments, We ſhall find Mercy, Love, and Heavens Applauſe; For the Great Almighty himſelf will plead our Cauſe. Thine Eye that views the moving Spheres above, Ought to give Praiſe to him that makes them move. Here may we ſee how Prayer and true Repentance Do ſtrive with God, prevail and turn his Sentence From Judgment Juſt, and Plagues Infernal, To boundleſs Mercies and to life Eternal. All o're the World how ſhould theſe Mercies make a ſound, As Bleſſings fall, Thanſgiving muſt abound; • dge then did ever Record round thine Ear, That God forſook the Heart that was fiueere. But often have we ſeen that ſuch as Plow •• wdneſs and Miſchief, reap the ſame they ſow. The Moral ſays, all Wiſdom that's given • o Hood-wink'd Mortals, firſt proceeds from Heaven. Far ſafer 'tis of things unſure to doubt, Than undertake to riddle Secrets out. It was demanded once what God did do, Before the World was fram'd: Whereunto 'Anſwer was made, he built a Hell for ſuch As were too curious, and would know too much. at ſuch curioſity preceds from him, who can •• ly accuſe Man to God, and God to Man; •• no Hourly ſows freſh Schiſms among the Saints, • ea, buffets them, then laughs at their Complaints. O Chaſtity, the Flower of the Soul, • ow is thy perfect fairneſs turn'd to foul: There are thy Maiden-ſmiles, thy bluſhing Cheek, • hy Lamb-like Countenance, ſo fair, ſo meek; • ay not other Virtues ſerve, but muſt this Queen 〈◊〉 made the Subject of Unchaſt ſpleen. So young is Man, that broke with Care and Sorrow, • e's old enough to Day to die to morrow. •• e gives us Paſſage to endure great Woes, •• ath frees us from all Temporal Foes. • t tho ſecure, my Soul did never ſlumber, • et do my Woes exceed both weight and number. Both Poor and Rich, are equal in the Grave; • rvants no Lords, and Lords no ſervants have. • hat needs there light to him that's comfortleſs; • r, Life to ſuch as languiſh in diſtreſs: • bjects of pitty, are Bodies in diſtreſs, • nd worthy to injoy eternal Reſt. Lord, make Wiſe thy Servant; a Wiſe forecaſt Grieves for things preſent, not for things are paſt. Satan have Servants, who can make true boaſt They gave away as much as thine have loſt: Others with Learning made to Wiſely Mad, Refuſe ſuch Fortunes as Croeſus never had. Lord, make me Champion, give me ſuch belief, A ſtrong and fervent, but not crafty Faith. I know a forc'd Love neeeds no ſuch great Applauſe, Since they Love Ill, that Loves not for a Cauſe. I beſpeak leave to Anſwer all this, before I knew They want no Grief, that find ſuch Friends as you. Be not diſcontent, no, no, forbear; for I Hate leſs your Cenſures than your Flattery: Succour I ſought and begged, but none was there To give the Alms of one poor trickling Tear. See how I lie devoid of Help or Friend: O make me humble and mindful of my End. Lord, make me Juſt in Image, like my Divin • Creator, Polliſh and 〈◊〉 , yea Refine my Nature; Let me receive all as 〈◊〉 thy Hand, With a thankful Heart as living in thy Land: And conſider the ſelf-ſame Sorrow Grieves others to Day, may make me groan to mo • row. Great King, be my Comfort in my higheſt Grief, I will not truſt to Mans, but thy relief. I know Great God, upon my true Repentance Thou wi • t determine to reverſe thy Sentence: Make me, tho in a blind Age Wiſely to ſee; And in a ſeeing Age, not b • ind to be. He that would ſave his Life, when Honour bids hi • die, Steals but a Life, and lives by Robbery, Diſhonours his God, and that likens to the Pow • Divine, That made and placed her in her Fleſhly Shrine. The Wiſe and Good-like kind Phyſicians are, That ſtrive to heal us by their Care; Their Phyſick and their Learning calmly uſe, Although the Patient them ſtrangely abuſe: For ſince the Sickneſs is they find, A ſad Diſtemper of the Mind. The Wiſeman in the midſt of Woes, May enjoy and feel a ſweet repoſe: Might pitty all the Griefs we ſee, By compaſſion Anoint every Malady. While our ſelves are calm, our Art improve▪ To reſcue them and ſhew our Love, That we with open Eyes may ſee The brightneſs of Gods Majeſty, And never more in Chains of Darkneſs lie, 〈◊〉 be ſecure from Bondage and all Iniquity. That comforts Divine may fortifie and raiſe the Soul, To Heavenly Joys where none can controul. The World's a hurly burly, and the Court All Tongues were fill'd with Wonder and Report. The Watch is ſet, purſute was made about, To Guard the King and find the Traytors out, To puniſh him according to his due, That did not Peace nor Loyalty perſue. Had Man been Kind, Loving, True, and always Good, As formerly in the Golden Age they ſtood; Then had we lived in all Delights and Glory full of Love, Bleſt as the Holy Angels are above. But now we ſuffer for evil Deeds, Reaping the fruit of our ill Weeds. But thou, O Holy Jeſus, who did'ſt for us Die, And on the Altar Bleeding for all Men lie; Bearing all Torment, Pain, Reproach and Shame, That we by Virtue of the ſame, Tho Enemies to God, might be Redeemed and ſet at Liberty. Let us likewiſe favour to others ſhow, And live in Heaven on Earth below; Let's prize their Souls, and let them be our gems, Our valuable Temples and our Diadems, Rich Spoils and Trophies, our own Joys Compar'd to Souls, all elſe are Toyes. O let them be ſuch unto us, as they were to thee, Valued as Veſſels of Glory and Felicity: What would I give, that I might likewiſe ſee The Brightneſs and true Glory of thy Majeſty, The Joy and fulneſs of that high Delight, Whoſe Bleſſedneſs is Glorious, yea Infinite. And while we feel how much our God doth 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, I • 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 Thro • e. O let me in a lively manner ſee Dear Jeſus Eternal Joys in thee; Inable me to Prai • 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, ' 'Twould be but Darkneſs, tho 'twere 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 • ot again, which is evidently declared by the various • 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 Emb • em of the repreſentation of Death, and the • eſurrection. For God hath given every Man but a ſhort time to be upon Earth, ſo that upon the well • enc • ing it, our well being in Eternity depends. Where • ore Divines ſay, that every Hour or our Life, after • e are capable of receiving Laws, and knowledge • f Good and Evil, we muſt give an Account how • 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 pre • ent, many Dangers to go through, many Neceſſities • 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 • 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 h • hath ſtill an Immortal Soul; and laid down his Bod • only for a time, as that, which was the Inſtrumen • of his Trouble and Sorrow; for he will certainly hav • 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 hav • 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 bri • ks of Eternity; but prefer the care of the Soul before all the World, for it is more to be valued than Ten Thouſand Worlds: Wherefore take heed to your ſelves, and be Wiſe in time, before it is to late; for though you know not what the Soul is, becauſe you ſee it not, neither can you feel it; yet it is a Particle which came from Heaven, and when it goes out of the Body it goes to God, to Live for ever; it ſleeps not, neither doth it die, for it is Immortal and of an Immortal Nature, and ſo impoſſible to be deſtroy'd, for we have our Saviours own Word for it, when he ſaith, Ye cannot kill the Soul, St. Luke 12. 4. and when he ſaith, My Father is the God of Abraham, the God of Iſaac, and the God of Jacob, St. Matt. 22. 32. whereby he plainly ſhews, that the Soul which is the nobler part of Man, tho it be taken from the Body, is alive, for ſaith he, My Father is the God of the living, and not of the dead as dead, but of the living that are dead. So that th • Souls of all departed people are alive, for althoug • their Bodies are crumbled to Duſt, from whence the • were taken; their Souls are with God that gave them or in ſome place of Gods appointment, according 〈◊〉 their lives have been, Becauſe God have prepared ma • Manſions for us, St. John 14. 2. and as we have improved our Talent, ſo ſhall our Station be. St. Pa •• alſo ſaith, That one Star differeth from another Star 〈◊〉 Glory; and ſince theſe things are ſo, let us not lo • a Minutes time, but improve it to the Glory of Go • and our own Souls Good, and begg of him to gi •• us a Heart inflamed with Love, and winged wi •• Duty, that we may give up our Souls totally to h •• Adorable Majeſty, that he may dwell in the Thro •• of our Souls for ever: And after this Life we may 〈◊〉 admitted to the Viſion of Bliſs, and have free Inte • courſe with all Holy Souls in thoſe beautious Regions.

Fourthly, 'Tis evident, that Spirits fill no roo • tho they could ſee all things, which point is ve •• dubious and unſertain; for that Holy Souls can beho •• the viſible Actions of Mortal Men, to us is altogeth •• uncertain; tho we doubt not but they do behold wha • ſoever is Acted in thoſe Regions where they dwe • in thoſe Infinite Dimenſions, or Heavenly Habitations tho they are inriched with Liberty, and made brig •• by Knowledge, derived from the Illuſtrous and Illum • nated Power of the Omnipotent God, who is infinit • Communicative to be Good, and to do Good to 〈◊〉 Mankind; and hath made the Soul of Man on purpo •• that it might ſee him in his Kingly Country, whe • St. Paul ſaith, We ſhall be like him, for we ſhall 〈◊〉 him as he is not, as we now behold him darkly throug • a Vail in deep Obſcurity, but Face to Face in Unva •• ed Glory. And if the Eye of the Body that was ma •• for the World, being ſo little a Ball of Earth a •• Water, can take in all and ſee the viſible World, i. e. • hat part of it, on which the ſight of the Eye can be • reſent, much more is the Soul able to ſee and be pre • ent with all that is Divine and Eternal; tho the Soul 〈◊〉 unhappily divided from God, is a weak and in • onſiderable Creature; but when United to God, 'tis 〈◊〉 Tranſcendant and Celeſtial Thing, God being its Life, • reatneſs, and Power; for as the Apoſtle ſaith, he • hat is ioyned to the Lord is one Spirit, for his Omni • reſence and Eternity fills the Soul, and makes it able 〈◊〉 contain all hights and depths, and all things may • e in it as it were by Thoughts and Intellections; and Magnanimous deſires are the Natural reſult of ſuch 〈◊〉 Magnanimous Capacity: Such a Soul then in reſpect • f its Capacity is an Immovable Sphere of Power and • nowledge, and by imagination is able to paſs •• rough the Centre of the Earth, and through all • xiſtencies; for it is moſt Capacious and Swift. Com • and it then by thought to go into India, and ſooner •• en thou canſt bid it, it will be there; not as paſſing •• om Place to Place, but by Thought and Immagina • on, ſuddenly, in a moment, as you may ſend it to • eaven by the ſlight of a Thought, as you may at any •• me command it to fly, tho not by the aſſiſtance of • ings in a Bodyly manner, but after the manner that • ouls paſs from Place to Place, not locally, but after • e manner of Spirits: For the Soul of Man is ſaid to 〈◊〉 an Immutable Eſſence, his Power of Reaſoning is • ive, even when 'tis quiet, and the Body unactive. • is one and the ſame for Nature in all Men, tho not • r Indeuments, of it ſelf equally inclined to Great • ranſendent Things; tho in moſt Men 'tis miſguided, •• ffled and ſuppreſſed; but where it has the common • ſſiſtances that God has prepared for it, it is a Miracu •• us Creature and of near alliance to the Divine Ma • ſty. For a Man being Wiſe and Holy, his Soul is, 〈◊〉 it were, in the Heavenly World; and it's no trivial •• jury can make him contend being Liberal and Magnanimous, he is prone to do Heroical Things, and to make himſelf Venerable to his very Adverſary; being averſe to all Wroth, Clamour, and Anger ſcarcely in any thing being defective, and becomes a great Man by contemning Danger, having an Infinite felicity in his Dayly view, and may juſtly ſtrengthen himſelf in the hopes of Divine aſſiſtance, knowing the Infinite value of his Soul, and believing the Bleſſedneſs that is in reſerve for it, by reaſon of the greatneſs of interiour Bliſs; and is therefore environed with the bright Beams of his own injoyments, and always beggeth of God, that as Sin hath abounded, ſo may Grace ſuperabound; that all Souls may receive the Bleſſed advantages of the Divine Forgiveneſs; that all may have the Bleſſed Aſſiſtance of Grace, to lead us into all Virtues, which are themſelves our Aids to bring us to Glory: For theſe acquire good Habits, and infuſe • Grace, cauſing us to incline to the ſecret Study of Felicity, that we may be even now poſſeſſed with ſincere and pure delights; for Godlineſs is a kind of God-likeneſs, a Divine Habit or Frame of Soul, that may fitly be accounted the fulneſs of the Stature of the inward Man. For 'tis an Inclination to be like God, to pleaſe him, and injoy him; and he may be ſaid to be God-like, that is High and Serious in all his Thoughts, Humble and Condeſcending in all his Actions, full of Love and good Will to all the Creatures, and bright in the Knowledge of all their Nature, Covering all the Treaſures of God, and Breaths after the Joys of Heaven. Recollecting all his broken and ſcattered Thoughts, nothing leſs than the Wiſdom of God will pleaſe the God-like Man, for God-likeneſs is the comment of Amity betwixt God and Man, Eternity and Immenſity are the Sphere of his Activity, and are often frequented and filled: With his Thoughts he muſt injoy God, or he can enjoy nothing, nor himſelf; for nothing will ſatisfie him but the Glory of his great Creator, the great Counſellor of Nature, and the perfect Beauty of the whole Univerſe. And to be exalted to this frame is a very ſublime and glorious perfection; and Bleſſed are all thoſe that are thus Beautified in their Minds, and are Bleſſed with ſuch an Angelical Soul, and are thus curiouſly acquainted with theſe things: I heartily wiſh, that all that ſhall happen to peruſe theſe things, may be a little higher elevated with the true inward Senſe of what is here deſcribed, and with the ſecret Perfection of the Decrees of God, and the Nature of his Divine Eſſence, that they may be worthy to partake of his ſublimity; and hereby aſpire to dwell with him for ever, and covet the Treaſure of his Immenſity, and be able to expaciate therein, by being Bleſſed with the Wiſdom of an Angel, in being as Divine and Heavenlly, by being truly eminent in inward and outward Worth; not being either weak or defective: For Virtue is baſe and not Virtue while it is remiſs, or not carried to the higheſt pitch 'tis poſſible, for then it is that their Glory ſhall ſu • mount the rage of their Enemies; and their true worth continue Immortally ſhining throughout all Kingdoms and Ages for ever, Inheriting the benefits of their own Virtues, in the Peace and Tranquility of their own happy Condition; and this becauſe they have been prepoſſed with true gratitude and felicity; and in all their actions been Cloathed with Meekneſs, and a condeſcending behaviour, having been highly kind and ſerviceable in their Generation, free from the ſpots and blemiſhes of the World; having frequently arrived to an univerſal Applauſe, and truly deſerved to be exceedingly Honoured by all People; for it's a very hard matter to Hate a very excellent Perſon. No Man was ever uppraided for being a Wiſe and Gallant Man; but it often happens that for ſome Infirmity that a good Man have, he may ſuffer the misfortune of being cenſured; but meerly for being Good or Wiſe, 'tis not uſual to ſuffer reproach, contempt, or ſlander, for it would be cruel, for being Wiſe and Good, Holy and Chaſt, Juſt and Liberal, Honeſt and Merciful, Meek and Couragious to be vilified: Perhaps he may be cenſured and ha •• at his firſt ſetting out, but when he have made a goo • proficiency in Goodneſs, he will be ſure to overcome the rage and malice of his Enemy, becauſe he have made himſelf Eminent and Conſpicuous, and therefore is admired by all that love Virtue; becauſe he is a Man of intire and approved Virtue, well known for a Perſon of Honour and Worth, and therefore the firſt envies and cenſures abate, becauſe he hath long exerciſed Virtue and Goodneſs, with great Activity and Courage, Prudence and Wiſdom: Thus Moſes after his long Meekneſs and invincible Fidelity to the Jewiſh Nation, was in the cloſe of his Life moſt exceedingly Honoured by all People, and injoyed a veneration of high Degree; for his Glory ſurmounted the rage of his Enemies; and he will for ever continue Immortally, ſhining throughout all Kingdoms and Ages. All good Men delight in his Eternal Praiſes; for he is now glorified and admired for his Sanctity: He therefore is a full and adequate Object of our early humble Imitation not in working Miracles, but in Meekneſs, Love and Magnanimous Actions, enriched with Liberality, and made bright by Knowledge, guided by Wiſdom to the higheſt end; every action being mixt with Gravity and Chearfulneſs, for in the due uſe of theſe means we may actually injoy all Bleſſedneſs and Glory, Righteouſ • neſs, Holineſs and Goodneſs, Love and Chriſtian Charity are the true Lineaments and Colours of ſuchy Men • Minds; for theſe are the true Ornaments of every Bleſſed Soul, they ſhine upon the Face and make him Glorious in the perfection of Beauty. This Man is 〈◊〉 Humility, and yet all injoyment amazed at its ow • nothingneſs and vileneſs; yet, at the ſame time, raviſhed with wonder at the height of his Felicity, and yet this is no Paradox, for the whole Syſtem of Religio • is Myſterious; for the lower the Man is in his ow • Eyes, the more doth the goodneſs of God appear in • im, and the more tranſcendently Sweet is his Adorati •• and Satisfaction; by his gratitude he Sacrifices himb •• to the Deity. Pride aimeth at the utmoſt height of Eſteem and Honour, and is feed by its own Beauty and Glory, yet Fooliſhly undermineth the Perſon it would advance, with the greateſt baſeneſs and ſhame imaginable; it devours the Beauty which ought to feed it, and deſtroys the Glory in which it delights. The higher the greater, the more perfectly Glorious and Bleſſed the Perſon is that is exalted, is the baſeneſs and ingratitude of Pride, and is therefore the dregs of Impiety; and forfits and renounces all delights, and blackens whatſoever might appear auſpicious, which provokes deteſtation in all that delight in the Truth, for this turns the brigthneſs of Seraphims into the abominations of Devils.

Fifthly, Some Men imperfectly Virtuous abhor others, for being more excellent than themſelves, at • eaſt for being more Honourable and more Proſperous; but this proceeds from a naughty and a vitious Heart, unacquainted with the Truth of Goodneſs, and the true A • mity of real Virtue: For true Goodneſs is excellent from the quality of its Object; and all that have true Goodneſs dwelling in them, will undoubted • y venerate it, and all thoſe in whom they find it; for whoſoever is ſo happy as to be truely Good, will with Moſes, wiſh that all the Lords People were Prophets, and that every Soul were a Fountain of Delights. For it's a Beautiful thing to be exceeding Good, for there • s an infinite and eternal force in true Goodneſs, it • ideth Luſter and Beauty to all that are Bleſſed therewith; for it's Beautiful thing to be exceeding Good, or every degree hereof have exceeding Sweetneſs in it; and theſe are filled with hope Divine, and have infinite Felicity in their Daily view, they know their Du • y, and their Maſter, and the infinite value of their Souls, and have a fore taſt of interior Bliſs: Being acquainted with the true Habits of Divine Grace, and are as it were, prone to Celeſtial Epicuriſme, (if may be premitted ſo to ſpeak) by being really engaged in the true Study of Felicity. A Pious Man hath great Treaſures, high Honours, pure Pleaſures, having a true taſt of infinite Delights; but is not raviſhed with Temporal Pleaſures nor Treaſures; not melting with theſe nor flinching at any Temporal diſtreſſes; for neither of theſe can move the fixed Mind of a true good Man, for his Thoughts Divine are upon higher Objects, for his inward Stature is miraculous, and his Complexion Divine; he pities poor vitious Princes, that are oppreſſed with Heavy Crowns of Vanity, whether of Gold or Emralds, whoſe Souls ought to be endued with Generous and Noble Principles, that they may be worthy the infinite perfections of the great God, who giveth liberally to all Men, and uppraideth not; and would have all Men endued with Divine and deep Delights, that they may be eminent and conſpicuous in the true exerciſe of every Virtue, and be Cloathed with great Activity, Courage and Prudence, to overcome their Enemies, and inherit the Benefits of their own Virtues, in the Peace and Tranquility of a happy Condition; by being Liberal and Kind, Humble and Chearful, Rejoycing and Truſting exceedingly in God; then ſhall their Soul • be even now as happy, as if they had taken Poſſeſſ • on of Heaven. Having taken that City, as it were Violence or Force, by carrying Virtue to the highe •• pitch humane frailty could exalt it to. God havin • given us many Lights, to aſſiſt our Souls in the compleating more allurements, to provoke our deſir • after more of Heaven, and its Glorious Injoyment • ſo that all our Inclinations may now become Puri •• and Praiſe, that we may hereby be able to reconci •• Men to God, who were formerly Enemies to Gra •• and Virtue, by putting Embroideries on Religion, 〈◊〉 moving in a Sphere of Wonder: In that his Life is • ontinual ſtream of Miracles, for ſuch a Man carries 〈◊〉 . Light whereever he goes, for he is Cloathed like 〈◊〉 Son in his Raies, and Reigns like a King by the ſole Power of Virtue and Goodneſs, in Beautifying Religion in the due exerciſe hereof, making himſelf great by inriching others; being full of Muſick in the Words of his ſweet and pleaſing behaviour: This being conducive to his own Eaſe and Honour; the want therefore of the abovementioned Virtues is pernicious and deſtructive, for theſe Holy Works and Wiſe Diſpoſitions of Soul are abſolutely neceſſary to qualifie us for Heaven; For all the Fathers teach us. both An • ient and Modern, that good Works are inſeparable attendants upon a juſtifying Faith; and no Heretick hat is either Grave or Serious, can deny this ſequel: For this muſt conſequently follow upon the Premiſes, • or good Works are abſolutely neceſſary to Salvation, tho • hey can in no wiſe merit it; for far be it from us •• om decrying good Works or the due uſe of them, but • he merit of them. For that there is any real or per • onal merit in them, we do indeed d •• ry; not but • hat high induments of 〈◊〉 is a greater Bleſſing to •• ll that are ſo highly 〈◊〉 by the Hand of Heaven, 〈◊〉 to be in • iched by them; and good Works are cer •• inly conditional to Life Eternal, for in the great Day • f Mercy, 'twill be ſaid. Come for ye have done them; 〈◊〉 , God for ye have not done them. So that tho they 〈◊〉 not meritorious, yet they are undoubtedly condional to Bifs, for the more of theſe any Man have a •• ue ſhare in, the more happy Eternally will he un •• oubtedly be; ſo that what the Church of England in •• is and in all points do Teach, is moſt aſſuredly pure •• d refined, and in all points Conformable to the Pri ••• tire Times; neither is She pure in Doctrine only, •• t in Charity moſt Catholick, and in hearty Practiſe •• oſt refined, for She admoniſhes her Children, that •• yey may not be Strangers to any point of Doctrine •• at is of moment to Salvation, unleſs they ſhould unhappily be Aliens to Felicity, by being Foreigners to the Truth; but that they may in • is Light learn to ſee the true Light, that enlighten every one that cometh into the World: 'Tis this Beauty of Truth that maketh Knowledge of ſuch infinite value, as to repair the Divine Image in us, in which conſiſts the perfection of our Nature, renews us in the Spirit of our Minds, purging our Conſciences from dead Works, ſecuring our Minds from that reſtleſneſs and unquietneſs, which Minutly attends both the Dominion and Guilt of Sin, which racks the Mind with dreadful expectations, and fills the Conſciences with diſmal horror and direful Confuſion, and lays them obnoxious to the dreadfuleſt denunciations imaginable, not only Temporal Improſperity, but Eternal Puniſhments in the diſmal Shades of the other World. But to avoid the danger of theſe, let us convince our underſtandings, that we ought to aſpire to live Angelical lives, ſuch as becomes a reformed Religion built upon the Doctrines of the Apoſtles, and have all the Marks of a true Church; ſo that every one may prove and try himſelf, whether he be in the right; for by trying the Spirits we may know them, if we obſerve their Fruits; may we therefore perſwade our Affections to ſtick cloſe to this refined Religion, that is certainly the true Path to Heaven, and conducive to Life and Bliſs: For this Church agreeable to the Holy Scriptures directs to the Treaſures of Divine Wiſdom and • uch Oracles, to which, it is ſafe to reſort, for ſaving Knowledge to rule and guide us to a Holy Life; therefore we ought Studiouſly to imbrace whatſoever we • earn from her, ſince She is now refined and purged from all Error and Corruption, Superſtition, and whatſoever is contrary to Divine Truth; for in her Preaching She obſerves the Method of Chriſt, by un • ailing the very Truth to her Diſciples, making Chriſts Word to us, as it is in it ſelf, the Power of God to Salvation. So that now the Goſpel with Noon Day brightneſs, does cearly ſhine amongſt us, for She gives us cautionary Advices, and to them ſubjoins plain Directions, ſheving us how to detect Error and to love Truth; ſo that her Counſel may be of the ſame effect to us, as the Oral Word was to our Progenitors, who lived their own Doctrine and Preached their own Experience, and gave up themſelves without reſerve to the guidance of Gods Word, inwardly reverencing every Paragraph of it, as an immediate meſſage from the Almighty: For every thing in Scripture is ſublimely Divine. Its Doctrine are moſt accommodate, to the refreſhment and building up of our Minds, and in all reſpects ſo ordered, that every one may draw thence what is ſufficient for him, provided he approach it with Devotion, Piety and Religion. For the things of God are Spiritually deſcerned, as the ſecret Word of God was fi • ſt dictated by the Holy Spirit; ſo ſtill it muſt owe its effects and influence to its Cooperation, for by this its Power and Energy, inſinuatively perſwades the Heart to be led by the Power of it; and to invoke the Divine aid, by darting Ejaculations up to God, that we may truly underſtand the ſenſe and meaning of his Divinely Inſpired Word, by ke • ping our Minds fixt and attent upon what we either hear or read that refin'd Thoughts ma •• •• ways poſſ ••• our Minds to convince our Underſtanding, and perſwade our Affection, and intirely rule our Imaginations; that Divine Meditations may always prepoſſeſs our Minds, and refreſh and revive our Souls; turning out of our • reaſt all diſtracting Phanſies, leſt our Chr • ſtianity ſhould vapor away and diſappear, by a pi • ing to too high degrees of Speculation; and neglecting to practice plain Truths, for the practice of 〈…〉 Truths are infinitely of more uſe, then to Study curious or critical Remarks upon thoſe Myſteries, on which God have ſpread 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 • y dwellings before thy Birth, but uncleaneſs. What •• aſt thou for many Years after, but Weakneſs and •• ailty? As the Pſalms expreſſes, It even as the ſmoak • at vaniſheth away, Pſ. 102. 3. A great debtor then •• t thou to God, to thy Parents, to the Earth, and all •• e Creatures. For all Men that have ever been, were •• reſſed with Hunger, and the Frailties of human Na • re; ſo that the beſt and wiſeſt Perſons are ſubject • o the Neceſſity of Nature; wherefore there is great •• auſe of Humility, for the Spirit of Man is light and • oubleſome, his Body is bruitiſh and ſickly, he is con • ant in his Folly and Errour, inconſtant in his Man • er and Good Purpoſes; his Labours are vain, intri • ate and endleſs, his Fortune is changeable, but ſel • om pleaſing, his Wiſdom comes not till he be ready 〈◊〉 die; or at leaſt, till he have ſpent great part of his •• me in waſt: His death is certain, always ready at • he Door, but never far off, upon theſe or the like Me •• itations. If we dwell on them, or frequently retire 〈◊〉 conſider them, we ſhall ſee nothing more reaſonable • an to be Humble, and nothing more fooliſh than to • e Proud; Humility conſiſts not in railing againſt our •• lves, or wearing mean Cloaths, or going ſoftly, or •• bmiſſively; but in a hearty and real mean Opinion • 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 • ighed and undervalued; and when thou haſt done • ny thing worthy of praiſe return it to God, who is •• e Giver of the Gift, and Bleſſer of the Action; and •• ive him thanks for making thee the Inſtrument of is Glory. Secure a good Name to thy ſelf, by being • irtuous, Pious and Humble; and when People have • n occaſion to ſpeak well of thee, take no content in • raiſe when it is offered thee, but let thy rejoycing be in Gods Gift, but let it be alay'd with Fear, leſt th • Good bring thee to Evil. Pray often for Gods Grac • with Humility of geſture and paſſion of deſire, tha • God may be Glorified by thy Example of Humility which may be as well in a low condition as in a ric • Begg God 〈◊〉 irri • h thy Soul with all Graces, an • when thou had attained them, give God thanks 〈◊〉 them. P • ide hinders the acceptance of our Prayer • Humility pierceth the Clouds, and will not give ove • till God accepts; neither will it depart till the moſ • high regards: For he reſisteth the Proud, but 〈◊〉 Grace to the H • mble, St. Jam. 4 6. Then begg G • ac • and Pardon, that it may be a remedy and relief a • gainſt Miſery and Oppreſſion, and be content in 〈◊〉 conditions; begg Tranquility of Spirit, Patience i • Affliction, that we may gain Love abroad and Peac • at home. Co • ſider the bleſſed S •• iour of the World 〈◊〉 who left the 〈◊〉 of his Father, the Lord of Glory 〈◊〉 who took upon him the li • e of Labour, and came t • a State of Poverty, to a Death of Mal • f • ctou • s, to th • Grave of Death, and the intolerable Calamiti • s which we deſerved: Therefore it's but reaſonable, that w • ſhould be as Humble in the mid •• of our greateſt Im • perfections and 〈◊〉 • ins, as 〈◊〉 was in the 〈◊〉 and fulneſ • of the Spi • it, g • eat Wiſdom, perfect Life▪ and moſt admirable Virtue. Wherefore be cont •• te • with all Thing • that ſhall happen •• to you, and ſeek • after the Spirit of Peace, which will make you ſhin • like Angels, or the 〈◊〉 above; and in ſo doing you will not fear Death, 〈◊〉 •• ther fear a diſhoneſt Action, and think Im patience far worſe than any Diſeaſe. Be ready to do Go • d to the deſtr • yers of your Fam •• for the re • ards of 〈◊〉 doing is very certain, and do teſtifie that you have a moſt no • le Soul within you, which is a Particle of the Divine R • 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 W • 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 th • 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 Meek • eſs, and not blame the Providence of God for placing us in a low F • 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 M • n did ever deſcribe F • licity without Virtue, no Good M • n did ever think Virtue to depend upon the Vari • ty of good or bad Fortune; 'tis no Evil to be Poor, but to be Virtuous and Impatient; therefore be Patient under Affl • ctions, and begg God to give thee a happy deli • 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 w • 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 t • 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 S • ul, not only of them that covet them, but al •• to moſt that have them; wherefore let us truſt in Ch • iſt, • 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 wi • l 〈◊〉 it and make it Healthful to thee, and can cure a • 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 •• eſſed with dew from above, will make a thin a Table become a delicacy: If the M • 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 Be • lief of Good and Evil, ſo weighty a concluſion 〈◊〉 may return to this moſt certain and moſt compendious way to her own Happineſs, which is to be acquired by bearing Affl • ction patiently, and endeavouring to overcome whatever tempts her, during the time of this her Pilgrimage, • ith a careful preparing of her ſelf, for her future Condition; by ſuch Noble Actions, and Heroick Qualifications of Mind, as ſhall render her moſt welcome to her own Country; which belief and • u • poſe 〈…〉 in an utter in c • pacity of e • ther 〈…〉 at nothing but what is not in the Power of M • n to confirm upon her; with C • urage ſhe • ets upon the main Work, and being ſtill more • aithful to her ſelf, and to that light that aſi •• s her, at laſts ſhe taſts the Fruites of her Future Harve •• , and does more then preſage that great Happineſs that is accrewing to her, and quits her from the troubles and anxieties of this pre •• nt World ſtays with it in Tranquility and Content, 〈◊〉 at laſt leaves it with Joy. Therefore let us fur •• er conſider, that the Soul has Four Qualities, be •• uſe her Faculties are Fourfold: The Firſt, is Un • erſtanding: The Second, is the Will: The Third, 〈◊〉 the Memory: The Fourth, is the Affections 〈◊〉 Heart, which is the principle Seat of the Rational 〈◊〉 . The Mind is the inward Act. The Thoughts 〈◊〉 the Mind, the Fountain of Counſel, the ſoul of Life: 〈◊〉 underſtand by the Mind, and live by the Soul. 〈…〉

A Deceiſion, or a Demonſtration, of the Mutual and Reciprocal Relation betwixt the Soul and the Body.

1. THE true Love of God raiſes the Soul to the higheſt Perfection; the pureſt and fulleſt Love ſhall wear always the weightieſt Crown of Glo • y: Where this Love is, if it meet with hard Precepts it deſolves it into ſweet promiſes, and fills the Heart with the ſhining Beauty of Soul, raviſhing delights by Divine Reſpiration, giving it true Repoſe, cauſing the Delights and Pleaſures to be as Capacious as the Soul, that lovely Creature of God, whom his Majeſty is always pleaſed to fill with an Ineffable Pleaſure; in perpetually extending their Knowledge of Intellection, by Conſequences and Lights always New, which they draw from their Light and their Knowledge, always acquired, they always find ſomething to be diſcovered in the Immenſe Spaces of Truth, they always find ſome-Shing to be enlightned with of the Perfection of the aupream Eſſence, which they always ſee all entire, and ill expoſed to their Eyes, and, which they never knew ſo perfectly; but that there always remains ſomething further to be known and diſcovered, they always Drink of this Lively and Eternal Spring, and are always a Thirſt; they drein from thence every moment, by a full and entire Knowledge of the intuitive Viſion, but they always find it full and inexhauſtable to Reaſon and Intellection, which they always make a further Progreſs into, and further ſtill find ſomething to be known in the Fountain of its infinite Incomprehenſibility. The Reprobate Souls do alſo find by the exerciſe of their reaſonings, a Thouſand; and a Thouſand New diſpairs in their State of Reprobation and Miſery: The Prophets ſay, they always remain awake to the End; they may always ſee their Miſery and Woe, which does expreſs the exerciſe of the active Faculty in Unhappy Souls, which proves that all Souls have out of the Body, the exerciſe of the Faculties, of Perceiving, of Imagining, and of Recollecting, which they do not exerciſe here, but dependent upon the Body: For thus we ſay, without difficulty, that they may compare one thing with another, that they Conceive the Nature of Bodies by pure Intellection, by which they form Univerſal Notions; from whence they draw Conſequences, and frame Ideas; but theſe Ideas do not cauſe us to Believe, that the Body and the Soul can be united like two Liquors, or like two Metalls, which are melted one with the other, which are made either by an Unctuous or Viſcous Humor, which binds the Parts of them together, nor by Nails, Pegs and Joynts. We may not imagine here any thing material, for we are to cut off every thing that preſents it ſelf Corporeal to our Spirits, for we are to conceive preciſely only a mutual and neceſſary Dependance, in ſuch a manner, as God has directed and diſpoſed; which is the way to conceive the manner how our Souls are in our Bodies, as well as we are capable to comprehend: They are not in us by a Local and Corporeal Circumſcription, they are not there as Liquor is in a Veſſel, or as a Bird is in the Neſt or Cage, or as the Body is in the Air, which environs it; but they are in us as God is in the World, in which we muſt conceive him, as ſaith St. Auguſtin, Much more containing than contained; for we may remember, that tho the Nature of the Soul is a Spiritual Nature, which doth as Eſſentially exclude Local extention, and by Conſequence all ſorts of Ideas of Local Preſence, ſuch as we commonly conceive under Corporeal Images of Immediation, of Preportions, and of Coextention, of Subſtances, as it doth Eſſentially include the Grounds and the Acts of the knowing Faculty. Bodies have their proper Faſhion of being within Places, and Spirits have theirs likewiſe; there is nothing of likeneſs betwixt one and the other, for to think otherways, were to ſubvert and deſtroy both Corporeal and Spiritual Nature; for it is with the manner how the Soul is in the Body, as it is with the Soul it ſelf: We cannot comprehend it as oft as we conceive it by Imagination, what Corporeal Image ſo ever we make of it, or under what material Form ſoever we may conceive of it; for the manner how the Soul is in the Body is altogether as Spiritual, as is the Subſtance of the Soul; if it be demanded after this, in what Part of the Body the Soul is, or whether ſhe is in all the Body; the Queſtion will be difficult to reſolve: However, the Learned ſay, that all the Soul is in all the Body, and all of it in the Eſſential and Integral Parts of it, as God is in all the World, and in all the Parts of the World; not by that Co-extenſion and Local Chimerical Preſence, which groſs Spirits do imagine, but by the intimate Preſence of his Eſſence, Eſſentially operating in all the World. We muſt ſay the ſame of the Soul, that it is in all the Body, by relation of its dependance and activity; but this does not hinder, but that we may ſay ſhe is more properly, and more particularly in the Brain, ſince it is by that Part, that the action of the Soul upon the Body immediately Commences; and that all the actions of the Body upon the Soul termin • tes wholly in that Part, as it ſenſibly appears, by that which interrupts and ſuſpends the action of the Soul upon the Body, and the action of the Body upon the Soul; for as often as it happens that the action of the Body upon the Soul is interrupted, it is becauſe there is ſome relaxation, or ſome obſtruction in ſome of the Nerves, which hinders the motion from being continued in the Part affected of the Body, as far as the Brain, which is the Seat and Organ of the Senſes, becauſe the impreſſion have ſome palpable let or hindereance, and cannot be carried, or arrive through the exterior Senſes of the Brain, which are called Internal. But our Souls Naturally, like other-Created Spirits, ought not to have any dependance upon our Bodies, for to have the Ideas of things, they ought only to have immediately dependance upon God, and by Conſequence ought only to have Union with him; but this Supreame Spirit having been pleaſed, for the reaſons we have ſaid, and for many others which we conceive, and for more, yet apparently, perhaps, which we do not conceive, that our Souls ſhould have their Thoughts and their Sentiments, their Deſires and Affections upon the occaſion of the Body, to the end, that they ſhould be a continual Subject of Victory, and Meritorious Exerciſe, by the aſſiſtance of Divine Grace, which is of it ſelf Victorious over the Impure delectation of Concupiſcence; whereof it invincibly ſuſpends the Charm, by the Heavenly and inward Taſte, which it gives us of God, of our Duty, and of Eternal Happineſs; for Divine Grace cauſes 〈◊〉 to love Order and Duty, in ſpight of our ſelves, making us ſenſible that we owe to God an infinite •• ve of Complacency, wholly diſintereſſed, and wholly pure; for which we ought to love his Eternal and Sovereign Beauty, with all the ſtrength and motions 〈◊〉 our Hearts; for this alone will convey to us true ••• aſure, for this will furniſh us with Order, Truth and Juſtice, which will undoubtedly prevent all Irregularity. Which Order is to be beloved by all Spi • its, and all upright Hearts in all the Parts of the World; for this have ſome affinity to the Sovereign Beauty of Nature, and of the Supreame Eſſence, who • s the Lively and Eternal Source of Order, Equity and Duty, the Eternal and Subſtantial Truth, which do not diſcover it ſelf but by Rays, by degrees eſcaping • ut from God, clearing the obſcure Clouds of our diſorderly Deſires, that we may Love and Adore our Sovereign Creator, who gives us the weak glimmering of his Ineffable Beauty, in that Virtue and Duty which he cauſes us to Love; which is as it were, the Charm of the Supreame Being. For all that we love in the abſtracted Idea of our Duties, or in the real Charms of the Creatures, is nothing but the Splendor and the Rays, or the Shadow of that Charm of Sovereign Beauty and Perfection, which Gloriouſly ſhines • n the Supreame Nature; from whoſe Beams it is, that Nature Commences equally in us the love of Complacency, and the love of Union; that we may be filled with Contentment, with Pleaſure and Love, Truth, Juſtice and Equity, and all other Graces and Virtues whom we love invincibly, under the Ideas, and under the Names of Truth, of Juſtice, of Beauty, of Virtue, of Duty, or of Equity, which ſhine in all Places of the World, and makes it ſelf ſeen loved and adored invincibly by all Hearts, in all Ages for theſe all preceed from the glimmering and glances of Gods Original Beauty, which is ſo amicable by it ſelf, that as Corrupt as we are, we cannot hinder our ſelves from loving it, becauſe it flows from the Sovereign Nature of God.

2. The Soul of Man have no Power of giving i • ſelf, neither the Idea, nor Knowledge, nor Sentiment of any particular thing, but it is God, who hath al • Perfections dwelling in him, that Inſtructs and Inlightens the Souls of Men; for his Majeſty alone is the Life of every thing that Lives, and the Light of every thing that is Enlightned; who gives us all the Sentiments and all the Ideas which we receive, or have from the occaſion of our particular Bodies, and from others which environ us. Tho to clear this point 〈◊〉 be obſcure and difficult; and, yet is very Important and Neceſſary, in Order to make us comprehend our dependance upon God, who is alone the All-knowing Being by himſelf, as he is an exiſtent Being by himſelf: For it's God alone who hath Eſſentially of himſelf, and by himſelf, his Eternal and Subſiſtent Idea, by which he can diſtinctly ſee all things poſſible, preſent and to come. The Created Spirits who are not Thinking Beings of themſelves, much leſs Spirits knowing by themſelves, or in themſelves, the things which are exterior to them; and, therefore they have need to receive the Ideas of particular things from God, that they may have a knowledge of them: For if they had the Idea of one ſole particular thing out of themſelves, there would not be any Idea which they might not have; neither would the Soul of Man have been Ignorant of any thing, if ſhe had had a Power by her ſelf to Form and Idea of the leaſt thing, but by Conſequence would have had the Idea of all things: But ſince, of her ſelf 〈◊〉 cannot form any one Idea; by Conſequence ſhe cann •• form many: For to imagine ſhe could, would be no ſenſical and trivial. Our poor Soul goes grop ••• through all the Bodies, who environs it, ſearching 〈◊〉 a Pleaſure and Contentment, which ſhould ſatisfie i •• but no Pleaſure nor Treaſure can give the Soul tr •• ſatisfaction, but God, who is the alone Soverei • Pleaſure, which makes the Soul thus ſearch after hi •• and him allone it is we ought to regard, with all o •• Strength, Might and Motion, ſeeing his Majeſty r • gards our Soul by all the Rays of his Infinite Eſſen •• For his Wiſdom, it is who is our Satiſfaction, our 〈◊〉 and Contentment, yea, our Sovereign Felicity. O • Bodies then are, but as it were, our Souls burden, at beſt but a Houſe upon the Road of Eternity: Whe •• fore we ought to ſeek for a lively Idea of our d • pe •• dance upon this Supreame Being, and upon all Divine Attributes, that we may the better apprehe •• his Sovereign Perfection whoſe Nature is Supream and yet is graciouſly pleaſed to operate continual in us, and rules over us in all our ways, and in divers operations. Our Souls do not make the digſ • ion in us, the Circulation of the Blood, the Natu •• and pure • y Animal Reſpiration in us; the Soul bei •• altogether Spiritual, have no Power to act this wa • but there is nothing which we certainly know, b •• the Soul is the active cauſe and principle of it, which ſhe have gain'd the Empire, either to do not do, as ſhe pleaſes; we may therefore reflect up her Faculty, which ſhe have of thinking, of willin •• and determining her ſelf, which are the two o • active Faculties that we know in her, for the oth •• paſſive and receptive Faculties, of which ſhe ha • eſſentially the Empire, as well as the certainty of th • double Faculty, and of all the Acts that precee • there from; and we may ſee that ſhe ſuſpends 〈…〉 Thoughts, and her Reaſonings puts them by determ ••• and applies them as ſhe pleaſes to new Matters, which always preſent themſelves; and thus ſhe is Miſtreſs of •• er Will, without the motion that carries her towards God in general. If ſhe be not preoccupy'd • nd tranſported with ſome Paſſions or other, but the • oul can by no means be the formal or phyſical Cauſe of the heat which is in our Bodies, for it is impoſſible to conceive that a Spirit ſhould produce heat; yet • y their Virtue and Operation they make the Body move, by Empire and by Will, and yet this the Soul is • aid to do out of it ſelf; but whatſoever is done in us Phyſically, is done by the act of our Body and its Life, for there is in us a material principle of vegeta • ion, or a vegetative Life, which the Soul doth not • auſe; ſo there is likewiſe a certain kind of acts of • eeing, of Hearing, of Taſting, of Smelling, of • ouching, of Self-moving, or of Senſibility in the • ody, in which the Soul hath not any part, to which •• e doth not Influence any thing, and to which ſhe • ath not ſo much as a Sentiment.

3. To think and know is the Life of Spirits, who • eceives Being from the firſt of Beings, or the prin •• ple of Beings, the Great Almighty, from whom •• ery thing that is, receiveth without ceaſing its • eing, by a perpetual and never interrupted Communi • n of the Supreame Eſſence, by reaſon that he is the • rinciple of Life, or the Eſſential and Original of • ife: It muſt needs be that every thing that Lives, • eceives continually a Life from him by a like In •• uence, and by a like Communication of Life, and by • onſequence every thing that thinks and knows, • hinks and knows by him, ſince to think and know the Life of Spirits. This is the ſolid Metaphyſick • f St. Auguſtin, and the Theology of others, who • ith, agreeeble to the Scriptures, that an Angel and Man differ without doubt; for an Angel is a Spirit • hich God makes tryal off out of the Body, and • hoſe Thoughts and Affections he hath not ſubjected to the diſpoſitions of a Body; and a Man is a Spirit • which God makes tryal off in the Body, to which he ſubjects it before he Crowns it with Eternity: But the Soul of Man if God had not diſpoſed of it, after that manner, would have had no need of a Body, wherefore the Union of Souls with Bodies is a hard and difficult Empire, which God doth exerciſe over them, and which if his Majeſty would not ſweeten the rigo •• and difficulty of it, by the Pleaſures of agreeable Sentiments, which he hath annexed to the Acts and Operations of Souls in Bodies. It could not be a tryal, but a Miſery; nay, the Fathers maintain, that if God ſhould not Spiritualize Bodies, that is to ſay, take away from Souls the dependance which their preſent State gives them upon Bodies, they could not have ſo firm a hope of being raiſed again, as now they have, becauſe he would not put the Juſt Souls, whoſe approved Fidelity deſerves to be Crowned into Bodies that ſhould conſtrain them, and which enſlaved their Thoughts; which is what Spiritualized Bodies cannot bear, becauſe Spiritualization of Bodies will conſiſt in this preciſely, that they ſhould no longer exerciſe an Empire over the Souls, and that they ſhould be no longer a Charge, an Obſtacle and an Incumbrance to them; for the Body cannot in any manner act upon the Soul, ſo as to Illuminate it, or Affect it Phyſically, or Immediately by it ſelf; for the Body cannot ſubject the Soul to be United to it, nor can the Soul be willing to ſubmit to the Body, which humbleth and conſtraineth it. It is therefore God the Author of univerſal Nature, that is the Immediate and Efficient Principle, and Cauſe of the Union of Souls and Bodies; for his Wiſdom acteth as univerſal Cauſe in the whole frame of Nature; 'tis evident then that none but God alone can give the Soul the Sentiments and Ideas which ſhe hath, from the occaſion of the Impreſſions which are made upon the Body, for 'tis the Author of Nature which enlightens us, by the Ideas which we receive upon the occaſion of the Impreſſion, of exterior Objects; and who affectionates to the Converſation of the Body, by the agreeable or diſagreeable Sentiments which he gives us, to make us know by way of inſtinct, that which is profitable or hurtful, for the Conver • ation of our Bodies and of Humane Species. This action he joyns to that, by which he moves our Bodies, when our Thoughts and Wills require it, and is properly the action, by the which he Unites our Bodies to our Souls, and our Souls to our Bodies. This is the active or actual Union, which the Schools call the Unitive action of God, which is joyned to the Immutable Decree and Will▪ by the which he hath determined to continue it, ſo long as the ſtructure of the Body ſhall ſubſiſt, and makes in the Soul and▪ in the Body that Eſtate of Union, which is called Paſſive and Formal Union; and this the Almighty doth by the Eſſential act of his Supreame Nature, for his Eſſence and Nature is infinitly pleaſed to act thus continually, eſteeming it his Pleaſure and his Glory, by which, alſo he is the occaſional Cauſe of all the Eneffable Ple • ſure of Holy Souls, and ſo much the rather, becauſe the Analogy of the Divine conduct Inſpires us to acknowledges an occaſional Cauſe of all our Joy and F •• icity. As there is an occaſional Cauſe of the Torments of the Reprobates, for each of theſe he is pleaſed to make tryal off in the Body, by their Obedience or Diſobedience, annext to each of which, is Felicity or Miſery, for theſe ſhall go into Life Eternal, but the Wicked into endleſs burnings.

4 Our Body is a Structure full of Harmony, whereby all the Parts are United to one common Center, which is the Brain wrapt up in Membranes, and diſtributed and divided into divers Compartments, proper to receive and retain the Traces and Impreſſions which the Divine Image ſhall in • amp upon it: We ſay, alſo that the Soul is •• n the Body, but we take care not to conceive it. For all that as truly and properly contain'd in the Body, it is United to the Body; but we may not conceive her as poured into, and mingled with the Body; or, as adjuſted to its extent by a co-extention and immediation of Greatneſs, of Figure, or of Subſtance; but they have the greateſt part of their Thoughts, and of their Ideas, and of all their Sentiments of Pleaſure, and of Pain, by the occaſion of their Body, becauſe they act upon the Body by the action of the Will, which removes them and moves them, in the manner as have been already ſaid. The Learned ſay, that they are no otherways in the Body, therefore every thing we conceive beyond this, will be falſe, contradictory and extreamly dubious. That which we call good Senſe and Judgment, is nothing but the Power and Faculty which the Soul hath, to Order and Regulate our Thoughts, to ſuſpend and ſtay them, that ſhe may conſider and maintain their Connexion and Dependence: But ſhe is ſaid, ſometimes to looſe this Faculty and Power, when the Motion of the Blood, Humours, and of the Animal Spirits, or of the Fibres of the Brain, which is the Organ of the Internal Senſe, which are annexed the Species of things, that is to ſay, the Impreſſions which remains of the Objects, are diſordered and embroiled in ſuch ſort, that the Natural Order and Connexion of theſe Species cannot be obſerved and kept, but are confuſedly and tumultuouſly excited and ſtired up, by a tumultuous and irregular agitation of the Organ, in which they reſide; from whence comes neceſſarily, that kind of Folly which conſiſts in a diſorder and a fantaſtick Confuſion of Thoughts, without Order and Dependance, or Connexion, becauſe the Fibres of thoſe Parts of our Bodies ar • ſcorched up, on which the Soul uſually acts; and to ſay this may not ſhake a Truth ſo well Eſtabliſhe •• and Proved, that it needs no further Illuſtration therefore let it be our Care and Study to ſeek th • Kingdom above, rather than to puzle our ſelves in the nicities of Nature, or the manner how our Soul acts in our Body; for better it is that the Soul and Body be free from pollution, than to underſtand all the knowledge our Nature is capable of being enlightned with; for 'tis not he that underſtands al Myſt • ies or all Secrets, but he that is Obedient and Dutiful to the Divine Laws, that ſhall be filled with Joy in the Heavenly Ieruſalem, that Place of ſpotleſs Purity, where no Impure thing can dwell: Wherefore our Lord choſe rather to Suffer any Indignity, than that we ſhould continue in the Guilt of Sin; becauſe any pollution unquallifies us for his Kingdom, and Robs us of the Happineſs of being meet to be Citizens thereof. For ſince Fruition is the end of Knowledge, it is of great moment to us ſo to demean our 〈◊〉 as not to be unfit for the Union of Glory; and amongſt other aſpiring Knowledge, the due Knowledge of a M ••• s ſelf is highly conducive to attain to this Happineſs, for ſuch a Knowledge ſhews him the Humility of the Frame he ought to be in, to qualify him, to be worthy to enter into this Glorious City, where every Holy Soul will be beloved of Ang • ls, and admired of Men: Such qualified Perſons be •• g the true Friends of God, ſeeing they have defined to W •• ſhip God in the inward Court of their Souls, as well as in the out Court of his Sanctuary, and in the admiration of him in all his Works of Wonder; for there is nothing of more concern to us, than to be truly ſenſible of his exceeding Mercy, which ought to be deeply It graven in all ou • Minds, ſo as to raiſe our Sons to a high pitch of Gratitude, for all the benefits we have momently received from him, the rememberance of each of which are reviving Comforts, and are able to cheer the Hearts of the moſt dejected Penitents; for the true Senſe of this aſſures them that they ſhall be for ever Bleſſed, even to ſuch a Perfection, as to be Perfect Sovereigns in his Glorious Kingdom, where every one will be a Sovereign Prince, being Bleſſed with infinite Injoyments, ſuch as the beholding the unvailed Viſion of God, and the ſweet Society of Saints and Angels, where God Eſſence and Works will ſatiſfie all Holy deſires, all Bleſſed wiſhes and eager Thirſt after Purity, and every Heavenly Injoyment.

5. The Will which is that Invincible and Inſurmountable movement, which puſheth on all knowing Natures towards God, is without doubt, and Operates perpetually in Juſt Souls, and in Reprobated Souls; but it is there, and Operates there very diverſly. The Juſt Souls have found the good they ſought, they are arrived to the term they have ſo long perſued; they imbrace it; they poſſeſs it; they loſe themſelves; they plunge themſelves; drown and ingulph themſelves in it. When they are arrived to the Place of their repoſe, to the Center of their Deſires, to the port of their Wiſhes, they have nothing more to follow, to ſearch after in this Fortunate State they p • ſſeſs, becauſe they taſte with an inexplicable Tranquility, and an incomprehenſible Satiety the Sove • eign good, and therefore are fully ſatiſfied, content and quiet: But this Tranquility and this Satiety does •• t lull them to Sleep, nor ever cloy them the Will • atisfied, and arrived to its term does not ceaſe proceeding on always. It Operates and Sturs up it ſelf Eternally; in a moſt happy repoſe theſe Holy Souls are always ſatiſfied, and always a Hungary, always at quiet, and always ſturred up they Will and Deſire always, that which they have and would always have more; for they are immediately United to the Sovereign good, and to all his Joys, and are always till vehemently deſirous of being more United to • im. Thus the Will hath its Excellency and Per • ection in Holy Souls, without any of the Imper • ections, it is at preſent ſubject to; for now it's not • ble to ballance it ſelf betwixt True and Falſe good, for at preſent it's ſotting and wavering betwixt the Falſe Images of good, which the Immagination and the Senſes preſents to it in the preſent State, and betwixt the true and ſolid goods which Inſtinct and Reaſon, Philoſophy and Religion prepoſſes to it: It is happily drawn in by the Preſence and Injoyments of the Sovereign good, whoſe Immenſity draws them and carries them by force, and faſtens them to his Sovereign Beauty and to his Soverig • Delights; for it's his Wiſdom in whom they ſee the Source of good and as it were, all the true Treaſure and Foundation of Life giving Excellencies, and, therefore cannot be turned aſide by any Falſe good; but there is a vaſt difference betwixt theſe happy Souls, and the Souls o • the Reprobate, as to their final State; for as to the latter of theſe, the Fountain of good repulſes them, and throws them back from the Viſion o • Glory, and in the ſame time, wounds and tranſperce • them with a Thouſand deadly Darts; they are Et • rnally thirſting after Pleaſure, but have Eternally nothing but Grief, Pain and Diſpair, for their Portion: So that the Will placed in them, to be the beginning and ſeat of their happineſs, is found to be the Eternal principle and ſeat of their unhappineſs and diſpair; for as all the agreeable Paſſions will be in Holy Souls ſo all the Afflicting ones will be in Reprobate Souls. The Diſpair of the Soul lies in the ſeeing and perceiving the Impoſſibilities of a voiding Evil, and the not being able to attain the good ſhe perſues, which muſt needs be a dejection and a diſcouragement, accompanied with profound ſadneſs, becauſe of this crue Sentiment of Privation, and yet by ſome is called truly and properly Voluntary, becauſe the Will is tha • Motion, by which the Soul is driven on invincibly to • wards God, to Unite her ſelf, and to be United to him, which is the Love of God in general, and ma • be called properly Voluntary; for when the go • which is aſpired after cannot be acquired, Diſpair b • conſequence ſucceeds; for the reſentment of the Appetite preceeds from the diſmal Thoughts, that 'tis 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, • 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 Me • 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 demand • Juſtice, from him whom all Men naturally feel over their Heads, as a Protector of Juſtice, and an avenge • 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 o • Duty and Conſciences all Men receive them, and be lieve by an invincible Determination of a Superio • 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 Mora • and Chriſtian Virtues; becauſe it is impoſſible to conceive that Corporeal Nature can be the ſubject o • Magnanimity, of Juſtice, of Fidelity, of Continenc • and of Truth; for a Corporeal Nature alone canno • have the Light of Order, or of Duty, or the Inclination, or Determination of Duty, or the Pleaſure o • Performance, or the Pain of the Violation of Duty for Duty, Order and Juſtice have no Bodies, they ar • things totally Spiritual and Intelligible; and, there fore without the aſſiſtance of the Soul cannot hav • the Idea or the Sentiment of them, becauſe it is by the Soul that they are Ingrafted, and poured into ou • Corporeal Nature. God having aſſembled togethe • 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 • s deceitful and deceiving Oeconomy; whereas the n • ture Life exerciſes it ſelf upon Objects wholly True, and wholly Solid; becauſe the future Life is • 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 • 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 Change • and End, Eternity ſpeaks the Being always the ſame and never ending. Thus as our preſent State in the Body is Time, ſo our future State out of the Bod • is Eternity, the due conſideration of which ought to Penetrate us, and cauſe a General and Univerſa • Change in our Ideas, that now in time we may ſ • prepare for Eternity, that we may be Eternally happy when Time ſhall be no more. Now of theſe tw • States, the one appears infinitly Precious and Eſſential, and the other infinitly deſpiſable: We ought therefore earneſtly to endeavour, to render our ſelves worthy of being rewarded by him, to whom the ſecrets of all Hearts are at preſent uncloſed; and now immediately relate our ſelves to him, by our Confeſſion of our dependance upon his Supereminent excellency over us, and over all the World, that we may •• el indubitably the Pleaſures and Delights which he contains; for his Goodneſs is ready to diſcover the Charms and Beauty of his Sovereign Nature, to all • ho deſire to be united to him, by ſhewing Love and Charity to all their Chriſtian Brethren; that when God • hall make up his Jewels, they may be found worthy of • eward at the end of the preſent Oeconomy, when his M • jeſty ſhall put an end to the Viciſſitudes of Time, when • e ſhall fix all things in an immutable and an eternal Or • er, when he will give a beginning to the New World, • nd when he will re-eſtabliſh all the Bodies, and re • nite every Soul to that Body which ſhe animated, • pring this preſent life; this will • e do who calls •• mſelf the Reſurrection and the Life, the firſt born • mongſt the dead, the Father of Ages to come, he 〈◊〉 whom we are all raiſed up again, in a Miſtery and •• a Figure, and will undoubtedly raiſe us effectually 〈◊〉 the laſt Day: For then we ſhall be even in our • odies like Angels, disfranchiſed from the buſineſſes, • d the inclinations which we have upon the occaons of the Body. St. Paul alſo teaches us, that our • odies ſhall be Spiritualized, and we may upon this •• inciple decide with certainty, that the re-union of • odies doth not at all change the Foundation of that •• ate of the Soul out of the Body; the manner and ••• cumſtances, whereof we have been illuſtrating: • r when our Bodies ſhall be Spiritualized by the • ſurrection, they ſhall be no more a charge to the 〈◊〉 ; tho the Learned ſay, That the Nature of our • dies ſhall not be chainged, ſo as to become know •• Natures, or ceaſe to be extended Subſtances; but that the Body ſhall be no more an obſtacle, o • hinderance in any thing to the Soul; but our Bodies will ſerve to do Honour and Glory to the God of Nature Our Bodies after they are raiſed, will have a perfect and ſovereign agility, that is to ſay, an intire indifference for all ſorts of motion, which will cauſe them without any reſiſtance to be carried every where whether the Souls would have them; for then they will have neither Levity nor Gravity, but will be a •• light as the Air, and as ſwift as a Thought; th • Bodies of themſelves have not either lightneſs 〈◊〉 weight, ſo as to aſcend or deſcend; but being afters they are raiſed from the Grave Spiritualized, the • will by the Almighty Power be able to do this, whe • our Bodies ſhall be replaced with our Souls; and ou • whole Man will be replaced in a much purer ſtructure than ever it was at firſt, before it was defile by Sin. From whence we may ſee the excellen •• train of the Divine Syſtem of Religion, which without doubt clear and certain, that the Univerſ •• Reſurrection will be a Circumſtance of that Glorious Solemnity of Juſtice, which God will make at th • conſummation of Ages, for the conſecration of h • Eternal Temple, for the overture and commenc • ment of his Immortal Reign, for the ſolemn Coronation of his Royal Majeſty, and for the compleat Tr •• umph of Man-God, for the juſtification of his Pr • vidence, and the full Declaration, and Ma •• feſtatio of his Glorious Will, at the end of this preſe •• Oeconomy of Time. The Scripture ſpeaks of Ho • Souls, as if they had the Pleaſure of walking on th • Globes of the Heavens, and to be in the midſt of th • Stars, to walk upon the Sun and the Moon after t •• manner of Spirits; it accommodates it ſelf to o • roſs manner of ſpeaking, and of conceiving t • moſt Spiritual things under Corporeal forms, whic • may be called a clear diſtinct Idea of the viſib •• World, which God gives to Juſt Souls; they wa • after their manner upon the Arches of Heaven; they are capable of being at the ſame time at both the Poles of the World; they are ſaid to fill its whole extent; they are in both the Hemiſpheres. Their Horizon is not at all a limited Horizon, which never permits us to ſee here but a little portion of the Univerſe; it is not bounded. But by the bounds of Nature, We do not at preſent ſee theſe Heavenly Bodies, but only theſe parts of them, which reflects the light upon us: We do not ſee the Sun, the Moon, the Stars, and the Terraqueous Globe of the Earth and the Seas, but only one ſide of them. But the pure Souls immediately • nlightned by God, as they are, they ſee at the ſame • ime the whole Globe of the Sun, all the Face of the Moon, both the Hemiſpheres of the Earth; there is • o Antipodes to them, they all ſee at one view all the • air proſpects of Nature, and all the beautiful Table of • he viſible World; for beſides that, their Knowledg, univerſal in this reſpect; ſo it is not at all ſucceſſive, • ut all full and clear at once, ſo that they ſee all things, leaſt by reflection, by which we compare one • hing with the other, to obſerve diverſities and ſin •• arities, by which we paſs on, from that we know that we do not as yet know, which may be called • e proper ſpecies of reaſoning, which brings into the • orld all the Arts and Sciences as proper means to tend Knowledge, as is an effort and agitation of • hought; but this is to be underſtood of the pre ••• Life; But what we ſpake before, we ſpake of 〈◊〉 future Life, i. e. of pure Souls made Glorious by Majeſty on high, who preſides over all our Know •• ge, and over all our Sentiments, and cauſes them us, in ſpite of us; and all this by the aſſiſtance of 〈◊〉 admirable and illuminating Wiſdom, which are 〈◊〉 Eſſ • ntial Character and Attributes of that which 〈◊〉 call Divinity, or Supreame Nature, ſo that a re •• e and an attentive Man cannot be ignorant of 〈◊〉 excellent Truths, by the aſſiſtance of the provident Wiſdom of our great Creator; for he it is that teaches us, that the Luminous Body of the Sun with the Firmament ſhews perpetually his Glory; every thing ſympathyſing with each other in the miſtaken Miſeries, which Men call good, till their Spiritual Eyes are open, and they ſee they are deluded by great miſtake, when the ſenſation, by which one Man doth ſee and underſtand an other, is made with a confus'd ſentiment of Pleaſure, and with a certain agreement which carries a deſire of being united to him, and which makes one Man pleaſed with another, that is called ſympathy. And, when on the contrary, this ſenſation is made with confuſed ſentiments o • diſagreement and ſtraingeneſs, that is called antipathy. And this is the general Idea of ſenſation, which are the Knowledges that we have by the determination of preſent Objects, by which we are able to chuſe to do Acts free and voluntary, tho there is 〈◊〉 diſtinction to be made betwixt free Acts and volu •• tary Acts; for every thing that is free is voluntary but every thing that is voluntary is not free; but no thing is voluntary in us but what is made by the determination of the Will; for this is a neceſſary and i •• vincible motion of our Souls towards God, cauſing 〈◊〉 invincibly to love Good in general, with a full dete • mination of our Mind and Will, by the which alſo w •• ſhun Evil, and every thing that hurts and afflicts 〈◊〉 and we perſue ſome times one particular Good tha • an other, as they more or leſs immediately concer • us; for Liberty is always accompanied with the Wil • Now Liberty is preciſely that Empire which we ha • of being able to determine our ſelves, which to chu •• and which to refuſe, when the Objects are preſent • to the perceptive faculty of the Soul. We m • eaſily ſhut our Eyes, and not let that reflective Lig • to enter in, from the ſuperficies of the Object, whi •• Ingraves it in our Retina: But, yet we cannot hind • the Impreſſion of Light, if once it be entred into 〈◊〉 Eyes, nor that ordor of ſavor, if they have affected thoſe Nerves which are proper to carry the Impreſſion of them to the Brain. But our Soul cannot ſee the Objects in thoſe paſſages of the Brain, nor the ſpecies, as in Pictures as we have endeavoured to • llustrate in our former preſuppoſitions: This is a thing which we know by an indubitable ſentiment. We may then preſuppoſe that it is not all theſe Ta • les, whereon the Soul ſees the Object; ſhe being formally knowing, having in her ſelf a lively repreſentation, or an inward ſentiment of the Objects which •• ders themſelves preſent by the material Impreſſion, • hich is received in the Body by the aſſiſtance of the • ctive faculty of Thinking, which is ſometimes cal •• d the faculty of Reaſoning; for by theſe the Ob • cts which ſtrike the Senſes are lively repreſented tobe paſſive, or the active faculty of the Thinking Soul, • hich come from the diverſity of the temperament, • nd from the material Structure and Harmony of the • ody, by which the Underſtanding, the Judgement, • d the Memory, with all the other Natural Quali •• receives advantage, to act every one its part • hen occaſion ſhall preſent in its proper ſeaſon; for • e Soul is inclined to all great and tranſcendant •• ings: The Mind is ſometimes ſaid to be the Soul, •• erting its Power into Heroick Actions, wherefore great Soul is Magnanimous in effect, i. e. when our • nd is applied to mighty Objects; and ſuch a one ſaid to be the Son of Eternal Power, and the Friend infinite Goodneſs, a Man whoſe inward State is raculous, and his Complexion Divine, becauſe he lights in the Celeſtial way of true Bliſs, he turns his • mporeal Riches into Obligations, by wining Souls God, and thus gaining the Affections of the • ſe. For to be rich in the Hearts and Affections Good People can be no deformity, and every ſuch • n is, as it were, his own end, while he conſiders it 〈◊〉 ; for nothing is more conducive to the 〈…〉 Honour of the Holy Man, than to be bountiful and munificient; for this proves true Riches to his own Soul, and puts a double luſtre upon that noble Jewel, for this beautifies it, and makes it truly aimable and Praiſe worthy; all theſe being ſhut up in Goodneſs. For theſe Men make themſelves truly great by Enriching others, for the Eccho of their Works are ſweet, and pleaſing in the Ears of all that are ſurrounded with them; and may be ſaid to be like the Sun in the Rays of his Glory, and Reigns like a King by the ſole Power of Virtue, and thus beautifies their Religion; for theſe delight in the felicity of all that accoſt them, and thus puts Embroiderie on Religion by the chearfulneſs of their Spirits, and the Heroick Actions of their Souls, and thus carries a Light wher • ever they go, and attracts the eſteem • of every Good Perſon; ſo that theſe Men move in a Sphere of Wonders; their Lives are a continua • ſtrem of Miracles, for they are always ſacrificing their Perſons and Poſſeſſions to the benefit of th • World. Benifits and Bleſſings are their Life-guard, fo • that they live Holy and Temperate, and ſtrive to i •• mediate the Wiſdom of Angels, whoſe guardian Sh • is never wanting to their aſſiſtance; ſo that their i • ward Houſe is a Habitation of Joy and Felicity, an • ſo brightens their outward behaviour, that almoſt a • their Actions yields a ſpectacle of Contentment 〈◊〉 every beholder: There is a generous confidence dcourſed in all their Actions, and ſome glimps of He • ven in all their Behaviour: Therefore a Life beautifie with Virtues is the greateſt Gift that can be give to Man. For the return of it in Holy Actions is a • ceptable to God: For when all things ſhall be r • vealed, the Life of theſe ſecret Perſons ſhall perfect appear in all their perfections. May we therefore careful to adorn our Perſons and Palaces with th • kind of Riches, ſeeing they are ſo Delectable a • Pleaſant: For theſe Men have a Love within the Souls, that is willing to impart all theſe incomprehenſible Treaſures and Glories to every Soul, for ſuch a Mind and ſuch Affections muſt Perfume and E • rich our Sacrifices: For the Greatneſs and Goodneſs of our Souls conſiſts in ſuch inlargements; for a Will inlarged with an infinite Fancy is a prodigious depth of Goodneſs; for infinite Deſires and Intentions of pleaſing God are real Objects to his Eye, for ſuch a Soul being all Love, would do Millons of things for • ts Object: For infinite Love puts an infinite value on the Gift, wherefore it muſt needs be Magnificence to give a Gift of infinite value; and infinite valuable every Good and Pious Action, in the Eyes of him, who have told us, that no Thought or Action ſhall • emain uncovered, but every Thought, Word and Action ſhall be ſeen clearly by all for ever: And all • hall be admired for their inward Piety and Holineſs, • nd every diſcovery of Virtue in one ſhall be an occaſion of Joy in each other; ſo that every ſecret Vir • e that have been long concealed, but only to thoſe • ho have enjoyed the benefit of it, ſhall be a new • auſe of Eternal Joy to all, when in Heaven it ſhall clearly diſcovered. For our Actions in paſſing, paſs ot away, but in the Sphere of our Life abideth for 〈◊〉 ; ſo that a Good Man's Life all at once is a Myerious Object, interwoven with many Thoughts, • ccurrences and Tranſactions; and ought to be pre •• ted to God like a Ring, a Garland, or a Jewel to a • agnificent Benefactor: Therefore we had need to be • ry choice in the mixture of our Flowers, and cu •• ous in the enammel of ſo rare a Preſent, that it may • ove to us a Royal Diadem, to adorn our Souls for 〈◊〉 : Therefore to let any dirt or blemiſh be in it, • ould be inconſiſtent to our Felicity: Therefore • ight and clear apprehenſions, Divine, and Ardent • ffections are highly neceſſary to this Compleatment, • 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 cleſi • 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 Crown • 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 greate • part of our Eternal Happineſs conſiſt in a greatfu • recognition, not only of our Joys to come, but o •• Benefits already received. True contentment is th • full ſatisfaction of a knowing Mind, i. e. a long habi • of ſolid Repoſe, after much Study and ſerious Conſi •• deration, or a free and eaſie Mind attended with Plea • ſure, that naturally ariſeth from ones preſent Cond • tion; yet to be content without a true Cauſe, is t •• fit down in our Imperfections, and to ſeek all on • Bliſs in ones ſelf alone, and, as it were, to ſcorn a • 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 Blind • neſs; whereby he leads a living Death by ſhuting u • his Soul in a Grave, in that it tramples under Fo •• the Eſſence of his Soul, which in Truth turns his F • 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 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 perpetua •• Peace and Safety, through Jeſus Chriſt our Lord Amen.

HEar us Almighty and moſt Merciful God and Saviour, extend thy accuſtomed Goodneſs t • 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 ad •• 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 th • reſidue of his Life in thy Fear, and to thy Glory or give him Grace ſo to take this thy Heavenly viſi • tation, that after this painful Life ended, he may dwell with thee in Life everlaſting, through Jeſu • Chriſt our Lord. Amen.

O Father of Mercyes, and God of all Conſolation, lay no more upon him (or her) ther • thou wilt inable him to bear with Patience Courage, and Contentment; either aſſwage his Pain • or increaſe his Patience; bleſs all thoſe means tha • have been, or ſhall be uſed for his recovery; eithe • ſhorten his Sickneſs, or elſe give him Grace, an • Strength to bear it; deliver him from the bitte • Pangs of Eternal Death, and from the Gates of Hel • take from him the Sting of his Conſciences, and th • 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 Ma • 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 • n thy ſight. O let not the Blood of Chriſt that was • 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 moſ • 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 Sinne • 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 th • 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, and Glories of thy Kingdom. Thou, O Lord, haſt opened the Kingdom of Heaven to all Believers; let the Everlaſting Gates be opened, and receive his Soul; let the Angels who Rejoyce at the Converſion of a Sinner, Triumph • nd be Exalted in his Deliverance and Salvation, make him partaker of the Benefits of thy Holy Incarnation, Life, and Sanctity, Paſſion, and Death, Reſurrection, and Aſſenſion, and of all the Prayers of the Church, of the Joy of the Elect, and all the Fruits of the Bleſſed Communion of Saints; and daily add to the number of thy beatified Servants, ſuch as ſhall be ſaved, that thy coming may be haſtned, and the expectation of the Saints may be fulfiled, and the Glory of thee our Lord Jeſus be advanced; all the whole Church Singing Praiſes to the Honour of thy Holy Name, who Liveſt and Reigneſt ever one God, World without end. Amen.

OH! Moſt Merciful Jeſu, who didſt die to redeem us from Death and Damnation, have Mercy upon this thy Servant, whom thy Hand has viſited with Sickneſs, of thy Goodneſs be pleaſed to forgive him all his Sins, and Seal his hopes of Glory with the refreſhments of thy Holy Spirit. Lord give him Strength and Confidence in thee, aſſwage his Pain, repel the aſſaults of his Goſtly Enemies, by thy Mercies, and a Guard of Holy Angels preſerve him in the Unity of the Church, keep his Senſes intire, his Underſtanding right, give him a great meaſure of Contrition, true Faith, a well grounded Hope, and abundance of Charity, give him a quiet and a joyful departure, let thy Miniſtring Spirits conveigh his Soul to the Manſions of Peace and Reſt, there with certainty to expect a joyful Reſurrection, to the fulneſs of Joy at thy right Hand, where there is pleaſure for evermore. Amen.

A Prayer for a Penitent.

O Thou who ſtill remaineſt the ſame Richfulneſs in thy ſelf, and the ſame bright Glory to all the Bleſſed, have Mercy upon me, and all Mankind, in the 〈◊〉 and full Pardon, and forgiveneſs of all our Sins that ever we have committed, from our Infancy to this preſent Moment; and indue us with thy preventing and aſſiſting Grace, that we never fall into thoſe Sins of the which we have Repented; but fill us with thy Holy Spirit, that we may increaſe in all Goodneſs in the Spirit, of Might, of Wiſdom, and Counſel, Knowledge, Piety, and thy Holy Fear, that we may do all ſuch good Works as thou haſt prepared for us to walk in, by the aſſiſting Power and Might of thy Holy Strength, which we beſeech thee conſtantly to afford us to our laſt Breath, that when we ſhall breathe out our Souls, they may be received inſtantly to Glory: And this we begg for thy ſake, who didſt begin to Bleed and Suffer for our Sin, even thee O Bleſſed Jeſus, who tookeſt that Heavenly Name, thy Bleſſed purpoſe to Proclaim. Oh! may we bow our Heart • and Knee bright King of Names to Glorious thee who thus begineſt our Bliſs, thus carriedeſt on our Happineſs, to thee all Praiſe be paid, O Great Miſterious Three for ever Live, and ever be Obeyed▪ Beloved, Adored by Men, and Angels all abroad▪ Hallelujah.

O Lord, make us eminent Examples of Perfect Chriſtianity; and kindle in our Hearts Zealous Emulations of thy Grace, that here immitating thy Life O Chriſt, we may be conſtant in the Truth to our laſt Breath, that in our Mouths there may not at any time be found a lie, that we may be worthy to be preſented without ſpot, before thy Throne O God; and thou maieſt exalt us to thy Kingdom, and there admit us to taſt of thoſ • Glorious Joys which incurcel thy Bleſſed Thron • above, to which we are Intituled by the Suffering o • Chriſt our Lord. Oh, give us true Repentance, that w • may not fail of attaining of them, though I have no • been ſtrong enough to be perfectly Innocent: Yet mak • me Humble enough to be truly Penitent, make m • Heartily ſorry that ever I have done amiſs, and never again dare to do that for which I am ſorry; but perpetually Watch, and Change my Thoughts, to more diligent and concerning Cares, how to redeem my miſpent Time with Sighs, and Tears, and Prayers; and prepare our Underſtanding to aſſent to thy Truths, and our Wills to follow thy Divine Inſpirations; that thou O God maieſt fill our Memories with innumerable Mercies, and our whole Souls with the Glory of his adorable Atributes; that thy Bleſſed Spirit may come and breathe thy ſpacious Odor into our Hearts, in theſe dull Regions here beneath, to fill our Souls with thy ſweet Grace, and Inſpire us to give all poſſible Glory to that ſecret Three, One ever Living Sovereign Lord, as at the firſt ſtill may be, Beloved Praiſed, Feared and Adored. Hallelujah.

O Lord, open the Eyes of our Underſtanding, and ſhew us thy clear and ſupernatural Light, even 〈◊〉 thou didſt to the Apoſtles, together with the whole Army of Martyrs; that we may confidently • ffirm to others what we know ſo Infallibily cer • ain our ſelves: And be pleaſed to infuſe into all •• ens Hearts the fulneſs of thine own Divine Charity, that every one may inſtruct his Family; and with Courage and Patience overcome their Oppreſſors, that being thus Illuminated with a pure and clear •• ight, and inflamed with the ferver of Grace, • hey may mightily ſhew forth thy Glory, and Con • ert many Souls to thee, that thy Grace may run • nd be Glorious over all the World, and thy Holy • pirit be aimable in the Hearts of every Creature, • hat all dulneſs may be removed from them, and they • nay with ſwift Glances underſtand the ſweet Will 〈◊〉 their Divine Maſter, that they may Daily more and • ore increaſe in Virtue, and be inebriated with thy • eavenly Wine, and filled with an Heroick Spirit, •• at may keep alive in their Hearts the Primitive Grace. Grant this O God who art ſtill the ſame, and with an equal Spirit Governs the World; repleniſh us all we beſeech thee with the Holy Ghoſt, which warms without ſcorching, and ſhines without dim • eſs, and inlightens without conſuming: Kindle in every one of our Hearts this Holy Spirit of Meekneſs, Peace, and Unity, that all the World may know that we belong to thee. That exerciſing thoſe Virtues of Meekneſs, Long Suffering, Patience, Contentedneſs and Charity; thou maieſt difuſe thy Holy Joy into our Breaſt, that may fill our Hearts with Strength and undaunted Courage, that may duly qualify us to aſcend to thoſe ſatisfing Joys above, where all our Faculties ſhall be exerciſed in Adoring and Worſhiping thee O Lord our God, who wilt fill our Souls full of Joy, and Raviſh our Hearts with overflowing Pleaſures, and make us ever give Glory to Father, Son, and Holy Ghoſt, the undivided Three One equal Glory, one ſame Praiſe, from henceforth and for ever be. Hallelujah.

A Prayer for the Rich and Noble.

O Lord, I beſeech thee, make the Great and Honourable become Good and Juſt, O ſuffer them never to conſent, nor combine with the Counſel of the Wicked, but teach the Rich and Noble to lear • to wait for thy Kingdom, cauſe them to im • ploy their Wealth and Power in Piety, for Religio • and Charity, for the Poor; let them not looſ • their Courage in thee O King of Kings, for any diffi • culties they meet with in their way, but increaſe thei • Faith, and ſupport their Hope, that they may go o • cheerfully in their Duty, firmly truſting in thee with • out being removed from the Hope of a Bleſſed acce •• 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 • 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 • he richeſt of thy Bleſſings, power on her a double Portion of thy Spirit, illuminate her with thy Truth, • urge out of her all Errors, Hereſie and Superſtition, • nd whatſoever is contrary to Truth; make her ſuch • s ſhe once was, a Pure, Spotleſs, and Holy Church, •• ee her from all thoſe Abominations which now ſhe 〈◊〉 involved in, illuminate her once again with the • right Beams of thy pure Truth, that ſhe may ſee • er Errors, and forſake them, and cleave only to thee, 〈◊〉 God, that ſhe may become ſuch as thou canſt not • huſe but love, and be delighted with; take from her • hatſoever diſpleaſeth thee, make her Pure, Spotleſs • nd Innocent, full of Charity and good Fruits, free • er from all thoſe Superſtitions and Corruptions ſhe • ave of late imbrac'd. With her, be merciful to all • ther Churches, which differ from the Ancient Truth, • ake us all one Sheepfold, under one Shepherd Chriſt •• 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 o • thoſe who ſuffer Affliction with Joſeph; comfort all thoſe who in this tranſitory Life, are in Trouble, Sorrow, Need, Sickneſs, or any other Calamity, ſuppor • them under, and give them a happy Iſſue out of al • their Troubles, bind up their Souls Wounds, and fi •• 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 • 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 c • 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 th • 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 t • die they may live with thee, and thy Chriſt in th • Heavenly Kingdom. Look not upon their Merit but pardon their Offences, for thy Bowels an • Compaſſions ſake, to whom be all Honour and Glor • World without end. Amen.

A Prayer at receiving the Holy Sacrament.

O Lord and Heavenly Father, we thy humble Se •• vants beſeech thy Fatherly Goodneſs to loo • down from Heaven, thy Holy Habitation, th • Throne of thy Glory, with an Eye of Pitty and Compaſſion upon us thy Servants, let not our Sins hinde • our Prayers from aſcending up unto thee, or preven • thy Mercies coming down upon us; but come we pray thee, and Sanctifie theſe Souls and Bodies o • 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 Pal • 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.