Selected quad for the lemma: heaven_n

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heaven_n	call_v	earth_n	name_n	5,815	5	5.0732	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49606	The mirrour which flatters not concerning the contempt of the world, or the meditation of death, of Philip King of Macedon, Saladine, Adrian, and Alexander the Great / by Le Sieur de la Serre ... ; transcribed English from the French, by T. Cary.; Miroir qui ne flatte point. English	La Serre, M. de (Jean-Puget), ca. 1600-1665.; Cary, T. (Thomas), b. 1605 or 6.	1658 (1658)	Wing L458; ESTC R15761	110,353	296

Ex. 38.8 to the end that those that should present themselves before his Altar might view themselves in thi● posture of Prayer O this excellent Mysterie Mortals it behooves you to view your selves in the Mirrour of your Ashes if you would have your vowes heard God hath taught us an excellent way of Prayer There is nothing assured in Life but its continuall Death Give us this day our daily bread But why O Lord teachest thou us not to ask thee our bread for to morrow as well as for to day O how good a reason is there hereof This is because that life hath no assurance of to morrow besides that it is an excesse of grace that we may be bold to crave of him the bread of our nourishment for all a whole day since every moment may be that of our Death Reader let this verity serve thee yet as a mirrour It is not sufficient to muse of the necessity of dying but to consider also that every hure may be our ast if thou would'st have thy praiers to pierce the heavens This is not all to know thy body is a Colosse of filth which is trail'd along from one place to another as it were by the last struggle of a Life alwaies languishing It behooves thee also to call to mind that every instant may terminate the course of thy troublesome carriere and that this sudden retreat constraines thee to bid Adieu for ever to all the things of the world which thou cherishedst most Thoughts only worthy of a noble spirit I have eaten Ashes as bread Psal 102.9 Cinerem tanquam panem manducabam saies the Royall Prophet but how is it possible I conceive his thought He entertained his soul with the remembrance of the Ashes of his body and this truth alone serv'd as object to his imagination for to satisfie the appetite of his Soul Lord give me both the same relish and desire to repast my selfe still thus A man to abase himselfe below that which he is being so poor a thing of nothing of dust and ashes in remembrancing my self alwaies that I am nothing else O sweet remembrance of my rottennesse since it steads me for eternall nourishment of my Soule O precious memorie of my Nothingnesse since able to satisfie the appetite of my heart Let this be the daily bread O Lord which thou hast taught me to ask thee to the end that all my desires together might be satiated with this dear nourishment I recollect my self in this digression Having diverse times mused of the imbecillity and weaknesse of man Si vitrei essemus minus casus timeremus S. Aug. I am constrain'd to cry out with St. Augustine What is there that can be more fraile in Nature If we were of Glasse pursues he our condition might therein be better for 2 Glasse carefully preserv'd There is nothing more brittle than glasse yet man is more may last long time and yet what pain soever man takes to preserve himself and under what shelter soever he shrowds himself for covert to the storm he breakes and is shattered of himself What reply you to these verities Great Princes Well may you now be atrogant The fragillity of glasse cannot admit of comparison with this of your nature what seat will you give to your greatnesse Man is fully miserable since his life is the source of his miseries and what foundation to your vanity when the wind alone of your sighs may shipwrack you upon the Sea of your own proper teares what surnames will you take upon you for to make you be mistaken That of Immortall would become you ill since every part of your body serves but as a But to the shafts of Death Invincible would also be no way proper A man may doe every thing with vertue without it nothing since upon the least touch of mishap you are more worthy of pity than capable of defence Would you be called Gods your Idolaters would immolate you to their own laughter Tread under foot your Crownes if rightly you will be crowned with them you only thus render your selves worthy of those honours Heaven cannot be acquired but by the misprize of earth which you misprize for Glory consists not in the possessing it but in the meriting and the onely means to obtain it is to pretend nothing at all to it How remarkeable is the custome of the Locrians at the Coronation of their Kings they burnt before them a handfull of Tow to represent unto them the instability of their grandeurs and the greedinesse of Time to destroy them In effect all the greatnesses of the Earth All the grandeur of Kings is but as the blaze of flaming tow are but as a bundlet of Tow and then when Darius would make of them his treasure Mis-hap set fire on them and reduced them into Cinders and when he had yet in his heart a desire to immortalize them a new fire seaz'd his intrals by the heat of thirst which burn'd him to the end to consume at once both the cause and the effect So true it is that the Glory of the world vanisheth away like Smoake Great Kings if you build a Throne of Majestie to the proof both against Time and Fortune He which esteems himselfe the least of all is the greatest lay its foundation upon that of your miseries Humility takes her rise in lowlinesse from the lowest footing when she makes her flight into the heavens O how admirable is the Humility of Saint Iohn Baptist They would give him titles of Soveraignty in taking him for the Messias but call to your Memory how with an ejaculation of Love and reverence he precipitates himself both with heart and thought into the Abysse of his own Nothingnesse Vox clamantis in deserto John 1.23 there to admire in all humility both Greatnesse Majesty in his Throne I am but a Voyce saies he which beat at the cares to enter into your hearts A Voyce which rustles in a moment and passes away at the same instant What Humility Is there any thing which is lesse any thing than a Voyce 'T is a puffe of wind which a fresh one carries I know not where since both lose themselves in the air after its never so little agitation Christus verbum Johannes vox with their gentle violence 'T is nothing in effect yet notwithstanding the proper name of this great Prophet They would elevate him John 1.27 and he abaseth himself so low that he would render himself invisible as a Voyce so much he feares to be taken for him whose shoe-latchet A Man is to be estimated in proportion to the under value he makes of himself he judgeth himself unworthy to unloose Lord what are we also but a little Wind enclosed in a handfull of Earth to what can one compare us without attributing us too much vanity True it is that we are the works of thy hands but all

THE DESIGN OF THE FRONTISPICE LOe DEATH invested in a Roab of Ermine Triumphant sits embellished with Vermine Upon a Pile of dead men's Skulls her Throne Pell mell sut duing all and sparing none A scrutinuous judgement will the Type ressent You may imagine 'T is DEATH'S Parliament Upon the World it 's pow'rful Foot doth tread For all the world or is or shall be dead One hand the Scepter t'other holds our Mirrour In courtesie to shew poor flesh its errour If men forget themselves It tells'em home They 're Dust and Ashes All to this must come To view their fate herein some will forbear Who wave all thought of Death as too severe But know Death though 't be unknown how nie A Point on which depends ETERNITIE Either to live Crown'd with peptetual Blisse Or howl tormented in Hell's dark Abysse With winged haste our brittle lives do pass As runs the gliding Sand l'th' Hour-Glass If more you would continue on your Look No more upon the Title but the Book THE MIRROVR which Flatters not O that they were Wise that they vnderstood This that they would Consider their latter End Deut 32.25 MORS sola fatetur Quantula sint hominum corpuscula Iuvenal THE MIRROUR WHICH FLATTERS NOT Concerning the contempt of the World or the Meditation of Death of Philip King of Macedon Saladine Adrian and Alexander the Great By Le Sieur de la SERRE Historiographer of FRANCE Transcribed ENGLISH from the FRENCH by T. Cary Esq Horat. Om nem crede Diem libi diluxisse Supremum LONDON Printed by E. T. for R. Thrale and are to be sold at his shop at the Sign of the Cross-Keyes at Pauls Gate 1658. TO THE KING of Great RITAIN SIR IF the Greatness of Kings derive its value and lustre from the number of Vertues which they possess I render you now the homage of my observance and submissions as to one of the greatest Monarchs of the World since you are the Majesty of all Vertues together What an agreeable compulsion is this to see a man's self powerfully forced to become the subject of a forain Prince by the soveraign authority of his merit To this point am I reduced Sir your all-royal perfections im pse upon me so absolutely such sweet lawes of servitude that I have no more liberty but to accept its yoak And in this my inclination and duty make a fresh injunction over me which dispute prebeminence with all the rest for who can keep himself from rendring homage to your Majesty the onely fame of whose Renown captivates through all the Universe instructing us that you are as absolute over your Passions as over your Subjects and that you reign as Soveraign in the esteem of men as in your Royal Estates And the Truth of this set your glory at so high a worth that the felicity on 't may perhaps be envied you but the like Merit not to be reacht by others because Nature is very sparing of the like gifts and Heaven does not every day such miracles For me I am but one of the Admirers not of the greatnesse of your Dominion although only the vast extent of the Ocean marks out its limites but of all the divine qualities which you only possess in proper as a Good Time Fate nor Death can take from you Nor is this the all in all to be Wise Valiant and Generous in the height of Native deduction All these Titles of Honour have degrees of eminence which mark out to us the gradations of their several perfections and whereof your Majesty shewes us now the onely pattern having in possession all admirable Vertues with so much purity and luster as dazles its very envyers and forces them to adore that in your Majesty which elsewhere they admire not And it is my belief that you stand thus unparalled even amongst your semblables since besides the Crowns of your Cradle you carry above them others and such as shall exempt you from the Grave I a vow that I have studied long time to speak condignely of your Majesty but although my pains and watchings are equally unprofitable my defect yet is still glorious howsomever that it is a shadow from your Light It sufficeth me to have taken Pen in hand to publish onely that I am SIR Your MAJESTIES Most humble and most obeisant Servant P. de la SERRE TO THE QUEEN Of Great BRITAIN MADAME I Could not approach but with a MIRROVR in my hand before your Majesty the splendour of whose magnificence dazles so powerfully all the world that I am not able to behold the immediate presence on it but by the reflection of its Rayes Without fiction MADAME your Glory is arrived to the point of rendring your perfections so unknown as being so above the commune that I believe most men honour you now by observance and example onely as not able otherwise to reach the depth of the just reasons they might have for it Nor is this All to say that you are solely fair and perfectly chaste but it is necessary beyond all this to intimate secretly in the Language of Thought all the divine qualities which you possess of Supereminence in all things since their purity cannot discend to the capacity of our discourse without suffering a kind of prophanation From hence is it that if I should call you The compleatly-perfect I might well say in effect that which you are but never thus should I represent the greatness of your merits since every of them in it self ha's such particular perfections as might challenge Altars from us if your humility could permit it These are such Truths MADAME as hinder me from praising your Majesty not knowing how to express my self condignely Well might I perhaps suggest it to remembrance that your particular inclinations are the publick Vertues which we adore and that of the same temperament of humour Nature composed heretofore the Sages of the World But of all these discourses notwithstanding I cannot frame one onely praise sufficiently adaequate to your worth seing it is elevated beyond all Eulogiums Insomuch that if Admiration it self teach not a new Language to posterity wherein to proclaim aloud the favours and graces wherewith Heaven hath accomplisht you it must content it self to reverence your Name and adore your Memory without presumption of speech of your actions as being ever above all valuation as well as imitation To instance the immortalitie of your AVGVSTICK Race although it be a pure Source of Honour which can never be dryed up yet all these Titles of a Kings Daughter Sister and VVife can never adde to your Renown which derives its value rather from the admirabilities of your Life then the greatness of your Birth Insomuch MADAME that the Scepters and Crowns of your Royalties are the meanest Ornaments wherewith your Majestie can deck it self since the least glymse of the least of your Actions duskes the luster of all the other magnificence● which environ you And I believe had those Wonders

you are You are dying every moment and every thing falls away without cease When I represent to minde your heads diadem'd with a rich Crown I conceive it a little point infirm'd and closed in a circumference whose lines abut at the center of corruption lines of magnificence The head that wears the crown wears away with it which terminate at the point of wretchednesse If I consider you with Scepter in hand methinks I see a simple shrub planted upon worser Earth the shrub dries up and is reduced to dust the ground remaines that it was before Let me contemplate you seated upon your Thrones deckt with your richest ornaments my imagination shews me a Iupiter in picture holding the thunder in his hand for you are so weak for all your absolute power that if you presum hardily to raise your head but to look upon the Sun your eies will water at the same time to expiate with your teares the crime of your arrogance Great Kings Remember then that you are not Great but in miserie Soveraign Monarchs Remember that your Empiredome is but a servitude since you are subject to all the disasters of your subjects Powerfull Princes one gust of wind defies to the struggle your absolute power Sacred Majesties I salute you to day by this name All the at ributes of worldly glory accompany us but to the grave but to morrow I will change termes and call you Skeletons and carkasses to the end that in speaking this cruth all the world may know you I will change my tone How ingenious are the Poets in their fancies They recount us how that Inconstancy being banisht from heaven descended upon earth with design to have her picture drawn and upon the resuse that Painters made of it she addrest her selfe to Time Man serves for a sheuttlecocke to all things sime all things concur to his ruine who after he had considered her in all her diversities made use at last of the visage of Man for the finishing cloath wherein having represented her to the life all the world took her for Man himself since in effect 't is but one and the same thing O fair truth discovered by a fable Man is Inconstancy it self rather than its pourtraict He then that now would see the Image of Inconstancy let him consider the Life-touches and lineaments of it upon his own visage Our fore-head which wrinkles every moment is it not the very same as hers Our eies which by continuall use every hour do already require spectacles are they not as hers Our cheeks which now chap-fall are in nothing different from hers In fine our visages are the only MIRROURS WHICH FLATTER NOT. But what shall we answer notwithstanding to the objection of this truth that Though a Man hides himself under the vayle of hypocrisie his defects alwaies breake through that which we see of MAN is not the MAN If his visage like a false Horologe index false this our pourtraict of Inconstancy is meerly imaginary But is there any thing more inconstant than the spirit of man 't is a weather-cock for all winds behold again the first draughts of the visage of Inconstancy must we not of necessity compare his changing humour to hers The spirit of Mun is much more changing than his body for this changes onely in growing old but that growes old onely in changing if a man would exhibit thereof but one example and these are yet new lineaments which represent us this levity In fine his thoughts his desires and all the passions of his mind are but objects of vicissitude capable of all sorts of impressions so that in the perfection of the portraicture of man Inconstancy is found perfectly depainted Let us proceed The fictions of Poets are yet serious enough Vertue onely can render us invulnerable A vertuous Man feares nothing to serve us often for sufficient entertain of the time 'T is they which tell us of one Achilles immortall in all the parts of his body save only his heel Great Kings I will if you please take you for Achilles's and will give out you are like him invulnerable but only in the heel Every Man would be immortal but none takes pain to acquire immortality But of what temper soever your Armes be to what purpose serve they you with this defect This onely blot duskes the lustre of your glory Nature has done surely well to prodigallize upon you thus both her graces and favours she hath immortaliz'd you but by halfes All your apparences are divine but something within poiles all each particular is a heel by which Death may surprize you Shall I say then that you are Achilles's who will believe me since your heads serve but as Buts to the hafes of Fortune It is onely the conscience of a just Man is of proofe against the stroak of Time and Fortune To preach you invulnerable a small scratch may thereon give me the lye Truth more powerfull than flattery constraines me to call you by your name for in remembrancing you that you are ●ut men I fuggest you to the life all the disasters which accompany your life Thou hast much to doe Man is so poor a thing that one cannot give him a name but it advantagious to kim to make Panegyricks in praise of man O Mercury Trymegistus and to maintain so confidently that he is a great miracle it must be then a miracle of misery since Nature produceth nothing so miserable as he is And thou Pythagoras which hast had the fore-head to perswade us that man was a mortal God if thou hadst made Anatomie of his carkasse the stench of his silth had soon made thee change this langnage Plato thou reason'st well upon this subject yet without sound consideration then when with an enforcement o● spirit and eloquence thou wouldst oblige us to believe There is no tongue in Nature which can furnish us with termes strong enough to expresse the miseries of Man that man is o●● the race of the Gods yes surely since thy Gods are Gods of earth the cause is matcht to the effect for man is of the same matter Plotinus thou also didst not misse it when in favour of man thou said'st he was an abridgment of the wonders of the world for since all its wonders heretofore so famous are no more but dust and ashes man may hereof be the example with good reason O how much more expert is David in the knowledge of our condition when he compares man not onely to the dust but to the dust which flies away to show us that that little which he is still flies away till it be nothing in the end But how glad am IO Lord Memento homo quod nihil es in nihilù reverteris that I am but dust to the end that I may fly towards heaven for the earth I undervalue How I am satisfied that 〈◊〉 am but Ashes that I may but be

of thy opinion Plotinus and henceforth will maintain every where with thee that Man is an abridgement of the wonders of the world The eight wonders of the world Since that all the Univers together was created but for his service and pleasure Say we yet moreover that those wonders of the world so renowned are but the works of his hands so that also the actions of his spirit in divine Contemplation can take their Rise above the Sun and beyond the heavens and this too now in the chains of its servitude Great Kings be it supposed that you are living pourtraits of Inconstancy Man flies away by little and little from one part of himself that he may entirely enter at once into himself The perfection of your Nature lies in this defect of you powers for this Vicissitude which God hath rendred inseparable to your condition is a pure grace o● his bounty since you wax old onely that you may be exempted from the tyranny of Ages since I say you die every moment onely to make acquisition of that immortality to which his love has destin'd you This defest of inconstancy is the perfection of man since he is changable to day to be no more so to morrow O happy Inconstancy if in changing without cease we approach the point of our soveraign felicity whose foundations are immoveable O dear Vicissitude ●rowling without intervall in the du●● of our originall we approach b● little and little to those Age of glory which beyond all time assigne at our End the beginning of a better Carreere A man is onely happy in the perpetitall inconstancy of his condition O Glorio●● Death since terminated at th●● cruell instant which separates 〈◊〉 from Immortality It is true I confesse it again Great Kings that you are subject to all the sad accidents of your subjects The greatest misery that can arrive to a man is to offend God But what happinesse is it if these misfortunes are as so many severall waies which conduct you into the Port. Be it granted that you are nothing but Corruption in your birth Misery in your Life and a fresh infection in your Death All these truths are as so many attributes of honour to you since you disrobe your selves in the grave of all your noisomnesse for to Deck your selves with the ornaments of Grace of felicity and glory which belongs in proper to your souls as being created for the possession of all these Good Things Who can be able to dimension the greatnesse of Man Heaven Earth Nature the very Divels are admirers of the greatness of man since he who hath neither bounds nor limits would himself be the circumference of it Would you have some knowedge of mans power hear the commandement which Josuah made to the Sun to stop in the middest of his carreere Would you have witnesses of his strength Samson presents you all the Philistins buried together under the ruines of the Temple whose foundations he made to totter Require you some assurances of his courage Job offers you as many as he has sores upon his body In fine desire you some proofes of his happinesse Heaven hath fewer of Stars than of felicities to give him Man may be what somever he will be What name then shall we attribute him now that may be capable to comprehend all his glory There is no other than this of man John 19.5 and Pilate did very worthily no doubt to turn it into mockage before the Jewes Ecce homo Behold the Man he shews them a God under the visage of a Man Let the world also expose the miseries of Man in publicke His Image of Earth is yet animated with a divine spirit The name Man is now much more noble than that of Angels With what new rinds soever a man be covered he beares still in biforehead the marks of his Creator which can never change Nature We●● may they tear his bark the Inma●● of it is of proofe against the stroke● of Fortune as well as the gripes o● Death The Man of Earth may turn into Earth but the Man of heave● takes his flight alwaies into heaven That Man I say fickle and inconstant kneaded and shap't from dirt with the water of his own tears may resolve into the same matter Bu● this stable and constant Man created by an omnipotent hand remaines uncessantly the same as incapable of alteration Rouze then your selves from sleep great Princes He that would alwaies muse of Eternitie would with out doubt acquire its glory not for to remember Death but rather to tepresent unto your selves that you are immortall since Death hath no kind of Dominion over your Soules which make the greatest as being the Noblest part of you Awake then great Monarchs not for to muse of this necessity which drawes you every hour to the tomb but rather to consider that you may exempt your selves from it if your Actions be but as sacred as your Majesties Great PRINCES Awake Man is a hidden treasure whose worth God onely knowes and permit me once more to remembrance You that you are Men I meane the Master-pieces of the workes of God since this divine work-Master hath in conclusion metamorphosed himselfe into his own work My seathered pen can fly no higher Man onely is the ornament of the world Those which have propounded that Man was a new world have found out proportionable relations and great correspondencies of the one to the other for the Earth is found in the matter where of he is formed the Water in his teares the Aire in his sighs the Fire in his Love the Sun in his reason and the Heavens in his imaginations But the Earth subsists and he vaniseth O Sweet vanishment since he is lost in himself that he may be found in his Creator but the Earth remaines firm and his dust flies away O happy flight since eternity is its aime The Water though it fleets away yet returnes the same way and retorts upon it's owne paces Man may be said to be happy in being subject to all mishaps But man contrarily being setled upon the declining stoop of his ruine rouls insensibly without intervall to the grave his prison O dear ruine O sweet captivity since the soul recovers her freedome Death is a grace rather than a paine and this Sepulture serves but as a Furnace to purifie his body The Aire although it corrupt is not for all that destroied the corruption of man destroies its materiall O glorious destruction since it steads him as a fresh disposition to render him immortall The Fire though it fairely devoure all things is yet preserved still it selfe to reduce all the world into Ashes But Man perceives himself to be devoured by Time without ability ever to resist it Oh beneficiall Imporence since he finds his Triumph in his overthrow the Sun causeth alwaies admiration in its ordinary lustre The felicitie of man

prevention quarrell like a curst Scold who being guilty yet will call Whore first When any dyes whose Muse was rich in Verse They claim Succession and prophane his Herse They onely are Heirs of his Brain-estate Others are base and illegitimate All but their own Abettors they defie And Lord it in their Wit Supremacy Others they say but Sculke as lye i th‘ lurch As we hold Schismaticks from the true Church So hold they all that do decline their way Nor swear by Heaven Al‘s excellent they say T were well they‘d see the fing‘ring on these frets Can neither save their Souls nor pay their Debts Or would they think of Death as they should do They would live better and more honourd too T is base to do base deeds yet for false fame To Keep a stir and bustle into Name Whilst each applauds his own contemns anoth●rs Becons his own deserts but his he smothers They fear Fame's out of breath and therefore they Trumpet their own praises in their own way Or joyn in Trick of State Confederacy Call Quid pro Quo Claw me and I le Claw thee Marry at others Tooth and Naile they flye That do not tread their Path but would go by Farewell to these my ayme not here insists Leave we these wranglers unto equall lists To Nobler Natures I my brest expose The Good I bow to in an humble Cloze To such as knowing how vain this Life is Exalt their thoughts to one better then This. 'T is the best Method to be out of Love With things below and thence to soare above To which effect my souls integrity In L'envoy thus salutes each courteous eye Lenvoy INgenuous Reader thou do'st crown The Morall active course layd down By De. la ●erre what is pen'd If thy Actions tecommend Relating to the first EMBLEME WHen haughty thoughts impuff thee than Dictate thy self Thou art but Man A fabrick of commixed Dust That 's all the prop of humane trust How dares a Clod of mouldring Clay Be Proud decaying every day And yet there is a way beside Wherein may be a lawfull Pride When sly Tempatations stirre thee Than Again the World Thou art a Man Rouze up thy Spirits do not yeeld A brave resistance wins the Field Shall a soul of Heavenly breath Grovell so tarre its worth beneath Fouly to be pollute with slime Of any base an ● shamefull crime Thou art a Ma● for Heaven born Reflect on Earth disdainfull scorn Be not abus'd since Life is short Squander it not away in sport Nor hazzard heavens eternall Joyes For a small spurt of worldly Toyes Do Something ere do thou bequeath To Worms thy flesh to Air thy breath Something that may when thou art dead With honour of thy name be read Something that may when thou art cold Thaw frozen Spirits when ‘ t is told Something that may the grave controule And shew thou hadst a noble Soul Do something to advance thy blisse Both in the other World and This. Relating to the second EMBLEME WEre both the Indies treasures Thine And thou Lord of every Mine Or hadst thou all the golden Ore On Tagus or Pactolus Shore And were thy Cabinet the Shrine Where thousand Pearls and Diamonds shine All must be left and thou allowd A little linnen for thy Shrowd Or if 't were so thy Testament Perhaps a goodly Monument What better is a golden Chase Or Marble then a Charnel place Charon hence no advantage makes A half penny a soul he takes Thy heirs will leave thee but a Shirt Enough to hide thy rotten Dirt. Then be not Greedy of much pelfe He that gets all may lose himself And Riches are of this Dilemne Or they leave us or we must them Death brings to Misers double Wo They lose their Cash and their souls too Change then thy scope to heavenly gains That wealth eternally remains Relatory to the third EMBLEME BE not curious to amaze With glitt'ring pomp the Vulgar gaze Strive not to chear with vain delight Those that are catcht with each brave sight How soon will any gawdy show Make their low Spirits overflow Whose Souls are ready to run-ore At any Toy nere seen before Rather thy better thought apply For to addresse thy self to dye Be ne're so glorious after all Thy latest pompe's thy Funerall Shall a dresse of Tyrian Dye Or Venice-gold Embroydery Or new-fash'on-varied Vest Tympanize thy out-strutting brest There 's none of these will hold thee tack But thy last colour shall be Black Be not deceiv'd There comes a Day Will sweep thy Glories all away Mean while the thought on 't may abate Th' Excesses of thy present ' state Death never can that Man surprize That watches for 't with wary Eyes Do So And thou shalt make thereby A Vertue of necessity And when thy Dying-day is come Go like a Man that 's walking home Heav'n Guard thee with Angelick pow‘r To be prepared for that hour When ev'ry Soul shal feel what 'T is To have liv'd Well or done Amisse Relating to the fourth EMBLEME LEt not the Splendour of high Birth Be all thy Glosse without true worth Let neither honour nor vast wealth Beauty nor Valour nor firm health Make thee bear up too high thy head All men alike are buried Stare not with Supercilious brow Poor folks are Dust and so art Thou Triumph not in thy worldy Odds They dye like men whom we count Gods And in the Grave it is all one Who enjoy‘d all or who had none Death cuts off all superfluous And makes the proudest One of us Nor shall there differ‘ence then between The dust of Lords or slaves be seen Together under ground they lye Without distinctive Heraldry Unlesse it be that some brave Tombe Do grace the Great-ones in Earths womb But better ‘ t is that Heaven's dore ls oft‘nest open to the poor When those whose backs and sides with sin Are bunch't and swoln cannot get in Beware the Bulk of thy Estate Shock thee from entrance at that Gate Give Earth to Earth but give thy Minde To Heaven where it 's seat's as sign'd If as it came from that bright Sphere Thither thou tend not fix it here Live that thy Soul may White return Leaving it‘s Partuer in the Urne Till a Blest Day shall reunite And beam them with Eternal Light Ainsi Souhaite Vostre treshumble Serviteur Thomas Cary. Tower-Hill Antepenultim â Augusti 1638. To my endeared Friend the Translatour Mr. Thomas Cary. 1. 'T Is Morall Magick and Wis Chymistry Out of Deaths Uglinesse T‘extract so trim a Dresse And to a Constellated Crystalt tie Such an imperious spell As who looks on it well By sprighty Apparitions to the the Eye Shall See he must and yet not fear to dye 2. No brittle toy but a tough monument Above steele marble Brasse Of Malleable Glasse Which also will while Wisdom is not spent Out-price th‘ adored wedge And blunt Times Sickle‘s edge Usher‘d with gracious safety in its vent For