Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	eternal_a	live_v	4,587	5	5.4984	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49980	The temple of vvisdom for the little world in two parts. The first philosophically divine, treating of the being of all beeings, and whence everything hath its origins as heaven, hell, angels, men and devils, earth, stars and elements. And particularly of all mysteries concerning the soul, and of Adam before and after the fall. Also, a treatise of the four complexions, and the causes of spiritual sadness, &c. To which is added, a postscript to all students in arts and sciences. Second part, morally divine, containing abuses stript and whipt, by Geo. Wither, with his description of fair virtue. Secondly. A collection of divine poems from ... Essayes and religious meditations of Sir Francis Bacon, Knight. Collected, published and intended for a general good. By D.L.	Leeds, Daniel, 1652-1720.; Wither, George, 1588-1667. Abuses stript, and whipt.; Bacon, Francis, 1561-1626.	1688 (1688)	Wing L915; ESTC R224149	138,032	220

it ca●… not be done Thus you may understand what the Soul Spirit Image ●…nd Turba are the Soul dwelleth in it self and is an essential Fire and its image standeth in it self in the ●…magination in the light of the Soul if it cleave to God if not then it is an Anxiety in the wrath of darkness and is an abominable Image or an image of the Devil The Turbae of the Soul which destroyeth the divine Image is the essential wrathfulness and s caused by the imagination or false love and representation and therefore all lieth in the Imagination the Image consisteth in that which we suffer to come into our desire If the will of the Soul change it self then its form will 〈◊〉 also ●…hanged For if the source of the Soul be fiery then it hath also a fiery Image if the Soul turn its imagination into the centre into the strong Astringency and Bitterness then its fair ●…mage is also captivated in ●…he dark Astringency and infected with astringent wrath And then this wrath is a Turbae which possesseth the Image and destroyeth the similitude of God for 〈◊〉 God there is Love Light and Meekness but in this Image there is darkness astringency and bitterness Again the Soul in its real Life and Understanding 〈◊〉 in three Kingdoms The 1st is the eternal nature viz. the potent Might of Eternity the dark fire-world according to which God calleth himself a strong zealous ●…gry God and a consuming Fire in which the Devil hath wholly plunged and diabolized himself The second is the holy light world where the eternal understanding hath displayed it self through the Fires sharpness in the light of the great fiery Love-desire ●…nd turned the wrathful Darkness and fiery Property to a Kingdom of Joy which is the true manifestation of the Deity and is called the holy Heaven of the angelical delight and bliss The third Kingdom is the outward Astral Elemental Kingdom viz●… the Air with its dominering Constellations wherein all the five outward Constellations rule viz. Superior and inferior of the four Elements out of which Constellation the five Senses take their original wherein the vegetable and reasonable Life consisteth this is the Animal or beastial Soul which ruleth over all the Creatures of this world The ●…ire-Soul must subsist in the Fire of God and be so pure as the clear refined Gold for it is the Husban●… of the noble Virgin Sophia viz. Christ●…s Humanity which is from the woman's Seed it is the ●…ire's tin●…ure and Sophia the Light 's tincture if the tincture of the ●…ire be wholly and throughly pure then its Sophi●… will be given it and so Alam receiveth again into 〈◊〉 Arms his most precious and endeared Bride which was taken from him in his Sleep and is not any longer Man or Woman but a Branch on Christ's Pearl-Tree which standeth in the Paradise of God. To the description whereof we need an Angels tong●… and yet we are understood well enough by our School●… fellows we have not written this for Swine Of the Eternal Predistination and Election of God. WHen the Scripture speaks of God's eternal purpose or Predistination it speaketh not of a purpose or predistination that hath been long before for in God there is no beginning but there is an eternal be●…inning where the beginning and the end is all one the first is continually the last and the last first whatsoever ●…od hath begun from Eternity to foresee that he beginneth now also at this day always every moment to foresee I can say with good ground thus that if I were in my Mother's Body or Womb comprehended in his Anger●… then God hath from Etern●…ty seen me apprehended me in his Anger I were from Eternity elected in his ang●… But if I convert in Repentance so that God's love 〈◊〉 me then I am from ●…ternity foreseen out of the A●…ger into the Love for in God all is eterna●… ●…hatsoever at this day beginneth to alter in the eter●… that is from Et●…nity 〈◊〉 ●…rnity equally in the 〈◊〉 the matter ●…sists only in the Conversation of the Will. And though it standeth written that it standeth not in 〈◊〉 willing that is only concerning those that desire 〈◊〉 and 〈◊〉 will not go fo●…th out of their ●…ful Will 〈◊〉 keep their Sin and yet will be saved therefore it 〈◊〉 not in his willing but in this that man go 〈◊〉 ●…om Sin into God's Grace and then it lieth in the mer●…y and that God doth readily for 〈◊〉 hath promised it Therefore men should better consider the Scripture 〈◊〉 to such Terms or Expressions for it often speaketh ●…ut of the eternal Mouth which beginneth every ●…oment For when the Scripture saith he hardneth their Hearts 〈◊〉 they believe not and so come not to be saved then it ●…eaketh of those who would be saved by their own Ability and their evil Will and Life those he suffereth ●…o go on in their purpose or predistination for they will do it As also Adam did he would not be resigned into God 〈◊〉 a Child but be his own and apprehend and know Good and Evil and live in all the three Principles for 〈◊〉 went out from God's will into his own off-set purpose and God left him and then he fell down and slept And when he had eat the forbidden Fruit then God's ●…nger elected him to the damnation of Death and God's ●…ove spoke against it saying The Seed of the Woman shall 〈◊〉 or crush the Serpent's Head and that was also the ●…ternal Election and yet it was also a beginning tempo●… Election for how ●…an an Election pass upon a thing when as yet it hath no Root God's Anger hath from Eternity continually and still 〈◊〉 this very day electeth it self to be a Darkness that God's Love and Light might in the Anger become manifest or revealed Of Free-Will NOw that which is out of the Eternal as the Soul of 〈◊〉 that hath also free-will to manifest it self in 〈◊〉 Light or in the Darkness not that it hath the Light or Dar●…ness in its power but it hath ability to work in good or evil that is in the power of the Light or of the Da●…ness and 〈◊〉 which soever it wor●…th that manifesteth it self in it The might or power is God's and the Soul is his 〈◊〉 a branch in the Tree proceeded out of God's Mouth out 〈◊〉 Love and Anger all that lieth in it and is its own property who will then take away the Free-will from it being it is branch of the eternal Tree hath Love and Anger in it self For the Fire-Soul is a Root proceeded from the divine O●…nipotence and therefore it hath Free-will and nothing 〈◊〉 deprive it and therefore it may conceive either in the Fire 〈◊〉 Light. The Souls free-will is as thin as a nothing and though it ●… in its Body indeed encompassed with the something yet in 〈◊〉 or conceived something is in a false distinguis●… Essence by reason

Life both external and internal consists in Poyson and Light as we understand that the wrath and anger-fire of God is a cause of the divine Joyfulness The like also me are to know externally for all Life devoid of the poysonful Mercury is amort and abominate and accounted as dead Now Mercury is the kindler of the Fire and every moving Life consists in the Fire and albeit some Creatures live in the Water yet Fire is their Life In the highest Mercury is the highest sharpest proof of all things the more poyonful a thing is the more sharply is proveth a thing for the sharpest taste and smell consists in the greatest Poyson viz. in a dying Source Now we are to consider of the Serpent which deceived Adam with his craft the Kingdom of Wrath and also the outward Kingdom was manifest in the Serpent for it was more subtil then any Beast of the Field and this subtilty Eve desired The Devil was a fair Angel and the Serpent the subtile Beast and Man the likeness of the Deity Now all three were corrupted by Imagination and Pride and got the Curse of God for their false Lust or ●…unning All whatsoever is eternal proceedeth originally from one ground as Angels and Souls but the serpent is not out of the eternal ground but out of the beginning of Time all things were good in the beginning also the Devil was 〈◊〉 while he was an Angel so also the Serpent was good in i●… Creation before the Curse But being the Devil went into the highest Fire 's desire God parted from him as a light that is put out or extinguished in a Candle and afterwards he lived according to his own desire But seeing he knew that there was such a Tincture in the Serpent and the Serpent being created out of the beginning of Time therefore he insinuated with his desire into the Serpent and took possession of the Serpent's Tincture and wrought forth his desire through the Serpent against Man to introduce him to long after the Serpent's property for the Serpent's tincture was from both Originals viz. out of the deadly Mercury from the dying in the Fire viz. from the coldness in the Impression and then also from the wrathful fiery property in the impression the cold Impression is earthly which ariseth from the Wrath viz. from the dying in the Wrath in the Impression and the fiery Impression ariseth from the quick poyson of Mercury in which ●…roperty the Spirit 's life consisteth Thus Adam and Eve was infected with the Devil's desire through the Serpent viz. through the earthly deadly property and also through the wrathful living property of God's wrath according to the Devil 's own property and was inflamed in his divine Oyl that is in the heavenly Essentiality even then the divine Light which shone out of the divine Body of the heavenly Essentiality was extinct in him for the Curse ●…oized upon the Soul. Now God's cursing is a withdrawing viz. the divine Power which was in the Body departed into its own Principle and his holy Oyl wherein the Power of God dwelt and had made a Kingdom of Joy viz. the Paradise became a Poyson Thus Adam dyed unto God and lived to Death nere it was necessary that God should regenerate him and ●…herefore the Serpent was cursed because it had served and willingly obeyed the Devil We declare with good ground that there is nothing so bad but there lieth a good therein but the badness is not capable of the good Also there lieth in the most poysonful Mercury the greatest Pearl and Jewel if his poyson-will may be introduced into the same then he himself manifests the Pearl for he changeth himself The Power of the Most-high hath given to all things even to every one according to its property a fixt Perfection for all was very good as Mos●…s saith but with the Curse the Turba is introduced so that the Properties do stand in the Strife of Mercury yet in each property in every Herb or whatsoever is I say in whatsoever doth grow or arise out of the walm of the four Elements there is a fixity hidden for all things which are in the four Elements are originally sprung forth out of the eternal Element in which there is no Strife neither heat nor cold but all things were in equal weight of all the Properties in a Love-play as it is even so now in Paradise and the same Paradise sprung forth in the beginning of this World before the Curse through the Earth thus it is also yet hidden in all things and may be opened by Understanding and Art so that the first Virtue may overcome the inflamed Malignity Albeit we men have not full power to do it in self-might yet it may be done in God's permission who hath again turned his Mercy towards us and again opened Paradise and its comprehension in man Hath God given us Power to become his Children and to rule over the world wherefore then not over the Cur●…e of the Earth Let none hold it for impossible there is required only a divine understanding and knowledge thereunto which shall blossom in the time of the Lilly and not in Babel for whom we also have not written Whatsoever groweth liveth and moveth in th●… wo●…ld consisteth in Sulpher and Mercury is the life 〈◊〉 Sulpher and the Salt is the corporeal Beeing of Merc●… his hunger Sulpher is the Mother of all Spirituality and Corporality Mercury manageth the dominion therein and Sol is the House of its habitation which Mercury it se●… maketh i●… Sulp●…r Reason ariseth in the Oyl of the Sulpher wherein t●…e Constellation giveth its desire viz. the Essence of ●…ts property whence forth-with the Sences and Thoughts do ari●…e There are especially seven Forms or Properties in Nature which are before described both in the eternal and external Natu●…e for the external proceeds from the eterna●… The 〈◊〉 ent Philosophers have given Names unto the seven Planets according to the seven Forms o●… Nature but they have understood thereby for another thing not only the seven Stars but the seven-fold Properties in the ●…eneration of all Essences There is not any thing in the Beeing of all Beeings but it hath the seven Properties in it for they are the Wheel of the centre the cause of the Sulpher in which Mercury maketh the boyling in the anguish-source These seven ●…orms or Properties make in themselves a three-fold Spirit viz. a Vegita●…ive Sensitive and Rasional the Vegitative consists in the four Elements the ●…ensitive in the seven ●…orms of Nature and the Rationative in the Constellation but the understanding proceeds only from God for it ariseth out of the eternal Nature all Life whatsoever which hath its limit in the expressed Word doth consist in Sol Sulpher and Mercury for therein consists the seven Properties of every life of this world and also the Spirit of Vegitation Sensation and Reason When I speak of Sulpher Mercury and Salt I speak of

Actions of men For what the Soul eats and wherein its Fire-life is kindled thereafter doth the life of the Soul exercise its Regiment If the Soul goes out of its Complexion into God's Love-fire into the heavenly Essentiality which is Christ's corporiety according to the Angelical light-world then it eats of Christ's heavenly Flesh of his eternal Essentiality of the mildness of the majestick Light in which the Fire of God the Father in the glance resplendance of the Light makes a Tincture in the same Essentiality in the Water-fountain of everlasting Life whereof Christ speaks saying that he would give us such water to drink When the Soul eats of God's word the Complexion according to the outward Life becomes powerful and as it were captive though it live in it self But the Soul is so stedfast and faithful before God's love which alone comes to help it in the combat that oft when it eats of God's love and essence then it induceth a triumph and a divine taste into the Complexion it self that the whole Body begins to be rouzed up into a trembling and height of Joy as if Paradise were now approaching but his condition proves not durable for the Soul is shortly after over-shadowed with something of another Nature which is insinuated into the Complexion by the outward imagination by the Spirit of the great World whereof the Soul makes a Looking-glass and begins to contemplate in it with its outward Imagination Thus goes the Soul out from the Spirit of God and is oft bemired in the Dirt were it not that the Virgin VVisdom of God should call her again to Conversion which is here set down for a Looking-glass for Souls But to return 2dly The Sanguine Complexion is mild lucid and cheerful after the Airs property easie gentle and lovely and resembles much the inward Life whence these Properties flow into the outward man. If the Soul be cloathed with this Complexion and will fix its Imagination and Life in it then doth it demean it self friendly is also subtil desirous to try many things It likewise comes to pass whatsoever the Constellations models forth it experiments it in its Complexion it is naturally cheerful yet soon amazed at the terrors of the Fire's power but in it self it is great in its own conceit without advice the Complexion gives it a sharp understanding according to the outward Spirit It doth not ordinarily transgress through Anger It is soon lifted up into a heighth of Spirit and as soon cast down as the Air easily moveable It must look well to it self the Devil is much enraged against it being not able to get much advantage on it but he endeavours to perplex it with variety of Imaginations that it may not fix its thoughts upon God's Kingdom ●…e represents strange things to its ●…ancy for it to spend its time in and it self delights in various Studies The Stars inject their Imaginations into the Air and from hence her Fancy is filled with many strange wide wandering thoughts it receives naturally the Starry property and knowledge into its ●…ssence The man converseth humbly friendly candidly and peaceably with all men yet doth the Devil set on his Enemies against him whence he must suffer much but glides easily like the soft Air through all and seldom is he troubled with much Sadness For he having no fiery Complexion burning within his Heart the fiery Terrors cannot much corrode his Vitals only let him be careful to preserve himself from Unchastity and Idolatry for else by their means the Devil will find an ingress into h●…s Complexion 3dly When the Soul is cloathed with the Phelgmatick Complexion and swells up the principle of its life with it It is of a dull heavy swinish and rude temper of Life and Conversation most perverse and careless Knowledge must be infused into it by teaching for it finds it not in its own Root It takes all in good part troubles not it self with Grief hath a glance of Light is neither extreamly sad or merry A man may make any thing out of this Complexion the watry Spirit takes any Tincture to it self be it good or bad this Complexion makes likewise a hypocritical pretence to Holyness and arrogates to it self the repute of an honest righteous Life but 't is not without mixture and in this it resembles the glittering property of the Water The Soul in this Complexion is not prone to take much notice of God's wrath and the dark world that lies hid in its centre but rather bites greedily on the worldly Abominations and hides it elf under the Water-glance supposing it to be the resplendence of the divine Light. The Devil can introduce all the Villanies he exercises in Hell it self into this Complexion and if the Stars hinder not and the Soul will give away to it he gets as much advantage here as he doth in the ●…ire of the Cho●…erick Complexion for Sin here is little regarded as the water-streams that pass away He hath power likewise to assault this Soul with Sadness whensoever it goes about to oppose him for he darkens the water-glance with the Sins foulness which the Soul had brought in and shuts in the Soul in this dark Prison that it cannot behold God but when the Soul with a strong resolution storms the Prison-Gates it delivers it self the Devil can subsist here no longer the Complexion is too weak a hold the Fire is his stronger ●…ortress 4thly Of the Melancholy Complexion and the Nature of the Sad mind THe Melancholy Complexion resembles the sad Earth whi●…h stands in perpetual fear before the wrath of God which came into her in the Creation rema●…ns constantly in the House of Mourning and even when the Sun shines in it yet it is in it self sorrowful it receives indeed some refreshment from the Sun's glance but in the dark the Melancholy nature is alwayes in fear and horror of God's Judgments It gives a moderate understanding yet of deep Cogitations The Complexion-Chamber stands open and is capable of much knowledge if the way be not blocked up by too much Sadness Is the Soul cloathed with this Complexion and takes nourishment from it then doth its Fire burn extream dark then it is likewise exceeding sad esteems not much of any worldly Pomp and is by reason of the Complexion always in heaviness the Devil mightily assaults it being desirous to throw it head-long into the full possession of his Kingdom of Darkness For he enters there gladly where Darkness has the predominance he makes strange Representations to the Soul and frights it with the thoughts of its own Wickedness that it may dispair of God's Grace If the Soul once turn aside from God and give it self over to the obedience of the Complexion then all whatsoever the Stars work in the Complexion is put in execution and the Devil mixeth his Imagination therewith But while it remains in the combat against the sadness of the Complexion there is none among all the

four Complexions whereinto less Wickedness is introduced for it is always in combat against the Devil knowing him to be very near Neighbour for the Darkness is his Habitation Therefore doth he so willingly assault the Melancholy Soul striving always to keep it either in Darkness or else to throw her down Headlong from the Hope in God that it may dispair and make away it self For he knows well what the Soul can do if it once kindle God's light in it self for then it fires his Garison over his Head whereupon he remains in great Ignominy and his Deceit is made manifest There is no Complexion wherein the Devil's will with all his sly Suggestions lie more open to the clearest discovery if the Soul be once kindled in God's Light then in the Melancholy as they that in the storming his Fort have felt his onsets well know For they then in their enlightned Complexion see quickly what a shameless impure Harpy he is After that he desires not to come near the Soul except he finds it secure and returning to feast it self again in the house of Sin. then he comes as a fawning Spaniel so as the Soul knows him not strows Sugar upon its Viands holds forth to it nothing but shews of Friendliness and ●…iety till he can bring it back again out of God's Light into the Complexion that it feed upon its unwholsom sad-making nourishment O how cunningly doth he lay his Nets for the unwary Soul as a Fowler for the Birds oft he frights it in his Prayer especially in the Night-time when 't is dark injects his Imaginations into its that it thinks now God's wrath ●…eizes upon it and will throw it into Hell Then be makes semblance ●…o have power over the Soul as if it were his ●…hough indeed he hath not power to touch one Hair of the Head except it disappearingly yield it self over into its hands he dares neither spiritually take possession of it nor touch it only darts his Temptations into its Imagination through the Complexion For this is the reason why he so assaults this Soul viz. because the Complexion-chamber is dark for into the Light he cannot intrude his Imaginations 't is man's Sin must give him entrance but into this Complexion he finds an easie and most natural entrance it being of a nature so near that of his own most desired home because its dark desire produces Darkness in which fear is an Inhabitant by reason of the ●…ild Earth except in this respect he hath not one spark more of right to or dominion in this than the other Complexions He can accomplish in the Imagination than only to'a●…right the man and make ●…aint-hearted if the Soul through dispair do not give over it self to him then he induceth the man at last to make away himself for except the man first cast away himself he dare not lay Hands on him The Soul hath its free choice or will and if it with-stand the Devil and refuse consent however des●…rous he be yet hath he not so much power as to touch the outward sinful Body 〈◊〉 boasts himself indeed as if he had this power but he is 〈◊〉 Lyar for had he such power he would soon shew it but ●…tis not so Christ by his entrance into Death and Hell's ●…kest Dungeons set upon the Gate of Heaven for all Souls each one hath now a free entrance the Devil 's ●…rong Cords where with he fast bound the Soul in Adam is ●…roken assunder by the Cross. O how unwillingly does he hear ●…he Cross mentioned which seriously applyed in the work ●…f Mortification is his most deadly Pes●…ilence The Devil is ever objecting to the Melancholy man th●…●…niousness of his Sins and thereupon seeks to perswade ●…im there 's no possibility of attaining God's grace favour Therefore that it only remains he disappearing stab drown 〈◊〉 hang himself or murther another so that he may gain ●…n approach to the Soul otherwise he neither dare nor can ●…ouch it He dare not force thee nor indeed hath he any power to ●…ouch the Soul during this Life For Christ hath unlock●… the Door of Grace it now stands open wide to the poor Sinner ●…hile he lives upon the Earth this Door of Grace stands open ●…n the Soul. Christ hath in his Soul broke open the Iron-gate that was ist shut up in God's wrath Now all Souls have a communion and correspondance with this Soul they all come from 〈◊〉 and are altogether one Tree with many Branches his ●…reaking open of that Prison is from him gone forth upon all ●…ouls from Adam till the last men the Door of Grace stands open to them all God hath shut it up to none but those th●… will needs exclude themselves The sign or work of his ingress into the Man-hood is manifest to all Souls the sam●… will be a witness over all ungodly men in the Judgment day which they have despised Though our Sins saith Esaias were as red as Blood yet stands the Door of Mercy still open for in the Sinne●… conversion they shall be made as white as the snowy Wool. Therefore let no Soul think the measure of mine Iniquities is full God hath forgotten me I cannot be saved No i●… cannot be so he hath engraven it in his Nail-pierced-hand●… it is a Sprig of the great Tree of all Souls and 〈◊〉 an invisible commerce and communion with all as the Branch with the Tree while it lives in this world so long as it is cloa●…ed with Flesh and Blood it remains yet in the Tree Of the Temptation arising from the Complexion and Influence of the Stars IF the inward anguish or terror of Soul be not accompany●… with a kind of outward terrifying astonishment th●… is the Devil not there present but 't is the Souls amazement which is affrighted at the inward risings of the dark Abiss 〈◊〉 Principle of God's wrath in it It thinks of●… when the Melanchol●… Complexion is kind●…ed by some angry sower Influe●… of the Stars that the Devil is there when indeed there i●… no such matter When he comes 't is either with vehem●… astonishing Terrors or in an Angels behaviour or rather i●… a flattering posture like a fawning Hound All Temptation comes not from the Devil especially wi●… Melancholy men but the most part of that afflicting Sa●…ness comes from the Imagination of the Soul which bei●… necessitated to dwell in dark Melancholy Habitations 〈◊〉 wonder if it be easily surprised with heav●…ess so as to 〈◊〉 God hath forgotten it and will have none of it For the Melancholy Complexion is dark and hath no 〈◊〉 of its own as the other Complexions have yet is not this Du●… ness essential to the Soul but is only its ●…onesom Tabern●… ●…uring its Pilgrimage here on Earth nor doth the Soul's Holiness and Righteousness consist at all in the Complexion ●…ut in the inward heavenly Principle where God ●…wells ●…or as St. Paul saith Our Conversation is in Heaven Now

and after that to rejoyce everlastingly For God will wipe away all Tears from their Eyes Lastly let a man behave himself as becomes a man giving the dominion of his Life to the m●…nly Reason and Light of God shining therein and not suffer himself to be hurried on by the brui●…ish Instincts of the Complexion For there is no Complexion so noble and pure in Nature but 〈◊〉 a man live according to the Stars the Devil hath his pleasure and pas●…ime therein Therefore it is rightly said by St. Peter Be sober and watchful for the Devil your Adversary goeth about as a roaring Lyon seeking whom he may devour A short yet plain touch of the two Kingdoms viz. Heaven and Hell ●…ight and Darkness Good and Evil Love and Anger c. Also the words Tincture and Turba explained FVery Creature must know that it should continue in that condition wherein it was created or el●…e it ●…oth run on in a contrary will and into enmity to the Will of God and bringeth it self into pain For a Creature which is created of darkness hath no pain in the darkness as a venomous Worm hath no pain in its Venom the Venom is its Life and if it should lose its venom and have some good thing instead thereof brought into it and be made manifest in its Essence this would be pain and death to it and so also the evil is pain and death to the good Man was created of for and in Paradise of for and in the Love of God but if he bring himself into anger which is as a poysonous pain and death then that contrary life is a pain and torment to him If the Devil had been created of the wrathful Matrix ●…or and in Hell and had not had the divine Ens he could have no pain in Hell but he being created for and in Heaven and yet did stir up the source and property of Darkness in himself and did bring himself totally into Darkness therefore the Light is now a pain to him viz an everlasting dispairing of God's gráce and a continual enmity being God cannot endure him in him clf but hath spewed him out and therefore the Devil is angry and wrathful against his own Mother of whose ●…ssence and Beeing he ha●…h his original viz. the eternal Nature which keepeth him prisoner in his own place a a revolter or fallen Spi●…it and supporteth it self in h●…m with its property of Anger and Wrath. And seeing he would not help forward the delight of the divine Joy therefore he must now do the contrary and be an enemy against all ●…oodness ●…or of God and in him are all things Darkness and Light Love and Anger ●…ire and Light but he calleth himself God only as to the Light of his Love. There is an eternal contrariety between Darkness and Light neither of them comprehendeth the other and neither of them is the other yet there is but one only Essence Beeing or Substance wherein they subsist but there is a difference in Quality and Will and ●…et the ●…ssence is not divided but a Principle maketh the division so that the one is a nothing in the other and ●…et it is there 〈◊〉 For the Devil continueth in his own dominion or principality but not in that wherein God created him but in the property of Wrath in the property which be getteth Darkness Anguish and Pain Indeed he is 〈◊〉 Prince of this world yet in the first Principle in the Kingdom of Darkne●…s in the Pit. B●… not in the Kingdom of the Sun Stars and Elements he is no lord or prince therein but in the wrathful part thereof viz. in the root of the Evil of every thing and yet he hath no power to do what he pleaseth with it For there is some good in all things which holdeth the evil captive and shut up in the thing there he can walk and rule only in the evil when it stirreth up an evil desire in it self and bringeth it desire into wickedness which the inanimate Creatures cannot do but man can do it through the inanimate Creature if he bring the centre of his Will with the Desire out of the eternal centre into it which is an Enchantment and false Magick The will of the Devil can also enter into that whereinto man bringeth the desire of his Soul which is also from the eternal in wickedness For the original of the Soul and of Angels out o●… the Eternal is the same But the Devil hath no power more over the time or temporary condition of this world but in the great Turba wheresoever that kindleth it self in the eternal and natural wrath there he is busie as in Wars Fighting and Strife as also in great Tempests without Water In the Fire he proceedeth as far as the Turba goeth in great Showers and Tempests of Thunder Lightning and Hail but he cannot direct them for he is not Lord or Master in them but Servant Thus the Creature stirreth up with the desire good and evil life and death The human angelical Desire standeth in the centre of the eternal Nature which is without beginning and wherein it kindleth it self whe●…her in good or evil it accomplisheth its work in that Now God created every thing for and in that wherein it should b●… the Angels for and in Heaven and Man for and in Paradise If therefore the desire of the Creature go forth from its own Mother then it entreth into the contrary Will and into Enmity and it is tormented with the contrariety therein and so a false will ariseth in a good and thence the good will entreth into its nothing again viz. into the end of Nature and Creature and so leaveth the Creature in its own evil or wickedness as appeared by Lucifer and also by Adam and had not the will of the Love of God met with him and of meer mercy entred into the Humanity again there could be no good will in man. Therefore all speculation and searching about God's will is a vain thing without the mind be converted ●…or when the mind standeth captivated in the self-desire of the earthly Life it cannot comprehend what the will of God is it runneth on but in self from one way to another and yet findeth no rest for self-desire evermore bringeth disquietness The Light shineth in Darkness and the Darkness comprehendeth not the Light and yet they both dwell in one another The four Elements is also an example of this which in their original are but one Element which is neither hot cold dry nor moist and yet by its stirring severeth it self into four Properties viz. into Fire Air Water and Earth Who would believe that Fire produceth VVater and that the original of Fire could be in VVater if we did not see it with our Eyes in tempests of Thundring Lightning and Rain And did not find also that in living Creatures the essential Fire in the body dwelleth in the Blood and that the Blood is the Mother of

the hideous Night Into a glorious Day And cut through Clouds a Light And Hills a level Way And made a Seed a She●…f The Sick sound and Strong weak The Blind to see and Deaf To hear and Dumb to speak And Wine did purely sever From Mud which man did mingle Which is enough forever To make all Ears to Tingle His virtuous Breath like Brooks doth overflow His own Plantation in the Valleys low POST SCRIPT To all Students in Arts and Sciences and to Astrologe●… in particular MY first design 〈◊〉 was to be only particular 〈◊〉 Astrology But in respect to a more general Service I shall in the first place set down the incertaint●… and vanity of worldly Arts and Sciences in general from that learned and illu●…ious Pen-man Henry Cor●…lious Agrippa Counsellor to Charles the fifth Emperor 〈◊〉 Germany of whom it is written His Head was Europe's Universitie A second Solomon that mighty 〈◊〉 That tryed all Arts and found them Vanitie It is an old Opinion and the concurring and una●… mous judgment of almost all Philosophers whereby the uphold that every Science addeth so much of a sublim Nature to man himself according to the capacity and worth of every Person as many times enables them to translate themselves beyond the limits of Humanity even to the Caelestial Seats of the blessed From hence have proceeded those various and innumerable Encomiu●…s of the Sciences whereby every one hath endeavoured in accurate as well as long Orations to prefer and as it were to extol beyond the Heavens themselves those Arts and Mysteries wherein with continual labour he hath exercisd the strength and vigor of his Ingenuity or Invention But I perswaded by Reasons of another nature do verily believe that there is nothing more pernitious nothing more destructive to the well-being of men or to the Salvation of our Souls than the Arts Sciences themselves all Sciences are as well evil as good they bring no other advantage to excel as Deities more than what the Serpent promised of Old when he said Ye shall be as Gods knowing Good and Evil. Let him therefore glory in this Serpent who boasts himself in Knowledge which we read the Heresie of the Ophites not a little unbeseemingly to have done who worshipped a Serpent among the rest of their Superstitions as being the Creature that first introduced the knowledge of Virtue into Paradise But suppose there were no other inventors of Arts than men themselves yet were they the Sons of the worst Generation even the Sons of Cain of whom it is truly said The Sons of this World are wiser than the Sons of Light in this Generation But if God and just men be the professors of Knowledge than Arts and Sciences may probably become useful to the publick-weal though they render their professors nothing more happy Nor doth it follow that the Sciences themselves have any thing of Virtue any thing of Truth in them but what they reap and borrow from the Inventors and Professors thereof for if they light upon an evil Person they are hurtful as a perverse Gramarian an ostentatious Poet a lying Historian a flatter●…ng Rhetoritian a litigious Log●…cian a turbulent Sophister a lotterist Arithmatician a lacivious Mu●…tian a boasting Geometrician a wandring Cosmographer a pernitious Architect a Pirat Navigator a fallacious Astrologer a wicked Magician a perfidious Cabalist a dreaming Naturalist a wonde●… 〈◊〉 Metaphasitian a treacherous Politician a tyrannical Prince an oppressing Magistrate a schismatical Priest a bargain-breaking Merchant a pilling Customer a ●…loathful Husband-man a careless Shepherd an envious Fisher-man a murtherous 〈◊〉 a poysoning 〈◊〉 a glutto●…ous Cook a dece●…tful Chimist a jugling Lawyer a persidious Notary a bribe-taking Judge a heritical seducing Divine So that there is nothing more omnious than Art and Knowledge guarded with Impiety seeing that every man becomes a ready Inventor and learned Author of evil things True beautitude consists not in the knowledge of good things but in good Life not in understanding but in living understandingly Neither is it great learning but good-will that joyns men to God It shall not then be needful so violently to labour to season our Minds with the so long so tedious so difficult so unattainable learning of all sorts of Sciences but only to give our self to what is more easie and common to all the Contemplation of the most noble object of all things God which common act of Contemplation so easie to all men is not obtained by Syllogism and Contemplation but by Belief and Adoration Where then is the great Felicity of enjoying the Sciences Where is the praise and beautitude of the wise Philosophers that make so much noise in the Schools sounding with the Encomiums of those men whose Souls perhaps in the mean time are at that instant suffering the Torments of Hell This St. Agustin saw and feared while he exclaims with St. Paul The unlearned rise and take Heaven by force while we with all our Knowledge are cast down into Hell ●…o that if we may be bold to confess the truth the Tradition of all Sciences are so dangerous and inconstant that it is far safer to be ignorant then to know Adam had never been ejected out of Paradise had not the Serpent been his Master to teach him Good and EvilAnd St. Paul would have them thrown out of the Church that would know more than they ought The knowledge of all Sciences is so difficult if I may not say impossible that the Age of man will not suffice to learn the perfection of one Art as it ought to be Which 〈◊〉 seems to intimate when he saith Then I be●…eld the whole Work of God that man cannot find out the work that is wrought under the Sun for the which man laboureth to seek it and cannot find it yea and though the wise man think to know it he cannot find it Nothing can happen more pestilential to man than Knowledge This is that true Plague that invades all mankind with so much Confusion that subverts all Innocence subjecting us to so many Clouds of Sin and Error and at length Death This is that that hath extinguished the Light of Faith casting our Souls into profound Darkness which condemning the Truth has mounted Error to a Throne To a Common-wealth there can be nothing more pernitious than Learning and Science wherein if some happen to excell the rest all things are carried by their determination as taking upon them to be most knowing who thereupon ●…aving hold upon the Simplicity and Unskilfulness of the multitude usurp all Authority to themselves which is oft the occasion of the changing popular States into Oligarchy which dividing into Factions is at length easily oppressed by single Tyrann●… ●…urthermore all Sciences are but the Opinions and the Decrees of private men as well those that are of use as those that are prejudicial as well those that are wholsom as those that are pestiferious as well the bad as

list for me Of CHOLER BUt now the cause of mans revengeful thirst Proceeds from rash unbridled Choler first Yea those that are infected with this Crime Are in a manner mad men for the time 'T is a short Fury wherewith man possest Resembles most a wild unt●…med Beast Yea those in whom I find this Passion reign I have oft seen to storm at things but vain And cha●…ing fret at poor half-penny losses As if for some intolerable crosses They are not only ready to believe The leas●… report that may occasion give Of discontent But so doth Anger blind them Th●… is no Causes be they●…l se●…k to find them This A●…ger is a wonderous head-strong Passion And hath a beastly frantick operation From which how can we any man release When we must neither sp●…k nor hold our peace Of JEALOUSIE BUt though these angry Ones soon breed a braul And are pernitions to converse withal Not one jot better is the jealous Hea●… That ever fears his Wife h●…h wrong'd his Bed. Love is the highest and the noblest bliss That for manki●…d on Earth ordained is But when tru●… measure it exceeds an●… gets Beyond the des●…nt bounds that Reason s●…ts God turns it to a plague whereby he will Shew them their Folly and correct the ill He adds a fear of losing all their Joy In that they love which doth their Peace destroy Y●…t none 's so jealous I dare pawn my Life As he that hath desiled anothers Wife Of COVETOUSNESS BUt how mist I of Avarice to tell Whose longing is as infinite as Hell 〈◊〉 muse it scap't so long for I 'le be plain 〈◊〉 no where look but there I see it reign 〈◊〉 neither will excuse Sex nor Degree Young Folks nor such as middle-aged be Nay I perceive them given most to crave When they had need to dig themselves a Grave Like Earth-bred Moles still scrambling in the Dust Not for the Treasure that shall never rust No all that they have with their labour bought If well consider●…d is not worth a thought But ●…oft wonder and do yet admire Men hunt for Riches with such strange desire ●…or being once possest thereof it fills The owners of it with a thousand ills More than they can conceive for first we find It choaks and mars the Virtue of the Mind Then by much business it brings annoys Unto the mind and hinders true Joys That oft the Rich are more in sorrow tost Then those that have no Riches to be lost It maketh to grow arrogant unjust Draws unto Pleasure and provokes to Lust. O Gold what mortal Godd is so divine What beauty so adored is as thine The fairest Creature never so much mov'd As that it was of every one belov'd Iools that know nothing know the use of thee And for thy sake will oft perswaded be The wise man of the world that disapprove Young mens affections and make scoffs at Love Can play th●… Ideot twice as much himself By doting on a heap of dirty Pelf What he on Earth so great and mighty is Or who so proud that ●…ill not bow to this Where 's he though Noble that will now disdain To be a sutor for his private gain And thos●… that love Wealth men their Vices deem Ior to b●… Virtues and so make them seem B●…t as herein men often do amiss So are they in the opposite to this The prodigal runs out as far astray ●…rom this absurdity another way As greedy men hoard Riches God amend them ●…o he doth strive and hie as fast to spend them Their humors divers Some vain glorious Asses Consume't in gaudy Cloathes and Looking-glasses Others there are but few who having store Neglect their Wealth and rather would be poor ●…or why it stops the way to Heaven they say Sure being mis-imployed so it may And therefore rather then they should abuse it 'T were good they had it that know how to use it Of AMBITION AMbition's a proud Humor that doth search The stout high-minded and attempts to pearch In men of Spirit It doth far surmount The force of Love and makes but small account Of Nature or Religion 't is not Law Nor Conscience that can keep this ●…end in aw It is supposed that it hath no bound ●…or never was there limit in it found He that first was ruined by this Evil Was he that first was guilty oft the Devil Who did aspire so high that higher powers Wrought h●…s just Fall and now he seeketh ours Of FEAR SEe you this Passion here that follows next That shakes and looks as with a ●…eaver vext Such is the nature of it that I 've seen I ear cause those Evils that else had not been To some it Sickness brings and some beside Even with the very fear of Death have died The fear of Evil more tormenteth some Then doth the thing they feared when 't is come Men fear what is what will be and alas Many a thing that shall ne'er come to pass Sure 't is a plague the Devil did invent To work in man a lasting discontent And taught it Adam whereupon he said I saw my Nakedness and was afraid Come let us joy and be as cheerful still With hope of good as sad with fear of ill There is an honest Fear that hinders Sin Which hath of all good men allowed bin Those therefore that are wise enough to tell When they do any thing amiss or well Still in this Passion do observe a mean And not to fear or to presumption lean Of DISPAIR NOw here 's Dispair with gashly Look he stands And Prisons Ropes and Poinyards fills his Hands Still ready to do hurt one step no more Reaches from hence unto Damnations door This is that Passion giveth man instruction To wrest the Scriptures to his own destruction And makes him think while he on Earth doth dwell He feels the Tortures and the Plagues of Hell More monster-like than man only Damnation Is in their Mouthes no Mercy no Salvation Can they have hope of but possess a fear VVhence monstrous Shapes and Visions do appear To their Imaginations and the pain That they in Soul and Body do sustain All earthly Tortures do so much exceed As if they had within them Hell indeed God also makes this Passion now and than His Scourge to lash the proud presumptuous man And tame the Reprobate who by his Rod Is made sometimes to feel there is a God. By this strange VVonders brought to pass I 've seen Those humbled that have once the proudest been O what repentant Lives some vow to live If God would but once more vouchsafe to give Them Health and Hope again then they would spen●… Their Lives and Goods unto no other end ●…ave wholly to his glory yet there 's now Some living that have quite forgot that vow If such in time look not into their Error O they will one day feel a double Terror So●…e again dispair of earthly things VVhich nothing so much disadvantage

brings Yet like enough in little time to g●…ow Vertues main let or overthrow Of HOPE THrice well-come Hope the Divel keep the t'other Dispair and Fear are fitting for no other This is the Passion that of all the rest VVe have most reason to esteem of best Hope is a blessing but we so abuse it As to our hurt more then our good we use it Yea this that was of all the Passions best VVe have as much corrupted as the rest But we must not●… well that this Passion 's double One Hope is certain th' other full of trouble The Hope that 's certain we through Faith do gain And 't is sufficient to make any ●…ain Seem short and easie 'T is the Life of man And such a comfo●…t as no mortal can Live if he want it and yet sometime this Each nay as i●…lle as the other is For often times we see the same is found To be erected on on other ground But Ignorance and meer Security VVhich ruin all that do on them rely Some praise their own Deserts and on that Sand They fain would have the divine Hope to ●…tand The other Hope which is of earthly things That lasts not long nor yet much pleasure brings And nothing worth to ground our Hope upon For in the turning of a Hand all 's gon And therefore now I wish that every man VVould take upon him the best Hope he can In all his outward actions yet should he Take care on honest grounds it builded be And therewith be so well prepared still That if his doubtful Hope do fall out ill He ne'er repine but tak 't as if the same Had been expected long b●…fore it came Of COMPASSION COmpassion if Discretion guide may be Of near Aliance unto Charitie Hee 'l say that hath sound judgment of his own Tender Compassion may a●…iss be shown Come to our Courts of Justice else and see If there compassion not abused be VVhere though that God himself says Kill Roply VVith No alas its pity he should dye VVho for their weakness merit equal check VVith him that spar'd the King of Amaleck Some Parents I have s●…en discreet and witty Do marr their Children by their cockring pity He that will walk uprightly ought to see How far this Passion may admitted be Here I could much of this same Passion say If other Passions call'd me not away Of CRVELTY BUt now whilst we are se●…king to beware Of foolish Pity we must have a care Left this or'●… run us ●…or though men confess 'T is an inhuman hellish VVickedness Though Cru●…lty so odious doth appear Unless men look to their Affections near It will become delightful yea and make So deep impression in the Heart and take So sure a Root 't will hardly ●…e displaced VVhilst that the Body by the Soul is graced Trust me be 't on a Beast Nature denyes And God forbids that we should Tyranize But now in short I 'll here conclude with this As he is blessed that meek-hearted is So on the Cruel lightly doth attend A heavy Curse a●…d a most fearful end Of JOY OF all the Passions handled hitherto With this that follows I had least to do By some small Tryals though that I have had I sind 't is better far then being sad ●…nd that no greater good on Earth might be If it would last and were from Cumbranc●… free But that can never be ours st●…te is such And distiny moreover seems to grutch Ought should be perfect in Mortality Lest we should leave to seek Eternity Never could any yet that Joy obtain On which there followed neither Shame nor Pain But sure the reasen why mans joy so soon Is changed to Sorrow is because there●…s none Or very few that do their gladness found Upon a solid sirm substantial ground Some in their Honour all their Joy do place Which endeth by a frown or some disgrace Take but away his Substance you destroy The miserable Rich-man's only Joy And soon by Sickness that delight 's defac't Whic●… men in Beauty or in Strength hath plac't Yea the best Joy in transitory things They being los●… at last a Sorrow brings All men should therefore make a careful choice Of that wherein their meaning 's to rejoyce And I am of the mind if every man Would curb rebellious Passions what he can Not suffer any Mischief to annoy His mind thorow either too much Care or Joy But so the one should of the other borrow He might be sad with Mirth and glad wi●…h Sorrow But when with Joy I am acqu●…inted better I 'le tell you more or else remain your Debtor Of SORROW OF this sad Passion I may knowledge take And well say something for Acquaintance sake And yet I wonder Sorrow so should touch The hearts of men to make them grieve so much As many do for present Miseries Have they no feeling of Felicities That are to ●…ome if that they be in pain Let Hope 〈◊〉 case it will not always reign But 't is still bad thou s●…yest 〈◊〉 patiently An Age is nothing to Eter●…y Thy time 's not here en●…y not though that some Seem to be happy their ba●… Day 's to come We ought not ●…r to mu●…mur or to pi●…e At any thing shall ple●… the power 〈◊〉 To lay up●…n us For my mind is 〈◊〉 ●…ch Sorrow is 〈◊〉 〈◊〉 into ●…liss But to be pl●… 〈◊〉 ●…ur ●…'s 〈◊〉 ●…y That hath 〈◊〉 in i●… 〈◊〉 our gri●… or i●…y Then whatsoever our 〈◊〉 grief hath 〈◊〉 Let us ne'er sorrow more ●…ut for our Si●… CONCLUSION NOw some men have in this Opinion stood That every Passion 's natural and good But we must make a difference of it then And grant that two-fold Passions are in men One sort unto the noblest things aspiring And such as what are meerly good desiring But this is rather by Gods Inspiration Then bred within ●…s at our Generation The other as the effects thereof doth show Doth by our own corrupted Nature grow For it is head-strong rash 〈◊〉 Wonderous disordered and immoder●…te Then lastly these are the occasions still Of all misfortunes and of every ill PRECATIO THou that createdst all things in a week Great GOD whose favour I do only seek O that my noting of mans humorous Passion May work within me some good alteration And make me so for my own Follies sorry That I may lead a life unto thy ●…lory Let not Ambition nor a foul Desire Nor Hate nor Envy set my heart on fire Revenge nor Choler no nor Jealousie And keep me from Dispair and Cruelty Fond Hope expel and I beseech thee bless My Soul from Fear and too much Heaviness But give me special Grace to shun the vice That is so common beastly Avarice And grant me Power I not only know But fly those Evils that from Passion flow And let my Muse also in things to come S●…ng to thy Glory Lord or else be dumb further Talk doth still to me remain ●…ome more

change it for hollown●… for wrinkles and stains Now then O now then c. Those Eyes which so many so much did admire And with strange Affections set many on Fire Shut up in that Darkness which Age will constrain Shall never see Mortal no never aga●…n Now then O now then c Those Lips whereon Beauty so fully discloses The colour and sweetness of Rubies and Roses Instea●… of that here will a gashliness weare And none shall believe what Perfection was there Now then O now then c. Thy Teeth that stood firmly like Pearls in a row Shall rotten and scatter'd disorderly grow That gate and those gestures that win thee such grace VVill turn to a feeble and staggering pace Now then O now then c. By these Imperfections old Age will prevail Thy Marrow thy Sinnews and Spirits will fail And nothing is left thee when those are once spent To give or thy self or another content Now then O now then c. That Lust which thy Youth can so hardly fore-go VVill leave thee and leave thee Repe●…tance and Wo And then in thy ●…olly no joy canst thou have Nor hope other rest then a comfortless Grave Now then O now then c. For next shall thy Breath be quite taken away Thy ●…esh turn'd to Dust and that Dust turn'd to Clay And those that thou hast loved and share of thy store Shall leave thee forget thee and mind thee no more Now then O now then c. And yet if in time thou remember not this The slenderest part of thy Sorrow it is Thy Soul to a torture more fearful shall wend Hath ever and ever and never an end Now then O now then if safety thou love Mind thou O mind thou thy Maker above A Passage taken out of Witber's Motto WHat if America's large tract of Ground And all those Isles adjoyning lately found VVhich we more truly may a Desert call Then any of the World 's more civil pale VVhat then if there the VVilderness do lie To which the VVoman and her Son must flie To 'scape the Dragon's fury and there ' bide Till Europe's thankless Nations full of Pride And all A●…ominations scourged are VVith Barbarisin as their Neighbours were The Verses before are these The Eastern Kingdoms had their Times to flourish The Greeci●…n Empire rising saw them perish That fell and then the Roman Pride began Now scourged by the Race of Ottoman VVho live in Sin are all but Thieves to Heaven And Earth they steal from God and take unsiven Good men they rob and such as live upright And being Bastards share the free man's right They 're all as Owners in the Owner's stead And like to Dogs devour the Childrens Bread. Lord what I have let me enjoy in thee And thee in it or else take it from me DIVINE POEMS selected from the Works of Francis Quarls I care not so my Kernel relish well How slender be the Substance of my Shell My heart being virtuous let my Face be wane I am to God I only seem to man. MEDITATION HOw great 's the Love of God unto his Creature Or is his Wisdom or his Mercy greater I know not whether O! th'exceeding love Of highest God that from his Throne above VVill send the brightness of his Grace to those That grope in Darkness and his Grace oppose VVhat thing is Man that God's regard is such Or why should Heaven love rechless man so much VVhy what are men but quickned lumps of Earth A feast for VVorms a buble full of Mirth A Looking glass for grief a ●…ash a Minit A p●…inted Tomb with putrifaction in it A map of Death a burthen of a Song A VVinters dust a VVorm of five Foot long Begot in Sin in darkness nourisht born In sorrow naked shiftless and forlorn His first Voice heard is crying for Relief Alas he comes into a world of Grief His Age is sinful and his Youth is vain His Life 's a punishment his Death 's a pain Death respects Kings and ●…eggars both alike Uncertain when but certain she will strike Death is a minute full of suddain Sorrow Then live to day as thou mayst dye to morrow The VVorld's a body each Man a member is To add some measure to the publick bliss VVisdom is sold for sweet Pleasures for Pain VVho lives but to himself he lives in vain Man in himself 's a little VVorld alone His Soul 's the Court or high imperial Throne VVherein as Empress sits the Understanding Gently directing yet with awe commanding Her hand-maids will affections Maids of Honour All following close and duly waiting on her But Sin that alwayes envied man's condition VVithin this Kingdom raised up Division Vouchsafe Lord in this little VVorld of mine To reign that I may reign with thee in thine Heathen Godds THe Egyptians God did implore Godd Assus the Chal●…eans did adore ●…ibel to the devouring Dragon seeks The Arabians A●…aroth Juno the Greeks The name of B●…llus the Assyrians hallow The Tr●…yjons Vesta Corinth wi●…e Apollo The Arginians Sacrifice unto the Sun ●…o light-foot Mercury bows Macedon To Godd Volumus lovers bend their Knee To Pavor those that faint and fearful be VVho pray for Health and Strength to Murcia those And to Victoria they that fear to lose To Muta they that fear a woman's Tongue To great Lucina Women great with young To Esculapis they that live opprest And such to Quies that desire rest Implore those Godds that list to howl and bark They bow to Dagon Dagon to the Ark But he to whom the Seal of Mercy 's given Adores Jehovah the great God of Heaven Mortality CAn he be Fair that withers at a blast Or he be Strong that airy Breath can cast Can he be VVise that knows not how to live Or he be Rich that nothing hath to give Can he be Young that 's feeble weak and wane So fair strong wise so rich so young is Man. VVhy brag'st thou then thou worm of five Foot long Th' art neither fair strong wise nor rich nor youn●… Like to the Damask Rose you see Or like the blossom on a Tree Or like the dainty Flower in May Or like the morning to the day Or like the Sun or like the shade Or like the Gourd which Jonas had Even such is man whose Thred is spun Drawn out and cut and so is done The Rose withers the blossom blasteth The Flower fades the morning hasteth The Sun sets the Shadow flyes The Gourd consumes and Man he dyes Like to the blaze of fond delight Or like a Morning clear and bright Or like a Frost or like a Shower Or like the pride of Babel's Tower Or like the Hour that guides the Time Or like the Beauty in her prime Even such is man whose glory lends His Life a blaze or two and ends Delights vanish the Morn o'er-casteth The rosts breaks the Shower hasteth The Tower falls the Hour spends The Beauty fades and man's Life ends Of

Charity IN loving God if I neglect my Neighbour My love hath lost his proof and I my labour My Zeal my Faith my Hope that never fails me If Charity be wanting nought avails me Lord in my Soul a Spirit of Love create me And I will love my Brother if he hate me In Temptation ARt thou oppos'd to thine unequal Foe March bravely on thy General bids thee go Th' art Heaven 's Champion to maintain his right Who calls thee forth will give thee strength to fight God seeks by conquest thy renown for he Will win enough fight thou or faint or flee In Slander IF Winter fortunes nip thy Summer Friends And tip their Tongues with Censure that offends Thy tender Name dispaire not but be wise Know Heaven selecteth whom the World denyes Of Death ME thinks I see that nimble aged Si●…e Pass swiftly by with ●…eet unapt to tire Upon his Head an Hour glass he wears And in his wrinkled hand a Sythe he bears Both instruments to take the Lives from men Th' one shews with what the other sheweth when Me-thinks I see my dearest Friends lament With sighs and tears and woful drysiment My tender VVife and Children standing by Dewing the Bed whereupon I l●…e Me-thinks I hear a Voice in secret say The Glass is run and thou must dye to day Deceitful World. WHat is the World a great exchange of Ware VVherein all sorts and Sexes cheapening are The Flesh the Devil sit and cry What lack ye VVhen most they fawn they most intend to rack ye The VVares are cups of Joys and beds of Pleasure Plenty of choice down weight and flowing measure A Soul 's the price but they give time to pay Upon the death-bed on the dying Day Hard is the Bargain and unjust the Measure VVhen as the Price so much out-lasts the Pleasure The Joys that are on Earth's are Counterfeits If ought be true 't is this they 're true Deceits They daily dip within thy Dish and cry Who hath betray'd thee Master It is I. Hell Torments ALl words come short t' express the pains of those That rage in Hell enwrapt in endless woes VVhere time no end and plagues find no exemption VVhere cryes admit no help nor place redemption VVhere wretched Souls to Tortures bound shall be Serving a world of Years and not be free There 's nothing heard but yells and suddain cryes VVhere Fire never slacks nor worm e●…er dyes But where this Hell is plac't my muse stop there Lord shew me what it is but never where In Hell no Life in Heaven no Death there is In Earth both Life and Death both bal and bliss In Heaven 's all Life no end nor new supplying In Hell 's all Death and yet there is no dying Farth like a partial Ambodexter doth Prepare for Death or Life prepares for both Christ's Death ANd am I here and my Redeemer gone Can he be dead and is not my Life done VVas he tormented in excess of measure And do I live yet and yet live in pleasure Alas could Sinners find out ne'er a one More fit then thee for them to spit upon Did thy Cheeks en●…ertain a Traytors lips VVas thy dear Body scourg'd and torn with VVhips Till that the guiltless Blood came trickling after And did thy fainting Brows shoot Blood and VVater VVert thou Lord hang'd upon the cursed Tree O world of grief and was all this for me Burst forth my T●…ars into a world of Sorrow And let my Nights of gr●…f find ne'er a Morrow Heaven's Glory WHen I behold and well advise upon The wise man's Speech There 's nought beneath the Sun But Vanity my Soul rebels within And loathes the Danghil prison she is in But when I look to New Jerusalem VVherein's reserved my Crown my Diadem O! what a Heaven of bliss my Soul enjoyes On suddain wrapt into that Heaven of Joyes VVhere ravisht in the depth of meditation She well discerns with Eye of Contemplation The glory of God in his imperial Seat Full strong in Might in Majesty compleat VVhere troops of Powers Virtues Cherubims Angels arch-Angels Saints and Sera phims Are chaunting Praises to their heavenly King VVhere Hallelujah they forever Sing Whoever smelt the breath of morning Flowers New sweetned with the dash of twi-light Showers Or pounded Amber or the flowering Thyme Or purple Violets in the proudest prime Or swelling Clusters from the Cypress Tree So sweet's my Love aye far more sweet is he Dismount you Quire of Angels come With men your Joyes divide Heaven ne'er shew'd so sweet a Groom Nor Earth so fair a Bride Hark Hark I hear that thrice Coelestial voice VVherein my Spirits wrapt with Joys rejoyce A Voice that tells me my Beloved's mie I know the Musick by the Majestie ●…ehold he comes 't is not my blemisht Face Can slack the swiftness of his winged pace Behold he comes his Trumpet doth proclaim He comes with speed a truer Love ne'er came The Imperfections of my present state Come forth my Joy what bold affron●… of Fear Can fright thy Soul and I thy Champion here 'T is I that calls 't is I thy Bride-groom calls thee Betide it me whatever it befalls thee The Winter of thy sharp Afdiction's go●… VVhy fear●…st thou Cold and art so near the Son. Heaven only knows the Bliss my Soul enjoyes T'and Earths too dull to apprend such Joyes Then let thy Breath like ●…aggons of strong wine Relieve and comfort this poor Heart of mine For I am sick till time that dotli delay Our Marriage being our joyful marriage day CONCLUSION GAsp not for Honour wish no blasing Glory For these will perish in an Ages story Nor yet for power Power may be 〈◊〉 To Fools as well as thee that hast deserv'd Thirst not for L●…ds nor Money wish for non For Wealth is neither l●…sting nor our own Riches are fair Inti●…ements 〈◊〉 to deceive us They fl●…ter while we live and dying leave us Nor House nor Land nor measur'd heaps of Wealth Can render to a dying man his Heal●…h And what is Life a bubble ●…ull of Care Which prik't by Death straight e●…ters into Air. The Author's Dream Mr Sins are like the Hairs upon my Head And raise their Audit to as high a score In this they disfer these do daily shed But ah my Sins grow daily more and more If by my Hairs thou number out my Sins Heaven make me bold before the Day begins My Sins are like the Sands upon the Shore Which every Ebb lies open to the Eye In this they differ those are cover'd o'er With every Tide my Sins still open lie If thou wilt make my Head a Sea of Tears O! they will hide the Sins of all my Years My Sins are like the Stars within the Skies In view in number even as bright as great In this they differ these do set and rise But ah my Sins do rise and never set Shine Son of Glory and my Sins are gone Like twinkling Stars