A66787	----	The two incomparable generalissimo's of the world, with their armies briefly described and embattailed, visibly and invisibly opposing each other Wither, George, 1588-1667. This text is an enriched version of the TCP digital transcription A66787 of text R39741 in the English Short Title Catalog (Wing W3204C). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A66787 Wing W3204C ESTC R39741 18478470 ocm 18478470 107828 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66787) Transcribed from: (Early English Books Online ; image set 107828) Images scanned from microfilm: (Early English books, 1641-1700 ; 1644:23 or 2104:2) The two incomparable generalissimo's of the world, with their armies briefly described and embattailed, visibly and invisibly opposing each other Wither, George, 1588-1667. 1 broadside. Printed for James Butler, London : 1644. In verse. Signed: G.W. Attributed to George Wither by NUC pre-1956 imprints. Wing number W32 cancelled in Wing (CD-ROM, 1996). Reproduction of originals in the Harvard University Library. eng Christian poetry, English -- Early modern, 1500-1700. A66787 R39741 (Wing W3204C). civilwar no The two incomparable generalissimo's of the world, with their armies briefly described and embattailed, visibly and invisibly opposing each Wither, George 1644 915 8 0 0 0 0 0 87 D The rate of 87 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-07 TCP Assigned for keying and markup 2005-10 SPi Global Keyed and coded from ProQuest page images 2005-11 Mona Logarbo Sampled and proofread 2005-11 Mona Logarbo Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE TWO INCOMPARABLE GENERALISSIMO'S of the world , with their Armies briefly described and embattailed , visibly and invisibly opposing each other . The one is the old Serpent the Devill , Generall of the Church Malignant . The other is the Lord JESUS CHRIST , Generall of the Church Militant . Argument . ACcording to the Enmity decreed Betweene the womans and the Serpents seed In Paradise , each other doth defie , This hatred lasteth to Eternity : No marvell then that Warre is now begun Unnaturally 'twixt father and the son . CLad all in angry Armes of discontent , Because of his perpetuall banishment From blisse , above fiv●●housand yeares ago , And in revenge of that same fatall blow , Given him by that pure unspotted Ch●●● Borne of a woman whom he so beguil●● The old infernall Serpent ever since , Hath prov'd a hatefull Rebell to his Prince , And all enrag'd with malice and despight , He leads his captive souldiers thus to fight . In Van , or Front march Infidels without The Church , then Persecutors , and the rout Of Heretiques within ; the Middleward Prophane , and all ungodly men do guard ; The Reare consists of an accursed Crew , Terrible indeed , and hideous to view ( As Conscience awaked once can tell ) Deadly sinne , damnation , death and hell . The wings , or sides this body that inclose Are fleshly lusts , and worldly pleasures Foes , That by force of strong perswasion kill , Moe , than the Tempter can with all his skill ▪ The Collonels , Captains , Drums and Trumpeters , And other such inferiour Officers , Are infernall spirits hovering in the aire ; Th'word of command's Presumption and Despaire . Thus Summum Malum , Summum Bonums Foe , Sets up his Standard here on earth below ; And with his false suggestions , every houre Drawes to his party a Malignant power Of Potentates , as well as baser sort , His earthly fading kingdomes to support , And sends abroad his nimble Mercuries , Intelligencers , Scouts , and Aulick lyes , And promiseth rewards for all their paines , As pleasures , treasures , dignities and gaines : But all these proffers prove but a flim-flam , He leaves them at the last like Doctor Lambe ; And when delights , and life are gone and past , Then comes the sad Catastrophe at last , Endlesse and easelesse torments in hell-fire , This is the Serpents and his souldiers hire . AGainst this Hydra-headed Army stands The Prince of Peace , with his victorious bands ; Not that this glorious Conquerour doth need Created helpe , t' effect a noble deed ; For He Himselfe did long ago subdue The Prince or darknesse , and th'infernall crew ; But to communicate He doth delight To silly Mortals His owne match●esse might , Which so upon them daily He conferres , That in the end th' are more than conquerers ; Yet none but slaves , and conquered by sinne He makes His sould●ers , and the field to winne , After He first hath pull'd them from the jawes Of death and hell , and given them new Lawes And principle● divine ; then doth dispose Them thus in order 'gainst His Churches Foes . The Vant-guard doth consist of Saints , and brave Heroick Martyrs , who despise the grave ; The true Professours of the Gospell next , ( With scoffing Chams and lying Doegs vext ) March in the Middleward ; But O the Reare , ( That which most th'infernall force doth feare ) Consisteth of the Generalls owne merits , Which succour sends unto the fainting spirits Of all His souldiers , who else would be lost ; The wings on each side of this glorious Hoast , Are stretched farre above all earthly things , Spirituall graces making lively springs Of hope and joy with promises so sure Of heav'nly life for ever to endure . The Officers to this High Generall , Are brave Commanders , blessed Angels all , Who at their Captaines becke like lightning move ; Th'word of command is this ; I feare , and love . Thus stands the Christian arm'd against his Foes , Giving , and sometimes taking many blowe● , And that not by imaginary force But as really as did Foot and Horse Neare Winchester of late , where soules apace Fled to the frowning and the smiling face Of this great Generall ; For only He Bindeth , and maketh men and Angels free . And by His mighty power doth so keepe His souldiers happy soules that fall asleepe That stinging death shall never hurt them , why ? Because they dye to live eternally . To the Reader . NOw may thine eye convey unto thy heart , Thine own condition ( Reader ) on whose part Or side , to take up armes thou dost intend , Or be unto thy selfe a Foe or Friend ; For under one of these two Generalls The service of all men and Angels falls ; You see the Captaines and their wages both , O love the one then , and the other loath . G W. London Printed , for Iames Butler , 1644 , 
A96782	----	The two incomparable generalissimo's of the world, with their armies briefly described and embattailed, visibly and invisibly opposing each other. Wither, George, 1588-1667. This text is an enriched version of the TCP digital transcription A96782 of text R210287 in the English Short Title Catalog (Thomason 669.f.10[5]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A96782 Wing W3204B Thomason 669.f.10[5] ESTC R210287 99869098 99869098 162546 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A96782) Transcribed from: (Early English Books Online ; image set 162546) Images scanned from microfilm: (Thomason Tracts ; 246:669f10[5]) The two incomparable generalissimo's of the world, with their armies briefly described and embattailed, visibly and invisibly opposing each other. Wither, George, 1588-1667. 1 sheet ([1] p.) s.n., [London : 1644] Signed G.W. (i.e. George Wither). Caption title. Imprint from Wing. Verse - "Clad all in angry Armes of discontent,". A duel between the Devil ("Generall of the Church Malignant") and Christ ("Generall of the Church Militant"). Reproduction of the original in the British Library. eng Christian poetry, English -- Early modern, 1500-1700. A96782 R210287 (Thomason 669.f.10[5]). civilwar no The two incomparable generalissimo's of the world, with their armies briefly described and embattailed, visibly and invisibly opposing each Wither, George 1644 907 1 0 0 0 0 0 11 C The rate of 11 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Emma (Leeson) Huber Sampled and proofread 2007-08 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE TWO INCOMPARABLE GENERALISSIMO'S of the world , with their Armies briefly described and embattailed , visibly and invisibly opposing each other . Argument . ACcording to the Enmity decreed Betweene the womans and the Serpents seed In Paradise , each other doth defie , This hatred lasteth to Eternity : No marvell then that Warre is now begun unnaturally 'twixt father and the son . The one is the old Serpent the Devill , Generall of the Church Malignant . CLad all in angry Armes of discontent , Because of his perpetuall banishment From blisse , above five thousand yeares ago , And in revenge of that same fatall blow , Given him by that pure unspotted Child , Borne of a woman whom he so beguild , The old infernall Serpent ever since , Hath prov'd a hatefull Rebell to his Prince , And all enrag'd with malice and despight , He leads his captive souldiers thus to fight . In Van , or Front march Infidels without The Church , then Perfecutors , and the rout Of Heretiques within ; the Middleward Prophane , and all ungodly men do guard ; The Reare consists of an accursed Crew , Terrible indeed , and hideous to view ( As Conscience awaked once can tell ) Deadly sinne , damnation , death and hell . The wings , or sides this body that inclose Are fleshly lusts , and worldly pleasures Foes , That by force of strong perswasion kill , Moe , than the Tempter can with all his skill . The Collonels , Captains , Drums and Trumpeters , And other such inferiour Officers , Are infernall spirits hovering in the aire ; Th'word of command's Presumption and Despaire . Thus Summum Malum , Summum Bonums Foe , Sets up his Standard here on earth below ; And with his false suggestions , every houre Drawes to his party a Malignant power Of Potentates , as well as baser sort , His earthly fading kingdomes to support , And sends abroad his nimble Mercuries , Intelligencers , Scouts , and Aulick lyes , And promiseth rewatds for all their paines , As pleasures , treasures , dignities and gaines : But all these proffers prove but a flim-flam , He leaves them at the last like Doctor Lambe ; And when delights , and life are gone and past , Then comes the sad Catastrophe at last , Endlesse and easelesse torments in hell-fire , This is the Serpents and his souldiers hire . The other is the Lord JESUS CHRIST , Generall of the Church Militant . AGainst this Hydra-headed Army stands The Prince of Peace , with his victorious bands Not that this glorious Conquerour doth nee● Created helpe , t' effect a noble deed ; For He Himselfe did long ago subdue The Prince of darknesse , and th'infernall crew ; But to communicate He doth delight To silly Mortals His owne matchlesse might , Which so upon them daily He conferres , That in the end th' are more than conquerers ; Yet none but slaves , and conquered by sinne He makes His souldiers , and the field to winne , After He first hath pull'd them from the jawes Of death and hell , and given them new Lawes And principles divine ; then doth dispose Them thus in order 'gainst His Churches Foes . The Vant-guard doth consist of Saints , and brave Heroick Martyrs , who despise the grave ; The true Professours of the Gospell next , ( With scoffing Chams and lying Doegs vext ) March in the Middleward ; But O the Reare , ( That which most th'insernall force doth feare ) Consisteth of the Generalls owne merits , Which succour sends unto the fainting spirits Of all His souldiers , who else would be lost ; The wings on each side of this glorious Hoast , Are stretched farre above all earthly things , Spirituall graces making lively springs Of hope and joy with promises so sure Of heav'nly life for ever to endure . The Officers to this High Generall , Are brave Commanders , blessed Angels all , Who at their Captaines becke like lightning move Th'word of command is this ; I feare , and love . Thus stands the Christian arm'd against his Foes , Giving , and sometimes taking many blowes , And that not by imaginary force But as really as did Foot and Horse Neare Winchester of late , where soules apace Fled to the frowning and the smiling face Of this great Generall ; For only He Bindeth , and maketh men and Angels free . And by His mighty power doth so keepe His souldiers happy soules that fall asleepe That stinging death shall never hurt them , why ? Because they dye to live eternally . To the Reader . Now may thine eye convey unto thy heart , Thine own condition ( Reader ) on whose part Or side , to take up armes thou dost intend , Or be unto thy selfe a Foe or Friend ; For under one of these two Generalls The service of all men and Angels falls ; You see the Captaines and their wages both , O love the one then , and the other loath . G W. 
A97151	----	A most elegant and religious rapture composed by Mr. Samuel Ward (that sometime famous and pious pastor at Ipswich) during his Episcopal imprisonment in the Gate-House, and by him dedicated to King Charles the First. Now, most exactly Englished by John Vicars. Ward, Samuel, 1577-1640. 1649 Approx. 7 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A97151 Wing W810 Thomason 669.f.14[66] ESTC R211251 99869980 99869980 163053 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A97151) Transcribed from: (Early English Books Online ; image set 163053) Images scanned from microfilm: (Thomason Tracts ; 246:669f14[66]) A most elegant and religious rapture composed by Mr. Samuel Ward (that sometime famous and pious pastor at Ipswich) during his Episcopal imprisonment in the Gate-House, and by him dedicated to King Charles the First. Now, most exactly Englished by John Vicars. Ward, Samuel, 1577-1640. Vicars, John, 1579 or 80-1652. 1 sheet ([1] p.) Printed for Tho. Maxey, and are to be sold in Thames-street, neer St Benet Paul's Warf, London : 1649. Parallel Latin and English verse - "Magnae Magnes, Me dignare,". Annotation on Thomason copy: "Aug: 8". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . lat Christian poetry, English -- Early modern, 1500-1700. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-08 Pip Willcox Sampled and proofread 2007-08 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A most ELEGANT and RELIGIOUS RAPTURE , COMPOSED By Mr. Samuel Ward ( that sometime famous and pious Pastor at Ipswich ) during his Episcopall Imprisonment in the GATE-HOVSE , And by him Dedicated to King CHARLES the First . Now , Most exactly Englished by JOHN VICARS . Precatiuncula de Theologico Magnete , Jesu Christo , ad rhythmi Bernardini , genium & formam . MAgne Magnes , Me dignare , Ad Te totum inclinare ; Fac Cor meum anhelare , Vt Se possit applicare Devoto Tibi pectore . Canem vilem , allatrantem , Ovem perditam , balantem ; Cervum fessum , anhelantem , Servum tardum , & cunctantem , Potentèr ad Te pertrahe . Sic Me trahas , ut Te sequar , Sic convertas , ut convertar ; Cordi meo Te conjungas , Vngas illud , & compungas , Spiritus tui flamine , Per medullam Cordis mei , Peccatoris , atque rei ; Sic Vis tua tramittatur , Vt , Cor totum constringatur , Amoris tui Vinculis . Da Cor , Cordi similari , Da Cor , Cordi sociari ; Da Cor durum perforari , Da Cor ferreum sauciari , Amoris tui Vulnere . Meum posse , velle , scire , Totum Tibi fac servire ; Vehementèr esurire , Et ardentèr Te sitire , Fac Cor meum aridum . Rosa Sharon aperire , Cujus Odor fragrat , mirè ; Nares meas fac sentire Illas , illum fac haurire , Prae cunctis Suavitatibus . Manna dulce , Mel sincerum , Vinum suave , Nectar merum ; In Quo , Nihil est amarum , Esto , Mihi , Tu , per-charum , Prae omnibus Deliciis . Ecce , Tibi appropinquo , Parce Mihi , si delinquo ; Ecce , curro ad Te , sponte , Verecundà , tamen fronte , Ne , Me , quaeso , rejice . Praebe , Mihi , Te benignum , Ne repellas Me indignum ; Totum , ad Te , Cor impelle , Totum impelle meum Velle , Vt , Te , nunquam , deseram . S. W. A short and sweet Prayer concerning the Theological Load-stone , Christ Jesus , according to S t Bernards manner and Metre . LOvely Load-stone , grant to Me , Wholely , solely , Thine to be ; Make my Heart for Thee to breath , That it may It Self bequeath With all fervour unto Thee . Me , a base , a barking Hound , Bleating Sheep , stray'd from my Bound ; Me , a panting , chased Deer , Servant slack , and slow , most neer , Strongly draw , to follow Thee . So Me draw , as to keep nigh Thee , So , Me turn , as turned by Thee ; O Unite Thee to my Heart , And annoint It , make It smart , With thy holy Spirits blast . Through the marrow of my Soul , A poor Sinner guilty , foul ; So , Thy Power , O Lord , transmit , As my Heart to Thee to knit , With thy pleasing Love-chains , fast . Give Me such a Heart as Thine , Give my Heart to Thee to joyn ; Give Me my hard-Heart pierc'd quite , Give 't , though iron-hard , contrite , By thy piercing Wound of Love. My Power , my Will , and All I know , Whole Obedience make to show ; Deadly hungry Christ's to be , Eagerly to thirst for Thee , My dry parched Soul , O , move ! Spread , Thou Rose of Sharon , fairly , Whose sweet Savour sents , most rarely ; Fill my Nosthrils with Thy Sent , Drawing from Thee more Content , Than from Earths Sweets , when at Fairest . Sweetest Manna , Honey cleer , Pleasant Wine , and Nectar meer ; And thou Sweet , where's Nothing bitter , O , may I count Nothing fitter Than Thee , for my Soul 's All-rarest ! Lo , I come , I flie to Thee , Spare , if ought offensive be ; Lo , I run to Thee , apase , Yet , with bashful , blushing face , O , refuse Me not , I pray . Shew thy Self to Me propitious , Shun Me not , though I be vitious ; Fully draw my Heart to Thee , Fully fill Its Longs for Thee , That , from Thee , I never stray . J. V. VOTUM MAGNETICUM , vel , Ejusdem Samuelis Ward , Votum devotum , de eodem Magnete Theologico , Jesu Christo . PSAL. 27. 4. Multa petunt à Te Multi , Queis multa dedisse , Multum laesisse est ; Sunt , Mihi , Pauca satis . Pauca petunt à Te Pauci ; Mihi Sussicit * Vnum ; Vnum si dederis , non Ego Plura petam . Hoc opus est * Vnum , Satis Vnum , Plus-satis Vnum ; Vnum si dederis Tu , Mihi , Dives ero . Hoc Vnum petii , repetam , bis , terque , quaterque ; Vnum si dederis Tu Mihi , gratus ero . Vt trahar , utque traham ad Christum , Quos , morte redemit , Vnum hoc si dederis Tu , Mihi , Mille dabis . Mille Tibi grates persolvam , Votaque reddam Mille , Tibi ; Laudes , secula , mille , canam . Amen . S. W. A DEVOVT VOTE , or , The holy Wish of the same M r Samuel Ward , touching the foresaid Theological Load stone , Christ Jesus . PSAL. 27. 4. LORD , Many ask Thee Much , t' whom , Much , if had , Would do much hurt ; Few Things would make Me glad . Few ask Thee few Things , * One would Me complete : Give Me that One Thing . I 'll no more intreat . This * One I need , One fills , makes Mee run-ore ; Give mee this One-Thing , Christ , and I have Store . This One I crave , will crave twice , thrice , again ; This One-Thing granted , grateful I 'll remain . That I , once brought , to Christ , his Saints may bring , This one Grace giv'n mee , Hence , a Thousand spring . For This a Thousand Thanks , and Vows I 'll pay ; To thee ten thousand Praises sing , for aye . Amen . J. V. LONDON , Printed for Tho. Maxey , and are to be sold in Thames-street , neer S t Benet Paul's Wharf . 1649. Notes, typically marginal, from the original text Notes for div A97151-e10 * Luc. 10. 42. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vno opus est . * Luk. 10. 42. * One thing is needful . 
A93559	----	A song of Syon of the beauty of Bethell the glory of Gods own house. By a citizen of Syon. This text is an enriched version of the TCP digital transcription A93559 of text R211833 in the English Short Title Catalog (Thomason 669.f.6[13]). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 8 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A93559 Wing S4678 Thomason 669.f.6[13] ESTC R211833 99870525 99870525 160874 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93559) Transcribed from: (Early English Books Online ; image set 160874) Images scanned from microfilm: (Thomason Tracts ; 245:669f6[13]) A song of Syon of the beauty of Bethell the glory of Gods own house. By a citizen of Syon. Citizen of Syon. 1 sheet ([1] p.) Printed for William Larnar at the signe of the Bible in East-Cheap, London : 1642. Verse - "One a thing beleevers hearts are fixt upon," -- "a" is superscript and refers to side note "a". A religious poem. Reproduction of the originals in the British Library. eng Christian poetry, English -- Early modern, 1500-1700. A93559 R211833 (Thomason 669.f.6[13]). civilwar no A song of Syon of the beauty of Bethell the glory of Gods own house. By a citizen of Syon. Citizen of Syon. 1642 1362 8 0 0 0 0 0 59 D The rate of 59 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A SONG OF SYON OF THE BEAUTY OF BETHELL The Glory of GODS own HOUSE . By a CITIZEN of SYON . ONe a thing beleevers hearts are fixt upon , that thing of God they are to seeke alone ; And seeking seeke they must till they obtaine , b prefering it before all earthly gaine . c That precious thing is , that they may be blest , to sit in * Gods own House , and ●here to rest , Even all their daies , in glory to abide , what ever outward want they have beside . d That they may view the beauty of the Lord , and in his worship ever more accord : e Gods glory is the thing they doe desire , and in his Temple daily to enquire . f Till this obtained be , no rest they have , of God by Christ , this fervently they crave ; g Christs glorious face doth yeeld them such delight , h which chiefly in his House doth shine so bright . The i Tabernacle this sweet House did shew . the k Temple of it was a Type we know ; Yet both but glimpses of This l Spirituall House , of lively stones conjoyn'd most pretious . m Christ I●sas to this House is th'only doore , n of foode and rayment there 's sufficient store ; o In it is righteousnesse great peace and joy , p the surest safety , freedome from annoy . q At gates thereof . grave Porters watchfully , r Do keepe out all , that worke iniquity : s In it the tree of life is found to grow , from which unto the faithfull , life doth flow . t Here are no Dogs , nor Wolves nor noysom beasts , u of Sheepe that straid , now hom brought it , consists ; w The wall salvation is , the Bulwarks praise , x Devouring fire , doth compasse it alwaies . y Our great Iehovahs sweetnesses are there , no where to Christians they so much appeare ; z The treasures there contein'd , who can relate ? a or pleasures great , which last beyond all date . a Come see and tast this fulnesse of all good , b yee , that in Babell have with perill stood c Unsatisfied with husks , mongst many Swine ; d enter this lovely House , that 's so divine . What this House is , if further you demand , e Of Saint , it is an Armed warlike band : f Who are in Christs name gathered into one , to worship God , as g Christ commands alone . h They do professe , to Christ they all belong , i in Christ united , they become most strong : k With Spirituall weapons they do daily fight . and in that warfare they do most delight . l Unto them Members they have power to take , m and to cast out al , that the truth forsake : n Gods order only , they do most desire , o all mens devices they adjudge to fire . p They of themselves , Church Officers Ordaine , q Pastors who feed the flock they will maintaine : r Mens Doctrines they will prove and daily try , receiving truth , approving no mans ly . s Christ as their only Prophet they will heare , t Christ as their only Priest . they hold most deare : u To Christ as only King they 'l Subjects be , in Church affaires , in these they all agree . w If any shall this House henceforth deride , and scorning it , in Babell still abide . Before Gods face , x as foes they must be slaine . whose rule and Kingdome proudly they disdain . Awake Awake , put on strength ( O. Syon ) put on thy beautifull garments ; Oh Jerusalem , the holy City , for henceforth there shall no more come into thee the uncircumcised and the uncleane shake thy selfe from the dust , arise and sit downe , oh Jerusalem , loose thy selfe from the bands of thy neck , oh Captive , Daughter of Zion , Esa. 52. 1 , 2. ● unto Caesar the things that are Caesars , and unto God , the things that are Gods , Mat. 22 . 21. London , Printed for William Larnar at the Signe of the Bible in East-Cheap . 1642. Notes, typically marginal, from the original text Notes for div A93559e-30 Esay . 35 10. Psal. 137. 3. psal. 87. 2. 3. a psal. 27. 4. pro . 2. 1 , 2 , 3 , 4. b Mat. 13. 44 , 45. psal. 84 1 , 2 , 3 , 4 , & 10. c psal. 84. 4. * prov. 8. 34. Cant. 1. 7. 8. d psal. 48. 1 , 2 , & 84. 1 , 10 , 11. e & 27. 4. f psa. 132. 1 , 2 , 3. g Cant. 1. 7 , 8. 9. h psal. 76. 2. psal. 68. 24 , & 50. 2. i psal. 15. 1. 2. k E●o 25. 1. 4. & 25. 8. 2 Cor. 6 , 16 , 17. 1 Kin. 9. 3. with l 1. pet. 2. 5. & 5 1 , 2. Eph 2. 19. 21 , 22 m Io. 10. 1. 7. n psal. 23. 1 , 2. o Rom. 14. 17. p psal. 27 , 4. 5. Isa. 4 , 5 , 6. Reve , 3. 7 , 10. q 2 Cor. 23 , 19 , r E●e . 44 , 6 , 9. Reve. 21 , 27 , & s 2 , 1 , 7 , 17. E●e . 47 , 1 , 9. Reve. 22 , 1 , 2. t Isa 35. 8 , 9. u Reve. 22 , 15. w 1 pet. 2. 5 , 25. x Isa 26. 1 , 2 , 11. Isa. 4. 5 , 6. y psal. 27. 4. Isa. 25 , 6. Can. 1. 8 , 9. z Mat. 13. 44. a psal. 36. 8 , 9. a Isa 2. 3. Za. 8 21 , 23 , & b Za. 2. 6. 7. Rev. 14. 8 , 9. c Luk. 15. 16. 20. d psal. 100. 4. e 1 Cor. 14. 33. Cant. 6. 4 , 10 , 13. f Mat. ●8 . 15 , 20. Eph. 4. 12 , 16. g Mat. 28. 20. h Isa 33. 22. Is 25. 9 , 44. i Eph. 2. 20 , 21 22. k 1 Cor. 10. 4 , & 12. 9. 10. l Eph. 2. 12 , 19. Act. 9. 26. m Mat. 18. 17. n 1 Cor. 5. 7 , 13. 1 Cor. 14. 33. Psal. 68. 24. o Mat. 15. 6 , 9. Den . 12. 2 , 3 , 8 , 11 , 32. p Act. 6. 3 , 5 , & 14 , 23. q 1 Tim. 5 , 17 , 18. r 1 Iohn 4. 1. Act 17. 11. 1 Thess. 5. 21. s Mat. 23. 8 , 10. Acts 3. 22. t phil. 3. 8. u Isa. 26 , 13. & 33 , 22 , & 4 , 12. Mat. 28. 18 , 20 , & 15 , 8 , 9. He. 3 , 2 w Neh. 1. 2 , 3. Zac. 4 , 10 , 6 , 7. x pro . 8. 1 , 34 , 36. Rev. 14. 7 , 9. & 18 , 4. Luk 19. 27. pro . 1. 2● . 23. 24. Ezr. 6. 12. 
A92182	----	A few words to all people concerning the present and succeeding times. Raunce, John, 17th cent. 1662 Approx. 14 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A92182 Wing R320 ESTC R220531 45789388 ocm 45789388 172699 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92182) Transcribed from: (Early English Books Online ; image set 172699) Images scanned from microfilm: (Early English Books, 1641-1700 ; 21241:246 or 2646:4) A few words to all people concerning the present and succeeding times. Raunce, John, 17th cent. 1 sheet ([1] p.) s.n., [London : 1662] Signed: The last day of the 4th month, 1662. John Raunce. Place of publication suggested by Wing. In verse. Reproduction of original in: British Library and Friends' Library (London, England). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian poetry, English -- Early modern, 1500-1700. Broadsides -- England -- 17th century. 2007-07 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2008-07 Emma (Leeson) Huber Sampled and proofread 2008-07 Emma (Leeson) Huber Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A few Words to all People concerning the present and succeeding Times . WHoso is wise amongst the People Consider what I say ; Great things to pass the Lord will bring In this the later day . For now out of Captivity shall little Judah walk , And poor oppressed Israel , with all her feeble folk . Yea , now while Pharoah doth oppress the Seed , which now must reign ; And Herod killeth with distress ; yet all their work is vain : Though Chaunting Priests with forgeries poor silly souls delude , Yet oft God's Witness doth arise against what they intrude . Though many people do backslide from that which once they knew , And , with the wicked now deride God 's servants , who are true . Though we l●ke sheep appointed are to suffer at man's will , Yet dying we the Truth declare , though men our bodies kill ▪ It is God's ●●●ness in each man in secret shall arise To plead for us , when no man can for Conscience peace devise . When we in Prisons are opprest , and from the Rulers sent , God's Witness then doth break their rest , to move them to repent Oh! happy now dear friends we are , who have obey'd the Light , Which doth for us our cause declare , when we are out of sight . Yea , this I say , for ever blest , and none shall take our Crown , Nor yet deprive us of our rest , by treading of us down . Let now Jerusalem rejoice , her children shall be free . They now do hear the Bridegrooms voice and Zions King they see ▪ Who doth the Prison-doors unlock down in the Dungeon deep , He pierceth through the hardest Rock , that he our souls may se●k ▪ Into his bosom now return all ye that with me weep , And do in secret with me mourn ; the Lord our soul wil keep . Let no high thought in us be found , lest it lift up our mind ; But in true humbleness abound , for here true peace we find . In Aegypt's darkness wise men talk , who do the Light despise , While we in Goshen in it walk , in whom it doth arise . That which the Prophets did foretel , and good men pray'd should be , Now in it with the 〈◊〉 we dwel , in measure as we see . Our boldness great , and confidence , in weakness doth arise , As we do keep in the true sence , which doth the World despise . When we before the Rulers stand , none think what then to say ; The Lord our strength is near at hand to guide us in that day . Yea , when the Lord doth stop our speech , we waiting in his fear , Our patience shall God's Witness reach , when men no words shall hear . For Christ in silence like a Lamb , did to the 〈…〉 come , And as a sheep 〈…〉 the shearer , so did he then stand dumb . False ●udgemens on him wise men gave , th●● did his life condemn , In scorn they brought him to the grave , and did the Truth contemn . God's Martyrs dear in every place , like sufferings under-went , When they were used with disgrace , yet they abode content . Now is the time of suffering begun in the last day , Which shall the Beast to ruine 〈…〉 , and'● Kingdom must decay . Although destruction be in hand for us a people poor , It wil bring darkness o're the Land in which shall die the Whore. And Antichrist with all his train with toyle themselves shall vex , For they shall see their Labour 's v●in God's servants to perplex . All Babels Rulers sore shall grieve At that which they shall see , When none their City can relieve , destroyed it must be . Strong is the God that wil annoy thee with his vengeance sore , And in his fury thee destroy , where thou shalt cry and roar . The time is short thou hast to reign , though thou sit'st like a Queen , Yet thou shalt perish in disdain ; the like was never seen . Thy Kingdom now is very dark , and blackness doth abound , It 's now too late for thee to heark ▪ repentance can't be found . When sentence past , none can reverse , the K●ng of Heavens Decree , Thy scoffing cannot make it less , what he wil do with thee . At his approach thy strength shall fail , thy stubborn heart shall mourn , With horror then thy self bewail , for thou shalt be forlorn . Thy lying mouth shall then be shut , thy vaunting turn'd aside ; Thou from thy Lovers shalt be cut , then down shalt come thy pride . Thy wise men and thy Captains all together so combine , That ye together all may fall within a little time . The Work is such you do oppose , so weighty and profound ; The like before it never rose , your wisdoms to confound . No Weapon forged , now shall stand against God's chosen One , Whose iron Rod is in his hand , For he must reign alone . Yea , all that will not bow to him , in shivers must be broke ; For he will shatter every Limb with his destroying stroke . The Child is born this Work shall ●●e eff●cted in this kind , And suddenly these things shall be ; for little is behind . Yea many are the Children young who shall these things behold , And are the Nations yet among , but God wil all unfold : And to his little ones reveal his wonders great and strange ; What he will do , that he may heal the Nations at their change : How Kings and Princes shall bow down , their glory then forsake ; And at their feet shall cast their Crown , that they may now partake With him and those who have been poor , and whom this World despise ; Yet of true Riches they have store , though they walk in disguise . The Jews who would Messiah know and are as yet behind , In them the Light now dawn will shew where they they the Christ may find . The Gentiles who in darkness have been buried in their sin , Shall now come forth of that dark grave where long time they have been . Now is the time for Jews to turn , and Gentiles to awake ; In many hearts the Light doth burn , which shall all Nations shake . Yea Kings and Kingdoms they shall reel , Light shall their Powers rent , Great strivings in them they shall feel , to move them to repent . No Laws man makes can Light arrest , nor Prisons it contain : No Banishments can it oppress ; In Conscience Light must reign . The Gallows , Sword , Faggots and Fire , these Instruments are vain , With which man may himself out-tire yet still the Light remain . God's Witness true in this last age , by whom he wil contend With Kings and Rulers in their rage , that so they may amend , And set his captive people free , their Conscience to enjoy , That they may have their liberty , and none may them destroy . Oh happy Nation where thy King and Rulers shall bow down Unto the Light which now doth spring , they shall receive the Crown Of immortality and bless which never shall away . Their honor then shal be endless , and glory not decay . But England yet into thine ears this dreadful voice I send , That thy destruction's very near , if thou dost not amend . All Sodom's sins in thee are found , the old world's wicked way ; Iniquity doth now abound , God's people to destroy : Nothing thou dost so much neglect as truth and righteousness . God's ways thou wholly dost reject , and lovest wickedness . All whoredoms drunkenness and Oaths , in these are thy delight ; And all that God and good men loaths is pleasant in thy sight . Oh! England do not so forget God's mercies towards thee . A little time is left thee yet that happie thou mayst be ; If thou dost suddenly repent , and from thy sins depart ; Embrace God's truth which he hath sent , and it will change thy heart ; But if thou stubbornly go on , yet hear what I do say , The Lord will not let thee alone , but he will bring a day Of bitter howling over thee , in which thou shalt lament , The time which can't recalled be , that then thou mayst repent : Against thee then God will reveal , his wrath shal thee destroy , In his displeasure with thee deal , then perish shal thy joy . For with strange plagues , sword & famine the Lord will with thee plead ; Yea then thus he will examine thee suddenly with dread . Oh Land ! thou fruitful , thou shalt pine , thy Cities must decay ; Thy people proud , who are so fine , their glory shal away , Oh London ! great shal be thy wo , who shal lament thy case ? For in thy streets 〈…〉 grow God will thee so debase : For thy oppression , and thy pride , for thy backsliding state ; For that the truth thou dost deride , and goodness thou dost hate : For that thou dost God's servants beat , imprison , and misuse ; The simple-hearted thou dost threat , and innocent abuse : Religion now with thee is vain , Idolatry hath place ; Lukewarmness is imbrac'd again , and all that may disgrace God and his truth , Christ and his Lambs ▪ it may be found in thee : And all that can increase truths bands by wickedness is free : Who is opprest save righteous men , who in vile prisons lie ; Arise , O God , for these things then , yea loud now is the crie Of thine Elect in every place , How long Lord , Holy , True : Wilt thou not hasten on thy pace , against the wicked Crew . Yea this I say , let all awake , the day is very near , In which God will in vengeance shake the Earth , that all may fear . Let Kings and Judges now be wise ; let all men soon repent ; Let sinners from their rest arise , the night is now far spent ; The great day of the Lord 's at hand ▪ who shal abide his ire ; Or who before him then shal stand , who is devouring fire . Then Kings and Captains , bond and free shall at his presence quake ; Then all into dark holes would flee , when he the Earth shal shake : Then in the ragged Rocks and Caves you 'l seek a place to hide , Who use God's People worse then slaves , then they not you 'l abide . Even then when Earth in fire shal burn and Elements melt with heat , When heavens like scrowls away shal turn God's anger then shall threat : Because his patience then shal cease to all his enemies , And onely judgments shal encrease to all Eternities : Where gnashing teeth with weeping cries for evermore shal be To such as do God's truth despise , and follow vanities . Oh now dear suffering friends rejoice ! Redemption will not stay From us who have made Christ our choice , before the evil day , When Prisons , Sword , Gallows and Fire shal compass us about , He will help us when in the mire , and guide us when we doubt . All tender Friends I dearly greet you in the Lord of Life ; And in his patience which is sweet , fare well where is no strife . Yea in that Love which suffereth long , for ever let us dwel ; And in God's Truth let us be strong , in this I say farewel . The last day of the 4th month , 1662. JOHN RAUNCE . 
A67332	----	Divine poems by Edward Waller Esq. Poems. Selections Waller, Edmund, 1606-1687. 1685 Approx. 29 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A67332 Wing W497 ESTC R779 12241288 ocm 12241288 56780 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67332) Transcribed from: (Early English Books Online ; image set 56780) Images scanned from microfilm: (Early English books, 1641-1700 ; 904:2) Divine poems by Edward Waller Esq. Poems. Selections Waller, Edmund, 1606-1687. 35 p. Printed for Henry Herringman, and are to be sold by Jos. Knights and Fran. Saunders ..., In the Savoy [London] : 1685. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian poetry, English -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion DIVINE POEMS . By EDMOND WALLER Esq LICENSED , Octob. 3. 1685. Rob. Midgley . In the Savoy : Printed for Henry Herringman ; and are to be sold by Jos. Knight and Fran. Saunders , at the Sign of the Anchor in the Lower Walk of the New-Exchange in the Strand . 1685. OF Divine Love. 6. CANTO'S . 1. ASserting the authority of the Scripture , in which this Love is reveal'd . 2. The preference and Love of God to man in the Creation . 3. The same Love more amply declared in our redemption . 4. How necessary this Love is to reform Mankind , and how excellent in it self . 5. Shewing how happy the World would be if this Love were universally embrac'd . 6. Of preserving this Love in our memory , and how useful the contemplation thereof is . CANTO I. THe Grecian Muse has all their Gods surviv'd Nor Jove at us , nor Phoebus is arriv'd ; Frail Deities , which first the Poets made , And then invok'd , to give their Fancies aid ! Yet if they still divert us with their Rage , What may be hop'd for in a better Age ? When not from Helicons Imagin'd Spring , But sacred Writ , we borrow what we Sing : This with the fabrick of the World begun , Elder than Light , and shall out-last the Sun. Before this Oracle ( like Dagon ) all The false pretenders , Delphos , Hammon , fall ; Long since despis'd , and silent they afford Honour and Triumph , to th' Eternal Word . As late Philosophy our Globe has grac'd , And rowling Earth among the Plannets plac'd , So has this Book intitl'd us to Heav'n , And rules to guide us to that Mansion giv'n : Tells the conditions , how our Peace was made , And is our Pledge for the great Authors aid ; His Power in nature's ampler Book we find , But the less Volume does express his mind ; This Light unknown , bold Epicurus taught , That his blest Gods vouchsafe us not a thought , But unconcern'd , let all below them slide , As fortune do's , or humane wisdom , guide . Religion thus remov'd , the sacred Yoke , And band of all Society is broke : What use of Oaths , of Promise , or of Test , Where men reguard no God but Interest ? What endless War would Jealous Nations tear , If none above , did witness what they swear ? Sad fate of unbelievers , ( and yet just , ) Among themselves to find so little trust ! Were Scripture silent nature would proclaim , Without a God , our falshood and our shame , To know our thoughts , the Object of his Eyes , Is the first step , t'wards being good , or wise ; For thô with Judgment we on things reflect , Our Will determines , not our Intellect ; Slaves to their Passion , Reason men imploy , Only to compass what they would enjoy ; His fear , to guard us from our selves , we need , And sacred Writ , our Reason do's exceed ; For thô Heaven shows the Glory of the Lord , Yet something shines more Glorious in his Word , His mercy this ( which all his work excells ) His tender kindness , and compassion tells , While we inform'd by that Celestial Book , Into the Bowels of our Maker look . Love there reveal'd , which never shall have end , Nor had beginning , shall our Song commend , Describe it self and warm us with that flame , Which first from Heav'n , to make us Happy , came . CANTO II. THe fear of Hell , or ayming to be Blest , Savours too much of private Interest ; This mov'd not Moses , nor the Zealous Paul , Who for their Friends abandon'd Soul and all ; A greater yet , from Heav'n to Hell descends , To save and make his Enemies his Friends : What line of Praise can fathom such a Love , Which reacht the lowest bottom from above ? The Royal Prophet , that extended Grace , From heav'n to earth , measur'd but half that space ; The Law was regnant , and confin'd his thought , Hell was not conquer'd , when that Poet wrote ; Heav'n was scarce heard of , until he came down To make the Region , where love triumphs , known ; That early Love of Creatures yet unmade , To frame the World th' Almighty did perswade ; For Love it was , that first Created Light , Mov'd on the Waters , chac'd away the Night From the rude Chaos , and bestow'd new Grace On things dispos'd of , to their proper place ; Some to rest here , and some to shine above , Earth , Sea , and Heav'n , were all th' Effects of Love. And Love would be return'd ; but there was none That to themselves , or others yet were known ; The World a Palace was , without a Guest , Till one appears , that must excel the rest : One like the Author , whose Capacious mind , Might by the Glorious Work , the Maker find , Might measure Heaven , and give each Star a name , With Art and Courage the rough Ocean tame ; Over the Globe , with swelling Sails might go , And that 't is round , by his experience know , Make strongest Beasts obedient to his Will , And serve his use , the fertile Earth to Till . When by his Word , God had accomplisht all , Man to Create , he did a Council call ; Imploy'd his Hand , to give the Dust he took A graceful Figure , and Majestick Look ; With his own breath , convey'd into his breast Life and a Soul , fit to command the rest , Worthy alone to Celebrate his Name For such a gift , and tell from whence it came ; Birds sing his Praises , in a wilder note , But not with lasting numbers , and with thought : Mans great Prerogative ; but above all His grace abounds , in his new favorites fall . If he Create , it is a World he makes ; If he be ang'ry , the Creation shakes ; From his just wrath our guilty Parents fled , He curst the Earth , but bruis'd the Serpents head . Amidst the storm , his bounty did exceed , In the rich promise of the Virgins seed ; Thô Justice death , a satisfaction craves , Love finds a way to pluck us from our Graves . CANTO III. NOt willing Terror should his Image move , He gives a pattern of Eternal Love ; His Son descends , to treat a Peace with those , Which were , and must have ever been his foes ; Poor he became , and left his Glorious seat , To make us humble , and to make us great ; His business here was happiness to give To those , whose malice could not let him live ; Legions of Angels , which he might have us'd , For us resolv'd to perish , he refus'd ; While they stood ready to prevent his loss , Love took him up , and nayl'd him to the Cross. Immortal Love , which in his Bowels reign'd , That we might be , by such a Love constrain'd To make return of Love ; upon this Pole Our Duty does , and our Religion rowle . To Love is to believe , to hope , to know , 'T is an Essay , a taste of Heav'n below . He to proud Potentates would not be known , Of those that lov'd him , he was hid from none ; Till love appear , we live in anxious doubt , But smoak will vanish , when that flame breaks out . This is the fire , that would consume our dross , Refine , and make us richer by the loss . Could we forbear dispute , and practice Love , We should agree , as Angels do above ; Where Love presides ; not Vice alone does find No entrance there , but Vertues stay behind : Both Faith and Hope , and all the meaner train Of moral vertues , at the door remain ; Love only enters , as a native there , For born in Heav'n , it do's but sojourn here . He that alone , would wise and mighty be , Commands that others Love , as well as he : Love as he Lov'd , how can we soare so high ? He can add wings , when he commands to fly : Nor should we be with this command dismay'd , He that example gives , will give his aid ; For he took flesh , that where his Precepts fail , His practice as a pattern may prevail ; His love at once , and Dread instructs our thought , As man he suffer'd , and as God he taught ; Will for the deed he takes , we may with ease Obedient be , for if we Love , we please ; Weak thô we are , to Love is no hard task , And Love for Love , is all that Heav'n do's ask : Love , that would all men just and temperate make , Kind to themselves , and others , for his sake , T is with our minds , as with a fertile ground ; Wanting this Love , they must with Weeds abound ; Unruly Passions , whose effects are worse , Than Thorns and Thistles springing from the curse . CANTO IV. TO Glory man , or misery is born , Of his proud foe the Envy or the scorn ; Wretched he is , or happy in extreme , Base in himself , but great in Heav'ns esteem ; With Love , of all created things , the best , Without it more pernitious than the rest ; For greedy Wolves unguarded Sheep devour But while their hunger lasts , and then give or'e ; Man 's boundless Avarice his want exceeds , And on his Neighbours , round about him , feeds ; His Pride , and vain Ambition are so vast , That Deluge-like , they lay whole Nations wast ; Debauches and Excess , thô with less noise , As great a portion of Mankind destroys . The Beasts and Monsters , Hercules opprest , Might in that Age , some Provinces infest ; These more destructive Monsters , are the bane Of ev'ry Age and in all Nations reign ; But soon would vanish , if the World were blest With Sacred Love , by which they are represt : Impendent death , and guilt that threatens Hell , Are dreadful guests , which here with mortals dwel , And a vext Conscience mingling with their Joy Thoughts of despair , do's their whole life annoy : But Love appearing , all those Terrours fly , We live contented , and contended dye ; They in whose brest , this sacred Love has place , Death as a passage to their Joy embrace . Clouds and thick vapours which obscure the day The Suns Victorious beams may chase away ; Those which our life corrupt , and darken , Love The Nobler Star , must from the Soul remove ; Spots are observ'd in that which bounds the year , This brighter Sun moves in a boundless Sphear ; Of Heav'n the Joy , the Glory , and the Light , Shines among Angels , and admits no night : CANTO V. THis Iron Age , so fraudulent and bold , Toucht with this Love , would be an Age of Gold , Not as they fain'd , that Oaks should hony drop , Or land neglected bear an unsown Crop : Love would make all things easy , safe , and cheap , None for himself , would either sow , or reap : Our ready help , and Mutual Love would yeild A nobler Harvest , than the richest Field ; Famine and Dearth , confin'd to certain parts , Extended are , by barrenness of hearts ; Some pine for want , where others surfeit now , But then we should the use of plenty know ; Love would betwixt the rich and needy stand , And spread Heav'ns bounty with an equal hand ; At once the givers , and receivers bless , Encrease their Joy , and make their sufferings less . Who for himself no miracle would make , Dispens'd with nature , for the peoples sake ; He that long fasting would no wonder show , Made Loaves and Fishes , as they eat them , grow ; Of all his Power , which boundless was above , Here he us'd none , but to express his Love ; And such a Love would make our Joy exceed , Not when our own , but other mouths , we feed . Laws would be useless which rude nature awe , Love changing nature , would prevent the Law ; Tygers , and Lyons , into Dens we thrust , But milder Creatures with their freedom trust . Divels are Chain'd , and tremble ; but the spouse No force but Love , nor bond , but bounty , knows : Men , whom we now , so fierce and daing'rous see , Would Guardian Angels to each other be : Such wonders can this mighty Love perform , Vultures to Doves , Wolves into Lambs transform . Love , what Isaiah prophecy'd , can do , Exalt the Valleys , lay the Mountains low ; Humble the Lofty , the dejected raise , Smooth , and make strait , our rough and crooked ways . Love , strong as death , and like it , levels all , With that possest , the great in Title fall ; Themselves esteem , but equal to the least , Whom Heav'n with that high Character has blest . This Love , the Center of our union , can Alone bestow compleat repose on man ; Tame his wild Appetite , make inward peace , And forrein strife among the Nations , cease ; No Martial Trumpet should disturb our rest , Nor Princes arm , thô to subdue the East ; Where for the Tomb , so many Hero's , taught By those that guided their Devotion , faught ; Thrice Happy we , could we like Ardor have To gain his Love , as they to win his Grave ! Love as he Lov'd , a Love so unconfin'd With arms extended would embrace Mankind , Self Love would cease , or be dilated , when We should behold , as many selfs , as men , All of one family ; in blood ally'd , His precious blood , that for our ransome dy'd : CANTO VI. THô the Creation , so divinely taught , Prints such a lively Image in our thought , That the first spark , of new Created light From Chaos struck , affects our present sight : Yet the first Christians did Esteem more blest The day of rising , than the day of rest ; That ev'ry week , might new occasion give , To make his Triumph in their memory live . Then let our Muse compose a Sacred Charm To keep his blood , among us , ever warm ; And Singing , as the Blessed do above , With our last breath , dilate this flame of Love. But on so vast a subject , who can find Words that may reach th' Ideas of his mind ? Our Language fails , or if it could supply , What Mortal Thought can raise it self so high ? Despairing here , we might abandon Art , And only hope to have it in our heart ; But though we find this Sacred Task too hard , Yet the Design , th' endeavour brings Reward ; The Contemplation does suspend our Woe , And makes a Truce with all the Ills we know . As Saul's afflicted Spirit , from the sound Of David's Harp , a present Solace found ; So on this Theame while we our Muse engage , 〈◊〉 Wounds are felt , of Fortune , or of Age : 〈◊〉 ●…e Love to Meditate is Peace , 〈◊〉 makes all care of meaner things to cease . Amaz'd at once and comforted to find A boundless Pow'r so infinitely kind ; The Soul contending to that light to fly From ●…er dark Cell , we practice how to dye ; Imploying thus the Poets winged Art , To reach this Love , and grave it in our heart . Joy so compleat , so solid and severe , Would leave no place for meaner Pleasures there ; Pale they would look , as Stars that must be gone , When from the East the Rising Sun comes on . Floriferis ut Apes in saltibus omnia libant , Sic nos Scripturae depascimur aurea dicta ; Aurea perpetuâ semper dignissima vitâ . Nam Divinus Amor , cum caepit vociferari , Diffugiunt Animi Terrores : — — Lucr. Exul eram , requiesque mihi , non Fama petita est , Mens intenta suis ne foret usque malis . Namque ubi mota calent Sacrâmea Pectora Musâ , Altior humano Spiritus ille malo est . De Trist. OF Divine Poesie . Two Canto's , Occasioned upon sight of the 53d Chapter of Isaiah turn'd into Verse by Mrs. VVharton . CANTO I. POets we prize , when in their verse we find Some great employment of a worthy mind . Angels have been inquisitive to know The secret , which this Oracle does show . What was to come Isaiah did declare , Which she describes , as if she had been there ; Had seen the Wounds , which to the readers view , She draws so lively , that they Bleed anew . As Ivy thrives , which on the Oak takes hold , So with the Prophets may her lines grow old , If they should dye , who can the World forgive ? Such Pious Lines ! When wanton Sapho's live . Who with his Breath his Image did inspire , Expects it should foment a Nobler fire : Not Love which Brutes as well as Men may know , But Love like his , to whom that Breath we owe. Verse so design'd , on that high Subject wrote , Is the Perfection of an ardent thought : The Smoak which we from burning Incense raise , When we compleat the Sacrifice of Praise . In boundless verse the Fancy soars too high , For any Object , but the Deity . What Mortal can with Heav'n pretend to share In the Superlatives of Wise and Fair ? A meaner Subject when with these we grace , A Giants habit on a Dwarf , we place . Sacred should be the product of our Muse , Like that sweet Oyl , above all private use : On pain of Death forbidden to be made , But when it should be on the Altar laid . Verse shows a rich inestimable Vein , When drop't from Heav'n , 't is thither sent again . Of Bounty 't is that he admits our Praise , Which does not him , but us that yield it raise . For as that Angel up to Heav'n did rise , Born on the Flame of Manoah's Sacrifice . So wing'd with Praise , we penetrate the Sky , Teach Clouds and Stars to praise him as we fly : The whole Creation , by our fall made groan , His Praise to Eccho , and suspend their Moan . For that he reigns , all Creatures should rejoyce , And we with Songs supply their want of voyce , The Church Triumphant , and the Church below In Songs of Praise a present Union show : Their Joys are full , our expectation long ; In Life we differ , but we joyn in Song . Angels , and we , assisted by this Art , May Sing together , thô we dwell apart . Thus we reach Heav'n , while vainer Poems must No higher rise , than Winds may lift the Dust. From that they spring ; this from his breath that gave To the first Dust , th' Immortal Soul we have , His Praise well sung , our great endeavour here , Shakes off the Dust , and makes that breath appear . CANTO II. HE that did first this way of Writing grace , Converst with the Almighty face to face . Wonders he did in sacred verse unfold , When he had more than Eighty Winters told : The Writer feels no dire effects of Age , Nor verse that flows from so Divine a rage . Eldest of Poets , he beheld the Light , When first it triumph'd 'ore eternal Night . Chaos he saw , and could distinctly tell How that confusion into Order fell . As if consulted with , he has exprest The Work of the Creator and his rest . How the floud drown'd the first offending Race , Which might the figure of our Globe deface . For new made Earth , so even and so fair , Less equal now , uncertain makes the Air : Surpriz'd with heat , and unexpected cold Early distempers make our Youth look old . Our Days so evil , and so few , may tell That on the ruines of that World we dwell . Strong as the Oaks that nourish't them , and high , That long-liv'd Race did on their force rely , Neglecting Heav'n : but we of shorter date , Should be more mindful of impendent fate . To Worms that crawle upon this Rubbish here , This Span of Life may yet too long appear . Enough to humble , and to make us great , If it prepare us for a Nobler seat . Which well observing , he in Numerous Lines , Taught wretched man , how fast his Life declines : In whom he dwelt , before the World was made , And may again retire , when that shall fade . The lasting Iliads have not live'd so long , As his and Deborah's triumphant Song . Delphos unknown , no Muse could them inspire , But that which governs the Coelestial Quire. Heav'n to the Pious did this art reveal ; And from their store succeeding Poets steal . Homer's Scamand●…r for the Trojans faught , And swell'd so high , by her old Kishon taught : His River scarce could fierce Achilles stay ; Hers more succesful , swept her Foes away . The Hoast of Heav'n , his Phaebus and his Mars , He Arms , instructed by her fighting Stars . She led them all against the common foe : But he misled by what he saw below , The Powers above , like wretched men , divides , And breaks their Union into different sides . The Noblest parts which in his Hero's shine , May be but Copies of that Heroine . Homer himself , and Agam●…mnon , she The Writer could , and the Commander , be . Truth she relates , in a sublimer strain Than all the Tales the boldest Greek could feign . For what she sung , that Spirit did indite , Which gave her courage , and success in fight . A double Garland Crowns the Matchless Dame ; From Heav'n her Poem , and her Conquest came . Thô of the Jews she merit most esteem : Yet here the Christian has the greater Theam . Her martial song describes how Sisera fell , This sings our Triumph over Death and Hell. The rising Light employ'd the sacred breath Of the blest Virgin and Elizabeth , In Songs of Joy , the Angels sung his Birth : Here , how he treated was upon the Earth Trembling we read ; th'affliction and the scorn , Which for our Guilt , so patiently was born . Conception , Birth , and suffering , all belong Tho various Parts , to one Caelestial Song : And She , well using so divine an art , Has in this consort , Sung the Tragick part . As Hannah's seed was vow'd to sacred use , So here this Lady consecrates her Muse. With like reward may Heav'n her bed adorn , With fruit as fair as by her Muse is born . Of the Paraphrase on the Lords Prayer , Written by Mrs. Wharton . SIlence , you Winds , listen Etherial Lights , While our Urania sings what Heav'n indites ; The Numbers are the Nymphs , but from above Descends the Pledge of that Eternal Love. Here wretched Mortals have not leave alone , But are instructed to approach his Throne ; And how can he to miserable Men Deny Requests , which his own Hand did Pen ? In the Evangelists we find the Prose , Which Paraphras'd by her a Poem grows ; A devout Rapture , so divine a Hymn , It may become the highest Seraphim ; For they like her in that Coelestial Quire , Sing only what the Spirit does inspire . Taught by our Lord and theirs , with us they may For all , but pardon for Offences , pray . Some Reflections of his upon the several Petitions in the same Prayer . I. HIS sacred Name , with reverence profound , Should mention'd be , and trembling at the sound , It was Jehovah , 't is our Father now , So low to us , does Heav'n vouchsafe to bow , Brethren to him that taught us how to pray , And did so dearly for our Ransom pay . II. His Kingdom come : For this we pray in vain , Unless he does in our affections raign : Absurd it were to wish for such a King , And not Obedience to his Scepter bring . III. His Will be done ; In fact 't is always done , But as in Heav'n , it must be made our own : His Will should all our Inclinations sway , Whom Nature and the Universe obey . IV. It is not what our Avarice hoards up , 'T is he that feeds us , and that fills our Cup , Like new-born Babes , depending on the Breast , From day to day we on his Bounty feast ; Nor should the Soul expect above a day To dwell in her frail Tenament of Clay : The setting Sun should seem to bound our Race , And the new day a gift of special Grace . V. That he should all our Trespasses forgive , While we in hatred with our Neighbours live ; Though so to pray , may seem an easie task , We curse our selves when thus inclin'd we ask : This Prayer to use , we ought with equal care Our Souls as to the Sacrament prepare : The Noblest Worship of the Power above , Is to extol , and imitate his Love : Not to forgive our Enemies alone , But use our Bounty that they may be won . VI. Guard us from all Temptations of the Foe , And those we may in several stations know : The Rich and Poor in slippery places stand , Give us enough , but with a sparing Hand ; Not ill-perswading want , nor wanton Wealth , But what proportion'd is to Life and Health : For not the Dead , but Living sing thy Praise , Exalt thy Kingdom , and thy Glory raise . — Favete Linguis — Virginibus Puerisque Canto , Horat. FINIS . 
A35958	----	True Christian love to be sung with any of the common tunes of the Psalms. Dickson, David, 1583?-1663. This text is an enriched version of the TCP digital transcription A35958 of text R32402 in the English Short Title Catalog (Wing D1411). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 42 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A35958 Wing D1411 ESTC R32402 12670234 ocm 12670234 65480 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35958) Transcribed from: (Early English Books Online ; image set 65480) Images scanned from microfilm: (Early English books, 1641-1700 ; 1525:23) True Christian love to be sung with any of the common tunes of the Psalms. Dickson, David, 1583?-1663. [31] p. Printed by Andro Anderson, Edinburgh : 1655. In verse. Attributed to Dickson by Wing. Imperfect: pages cropped and torn with some loss of print. Reproduction of original in the British Library. eng Jesus Christ -- Poetry. Christian poetry, English -- Early modern, 1500-1700. A35958 R32402 (Wing D1411). civilwar no True Christian love. To be sung with any of the common tunes of the Psalms. Dickson, David 1655 6879 45 0 0 0 0 0 65 D The rate of 65 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-12 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-04 Olivia Bottum Sampled and proofread 2004-04 Olivia Bottum Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion TRUE CHRISTIAN LOVE . To be sung with any of the common Tunes of the PSALMS . COL . 3. 16. Let the word of Christ dwell in you richly , in all wisedom , teaching and admonishing one another in Psalms , and Hymns , and spirituall songs , singing with grace in your hearts to the Lord . EDINBVRGH , Printed by Andro Anderson , ANNO DOM . 1655. TO THE READER . SInce CHRISTS fair Truth craves no mans art , Take this rude Song in better part . TRUE CHRISTIAN LOVE . I Have a heart for love , and love I cannot choose but have , A love that can give full content , the least as I can crave . I want not , suters , and they all have agents still with me , Who promise that which I do seek , but sure I know they lie . Though honour height to lift me up , and mammon me to serve : Yet their attendants skars me not , nor makes my heart to swerve . Pale fear , duske envie , care and toyle , with other ill hew'd wights Wait for my service if I weed , their masters , O what sights . The onely thing like to prevaile , was match unto my minde : When fancie buskde my party with , perfections of each kind . But now I see that fancie is , not reall as it seemes : No earthly love can give content , all loves but Christs are dreams . Then why want I contenting love , since Christs love may be had : In whom is all that I do seek , or can be thought or said ? What other loves do seem to have , is truely in him found ; The scattered beauties of them all in him are jointly bound . What they do lack and cannot have ▪ because they finit be , It s infinit , in him it stands for ever still : O Hee , He , he is only worthy love , and nothing else but he , Alas , that vanity so long hath so bewitched me . Why heard I flattering idols words ? why did I parly keep : Why suffer'd I affection to sing me so asleep ? How went I on so foolishly , and keept so oft their tryst , As if false loves could be found true , and had no minde of Christ . No , not when Christ was suiting me , and they found oft untrue : I stack still in their bonds and could my self no wayes rescue . Yet good and wise Lord Jesus Christ , did still pursue my love : He knew though I refus'd , my heart was his ; he could me move . And now it s done , my love is thine , Lord Jesus home receive This whorish heart , and suffer not my soul hence to deceive . There shall my suiters all me serve , but thou my love shall be , They shal be mine , not I theirs , else they shall not follow me . Thus shal I have advantage twise , and blest shal be my lot , I le get my lovers goods , and love above theirs , well I wot . A love that will not me despise , though I unworthy be , Though vile and loathsome , yet will he not loath but pitty mee . Though fickle I , he will not change , his constancy is known ; Of change no shadow is with him , he loves for ay his own : When I for want of wit , and strength offend and do confesse : He will not chide but pardon me , my faults both more and lesse . He will not charge upon me lay , more nor I may well bear , But will my burthens as I need , support , I do not fear . No wrath at others wil cause him unpleasant be to me : No flanderer will get his ear , to heare of me a lye . He will not misconstruct my words , he will not angry be : Nor fret without a cause , nor frowne , nor fitch a fault falsly . Nor mark my wayes so narrowly , as nothing to passe by : His love will hide my sin in love , faith safely may rely . He will not waste his heritage , nor will himself disgrace , No foes can hurt him , and their spyt , he turnes upon their face . His love to other Saints shal not , work prejudice to me , More then the Suns light unto all , doth hinder me to see . No causelesse jealousie will vex at any time his minde , But if he see my heart go wrong , I know he is so kinde , As to admonish and rebuke , and chasten if it need , And so me save from perishing , too oft deserv'd indeed . If I be sad , he will be loath , yet more to vex my heart , If any other will do so , 'gainst them hee 'l take my part : And those that grieve me he will grieve , and curse them more and lesse , That curseth me , so will he those that blesse me surely blesse . If trouble set about me round , he will not me forsake . Nor leave me comfortlesse alone , but pity on me take . And if he hide his face a while , as wisedome oft requires : He doth but excercise my faith , and sharpen my desires . And if he seeme to stay well long , that I become so dead , As I can neither say nor sing , nor meditate , nor read , Nor do ought else that might asswadge hearts pangs in such a case , But sit and droup and hang my head , long looking for his grace . Uttering but broken words or none , perplext with thoughts confusde , Suggestions whisper all the while , as if I were refusde , Yet still his gracious hand doth me support , with secret strength : And makes me in these deeps not drown , but brings me through at length . Mean time he keeps my scattered words , and failing those my teares : In books and bottels , and takes course , to rid me out of fears . And failing both my words and tears , he makes each wofull grone : And failing those , my sighes , and all the parcels of my mone . Yea ; when I fit astonished , my lifted hands and looks : Speaks all my minde to him , as if it written were in books . For he doth search the heart and knowes , what is the spirits mind : And as its fit , gives answer to needs cry , in every kinde . And look how sharp these tryalls are , their fruit is far more sweet : His countenance compenseth all , with one blink when we meet . For he doth make my heart more glad , then any tongue can tell : Though grief was great , yet joy is now , more sweet nor grief was fell . For judge ye whosoever felt , what weight in sin , what griefe , In minde opprest what angnish is ; when soul sees no relief , What torment in perplexity , what horrour in Gods wrath , What hell in feard eternity , at loosing of his breath ? And presuppon a soul were sure to dwell at last above , In heaven with Christ , yet know ye not , what langour is in love ? What sicknesse in deferred-hopes ? what battell with our so : What trouble when God hides his face , and seems us to forgo ? Now judge again , when weights are lift grief , anguish , torments gone . For wrath , death , hell , eternity , of fear now there is none . But in their place the heart lift up ; life , light , and rest , is come Felt love , peace , victorie , hearts health , and Christs Sprit , all in summe . Judge when our much prokocked Lord , himself shews reconcilde , If with the joy that then is felt , a heart may not be filde . Now what can others love do heere , to soule in such a case But adde more grief , and make the vaile more thick to hide Christs face . Then others loves all get you gone , or else take servants place : Too hard conditions were to me , for you to quite his face , For one houres joy in him is more , though mixt with drierie tears , Then all earths honour , pleasure , wealth can yeeld in many yeares . Now let me rest and ruse my love , who first me lov'd , and chusde , And long cald for my wortalesse love , and would not be refusd . I le seek his love , as he sought mine , and learn of him to love , Since he invites I cannot misse , though whiles he shall me prove . My love 's his Fathers eldest sonne , his Father , King of Kings : His heritage is Heaven and earth and in them both all things . His wisdome laid the worlds round , and parted Sea and Land , Earths body through , as vines he drew the waters with his hand . He made the Sun and Stars so swift , yet not be seen to move , Least men on earth had vexed been with motions from above . His strength upholds this weightie globe and yet which is far more , He bare our sins and heavie wrath , deserv'd of us therefore : For trueth Gods promises in him , are all , Yea , and Amen : For love , his death for us a proofe , sufficient hath been . For justice he can do no wrong , for mercy there is none Or shal in hell be , who have sought for grace through him alone . Most loftie and most lowly minde , most good and most severe , Most lovely , and most terrible . do all in him cohere . The meekest lamb to all his friends , a Lyon to his foes , He gives his peace to all that comes , wrath followes all that goes . No foe can stand before his face , no fugitive can flee , No lurking hole can hide from him , his eyes do all things see . Almighty , all where present , though , his body heaven containe , Eternall God , though he as man , mans properties retaine . No robry for his maiestie his fathers match to be , The fathers god-head and the Spirits , and his are one all three , Therefore when I do love the Son , I love the father too : And so the Spirit who dwell in him , to all I worship do . Hee is the tree of Life to me , and so to all his own , No fierie sword debars us now , all wee for friends are known : In him my Sabbath is begun , he teacheth me to cease From mine own works , and leads me to his rest by steps , of peace . Flood branchd in foure to water all new plants of paradice , Redeemde , and holy , making them , and righteous and wise , Though we have slaine him , yet his blood speaks better things for us , Then Abels crying curse but his cryes , Lord be gracious . Though wrath should overflow the land , as with a new deludge , Or fire consume the earth , yet Christs safe Ark is for refuge , For now no wrath unmixt with love , shall of his own be felt , Because God in his sacrifice , the smell of rest hath smelt . And as the bow in clowd is pawn of not returning flood : So is that offring constant pledge of our eternall good . True Isaack offered up to me , not minted at but slain : Most Isaack like in this escape , though slain he rose again Sweet Ioseph by his brethren sold , by our means made to serve : He hath provided well our food , least we through want should sterve , From Egypts bonds and slavery base , it s he that sets us free : It s he that doth prepare our way , through floods and raging sea . The Prophet raisde like Moses true , but fruitfuller then he , He law , and curse , and types of good , Christ , grace and truth gives me . My duty Moses shewes but strength none can he give to do , But Christ , by teaching gives me life , and will , and action to . The priest that offred only once ; and pacify'd for ay : And needs not Aaron-like repeat his sacrifice each day . For Aarons offring oft did prove his offring unperfite , But Christs because it perfect makes , God still our sins to quite . In him all leav's and types are fild . in him they have an end , No further use of them since God did Christ their substance send , No priest by office now on earth , no proper sacrifice , No alter of materials no fixt place of service . The tent where God dwels bodily , the temple where the tryst , Is set for meeting of our God , as reconcil'd is Christ . He arke with readie Angels eled . he mercy seat of God , Accesse , and oracles of peace , giving to us abroad . By him the withered rod bears fruit , with him is manna hid , The Law in him lyes closde from speach , except through mercies lid . By him my prayers are perfum'd and smell as insence sweet : By him my cup is furnished , and table fill'd with meat . The Priest , the alter and the Lamb , the laver washing all : And what else any rite did signe , he fils up great and small . The judge which rids his people from all adversaries hand . Our kindly King by whom we may possesse that promis'd land . To all his iubjects affable , above all earthly Kings , His basest servants have his ear , at all times in all things . He is the Churches darest love , and therefore must be mine , Though I be base , yet will his grace to be my love incline . Oft hath he prov'd his love to me , and will not now decline , Oft hath his love much sweeter been to me then finest wine Oft hath the preaching of his word , in straits and fears of death , As sweetest kisses been to me , convoyed with lively breath . Oft hath his Apples hunger stayde , my thirst his flaggons quench'd , Oft hath his shadow me refresht , as herbs by dew bedrench'd Oft in his love withdrawing , Hee from bed hath made me rise , And seek him long before I fand , to make me after wise . And when we met , his wrath was gone , he cald me spouse betroath'd , And washing me by pardon , said my fair love though self loath'd : Now fairest love , let my soul say , who made me clean but thou ? Who made a childe of wrath like me stand reconciled now . What makes me lovely , but thy love that set the price on me : Whose beauty makes me fair but thine what have I not from thee : My exaltation is come , to be a childe of God By thy descending to be man , and some whiles heer abode : Thy clean conception and birth , proves thee to be the tree : Where cut from Adams filthy stock ●impted clean must be . Thy manger makes my bed more soft , thy stable gives me innes : Thy banishment home brings me where , my countrey-people winnes . Thy wisedome in thy child-hood hides my foolish youthly toyes , Thy self devoting unto griefes is ground of all my joyes . Thy emptying my fulnesse is , thy meannesse me promots . Thy hyding of thy royall state a Kingdome me allots . Thy servants shape and service done , from service sets me free ▪ And bondage of proud Sathans yoke , and sins strong tyrranie . Thy lurking thirty years unknown , for ever makes me shine With glory far above the reach of subtilest ingine . Thy name inrold in sinners book , by baptisme makes my name To be inrolde among the Saints , even those of greatest fame . Thy offring suretiship for me to God at Iordans bank , Hath fred me of my sins , and hell , well's me and God I thank , I hear thee say to God , Behold me and my children all : I hear the Father answer thee , I love you great and small . I hear thee say : Take me for them , let me their burthen bear : I hear the father cry , Content come children , come and hear . Come hear the Covenant between me and my dearest Son , Come give your hearts consent thereto , and then your bargan's done . I heare thee say , Mans due is death , I le do thy will , O Lord . My soul and body both for theirs , let suffer I accord . I hear thy Fathers voice from Heaven cry , lovely Son art thou These all , and this , ( and that was I ) are thine , I 'me pleased now . I hear him say to all , and me , Go hear my Son and live : He drew . I came thou welcom'd me ; and life I feel dost give ? Now take me with thee where thou wilt for we must never shed . In faith my soul is glew'd to thee , lead me as blind are led . Crosse Sathans teeth , if our way ly ▪ and crosse each other foe To Priests , to beanch , to Golgotha , lead me and I will go . But lead ; and leave me not , or else I cannot misse to fall : If thou do hold me in thy hand , I fear no foe at all . Thy combats makes me not amazde , for what could make me wo : Thy victory my conflict makes , to be with vanquishde so . Thy going to the wildernesse brings me to Saints city : Thy fighting all alone makes me fight in thy company : Thy being tempted fourtie dayes , all my dayes makes me sure , Thy presence , help and comfort shall with tempted me endure . If by some wrong mean I be tempt , to fill my natures lust , Or God to tempt , neglecting means , under pretence of trust . To help or hazard life , some way , which God will not allow : I see thee still before me , Lord , my helper heer be thou . It s true my flesh doth grieve to think , what may thy Saints befall , What horrible suggestions , and blasphemies withall . What shapes and apparitions , by night some , some by day : Yea power of this flesh , yet thou So usde my fear do stay . Most dangerous of all , me thinks , when Sathan God to scorn , In false religion worship craves , and hids both hoof and horn . And Angel-like in some mans mouth , bids to some Image bow , And worldly motives brings thy truth to cause me dis-avow . In this case Lord give light , that I may Sathan bid avoyd : For thousands here for fault of light guild have been and destroide . To free me from this ill , I know new trouble shall me breed : And make the world me persecute with spight , in word and deed . But so I may thy truth containe , and still adhere to thee : I fear no persecution , nor wickeds injury . More hatred can I not , then thou , no more despised be : More chargde with bitter calumniès , nor ofter get the lie . More scornde and mocked in my face ▪ more followed at the back : Finger and tongue shut forth withall , murgeons that mockers make . Lesse welcome where I offer love ; lesse thanked for good deeds : Worse intertaind in my countrey , worse furnisht in my needs : More friendly handled by my friends , and those of mine own blood , Then thou was , I , yea none can be who suffer shall for good . What can befall me which did not before befall to thee ? What more distrest for righteousnesse , can I expect to be ? What ludging lesse then ly thereout ? what harder bed then rocks : What sharper rest then not to sleep , or to preveene the cocks , What scant or want , more then to have no penny in my purse . Among such people as me hate , and in their heart me curse . What greater hunger then to faste , and when it s come to eat , To send and buy some course peece bread and get no other meat . What greater drouth then want a drink , in journey at mid-day ? And for a drink of water call , and hear on say me nay ? What spoil of goods more then to strip me naked to the skin , And in my sight divide my cloaths , and then to scorn begin . What danger more then present death , by stones lift up to cast . There steep down rocks , heer man adjudgd , to be thrown down made fast . What banisht can I more be then for life chasde heer and there : Without a hole to hide my head , which even to beasts is rare ? What prison worse then fall in hands of persecuting Priests , Thirsting like Wolves for blood of Saints to grace their godlesse feasts ? What judgement more unjust then find my party sit as judge , And still the lesse fault he can finde , the more at me to grudge ? And if I speak a modest truth to smite me on the face : And pull the haire off head and cheeks , and all me to disgrace . What torment more then pricks thurst in on 's head fourscore at once ? Yea all the flesh with scourging rent , and nothing safe but bones . And those so racked in all joynts , as sinews none go free . But legs and armes asunder spelde , hung up and naild on tree . And what might seeme to be untouchde , thy tender bowels all . So burnt as slockning welcome was , by vinegar and gall . All this thou suffred , Lord , and more then any can expresse . Why should I then be feard for such like suffering more , or lesse . Thou came to witnesse for the truth , and so must all thine do : Thou came to suffer for the truth , and so must all thine too . None follow thee , except they be content thy crosse to bear : None crownde shall be , except they will for truth thy livery wear . The truth is limit to thy word , thine and none others saw ; Thy scriptures meaning thou wilt have my rule and thy full law . O that I were inclinde to do what duties there are namde ! Then when I suffer should for truth I coulde not be ashamde : And suffer must we , else do wrong , when men from age to age , To chop and change thine ordinance run head-long in a rage , And by their own traditions do make thy precepts voide , Urging their own will more then thine , so lyes thy Law destroide . But thou Lord , over all declares such worship to be vain : And ere we yeeld , thy jealousie wills rather we be slain . Yea ere we do a needlesse work and weaken little ones , We choose our urgers should us sink in deep seas with milstones . Then strengthen , Lord , my faith in thee , that flesh I do not fear . But fear may only thine offence , whose love be bought so dear , And since thou hast me bought so dear , why may I not be sure : That love which made thee pay my price shall stedfastly endure ? If I should lean to my free-will or strength , I could not stand , Oft had I perisht , if my life had lyne in mine own hand . I wonder not that such as leane to their works , will or strength , Fit , others for , and make themself apostasie at length . For such do not deny themselves , and so not follow thee , I chasde am to thee for refuge , and so preservde must be . Chasde souls are sensible of sin , and sensible of wrath . And flee from both to thee for life , and in thee draw their breath . How then can such not persevere , and so be sav'd at length , Whom thou dost empty of their own , and fils with thy fresh strength . These are the souls that come to thee . whom thou wilt not cast out : These souls are drawn and driven to thee , whom thou must save no doubt These are thy sheep for whom thou prayes for whose life thou didst die Whom liars shall not long deceive , whom non can pull from thee . These did thy Father give to thee , with this expresse command , Son ? see thou losse not one of those , I 'le crave them at thine hand . Keep them and make them persevere , and lead them all the way , Through life and death , and raise them up to glory at that day Thou dost accept this charge and pawns , thy honour charge to keep . Our faithfull Sheepherd well I know not slumber will nor sleep . These sin and Law chasde souls thou counts true Isaaks all to be : Children of promise styling them , and heirs annex'd with thee . These are Gods Elect , whom he hath predestinat of old , And in his councell hath decreed to save as he hath told . Whom to assure of endlesse life by his unchang'd decree , His truth and oath he laid in pawn , in which he cannot ly , And swore by his eternall self , for greater there was none : That of this elect company there should not perish one : And though these souls like ship on sea may fearfully be tost . And whiles may seem close overwhelm'd yet none such shall be lost . Their anker lyes within the vaile , no winde can make it drive : It lyes where thou art landed Lord , and where we shall arrive . Now who so saith that thy elect for all this perish may And that thy Saints of purpose call'd from thee may fall away . And looses us from leaning on the strength of thy right hand : They draw from building on the rock , and bids us build on sand , They say Peter and Iudas are alike belov'd of thee , And that they both for gifts receiv'd , alike beholden be : As Iudas for his perishing , may wyte the love of pelf : So Peter his free-will for life may praise and thank himself . They say thou knowest not who are thine ▪ of none they make thee sure : They say the Lords foundation doth not ay firm indure : They say thou chooses some to day , and casts them off the morn : They make thee like vain man to be , and do thy counsell scorn . They make thee pray for thine Elect , and not get thy request : Yea though thou for them live for ay , to interceed as Priest . Gods Elect whom to he gives right , to be his sons and heirs , They make them want sure right to have , the heritage for theirs . That Saints till death seduc'd may be , and sheep pull'd from thine hand , Whom God thee chargd to keep and save to say , they do not stand . Thy word , thy oath , thy covenant they make no certaintie : Faiths anker they make drive , they speak in iubstance blasphemie . They make the merchand nothing wise , and very short of thought ▪ Who pay'd the price , and was not sure to have what thou had bought : Yea , so unwise , as for thy sheep thine own life not to spare , Whom thou may losse , though so dear bought such foolish blocks are rare . O wicked thoughts be far from me , I know thy love doth last : And whom of purpose thou dost call Thy grace doth hold them fast . Whom thou dost love for them thou died , for whom thou dy'd they live : Thy love , thy ransoning , and heaven , all joyntly thou dost give . And whosoever hates his sin , and sets his love on thee , May be assur'd thou lovd'st him first , and for his life didst die , Now , Lord , thou knowes I hate my sin , and seeks to have it slain ▪ Thou that knows all , knows I thee love , and feels it not in vain . Then Lord my love thou wilt allow , that I apply thy death . And by that means perswaded rest , to be exeemd from wrath , And well I wot the ransome is sufficient eneugh Me to redeeme from hell , and imp me in thee as thy bough . For me thou emptied thy self , and stood in Fathers aw : For me thou emptied thy self , and fulfilled the law . For me thou took on thee the curse , and felt thy Fathers wrath : For me oft plunged was thy soul , and heavy to the death , For which I sinfully did laugh , thou mournd and wept full sore : For pleasure taken in my sin through grief oft didst thou roar . For mine ill words thou silencd was , and knew not what to say : For mine ill deeds thou Lord was bound , condemned and led away . Thy ditty were each one my wrongs against both God and man : Thy sentence was my due desert for sins whereto I ran . These lashes laid upon thy skin , those stripes and all thy wounds Were for my souls wounds made with sin ▪ O love which thus abounds ! O thus my love to see thee sad , O thus to see thee weep : O thus to hear thee grone and pant , and cry with sighs cut deep . O agony ! O fearfull sweat ! O tears ! O bloody drops ! How mingled down from cheeks to feet each chasing other hops . To see my love for love of me on bloodie shoulders bear That crosse , that curse , that growing wrath and trembling thus for fear . To see almighty God so weak , lifes fountain thus to die : With shame & pain ov'rchargd , till heaven wondred and all for me . Woes me for all my sins ! woes me , for roots of sin so strong : Which have so long time grown in me , and like to stick so long : Oh help my Love ▪ to have them slain : Oh here revenge thy death ! Oh on this ill avenge me too , which wrong'd us both so hath : Well's me , I wot thou wilt anone grant this , and each request : Anone our joy perfite shall be , anone our marriage feast . For as thou died for me , for me so also didst thou rise : And reignes as God , and shal me fetch , so makes thy Word me wise . Fond lovers ! Tell me now if you have any love like this ? Come take a share with me , my Love wholly spirituall is . Come change your loves ▪ and love with me or else you perish shall : Go charge your loves to do the same , or perish shall you all : Gods curse on him that loveth not my Love Lord Jesus Christ : Or loves not them that do love him , this curse with death keeps tryst ▪ 〈◊〉 this is my Love , yet if 〈◊〉 could like your love die , All these excellencies of his should work my miserie . Or yet if I by death could be depriv'd of this my Love : All that is said or can be more were nought to my behove . But now my Love shall never die , his dayes shall never end ; His life shall eternize his Love , his life to love doth tend . And I by death shal have no losse , my love shall then be more , Both mine to him , and his to me , Blessed be God therefore . Yea , and because I cannot live , and broke his love beneath , My chariot to eternall life death he appointed hath . Therefore till death his love shall be the best part of my life : In him I 'le strive gainst baser loves , and death will end the strive . Only , my Lord , still pittie me , and tarrie not too long : My sprite and flesh cry , Come Lord , come death shal renew my song . FINIS . Notes, typically marginal, from the original text Notes for div A35958e-170 Psal. 4. 6 , 7 ▪ 1 John 2. 15 , 16 , 17. 1 Tim. 6. ● Eccles. 1. 2. Can. 5. 10. Psa. 77. 22. Psa. 73. ● . Cant. 1. ● Cant. 8. 1 Ezek. 16 5 , 6. 〈◊〉 ● . 6 Iam. 1. 17 Iohn 13. 4 Psal. 10 ; 8 , 9. 1 Cor. 10 19. Hab. 3. ● . Isa. 27. 4 Psal. 103. 3 ● Pet. 4. 8 Psa. 89. 22 John 13. 1 Isai. 30. 21 Rev. 2. 19. Gen. 12. 3 Num. 24. 9. Job 5. 29 Psa. 61. 15 Pet. 1. 9 7. James 1. 2 3 , 12 Joh. 5. 14 Isa. 13. 2 Psa. 56. 8 Psal. 120. 2 Rom 8. 27 Psal. 20. 5 Psal 4. 7 Psal. 34. all Psal. 76 to 10 verse Prov. 13 12 Psa. 22. 14 Psal. 116. 3 ▪ 14. & 7 , 8 Joh. 15. 13 Psa. 84. 10 Psalm 116 7. Gal. 2 20 Iohn 2 18. Dan. 2 47 Psalm 2. 8. Heb. 1. 2 Prov. 8. 22 , &c. 2 Cor 1. 20. Rom. 5. 8 Deut. 32 4 Isa. 57. 15 Mat. 〈◊〉 . 29. Mal. 3. 2 Psalm 139 7 , 8 , 9 , 10 11 , 12 Rev. 4. 7 Mat. 28. 20 Phil. 2. 6 1 Ioh. 5. 7 Gen. 3 22 ●●●d . 24 Iohn 5. 14 ▪ 15 Gen. 2 2. 3 Heb. 4. 10. Gen. 2. 10 Gen. 4 ▪ 10 Gen. 6. 14 Gen. 8. 21 Gen. 9. 31 Isai. 54. 9 Heb. 3. 2 , 3 Iohn 11 17 2 Cor. 3. 6 , &c. Heb. 7. 26 &c. Heb. 10. 14 Heb. 7. 1● Heb. 9. 2 &c ▪ Num. 17. 8 Col. 1. 17 Isai. 57. 1 Cant. 1. 2 Cant. 1. 2 Cant. 2. 5 Cant. 2. 3 Cant. 5. ● Cant. 1. 5 Cant. 1. 16 Hos. 2. 3 Luke 1. 35 Luke 2. 16 Mat. 2. 13 Luk. 2. 47 Phil. 2. 7 Isai. 8. 18 Isai. 55. 3 Psal. 4. 8 Psal. 61. 2 Mat. 27. 33 Rom. 8 31 Mat. 8. 31 Matth. 4. 1 Matth 4. 1 Heb. 2. 18 Mat. 4. 3 Mat. 46 Mat. 4. 8 Mat. 4. 6 Mat. 4. 10 Luk. 23. 11 Psal. 22. 7 John 1. 11 Mat. 8. 20 Mat. 7. 27 John 4. 5 John 4 ▪ 5 Mat. 2. 37 Iohn 8. ●● Luke 4. 20 Mat. 8. 2● Mat. 26 5● Mat. 26. 65 Joh. 18. 22 Isa. 50. 6 Mat 27. 29 Mat ●7 . 25 Mat. 27. 4 Mat. 16. 24 1 Tim. 2. 12 Ioh. 5. 39 1 Pet. 4. 16 Mat. 15. 19 Psalm 119 116 Mat. 15. 9 Mat. 18. 6 Psal. 56. ● Iohn 13. 1 Mat. 16. 24 Heb. 6. 18 Iohn 6. 37 Iohn 17. 9 Ioh. 10. 28 Ioh. 6. 39 Ioh. 6. 39 Psal. 111 4. Heb. 9 Rom. 8. 9 Rom. 8. 17 Tit. 1 , 1 Rom. 8. 9 Heb. 6. 18 Heb. 6. 13 Isa. 54. 1● Heb. 6. 19 Rom. 8. 28 Mat. 7. 24 Mat. 26. 15 2 Tim. 2. 10 Heb. 6. 1 , 17 18 Iohn 17 9 Rom. 8 34 Heb. 7 25 Rom. 8. 16 Ioh. 10. 28 Heb. 6. 18 Ioh. 10. 11 Ioh. 13. ● Rom , 8. 28 〈◊〉 5. 8 1 Ioh. 4. 19 Ioh. 21. 17 Gal. 2. 20 Psal. 116. 17 Rom. 4. 5 Phil. 2. 7 Gal. 3. 14 Mat. 26. 38 Mat. 27 Isai. 53. 9 Iohn 〈◊〉 . 27 Mat. 2● 3 , 8 Luk 2● . 24 Mat. 27 Mat. 26. 45 Rom. 7. 4 Ioh. 16. 23 Rom. 5. 25 〈◊〉 4. 〈◊〉 5. 10 ●ant . 5 16 Cor. 16 〈◊〉 24 Acts 2. ●4 Rev. 1. 18 ● Cor. 5. 1 Rev. 1. 1● Heb. 1. 1● 1 Cor. 13. 1● 2 Kin. ● . 1● Rev. 22. 2● 
A66766	----	A paraphrase on the ten commandments in divine poems illustrated with twelve copper plates, shewing how personal punishments has been inflicted on the transgressors of these commandment, as is recorded in the Holy Scripture, never before printed : also, a metrical paraphrase upon the creed and Lord's Prayer / written by George Wither ... Wither, George, 1588-1667. 1697 Approx. 151 KB of XML-encoded text transcribed from 68 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A66766 Wing W3177 ESTC R11576 12930186 ocm 12930186 95636 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66766) Transcribed from: (Early English Books Online ; image set 95636) Images scanned from microfilm: (Early English books, 1641-1700 ; 993:20) A paraphrase on the ten commandments in divine poems illustrated with twelve copper plates, shewing how personal punishments has been inflicted on the transgressors of these commandment, as is recorded in the Holy Scripture, never before printed : also, a metrical paraphrase upon the creed and Lord's Prayer / written by George Wither ... Wither, George, 1588-1667. [16], 118 p. : ill. Printed, and are to be sold by Eben. Tracy ..., London : 1697. Reproduction of original in Huntington Library. In verse. Advertisement: p. [6] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Christian poetry, English -- Early works to 1800. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Ali Jakobson Sampled and proofread 2005-10 Ali Jakobson Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion A PARAPHRASE ON THE Ten COMMANDMENTS IN Divine Poems ILLUSTRATED With Twelve Copper Plates , shewing how Personal Punishments has been inflicted on the Transgressors of these Commandments , as is Recorded in the Holy Scripture . Never before PRINTED . Also , a Metrical Paraphrase upon the CREED and LORD's-PRAYER . Written by GEORGE WITHER Esq ; Author of Britain's Remembrancer . Psalm 119. 5. Would GOD my Ways were so Directed that I might keep thy Statutes ! Licensed according to ORDER . LONDON , Printed , and are to be Sold by Eben . Tracy , at the Three-Bibles on London-bridge . 1697. To all such as have formerly been Friends to the Author , his Daughter and only surviving Child Dedicates these Meditations . IT was seldom my Fathers practice , ( especially of late years , ) to Dedicate his Works to particular or great Persons ; And did I attempt any such thing now , I should be afraid lest I might disturb his rest in the Grave . All you therefore that had a kindness as well for his Person as his Works , I desire to accept of my good will in sending this Relique of his abroad in publick ; Which though it hath been written some considerable time , is but lately minded or come to hand . And however it happened to be bundled up with other old Writings ( where I found it ) yet I verily believe it was designed for the Press by those many alterations he had made , which had so blur'd the Original Copy , that I was forced to get it Transcribed before it was fit for my self or any body else to read : And having now perused it , I could not in conscience conceal such necessary Truths as are therein contained , in hopes that it may take the effect himself desires in his Epistle to the Reader exprest in his Prayer ; believing , that that good Spirit which first dictated those Petitionary words will accompany them to the Worlds end . And then I also believe , that what I have done in making this publick will be acceptable both to God and Man , which that it may , shall ever be the Prayers of From my Lodgings at Mr. Snowdens a Printer , at the lower end of Great Carter-lane , the 23d of April , 1688. Your assured Friend in all Offices of Love and Service E. B. ADVERTISEMENT . THE Copper Plates mentioned in my Fathers following Epistle , in some of his removals from one Habitation to another have been lost , so that I have been forced to get new ones made . TO THE READER . IN that great Plague , which ( as I believe ) was the most contagious Pestilence that ever afflicted this City of London , it pleased God to enclose me there , and to give me grace to make such observations upon his Justice and Mercy , as I hope ( however others esteem of them ) shall never of me be forgotten during life . A while before this last Visitation , the same gracious God provided me a little place to escape unto , where I did but only hear of that which my Brethren , suffered , and therefore ( as I may well fear ) was not so sensible of their misery as I ought to have been . Yet I was not altogether without Meditations as became the time , ( but as the necessities wherewithal God hath yet exercised me would give leave ) endeavoured to employ some hours in the consideration of things pertinent to the Honour of my Preserver , that I might not appear less thankful for this deliverance , which was without Terror , than I seemed to be for that which I obtained with fear and danger . Part of my Musings were upon the Moral Law , the neglect whereof ( being the cause of all Plagues ) is never impertinently thought upon , much less when the hand of God is extended , to chastise us for infringment of the same . And what I then meditated , is now offered unto the publick view , that it might the oftner occasion me and others to be mindful of our Duties . Neither my Estate , nor the place I lived in would afford me the use of Books , at that time , therefore instead of them I perused mine own Heart to to see what I could read there : For in the Heart of Man it was . originally written . And though our corruption hath now so defaced it that we need some helps to explain the essential meaning of the Holy Text long since written in Stone ; Yet if we would but be so diligent as good Antiquaries in examining defective Inscriptions upon decayed Monuments , we might sometime find the Truth more certainly than by trusting over-confidently to the search of others , who many times deliver their own Fancies instead of the right meaning of Gods Law. Others I confess ( though not many in the English Tongue ) have to this purpose devulged large Commentaries : But some want Money to purchase them , and some want leisure to peruse them : for they are so large that many Readers had rather venture to break all the Commandments than to scan over those Tracts ; and yet perhaps these brief Meditations have expressed somewhat which is not found in any of them . I profess not ( as I have elsewhere said ) to teach the Learned , but to be unto them a Remembrancer only of what they already know ( which will otherwhile happen by this means even when they take up my Books to peruse them with contempt rather than for any better end ) yet they who are as Ingenious as Learned , have entertained them with good respect as not unuseful . The same Spiritual nourishment which others have tendred more artificially dressed for the publick Feasts of the Soul ; I have here and elsewhere indifferently fitted for their private refreshments , who are best nourished with plain Diet , and who have heretofore wanted either opportunities or due care to come to those Repasts . And if I can but find means to relieve the Blind and Lame in understanding , till a more powerful means shall fetch them from the Hedges and High-way-sides to be Guests at the great Banquet , I shall hope to have done somewhat worth my pains . Ignorant persons may be advantaged hereby mediately or immediately ; by receiving Information or occasion of Reformation : yea the Composing thereof in Verse will cause many to be the more delighted therewith ; Some the better to remember it , others out of curiosity to take notice of it , who may afterward give it more serious entertainment , and no doubt all good men will afford it a favourable censure so far as it shall deliver the Truth . So far only I desire it should be allowed , and in that desire do humbly submit the same to the Censure of Authority , and the Success to Gods blessing . Which I beseech Oh Glorious God so to manifest in this Mite vouchsafed out of the Infinite treasury of thy holy Spirit , that like a grain of Mustard Seed it may be fruitful to the encrease of Piety beyond the expectation answerable to so despised a means : For some in these days have perverted the plain meaning of thy Law ; yea some have lately strived both by their words and works to make the same wholly void and of no use , that they seem either not to have known , or to have quite forgotten ; That thy Truth remaineth from one Generation to another , or That thy righteousness is an everlasting righteousness , in so much that we may justly repeat unto thee this complaint of thy Prophet David ; Lord it is time for thee to lay to thine hand , for they have destroyed thy Law. Hear my prayer O Lord , and though I am small , and of no reputation , yet since I would not forget thy Law , deliver me from mine Oppressors , and so teach me thy Statutes , that I may keep them unto the end ; yea though the proud have me in derision , and almost made an end of me upon Earth , yet let my heart be made so upright in thy Statutes , that I may not be ashamed to remember thy promise made to thy Servant , even that wherein thou hast caused me to trust ; Let it quicken me , and be my comfort in my troubles . For thou art all my portion , and I have determined to keep thy word ; Before I was afflicted I went so much astray that it was good for me to have some troubles . O let me hereafter be always exercised in thy Law ; Let it be a Lanthorn unto my feet , and a Light unto my path . Look upon me , and be merciful unto me as thou usest to be unto those who love thy name . Let the proud be ashamed that they have dealt falsly with me Let such as fear thee be turned unto me and comfort thou me according to the years wherein I have been afflicted , that they who see it may glorifie thy name for mine eyes have almost failed with waiting for thy assurance ▪ Though I have gone astray like a Sheep , yet seek thy Servant , and deal with me according to thy mercy . Let all these my Supplications come before thee , that my Soul may live that my Lips may praise thee , and that my Tongue may sing of thy Goodness and Mercy for ever and ever , Amen . Sir , among other kindnesses vouchsafed ●n your Neighbourhood , I received from ●ou the Copper Plates , which are now ●ade use of in this Book . The words which I have added unto those dumb Figures will make them ( I hope ) much more profitable , and cause them to be a means of publishing those Caveats and ●niversal Duties which are pertinent , as ●ell to the General well-being of Mankind , as to the Glory of God ; which two things were the proper ends of our Crea●ion , and ought also to be the chief care of our life . To those ends therefore , and that your ●ost might not be unprofitably bestowed , I have returned the Coppies of those Figures which you gave me , illustrated with such Meditations as my leisure and ability could afford . And they do now as well speak as make signs what is prepared for wilful Transgressors of these Laws ▪ whereby if God may receive any honour ▪ or his Children profit , I desire it may be some honour and advantage , which is the desire of Your Hearty and Well-wishing Friend GEO. WITHER The Decalogue . Happy shall that man become , Who this Law departs not from : Blessings will descend on him , From the Mount of Gerizim ; But from Ebal they shall hear Curses , who rebellious are . Death , for them , attending stands , Who shall break these just Commands ; And to those who them obey , God proposeth life for aye ▪ THE Prologue Let All these following Lessons learn , For all Mankind these Laws concern . ALL you who Sons by Grace or Nature be , Give ear to what my Muses preach to me ; For what I now do purpose to declare , No less , than Vniversal Statutes are , Which every-Child of Adam ( here beneath ) Must keep in person , on the pain of Death , Or , by a faithful Penitence procure An able Pledge , to pay his Forfeiture . You , who by Nature , had the means to know What Duties , Creatures to their Maker owe ; Read here , what by God's Finger once was writ Within your hearts ; that you may practise it . And having lost that Light which Nature gave , Take what you may by Grace's tender have . On fleshly Tables once again renew Tha fair impression which at first he drew : For , 't was your Sin which thence Gods Law did blot And , Ignorance therefore excuseth not . You , whom the special grace of our Creator Brought by his power Almighty thro' the Water Of sound Baptism , ( and , within the Flood Of his dear Sons most pure and pretious Blood ; Drown'd all that Hoast of Sins , which our Grand Foe Had mustred , for our final overthrow : ) Observe you also , this renowned Law , To keep it , with a loving filial awe , Lest ( though you scap'd enraged Pharoh's Hoast ) Your entrance to the promis'd Rest be crost : And lest your following what your Lust deviz'd You , in your lawless wandrings be surpriz'd By those ( yet living Tyrants ) who possess The passages , of this Lifes Wilderness . For , though in Act we cannot keep entire So strict a Law , we may in our desire ; And where Desire is not perverted quite , We have a ready means to set it right . If any say or think this Obligation Pertaineth only to the Jewish Nation ; They are deceiv'd ; for if they well compare These Precepts , to those Laws which written are Within our hearts , it will be out of doubt That , these , are but the same transcribed out . In Stone , they were engraven long ago Lest all the World should quite forgetful grow Of these their Duties . To the Jews God gave them To be preserv'd from loss : From them we have them Distinguish'd by Two Tables to be known , From Laws , that were peculiars of their own : And though some literal circumstance be found Appearing to oblige beyond the Bound Of Legal Ceremonies , which to some A means of stumbling and offence become : Yet they , that meekly minded are , shall see The Essence whole , and so distinct to be From what is meerly Jewish ; that no Doubt Shall give the weaker conscience thereabout ; For that which is essential may be ' spide From what should only for a time abide As evidently as our bodies are Discerned from the ground which once we were . It is the Abstract of the Law of Nature ; And that which every Reasonable Creature Which hath a Body , must submit unto , With Incorporials , we have nought to do : Nor us , to search concerns it any way What Law they are obliged to obey . Salvation comes not by this Law indeed , Yet knowledge of our Sin , and that we need , A Saviour for it , by this Law is taught ; Till which be known , no safety can be wrought . T is true , we can keep it , yet it may Keep us , from running quite out of the way ; Or , keep us humble That the works of Grace , May in our hearts , the better take their place . It maketh no man pure ; Yet 't is a Glass By which the fairest of old Adams race May view themselves deform'd , and also see In what defects they should repaired be . It makes not streight ; and yet it may supply A helpful means , our selves to rectify . It gives not sight ; but they that see may find It yieldeth light to those who grow not blind , By wilful faults ; and Stubbornly contemn Those Beams of Grace , which might enlighten them . It gives not strength to go , ( we must confess ) But , yet , it shews a way to happiness ; And , they who can but love it , when they know it , Shall either be vouchsafed strength to go it . By mediate help , or by immediate Grace , Exalted be to their desired place . It cannot merit Love , But it may shew , Whether , or no , our Love be false or true . Though 't is not life ; It is the death of Sin , Whereby the life of grace doth first begin To shew that living Faith , wherein consists The truth of their profession who are Christ's ; And they are not suspected without cause , False Christians , who conform not to these Laws . It is a needful Tutor , though it stand With looks still frowning , and with Rod in hand 'T is truly Good though Ill thereby we know , And at befriends us , though it seem a Foe . It all condemns not , though it puts in fear , It brings to Christ ; and then it leaves us there . In brief , this Law shall ever be in force , Though from Believers God remove the Curse . It shall in Essence never fail a jot , ( Although some Accidents continue not ) And therefore , they whose Faith shall them prefer , Observe it as a good REMEMBRANCER . To these for comfort and encouragement , The promise which attends it we present With all the circumstances , which may give Assurances , of what they well believe ; Without those Plagues or Terrors which we find Presented to correct a slavish mind , For they that love their Founder need no bands But love to keep them true to these commands . Love is the Laws fulfilling , 't is that end To which both Laws and all good Actions tend : And he that Loves , unto himself is made A Law , whereto we nothing need to add . Before the rest , our Muse , to fright them sets The Tipes of punishments , and horrid Threats : If either , may bring home the Soul that errs , God's be the praise ▪ the Comfort of it theirs . And let me share the prayers and the bliss Of those that shall pe profited by this . Amen . I. Thou shalt have none other Gods but me &c. Pharoh , by great wonders wrought To acknowledge God was brought , And had Reasons light to see Who , his only God should be . Had he well that Guift employ'd , Special Grace , had been enjoy'd ; But , no use thereof he made , And so , lost the gift he had ; Stubborn too , the Fool did grow , And ran headlong to his woe . Command . I. Serve but one God , and let him be That God who made and ransom'd thee . TO such as love , our God of Love makes known A Duty , and a benefit , bestown ; That they might know the object of their Creed , And , in the way of Righteousness proceed . For , by the Preface ( of what follows here ) A freedom from a Bondage doth appear . And by the Substance of this great Command , A Duty we may likewise understand . To them whom no kind usage may perswade From sinful Paths ( till they afraid are made ) We here exhibit Pharoh , as a chief Of those , who suffered for an Vnbelief Join with contempt of God ; that such from thence Might moved be to faithful penitence , To them that shall with Reverence and fear Receive the holy precept which they hear , We shew with love and mercy how they may Observe the Streight , and Shun the crooked way . There is one God alone ; That God is he By whom we formed and reformed be , And they who serve another , or deny His Attributes , commit impiety . This God , ( that 's God indeed ) though he might say , My will and pleasure is , you shall obey Me only as your Lord , ( and unto us No reason render , why it should be thus ) Proceeds not so ; but hath declared why We should accept him for our Deity , And peradventure this vouchsafed he To teach them knowledge who his Viccars be ; And shew to us ( by being meek and kind ) How from false Gods the true one we may find . For to be God is to be good , and so In Goodness infinite , to overflow , That all may tast thereof ( excepting none ) Such is my God , and he is God alone . The Egyptian Bondage , tipified all The Race of Adam , in their native Thrall , And as their temporal Saviour , Moses than , Left not behind one hoof , much less a man , Inslav'd to Pharoh , so the blessed Son Of this Great God hath ransom'd every one From that sad house of Bondage and of pain Where we , without Redemption else had lain . For which great favour , he from us doth crave , That we no other God , but him should have . And that we love him with a Reverent awe , Which is the whole fulfilling of this Law This Gracious God , by many is rejected , And as they understand , or stand affected , They take , or make up New ones of such things As almost to contempt , the Godhead brings . He of himself would make some Deity Who his own power so much doth magnify , As if by that he thought to gain access . To present and to future happiness . He makes the World his God who thinketh fit To love , to follow , serve , and honour it ; As many do , and they who much incline To love this God , are enemies to mine . He makes his Lust a God who doth fulfil In every thing his own unbridled Will : This Tyrant many serve ; Yea this is He Who makes them Bondslaves , whom God setteth free . He makes the worst men Gods who doth obey Their Pleasures , in an unapproved way , Or their imperious threatning so much feareth As think it from his Duty him deterreth . He makes the Devil , God ; who doth believe , By evil means good blessings to receive ; Which very many ( very often ) doe Whose words deny him , and defie him too . But some of us not only Guilty stand Of being breakers of this first Command , By serving Gods beside ; ( and more than ) him , Who from Death , Sin and Hell , did us redeem . But , either we neglect him also quite , Or , practise works to him so opposite , That into worse impieties we fall Than such , as yet , confess no God at all . For , by distrust , self-love , backsliding fear , Inconstancy , Presumption , fruitless Care , Impatience , Grudging , Frowardness or Pride , With other such ; our God we have deny'd More oft than once , and oftner fear we shall ●nto this error through our frailty fall . This Law , ( in some degree ) is also broke , Unless we , to our powers , due care have took To Shun each cause of breaking it ; The Chief ●s Ignorance , ( the ground of misbelief . ) The next , is to be oft , and willingly Among Professors of Idolatry . The Third is Servile fear , which many ways The Heart unto Idolatry betrays . The last ( not least ) is when the sway we give To any Lust or Sin : For ( thus believe ) Such men , to gain the full of their delight , Will change their God , or leave Religion quite . Yea , they who hate at first so gross a Sin , Are by the Devil this way hooked in . This Meditation here had found an end But that there are , some others who offend Against this Law , in such a high Degree As that they must not quite unmention'd be . The truest God , confessed is by them Their only God : They serve and honour him In outward shew ; and if believe we may , What they themselves have pleased been to say , They love him too ; But either they mistake him Or , by their own Invention , so new Make him , That though they speak him , by a gracious Name The goodness of his nature , they defame By making him the Authour to have bin And cause original of every Sin. For in affirming that the fall of Man , And Sin , and Death from Gods meer will began , They say no less , although they praise him much For being good to them , and some few such . To say of these I am no whit afraid . As of old Idol-Makers , hath been said . Their God and they are like , for on their Will They ground their practices ( which must be stil● Supposed Just ) and some , perchance , of them Would be as cruel as they fancy him But that their Finite Natures cannot reach The Tyranies which they of him do preach . Let us of such impieties beware , What we conceive of God let us have care , And not ( with foolish Hereticks ) suppose By teaching common truths , and making shows ●f holy piety to keep Gods eye from seeing when we wrong his Majesty . For , if he be displeas'd with such as make ●ood Creatures of his Godhead , to partake , ●ow much more cause have they his wrath to fear , Who make him worse than his worst Creatures are ? ●nd that prime Attribute have overthrown , ●y which , he chiefly to be God is known ? ●or , none are bound to serve him ( by this Law ) ●ut such as he did out of bondage draw . ●or if he drew not all , then some there be Who , though they have a God , ours is not he , ●t least in such a manner as may give These Unbelievers courage to believe . Their God they say did some unhappy make ●o shew his power ; and for his Glorys sake ; My God is he , who pittied their Estates , Whom these do fancy hopeless Reprobates ●n Issue leaving out of that temptation , 〈◊〉 which they lying to their Just damnation , ●nd for the day of wrath no sinners made ●ut such as do abuse the Grace they had . ●heir God is he , who forc'd mankind to fall ●nd mine is he , who did Redeem us all . My sweet Redeemer , so my heart incline , That , I may always keep this law of thine Amen . II Thou shalt not make to thy selfe any Graven image &c. Superstition here is free If her Idols rais'd may be ; And with Zeal the same pursues If will worship she may use . When , she should Obey or hear Sacrifice , she doth prepare . Such Religion to profess Is but irreligeousness : And for that presumptions vain , Many Israelites were slain . Command . II. Let every Hand and Heart refrain An Image of our God , to fain . THree thousand suffered by their brethrens hand , For offering violence to this Command ; And for Committing of the same offence , The Sword hath been in action , ever since , ( Some where or other ) to the devastation Of many a powerful and renowned Nation . For to adore one Godhead , and no moe , Save him , to whom such Duty all men owe , Sufficeth not , nless our adoration Be such as may obtain his approbation . A forged worship meriteth a Rod As truly as a falsified God : And such as do their own Religion frame , Serve but their Fancies , though God bear the name . When humane wit , had fool'd away the notion Of Gods true Being , and of true Devotion , She calling to remembrance that each Creature Had in it some impression of his nature , Did blindly seek him , by that couz'ning light , And lost at last the knowledge of him quite . For , some did make him Figures like their own ; Some like to beasts , and some like forms unknown : Then by degrees the Devil screwed in To seem a God , and made the foulest Sin , Thought pious worship : For , though vile it be To picture him whose form we cannot see , And to ascribe to him imperfect features Who gave their bodies to the fairest Creatures ; And in whose Essence all perfections are , Yet in their wickedness they staid not there , By wicked Ceremonies they invited The world to think the Godhead was delighted With hellish actions for their living seed , In horrid wise to death did often bleed As acceptable offerings murtherous hands Were thought the Actors of his just Commands . And drunken Riots with lascivious Games Seem'd holy Duties and had holy Names . Nor did the Gentiles only thus misdo But many Jews , and many Christians too , The self same sins in Essence did commit , Though with new Vizzards they had covered it . For how much better are their Festivals Then Bacchanalian Riots , in whose Halls And Parlours are assembled ( in the stead Of those poor Souls , whom Charity should feed ) A Rout of Roaring Ruffins , who are there For nothing but to drink , or game and swear ? Except it be that they might soon undo Those fools which do abuse Gods bounty so ? Mens follies make them frequently to err , And , then , they Vice for Vertue do prefer . Their Superstition , makes them think amiss Of God ; And then their service of him , is Accordingly devis'd : they favour not That worship , which their wit hath not begot . They fear him Tyrant-like , and dream that he Is pleas'd with such like works as Tyrants be . For Carnal wisdom , cannot be content , Unless it may be suffered to invent , The Scaenes , which make her Stage Religion seem To superarrogate in her esteem . Some , tho' they Scoff Idolatry , are hardly brought To serve a God of whom they have not thought . A circumscribed Form , to which , they may Address themselves , in that corporeal way , Which they affect and therefore up they rear Such Calves , as to their Fancies do appear : Yea sometime such Ideas they devise , As Piety would hate , and wit despise . Some others are too homely , and too bold Another way , and no man layeth hold Upon the Truth , who thinks to seize thereon , By searc●ing for it , in himself alone . These Sins against this Precept justly blam'd As thereto accessary have been nam'd , In what we mused , on the Law before To which are added here , three other more , Vain Curiosity , blind Superstition , Prophaneness , and a changeable Condition . By these we are perverted , yea , by these Our God is formed as our fancies please ; Sometime ( like those of whom the Psalmist speaks ) The God which to it self mans Fancy makes ; Is either blind or careless . God , ( says one ) Beholdeth not those evils that are done , Tush , God regardeth not , another says , The folly or perverseness of our waies . Some others make unto themselves , a God So mild , as if he never us'd a Rod. And , some again do fancy him to be So cruel ; that their God appears to me To be that Saturn , now set up again , Who ( as the ancient heathen Poets fain ) Devour'd his Children ; And they fain him , for That which the God-like nature doth abhor . These Evils to prevent ; This Law divine The wandring humane Fancy doth confine All men in Sacred worshipings restraining As well , from Intellectual Objects faining , As from Corporeal forms : And him God threats Who due performance of this Law forgets . For God himself who knoweth best how far By representments , it convenient were , To shadow forth his nature , did devize As many and as few as might suffize . God knew , that if mans frailty might not see Some objects , whereupon might fixed be His weak Devotion , he would either make Vain Fictions , or Devotion , quite forsake . It therefore , pleas'd ▪ his goodness to prepare Those objects for the Jews , which fitting were For them , such was the Serpent made of brass Till by Idolators abus'd it was . Such were their Temple and the Mercy Seat On which or towards which their eyes were set , In their Devotion ; that the wandring sence There being fixed , Faith might raise from thence The safer flight , and that Religion may A body have , wherein her Soul may stay , For , doubtless that Religion is untrue , Which hath no outward shape for men to view . As for the Jews : Our weakness , tendring too God , hath vouchsaft the like , for us to do . He hath advanc'd for us to look upon The Image of his Crucified Son , And limb'd him in his word with such dimensions As may , and should employ our Apprehensions , Without all vain additions of our own , Until , the Essence of it , may be known . Nor of our selves nor to our selves was made This Image ; But , the same , from God we had . He set it up , for us to fall before it ; To contemplate ; to honour ; to adore it . This Image he that faithfully shall view , Thereby , that long left Image may renew , Wherein Mankind was framed by God's hand , And in that likeness we shall ever stand . Still praised be that Image , which hath power To perfect such Imperfectness as our : And let all those who shall the same despise Be guilty of the worst Idolatries . Oh Christ so perfect my renewed will That I this holy precept may fulfil . Amen . III Thou shalt not take y ● name of y e Lord thy God in vaine &c. Curses , Blasphemies , and Oaths , Some , can vary as their Cloaths ; And , the Ruffin , now , begins To seek fashionable sins , No more fearing to blaspheme , Than to take a praiseful Theme ; But the Sin they count so small , Doth aloud for vengeance call : And , in Figure here we view What for this offence was due . Command . III. If thou wilt free be kept from blame ; Take not in vain , GOD's holy NAME . TO fright Blasphemers , we present them with An Emblem , of the Son of Shelomith : ( Who worthily , condemned was to dye , And , Stoned for his daring Blasphemy : ) For , 't is a Crime now ripened in excess , Though branded with a horrid Guiltiness ▪ And of this Blott , ( who ever standeth free ) All these that follow deeply Guilty be . The Common Swearer : For , his impious tongue Not only to the Godhead , offers wrong ; But , ( to his power ) he sometime rends and tears Christ's holy Body , when he vainly swears . He that affecteth cursings groweth foul , By what this Law forbids , For ; on the Soul Which loves to Curse , these plagues are often brought Which to befall another , are besought . They are not in a mean degree to blame , Who shall prophane the great Almighty's name Through Levity , as when him name they shall , For trifling Causes ; or , no cause at all . He , that with Oaths , protests in matters vain ; Or , sweares for Truths , what he himself doth fain ; Or , tells for certain , an uncertain thing ; Or , vows to God , what he neglects to bring ; Or , maketh vows of what are not allowed : Things lawful ; or , things comely to be vowed : Even he who ere he be that shall transgress These ways , is tainted with a guiltiness For , all these ways , Gods name is vainly used ; And such offences cannot be excused . To these we add our Scevites , who presume The power of Exorcisms to assume , And work by Conjurations of such kind , As may no lawful approbation find , And much from these , those Cheaters differ not , Who by confederacy the name have got , Of cunning men or women , and pretend . To know black Arts and Practice , to defend Our bodies , or to keep our goods from harms , By wicked Spels ; prophaning in the Charms , The names of God , or portions of his Writ , For , in such Actions they dishonour it . Nor is he better who delights to make , Gods Truth a Theam for vain discourses sake , Or , thence extracteth Jests ; or , reads , or hears His Word , with heedless Eyes , with careless Ears , Or unprepared Heart . Nor , are they less Prophane ; who to conceal their wickedness , Or , meerly to be deemed men devout : Still at their Girdles bear , Gods Book about , Or , Study holy Scriptures to devise : A Cloak for Sins ; and proofs for Heresies Or , truths pervert their falshoods to maintain , For , all of these assume Gods Name in vain . They of the like offence partakers are , Who ( as they term it ) make a Holy War For Christ ; And in his name do that pretend , Which is for some concealed wicked end . All they who pray for these , ( by name of such , Do fight Gods Battles ) do offend as much If they shall know it ; For , accursed is Such bold and bloody policy as this . He that plots Treason , or invents a Lie , The Cause of God or Truth to justifie ; Doth Stray as wide : For , to assist his Foes . These in Gods Name ; within his Ensign goes . Moreover they are guilty of this Crime Who in undecent manner or ill time Reprove , or threat , or comfort , or apply Gods promises , or Judgments , or deny , Their needful application in Gods Name , When time , and place for them require the same For , of the Service , careless they appear , Pertaining unto him , whose name they bear . He breaks this Law who runs ere he be sent , And in Gods name speaks what God never meant , He that from Holy Orders , goeth back . And by his Idleness becometh slack In Duties of his Calling ; or ( grown rich , By Church promotions ) thinks it overmuch , To execute that Function as he ought , To which with wealth and honour he is brought , Even he , what fair excuse so ere he make , Is justly said Gods name in vain to take . For , if he proveth guiltless , he receiv'd A dispensation , more than I believ'd . A Prayer without Faith ; a formal mention Of Gods due praise , without a due intention . Yea , vain or complemental Salutations , Without Sincerity are prophanations Against this Law , though many men have thought , That these are signs of persons better taught . Dissembling Fasts ; Thanksgivings mumbled out , With babling Repititions , ( and devout , ) In nought but feigned Term or length of Time , Do make men guilty , likewise , of this Crime ; Nay many Sermons of the vulgar strain , Are taking of the Name of God in vain . He that his Church or Chappel hath bedeckt , And yet Gods living Temples doth neglect . He , that a love to those , doth seem to carry , Yet , leaves defac'd his outward Sanctuary ; He that to bend his body is asham'd , When he shall here his blessed Saviour nam'd He that without an inward Adoration , Bows outwardly , or , with an Affectation , To mimick Gestures ; or , performs the same , Unto the vocal sounding of the Name , Or either practiseth , or leaves undone , Such Duties in Contempt of any one : Even He ( though to be guiltless he pretends , ) Against this Third Commandement offends . But none this holy precept more have broke Than they , who on themselves Christs name have took , Yet live like Infidels , excepting those , Who guild Hypocrisy with Godly shows , And under pious habits use to prey , On those , ( who being more sincere than they ) Are threatned , and suppose all well bestown , While these will take ; till nothing is their own . God keep his Lambs form these as from the worst Of all Dissembers , and the most accurst . The Faults condemn'd , seem nothing to have bin To this abhorred Hell begotten Sin , Are Drunken Jollities , unbridled passion , A wicked Custom , Slight consideration , And evil Nurture ( but much blame is cast , On Tutors and some Parents for the last , ) All these must therefore shunned be by him , That would not Swear , For-swear , Curse nor Blaspheme . This must be likewise heeded , that unless We still ( on all occasions ) de confess , The Name of God ; and Sanctifie it too , By such good Duties , as we ought to do : ( As in Relieving those who in his Name , Shall ask ( without abusing of the same , In swearing by it , when just cause requires , In suffering for it , ( though by Sword and Fires ) When God may be dishonour'd , by a base Forsaking of our Faith , or of our Place . Yea , if we be not ready to our might , In all Gods Attributes to do him right ; And honour him , in Deed , in Word , and Thought , In what we can , ( although not as we ought ) We faulter in our Duty ; and 't is plain , We do profess to bear Gods name in vain . My Heart LORD GOD so settle in thy way That I this Law , may never disobey . Amen . IIII Remember that thou keep holy y e Sabboth day &c. 'T is not in the Common Creed That he gather'd Sticks for need , Who for Sabbath breaking dy'd , For all wants were so supply'd , That it seems he did transgress , By Contempt , or Carelessness . He commits the same offence , ' Gainst this Precepts moral sence , Who the Christian Sabbaths wrongs , And a Plague to him belongs . Command . IV. To hallow , do not thou forget Those times , which God apart hath set . YOu that our christian Sabbath do despise , Behold this Figure with regardful eyes : For , though on us this Precept doth not lay The Ceremonial service of the day ; Or , to a Jewish Sabbath , us confine ; It n'retheless , a Duty doth enjoin , Which no man living can be freed from Till to the general Judgment Christ shall come . For , Nature urges , that convenient Rest , Should be allowed both no Man and Beast , Lest their corporeal substance should miscarry Before the time ; And 't is as necessary , The Soul should have some leisure to attend His will , on whom her being doth depend . Freemen , may rest their bodies when they please , And Wise men , know how for to take their ease : But , lab'ring Beasts , and Men who are depraved , Or , they whom wants , or Tyrants have enslaved , Had restless lived , till their life time ended , Unless this holy Law had them befriended ; And they who to the flesh most ●avour show For Soul affairs , but little time allow . This God at first foresaw , and for that cause ( Though in Mans heart he then ingrav'd his Laws Essential , and long oblig'd him not To such additions as time since begot ) Yet when he found that error and transgression Had wholly rased out the first impression : To stop Corruptions Growth , he afterward To Rites , to times , and places had regard . All men at first had liberty to take What daies they pleased holydaies to make ; Or , for convenient Rest . Nor did from all This freedom cease when God the Jews did call To keep their Sabbaths ; For to one set day No Nation were oblig'd save only they ; Nor , had the Gentiles any other ties Save to observe it in a moral wise , So far as might preserve unto the Creature The freedom and well being of its nature . A Law concerning Rest and holy Dues Confin'd indeed the people of the Jews To one set day , even one set day in seven , To them were Ceremonies also given Concerning it ; which no man might transgress ( Save in great need ) without much guiltiness That Law , which nature simply had received At our first being was to them derived With such like Accidents as might be best To keep them firm , and bring in all the rest In Gods appointed season to embrace The Law of Nature in the Law of Grace . Their Customs and their Ceremonial day With Christ was buried and so swept away . When he arose from death , that to renew And celebrate the Sabbath of the Jew , We are no more obliged than to rear Their Temple , and to build their Altar here , And yet , lest man's corruption and the lack Of Accidents , might bring the Substance back . Even to the first neglect , Christ dist instate His Church with power to change or abrogate The Cirumstances of this Law , so far As needful seem'd , Provided that it were Essentially preserved , and in this She hath performed what required is . For , though the time be changed , it retains The same proportion ; It for use remains The same in Essence , and that being so The same obedience , is now due thereto , And , to what Circumstance the Church thinks fit , To help continue the right use of it . Now therefore , though that every day be free For works which truly necessary be ; And , though those Worshipers which are sincere May worship any day or any where , Yet none can without guiltiness despise The Places , Rites or Times , of Sacrifice Appointed by the Church , while they accord What may be authorized by the word . This Law is therefore broke when we despise The Fastings , Feastings , or Solemnities The Church appoints , or if we shall deny Such daies to honour and to sanctify By rest from Common Labours , whensoere We may without much damage , them forbear ; Or , if we vilify those Christian Rites Whereto the publick discipline invites , Or , them perform not on their proper day As often as conveniently we may . This Law is broke , if to our lab , ring Beast , Or , Servant , we allow not so much rest As nature shall require , and may conduce To keep them able for our lawful use . Or , if we shun not all occasious too Whereby we may against this Law misdo . And they are these ; A hardned heart , a mind Prophane , and unto Greediness inclin'd , A false belief ; false liberty ; false knowledge , Frequenting of the Company and Colledge . Off false believers ; ( From whom self will pride And Superstition no man can divide . Let no man then that lawless Freedom take Which may occasion strife or scandals make , By needless Labours , nor mis-censure them Who take some liberties which they condemn , In things indifferent , and shall not move In such ' gainst which their Governors approve ; And in their manners let them peaceful be , Though they in their opinions disagree . Let not those times the Church hath set apart To rest the body , to instruct the heart , And to preserve a due Commemoration Of every blessed means of our Salvation , Be judged vain , or , that they do not draw Authority sufficient for this Law : But let them know for Truth , though not for news , That all the Feasts and Sabbaths of the Jews Were but the Types of ours ; and that if they Shall for the Shades the Substance cast away , They are unwise ; and guilty of offence Against this Precept in the moral sense . Let those who for the bodies ease and pleasure Part of this time allow ; preserve the measure That 's justly due , and in due manner too Do that which is allowable to do : Not for the Soul 's well being caring less Than to prevent the Bodies weariness . Let them who of the Soul most heedful seem , Remember , still , the Body to esteem . A Portion of that Manhood , for whose sake Our Sabbath-maker did all Sabbaths make , And give it so much liberty as may Make pleasant all the Duties of the day . And since no private Spirit can impose A Rule for all ; let all be rul'd by those Who by a publick Spirit come to learn What may a publick body best concern . Or , if among us any one shall deem There is a truer way made known to him ; So let him walk that he himself approve To be in all his waies a Child of Love. For sure I am , that if the common peace He keep until humility increase , True knowledge in him he , then plain will see Who best expounds this Law the Church or He. Come Holy Ghost , so sanctify my heart , That from this Law I never may depart . Amen . V. Honor thy Father and thy Mother , &c. He that sought his Fathers death Sonless , yielded up his breath . He , that , would his Prince have slain , Had his pardon sent in vain , For although the King for gave , Justice urg'd her due to have , That Rebellious Children may Learn this precept to obey , And the Subject stand in awe How he Sins against this Law. Command . V. On them all honours due , bestow , Who , by the Name of Parents go . WHat of Rebelling Subjects will become , And graceless Children view in Absolom : For , whose Offence the Earth did ( as it were ) Refusal make his Bodies weight to bear , And Heav'n rejects it ; that they might present Him hanging for a dreadful Monument Through Ages all , to warn and keep in awe The sleighters and Infringers of this Law. This foremost Precept of the second Table Unto the first , in this is answerable They both enjoyn and Honour where 't is due , Their differences are these which do ensue ▪ Here blessing follows ; there it went before One Parent , that concern'd ; This , many more . He that shall break this Precept , maketh snares Wherein to hang himself at unawares , And overthrows ( as much as in him lies ) All Common-weals , and all Societes ; Yet , some affect it not , but loudly cry For times which may erect a Parity . And , some who dream they keep it , are to blame By being ignorant how far the Name Of Parent reacheth , which we briefly show , That they might better do and better know . We from the Parents of our bodies have A natural being ; and they justly crave To be obey'd in all things , but in those Which either may Superior powers oppose , Or , to some Being hurries us , that shall Be worse , than to have never been at all . Beside these Parents , we to many moe A Duty , by this Obligation owe. The Fathers of our Country , by this Law First claimeth of us , Honour , Love and Awe , And from himself , the same Prerogatives To his Inferiour Magistrates derives . There is a Fatherhood in those that be Our Elders , and our Betters in degree . Our Masters also , may have warrant here , To challenge from us , Reverence and Fear . And Husbands also may infer from hence Good proof of right to their preheminence ; And if a witness wanted thereunto , My Wife I know would say the same I do . And that , I give God thanks for as a blessing , That is not founnd in every mans possessing . Our Ghostly Fathers by whose careful pain We are anew begot , and born again ; ( Ev'n to a life more excellent than that , Whereto our fleshly Fathers us begat ) Have Honours due , no less than those to whom , We Sons and Daughters in the Flesh become , Yea and our Fathers in some sort they be , Who , from Thrall , Wants , and Death , hath set us free . All these from us an Honour may command , According to the place wherein they stand ; To some of them we do not owe alone , That Honour which may outwardly be done , Or , that unfain'd respect , which doth accord , With bare Obedience . But we must afford All helps , whereby we also , may prevent The Want , the Shame , the Harm , or Discontent , Which may befall them , we should meekly bear Their words and blows , ev'n when unjust they are ; We should not pleasure take in any thought , With which dishonour may to them be brought , Though they should curse us , we must always bless , Defend their lives and hide their nakedness , We should not hear them wrong'd : nor should our tongue To all men tell it , when they do us wrong , But pray and strive , that blameless we might prove , How crookedly so ' ere they please to move . For he alone who thus obey them shall , Hath an Obedience Evangelical . Among those many who these Laws do break , And pass unheeded any breach to make , On this Command , who greatly are to blame , In being disobedient to the same , The first and worst are that ill tutor'd sect , Who Magistrates , and Rulers contradict , They who at all Superiors madly strike , And fain would have us honour'd all alike , Are deeply guilty , and this just command , They frustrate make ; if ought I understand . The other sort , doth Government forsake , Of whom God pleas'd this gracious Law to make , Do sometime also grievously transgress , Against this Law when they by wilfulness , By Pride , or Cruelty , provoke or stir , Those to rebel , who Sons or Vassals are . For , he that wilfully gives cause of ill , Shares equal Guilt with him that acts it still . By sinning he brings others to be naught , Then suffers by them , for the Sin he taught . For they who Tyrannous Commands do lay , Shall find their Servants treacherously obey . The Crimes forbidden here as having bin , Occasions of a more immediate Sin , Against this Law ; are Envy , Self-conceit , Licentiousness ( which thinketh over-streight , All tyes of Government . ) Forgetfulness , Of those Commodities which we possess . By them who Rule us likewise we may add , Ingratitude ; Ill habits sooner had , Than lost ) Gross Rudeness ; and the Vice , Whence most Sins flow insatiate Avarice . I now remember that I named not Some other Parents overmuch forgot . We have a Heavenly Father unto whom , His Children should more dutiful become Than yet they be . But , what to him we owe , The former Table of these Laws doth show . We have a Mother too , which ( more our Sin ) Hath in this Age 'ore much neglected bin , Nay worse ; ( I would it were untruly said ) She hath dishonour'd been and disobey'd , More like a cruel Step-dame than like her , Within whose blessed Womb conceiv'd we were . I mean the holy Church the Spouze of Christ , For we her wholsome Discipline resist , Her comely Ceremonies we despise , Her Government we often Scandalize , We slight her Blessings , we her Counsels hate , We of her Ornaments and her Estate Dispoil her ; her best Children we betray , And when she would embrace we run away , In all which things we disobey this Law , And vengeance both on Soul and Body draw : God grant this wickedness we may repent , Before he change into a Punishment , The Blessing promis'd : For he from the Land , Will root the breakers of this great Command , That men may know the danger to contemn , A good Condition ; when 't is off'red them . Some are already gone : And though few see , ( Or will confess ) that they afflicted be For this offence : yea though few think that they , Were rooted out , because they went away By their own choice : Yet God to them hath shew'd Their error by some Plagues which have ensu'd ; Since their departure , that they might perceive , How frowardly they did their Mother leave ; And that the truly penitent might there , Enjoy the Blessing they did forfeit here . God open so their eyes in their distress , And so instruct them in that Wilderness , To which they run , that ( though like Sarahs Maid , They fly from her with whom they should have staid They may divert our heavy Condemnation , And leave a blessing to this Generation . Lord Grant thou this , and that those may not shame Their Brethren who departed without blame , To civilize the Lands which know not yet , Their blindness , nor what Sins they do commit . And gracious God , preserve a Heart in me , Which to this Law may still obedient be . Amen . VI Thou shalt do no murder , &c. Murther leaves a bloody stain , Which unpurged will remain , Till a Flood of Tears it cost , Or till blood for blood be lost . Nor old age , nor length of time Cleared Joab of this Crime . Nor his Power , though great it was , Nor a priviledged place Could his head from vengeance hide , But for this Offence he dy'd . Command . VI. The Makers Image do not spill , Where God commands thee not to kill . None had been safe , unless the bloody sin Forbidden here , had both restrained been , And still pursued ( mischiefs to prevent ) With open and with secret punishment . Therefore Almighty God ( who hath decreed That he who sheds his Brothers blood , shall bleed ) Attends it still with vengeance : and the Sword ( According to the dreadful sounding word Pronounc'd long since to David ) shall not leave Him or his house who doth of life bereave A guiltless man ; till for that crying guilt , Some Blood of his untimely shall be split . For though like him , whom here we represent Men , may by greatness , keep off punishment , Till they are old , it will their heels pursue , And give them at the last their bloody due ; For I have rarely heeded one in ten , Of those rash-headed and fool-hardy men , Who ( as they fondly term it ) fairly kill ; But , they or their , have either suffered still , Deaths violent ; or died in their prime , Or , Issueless ; fo this Blood-spilling Cirme , Yea , and for ougit is known , the self-same Doom On those who yet escape , e're long may come . And if the fair done Murthers have these Fates , How shall he scape that foul ones perpetrates ! Of this offence , let all men conscience make For their own weal , or for their Childrens sake Whom they beget : For in the same degree Wherein they murther , it repaid shall be , Or their own persons , or on some of those By whom her due , just vengeance may not lose . If thou hast took away the life of Fame From any , thou shall suffer in thy Name . If by unchristian Anger , or by hate , Thou shalt occasion what may ruinate Anothers Being ; in thy Generation , Or in thy self , expect retaliation ; Unless Repentance in a Fount of tears Shall cleanse that stain , which nothing else outwears . Oppression makes the Poor his life to leese Like Poysons which destroy men by degrees , With lingring Deaths , and in an age or two That Sin doth all those Families undo Which were enrich'd thereby , yea I have seen Their Sons who by oppression rais'd have been , To fall from large Estates by some and some Till they to such base poverty have come , As brought them to the Gallows : Therefore they Act murthers who take means of life away By an oppressing hand ; and murther not The poor alone ; but those whom they begot . He is in Heart a Murtherer who prays For others deaths ; and in effect he slays , Who can , but will not save , it to afford Deliverance , with Justice will accord . Nor from this error are they counted free , Who ▪ wittingly shall an occasion be To other men , of that which may intice By word , or by example to this vice . Such are those Hacksters , ( who themselves don me Men of the Sword ) ( but sure enough I am ) ( Men of a base Condition ) these are they Who flesh our blooming Gentry in the way Of brutish Quarrels , and their minds possess With Rage instead of sober Manliness . Just of their stamp , are they who shall provoke Their Friends unto Revenge for what was spoke In drink or passion ; making them believe They were disgraced if they should forgive ; And so the Fools are urged to pursue Those wicked Counsels which at last they rue . Another way as faulty are those men Who publish by the tongue or by the pen Those Heresies and Fancies which undo ( Here and for aye ) themselves and others too . These last , are out of question deeply dy'd In this red Crime , though some of them can hide Their Guilt with holy shews . The former sort Though well esteem'd , and such as none report Or take for Murtherers , would soon be cast If an impartial verdict should be past . There is a murthering poyson in some words And Flatteries , are otherwhile the Swords That Kill their hearers ▪ though when they infect , They do not murther by a line direct . Moreover , other while unkindness may Strike dead a Gentle heart ; and such as play False play in Love , ( as when they do allure And causlesly reject ) may soon procure Untimely Death . But such like youthful Crimes Though jested at , bring vengeance many times . He that by lawful means doth blood require For blood unjustly Spilt , with more desire To satisfy his rage , than to prefer True Justice , is a parcel Murtherer . And so are such , who practise to encrease A publick Concord , or mens private peace . In some degree of Murtherers are they Who to their might remove not for away All such occasionings as may begin Or help to perfect this inhumane Sin And therefore by this Law we are forbidden , To keep an Enmity in secret hidden , That may provoke Revenge : which to prevent A Duty doth precede the Sacrament Of Christian Vnity ; and they commit Against this Law who fail to practise it . Pride , Wrath , Scorn , Avarice , Wine in excess , Wrongs , Jeers , Neglects , and Jests with bitterness , With other such ( which either are or draw Occasions on , to violate this Law ) Are breaches of it . And though few suspect , ( Because these are but breaches indirect ) That such enormities unpunish't be ( For that , but seldom they inflicted see Immediate stripes ) yet , questionless , by such Those troubles are brought on , that shorten much The life of Man ; and thereby finish'd are His numbred years before he is aware . The Souldier ( whom I had almost forgot ) Is very peaceful , if he murther not . To kill is his profession ; yet I say , He murthers if his Prisner he shall slay , The battel being past . The Voluntary Whom , an ambitious Avarice doth carry , To hostle Actions , when his lawful Prince , Nor sends nor calls him , nor the just defence Of his own person , or his Countries good Engageth to become a man of blood . Ev'n he may be suspected , not to tread A path so noble , and so warranted As he conceives : yet neither praise I them , Nor do I peremptorily condemn Their practice , but refer what I have said , In their own conscience to be rightly weigh'd . Lord give us eyes our Secret sins to see , While time and place to us vouchsafed be , That we may leave them , and that Love embrace Which will conceal them with her vail of grace . For , it with Joab we grow old in Sin , Which hath not really repented bin , Till thou growst angry ; vengeance will not tarry But stimes us dead , ev'n in thy Sanctuary . Thrice holy Trinity , my Heart possess , And , I , this Precept , never shall transgress . Amen . VII . Thou shalt not Commit advlterie ▪ &c. When this Figure thou hastey'd , Think how these two Wantons dy'd , And what horror was therein , When Death took them in their Sin , Hurrying them from their delight , To an Everlasting Night . Mind it well , and mind it so , That thou still may'st careful grow , From those evils to be free , Which this Law forbids to thee . Comman . VII . Comm●● thou ●o such Act unclean , As 〈◊〉 Adultery , doth mean. BEhold this Figure , you , who take delight , To give the Reins to wanton Appetite : And , say within your selves ; why may not we , Struck suddenly , in our Polutions be , As well as these and others , who have bin , At●●●ched " in the very Act of Sin ? Consider this and tremble : For no year Wheels round , but , we of one or other hear Thus taken ; That , you might forsake the snare , And others be forwarn'd of coming there . Permit Adultery , and none shall breed Without a Mungrel and a mingled seed , Allow such mixtures and none then shall know , On whom the dues of birth-right to bestow , Save a blest Faction . And what havoke then Will Trecherys and Murthers make of Men ? And , who will careful be to foster that Which no man owns , and Brutish Lust begat ? So needful was this Law , that here to dwell Without it , were to live the life of Hell With Fiends incarnate , whose licentiousness Their own and others mischiefs would increase . Be therefore thankful for it ; and declare Your thankfulness with diligence and care In keeping of it ; that you may have rest From sorrows here , and be hereafter blest , And lest your Duties from you , may be hidden , Observe that by this Precept is forbidden , Not only such uncleanness as polluteth A Married Bed ; but , that it those reputeth , Offenders too , who simply fornicate Or in a married or unmarried state , Abuse their Members in the wanton fact Of any lawless or uncomely Act ; Which appertaineth to that fleshly sin , Which by the Law hath interdicted bin . No breach of Wedlock was perchance in that Bold Zimri did with Cosbi perpetrate , Yet vengeance followed on it , to affright All those who in Laciviousness delight , Young Onan climed not his neighbours bed , Yet God for his transgression struck him dead . And let the shameless wantons of our days , Who boast ( as of a deed that merits praise ) How many untouch't Virgins they deflowr'd Lest by a sudden Plague they be devour'd , For less than that of which these villanies boast , Full Three and Twenty Thousand lives did cost In one days round ; and it may forfeit them Their freedom in the new Jerusalem . To shun gross wantonness will not suffice , Unless the wandrings of Adulterous eyes , Lascivious touches intermixt among The temptings of a lust provoking tongue , Bewiching smiles , And Gestures , which , intice , Both mind and body to embrace this Vice , With such like Cycean Charmings , be supprest , Which help transform a Man into a Beast , Nay if the secret longings of the Heart , We labour not ( with all our strength ) to thwart , When they incline to Lust ; we thereby shall . Be guilty , though in Act we never fall . If therefore blameless we would still abide , We must some precious Antidotes provide Against this Poyson . We must careful prove Far from us , all occasions to remove , Which may allure : And they are such as these Vain Songs and Poems which are made to please A wanton ear , and movingly express The longings and the acts of Wantonness . Obscaen Discourse ; Lascivious Company ; The giving of an opportunity , ( That may be shunn'd ) to such as we do know Are not so bashful as to let it go . These are occasions , of especial note , As Bounds to this Offence , not so remote , But , that they bring it easily to pass , Yea , other while before it purpos'd was , And , for that Cause , this Law commands doth lay That we remove those from us far away . Nor are those all the temptings unto lust , But there be otherswhich avoid we must As much as these ; Fantastical attires , And wanton dressings kindle lustful Fires . This makes them so esteemed , and so sought , That other while they are full dearly bought , That some to play the Harlot have been fain Those various costly Dressings to maintain . Oft visitings , and spending of the day , With such as trifle half their time away In Complements , ( and intercourse between Each other , but to see or to be seen . ) Ev'n these things blow the Flame , and many a one By such impertinencies , is undone . The faring delicately in excess , The common sin of beastly Drunkenness , Are here Attatch'd , Arraign'd and Sentenced , For often causing an Adulterous Bed. Constrained marriages made up by Friends , For Honour , Wealth , or such improper ends , Both partys very frequently undo , And cause Adulterys and Murthers too . Where Touth and Age of too unequal years Together match ; both Jealousies and Fears Are Guests , and rarely have such weddings bin Without occasions of this filthy sin . If , therefore of this Crime we would be clear , Let us endeavour alwaies to forbear All such as these , as well as to eschew A gross Adultery , and so pursue Each means which may be helpful to acquire A blameless practice and a clean desire . That we may Soul and Body beautify With every flower of Spotless Chastity . For , carnal whoredom was long since a gin By Satan forged for the bringing in . Of Ghostly Fornications most impure , And frequent Testimonies may assure That they who love strange flesh as many do , Will change their God with small perswasions too . LORD from these vanities direct our eyes Which may at unawares the Heart surprize ; The Law within our members we do find Doth cross the Law that 's grafted in our mind . That which we hate we are intie'd unto , And what we love we often fail to do . Our Will thou hast renew'd but in the Deed We are not , yet , enabled to proceed With such a Constancy as we desire , Nor with such pureness as thou dost require . Make perfect what in me thou hast begun , Compel me , that I after thee may run . Let not the world adulterate in me The Love which I have promis'd unto thee ; Although my waies be crooked in thy sight , Preserve thou my affection still upright . And let thy Love so keep my heart in awe That I may still be blameless of this Law. Amen . VIII Thou shalt not steale , &c. If a Souldier might not thieve , No man may , as I believe ; If such measure Achan find For a prey in war purloin'd , What , on these will Justice bring Who rob Country , Church and King ? With his Children Achan fell ( Yet I hope their Souls are well . ) But if these do not amend Greater Plagues for them attend . Comma . VIII . What want so e're oppress thee may Steal not , anothers goods away . LIght fingred Achan here doth figur'd stand , Who for infringing of this Eight Command , Brought both on him and his a fearful Doom To make it known to every age to come , That Sacriledge and pilfring may undo Both such as use it , and their Children too . So strongly are these Pre●●pts knit together , And have so much dependance each on other , That none of their whole number can be mist , Nor virtue perfect , without all subsist . A Families necessities , who can Support aright or honour God or Man With due respects ? or fully exercise The praiseful work of Christian Charities , Unless this righteous Law had been ordain'd Whereby each man his own might have retain'd ? The painful hand had wrought but for a prey For slothful Drones to spoil and steal away , Did not this Law prevent ; and they should then Possess most wealth who were the strongest men . None would have labour'd but for present need , And to pocure and keep , whereon to feed , Would so imploy us , that we should not find A leisure hour to rectify the mind , By knowledge , or by seeking that which is The Essence of our Being , and our bliss , For , as base Poverty hath dwelling there Where lawless living and disorders are ; So , where that Poverty , doth much abound , A brutish Ignorance is alwayes found , For , though wealth makes none wiser , yet , it might Yield means of knowledge , being us'd aright ; And equal are the sins , to rob the rich As spoil the poor although they seem not such , Since that which makes the difference in the facts Is in the sufferer , not in him that Acts. Let no man therefore , lay his hand on what Is portion of another mans Estate , With purpose to defraud him ; lest it bring A Gangrene , and become a cursed thing , Which will devour what he before possessed , And stop him in the way of being blessed . Rob none ; But of all other shun the Theft By which poor widdows are of that bereft Which is their lively hood , or that whereby The Fatherless compelled are to cry To God for vengeance . And be wary too Thou do not willfully thy self undo By execrable things , lest Achan's Crime Bring on thee Achan's death , in evil time . For , though Deaths due for every sin that 's done Some louder cry , and bring it sooner on . There are a thousand Thieveries by which The worldling is advanced to be rich With little sence of sin , although they be Infringements of this Law in high degree . The Trades-man stealeth by a frequent lying In bargaining , in selling and in buying ; And most he suffers by this fair-tongu'd thief , Who entertains of him the best belief . Some Courtiers have their pilfrings , which they call Their Fees or Vails , whereby when dues are small , And , their expences large , they soon grow great , And keep their Master also in their Debt , Whose Royal name is used to conceal Their frequent robbing of the Common weal. Some steal into Estates by their unjust Abuse , by whom they have been put in trust ; And men so frequently this way misdo , That such are counted honest Livers too . Some rob the Church ( and this too is no news ) By keeping from her Labourers their dues , And by assuming as their own Estate What Piety to God did consecrate Some Church-men rob the Layty by taking That Calling on them without conscience making Of those performances , for which God gave The portions and the places which they have ; And doubtless , for the sins of such as they The Churches heritage is took away . Some by Authority or quirks of Law Raise projects from their neighbours to withdraw Their livelihood : Some others do no less By outward shews of strict Religiousness , Or cloked honesty , the latter sort Make means to Cousin by their good Report . Some wantons , ( guilty of no petty wrong ) Steal Hearts , which unto others do belong . Some steal both Goods and Persons . Thus do they Who take the heirs of mens Estates away Against their Wills ; And when this theft's begun , Most commonly both parties are undone . Some steal the wit of others . And an Ass To be a witty Creature , thus may pass . Some stealrewards and praises which are due To other men ; and these are not a few . Some steal preferments , I could tell you how , But will not , lest indanger'd I may grow By babling of it ; or lest other some May by that means to wealth and greatness come , Who do as yet retain their honesties , Because they have not learn'd such tricks to rise . Some steal mens good opinions , by concealing Their own enormities , and by revealing Their Neighbours errors , with such shews of Ruth As if they were all Charity and Truth . Shun all such thievish Paths , for he that follows These Tracts , may peradventure scape the Gallows , But shall not scape unpunish'd , though God may Defer his wages till a longer day . As those are not excus'd ; So shall not he From our Infringement of this Law be free , Who nourisheth a cause of this offence By Idleness , by Prodigal expence , By vicious gaming , by regardlesness To husband wisely , what he doth possess By keeping to himself what was bestown As well for others uses , as his own ; Or by withdrawing ( through deceit or might ) The hirelings wages or the poor-mans right Whereby those may be driven to supply By stealth or fraud , their griping poverty . More such occasions , he himself may find Who doth examine with a single mind His private practices , and how the end Of one thing on another doth depend . Oh Lord vouchsafe me grace to be content With whatsoever thou to me hast lent As long as life on me shall be bestown , Let me be fed and cloathed with my own , And , not with that which being none of mine May make my Neighbour want , or else repine ; If by a wilful or unwitting wrong I have detained ought which doth belong Unto my Neighbour , Give me means and will By restitution for my doing ill To make amends , or else do thou repay them The dues which I unwillingly delay them . Forgive thou also my unrighteousness , That it corrupt not that which I possess , Or marr my thrift ; and for he time to come So wary keep me of departing from This Law , that I may still in heart and hand Continue faithful unto this Command Amen . IX . Thou shalt not beare false witnes against , &c. Who can hope for Justice where Magistrates false witness bear ? Or , secure in falshood be , When great Princes scape not free ? She who Naboth's death contriv'd Was in Wrath of life depriv'd , And her flesh by Dogs was torn Though a Queen and Princely born , That all others heed may take How this Precept they do break . Command . IX . In any case no witness bear , Of things which false or doubtful are . VVEre his Edict omitted , who could say , He should enjoy his life or Goods a day ? If nigh his habitation chance to dwell , Such Neighbours as the wicked Jesabel , ( And her curst Instruments : ) whose downfall , here Is typfi'd , that such may stand in fear . Where could we be secure from perjur'd men , Unless God sent forth Vengeance now and then , To find out those who secretly contrive How , others of their portions to deprive , Since , very often this offence hath none Who can behold it , but , that God alone ? Or , by what means might they be kept in awe , Whose greantness makes them careless of this Law ? How safe seem'd Jesobel , by being great ? And , yet , how boldly did the Prophet threat Succeeding Vengeance ? and though she were high , How low upon a suddain did she lie ? That high and low , might view her cursed plight And more in truthful honesty delight . Most know , that , of this Law they breakers are Who bear false witness , at the Judgment Bar , And very many are not without fear , In such ungodly actions to appear , But , few do seem , aright to understand , Their other breaches of this Ninth Command , To lie , accounted is a fault so small , That many feel no sence thereof at all , But , make a Play-game of it : yea and some Such Patrons of that Evil are become , That they allow , and justisie the same As Praises rather meriting than blame . But , this will prove though held a petty sin The Serpents head , that brings his body in , And , an officious lying , may in time Ingage us to commit a greater Crime ; However he that an untruth shall speak , Or Truth ( if to deceive ) this Law doth break . To praise is commendable ; yet thereby When we of others better testify Than they deserve ; true vertue we deride , And sinners in their sins are justifi'd , Unless it be ( by such a modest praise . As flows from hope , our Friend affects the ways Which yet he walks not ) that our praise may be A Gale to ripen what we blooming see : For this is neither purpos'd to deceive The Hearer ; nor advantages to weave For him that speaks it : but a wise intention To cherish buddidng Virtue by prevention ; But , he that flatters doth pollute his mouth , And is a falsifier of the Truth . The Parasite , who shames not to uphold , Whatever by his Patron shall be told , Or , seeks by Jeering to discountenance , A simple Truth ; and falshood to advance , Against this holy Precept so offends That punishment his Guiltiness attends , Yea , they who get access to great mens Tables , By coming furnished with News and Fables , Are thereby often guilty of this sin , Which by this Law hath countermanded bin . When we dare venture to reiterate , Those Rumors which the common people prate , On meer surmises ; we are accessary To many slanders : We make Truth miscarry , And bear false witness to the wrong of many , When we suspect not that we wronged any , Nor can we satisfie for these offences , Which then may follow , if our Sov'raign Princes , Or there affairs of state , shall wrong sustain By such false tales as we receive or fain . When out of levity Reports we make Of others frailties ; or occasions take To mention Jestingly , what may disgrace The person either absent or in place , Without just motives ( or content shall grow ) To hide what Love and Equity should show We in the main , or in some circumstance False Testimonies ; may thereby advance . But , he that uttereth slanders in despight , Or justifies the thing that is not right , Or judgeth rashly in anothers Cause , Or any needful witnesses withdraws , Or ( by concealing what for truth he knows ) Betrayeth Innocency to her Foes ; Or , hears another injur'd in his Fame , With Silence when he may prevent the same ; Or unto any one occasion gives Whereby , he falshood , for the truth believes : Ev'n every such a one false witness bears , What Cloak of Honesty so'ere he wears ? Nor are they guiltless , who avoid not that , Whereby occasions rise to perpetrate Against this Law. As Bribery , Respect Or disrespect of persons , which infect The soundest minds , and bring them by degress , Their innocent Integrity to leese . Yea , he who so loves Bribes , though he were wise , They will make deaf his ears , hood-wink his eyes And so corrupt his heart , that the shall know No Truth , except some profit thence do flow ; Nor , any falshood fear to entertain , Whereby he may assured be of gain . And , lest by some those men be judged free From this offence ( if any such there be ) Who by False Miracles , false Revelations , False Dreams , false Visions , false Interpretations Of Holy Scripture ; or by such like patchings Of ●arnal wisdom , and of Sathan's hatchings Affirm that thing for truth which is a Lye ; Know that these Juglers in degree as high As he that 's worst ; prove guilty of this Sin Which by this Precept , hath forbidden bin . For though our Doctrines be not so unsound , But that some truths among them shall be found , Though cloath'd in Lamb-skins we do seem to go , Though for a blameless life we famous grow ; Though in our formal Zeal surpass we shall The Pharisees , and ev'ry Priest of Baal ; Tho' oft we fast ; tho' loud we pray and long ; Tho' we seem'd wrong'd , and patient of the wrong ; Tho' we affect the Crown of Martyrdome , And dye as if we death had overcome . Yea tho' we seem as Angels , who from heav'n Had Power , and Knowledge , and Commissions giv'n ; Yet , if our Zeal , our outward Piety , Our Knowledge , our affected Constancy , Our suff'rings , and the Truths which we have said Were that the God of Truth might be betray'd And falshood favour'd ; We offenders are , Against this precept , we false witness bear . And all our Godly shews , are fruits of evil Delusions and Impostures of the Devil . Lord sanctify my heart , and keep my tongue , That , it may neither do my neighbour wrong , Nor prattle those Untruths , which may oppose The Verities , thy Spirit shall disclose ; But , grant that I who see how these offend May find out mine own Errors and amend ; Yea , Lord so teach me and be so my Guide , That , faithful to this Law I may abide . Amen . X Thou shalt not covet thy Neighbours House , &c. When in us this Vice begins , Crowns we pawn for crooked pins , And by coveting of more Forfeit what we had before . Blockish Ahab therefore mind Who by fooling in this kind Life and Kingdom ( to his cost ) For a Kitchen-garden lost ; And his fall is on Record That his fault might be abhorr'd . Command . X. Anothers right desire not , But be contented with thy Lot. THou who to covet deem'st it no great crime , Consider well , what wickedness in time Ar●ses thence , what danger and what shame Unless thou timely shall repent the same This folly , and the sequel of it view In Ahab , and his guiltiness eschew By heeding of this Law , whereon depend All Duties , which the former Laws intend , And which to us a Duty hath exprest More hard to be observ'd than all the rest . A power we have receiv'd to bend the knee , To take , to give , to speak , to hear , to see , And execute those Actions which may give Most lookers on , occasions to believe That all God's other Laws we do fulfil , In some degree according to his Will. When we are false at heart , and keep not on With such uprightness , as we should have done ; And were this Law left out , some persons might Perswade themselves that they were most upright . But by this Precept we are taught to see How foul the insides of our Vessels be . This findeth out , and smiteth every sin Ev'n on the head , and where the Roots begin , By checking of that Lust which unexprest In outward acts lies lurking in the breast : For 't is the Cursed Root , whence every thing Which may termed Evil , first doth spring ; And if it be subdued e're fulfill'd Within his Egg a Cocatrice is kill'd . This Law in Soveraignty assumeth more Than all the Precepts mentioned before ; For it injoins to keep within command My lustful heart , which is not in my hand ; And , whose desires , will offer , come and go In spight of all that I can think or do . Within my flesh and blood a Law still dwells Which naturally against this Law Rebels , And so rebels , that though my hands were clear , My heart would foul and vitious oft appear Unless a purging Medicine she acquires To purify he thoughts and her desires . Yea , though Man could not , and God would not see The secret wickedness that is in me , This Law , would never let me quiet bide Till of my Guilt I should be purifi'd ; For every hidden lust it open lays , And still so shows me mine own wicked ways , That when by others I am righteous thought , It frights my Soul , and tells me I am naught . At first , into dispair it almost threw me , But God'd good Spirit pleased was to shew me , That , what my power extended not unto His Grace would so enable me to do , As that it should suffice if I assaid To join my good endeavours to his aid . Then I began to see , this Law did wound , Not to destroy , but , that I might be sound , And that it is a needful Probe whereby We may aright the curing Salve apply . It shew'd me mine own frailty , that it might Unto another make me take my flight . And by instructing me to know my sin Hath taught me where amendment should begin ; For when the Heart hath learned to obey , The Members will the sooner find the way . Though our Desires , from evil are not free , To us their Guilt imputed shall not be If we resist them : And although they wound , We shall at last with Victory be crown'd . Keep well this Law , and all the Precepts here A Thousand times more pleasing will appear . Guard well thy heart , and then this Precept will Be found a Precept essie to fulfil . Break this , and thou hast broken down the sluce To Flouds , which thy destruction will produce . The total sum of what this Law requires , Is first , that we confess our own desires , To be corrupt : For purity begins To enter by confession of our sins . Next , let us force out Longings to obey The former Sacred Precepts what we may , Because , the failing in one Duty , still Le ts in another lusting after Ill. And , Lastly let us alway be content With what the Grace of God to us hath lent . For , none will keep Law moral , or divine , Who much at his Condition doth repine . How can they love their God to whom he seems To bar them what their appetite esteems Without regard their welfare to provide ( As many think ) whose wishes are deny'd ? How can he love his Neighbour who doth crave Their Heritage , their wives or good to have ? And what Commandement will he respect Who neither God nor Neighbour doth affect ? Contrary wise him who Contentment hath , Naught urgeth to pursue a lawless path ; For , to what end should he who doth possess That precious Jem , embrace a wickedness ? He loveth God , because he surely knows God's Power and Wisdom , justly doth dispose That portion which with prove the best for him , Although it may be bitter for a time : And him he therefore serves , as he is able , In every Precept of the former Table . And while this Christian mind he entertains , He findeth Godliness , no little gains . Nor will those men who in their lots delight Or cover or usurp a neighbours right , For , he that is contented first believes That every one his propor share receives And not anothers ; next he strives to see How perilous to him these things may be , Which God withholds ; and weighs with such regard How fit those are which he for him prepar'd , That resting in his portion well apaid Nor House , nor Land , nor Wife nor Man , nor Maid , Nor Oxe , nor Ass , nor any thing that is Another man's desires he to be his ; But praiseth God , for what to him he gave , And thanks him too , for that which others have . Against no Law he greatly can transgress Who is arriv'd at this con●entedness . And if to get this Grace our mind we set , By Gods assistance , we may compass it In that degree , whereby attain we may To what we call perfection of the way . But flesh and blood no further can aspire Until that Kingdom comes , which we desire . Strive what thou mayst , affections to withdraw According to the straightness of this Law , Thy Neighbours wife desire not then from him Though kind , wise , rich , chast , good & fair she seem ▪ For most who have this way their longings gain'd , Instead of Blessings , Curses have obtain'd , By coveting the goods to others due , The beggary of many doth ensue . And Servants gotten , by anothers wrong Are seldom gainful , to such Masters long , Because by being lawlesly possest , They either prove unfaithful , or unblest ; But he that with his own remains content , Shall gain much Bliss , and many sins prevent . That which doth give occasion to transgress Against this Law , is want of watchfulness , To heed the baits which our betrayer lays In every object and in all our ways . The want of meditating in our thought What inconveniences are dayly brought , On such as make no covenants with their eyes , Nor bound these longings which in them arise . For , such as this way do their best endeavour , May stumble , but they shall not fall for ever . Lord , in my self , I could not find the Will , Much less the Power , Thy statutes to fulfil . But , I now feel my heart to entertain A willingness ; Oh! be it not in vain . Thy Grace alone renew'd this Will in me , And I a worker now desire to be , Who may , if thou enable to proceed , Improve my willingness unto the Deed Deny it not , Oh God! but from this day Ev'n to the latest moment of my stay , Vouchsafe unto me thy assisting Grace , That I may run a warrantable Race . And keep this Law and all thy Laws entire In work , in word , and also in desire . Amen . Though no flesh this Law obey , In it self ; In Christ it may : Though it frighteth us for sin ; Yet our peace , it ushers in : And , in us prepareth place , For the saving Law of Grace . When this Grace hath taught to Love , Hardest works will easy prove , And that sin we shall abhor , Which we doted on before . THE Epilogue . The Law from God's meer love proceeds , Though strict it seems and Terror breeds . NOW having well observ'd this glorious Law ( A Creature cloath'd with Majesty and awe . ) Methinks the Body of it seems to me , Compos'd of such essential parts to be , That , he may find , who rightly from them shall All as but one ; each one of them as all ; And , that who ever breaks or keepeth one , Observes or breaketh all , in what is done : As will appear to him , who well attends How ev'ry Precept , on the rest depends . He cannot possibly or love or fear One God aright , who willfully doth err In Idol worshippings ; in vainly using God's holy Name ; In holy Times abusing ; Or , in permitting so perverse a nature As to abuse Himself , or any Creature Belonging to this God , with such a mind As may Contentment in such evils find . And what is of this Law averr'd ; we may In ev'ry other Precept boldly say . Moreover I conceive , it cannot be Of less impossibility , that he Who gives the Creature ev'ry way his right , Should in his heart his good Creator slight : Or actually offend him without sense And sorrow , for so hainous an offence . He that right Conscience makes to keep one Law , Of breaking all the other stands in awe . He that is Parents honours as he ought , Can never favour Murther in his thought , Or thirst for Vengeance : never will his eyes , Or heart , or members act Adulterys : No due from any Creature will he take , He dares of none conceive , receive or speak , Vntruths or slanders : He will never crave ( Or by a secret longing wish to have ) What may net be desir'd ; Nor ought commit Which his profession may not ill befit , But penitence , will smite him for the deed , And in his heart a faithful sorrow breed . Much less will he grow wilfully to blame , In Prophanation of Gods Days , his Name , His Worship , or his Essence ; For , in one , Well doing , all good Dutys will be done , And this which from one Law , is here exprest , May really be said of all the rest . The like we may as doubtlesly averr Of them who ' gainst one Law perversly err : Begin at which you please , they so are chain'd , All sins are in the breach of one contain'd . One wickedness contracts another still , And that another ; either to fulfill Or hide the first ; until all guilt comes in And wheels him round the cursed Orbe of Sin. For , what hath he to bar him from the rest , Who but in one hath wilfully transgrest ? What other sin would he have left undone , Which might have hindred his beloved one ? Or , if perpetually he do not act All wickedness , and ev'ry filthy Fact ? Why is it so , unless ( perchance ) because , His finite Nature cannot break all Laws , At once in Act ; Nor his desires extend , To ev'ry thing wherein he might offend ? For ev'ry sacred , Law , is in his Will ( Inclusively at least ) infringed still , And Guiltiness would actually appear , If power and fit occasions present were . For , as the Laws fair Body is compos'd , Of portions qualified and dispos'd In such a manner that we planily see , The perfect Essence , of the whole to be In ev'ry part ; so , likewise , hath our Sin An ugle Body , and each Limb therein Containeth ( whether it be great or small ) Essentially , the perfect Guilt of all , And , by this Body , Death a means hath found To give to all Mankind a mortal wound . But , prais'd be God , his Grace provided hath A Light , a Guard , an Armour , and a Path By which we may be quite delivered from The Body of this Death ; and also come To walk the way of life , which else had bin For ever barr'd against us by our sin . The Lamb of God by whom we do possess Redemption , Wisdom , Justice , Holiness , With ev'ry matchless token of his Love ; The Guilt of that transgression doth remove , Which woundeth first our Nature ; and from him , We have a cure for ev'ry actual Crime . He , hath fulfilled what we could not keep : He , gives us power to walk , who could not creep : He , paid the price of that which we had bought : He , got our Pardon e're the same we sought : He , bore the stripes for us which we did merit : He , purchas'd Crowns that we might them inherit : Our Fears he doth prevent ; our loss restore , And ( to the true Believers ) tendreth more Than Adam lost . Yea , he doth freely give To ev'ry Soul a power which may believe And persevere , if well he shall employ , The Talents and the Grace he doth enjoy . And with a mind in all Temptations meek , This power in Christ , not in her self doth seek . Ev'n they that perish , till they do contemn God's profer'd Love : potentially in them Retain this power by God's Free grace , until Their Flesh seduc'd , like Eve , doth move their Will , Like Adam , to consent and then to Act A wickedness and to approved the Fact Against their Conscience : For then God departs From their polluted and rebellious Hearts ; And back returneth not until from thence , That Guilt be washed by true penitence , The means whereof he also must bestow , Or else into obdurateness they grow . Affirm we may not , that God will not come To any ( whom he so departeth from , ) Twice , thrice , or oftner : For we cannot know How far the limits of his Mercys go ; Nor by what measure , or by what degree Of wilfulness , he so displeas'd shall be . As to forsake for ever , since he may Shew mercy where he pleaseth while the day Of life-time lasteth there is hope of Grace Fore every sinful Soul of Adams race Just Job confesseth that God oft assaysr To draw the sinner from delicious ways Job . 33. 14. The raising up of lazarus from death . When he had four days yeilded up his breath , Inferreth also that some few obtain God's mercy who had dead and stinking lain In their transgressions ; till there was no place For help by outward means , or common grace . But this his mercy is the highest pitch , And if a God who is in mercy rich Vouchsafe it any where , he doth afford Much more than he hath promis'd in his word ; For , though he may confer it when he please , Yet , to have left such promises as these Had better'd none ; but made those worse , by far Who , for the Grace obtained , thankless are . Oh who enough can praise thy matchless Love Most gracious God! Who pleasest from above To look upon the Vassals here below Our Nature , and distempers tempring so ; And so providing that the blessing lost Is purchas'd for us , at anothers cost , And may by every Soul enjoyed be Who shall accept the means ordain'd by thee . Though as did once the Jews some Christians grudge As if the Childrens teeth were set on edge By what their Fathers eat and doubtful grow ( Although thou makest Oath , it is not so ) That most of those , which are or which have bin Since time began , shall die in Adam's sin ; And are in him rejected without place Or means of hope of truly saving Grace ; Yea , though this be an error whereby such As err that way have urg'd thy Justice much ; Yet we who fear and trust thee ( and to whom The knowledge of thy secrets therefore come ) Remember well ( and therefore heed have took ) That Thou , the general Covenant being broke ) Which first was made in Adam ) pleas'd hast bin To tell us of a new one , since brought in , And made with all men so particularly That no man for anothers Crime can die : A Covenant in Christ from whom both Will And Power we have receiv'd to fulfil So much as shall to thee be acceptable , If we endeavour , as thou dost enable : And whereas , when this knowledge we did want , We dreamed that thy New made Covenant Concern'd but few , we doubtless did aver A Doctrine which from Truth did widely err , For that which we did ignorantly call A Covenant , is no such thing at all : Because we then supposed nothing done , Nor ought believ'd , but on one side alone . A Covenant ( as men of Judgment know ) Is that which is contracted betwixt two ; But , thou by that which some of us do say Dost all thy self ; and giv'st nor power nor way To Act or will what absolutely can Be said to be the Act or Will of Man. We stand for nothing thou alone believ'st , Thou actest all thou givest and receivest ; Yea , if we this assertion must allow None truly worketh good or ill but thou ; Man's but a sufferer , whatsoe're he does , He doth because he can nor will nor chose . Lord let us know the better , and so know What powers and faculties thou doest bestow On us , to fear and serve thee , that we might In work , and word , and thought still do thee right ; For , thou so equally hast all things done , And shew'st such mercy unto every one , That ev'n by those who shall thy wrath abide , In every thing thou shalt be justifi'd , And none shall truly say , when call'd they are Before thy Throne of Judgment to appear , That thou hast more exacted any way From any man , than he had power to pay , Till by forsaking thee he forfeit made Of that enabling Grace , which once he had . This Law of thine which an appearance hath Of Terror , of Severity and Wrath To those dull naturalists , who have not weighed How by the Law of Grace it is allay'd ; Even this fear'd Law when first the same was made , No other end but Man's well being had ; Nor hath as yet , except it be to those Who sleight thy kindness , and believe thy foes . The former Table , which we weakly fain ( Doth only to thy glory appertain ) Concerneth in the points of highest nature , The Welfare and the glory of thy Creature . To thee what is it , whether we adore Thee for our God , or none , or twenty more ? Thine Honour was at full e're we were made , And would be so though we no being had . 'T is our Advantage that thou let 's us know To whom in our necessities to go , And leav'st us not as when we Gentiles were , To wander all our life times out in fear , In Darkness and in Error ; yet to find Nor ease of Body neither peace of mind . 'T is our advantage that we may be bold To scorn those Bugbears , which in times of old Men trembled at ; and that the power and fame Of what was nothing , but an empty Name Enslav'd us not to come with vows and praise To worship it , as in our Heathen daies , Which benefit we by this Law obtain'd , And which without this Law we have not gain'd . 'T is our avail that such a God we have Who lets us know that he hath power to save , And , that when we our selves to him apply , We need not fear a Rival Deity Will angry grow ; and do us in despight A greater Wrong , than thou hast power to right . Or , that a Jealous Juno can make void The hopes which in thy Love we have enjoy'd . It is our gain to honour thee alone , And that we need not now go Cyprus run To worship Venus ; then to seek Apollo At Delphos ; and from thence a course to follow As far as famous Ephesus to see If great Diana in her Temple be : And thence again to post , in hope to meet With Jove inshrined in the Isle of Creet . Our Times and Substance wasting to receive That from them , which they had not power to give . What were it unto thee , ( but that our peace Thou lovest ) if we dayly shall increase Our vain will-worshippings , till we devise As many Superstitious Fopperies As we have sensless Dreams ? Or if our daies We spend on Idols , forging Puppet plays , And false Ideas , till all truth be lost ? And then , ( which is effected now almost ) Fight , brawl , and preach , to make up Sects and Factions To help maintain the Whimsies and Distractions Which fool us , till we find some Chrotchets new Unknown to Christian , Heathen , Turk , and Jew ? Moreover , ( but , that our own harm it were ) To know no power whereof we stood in fear , And were it not a merciful prevention Of miseries , of mischiefs , and contention Which else would rage among us if we had No name , in which with Reverence might be made Vows , Oaths , and Protestations ; Or if we Should not believe a Will and Power in thee To heed and punish it , when wrong were done ; What benefit to thee , ensu'd thereon , For which thou shouldst vouchsafe to make a Law To keep the damn'd For-swearers hearts in awe ? What suff'rest thou , when mad Blasphemers rave Against thy holy Name , that thou need'st have A law to curb them ? Or , what have they done More than those Dogs , which bark against the Moon If they themselves , or , others of their kind No damage by those Blasphemies did find ? And but , that sweetly provident thou art Ev'n for the meanest and least worthy part Of all thy Creatures ; what was that daies rest To thee , which thou ordain'st for Man and Beast ? Their pain or ease , Thy Rest augmented not , Nor , profit by the Sabbaths hast thou got ; Or , by the Festivals ordain'd by thee , For , they , not thine , but mans advantage be . Our Essence being of a double Nature , And , thou best knowing what best fits the Creature , Requirest all men so their time to use , That Soul and Body , may receive their dues But , what misfalls to thee if any spends His Times in vain or to preposterous ends ? Some of us peradventure fancy may , That thou hast honour by the Sabbath day , And that it adds to thy contentment then , To hear and see great multitudes of men Assemblies make , to invocate thy Name , And in their songs to magnifie the same . Indeed this is our Duty , and when this Upon thy days by some performed is : ●●ou tak'st it as a honour done to thee ; ●●●t in such Dutys , we might serious be , Yet , still the benefit is all our own . Thy praise is neither more nor farther blown , To thy avail , nor doth our holiness Conduce to ought , but out own happiness . The days on which we memorize thy Graces ; And meet together in thy holy places , Are much for our avail ; for then and there Thou teachest us , our Crosses how to bear ; What to believe and hope there we may learn How we 'twixt Good and Evil may discern , How Truth from cursed Error we may know , What Path to shun or take , what work to do , And how and whom to love ( which is the Sun And height of all whereto on Earth we come ) Which manifests that only for our sake , It pleased thee some days of Rest to make . Sure ev'ry mean capacity is able To understand , that in the second Table . Mans welfare is immediately intended , And that therefore , those Laws be recommended To universal practice ; so to stay Our minds from running out another way . For if our lives ambitiously we spend In brawls for honour : If we set an end To all our kind by Murthers : If we please To plague our selves with ev'ry soul disease , And ev'ry grief of Heart , which will arise From Fornications and Adulterys : If all our Labours should be made a prey To Thieves , till want had worn us quite away ; If we should plague each other by our Lies , By slanders or in humane Perjurys ; Or , if our hearts upon the Rack were set By lusting after what we could not get , These madnesses our mischiefs only be , But neither harm nor discontent to thee ; Except in this respect , that having took Our Nature thy Compassion cannot brook , To see thy Members injur'd by the Sin , Which lawless people are delighted in ? Thou hast affirm'd ; ( the better to apply Thy workings to our mean Capacity ) That all things for thy Glory thou hast wrought , And , yet it is not therefore to be thought Thou wantest Glory , and didst work for more , Or , that it gain'd ought wanting heretofore . Nor may we think a power so truly wise , Should work for that which we are bid despise . But rather than thou honour dost expect To be to thee ascrib'd as an effect , Of fruitfulness belonging to the Natures , And undespis'd condition of thy Creature , Yea , I believe unfainedly oh God , By what I from thy self have understood , Thou wrought'st for Love. Not meerly to attain Thy Creatures love , for that had been as vain : Because indeed , as little need thou hast Of their imperfect love , as of the blast Of their weak praise . Oh Lord thy love it was Thy Love essentail which did bring to pass , The works thou mad'st ; That blessed love of thine Which is thy Self ( Oh Essence most Divine ) For , being All , and all at full possessing In thy Self-being , thou conceiv'st a blessing To be conferr'd on others : not to add Ought to that Blessedness , thy Essence had . Thy wisedom infinite , a passage found ( By thy eternal Power , which hath no bound ) Distinct , and finite Natures forth to bring ( without impairing or deminishing Thy perfect Essence ) which of thy perfection Should give some Demonstration , by reflection . Among the rest one Creature thou did'st name , Compos'd of all , which th' universal Frame Therein contained ; And the same did'st make Not only so , as that it might partake Of all Created things , and also be A certain Medium 'twixt them and thee , But , which is to the honour of it more , Thine Image in it self it likewise bore , And had a possiblity to be , United ( undivisibly ) to thee . A Species of this Creature , Lord I am , And , for what end created we became As I conceive it , here , I mean to tell Oh teach me better , If I say not well , Thou being Love it self , and therefore kind , It was thy gracious and eternal mind , Mankind a Sharer in thy bliss to make And grant him License also to partake That Glory which thou didst enjoy alone , Before all other Beings were begun , And this great favour Lord thou pleased wert , ( As well became thy Wisdom ) to impart By Means , Degrees , and on the same condition Through which we best might gain the best fruition Of what was purposed ; and come to be United ( as I said before ) to thee . To Adam this great Mystery appear'd Till disobedience , Foggs in him had rear'd Which dull'd his Reason , and his heart declin'd From Thee , within himself , this bliss to find . The Law thou gav'st him , was not ( as is thought By some of us ) that proof might so be sought Of his Obedience : For thou knowest all Before it is ; and what shall still befall , Much less ( as other some conceited are ) Was that Command intended as a Snare Those to entrap whom thy eternal Hate , Had fore-decreed , Oh God! to reprobate ? Far it is from the Goodness of thy Nature , To be a God so Cruel to thy Creature , And far , far be it from thy Creatures too , To their kind Maker so great wrong to do . This , rather , seems the cause there could not be A possibility , that Thou and We Should make a perfect Vnity , unless Our Nature had Essential Righteousness : For , otherwise , thy Justice would abhor That which thy Mercy did endeavour for , And , from uniting us , become so far That thine own Attributes would be at War. When therefore Man seduced fail'd in that , Which might have perfected his blest Estate , And , that perform'd not whereby Justice might , In our Advancement take a full delight , Behold , thy powerful Mercy did prevent Our total ruin by a Wonderment Beyond the Worlds Creation , out of nought . For , when by Sin we further off were brought , From what thou had'st intended us , then by The not obtaining of an Entity Thy all-inventing wisdom found a mean Through which our Essence made e'rewhile unclean Should be re-purifi'd and so perfum'd That personally it might be then assum'd Unto thyself ; and Man thereby attain A Happiness not to be lost again . If some few easy Duties he will do When Grace enables Nature thereunto . And doubtless every Man shall one day know That thou on him such portions didst bestow ( Ev'n pers'nally ) that if he be undone , It was not Adams , but his fault alone . This Mystery thy goodness brought to pass , And for no other end , Oh Lord it was But for our good ; for neither dost thou need Our Praise or Love ; nor is it for the deed Of Love or Praise , or Worship or of ought Which by our faculties to pass is brought , That thou requirest them of us ; but that we Should not unto our selves defective be In doing our endeavours to attain So much as lieth in our power to gain Lest it indamage us , and in the way Unto our true perfections stops may lay . Essential goodness hath essential peace Without all diminution or increase , And therefore he who blesledness desires To that above all other thing aspires . To love and give due praise , is better far Than to be lov'd , or to be praised are To him that hath subsistance of his own Ev'n I my self ( whose heart is overgrown With imperfections ) love without respect Of any end but meerly to affect Those whom I love , and rather would have done Ten thousand kindnesses that sought for one . And Lord if such a failing love as mine , May reach to this ; how infinite is thine ? And , Oh how far art thou from things so vain As loving meerly to be lov'd again By such poor worms as we whose best affection Is but a passion full of imperfection ! Indeed thou bid'st us love thee ; but , for what Save to preserve us capable of that , Which we receive ; and that we might not miss The comfort which in Virtue placed is , And of whose hapless want , he cannot chuse But feel the loss whose conscience doth accuse : Yea thou commandest love , that love may make Our nature of thy nature to partake : Without which quality there cannot be The true Communion 'twixt us and thee , Which is the very height of all our bliss , Or which indeed the Essence of it is . For could we be of thee , Oh God! approv'd , Or , could we of all creatures be belov'd Tho' we no love return'd ( nor had in us , An object for the love conferred thus ) Which were impossible ; we ne'retheless Should suffer by our own unworthiness An inward Hell , and to our selves invent , Occasions of continual discontent , As to those envious men , it may appear Who causlesly injurious often are . To those their honest neighbours whom they find To them as friendly as they are unkind , For outward plagues pursueth so this sin , Nay also , so affects him still within , And till his nature be depraved quite , His own Injustice will his heart affright . Yea they whose Crimes are pardon'd are not free From suff'rings though they well assured be , That neither God nor Man will blame them for , The passed Frailties , which they do abhor . For then our hearts will grieve do what we can , If they have injur'd either God or Man. And then more favour is vouchsaf'd to them , The more themselves they censure and condemn . Therefore , although I can forgive my Friend , Yet , I would have him wary to offend , Lest , when he finds his error griev'd he be , Within himself , that he hath wronged me , And in his heart a torment suffer should , From which my love would keep him if I could . Ev'n so oh Lord my God ( though in degree , More infinite than can conceived be : And , in a manner , which I am not able By any Figure to make demonstrable ) In meer Good-will to Man , thou pleased art To preach unto his ear , or to his Heart Those Dutys , which to thee from him belong , That he , unto himself , may do no wrong . Because we seem a great esteem to have Of Love and Praise , and thereby to receive , Content and profit ; thou dost oft propose By us to be perform'd ; such things as those , As Dutys which are much of thee desired , And at our hand , for thy avail required , But doubtless thou dost only seem to be Like us , that thou might'st make us like to thee , And that , ( if thee we love ) we might be won To do as for thy sake what should be done . For our own Good ; As Parents kind and wise Have dealt with Children in their Infancies . And whereas Lord , it hath been said by thee , That thou wilt of thine honour Jealous be : Thou only Jealous art , lest our neglect Of thee , our own perdition may effect . Thou dost things Honourable ; and though none Did praise thee for them , they should still be done . Thine honour is essential : That we give And which from us thou pleasest to receive Is but an accident ; which ever may , Without thy loss , be present or away . And when thou either thanks or praise requirest To perfect us , those Dutys thou desirest . This we long time have so misunderstood , As if we did conceive thou wert a God , Affected with Self-Love , or Fruitless Fame , ( Although we mannerly express the same ) Yea we have dream'd that thou this world did'st make And us and all things for thy Glorys sake . In such a sense , and for such praises too As we effect , when our best works we do . I would we thought no worse ; or would we knew What damnable absurdities ensue , Our groundless Fancies ; For by them thou gain'st Some fear , but little hearty love obtain'st . By these false thoughts of thee , we do encrease Our own self Love , and all vain gloriousness , Within our selves hence is all we intend , Our whole endeavours for a private end , And that a froward peevishness is own'd , In most of all our actions to be found , For who can possibly be just or wise , Who to this God imputes absurdities ? Lord now we better know thee ; and are shown Both by thy words and works what should be done ; Our selves we yet improve not as we ought , By what thy Workings and thy Word have taught , But both Self-love and Vanity have share , Ev'n in our Actions that most pious are . We Counsel , we Relieve , Write , Preach and Pray , That Honour , Gain , or Pleasure bring it may , To our own Persons ; and would little care How wicked and unhappy others are , Had we our aims ; and still might them possess Amid'st our Sins and their unhappiness , Ev'n I my self who love a better mind , Do in my self so much corruption find , That ( I confess ) received Injuries , More mov'd me to reprove Impieties , Than mine own goodness , and that from my sin My best performances did first begin , For which let pardon , Lord , vouchsafed be , And more sincere hereafter make thou me , For , this may peradventure be the cause , We preach thy Gospel , and pronounce thy Laws , And write without effect ; ev'n this that our Corruption makes the means , to want the power It might have had ; Else 't is because we hide Thy Love , and have that saving Grace deny'd , Which thou to all extendest ; and which none Shall want , who striveth to lay hold thereon . To help amend these faults now I have said , What , I believe thy Spirit hath convey'd Into my heart : If I have err'd in ought Let me , oh Lord , by thee be better taught If truth I speak , let other men from hence Partakers be , of my Intelligence , Make me and them thy love so fully view , That we in our affections may be true , And give us Grace the truth of them to show In doing well , the Duties which we owe. Amen . A Metrical Paraphrase Upon the CREED . SInce it befi●● that I account should give What way unto Salvation I believe ; Of my profession here the sum I gather . First , I cofess a Faith in God the father : In God , who ( without Helper or Partaker ) Was of himself the Worlds Almighty Maker , And first gave Time his being : who gave birth To all the Creatures , both of Heaven and Earth . Our everlasting welfare doth consist In his great mercies , and in Jesus Christ ; ( The second person of that Three in one ) The Father's equal , and his only Son ; That ever-blessed , and incarnate Word , Which our Redeemer is , our life , Our Lord For when by Sathans guile we were deceived , Christ was that means of help , which was conceived ; Yea , ( when we were in danger to be lost ) Conceived for us , by the Holy Ghost . And that we might not ever be forlorn , For our eternal safety he was Born ? Born as a Man ( that Man might not miscarry ) Even of the substance of the Virgin Mary , And loe , a greater mercy , and a wonder ; He that can make All suffer , suffered under The Jewish spite ( which all the world revile at ) And Cruel tyrannies of Pontius Pilate . In him do I believe , who was envied , Who with extreamest hate was Crucified : Who being life it self ( to make assured Our souls of safety ) was both dead , and buried : And that no servile fear in us might dwell , To conquer , He descended into Hell : Where no infernal Power had power to lay Command upon him ; but on the third day The force of Death and Hell he did constrain , And so in Triumph , He arose again . Yea , the Almighty power advanc'd his head , Aswel above all things , as from the dead . Then , that from thence gifts might to men be given , With glory , He ascended into Heaven : Where , that supream and everlasting throne , Which was prepar'd , he clim'd ; and sittcth on That blessed feat , where he shall make abode To plead for us , at the right hand of God And no where should he be enthroned rather , Than there : for he is God , as is the Father And therefore , with an equal love delight I To praise and serve them both , as one Almighty : Yet in their office there 's a difference . And I believe , that Jesus Christ , from thence , Shall in the great and universal doom , Return , and that with Angels He shall come , To question such as at his Empire grudge ; Even those who have presumed him to judge And that black day shall be so Catholick , As I believe not only that that the quick To that assise shall all be summoned , But , he will both adjudge them , and the dead . Moreover , in the Godhead I conceive Another Person , in whom I believe : For all my hope of blessedness were lost , If I believ'd not in the Holy Ghost . And though vain Schismaticks through pride and folly Contemn her power , I do believe the holy Chast Spouse of Christ ( for whom so many search By marks uncertain ) the true Catholick Church . I do believe ( God keep us in this union , ) That there shall be for ever the Communion Of Gods Elect : and that he still acquaints His Children in the fellowship of Saints . Though damned be Mans natural condition , By grace in Christ I look for the remission Of all my foul misdeeds ; for there begins Deaths end , which is the punishment of sins . Moreover , I the Sadduces infection Abhor , and do believe the Resurrection : Yea , though I turn to dust ; yet through God , I Expect a glorious rising of the body , And that , exempted from the cares here rife , I shall enjoy perfection and the life That is not subject unto change or wasting , But ever-blessed , and for ever-lasting . This is my Faith , which that it fail not when It most should steed me , let God say , Amen . To whom , that he so much vouchsafe we may , Thus as a member of his Church , I pray . A Metrical Paraphrase Upon the LORD'S PRAYER . LOrd , at thy Mercy-seat , our selves we gather , To do our duties unto thee , Our Father . To whom all praise , all honour , should be given : For , thou art that great God which art in Heaven . Thou by thy wisdom rul'st the worlds whole frame , For ever , therefore , Hallowed be thy Name . Let never more delayes divide us from Thy glories view , but let Thy Kingdom come . Let thy commands opposed be by none , But thy good pleasure , and Thy will done . And let our promptness to obey , be even The very same in earth , as 't is in heaven . Then , for our selves , O Lord , we also pray , Thou wouldst be pleased to Give us this day , That food of life wherewith our souls are fed , Contented raiment , and our daily bread . With needful thing do thou relieve us : And , of thy mercy , pitty And forgive us All our misdeeds , in him whom thou didst please , To take in offering for our trespasses . And for as much , O Lord , as we believe , Thou so wilt pardon us , as we forgive ; Let that love teach us , wherewith thou acquaints us , To pardon all them , that trespass against us . And though sometime thou find'st we have forgot This Love , or thee , yet help , And lead us not Though Soul or bodies want , to desperation Nor let abundance drive , into temptation . Let not the soul of any true Believer , Fall in the time of tryal : But deliver Yea , save him from the malice of the Devil , And both in life and death keep us from evil . Thus pray we Lord : And but of thee from whom Can this be had ! For thine is the Kingdom . The world is of thy works the graven story , To thee belongs the power , and the glory . And this thy happiness hath ending never : But shall remain for ever , and for ever . This we confess ; and will confess agen , Till we shall say eternally , Amen . Thou shalt write them upon the posts of thy house , and upon thy Gates , Deut. 6. 9. FINIS . Notes, typically marginal, from the original text Notes for div A66766-e25860 Job . 33. 14. Notes for div A66766-e35430 See Pro. 30. 8 , 9. 
A75925	----	Devout rhapsodies: in vvhich, is treated, of the excellencie of divine Scriptures. Also, of God, his attributes. Plurality of persons. Absolute monarchie. Angels, Good, Bad, their power. How the bad fell. Tempt man. Man, his fall. Beatitude. / By J: A: Rivers. Rivers, J. A. (John Abbot) This text is an enriched version of the TCP digital transcription A75925 of text R1117 in the English Short Title Catalog (Thomason E413_16). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 169 KB of XML-encoded text transcribed from 47 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A75925 Wing A67 Thomason E413_16 ESTC R1117 99858947 99858947 111007 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A75925) Transcribed from: (Early English Books Online ; image set 111007) Images scanned from microfilm: (Thomason Tracts ; 65:E413[16]) Devout rhapsodies: in vvhich, is treated, of the excellencie of divine Scriptures. Also, of God, his attributes. Plurality of persons. Absolute monarchie. Angels, Good, Bad, their power. How the bad fell. Tempt man. Man, his fall. Beatitude. / By J: A: Rivers. Rivers, J. A. (John Abbot) [8], 79, [1] p. Printed by Thomas Harper, for Daniel Frere, and are to be sold at his Shop, at the Red Bull in Little Brittaine, London : [1647] In verse. The title page has a series of brackets: after the word "of" the words "God .. beatitude" are bracketed together; within this bracket, the words "attributes. .. monarchie.", "their power.", "fell. Tempt man." and "fall. Beatitude" are bracketed together. Annotation on Thomason copy: "Nouemb: 11th. 1647". Reproduction of the original in the British Library. eng Christian poetry, English -- Early modern, 1500-1700. A75925 R1117 (Thomason E413_16). civilwar no Devout rhapsodies:: in vvhich, is treated, of the excellencie of divine Scriptures. Also, of God, his attributes. Plurality of persons. Abs Rivers, J. A 1647 27380 172 0 0 0 0 0 63 D The rate of 63 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-04 Aptara Keyed and coded from ProQuest page images 2007-10 Elspeth Healey Sampled and proofread 2007-10 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion DEVOVT RHAPSODIES : IN VVHICH , Is Treated , of the Excellencie of Divine SCRIPTVRES . ALSO , Of GOD , His Attributes . Plurality of Persons . Absolute Monarchie . ANGELS , Good , Bad , Their Power . How the Bad Fell . Tempt Man . MAN , His Fall . Beatitude . By J : A : RIVERS . Haec omnia Liber Vitae ( Contine = t ) & Testamentum Altissimi , & agnitio Veritatis . ECCLES. 44. LONDON ▪ Printed by Thomas Harper , for Daniel Frere , and are to be sold at his Shop , at the Red Bull in Little Brittaine . To the Reader . WHy according to the custome of the present , and former ages , I have not dedicated this Poeme to some particular person , my motive was , because I am engaged to many , and therefore would pay ●bligations to many : To others though not much knowne yet to their worth , and vertue , I would give a testimony , and expresse affection , and performe all these more then with a ceremonious letter which , though in the choisest words , are like , at least no more then Trajans Wall-flowers , as our Constantine in derision of that Emperours too frequent inscriptions on City wals , gates and bridges , adagis'd : For whereas the former are but Innes of memory , fame , and affection ; written volumes , especially in Greek and Latin ( if good ) are Mausoleums , Pyramids , constant h●bitations and dwelling Palaces for fame love , and gratitude . In adressing the Sermons to particular personages , I did not think much election was necessary , distribution of Poems being like sitting at a round table , where the placing of the salt makes not the upper end of the Board ; and great Augustus by his owne Minions Vngil and Horace , was often saluted after meane Gentlemen of Rome . Being for many yeares detained in a miserable and chargable Prison , to divert my minde from too serious thoughts of publick and private calamities , made me undertake this imployment . The publick griefes were the condition of these lament●ble times wherin our Nation hath imitated that man of whom Gerson the Chancellor of Paris makes mention , that seeing a f●ie on his friendes forehead , with an axe ( intending to k●ll the poore fl●e ) dasht out his unfortunate friends bra●nes ; such have been the cures in Civill and Ecclesiasticall affaires ; both the Church and Common-wealth being more rent , and distracted by these irreligious , and uncivill combustions , both made more diseased and Epidemically sick , by these unnaturall , and desperate remedies . Private griefes were , that being with diverse noble Gentlemen for six yeares prisoner in a comfortlesse , and chargable Goale , our meanes of livelihood taken away , our friends impoverished , or altogether undone , by plunderings , sequestrations , compositions , and imprisonments : Notwithstanding , contrary to the Lawes of God , which forbid , Exod. 23. to boyle the Kid in the milke of the Damme ; contrary to the lawes of this Realme , which though severe enough , yet provide , that any may freely relieve , and support any person of our profession being in prison : Contrary to the honour of this Nation , to the dignity of this City , the authority of the Sheriffs , to whose care and charge , this prison is by his Majesty concredited : Contrary to all our hopes , and expectations of the subjects rights , and liberties , the vindication and assertion whereof have by so many Vowes , Covenants , and Declarations , been promised , sworne , and avowed : Finally contrary to all these Lawes and Titles , which have , and should make Bidentals reverend , and bestow immunity on them ; the efficacie and equity of which Lawes Mr. Pym ( reputed a great patriot ) with such Eulogiums extols , that the sacred Majestie of great Brittaine , ( who Though now in clouds , yet he shall shine more bright , Then petty Comets , that eclipse his light ) with approbation hath vouchsafed twice to mention them : I say notwithstanding all these Laws , titles , hopes , and expectations , we even in prison have beene diverse times plundered , our bookes , though bought publickly , and allowed to bee sold by authority , as English Bibles , English Chronicles , Grammers , Virgils , and the like , most injuriously ( may not I say felloniously ? ) taken from us , and for monies redeemed , againe with the same violence and injustice retaken by those Harpies of the Common wealth , and for more monies redelivered , though some to this day most injustly detained Our slender housholdstuffe pilfered , our chambers rifled , considerable summes of money ( which should have protracted the miserable life of above forty captivated persons ) seased on ; for want of which , many Gentlemen of birth , & heretofore of quality , have been thrust into the Common Goale , where they , and diverse others in the other severall wards , have dyed in much want and misery . We have made our addresses , if not for justice , yet for compassion , but our mediators & presenters of our petitions ( though recti in Curia ) were examined , if they were not of our profession ; and being threatned as Malignants , have been deterred from further prosecution in our behalfe , and so all supplications , and expectations have been rendred fruitlesse . 'T is one of Senecas Gnomicall , and commended distributions , that Magna pars vitae elabitur malè agentibus , maxima nihil agentibus , tota aliud agentibus : By which division ( if right ) my writing this Poem may be censur'd : Howsoever , I may professe some part of my study and care , in the prosecution of it , hath been as to offend no Religion , so no Person : and therefore my hopes are that no particuler will proclaime himselfe so much faulty , as being not accused , he will take exceptions . Some faults escaped in the printing , may be so amended . Page 1. for seald , read sealed . p. ● . for history , r. histories . p. 7. for silly prophane , r. since prophaner . p. 10. for living . r. lining . p. 12. for weapon . r. weapons ▪ p. 24. for know , r. knew . p. 28. for alterations , r. altercations . p. 36. for God , r. good p. 57. for before , r. ●ore . p. 6. for precious stones , r. pibble stones . To his honoured Friend , Mr. Rivers , Upon his Holy Rhapsodies . VVHo 's this ? who like the rosy-fingred Morne , Is thus from Mountaine unto Mountaine borne : Whose mystick locks charg'd with the drops of nights , On us below hurle beames inrich't with lights ? Is it that soule , which having Jordan past , Pure Jordan , made such an ambitious hast To passe like Israel through the bloody maine , In hope another Baptisme to obtaine ? It is the same , whose Rhapsodies unfold , Sweet Raptures , Raptures which in cups of gold , To us Caelestiall Constellations hold . Would all thus Poetize , who would refuse , To celebrate the straines of such a Muse ? George Fortescue . To his honoured Friend , Mr. Rivers , upon his excellent Poemes , the Devout Rhapsodies . MYsterious Rivers , whose each sacred ●yne , Shewes that thy ●use is absolute Divine ; And cannot with impurity be stain'd , Or with obsc●a●e conceptions be prophain'd . But in Meanders , holy turnes , and windes , Delightfull to thine owne , and Readers mindes . He that will give thee a deserved praise , Must crowne thy head with groves , not boughes of bayes . Iames Yate . To my much honoured and Candid Friend , Mr. Abbot . alias Rivers , upon his Devout Rhapsodies . VVAs thy Quill made o th' towring Eagles wing , Who soaring in the bosome of his King , Saw what was done in Heaven ? straight thence descends , And sings our Churches lot , and state of Fiends . Thy Poeme speakes all these , which I reade ore , With wonder and delight , but which was more , I know not of these two , and dare proclaime , Who understand it , will commend the same . Nor doe I envy it , because 't is thine , Yet were vowes potent ; I could wish it mine . Ad eundem Decasticon . QUale tuum pectus , quae Musa humana superna , Dum pariter lustrans , Tartareasque domus ? Caelicolas cantat cives , ipsumque sedentem , In solio Dominum ; Terrigenasque Deos. ( Hinc amor invitat justos ad pnemia terret , ( Dum legitur ) sceleri debita , paena malos . ) Sed benè cum cantas haec omnia ; sperne quid ausint , In Librum Rabies invida , tempus redax . Scilicet haec Thamesis , resonabunt carmina Ripae , Dum placido Thamesis , mur●ure Lympha fluit . George Cox. To my worthy , and learned Friend , Mr. Rivers , after the reading of his Religious Rhapsodies . THat thou in noblest straines of Poesie , Do'st teach the myst'ries of Theologie : And raisest humane soules from sordid earth , Vp to that blest place , whence they take their breath . I leave to them whose learned spirits know , How best their knowledge , and thy praise to show . And onely saying , I the Work admire , Wish that all those who Christian bayes desire , With just attention , and cleare sight would looke , Each houre , or day , on thy sweet , mystick booke : So they , reform'd by vertue of thy Muse , No more shall Wit , and Poesie abuse . Iohn Chapperline . To my deare Friend , Mr. Rivers , upon his Rhapsodies . HOw often write I Verses ? often teare My Verses ? stil imagining they were , Vnworthy thy brave Muse ? begin againe : And search in every corner of my braine ? Barraine ; I bite my P●● ; my servants rate , When the fault lies 〈◊〉 in them , but my Pate . Shall I who have so many Verses writ , In every Theme impl●yd my active wit ; And having promis'd Verses , not performe What I have promis'd ? here againe I storme , Yet reassume my Quill : write : All men know ; That to my noble Friend I Verses owe : Protest against my selfe , so great 's the summe , Of thy due praise , my Muse is banquer out , Dumbe . H. W. DEVOVT RHAPSODIES . To the Right Honourable , Philip Herbert , Earle of Pembroke and Montgomerie ; And to the Lord Philip Herbert his Son . Liber Primus . Sermo Primus . The Argument . As branches doe the Roote , Rivers obey The Ocean , smaller lines their tribute pay , And homage to the Centre , as the Sreames Shot from the Sun confesse themselves his Beames ; So must all Authors , all prescriptions fall Vnto the scripture as Originall . Wrangling Philosophers may boast , The Scriptures only speake the Holy Ghost . Their Schooles decay , what 's grounded on our Texts Shall flourish , maugre Gentilisme , and Sects . OUr sacred Volumes are the seald springs , Where choisest Nymphs , as they of heavenly things Sing ditties , both themselves : from the white Mount Of Liban issues this perennall Fount , Which prooves an Ocean where the silly sheepe May wade securely , yet the same 's so deepe , The Elephant may swim , and if he range Too f●r be swallowed in the Gulfe : so strange And perilous are these streames . Was not a Wave , Nestorius venturde on Nestorius grave ? And did not Arrius perish in these seas , Whilst he durst saile midst the profundities . And wanted a sure Pilot : What Saint Paul Hath preach'd and writ to instruct and save us all , Turnes to the ruine of illiterate men , As they pervert the meaning of his pen . Who prie too neerely into Majesty , Strucke purblinde by the raies of glory die . 'T is true : Pharphar and Abana are streames Of Syria ; but if leprous Naaman dreames , Thei le clense his spots he erres , and must obey The Prophet , and to Jordan take his way : There glide the waters which he washing in , Shall cure his leprousie , and clense his skin . Poems must from this Chrystall Torrent spring , Else they le , as did those bitter waters bring Diseases to the Drinker . Wanton bookes , Hurt soules , as did the bodie Maras brookes , Like dangerous Basiliskes a passage finde To dart their poyson at the inveigled minde . What ? Are our Rils drunke up ? Our fountains dry ? That wee must to such durty puddles fly , First shall no Tapers grace the spangled heaven , The rough Alps lye as the smooth Vallies even : Ere who are conversant in sacred writ , Shall faile of Themes to exercise their wit . Are not the Fire , the Aire , the Earth , the Seas , The Spheres , the Saints , th' Angels above all these . A still supplying Subject ? then to wade In the Divine Idaeas whence God made Of nothing every thing , and with one word , Could existence to all he made afford . The Birth , the Infancy of this Vast Frame , Increase , decrease , restoring of the same . All Sciences of things above , below , ( More then Philosophy did ever know ) Are objects of Gods Booke , and easily yield To all invention a most spacious field . Wee grant prophaner Authours have given Rules Of living well , kept open natures scholes : But this booke Gentilisme exceedes as far As the bright Sun at Noone some lesser Star . Why doe wee study ? Wherefore are wee joyn'd So fiercely in dispute ? To adorne the minde With Truthes , and as the flint and steele conspire In issuing forth the Element of fire : By joynt collision , so from much bickerings In disputation Aletheia springs . Volve and revolve your Sages Volumes , you Shall not be certaine one opinion 's true Amongst one hundred . What their Historie ? Patcht up with idle fables and with lies . What 's noxious there our Scripture reprehends , What 's crooked rectifies , what 's faulty mends : What 's good makes better , and you neede not feare Any report or false position there . Millions of Lines about this Circle are , And though they mutually may seeme to square , And contrary as East to West , the South To North ; yet all meete in the Centre Truth . What can be thought or writ by any quill , Is in our Bible specified , and still New matter drawes the curious Reader on , And makes the Learned to reflect upon The sense of deeper Mysteries , as he sees Heere wondrous actions done : and out of these Drawes morall applications , and can fly To Allegorie , and Anagog●e . From the same words and deeds quadripartite , Senses are fetcht , and every one is right . Who but the Mother of us all Gods minde Could in few words such stronge allusions finde ? And then what hee hath in Aenigma's put , Make curious wits enueleat the Nut ? GOD is a copious Magazin ; men are The dispensatours of his precious ware , And heere 's such plenty that from every clause , New mysteries the ingenious Reader drawes . Goe jugling Mountebanks , cry up your toyes Amongst the Rustiks , Idiots , Girles , and Boyes . Yee winding Sophisters expose your tra●h , Wrangling Philosophers together clash . Frame-Sophismes , Syllogismes , describe , devide , Bring in essentials to define , decide By Demonstrations Problemes . What 's all this To what we are made for , everlasting blisse ? Study foure yeeres the ten Predicaments , Meane while forget the ten Commandements ; What profits Stoicisme ? What Plato's wit To your salvation ? What the Stagyrit ? That Cynik Sage expresses , though hee le hide In 's Tub , and currish manners far more pride Then Plato in his Pompe . He who gave rules To Courtiers , had a Caesar in his Schooles For a Disciple , found another way How Princes Gnomically should write and say , With some Atheistik Documents spoiles all , Commending such who on their owne swords fall , And with a violent Fate themselves deliver , From paine or shame , for such shall live for ever In paine , and shame . These wisemen are commended Wher they are not : but their pains shal nere be ended Where they are . Le ts aske where are their followers now ? Who to defend their marcid Axioms vow ? Who now adore strict Zeno's Apathie ? Who for smooth Epicure will Champions be ? Where are Diogenes scholers that can scrub , Sleepe , wake , eate , drinke , live , die ; All in one Tub ? Contented with a scrip , a dish , a staffe , More mad themselves at others madnesse laugh ? Surely such men have been ; and made a shew Of Learning , had Disciples , and did know Something indeed , although not much ; but what ? Is it Times fault ? All almost are forgot . No : time is blamelesse , for a Bastard sproute , Though watred much seld fixes a deepe roote . Our Scripture is a more Celestiall seed , Not Philosophik Darnell , or that weed That growes in one day , in the following fades ; But planted by Gods hand , shootes forth , the blades Increases so , that in the branches rest Your towring Eagles , and make them their Nest . ( Our glorious Doctours o're whose head a Dove Hovers , and dictates Lines of Wit and love ) Wit in expounding Mysteries of our Faith , Love , urging to performe what Scripture saith . ) From bough to bough these soaring Eagles spring , Chanting the Trophees of their slaughtred King Who ( by his passion worthy made ) reveal'd This Sacramentall Volume seven times seal'd . For our Lambe butcher'd , streight the Vale was rent , Which 'twixt the Temple , and the HOLIEST went . The Tables , Aarons Rod , and Manna there Reserv'd , by immolated JESVS were To be brought forth , the Law more plainely taught , Grace freelier givē , deeds more prodigious wrought . These Tables , and what appertains to them Were preach'd , were taught , receiv'd in every Realme . These are the silly graines of Mustard-seed , That tasted once such operations breed . Converted Nations , builded Churches , and Planted soule-saving faith in every Land . How is it possible poore Fishermen Should convert Nations , erect Temples , then Leave their Disciples , who when they were dead , This saving Doctrine every where should spread ? Be Trumpets and the Pipes of heavenly grace , And in all Regions JESVS Banners place : Be dayly Actors of stupendious things , Maugre all Sects , and persecuting KINGS ? First do's the Synagogue recalcitrate Against this Progresse with intestine hate . But Truth prevailing , the Apostles shall Interre her in a glorious Funerall , And joyntly every Ceremonious Rite Takes sweetrepose in darkenesse , but delight . Then Pagan Kesars dreading th' overthrow Of their false Gods , against the true GOD shew Their indignation , and with fire and sword Pursue , destroy Professours of his Word Reveal'd , and writ : But as did Aarons Rod Turn'd to a Serpent by the hand of God , Devoure the Sorcerers Wands by Magick spells , Also made Serpents , yet not tumid swells , So this divinelie-vigorous Mustard-seed Shall eate up , and hath swallowed every weed , That through the world by Gentilisme was sowne , ( Their Doctrines , Phanes , and Idols overthrowne . ) No honours now to Moloch , Camos given , None to Astarthe , and the Hoasts of Heaven . Their maimed Dagon falls before the Arke , Do's Hamon bleate now ? Do's Anubis barke ? Paphus and Cyprus no more Venus follow , No doubtfull answers uttred by Apollo . These have , all Sects successively must perish , Our heavenly seede eternally shall flourish . To the Right Honorable , William , Lord Powis , and Sir Percie Herbert his Son . Sermo Secundus . The Argument . Wee meane to treate of GOD , what shall wee take For Essence , and a Definition make ? Can he who no waies will be circumscrib'de , By any termes of Learning be describ'de ? Can he be specifide by words of Art ? When thought cannot imagine the least part Of his perfections . Yet wee le something write From Gods owne Lucid Lanthorne borrowing light , For silly prophane Authors Buzzards were , By this directed , wee our course must steere . SO sacred are our Records , no prophane Hand must attempt to touch èm under pain Of severe chastisement . So Sinais Mount , Nor man nor beast approach when Moses on 't Receives the Law ; and the same Prophet must Pull off his shooes in reverence of that Dust , Where God shall show himselfe . He answers well , Who being commanded by his King to tell What God was , and desiring still more dayes The Question to resolve , y●t still delayes : Truely confessing that the Thesis grew Harder , and harder , and the lesse he knew . The more he studied . Who writ Tragedies , For his presumption forfeited his eyes . And Theopompus lost his health , because One in his Stories , the other Moses Lawes Durst bring upon the Stage , both are restor'd To sight , and health ; their fault by both deplor'd . Yet who are humble with a prosperous gaile In Cephas ship shall through the Ocean saile , And in the depths behold Gods Attributes , How this perfection , that negation sutes , To expresse some thing of a Diety , ( More then created understandings high ) And character as followes . GOD'S a Being , That ever was , and shall be ; a minde seeing , All in the Mirrour of himselfe , where all Future things , and possible ( though these shall Nev'r have existence ) boast Eternitie , And in the Godhead all whole sharers be , GOD every where is present , no where seen , He filleth the whole world , and had there been Myriads of worlds , he would them all have rounded , Himselfe not compast , bounded all not bounded . Fancy some vast imaginary space , The Centre , and circumference of that place Is GOD . Imagine thousand vaster , there GOD must be'e involved the surrounding Sphere ▪ All intimate to all things , yet all without All things ; though nothing can be , if God be out . GOD is an Entitie most simple , yet Millions of discrepant perfections meete , As Lines Concentrike in this SIMPLE ONE , And without all these wee le acknowledge none : For GOD : where all are with a bended knee Offer our Vowes to that sole Majestie . Admire his immutability , the same Still in himselfe , yet changing still the frame O' th world with various Motions : Can love , hate , Be pleas'd , displeas'd , yet still keepes the same state . ( Exteriors only altred . ) Stanil amaz'd When mans and Angels thoughts to'th height are rais'd light of Glory , yet inferiour far To penetrate what Mines of Treasures are Hid in that supreme Nature , Power , and Skill To make ten thousand worlds , when ere he will , More beautifull then this , increase the store Of Angels numberlesse , and make 'em more Glorious beyond esteeme . Can any Law Limit his Arme ? When this world 's but a straw Compar'd to what he can : turne when he please To their first Chaos , the Aire , the Land , the Seas . Dissolve the Heavens , reduce to'th old Abysse , Of nothing , whence they came , those Bands of his Owne Court , the Angels , and when this is done , Be full as happy in himselfe alone . For GOD did not those glorious spirits create With purpose to encrease hi● blessed State : Who was so copious , as he was before , Nor doe their Legions multiply his store . Repute Earth , Angels , Heavens , but a meere story To speake a Deities more extensive glory : And when he made this ample fabrike , He For our good would declared Majestie Ineffable ; in all expresse a will Of doing good , a power to doe 't , a skill To doe 't in the best manner , as much Art In the production of each severall part , As of the whole , ( an Artists skill being waigh'd , Not after what , but how the worke is made . ) A Childe may be begot , brought forth , and cry , But without more sollicitude must dye . Gods Providence his Creatures must attend Els were they made to little , or no end . Soone would this world to the first nothing fall , If wisdome should not nurse , and governe all . The Machine a disordred Ataxie , Generall confusions , and combustions be . What 's Provideence ? A faire exteriour Robe Encompassing , and covering the whole Globe , And all things comprehended in 't : Beside It is the living of the worlds inside ; Ordaines , rules , acts , for ends peculiar ; yet This Queene do's not her Maj●sty forget ; But makes the secondarie causes know They are her Agents , and obedience owe To what she lists . Could the intensive heate O' th flaming Furnace make the children sweate , This Providence a while suspending fire From action maugre the fierce Tyrants ire ? Did not she make at Josuahs vowes the teeme O' th posting Sun a while shoote every beame From the same Zenith , and in lieu of night , Mortalls stand gazing at a Noonedayes light ? This prescribes Rules , ordaineth Ends , gives Lawes Constant to th' universe , makes every cause . Helpe it's associate : Nothing do's in vaine , But first disposing sweetly without paine Brings forth what nature would : Yet most appeares Where liberty of action domineeres . And with so deepe a wisdome enterweaves Humane affaires , that though she freedome leaves To severall purposes and different ends , Yet happily effects what she pretends , Attends to all , yet so to every one , As if save that , she notice tooke of none . To dictate , write , reade , heare , all in one houre , Made Caesar wondred at , Origen much more . This world of creatures Gods eye lookes upon , Governes , provides for ; yet for all as one . Observes as well what 's in the Cottage acted . As what votes are i' th Senate House transacted . Searches intentions , searcheth hear●s and reines , What 's done for publique , what for private gaines , Has admirable fetches . Did not Gods Providence make B●nadad and John Rods Of Achab , though that an Idolater Jehu a Jew , yet a false worshipper : These scourges were of Gods revenging ire , And vengeance acted , cast , into the fire . This lets bad men beare swaie some Moneths , or Yeares , And then excited by the cryes and teares Of the oppressed , with a potent hand Frees a distress'd and captivated Land . So Tribes returne to Palestine againe , And Portugall shakes off the yoke of Spaine . How this was done the following lines shall speake , And how mans Arts to Providence are weake . No end of Taxes , of Excises none , How to get money still is thought upon ; Water excis'd , and Spanish Lordans are So greedy , they would taxe even the free Aire . True Patriots are supprest , and only they Advanc'd for Officers , who have the way To grinde the Land , and out the poore mans throat Get for Corbona an extorted g●oat , Harpies o th' the Commonwealth , who procure hate To an easie King , and cosen King , and State . All tattred th' other day , Banc●●apts , poore Johns , Now prance it on their foote-clothes , are great Dons : These are disperst through the whole Kingdome , and Their Arbitrary power for Law must stand , They are seconded at Court , if any take Exceptions , are so potent , they can make Him a dangerous Malignant , have him sent For up , plagu'd in purse or imprisonment . Thus grones poore Portugall , knowes not to whom She should addresse her selfe , no helpe from home . St. Julians Fort is in the Spaniards hands , All Castles kept by Military Bands . No Lovers of their Countrey weapon beare , But sent to Italy , or Flanders , there A Gods name let 'em fight the ●●ore are slaine , The more firme is the Monarchy of Spaine . Now steps in Providence , no more quoth she Of bondage ; I will set this Nation free , And make D' Almeida with the Mello's plot , And never cease till they have freedome got . And take that crowne from the third Philips Son , Which D' ALVAS Armes for Prudent Philip won . Could humane wit or strength ? But sole GODS hand , And PROVIDENCE ( that can events command ) So soone , so easily with no losse of blood Redeeme a Kingdome from long servitude ? But wee must know the Kings , and Peoples sin Translates the Natives , and brings strangers in . So Roderigo'es fault brought Moores to Spaine , Our Britaine by the Saxon , Norman , Dane , Subdu'd ; the French-mens sins for us have fought , And what but our owne sins fetch't in the Scot ? So when the Conquerours crimes weigh downe the scale , They make their Vassailes over them prevaile . When wise , and just men fall , Fooles , Tyrants rise On the heavenly disposition with squint eyes Wee looke , and cry an ERROVR of the Prince , When rightly 't is a supreme Providence . Le ts higher goe . Abimelech combin'd With Sichem , and with Mello , all are joyn'd To ruine Gedeons house . The Olive Tree , The Vine , the Fig-tree put off Majesty : Tell the Trees plainely ; wee 'le not lose our ease , And for your sakes so much our selves displease . Wee shoote , wee spring , wee flourish , bring forth fruite Which with the Spring , the Summer , Autumne suite Please God , and man : what are great Monarks shares ? But as their Realmes , so multiply their cares . Only a Whin , a Bramble will be great , Takes complacence enthron'd in Royall Seate ; But what 's the sequell ? Sichemites shall rue That with their Tyrant Gedeons Race they slewe , And by such murders chose Abimelek Prince , Gloried in him : Now steps in Providence . Which Joathan fortold 'em . God shall send From the darke shades of hell some subtile Fiend , That shall the Subjects , and the King divide , Make them hate his Tyranny , him their pride : They upbraid him with his Brethrens murther , though They were associates in the murther : ( So Eager on mischeife , wee first rashly doe , At leasure see how foule the fact 's , then rue ) He who was raised by them , rases their Walls , Destroyes their Towne , and by a woman falls . ( Heavens not permitting such League should last long , Which for Foundation murther had and wrong . ) Marke Kingdomes , Common-wealths , and private States , And you 'le observe not Fortune nor the Fates , But GODS transcendent Providence beare sway , And alwayes sin with shame , or sorrow pay . As Providence and Power , so his science is His Bounty , Mercy , Justice , an Abysse Of infinite Perfections . Wee le conceive , Millions of worlds i' th Divine Essence , leave Nothing which may adde beauty , give delight To the understanding , hearing , and the sight , Angels surmounting sands o th' Ocean shore , Of populous Nations a far ampler store , Then should of Atomes be , had this vast Frame ▪ Nothing but distinct Atomes in the same . Now , what a pleasant Vision wert ? If you Saw all these objects in one simple view . Millions of Angels , Men , Beasts , Plants , rich Stones All Minerals , heard all Symphonies at once . Beheld all Colours , Fields , Woods , Trees , Flowres , Fountaines , Oceans , Springs , Rivers , Vallies , Plaines , Rocks , Mountaines , Numberlesse Cityes , Hamlets , Castles , Courts , All recreations , all delightfull sports . Is there delight in War ? the Seige of Troy , And sacking oft' ? How barbarous Kings destroy Rome , and Jerusalem : The Punik slights Of Hannibal , Grecian , and Romane fights : The battailes by our third stout Edward fought Against the French , and Flower-de Luces got To adorne our Scutcheons , the renowned story O' th Field of Agincourt fift Harries glory , And what with BLOVD not inke should be set downe Our CIVILL fights , since that at Keinton Towne , Which so much bloud , and many lives have cost , That whosoever was gainer , England lost : Had they been well imploy'd , those Legions might Have subdu'd France , regain'd the Electorall Right . The Romane Triumphs , and Olympian Games , And whatsoe're Magnificent in Fames Booke stands registred , is , shall be , hath been , Are in Gods Essence as a Mirrour seen : And all these knowne a thousand Myria●s more Of objects may be seen , and yet the store Never exhausted : GOD alone must be The Comprehender , of his Infinitie . Eternally there was duration , though Nor Yeares , nor Monthes , six thousand yeares agoe , Nor Dayes , nor Houres , nor minutes did divide Ages , and Times , and all these specifi'd By the perpetuall motions of the SVN , As he shall through his annuall mansions run , And by the carrying his eternall Light Make Winter , Summer , Autumne , spring , day , night . So when the world shall fade , and all these ●●ase , The tired Earth injoy a constant peace . No Plough rip up her Bowels : The Gl●be-land Still unmannured , and untilled stand . No aurigations of the heavenly ca●res , No incertaine motions of the wandring Stars . Shall not there be DVRATION ? Sure there shall , But such an one as comprehendeth all Ages , and Times , the present , future , past , And all these vanish'd evermore shall last , And is the same with God . This never had Beginning , never shall have end . This made When it pleas'd him the universe : Wee know How long 't is since he made it : If wee goe FVRTHER that FVRTHER is Eternity , And will not measur'd , but admired be . For who conceives some thousand Centuries Of ages past , and againe multiplies The same millions , and millions more of time , Yet cannot this grand Calculator climbe , Although perpetually he multiply Unto the Top of GODS eternity . Who only can his owne DVRATION tell , Above created thoughts ineffable . These glorious Attributes , and Idioms shew A mighty GOD , come wee to things below . As he converses with the sons of men , Bestowes his gifts , beares with their manners , then Greater amazement will arise to see His Bounty , Mercy , Longanimity ; But wee le defer to insist upon this Text . And with Devotion prosecute the next . To the Honorable , my most honored Friends , the Lady Francis Nevil : And Mistrisse Margaret Brooke her Daughter . Sermo Tertius . The Argument . Wee sing the Notions of the Father , Son , And Holy Ghost , issuing from both ; yet ONE With BOTH : One individed Essence : Three Persons by relative Pluralitie : Man is Gods Image , and do's represent This Ternall One , and the unconfinde extent Of the whole Macrocosme ; yet never shall Be happy till he gaine this ONE , this ALL . SHall he from whose redundant Plenitude Wee all receive , Being , Grace , Beatitude . Who fills the Ocean with innumerous spawnes , Replenishes the Desarts , and the Lawnes With stocke of Cattell , dayly do's repaire With yong ones the inhabitants of the Aire . Can such a God be barren ? No , a sire Issuing a Son shall with that Son conspire To breath the Holy Ghost , and all these three Equall in glory and in Majesty . Ethinks acknowledg'd , though with much adoe One God , but knew not what belonged to ATRIAD what is Divine GENERATION , What is PROCESSION what active SPIRATION . The FATHER needs must ●et a SON , and then , That FATHER and that SON give Origen To the Holy Ghost ; the first Two cannot be , Vnlesse they make their Number Ternary : For Love which gives all Creatures birth and growth , Before all Creatures had his birth from Both : ( Father on Son the Son on Him reflecting , And with a mutuall Complacence affecting ) The Synagogue of this had shaddows ; but Their Lanthorne was under a Bushell put : And the Hebrew Rites , and Books Enigma's are , They ' explaine not Truths , but poynt at from a far ; The Law in measure , above measure Grace , When that once past , this other comes in place . That Lambe , that Lampe of the Caelestiall Towne , Shall leave his royall Throne , and comming downe , Enucleat Mysteries , preach a Godhead , three In Notions , yet a pure Identitie . Who comprehends himselfe , could onely tell , GODS immanent Acts , that are ineffable . O thou Eternall Son , and Word , who far , ( i th' raies of Saints ) before the morning Star Wert got , and spoke ; let 's through all Ages break , And search , when GOD did thee beget , and speake ; For both are One , GOD did no more afford , To give thee birth , then uttering of a Word . Le ts search a hundreth thousand Ages moe , Yet shall we not thy Birth , and utterance know . If we thy Father question , hee le reply , My Son is both so old , and young as I. When he was got , as no time can designe , So when he was not got , no time define . Yet of his Origen , you truly may , Affirme he is begetting every day : And through Eternity all Ages past , Shall this continued Generation last . A SON of 's FATHER independant , Heat As th'e ORIGEN , whence t is deriv'd so great . True GENERATIONS yet devoid o● Motions , Reall relations , yet no more then Notions . As the Vast Ocean that surrounds the Earth , Though it give RIVERS springs and Brookes their Birth , Euphrates , Volga , Quahu , Nile , our Thame , Yet never wanteth but runs stil the same . As th●nkfullie all these Returne againe And ●isembog●e themselves into the Maine . The FATHER never wants , although the SON 〈…〉 hath : nor are these TWO undone , Nor the least jot of all their Treasure lost Though al 's be f●owde upon the holy Gost . For though they mutuallie give all their store Yet give they so , that they can stil give more . Imagine some Eternall Spring , or Mine Whence Purest Gold is ●igd , flowes richest wine , And yo 'ule conceive some glimsies that come nigh ●o shadowe this stil Bounteous Trintie . Not Trimegistus or the Stagy●it , Not any Stoik , or Platonik wit , Though Monas Monadem begat , can tell How this Fecunditie , yet no wombes swell , Arises , how one can give all his store Yet never be exhausted , never poore . Such science is a more peculiar grace , Granted to none o' th Philosophike race , And who will have this TRIAD for his booke Must with FAITHS candle on the volume looke , Though none can understand each page aright Who has not for his Flame-bew Glories light . Merchants , who travell to the rising SVN , And view his setting when the day is done In neither of the Worlds can fulnes finde , For though they fill their purses , yet their minde Is emptie still , and still they covet more , And are amidst their heapes of Riches pore . The Macedonian youth contented not Himselfe with the whole World his sword had got . The Reason : all things here confined are Within their Modell , insufficient far To satisfie mans APPETITE ordain'd , Not to be satisfi'd till GOD begaind . The Spherik Figure no waye can suffice , To equall what is made TRIANGLE wise . Lay one upon another , you shall see All waies some corners will unfurnish'd be . When the Worlds maker made mans Soule , the same Triangular did the best Worke-man frame To represent his matchles self and be The Image of one GOD in Persons three ; Ordaining him to love , to honour , serve His GOD , who for such service do's reserve A Crowne , and place in Heaven ; where he shall see The TRIADS order , and how all things be Deriv'd from thence . Nor can there ought be found In this low O●be , that 's Sphericall , and round , May satisfie our Soules ; nor can wee ●est In Creatures , who are ordred to be blest By his fruition , who to Creatures gave That existence , and essence which they have . Sol'e GODS proportion'd to our Soules , and till GOD be injoid , wee nere shall have our fill , Unles wee feed on this Celestiall meate , Wee still shall hunger , still desire to eare . Creatures observe that order , keepe that state , Which GOD appoints : Sole MAN'S retrogradate . Behold the wandring Planets , and fix't stars Are Constant in the motion of their Cars , And as they approch , or goe from severall seates Cause winters nipping frosts , and Summer heates . Make buds and blossomes sprout foorth in the Spring , And in the Au●●mne to perfection bring . See how the Simple Elements Combine And in the making of mixt Bodies ioyne . The Fire , the Ayre , the Water , that surrounds The Earth ▪ how all observe their proper bounds , And very bounteously themselves bestow , On all things that have sense , or move , or grow . Suppose ( what will not be ) some glorious light , ( The Sun or Moone ) should fall from Heaven , or quite Extinguished be : suppose Gods arme should take This World , and of 't the Pristine Chaos make ; Involving in the same calamity , The old , the middle aged , and the Frie . Here death gives rest to Beasts , to Fish , to Foule , All paine expiring with the fleeting Soule : And though here 's some inversion of that end , Which Nature in Creation did pretend : Yet t is no more then if some Clowne should grub , Or cut a plant up , but as yet a shrub ; Or a young Partridge caught i th' Fowlers net , Or by the Hawke devour'd Pin-fether'd yet . But different far is Mans accursed state , If by transgression he prevaricate : For if in prosecution he shall erre , Sulphurean Flames that first prepared were For the Infernall Fiends must be his hire , And with condemned Ghosts , eternall fire . Better he had nere been borne , then be borne so , As dying , he must live in endlesse woe : For not as soules of Birds and Beasts , Mans minde , Shall with the body dissolution finde ; But when chance , age , or sicknesse break the tye , Twixt Body and the Soule , this last shall flye ( Supported by the wings of heavenly love ) To those magnifie●e Pallaces above , Where Saints and Angels with much blithenesse sing , The Trophees of the slaughtered Lambe , and bring Their Anadems of Glory , ( as t is meet ) Offering them , and themselves at IESVS feet . Who with the treasure of his precious blood , Purchast his Courtiers such Beatitude . Or else the Soule poysde with transacted faults , Shall streight descend to subterranean Vaults ; Where horrour with pale desperation dwell , And damned Ghosts eternally shall yell . 'T would be some ease if thousand myriads past , Of yeares , Hels torments should have end at last , But they 'le endure so long as GOD shall be , And one way equalize eternity . O thou all-potent Trinity , whose hand , First made , then polisht Fire , Aire , Water , Land : Prescribdst to all their duty , and their end , Which they without reluctancie attend , And gaine ; Illuminate our souls to know , Wherefore thou mad'st us , whether we should goe ; To heaven our journey is , direct our wayes , To that blest Land ; there crowne us with thy rayes Of glory ; who made by , and after thee , Without thy selfe shall nev'r contented be . To the Honorable , William Savile , Baronet , my Godson . Edward Atsloe , Iohn Church , Esquires . Sermo Quartus . The Argument . Wee sing what power bad Angels have , and how All causes , and their consequents they knowe , Are incorporeall , and with w●nged speed Act what they will , but not their bounds exceed . Wee sing unhappie mans corrupted state , How more then Beasts he do's degenerate . THe World being finish't God amazed stood , And with much complacence pronounc'd al 's good : If all be good , how come ill Angels then ( So noxious , yet so conversant with men ? ) If they are ill , why are they lef't to roame Abroad , why are they not confin'd to home In Hell ? why did they not when they lost grace , Forfeite as well their Energye as place ? In Heaven ? they can doe wonders , have a power As great as Sions courtier's , some have more . What from the rising of the Radiant sune , Till in the Occident his race be run Is acted , they see clearely , can without Passing through Medium's scu'd the World about It'h twinckling of an eye ; at distance can Mountaines oreturne , destroye , or tempt a man . Locall Dimensions limit not their Sphere Of action , where they operate they are there . And though these Devils can the Sun as soone Shut in a lanthorne , as deduce the Moone Downe from it's Mansion ; yet they are petty Kings In the airie Region , and ore earthly things Can dominere , although not reach so farre As is the Mansion of the lowest Starre , All Theorie , and Practike arts they knowe , Natures abstruser secrets , no plants growe , But they their Virtues ken , and can apply Actives on Passives to bring miserie And witchcrafts upon man , and as if wee Framde of Ambition , envie , enmitie , Were not sufficient Devills to our selves , Wee must have ayde from these Infernall Elves In our malitious plots , and for the hire Damne our owne soules to their eternall fire , And as wee share in their Iniquitie , So in their punishment associates be . And such must of necessity be ill , Who once deprav'd can never change their will , Never retract an Error , nor repent What once ( apprehended good ) they durst attempt . Speake more Celestiall Muses , what 's the cause Of so much pervicacie against the Lawes Of humane sence , how fell the Angels downe Why did they forfeit that Perennall Crowne Due to integrity and ( Virgins ) knowe The knowledge of such Cronicles you owe To Sacred Historyes ? how Ba●thasar , And Nemroths Babylon surprized are , And the Assyrian Monarchie cast downe The Medes and Persians share the Imperiall Crowne , How Tomyris the warlicke S●ythian Queene Amidst her thickest Troopes in Armour seene , Acts dire Revenge , and having first made drunke The Persian Brigades , drenches the cold trunck Of slaughtered Cyrus in a tub of gore , Bidding him quaffe his fill , who evermore Had thirsted blood ; how like the flashing fire , Of angry Heaven , when Heaven and Earth conspire To raise a tempest , Alexander flies , And shewes the World his glorious Victories ; How by death conquered , he who conquer'd all , Must in the midst of all his Trophies fall ; Many great Homers ( Alexanders Vow ) Inrich you with such Histories , and how , Caesar amidst and by perfidious friends , I' th Capitall his life , not glory ends . The sad disasters of these Monarchies , With the addition of ten thousand lyes , Of the Assyrian , Greek , Odrysian Lords , Innumerous Stories , numberlesse Records Speak amply : many Birds first reassume , Onely their proper Feathers , then unplume , The Roman Eagle , till great Mahomet , As he did Constantines Bizantium get , Wrung off one neck , and in that Empire plac'd The beauty of our Towring Bird defac'd . But of the reall grounds , why these States fall , Why th' other rise , no mention 's made at all ; Nor once remembred what condition they Be of , who are chiefe Actors in this Play Of blood , and death , where a Muse buskind sings With teares the Fates of Common-wealths , and Kings . The Gentile Sages by experience see , But know not whence proceeds our Miserie : They never know with what industrious Arts , The Devils in our Drames act chiefest parts . Why Man doth with the Spiders Cobwebs spin , And one net wrought , unsatisfied begin A fresher web , why with the Ante take paines , With such sollicitude for sordid gaines . Why thrust the Badger with the Foxes slight Out his owne Hole , why with the Lyons might Invade the weaker ; why made Lord of all The Universe , does he degenerate fall So low beneath himselfe , and far inferiour In sence to many Beasts , to all superiour In brutish qualities , exceeds the Hog In drunkennesse , more sawning then the Dog , When profit shall accrue , in rage outgoes The Hircanian Tygres , when assayl'd by foes , Shee saves her young ones , and with teeth and nayles Against a world of combatants prevailes ; Prouder then the Horse , when in his bravery , He shall attract every beholde● eye ▪ To marke him onely , as with stately grace , Through the streets richly hanged he shall pace . As here the Gentiles all are silent , wee Should sit amaz'd , and with them silent be ; Wholy transformed , knowing our God all good , Dispute , how with such bounty it hath stood , To suffer his chiefe creature , Man to fall , In such disorders , and permit in all So generall a confusion , when behold , Onely our writs the Origen unsold Of all these mischeifes , taught by them wee le speake The causes : and through many ages breake Boldly our passage ope , beginning long Before the Universe began a Song . To the right Honorable , John Paulet , Marquesse of Winchester , the Lady Honoria , The best Example of her Sex , His Marchiones ; and the Honorable , Walter Mountague . Sermo Quintus . The Argument . What round Angels ? a transcendent pride ? Or envy ? Because Man was Deifide . Proud Lucifer turn'd Traytor animates His fellow Angels to be associates In the Rebellion : Michael with the bands , Of Loyall Subjects for GODS title stands : The Traytors lose the day , Grace , glories Crowne , ( They might have 〈◊〉 ) toth' depth● of Hell cast downe . THe Devill nere was glutton ; never soild , With amorous embraces ; never foild with drink : no purser by the high way side , Never for Murder at the Sessions tride . ( Nor could ●e faile so , such concupiscence Following corporeall faculties and sense . ) Yet has he perpetrated all these crimes , By proxie , above a hundred thousand times ) How fell the Devill then ? how lost his place , And share 'o th Deity , Coelestiall grace . How did the searcher of all intrailes finde , Iniquity in so sublime a minde ? What horrid act hath his eversion wrought ? Ruine on him ? on Us destruction brought , ( For he having limp● himselfe , made Adam halt , Whence issued our hereditary fault . ) Was Lucifer a Peacock ? when he spide His specious plumes , with a selfe-pleasing pride , Tooke he fond complacence in gifts bestowde , And with those gifts rebeld against his God , Who gave 'em ? did he glorying in his state , Aspire to be with God coequall Mate ? With soaring wings why would he northward flye , And independant be as the most high ? Or did not envy raigne ? that God should sleight , The Angelike Essence , and himselfe unite To our weak substance , by a wondrous tye , Including in one Man the Deity , And humane Nature : this makes Traytors rise In armes 'gainst their Creator ; envies eyes Are so malignant , that anothers good , Like daggers strikes toth' heart , and fetches blood . What quoth th' aspiring Angell , shall this slime o th earth , this worme in plenitude of tyme , Grac'd with the union Hypostaticall , Be Deified ? have Empire overall . Must Angels so accomplished with grace , In Entity so perfect give him place ? Be slaves , and as obsequious Vassals stand , To know , then execute what hee le command ? If God cannot his bounties better share , Wee le learne him Order , teach him who we are : If needs he will his gifts , and selfe diffuse In Donatives , let him election use : Wherefore you ( Legions ) ayde me , and wee le make , This partiall God recall his purpose , take Ou● Nature , where you all shall sharers ●e , And fellowes with me in the Deity . As in a Leguer , where distracted mindes , Revolt against their Generall , Treason findes , New complices to act a d●irie plot ; So now seditious Lucifer ha's got Whole multitudes to second what he saith , As Impious Angels violate their faith , Turne to a Creature their chiefe leader , and Amazed at his eminencies stand : For Lucifer had such similitude With God , that he , next him was the first good . No Cedar in Mount Libanus so tall , No Beech as hee : he far surmounted all ; Great his indowments , specious were his raies , And he stild justly , First of all Gods wayes , Allured with such parts , the inferiour stars Forsake their stations , denounce open Wars Against their Maker , Now the signal 's given , Of a great battaile to be fought in Heaven . For Michael and his friends oppose themselves , In Squadrons rangde against the haughty Elves : The loyalty of Subjects now is tryde , As they take part on Michaels and Gods side ; Who stands impartiall a spectator by , To see these Combatants for maistery try . No party brought to th' field , or swords or bils , But serious alterations of their Wils : Neither did they with a Stenthrean voice , On any part plead rights ; but without noice Ioyn'd the Batalia's : No loud ●lamots there , Let the left Wing advance , bring up the Rere : But what they would have either friend or foe , Should understand , their Wils did make ) 'em know : Yet Drums and Trumpets were the harmonious Spheres , Still ecchoing terror in the Rebels eares : When they reflect how those , though senslesse stand , In order , when these spurne at Gods command . That fight was famous in Pharsalia field , Where the Patritians , and their Pompey yeild To Caesars conquering Legions , and one day , Makes Rome , and the whole world the Victors pray : So was that Naumachie by the Actian shore , Where Anthony pursues his flying Whore ; And great Octavian all the Empire gets , Where the Sun first appeares , and where he sets . The whole Worlds Soveraignty , being set at stake , Did these encounters so conspicuous make . But in this Battaile fought on Sions plaine , Where the false Angels lose , the loyall gaine The day : what ever is above the skies , Even Gods command must be the Victors prize . The Armies ordered , and in mutuall view , The grand Commander of the Traytruos crue Himselfe advances , and at every straine , Presents Goliah , or fierce Ta●●erlaine . Blasphemes and curses Gods selected band , But as ( if such comparisons may stand ) A thick neck'd Bull made Captaine of the Herd , And for his strength , of all the Forrest fear'd ; Meeting some stately Lyon at a spring , Disdaines to pay due homage to his King : But ventilating oft his hornes i th' ayre , He and his Flock themselves to fight prepare ; When the stout Lyon backed by his friends , The conflict presently begins and ends : As furiously upon the Bull he goes : And , maugre his great strength , casts in the close . Then on the prostrate neck , setting his foot , With a disdainfull paw puls out his throat : The rest , as they behold their Leader dye , With the disaster all appalled flye . In the same manner Michael putting on His trusty Armour : Vindication Of Gods supremacy , a two edg'd Sword , Strongly compos'd of Gods revealed Word : Iustice his brest-plate , and of Faith the shield : A belt of Verity : his helmet steel'd With safety . Armed thus against his foe , He marches , and as David with one blow Defeats the Elfe : then trampling on his head , This ovant speech in following manner said : Who like to God ? who from the abysse of nought , First made thee , then to this perfection brought ? Ingratefull wretch to thy Creators grace , Unworthy such endowments , and chiefe place . Was thy eye evill because God was good ? Or didst thou surfeit with much plenitude ? What is , is his ; and must he come so low Beneath himselfe , that when he will bestow His favours , he must aske his creatures what He shall bestow ? whether on this or that Person , or nature ? he can best dispence , Who knowes what 's given is but benevolence Great were thy eminencies : did we repine At dignities conferd on thee , and thine ? We knew , and so shouldst thou , that he who gave Such gifts , knew well what every one should have , And in what measure , neither thou , nor I , Can limit or inlarge his liberality . False Impe , who wouldst have Empire over all , To the lowest pit thou shalt dejected fall : Can nothing please thee but thy Makers Crowne ? To Hell with thy associates tumble downe . As when the heavens , the ayre , the winds conspire With horrid thunder , and with flashing fire , To terrifie the world , and make us thinke , Our sins had fild Gods cup even to the brinke , And the Universe must cod ▪ Midst all these tones Of angry Heaven , innumerable stones , Of haile fall downe , and with their fragour make , The Machin of the frighted World to shake . Such was the Angels precipice from Heaven , When glorious Michael had his sentence given . For Lucifer , who made the Angels faile , As he fell head●g , dragd downe with his tayle , The stars third part ( when men of high estate Decline , the ruine ends not in their Fate . ) But as some potent Lording , who hath wrought Treason against his Soveraigne Prince , and sought To murder or depose him , for which ends , Conspiring with his Vassals , and his Friends ; He traiterously takes armes , but in the field , Is vanquishd by his King , compeld to yeild . Brought to a tryall , all receive their doome , But differently ; some from their native home , Banishd ; some forfeit life , some goods and land , So did the case with the damn'd Angels stand , Some are confinde 'i th spatious ayre to dwell , Others on the earth , and seas ; yet all in Hell . For they still beare about the load of sin ▪ Fire in the apprehension , tortur'd minds within . And we might see , had we spirituall eyes , How innumerous Devils , Atome-like and Flies In a hot summers day , hop up and downe , Ith'ayre or'e every City , Village , Towne . Soaring like Hawkes , with Vultures mawes and eyes , And when 't is sprung , source downe upon their prize . Then let us know that as they towre so high , They easily , viewing , with advantage slye , And seaze upon their pray . ( What 's poore mans state , Continually exposed to their hate ? ) But that grand Traytor , Lucifer , what 's done With him ? doe not the conquerors sit upon The manner of his chastisement ? who lead The dance in this Rebellion , was the head Plotter , and actor in the treason , shall Be more severely punished then all The minor Devils ; and one clause they adde Toth' rest of 's torments , that makes him stark mad : Namely , that he who would so high have flowne , With wings of pride , even to ●ehova●s throne , In a deep dungeon , shut eternally , Shall a confined slave and prisoner lye . A hole his goale furthest from Heaven to show , That as transgressions so must pennance goe . The other Fiends have the vast Ayre and Seas , And land to range in whensoere they please : But their great Monarck must in fetters tyde , In lowest Hell perpetully abide . And this was the first prison made for sin , A patterne to torment Delinquents in : Yet no confinements , Fetters , Bolts , and Gives , Can make the damned wretches mend their lives . Sure the strange quallities of Alpheus streames , Are idle Poets or Historians dreames . How he though difimboguing in the Maine , Yet midst the brine his sweetnesse can retaine ; Debt , and transgression are conducent gins , To Prisons , Prisons Colledges of sins . The noble Sciences profest , and chiefe Arts taught , are of the Drunkard , Whore and Thiefe , Who were in knavery Freshmen , comming here , Shall proceed learned Graduats in one yeare . Behold the Gallies , and a Prison view , And they shall fully represent to you What 's done in Hell ; blaspheming every where , Continuall torments , yet they curse and sweare Amidst those torments : Boat-swaines , Goalers are , The Furies that torment 'em and their fare , Bisket , Tobacco ; trickling t●ares must serve To make their meat go downe : else let 'em st●rve , What then ? too many care no more when halfe Are starv'd then Butchers when they kill a Calfe . A Prison's like the cruell Martichore , Or Hell it selfe , still seeking to devour , It 's alwayes taking , the least favour must Be dearely bought , nor can you goe on trust . Sweat , labour 〈◊〉 soure Go●lers , a good turne , Is never thought of in the following morne . Best curtesi 's done to them are but their due , And what 's their Office must be sold to you ▪ French imposts , Spanish taxes are not hard , If to th' exactions of a Goale compar'd . Yet heavens forbid all Keepers should be such , I know some gently bred , who will not grutch To doe a favour gratis , know the same Fortune that oretakes others , is not lame , But may oretake themselves , and they may be , Their fellow-prisoners in Captivity : Know what a sin it is , to boyle the lambe , i th' milke and sight of the afflicted damme , And therefore scorne to add fresh woes to woe , ( Onely ignoble , Beares and Wolves do so . ) They understand al gaines these Vultures take From undone men cannot them wealthy make , No more then did that silver Judas good , Which he had purchas'd with his Maisters blood . The poore are Christ himselfe , and what is got , Over the Devils shoulders needs must rot Under the belly of his Damme ( as teares , And Prisoners clamours penetrate Gods eares . ) These keep not Goales as Charon kept his Boat , To crave for every passenger a groat , Nor ( gentle soules ) wil they , or curse , or raile , If any in their bounty sometimes faile . May such ( and prisoners votes are potent ) be Fellowes with Peter in Eternity . ( Turn-keys best patterne ) who with little state , But much humanity will ope Heavens gate Toth' poorest soule , that clensed from his sin , Or knocks , or rings , craving admission in . No mischiefe on such Keepers ever fall , But let 'em have his lot who kept Saint Paul : No prisoners scaping from 'em run away , Much courtesie with much injustice pay . Free from the Bondmans heaven-ascending curse , May they dye rich in credit , rich in purse . As the Egyptian Midwifes , let their race , And they thrive here , and have in Heaven a place . Yet thrice blest Rome , who in the seven Kings times , And Tribunes rule , wert so devoyd of crimes , That one pore Goale sufficed , to detaine , All Malefactors , but as Scipio's gaine , Asia , and Africa , Emilius Greece , And all returne rich Iasons with the fleece Of gold , then as thy sins and Towne increase New Goales are made , and Justices of Peace . How art thou spotted , with what tincture di'de , Of sins proud London ? which so loud have cri'd To Heaven for vengeance , that in every street , New prisons must be made ; the Gatehouse , Fleet , Newgate , and Ludgate , and a hundreth more , Not large enough for murderer , thiefe , and whore ; But so increases the Malignant trade , That Courts and Pallaces are prisons made . O inauspitious Stars to live and die In torments worse then those of Gregory . There miseries end with our exhaled breaths , Continued prisons are continued deaths : A prison's like Vestas deflowred Nun , Ram'd in the grave before his thread be spun . Yet heavens are gentle , and permit this curse , To fall on some , to keep 'em from a worse . To the right Honorable , Henry Parker , Lord Morlie , and Mount-Eagle , William Habington Esquire , and Mistris Lucie Habington . Sermo Sextus . The Argument . What undiscovered pathes the Serpent treades , With what slye Engines , and darke wayes he leades Mankinde to errour ? with what subtiltie , Invites he us to our owne miserie . The Fowler and the Fisher-man may gaine , Arts of deceipt from his more subtile braine . Eve poysons Adam , and by his sad fall , Conveyes pernicious venome to us all . The folish Woman , and her female seed , Tax'd worthily for this accursed deed . WHy does the Spouse in a Cygnean song , Descant so dolefully of the great wrong Her Brethren do her , and of battailes fought , And stratagems wherein her life is sought ; Who are these barbarous Brethren so unkind ? Legions of evill Angels in Gods mind , Our generall Mother , who , Idea'de there , Were form'd , then fell , and after suffered were To range abroad ; these tempt , solicite Man , And doe him all the injuries they can , ( Thinking erroneously 't is some reliefe , To have companions in their endlesse griefe , ) As Meagre envy made 'em first to fall , So the same fury domineeres in all Their actions : knowing man must weare that Crowne , And fill those thrones from which they tumbled downe : Knowing how no coinquinated thing , Shall see the face of Sions glorious King . At every step , and place they set their gins , To intrap the passengers in snares of sins . All creatures of the world are traps and nets , Which to catch fooles the cunning Devill sets And Satan having long converst with man , Is in his Volume deeply read , and can Co●ply with all his appetites ; invert The order of his intellect ; divert Affections rightly plac't ; perswade him choose Evill cloth'd in the shape of God , refuse Virtue look'd on , not in her proper guize , But form'd by Fancy , or our carnall eyes : For the grand workman of this earthly mole , When in our body be infusde the soule , He made the Inteilect , Will , memory , A true resemblance of the Trinity . As they have power to issue severall , Most distinct operations ; yet they all Are one , and the same soule ; and though we name Them diversly , yet they are all the same . The soule as some great Queene of many lands , All the corporeal faculties commands ; And though she seeme to rule by Deputy , Yet in all acts 't is shee , and onely shee , VVho records onely understands , wils onely , hoords Onely in her vast Magazin records , The species of things present , past , to come , And when shee will remember , to that roome , Makes her recourse . These species Satan can Stir up , when he intends to tempt a man , Objects of riches , pleasure , and the height Of honour ; and propose with such delight , That the Intellect obscured by the Will , Shews in false glasses good , that which is ill : Then sense , will , understanding headlong run . Into transgression , and are all undone . The Serpent such a colour set on pride , With a rich glosse of being Deifide , And knowing much , that Eve lik'd it so well , As having tasted Heaven , shee 'd venture Hell . To know what 's ill . The Fiends not long a wooing , But tels her if shee le know , shee must be doing . Behold that goodly Apple , take and eate , The choyse of Paradise , delicious meat ; This will bestow an immortality , And make you sharers in the Deity . God knowes this wel , ther'fore least you should be , Partners with him , he has forbid this Tree . The liquorish Woman eyes , and eyes againe The Apple ; sees it lovely and would faine Pluck it , but feares : at last demurreth so ; If not for use , why did this apple grow ? What Aromatick smell ? how smooth the skin , And gay ? Can any poyson lurke within ? No sure : God in forbidding has some end , That 's envious , I le beleeve my speckled friend ; Who gives the world to roame in , and excludes But the least corner , all his gifts deludes , And pens you in a prison . All the trees Of Eden are but toyes ; forbidding these Choise fruits , what gave God when he gave command , Ore fishes , foules of th' ayre , beasts of the land ? And then forsooth to say , dare not once touch This Apple ; bounty is not valued much , Hedg'd in with lymits : I had rather have , What he exempts , then all the rest he gave , Had it not been forbid , it might have past , Not car'd for , now I must needs , and will tast . Be it what it will , I le by experience try , If it bring death , or immortality . With this , maugre Jehovahs frownes and threats , The bold Virago the Apple plucks and eates . Shee scarce had gorgd it when the subtile Snake , Tickling with laughter in such manner spake . Are not your eyes now open ? sure you know , What 's Good and Bad : but be not envious , go Present your husband with an Apple , and Both good and ill alike shall understand . Le ts to the Devill give what is his due , Though he equivocate , yet he speakes true . But why did he assume the Serpents shape ? Are not there other beasts , the Fox , the Ape , The Dog , the Elephant so wise as is The Serpent ? but he takes this vermins hisse , To cheat our Grandame : Satan will declare , How neare allyed he and the Serpent are . All other creatures onely will defend Themselves , not unprovoked man offend : This venome still in ambush lyes like Dan , To bite our heeles , and not toucht poysons man . What harme did we the Devill ? that he shou'd , Envy our happinesse , prevent our good ? Then in the turnes and windings that he makes , How does he represent the circling snakes ? Observe this plot , and by one wile guesse all , As he made Eve , so he makes others fall . Knowing the woman of the two more frayle , He will the weaker vessell first assayle . Knowing the man of sounder judgment , he Sends his Embassadors to Adam , shee Must play the Orator ; command the meate , Turne Crocodile , peule , weep , unlesse he eate . ( By such seducers Solomon al-wise , Forsooke his God , Sampson lost strength and eyes . ) If we dare trust the Jewes , their stories tell , How Nathan saw before King David fell His ardent love to Bershabe , and thought To stay the Prince from his adulterous fault . He trudges to the Court , but in the way , The subtile Fiend as a dead carkasse lay : The Prophet stops his course to interre the dead , Meane while the King defiles Vriahs bed . Shall we conceive Adam was so unwise , To think an apple could make cleare his eyes ? Indude with grace , and a strong Intellect , He could not but on Gods command reflect , Wherefore we must beleeve his chiefest end , In the transgression was not to offend His cogging wife . ( A precedent of those , Who to please others their owne soules dare lose . ) So Solomon his Queenes so much affects , That for 'em to false Gods he Phanes erects : But did the mischiefe end in Adams sin ? No sure I our misery must here begin . A businesse of such consequence , that all , Involv'd in him with him must joyntly fall . Had he been single , there had staid the doome , But he was Father of the World to come : And in his sentence we were censur'd , who Nere understood what appertained to Transgression . I st ' not strange one single crime , Should last , and blast all progresses of time ? Let Epictetus , let the Stagirit , With Divine Plato , who have amply writ Of vertues , and of vices , speak the cause , Why man so easily transgresses Lawes . When all are dumbe , our sacred Volumes can Tell wherefore all these mischiefes lite on man . Adam had all our wils in his , and we Eate joyntly with him the forbidden Tree . His onely act , that one pestiferous bit , Had many thousand Aconites in it . It scarce is swallowed when infernall gates , With violence slye open , Iron grates Of Hell are burst ; anxieties , cares , feares , , Sorrow with all her dropping children , teares , Suspition , jealousie , lawlesse desire , Unbridled lust , pretensions to aspire . Fond joyes , sad discontent at present state , Aversion from good : anger , envy , hate , Avarice still greedy , griping penury , Dogging at the heeles of Prodigality , Darknesse of minde , perversity of will , And what in both can be suspected ill . Beguiling error , pervicatious schisme , C●ab-creeping heresie , impious atheisme : Idolatry alwaies inventing where New Gods may be adorde for love or feare . Egypt to Ibis , Rome will sacrifice To th' fire , and Cloaca a Goddesse is . These monsters with their pale commander death , ( Kept hitherto close prisoners beneath , Nor should they ever have beheld the Sun ) Hearing what man against his God had done , Scorne longer to obey prescribed Lawes , But they will forth and vindicate Gods cause . By the effects judge Adam of thy fault , These mischiefes are the purchase thou hast bought , Corruption is the house ; the land sad woes , In which though with teares watred no good growes . Making at houre of death thy latest will , Thou didst bequeath this Legacy of ill , And for Ex●cutors , the Devill trust , Who though a Bankrupt , yet in this is just , And takes such care th●● jointly with our breath , We doe rec●ive thy testament of death . Hence issu● , if we well ●●volve our Fate , Those woes which follow mans accu●sed state : Hence those afflictions which attend our wayes , Those sad catastroph's of our wretched dayes : Hence that unequall share of joy and paine , A drop of pleasure , but of woe a maine ; O , hadst thou lov'd God more , Eve not so well , Thou wouldst have left us heires of Heaven , not Hell . Who can describe what 's sin ? Nothing at all , And must the masse of man for nothing fall ? All things i th' world God made , and God was glad , That by his making hand they being had , Onely thou misbegotten Monster , sin , As Bastards use stolest at the Window in , Ashamed of thy birth : God never put Least finger to thy Essence : Hell was shut . Thou wert ' the Key to open it ; day light Changde by thy birth into eternall night . Curst be thy birth day ; let it not appeare , Nor once be nam'd with th'other dayes o' th yeare . Be long expected , and as thou shalt faile , Be curs'd of those , who watch to chase the Whale : On that black day let the Universe be sad , And Furies onely at thy birth be glad , For thou hast on us all these mischiefes ●urld , And made a Pristine Chaos of the World . And wee le be angry with thee , Grandam Eve , The Mother of this Child : thou didst conceive The odious Monster : Satan was his Sire , But you adulterous Paramou●● conspire , And with such slights juggle the businesse , that Adam must father the mis-gotten brat . God form'd thee of the mans selected bone , To helpe him , that he should not be alone : This was your taske : Have you not help'd him well , And all his progeny to goe to Hell ? Eve must bring children forth in pangs and throes , And make a joyfull father by her woes , Which shee performes , with a delight in paine , ( One teeming past , another hasts againe . ) Eve must be subject to her Husband , and A Vassaile alwayes be at his command . Grounded on this , some Common-weales ordaine , A Salique Law , the Distaffe shall not raigne ; Esteeming those God censured to obey , Unfit for Government , and Regall sway . And this first fault all mankind so has vext , That men take all the Nation for a text Of their invectives , dip in gaule their quill , And with Satyrick lines whole Volumes fill Against Eves sex , who in much ignorance bred , Unable are their proper cause to plead . But had they pens , as good as are their tongues , They amply would retaliate such great wrongs : And we should read , as well as loudly heare , With how much patience they these scandals beare . To my Honourable Friends , Master EDWARD , and Mistris RVTH PETRE . Sermo Septimus . The Argument . We sing those Courtiers , who attend the Throne , And act commands of that most absolute One , Who gives all , takes from none , but what before , Issued from his never exhausted store : We likewise treat , with what despotike sway , This Monarck governs , Citizens obey . PLATO fram'd a Republike , and it cost Tullie much labour to write , what is lost , A Common-wealth : so Aristotle writ , His book of Politicks , prooving in it How the best forme of Government is , where One absolute Monarck shall the Scepter beare . Be it so , or not , let slaine Cambyses Peres Dispute the Question : jealousies and feares , Arise on every side : a Monarck may Turne tyrant , Nero , or Dionysius play . Violently take your goods , command your Wives , And what more precious is then both your lives : Bring in an arbitrary Government , or feare , or scorne to call a Parliament ? Forget himselfe , and how one single clause Of his life more commands then all his Lawes . He acts on a conspicuous stage , and is Subject to all his subjects clap or hisse . Thus Monarcks may decline , and may not such , Who to a state turne Kingdomes doe as much ? Suppose your Noblemen should beare the sway , Even these may erre as well as tyrants may : Consult , combine , to keep the people low , And from the publike pressures potent grow . A crafty party circumvent the rest , Some few prevaile , the bad oretop the best . From reasons rule , and square of Justice erre , Before the generall , private ends prefer . Athens a slave by thirty tyrants made ; And Rome by the Decemviri betrayd . These promis'd cures o' th body politick , But made the same a hundreth times more sick . Weary of Kings , Rome ordains Consuls , those Supprest , shee ten chiefe Magistrates will choose . Rods onely scourg'd her in the dayes of Kings , And Consuls , these few men with Scorpions stings Slash the poore Commons , as none can be sure Of his owne goods , nor in 's owne house secure ; The people grumble : let 'em , this base Yoake , They brought upon themselves , and till the' have broake Their Asses back i' th carriage must endure The burthen ; armed Cohorts shall secure The tyrants lives , and military bands , Force speedy execution of commands . For the fond multitude , they never knew Their proper good , nor what belonged to Or worth , or manners ; Peers and Monarcks know , When they do injuries , that they do so . But the base Vulgars unrestrained wil , Is model of their actions good , or il . A many headed monster , yet not one Sconce stuft with Reason , or Religion ; Fiery in prosecution of what 's new , Which had , they presently their wishes rue : And you as easily may , and even as soone , Shape out and make a garment for the Moone , Now crescent , now i' th full , now in the waine , As satisfie the Vulgars fickle braine . The Rable doated on this Parliament , With clubs and staves for their protection went To Westminster : gloryed to hear● themselves Cald Round-heads , others Cavaliers ( new Guelphs And Gibelines ) what blood shed they ? what sights ? Adventur'd for the Parliamentall rights ? How bountifully did they give their store , Of gold at Guildhall ? yea , contribute more Then was requir'd . City and Country cry , T' have reverend Laud and active Strafford dye , As enemies to'th Realme , and Parliament ; And till their heads are off ne'r be content . But now the case is altred , they rayle on Both Houses , cry downe for oppression Excises , are so impudent , they 'd thrust Them from their Voting , whom themselves did trust , With all their rights ; whisper , expresse their spight In prose and verse , most dangerous pamphlets write : Yea some ( 't is strange ) so rash they dare proclaime Themselves the authors , and subscribe a name : Boldnesse and mercy , these would spend their blood Most willingly , our Senators are good , And will not spil't , knowing a Magistrate . Should th' Emperour Nero ( yet young ) imitate . Who wept when he should signe to th' deaths of men , Condemn'd , and wish'd he could not use a pen . But howsoe're they hold a wolfe by th' eare , Who court the multitude , and still must feare , Hee le byte 'em ; all their bones are broke in twaine , Who seek the fickle Vulgars love to gaine . So weak our providence , so full of feare , No state that 's perfect can be stablish'd here ; None formed yet a body politick , That sundry noxious humours made not sick . Eutopia fancied by our learned More , Had faults , and Platoes Common-wealth had more . Let Genoa , Jena , Venice , Amsterdam , And my deare London a republike frame , As they have fram'd , some Constitutions are , That erre from reason , and with justice square . Yet when Philolophers with all their wit , ( Though some were States-men ) faile , our sacred Writ Shall speak a Common-weale , so sound , so sure , That for eternity it shall endure . For lift your eyes up , and contemplate them , Who fill the Senate of Hierusalem ; There you shall see an ordered policy Establish'd , a sure grounded Monarchy : That on the Burgers has more blessings brought , Then Common-weales have dream'd of , or have sought . A glorious City , that surpasseth far , Ninus vast Ninive , or the grand Caire : Though that could vaunt of threescore miles in length , Wals of unmeasured magnitude , and strength , Almost two thousand towers as Babel high , Threatning as Memphis Pyramids , the skie . Yet if with Sion you both these compare , Both silie cottages , both Sheep-coats are . The pavement , wals , and roofe of gold are made , With diamonds and precious stones inlaide . That with their lustre give a constant light , Although such need not , for the sable night Is ever banish'd thence ; ( the fulgent rayes , o th' slaughtered Lamb , causing perpetuall dayes . ) No watch , no warding at the severall ports , No military stations at the Forts . Onely at every Gate an Angel stands , And brandishes a Fauchion in his hands , To keep Malignants ou● , as heretofore Th' Angel kept watch and ward at Edens dore . And when that shame of nature went about , To break Lots house , the angels kept 'em out : Besides the Citizens al souldiers are , Knights of St. Vincent for their fea●s of War . They made their passage through a crimson flood , ( As did the Israelites ) of Iesus blood . And Satan mindfull he was vanqush'd here , Scarce lifts his eyes to Heaven , much lesse comes there . The forme of Government is such ; one King , To whom all homage owe , and tribute bring ; His Court most glorious : Myriads of those Peres , Whose charge it is to volve the circling Spheres , Assist his throne : Cherubs who pierce , and see , The secret Orders of the Deity . And those Seraphike Lords , with firy love Inflam'd , in and about the centre move o th' divine Essence . Sedentary be , The thrones , and with a sweet tranquility , Contemplate God . Ore sublunary things , The dominations sway , and act their Kings Commands ; who uses to imploy the powers When he will curbe those enemies of ours , Th' Acrian Potentates : as Satan would , Bring Moses body forth , that th' Hebrews should It idolize , he was made hold his peace By Michael , and from th' enterprize surcease . Who take the charge of Kings and kingdoms , these Are sti●'d magnifique Principalities . When God prodigious operations takes In hand , he then the active Virtues makes His instruments . Angels , archangels , are His Nuntio's , when he pleases to declare His mind to Mortals : the angel Gabriel went , In Embassie to crave a Maids consent , And as some Paranymph prepare a roome , Where God himselfe should to our nature come , And wooing in 's owne person make a tye Betwixt our flesh , and his Divinity ; The hypostatick Union was the Ring , Did make the match , and to perfection bring : And made our lumpe of despicable clay , Ore the Empyrian Dominations sway . What time the Spouse , both Jewes and Gentiles takes , And with them both a mystique marriage makes . The fervent Seraphin , and Cherubs be Lords of Gods privy Councell , although he Nor sits , nor needs much to deliberate , What 's to be done in businesses of State . Yet some blest Angels know more of his mind , And in the Book of Life ( read deeply , ) find , The fixt decrees of his eternall will , How he elects the good , rejects the ill . Some leaders of Gods Army , whom he sends , Or to subdue his foes , or aide his friends ; So Michael , Generalissimo , commands The sacred Brigades , and Caelestiall Bands ; Guesse at their strength , by what but one has done , Killing in Egypt every fi●st borne for . All this one night perform'd : Did not almost Two hundreth thousand of the Syrian Host , o th' ground lye gasping , by one Angell kil'd , And all the rest with Panik terrourfilde , Trudge with their King away ? some Angel must I' th latest day collect all humane dust : When soules shall reassume their flesh , and give , Account of all their actions done alive . All these great Princes hourely waite upon Their glorious King , encompassing his throane , To doe him service , and i' th very name , Each one Enucleates his Creators fame . For every single appellation suites , To be the Banner of Gods attributes . The Seraphim proclaime that ardent fire , Wherewith the Persons mutually conspire , To give existence , and communicate , To what 's existent an accomplish'd state . The Cherubs witnesse an abysse of skill , In the production , and a provident will , In government o th' world : both in the height Of wisdome , number , and of weight . How fitly doe the quiet thrones expresse , Gods never to be altered quietnesse ? Who in himselfe immov'd , alwayes the same , With various motions alters the Worlds frame . Mutations in the fire , ayre , water , land , And in all these God has a speciall hand . But as some Rock fixt firmly midst the waves , Stirs not a jot , although the ocean raves , And boysterous winds conspiring with the tyde , Cause noyse , and feare alike on every side : So in the world , though daily motions be , Changes of elements , and Kingdomes ; he Who changes all , sits quiet in his throne , Ever the same unalterable , One . Powers , vertues , principalities , display With dominations a despotick sway . The Angels fancied young with Cherubs wings , The cheerfull expedition in their Kings Commands : these ninety nine have never er'd , But alwayes loyal to their God adher'd : When Lucifer that Ca●●lin lost his place , These purchast glory , keeping their first grace . A mighty Prince prepar'd Assuerus feasts , And sent his Vassals to invite the guests , And bid 'em forthwith to the banquet come , They onely wanted to adorne his roome . They all excuse ; one answers , he hath bought , A Farme , and goes to see if 't be worth ought ; Another has bought Oxen , and must know By tryall , whether they be good or no . The third 's a married man , and for his life , He cannot obtaine licence of his wife . What 's to be done ? must all the Kates be spoyld ? This noble Prince , and all his court'sie foyld ? No sure his servants goe to every street , And take up all the passengers they meet . Yet there is place : he sends for the Rif-raf , They come sit at his table , drink , eate , laugh . Such is God bounty , he prepared feasts , Adorn'd heavens Hall , and onely wanted guests To fill the roomes of those rebellious Fiends , Wherefore to Jews and Gentiles out he sends . Many excuse themselves : some pride of life Retard , some hope of gaine , others a Wife . But who can crosse Gods efficacious will ? Guests are compel'd , whether they wil or nil , By congruous grace to come , and fill the seats O' th trayterous Elves , and feed on dainty meats . The lame , the feeble , and the poore in spirit , By grace of Christ advanc'd , not their owne merit , To Gods owne table , eate Caelestiall Kates , Where Angels minister , and Jesus waites . Of these in Heaven a countlesse multitude , Inhabit , not as the base vulgar rude ; But deeply learned , having for their book , Even God himselfe , on whom they daily look : And as they more or lesse relations see I th' sacred triad , so they learned be ; And happy more or lesse , and what them all , Most firmly comforts , they shall never fall From this beatitude : some ages past , This state of things shall end ; theirs ever last . No sicknesse , no diseases can come neare That happy Towne , nor is there any feare , That all consuming time , or pensive cares , Shall issue furrowing wrinckles , or gray hayres : Never sedition troubled this blest towne , Since Lucifer that Boutifew fel downe . And care is had that none shall enter in The gates , de●il'd with leprousie of sin . T is true , there 's difference twixt the light of stars , Yet cannot inequality breed jars : No Saint repining at anothers share , Though some more glorious then some others are . All rest contented with their proper store Of grace , and glory , and require no more . And 't were a madnesse any should repine , The cheerfull Sun should on his fellow shine ; Or dropping Clouds with a fructiferous shower , Upon his neighbours fields a blessing poure . The selfe same mirrour bounteously reflects . Upon a thousand severall mens aspects . The aiery species , nor is lesse your view , Because a thousand sharers are with you . God is this glorious planet , this cleere glasse , That cheers all , shews all objects as they passe . Though he cheer all , though he be seen of many , All this is done sans detriment of any . And had there been millions of such worlds more , Of saints , and angels , an innumerous store , All had had heat , all had as clearely seen , Yet th'object never penetrated been . As easily God giving life and forme , To al as he doth to the silliest worme : And though to some his bounties ampler be , Yet even in this we shal Deco●um see . As a●chitects , who reare a house or wal , When pondrous stones are fit , apply not smal : When smal proportion will not massie place , For so the worke would want both art and grace . Such is Gods City made of lively stones , Spiritual Chrysolithes , and Unions . The Sardonix , and sparkling Chrysoprase , Beryllus , Jasper , Christaline like glasse . All these rich Jems proportionably cut , Are in that forme , and decent manner put , And of such quantity , and valour be , As with the Universe shal best agree . For if the workman shewed such curious art , In making this low Orbe , and every part Contain'd in it , how must his skill abound , When he a palace for himselfe wil found ? We have view'd Gods City , know the subjects , now Let 's contemplate the policy and how This mighty Monarck governs , by what law So steers , his subjects love , yet stand in aw . Kings are compel'd to imploy their subjects hands , As use●ull instruments of their commands : They cannot live without 'em , nor are Kings , Unlesse the subject necessary things ; Supply for life , and state , whence come their treasures , But from the subjects purse ? even to their pleasures The subject must contribute , nor the field , Nor River without ▪ Subjects pleasure yeild , Unlesse the Falconer trave●sing the mounds , Shall lu●e the Hawke , the hun●s-men rate the Hounds . In masques , and showes , and playes , which Princes see , Subjects must revellers , and actors be . If he rule wisely the best Monarck heares , More with his subjects , then with his owne eares : He must have ledgers , and his spies maintaine , To informe what 's done in Rome , France , Flanders , Spaine . I st ' the least misery of Kings to stand● ▪ In feare of their owne subjects , least they band Against them , or plot treason ; Monarcks are , Jealous when subjects grow too popular , Too potent , or too rich ; on purpose send Them out Embassadors , to make 'em spend Their formidable treasures : Or in shew Of honour , let 'em for their Viceroyes goe To the remoter Indies . Who can tell , How many Monarks by their Vassals fell ? We need not travaile Greece , Rome , Beme , France , Spaine ; In our sole Britaine fifty Monarks slaine : That Aventinus boldly dares report , The Roman-German Emperor kept a court , Where Kings were subject : none but Asses were Vassailes to the French King , because they beare Such heavy burdens ; the Hesperian Kings , Were Kings of men , because the Spaniard clings So closely to his Prince . A King of Devils , Our English King , by reason of the evils Against their Kings done by the subjects hands , Rebellions , depositions , murthers , bands . Yet we must understand ther 's mighty ods , Betwixt the Commons , and terrestrial Gods . Angels guard us , archangels wait on them , Secure their persons , and protect the Realme For Monarks sakes : let the world know that Kings , Are gods on earth , and consecrated things . Precious 'i th sight of God , in state most high , Who touch 'em , touch the apple of Gods eye . Semei may barke , Achitophel counsel give , But how long after did these traytors live ? The polititian , farewell gently takes Of all his freinds , and with decorum makes ( If hanging have a decency ) an end Of 's loathed life . Semei is made a friend , To the restored King ; but with this law ( Which whilst he lives shal keep him stil in awe ) He must not leave his house : some few years passe , His servants run away ; mounting his Asse He brings 'em back againe . 'T is told the Prince , And Semei dyes for 's first , and last offence . ( Gods scourge oretaking ( though 't is sometimes long ) Still subjects , who dare doe their Monarks wrong . ) But though high powers guard Kings , yet we may see , How to their subjects spleens they subject be . No such dependant Monarchie in Heaven , Where nothing by the subject can be given , That was not Gods before : their very being Glorious endowments , beatifique seeing . For pleasure , not for want of power or skill , He makes the Angels actors of their will . Nor feares he mutinies ; lov 's the onely law , Of their obedience , and a filyall awe . Should any rise ( which cannot be ) one frowne , Would easily cast to Hell the Rebels downe . Who acts al things , above , beneath the Sun , Needs no informers to know what is done . The greatest Monark governs , as well clounes , As Kings : in Heaven all are Kings , all weare crownes . Nor can we reckon the innumerous list , Of Gods apparent heyrs , coheyrs with Christ . Commanders of his Military Bands , Who for their brave exploits by Gods owne hands , Have Diadems set on every Victors front , Of precious stones , and every stone has on 't The trophees they have rear'd by Victories got , As with the Devill , World , and Flesh they fought . Thus is our Sions government in all Points most compleat , truly Monarchicall . To the right Honourable , Thomas Lord Brudenol , Master Robert Brudenol his Son , and my learned Friend , Master Iames Yate . Sermo Octavus . The Argument . All good here scanted , if a Man have wealth , He wants or wit to use it , or wants health . This witty as Achitophel , but his case , As poore as Iobs , or worse : for he wants grace . Onely in Heaven these Three are friendly joyn'd , Health , Wealth , and choise endowments of the Mind : Then the fourth Good on these Three former waites , Angels , Archangels , Patriarcks are your mates : With Prophets , Martyrs , Doctors to their King , Melodious Allelujas you shall sing . THe end of Common weales is to procure , A temporall happinesse , and put in ure , All means conducent to that purpose , this Obtain'd they rest contented with such blisse . Was ever Rome , Spar●● , or Athens blest , With such a happinesse ? Lots view the rest , Of Common-wealths ; they often chang'd their formes Of government , to be secur'd from stormes . Now Kings , now Peers , now Commons , now commixt , All three ; no policy long standing fixt . Which shews that all your Common-wealths are lame , Gaine not their ends , but onely at them aime . Are private men more happy ? Let us see What 's requisite to our felicity . A plenteous fortune , Dowries of the minde , To which the bodys health must be adjoyn'd . ( Does not such blisse stand on a ticklish point , The Gout , or head-ach can put out of joynt ? ) Then choyse associates must accumulate , The full fruition of a blessed state : And 't is extension of a private good , When friends pertake in our Beatitude . Such have blind Fortunes various changes been , That never yet a Common-wealth was seene , Or single man , in whom these blessings joyn'd , Friends , health , the goods of fortune , and the Minde . In wrongs was Alexander fortunate , H●s friends unfaithfull , minde intemperate . What was his fury ? what his drunkennesse ? When he slue Clitus , and Callisthenes . Virtues in others can this Prince offend , Which were they his , heed● in himselfe commend . What can content this brainsick young mans minde ? When what his foes cannot , himselfe will finde A want in his owne greatnesse : Philips son , Though Asia he subdu'd has nothing done , Because Perdiccas hath a warlike brest , Lysimachus amongst his Chieftaines best , Can lead an Army . Attalus brave gate , A shadow casts on Alexanders state . Seleucus is magnanimous , and where , Dangers and death are most apparent , there He will be formost , Ptolomy does rest In Fortunes lap , all his attempts are blest . Thus envy has , as Argus many eyes , Above , beneath , on every ●ide shee spies . We hate Superiours , because they are so , We feare least our Inferiours equall grow . We look a squint on such we fellows see , And have a jealousie they le better be . The best of Romans , and most worthy man , Was Scipio Major , surnam'd African . Was he accomplish'd ? no , though wherein weake , His noble Wife can , but disdains to speake . Omitting these , wee le come to Solomon , A type of the Messias , Davids son : This Monarck by his subjects even ador'd For wisdome , with all rich endowments stor'd : Well kend all plants , and could describe the tall Caedar as well , as th' Hysop of the wall : He knew all secrets , and could make his texts , The causes influences on their effects : He well was verst in what few mortals know , Whence it proceeds , why these , and those winds blow . And what learn'd Aristotle put beside , His wits , he knew the ebbing of the Tyde , And the refluxe : whether the Moone be cause Th' Ocean in both observes such constant lawes . Taught by omniscious God , he knew the motions Of all the Orbs , and how their revolutions Sway sublunary things , and whether those Have a predominance in joyes and woes . Whether our Lilie or his Booker●rre , Or we must Wharton before them both prefer : Had he writ Almanacks , ( and sure he had Such knowledge , halfe whereof would have made mad All our Astrologers ) by this we had seene , What th' end of all our troubles would have been . Sith these by Prophets onely are foretold , For we are masters of our arts and hold Our Fortunes in our hands : stars may incline , But not necessitate thy will or mine . Had he turn'd Alchymist ( as many say He did ) he would have taken the right way , To make projection come , and not with brags Of Peru's mines , have gone himselfe inrags , As our impostures doe , who rich men cheat , Onely to sneak in ●atters and to eate . The Rabbins tell ; so powerfull was hit skill , That th' aerie potentates obeyd his will ; And that in pity knowing how much hurt , Is done to mankind by this glistering durt , Cal'd Gold , the sinews of unnaturall war , Lust , and ambition ; and how Lawyers are Frunish'd by this to feed eternall strife , 'Twixt friend and dearest friend , man and his wife ; And if men get the Philosophick stone , All would be rich , proud , and luxurious , none Go the right way ; he therefore th' Angels bound , By a strong oath , that whensoe'r they found , Projection , neare to come , they should like thunder , Fall on th' Alembiks , and break all asunder , And ever since projection has been spun , Even to the latest day : then al 's undone . Though Empyricks whine and sweare some grievous fault Has crush their stils , and made their science halt . Our Soloman had a full theorie Of all the morall arts : Oeconomie , How we should rule our house , how rule a state , How our unruly passions subjugate . How we should children rule , and if we can , Make every wife obeisant to her man . What all surmounts by gift of prophecy , He could the mysteries of our Church foresee ; And to one God a sumptuous Temple reare , Pre●igurating that which Jesus here Founded : although to this inferiour far , As to prototypons all shadows are . Then wrapt with heavenly fires chast hymns enroule , Wherewith the Spouse shall cou●t the Church , the soule , ( His compheres ) and as this musitian sings , The amorous emoraces of his Kings , In strong allusions , and harmonious ayres , What are his owne 〈…〉 he declares . His comely body was a curious house , For a composed soule . His Memphian spouse i th' following song thus shall h●r consort greet . The fragrant roses and while lyllies meet , In my loves face , his forme surpasseth far , The sons of men ! th' attractive graces are , Dancing about his lips , when hee le decide Some doubtfull case , or else his wit is tryde In parables , what Combs of hony flow , What heavenly elocution does he show ? Kings and Domesticks , all astonish'd gaze Upon him , and the happy fortunes praise , Of the worst Meniall of his house , who stands , And hears as well his wisedome , as commands . If these enjoy such blisse , how great is hers , Whom to his bed , and bosome he prefers , His loyall consort , Empresse , turtle Dove , His friend , compleatly faire , his onely Love ? ; Will you behold the royall majesty , Of Spanish Kings ? travell to Sicily , Or else a● Naples , view the Viceroyes port , And all the glorious circumstance of Court . But if you le see Magnificence indeed , To Salems new adorned city speed . There you le behold a mighty Prince command , From the Sea shore to swift Euphrates strand , Potent in horse and foot : innumerous sums , Of coyne , of Sercan silks , Arabian Gums , Odours of Saba : every neighbour King , Courts him with presents , or does Tribute bring . His Heet ( in a firme league of friendship joyn'd , With Tyrian Hyram ) shall mount Ophir finde , And marking when the Lyons goe to pray , S●aze on the precious Ore , and bring ' ● away ( For Ophir Lyons dig , and watch those Mines , Of purer dust which covetous man refines , And spreads about the world to maintaine what , Ambition , lust , wrath , envy , levell at . ) Now view this glorious Monarck sit alone , ( Like some terrestriall God on 's Ivory throne ) Or the resplendent Sun at noon dayes pride , His Memphian Empresse sitting by his side , In a rich pearl-imbroidered Cyclad dight , ( Resembling the faire mistresse of the night . ) Two massie Lyons made of beaten gold , On either side the high-set-throne uphold : Six steps th' ascent : a dozen Lyons are , Of the same metall guarding every staire . A world of Grandees wait upon their Prince , Admiring his full answers , and deep sence : Either as the Embassadors shall grace , Or else enucleate some ambiguous case : For pleasures now what were his house and court ? A City this , that Eden full of sport . Ordered so well that every meniall knowes His proper duties , and discharges those Without disturbance to the rest , all move In their owne centrike lines as do's behove , Vassailes of Solomon : the plaines , the woods , Yield profit and delight : the springs , the floods , To fish-ponds turn'd , and made inhabitants , About his house to water trees , flowers , plants . When he feeds every element combines To grace his board : the earth her richest wines . Sea , earth , and ayre , present fish , fowle , and beasts , And every day he makes Apician feasts . At all his banquets , massie plate behold , Cups , Tankards , Flagons , all of purest gold , Embost with Jems : For gold , pearles , diamonds , Abounded there , as rife as precious stones , What stately Masques , where wit with bravery strives , Presented are before him , and his wives , And concubines ? ( a thousand ) every one , So gracious , might be a Prototypon , And single give ingenious Zeuxis lawes , When for rich Croton he a Goddesse drawes , At every straine such musique charmes their eares , May paralell with the Harmonious spheres . Such was the life of Solomon , and sure , If you will character an Epicure , Envelop'd in all pleasures , doe but look , And seriously , upon this Monarcks book , And you must grant an happinesse , if this Low Orbe , and all things in 't can yeeld a blisse . But Moores , and Plato's Common-weals have been Fancied ingeniously , though never seen . And Xenophon with a neat pen could draw A curious Cyrus , whom the world nere saw . So Aristotle form'd a happy man , In his owne braine , which no age could or can , Or shall behold : Riches , and outward things , Are temporary ▪ Pleasure brings No constant blisse : are wives , and women ware , More precious ? let our Ancestors declare The worth of these . What is for silver sold , Lesse valued is then Silver , lesse then gold : A Wife by Gods command the Prophet buyes , And with her having paid his Sicles lyes : A Kings first daughter chaffer'd for the skins , And slippits of preputiate Philistins . We goe beyond their wisedome ; now 't is common , Without a Dowry few will take a woman . Five thousand , twenty , forty thousand crownes , Laid downe upon the naile ; wardrobes of gownes , And rich attire , jewels prepar'd before Shee enters her dread Lord , and husbands dore . Yet notwithstanding all this stir and cost , The haplesse husbands have by th' bargaine lost . For some such shrews , or rather Furies are , Their husband 's better be without 'em far . What are your Empires ? what your large commands ▪ So many severall cares , as severall lands . What are your stately masques ? ingenious playes ? Wit uttered , showes perform'd by Popinjaies . Besides this transitory life 's so short , That passing we can onely look at sport , Not sit by it ; that thread , the life of man Spins out , fitly resembled to a span . What 's Solomon on his Imperiall Throne , His Grandees all attending , every one Praising his wisedome ? Despicable clay , Accou●red well , set forth in rich array : Yet thus set forth a Lilly withering streight , Shall quite eclipse this gaudy Monarcks state . If wisedome , learning , erudition bring Felicity ; we must confesse this King A happy man : but he himselfe shall grant , Where 's much affliction , likewise ther 's much want Of happinesse : though sciences delight , Yet what a toyle is studying day and night , To purchase arts ; and when all 's done none know , What animates a dog , a cat , a crow . We see when any such poore creature dyes , The senslesse carkasse without motion lyes . Death some thing must destroy , some thing divide , That soule and body hath together tyde . The union 's lost , where is , and what is that ? Did constitute a crow , a dog , a cat . We cannot tell , more then in generall , How we these actuating soules should call . We have surveigh'd the world and nothing finde , Which can beatifie m●ns restlesse mind : Created to be happy : must this end , Be frustrate ? must we toyle , and labour spend In vaine ? No! we will fly with wings of love To heaven ; and finde beatitude above . The state of joy and pleasure , is the will , The object either reall good or ill Yet such as clothes it selfe in the antique tire Of good : the senses when what they desire , They have , transmit to th' soule ( their Queene ) delight , Which issues from the heating , cast , smel , sight . That pleasure is the scules , we are easily taught , Because the will , or else some pensive thought Can curbe all pleasure in exteriours t●ne . Yea more , convert all pleasure into paine . Faire Aletkeia the search , and object is o th' understanding , and its proper blisse Is formall verity : How are we glad , When certaine demonstrations can be had , In any science ? through what labours run , To finde how , where , by whom , such deeds were done ? Pleasures belong to th' will , and to know much Gives the understanding great contentment : such Knowledge have Sions Citizens ; they know All things ; as torrents , so their pleasures flow . A torrent , blessing the overwhelmed meads , Derives his Origen from severall heads : Heaven-threatning mountaines in abundance send , Their fleecy snowes ; the neighbouring rivers lend Friendly their streames , heavens cataracts fly ope , The earth to all her ●lood-gates gives full scope : So shall there be a confluence of all good , To make compleat the Saints beatitude . Will understanding , memory , every Sence , Shall freely give a large benevolence . A body so exact in every part , That skilfull nature cannot mend , nor art Make better , after the age of Christ ; for he , As author , so th' exemplar cause must be Of the Saints blisse ; full of agility , Can when it will through the 〈◊〉 Kingdomes flie . Drakes Ship as a rare monument was kept , At Debtfort , 'cause she had the Ocean swept , Encompassing the world , and 〈◊〉 the Sun Had thrice his course through th' oblique Zodiack run , Circled the coasts of parched Africa , Of Asia , Europe , and America , What is this world compar'd to heaven ? a span , To fifty leagues . Yet the Saints bodyes can , As soone as the swift sun all regions see , And at the journyes end not wearied be . Then how pellucid bodyes made divine By glory are ? how radiantly they shine . Here they were Tabernacles ( though of clay , ) In which soules deare to God , a while made stay , Organs o th' divine glory ; so Pauls tongue , Through th' Universe , Gods praise , and Gospell sung , Orethrew Idolatry , orethrew false Gods , His body for the true God scourg'd with rods . Orewhelm'd with stones ; in perils on the Maine . His head by th' sword from off his shoulders tane . These severall members for the severall wounds , Shall be adorn'd with severall Diamonds . Anadems of glory circle that blest front , Gyrlands of richest Jewels set upon 't . The Proto-Martyrs body black and blew , With stones shall shine in a most fulgent hue . Such glorious dowries , the Saints bodyes grace , That rocks and hardest marble must give place . To make them way , nor can they suffer harme , By any sword manag'd by th' strongest arme . Subject to woes , to blowes , to torments here , Senslesse of woes , of blowes , of torments there . Parch'd Afriks glory ( borne in 's mothers eyes ) ( An happyer issue of her holy cries , Then of her wombe ) would magnifie three sights Above all other temporall delights . To see our Saviour in that flesh araid , In which he was to the false Jewes betraid , By Gentiles crucified , rose from the grave , And by his death did Jewes and Gentiles save . To heare the Doctor of the Gentiles Paul , Either in the Athenian judgement Hall , From th' unknowne statue fit occasion take , And to his auditors a Sermon make : Or in the Synagogues , instruct the Jewes , How he whom they so barbarously did use , Naild to the Crosse should with much glory come , To give all Mortals an impartiall doome . Or else before the Roman Presidents , Thundring Gods judgements , and what punishments Attend transgressors , with his Rhetorick make Affrighted Faelix and Drusilla quake . Then what a glorious sight wil't be to see , Great Rome in all her former Majesty ? Or in Augustus , or Vespasians time , Proud with the Trophees of the Easter clime ? The spoiles of Nations Caesars bringing forth In Ovant pompe , what in the South and North Was rich , and glorious : Souldiers crown'd with Bayes , Ecohoing in Paeans their Commanders praise . Rome at the greatest was but thirty miles About ; had for its houshold-stuffe the spoiles Of the whole World : the riches of all Realmes , Arabian Gums , and gold , Egyptian Gems . What 's thirty miles to Sions amplitude ? What 's the worlds treasure to Beatitude ? We speake a Citie , where large Kingdomes are The gracefull streets : Rome , Babylon , Grand Caire , But simple Cottages compar'd with ours , Their Pallaces , their high-Heaven-threatning Towers , But sties for swine : though we fond mortals cry 'Em up , not knowing true Felicity . Heavenly Jerusalem with jems is built , The Wals , the Battlements , the Turrets guilt , The streets are pav'd with Saphire , Ophir stones , Berill , rich Carbuncles , and Uniones , In such a Citie , ( when the blest soules must , Be reunited to their wonted dust , Compleated by that Union ) the Saints shall Have lordly domination over all The World , and seated in Majestick chaires , Judge Nations , heires of God , with Christ coheires . Be conversant with him , humbly adore , And kisse those wounds by which he trumph'd ore The grave , and Hell ; acknowledge his sole blood . The onely price of their Beatitude . Therefore with the Elders every Saint casts downe Prostrate at Jesus feet his royall Crowne . Not onely in the mirrour of Gods minde , You shall the Apostles , Paul , John , Peter finde , But all the Patriarcks , Martyrs , Doctors see , Converse , and with 'em most familiar be . Heare every passage of their lives and deathes , How the stout Martyrs purchased their wreathes . Heare Paul relate through what Seas he did wade , What dangers scap't , where , what Orations made , And before whom ; what good his Sermons wrought , And who by them into the Church were brought . And as he speakes , so act at every straine , That you would think you heard him preach againe . Your understanding shall be lightened so , That you the severall Hierarchies shall know , See perfectly what now , wee but in trust , Take up ; if every Individuum must Bee ' a severall Species by it selfe , and God Must needs of the same Forme create an od ; Suppose , if two of the same forme hee le make , He must our Mother , the first Hyle take . But these are Nicities : Your principall Happinesse is God , whose Vision includes all May satisfie . What 's done in Heaven , the Son , By his Father got : active Spiration . How these embracing mutually conspire , From both their heats , to give eternall fire Its Origen : which sent by them shall move , In such a circle , that with ardent love The World shall burne , acknowledging a Law , That shall both Jewes and Gentiles keep in awe . A Law not of sterne threats and fetters made , To compell man ; but gently shall perswade , Attracte with tyes of love , no more command , Then what may easily with prastice stand . Let 's well observe what things are requisite To draw from Scientifique arts delight , So shall we know what they , and how much pleasure Enjoy , who purchast have this hidden treasure . A power , a faculty , apt to conceive , And from proportion'd objects formes receive ; And knowledge , and delight , compleater be , According to the objects dignitie . This power cognoscitive must be combinde , With th' object , and the closer it is joynde , The more it knowes , receives the more content , And both increase when th' object 's excellent . Can any object be like God ? of good , The fountaine , in himselfe Beatitude . Of bounty , mercy , justice , a vast Ocean , Whose every vertue , every single notion Speaks an abysse of worth ; where sily sheepe May wade , Elephants may swim ▪ not reach the deep . With this sea of perfections , sea of good , The soul 's so joyn'd , t is swallowed in the flood . Immerg'd so deeply in that vast abysse , That with it one , and the same spirit tis . Knowes all his immanent acts , sees all respects , Which his All-potent hand has to eff●cts . Is entred to all Gods joyes , and injoyes Made one with God , all treasures , pleasures , joyes . Gods all in all things , and whom he unites So neerly to him , with him all delights Pertakes ; nor need the blessed journeys take , To seek Beatitude ; God alone will make Them happy , having in himselfe all store Of bounty , mercy , justice , wisedome , power . And such an object how must it distill , Torrents of pleasures on the ravish'd will ? How shall our memorie , th●●●… M●g●zin , Of all Idaeas showing what has been , Is extant , shall exist before us lay All acts from the Worlds cradle to this day ? Present all passages through our life run , The manie favours God for us hath done : The many dangers we have scapt , the fights , We had against the world , the flesh , the slights Of Satan , how God aided with his grace , And brought us Conquerours to this happy place , Where ( our browes circled with triumphant bayes ) Eternally we shall his mercies praise . Then we surveigh the worlds Chronologie , And entring in Gods Cabinet councell see , Why he so oft hath suffered just men here To be opprest , the wicked domineere . Plainely perceive these miserable times , To issue from the deluge of our crimes . Our bloody sins have made so loud a cry , Nothing can cure us but Phlebotomie . We did abhor the very name of Peace , The clamour of the Drum shall never cease . We chase Religion out the Land , not any One can content us , now we have too many . Did too much plenty cause a surquedrie ? Famine shall cure it , and much penurie . The stock of cattle spent , a barren yeare Shall Victuals make , and Corne excessive deare . Excises shall , set up on every score , Adde to the famine , and undoe the poore . Necessity caus'd taxes , the same Law , Must keep 'em up to keep the rout in awe . Why did th' ambitious Horse endure the bit , To chase the hart , then would be free from it ? But cann't ; who thrust themselves into a yoake , Deserve to beare untill their backs be broake . The Saints shall see why God permits all this , And not a jot be troubled in their blisse . For those blest Citizens of Sion be , As well from trouble , as from sicknesse free . Nor can their Kin , or dearest friends annoy , Though knowne , diminish their eternall joy . For mercies towards themselves , to God they owe , And praise his justice in Delinquents woe . To the right Honourable , Edward , Earle of Dorset , Richard , Lord Buckhurst his Son , and my truly honored Friend , Doctor Samuel Turner . Sermo Nonus . The Argument . Man labouring like the Spider , when al 's done , T is but a simple Cobweb he hath spun . The Epirot will with his Armies rome Abroad , to gaine what he injoyes at home . Well may we learne of the industrious Ant , To gather treasures 'gainst the time of want . Such is that dreadfull day when all soules shall In publike audience , give account of all Their life ▪ The good mounting in heaven shall dwell , The bad descend downe to th' Abysse of Hell . HOw does the Spider toile , and when al 's done T is but a silly cobweb shee hath spun : Worth nothing , of no durance , every blast Can break it , with a dish of water cast , It falls ; or Joane when shee makes cleane the roome Sweeps downe the Cobweb , and with her long broome , The Spider kils : from heavens embroydered hall , The Angels see ( who with one act view all That done on earth , ( so doe the Devils too , And crave such acts as to their nature due . ) Fond men with the laborious Spider toile By day and night are troubled , keep a coile , To purchase Lands , and Titles , and all done , 'T is but a silly Cobweb they have spun . Your goods , your lands , your glorious titles be , Expos'd to Fortunes mutability . The Senates anger , or a Kings displeasure , Commands your liberty , life , honours , treasure . How many Princes , mounted even to th' top Of Fortunes wheele , have falne ? and without hope Ever to rise ; who but the other day , Ore many Nations had Monarchicke sway ? How many wealthy men , even in our times , Either for reall or supposed Crimes , Have been dispoil'd of all ? and know no more Of their vast treasures , but that heretofore , They had aboundance : And 't is no reliefe , To have been happy , but a greater griefe . So rich men onely dreame of goods and lands , And waking graspe just nothing in their hands . A sicknesse soiles the choisest beauties grace , Time leaves his furrowes in the smoothest face . Wast not a frensie in the Epyrot To boast when his Victorious sword had got , Great Rome and Italie ; he would waft ore , And land his forces on the Lybick shore . Africk subdu'd , hee 'd conquer ●●ince and Spaine , Then Asia , and the Easterne R●gions game . The sage Philosopher demanding leave , Thus does the haughty Pyrrhus undeceive . What title have you to invade these lands ? 'T is not the number of acquirde commands Makes Monarcks potent ? rather such are weake , Who in their Conquests lawes of justice breake . Pyrrhus . Doe not I lyneally claim● my descent , From great Achilles , who to ●lium went ? And Neoptolemus his warlike son , Who sackt the Citie of Laomedon . I tell thee Cineas thy friend Pyrrhus springs From Alexander , and Molossian Kings . Who like Joves thunder through the world did flie . Imp'd with the plumes of nimble Victory . And of the East a speedy conquest made ; And had there been more worlds , my Kinsmans blade Had all subdu'd . From great Aeacides , My mother , from renowned Hercules My father drawes his stem ; from both my blood , And both excite me to be great and good . Feare argues basenesse , Demi-gods and Kings , Are borne t' attempt , and act Heroick things . Have I degenerated ? did not these hands Defeat Demetrius , and his bay-crownd bands ? When I was young , whose valour but mine owne Worth could restore me to my Fathers throne ? Here Cyneas smiles , and pitying much his Prince , ( Pardon first beg'd , thus speakes without offence . I st not a folly ( Sir ) to vaunt of blood ? When such are onely Noble , who are good . And t is a signe of small inherent worth , When kin and cloathes are urg'd to set us forth . True worth and vertue not by deed of gift Or birth descend , but we must make a shift To purchase 'em . Such are more noble , who ( First ) raise a house , then they who ( last ) undoe . As valiant deeds , so kindred then are best , When others , not our selves the same shall test . Gaurus cures any sicknesse , if not nam'd , Speake Gaurus , and his Energie is maim'd . 'T is brave to do exployts worthy the Pen Of Homer , and Herodotus , but then Beware to be the trumpe of your owne praise , Let Courts and Cottages your trophees blaze . For noble vertue like some streame that 's deepe , A constant , but a silent course will keepe . When shallow Riv'lets , which on Pibles glide , Make louder noice then Seas at a full tide . Alive we build no Monuments of Fame , To our owne memory , but leave the same To progenie : The father tels his son , The worthy acts his Ancestors have done : So we acquire addition to our glory , When we being silent others speake our story . But tell me ( Prince ) when what yo● intend is done , And we have conquer'd all , where th' humble Sun Declines , and where hee gloriously appeares : How shall we spend the remnant of our yeares ? Pyrrhus to this replies , Then comming back To our native Land , wee le free from cares drink Sack , Fare jovially , consume the dayes and nights , In banquets , revellings , and fresh delights . Wearied with sports , our choisest Captive Dames , Shall set our bloods on fire , then quench our flames . The ayre , the land , the Ocean shall conspire , To furnish us with what we two desire . Why all this stir ? why must we goe so far , Expose our selves to th' hazard of a war ? Suffer the heat of dayes , the cold of nights ? Such Victories obtain'd enter new sights ? Suppose we conquer Rome , Africk , Spaine , France , In Asia our victorious ●lags advance , What have we got ? le ts cast up our account , To how much-does the totall summe amount ? That Pyrrhus and his Cineas comming back , T●our native Land ▪ may free from cares drink Sack , Fare jovially , consume the dayes and nights , In banquets , revellings , and fresh delights . But cannot Pyrrhus and his Cineas doe All this in Epire ? why should we run through So many dangers ; wherefore fight and rome ? When we may have this happinesse at home . O foolish mortals , senslesse cares of men , To leave what we injoy'd at home , and then To seek 't abroad , with losse of limbs , and lives , Our daughters rapes , deflouring of our Wives . Had we not peace ? what have we got by wars ? But undone families , but death , but fears , ( The tests of civill fights ) with English gore Wee are forc'd to purchase what we had before , And might have still enjoy'd , had we not been Selfe-authors of our mischiefs , and brought in , All the destructive plagues that wait upon A Common-weale rent by dissention . A state before indifferently good , Turn'd shambles , an Acheld●●● of blood . And slaughterd corps ; 't is t●ue , before w'had many Religions with us , now we scarce have any . And what must be deplor'd with gushing teares , Weake hopes of better , but of worse strong feares . Yet now ( with Pyrrhus ) we have conqur'd all , Le ts bury strife in a just funerall . As Christians ought , know the best and of blowes Is clemencie , and to forgive our foes . Such moderation Cajus C●●sar made More lov'd and fam'd then his victorius blade . That conquer'd Caesare foes ; but mercy takes Caesar , and of himselfe a conquerour makes . They 're Wolves and Bea●●● , who on dead ●●lies pray , The Lyon scornes a prostrate foe to s●●y . I st not Gods chiefest atribute to show Much mercie to transgressours ? such who know To pardon injuries resemble God , Who more delights in favours then the Rod . And in the midst of 's fury does a●●wage , With clemency the 〈…〉 . So when his doome strikes our first parents dead , The Womans seed shall 〈…〉 Serpents head . And when the world is swallowed up in waves , Just Noah and his Family God ●alves , To be a future Nursery of men , And to make populous the world agen . Shall sins against our selves be thought almost , As great as sins against the Holy Ghost , Ne're to be pardon'd ? shall our children rue , And childrens children ( what they never knew ) Their Grandsires errors ? If 't eironeous be , To serve , t' obey , to fight for Majesty . Dare we presume we have a Deitie , In us to cast on faults infinitie ▪ Are we not mortall men ? and shall we beare Immortall enmities ? Will we not feare , Like retributions at Gods hands ? Can we For sins against that supreame Majesty . Done by us vermine , who to God compar'd Are nothing , hope by th' same God to be heard , When we forgivenesse aske for Talents ought , Our selves forgiving not a petty fault ? Will nothing satisfie ? but deaths , but bands , But sequestrations of mens goods and lands , Will we not feare ? will we not stand in awe , Of the like recompence ? or Talions Law ? How did we handle Strafford ? how grave Laud ? We made a rod for them ; now the same rod , Scourges our selves , as our owne Souldiers plead , They trace our steps , who first this dance dar'st lead . How doe the Angels smile to see poore Ants , More wise then the worlds chiefe inhabitants ; They toyle , they labour , gather here and there , To hoard up graine against the following yeare : When they are sure by winters frosts and raines , To be besieg'd , therefore take all this paines , To fortifie their hold ; but man that knowes , Not whether in the Sabboth , of the snowes Of winter , he shall take his flight ; ( both times , Unfit to travell into distant climes ) Provides not for his journie , scarce demands , What come goes currant in remoter Lands . Sound faith , firme hope love , hospitality , Patience in trouble , meeknesse , piety . These when our soule does the fraile body leave , Shall in eternall mansions it receive . And when we all by th' Angels summond must Be reunited to our wonted dust , And Christ appeare in his majestick state Of glory , in the vale of Josaphat ; Myriads of Angels waiting on their prince , ( All of the Judges verdict in suspence . ) These shall conduct you up to Christs right hand , Where without dread securely you shall stand , And see the Book of Consciences laid ope , And all our actions done under the Cope Of heaven made knowne , then heare the Judges votes , Remunerating Sheepe , condemning Goates . Ingratefull wretches why have you misus'd , Those treasures I have given you , why abusde ? Your stewardship , not knowing , or not caring , How I to thousand others have been sparing , To you most bountifull ? your labours blest , Your sheep , your oxen , and your stock● increast ; Your eares of corne yielding a hundreth fold , Your Ships returnd loaded with spice and gold . And why all this ? that your superfluous store , Should finde out , pity , and relieve the poore . Amongst the needy distribute your pelfe , Whom I esteem'd my Brethren : more , my selfe . But your boards furnish'd with choise Kates and Wines , Distressed Lazarus at your threshold pines . You strut in silks and purple , Lazarus begs Your crums to satisfie his hunger , rags ▪ To cloth his nakednesse , bind up his wounds , But finds more mercifull then you , your Hounds . You cruell men , what pleasure did you take ? When you could severall Goales and Prisons ma●● ; To torture poore offendors ; as if God , Had not for you as well a scourging rod , As them : did ever your superfluous sto●e , Comfort a prisoner , or relieve the poore ? How many starv'd in prisons thither sent , Even for no crimes , at your commandement ? And being petition'd for poore men in clogs , You cryde out , let 'em famish , hang 'em dogs . Thus you your Christian brethren did abuse , As if or they , or rather you were Jewes ; Put in authority , you so did beare , With cruelty your state , as if you were , Not as are other men , but Wolves or Fiends , Still sacking blood for private splens , eand ends . Deafe to laments of others , with false lies , Detractions , slanders , feares , and jealousies , Cozoning the world ; making the multitude , Your instruments in shedding guiltlesse blood . So at the Priests command , the rabble cride When I was judg'd , Let him be Crucifi'd . When help'd you widowes , and the fatherlesse ? When gave you lodging to the harbourlesse ? Wretches pack hence to ●ubtenanean vaults , Prepared for the Devils and their faults . This sentence given ; with flashes , and with thunder . The yauning earth shall forthwith rive a sunder , And swallowing in her jawes , conveigh to Hell The damn'd , who there eternally shall yell . And waile in flames their most accursed state , With Devils whom they here did imitate . Christ gently turning toward's the elect his face , Speakes mildly , but with a Majestick grace . You blessed of my Father , come , pertake That kingdome , and those joyes which for your sake . When the foundation of the world was layd , By God predestinated were and made ; For when my members beg'd from dore to dore , You gently did support them with your store : When hungry , fed 'em , thirsty , gave 'em drinke , Nor were you frighted with the loath●ome stinke Of cut-throat Goales , but when they lay in gives Your supreme charitie , preserv'd their lives ; When they were sick you ministred unto 'em , When they were wounded , and the Priest not knew 'em , Nor Levite , you like the true Samarite , Taking compassion from your Horse did lite , Bound up their wounds , and brought 'em to an Inne , Which you had made an ample Magazin Of Chirurgerie for the sick , and with much pity , Erected Hospitals in every City . And you who for profession of my word , And Church , and faith , dreaded nor fire , nor sword ; Couragiously shedding your noble blood , Have swum with Israel through a crimson flood . You sowed my Gospels seed the whole world ore , And rain'd on it your owne fructiferous gore , To make it grow ; and deem'd it your chiefe fame , To suffer ignominy for my Name . You wept when you went forth to sow this seed , But now with joy you shall receive your meed : Bringing along with you those soules to Heaven , To whom you faith have and salvation given . You learned Doctors dect with virdant bayes , Shall issue forth as the fresh more your raies . You guided others in the way of right , And now shall shine as stars th' gloomy night . This speech being ended with triumphant cries , The judge , th' Angels , the Saints ascend the skies . All Roman triumphs were but silly toyes , Or rather gaudy feastings of Schoole-boyes , Compar'd to this , where Christ the King of Kings , With him his captives , yet all conquerors brings , Into the eternall Citie . ( All had bin , Made slaves to death , and Hell , and both by sin ; ) ( They were enfranchiz'd by his precious blood , On Golgoth shed , from this base servitude . And fighting battailes of the God of hosts , Subdu'd the world , the flesh , infernall Ghosts . ) For though the blessed Saints shall alwayes play , ( Their life being one continued Holie-day . ) Yet shall their first ascent more glorious be , And solemniz'd with more festivitie . The Hierarchies of Angels will attend , And entertaine obsequiously their friend , And fellow-sharer Man , leading the way , And as they mount , sing hymns , and sweetly play . What a magnifique spectacle shal't be ? To behold every distinct Hierarchie , March in array , as if they went to win A battaile , or some Citadel take in . These Squadrons marching : of hiacinthine clouds , A stately Chariot made great Jesus shrowdes , And such his grandeure is , his beautie such , Angels of viewing him have nere too much . For now the glory of his soule , ( which he Injoy'd even in this vaile of misery ) Reflecting on his comely face a light , Shall make it then the Sun ( at Noone ) more bright . The Angels gone before , the Saints shall follow , And Epinician acclamations hollow . Apostles , Martyrs , ( their fronts crown'd with bayes , Shall blithly chaunt their grand Commanders praise . The Patriarcks , Prophets , Doctors , Maides conspire , With choisest voyces to make up the Quire . Roses at every passage , as they goe , And Violets on Jesus head they throw : As if the welkin now turn'd Aprill Spring , Would pay the latest tribute to its King . The Airie Regions eccho in the cares , Of our Musicians , what th' harmonious Spheres Sweetly deliver ; melodie of Lutes , Viols , Theorbos , Clarions , Triumpets , Flutes . This glorious sight so wondrously shall scare , The Sun , the Moone , and every lesser Star , That all the glittering Tapers , which cause day And night , amaz'd perpetually shall stay In the same Zenith ; no more shoot their beames , By winding motions of their Orbed Temes . Hoping ( although such hopes will be in vaine , ) They shall be●ld the ●elfe same show againe . FINIS . To the truly Noble , and Virtuous Lady , Honoria , Marchionesse of Winchester . In Sermonem Quintum . WHy did God labour when he made the Court Of Heaven so glorious ? wherefore in such sort Did he adorne it ? wherefore take a mold , Better then this terrestriall we behold , For the Materiall ? furnish it with light , Of all the scattered Tapers of the night , And that eternall Torch the Sun ? let 's breake Into Gods Cabinet councell , and then speake Freely our sense . He meant a house to make , For th' Angels and blest Saints , and for their sake , Mansions prepare with all magnificence , To please the eye , and pleasure every sense . And may we not imagine that God aym'd At the same end ? when with such Art he fram'd , Your beautious selfe , proportion'd limbs , a face Most amiable , and a peculiar grace , In all your actions . Did God idely take Such paines in the composure ? No ; hee 'd make A curious Palace for a spirit divine , Which seriously should emulate the Nine Orders of Angels , and as they doe move , In the same Orbe of a Seraphick Love . A sumptuous Court to entertaine a Soule , That mounting to its Centre , should controule , Terrene affections : As you firmely stand , When Apostatick Scenes through the whole Land , Are dayly acted ; and i th' gloomie night , Of more then D●cian Tempests shine more bright . ( Though Noahs streames to th' multitude prov'd graves , Yet like his Arke , You 're raisde to Heaven by waves . ) And we dare say , not idolizing You , Nor flattering , but with confidence what 's true , GOD fram'd your specious Outside , and ordain'd , A fa●●er Soule should in't be entertain'd . Which guiding for a while , that ordred Sphere , Should afterwards ascendto Heaven , and there , Fixt a bright Constellation with your ●ayes , Direct our Ladies in their nobler wayes . J : A : R. Notes, typically marginal, from the original text Notes for div A75925e-1580 Cant. 4. St. Aug. 2 Pet. 3. Prov. 25. 4 Reg. 5. Exod. 15. Gen. 1. Psal. 14● . St. Austin . lib. de Doct. Christiana . Seneca . St. August . Laudantur ubi non sunt cruciantur ubi sunt . Sap. 4. Mat. 13. Apoc. 5. Mat. 27. Luc. 23. Heb. 9. Num. 17. Mat. 23. Exod. 7. 2 C●●on 3● . Jer 19. S●pn . Ps. 119. Exod. 18. Ib. 3. Theodectes a Tragike Poet . Aristaeas one of the ●2 Translators . A description of God . GODS Immensity . Immutability . Omnipotency . Divine Providence . Dan. 5. Jo●. S●p . 8. Ps. l. 7. Jer. 11. Reg. 19. 10. Nehem. Esdras . Philip 2. Eccles. 10. Reg. 4. Edward . 3. Henry . 5. Henry 6. Ecclesiastes . 10. Jud. 8. The Beatificall Vision . GODS Eternity . Gen. 1. Esay . 66. Matth. 5. Luke 11. S. Ambrose . Psal. 109. S. Th. 1. p q. 32. Matth. 〈◊〉 . Apoc. 4. Gen. 1. 2. Reg. 5. 14. Ephes. 6. Aug. de Civit. Dei , lib. 14. cap. 3. Psal. 3. Iob 4. Gen. 3. 1 Sam. 14. Ezech. 31. Iob 40. Apoc. 12. In what manner the good and bad Angels fought in heaven . How the Angels expresse themselves one to another . ● Ephes. 6. 1 Reg. 17. Matth. 20. Apoc. 12. Perei in D●n . Haee omnium Doctorum opinio est , quod Aeer iste , qui Cae●um , & terram medius dividens , inane Vocatur , plenus sit contrari●● fertitudinibus . S. Hierom in Cap. 6. Ep. ad Eph. Exod. 23. Exod. 23. Exod. 2. Jud. 2. Psa. 79. Act. ●p . 16. Exod. 1. Cant. 1. Pugnavtrunt Contra me Filij ma●ris m●● . Psal. 109. Apoc. 12. 〈◊〉 . 21. Ioh. Ep. Gen. 3. Gen. 49 Psal. 69. 109. 3 Reg. 11. Iud. 16 Epiph. in vitis Prop●●tar . 3 Reg. 11. Iesus . praef. lib. 1. Gen. 1. Iob 3. Gen. 2. Gen. 3. Herodo● . A Tyrant . Aristocracie . Democracie . Psal Apoc. 21. Tob. 13. Gen. 3. Ibid. 19. Exod. 14. The Hierarchie of Angels . Epist. Iud. Luc. 1. Eph. 5. Exod. ●1 . 4. Reg. Ch. 19. Matth. 18. Esther . 1. Luc. 14. Ioh. Rom. 9. Luc. 11. Apoc. 7. Apoc. 21. Ibid. ● Cor. 15. Apoc. 21 , Aventinus de Bello Turcico . George Abbot Archbish Ca● . in his description of the World . Matth. 18. Dan. 10. Ps. 81. Zach. 2. Reg. 2. cap. 16. ib. 17. Ibid. 19. Reg. 3. cap. 2. Apoc. 7. Galat. 4. Aristot . Ethic. Valerius Maximus . 1 Reg. 10. 11. Prov. Eccles. 3 Reg. Cant. Psal. 44. 3 Reg. R. 3. c. 9. Lyra ib. Psal. 44. 3 Reg. 10. 3 Reg. Eccles. 3. Eccles. 2. Osea . 5. Reg. 1. 18. Matth 6. Eccles. 1. Torrente vo●uptatis tuae potasti 〈◊〉 . Psal. 35. Ephes. 4. The dowries of a glorified body . Agility . Claritie . Act . 2 Cor. 11. Act. 7. Subtilitie . Impassibility S. Aug. Act. 17. Act. 13 14. &c. 23. Act. 24. Apoc. 21. Tob. 13. Sap. 3. Rom. 8. Apoc. Zach. 1 Cor. 6. 1 Cor. 15. Psal. Psal. 76. Plutarch in vita Pyrrhi . Cineas . Habac. 3. Gen. 3. Psal. Matth. 18. The Armies remonstrance concerning the impeachment , and suspending of the eleven Members . Matth. 24. Acts 5. Psal. 125. Dan. ●2 . 1 Pet. 1. The condition of this World after the day of judgement . Ap●r . 1● . 
A17357	----	Iesus præfigured, or, A poëme of the holy name of Iesus in five bookes. The first, and second booke Abbot, John, fl. 1623. 1623 Approx. 230 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A17357 STC 42 ESTC S1024 19977338 ocm 19977338 23574 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A17357) Transcribed from: (Early English Books Online ; image set 23574) Images scanned from microfilm: (Early English books, 1475-1640 ; 1719:2) Iesus præfigured, or, A poëme of the holy name of Iesus in five bookes. The first, and second booke Abbot, John, fl. 1623. [10], 110, [2] p. s.n.], [Antwerp? : 1623. Dedication signed: Iohn Abbot. Place of imprint suggested by STC (2nd ed.). "Permissu superiorum." Signatures: *⁴ [dagger][dagger]¹ A-E⁴ F² G-O⁴ P². Numerous errors in paging. Errata: p. [2] at end. Includes marginal notes. Reproduction of original in the British Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Apologetic works. Christian poetry -- Early works to 1800. 2004-03 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 Rachel Losh Sampled and proofread 2004-06 Rachel Losh Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion IESVS PRAeFIGVRED OR A POËME OF THE HOLY NAME OF IESVS IN FIVE BOOKES THE FIRST , AND SECOND BOOKE . Permissu Superiorum , 1623. TO THE HIGH AND MIGHTIE PRINCE , CHARLES PRINCE OF VVALES , DVKE OF CORNEVVALL , EARLE OF CHESTER , &c. Great CHARLES I Doe not thinke the Verse I write , VVorthy the honour of your Princely fight ; ( And should you read no lines , but worth your view , Men knew not what to dedicate to you ) But hauing nothing els to shew my zeale , VVith VViddow , what I haue , I freelie deale : Marc. 12 ▪ To giue rich Donatiues great Princes vse , T' is also greatnesse badge not to refuse Smal presents ; els how should meane persons showe That duty , which to Potentates they owe ? To you my PRINCE I consecrate my booke , Reward my Muse : with what ? your gratious looke . Vouchsafe to read our Poëm , vvherein all Is written without malice , without gall : VVee are not bitter at the Present time , Onelie wee saie Rebellion is a Crime . Aud auntient sectaries our verse doth strike , VVho so shall doe your Highnesse needs must like . And though wee speake in rime , as Poets vse , Yet sacred veritie attends our Muse. Truth on our Poëm waits : ( an vpright cause , To set it fourth needeth no lying clause : ) In all our building there is not a stone , But wee dare justifie to be our owne . Certes now wee haue perfited our frame , Casting reflections eie vpon the same VVe doubt much vvhether vvee haue anie vaine In Poetrie , because wee doe not faine . Vouchsafe then Mighty CHARLES my Booke to view VVhich is all Innocent , all smooth , all true . Your Highnesse humble seruant IOHN ABBOT . A LA SERENISSIMA SEN̄ORA DON̄A MARIA DE AVSTRIA INFANTE DE ESPAN̄A PRINCESA DE GALES . SEN̄ORA Hemos edificado vna Yglesia , y en sufrontispicio pusimos el augustissimo nombre de IESVS , saluador nuestro , que todos han de adorar : en el nombre de V. A. se hizo esta fabrica , pues por los beneficios y el respeto de V. A. hemos alcançado de nuestro Artaxerxes la permission de boluer à ver la cara patria , paraque reparemos à Hierusalem , y restauremos los templos à V. A. Nuestro grande Assuero ofrece à V. A. susceptro de oro , como el ramo de oliuo , que es symbolo de la paz , paraque V. A. qual otra Hester hermosissma conuierta esta benignidad en la salud de su pueblo , y assi buelua à florecer en Inglaterra la fè de nuestros mayores , la religion antigua , que es lo que V. A. desea y procura , paraque , segun esperamos , se buelua à recobrar por su dichoso casamiento lo que perdimos por las ilicitas bodas . Aun nos acordamos y gemimos por las miserias y trabajos que procedieron de aquel desastrado matrimonio entre Henrique el octauo y Ana Bolena ; pero por V. A. se restauraràn nuestras perdidas y en lugar de la tristeza y llanto entrarà la alegria con el gozo , paraque quede V. A. aun auentajada à las antiguas Reynas , Theodolinda , Crotilda è Hingunde , à cuya piedad reconocieron los mayores bienes con la fè las valerosissimas naçiones de los Francos , Longobardos , y Godos . Dexemos à exemplos y cosas tan remotas quando tenemos à tantos en la Imperial casa de Austria , en la real de Espan̄a , en la de Bauiera ; llenos estan los libros , à cada passo se veen las memorias de las Isabelas , Marias , Margaritas . Mucho deuen , Sen̄ora , los Ingleses desterrados a la Mag. d de la Sen̄ora Reyna Don̄a Margarita de Austria vuestra madre , porque fue mucha la piedad con que mādò assistirles . A V. A. deura aun mucho mas todo el Reyno , y la naciō entera . Que ofreceremos de nuestra parte ? como se declararà nuestro reconocimiento ? poreste voto . Hermosos sean tus passos en tu calçado , ô hija del Principe , y contu agrado y hermosura procedas y reynes felizmente ; en nombre del Sen̄or te bendezimos y le rogamos que te haga como à Rachel y como à Lia , que edificaron la casa de Israel , paraque sea V. A. exemplo de virtud en Ephrata , y tenga vn nombre celebre en Bet lehem . Assimismo dedico à nuestro Serenissimo Carlos , Principe y esperança de la Britannia , esta nuestra Yglesia , que con Moysen leuantè en elmonte por el exemplo y la traça que se me ensen̄ò . Recibid , Sen̄ora , este don , aunque pequen̄o que ofrezco à V. A. con mis humildes deseos , paraque se sirua de recibirme tambien en suproteccion , y entre sus minimos criados . Nuestro sen̄or guarde à V. A. como yo deseo y ha menester la Christiandad . Deste uento de S. Iuan Baptista de Anuers à 12. de Nouembre 1623. THE PRAeFACE . SOme vvill perchance object it is not fitt That verses should by such as I be vvrit : I ansvvere vvhen the subject holy is VVho e're make Verses shall not doe amisse , That Volume vvhich IOBS patience doth rehearse , For no small quantitie doth speake in verse . Of other Scriptures is not a great part Compos'd according to Poeticke Art ? And if vve to the after times descend , The sacred Catologue shall neuer end . Hovv many auntient Fathers Hymnes haue vvrit , In one combining pietie and vvitt They erre vvho thinke a Poet hath no straine , Vnlesse the subject of his Muse be vaine . For vvhy hath Pegasus his vvings to flie ? If he must still keepe earth , ne're mount on hight . Is it not pittie such a noble Horse In Boggs and durtie vvaie should spend his force , And manag'd by loose Venus vvanton Son In paths of obsceane loue , his vvhole course run ? Recall your selues braue vvits : such vvaies to passe , Better becomes an Apuleian Asse . And though the Iades you ride on , do not tire Yet doe they vvant the true Poetike fire Fetcht from that Mount vvhere Virgins on a Hill VVrite loftie Odes vvith a Parthenian quill . There , there take horse : Nor are you streightned vvhen You make faire virtue object of your Pen. God , virtue , sins hate are a spatious field , And vvell-tild can abundant matter yeild . VVrite vvith a modest Pen such holy laies , That Phoebus may vvith ouerlasting baies Your tempells Crovvne : els knovv that chaster times , Shall sacrifice to Vulcan your loose rimes And thou my Pegasus vvhom I shall vse As Palfrie in this progresse of my Muse , VVhilst of great IESVS name thy Ladie sings , Mount vp aloft vse thy best paire of vvings , VVhen thou art forc'd to trampel here benea'th , Be it a moment onelie to take breath , And in the vvaie plaie not the Iade and tire , But as thy journey , so increase thy fire , A POËME , OF THE HOLIE NAME OF IESVS . The first Booke . THE ARGVMENT . VVe speake vvhat Ground , VValls , Painters vvorke Roofe , Pillars , Lampe , hath IESVS Kirke . GIVE me a Quill pul'd from that Eagles vving , VVho soaring in the bosome of his King , Saw those deepe secrets , which his Books descrie , And vve admire , but cannot looke so high . Oh giue me such a Quill ! and vvith the same I 'le vvrite vvhat vvorth is in that glorious name , VVhich vvith the nevv yeare giu'n the vvounded Boye , Did blesse the follovving times , vvith hopefull joye Of a release from Sinne , from Death , from Hell. ( So many blessings in one IESVS dvvell . ) Knovv Muse this Royall name is Oyle shed , And o're the vniuersall vvorld outspred . Bee Oyle too , learne in a'sea to svvimme Aboue thy selfe ; yea others , streatch each limme VVith courage out : this glorious titles praise , Like Oyle aboue all other titles raise , Thy subject is a Sea : behold thy selfe In the vast Maine , no shallovv feare , no shelfe . He vvho made all , and meanes novv all to saue To shevv his meaning , vvill this IESVS haue For his ovvne name , and thinkes enough is done , To make the vvorld reflect some nevver Sun VVarming our hemisphëre , and giuing light , Shall driue avvaie vvith graces beames blacke night . VVho euer had this name , and vvas not high ? VVhat IESVS euer vvas , and did not flie Aboue the common pitche of humane race ? As if the name did bring a special grace : If vvee see IESVS forthvvith vvee shall see Captiued Man from seruitude set free : Victorious Tribes tryumphing ouer foes , VVith equall lots , diuide the landes of those VVhom they haue Conque'rd : hetherto hath stood Adjoyning to this name a common good . In fairest of-spring happie auntient Nun , Bring foorth thy valiant and thrice vvorthy Son , ( Our IESVS figure , honor'd vvith his name , For IOSVAH and IESVS are the same . ) VVhose holie anger made Apollo staie , And baite his firie horses in the vvaie ; VVho but a IESVS such an act hath done ? VVho but a IESVS could command the Sun ? VVho but our IESVS , only hath the grace ? To make the Sun of Iustice , keepe his place . That vvee not ouertaken by darke nighte , Discerne may , vvhen , and vvhere , our foes to smite ? VVho can the promis'd land out-deale to his ? But IESVS to vvhom Earth and Heauen is By Father giuen ; vvho but IESVS shall By stratagem surprise , and make to fall Proud Haie , of present vvorld the figure right ? VVhich must be vanquisht , not by force , but flight : IESVS shall teach his Armie Haie to sacke , By a strange stratagem of running backe . VVhen they lie hid vvithin a Cloister vvall , Then Haie by holy fire and svvord shall fall . Shall I relate hovv Iericho falls dovvne , VVhilest holy Israel about the tovvne Goes in Procession : IESVS vvalkes this round , And bids the Priests their brazen trumpets sound . I should dilate my selfe vpon this feate , And largely explicate that povver great , VVhich IESVS giues to Priests absoluing vvordes A greater force , then haue speares , lances , svvordes . They can and doe , vvith their sole voices sound , Cast battelments of Iericho to ground . VVhat are these vvals , these battlements dovvne cast , By sacred povvre of Priests forgiuing blast ? The vvals are sin , the bulvvarkes sin , sins guilt , Hovvses , vvhereof proud Hiericho is built . But hovvses , bulvvarkes , vvals , yea the vvhole tovvne , As Priests doe blovv their trumpets , are cast dovvne . I should describe , cake hovv the seuen-fold foe , By IESVS conqu'red , doth in myst'rie shevv , Our deadly enemies : in number seau'n , VVhich must bee conquer'd , 'fore vve enter heau'n : Those kept the Israelites from promist land , In our pretences these against vs stand . VVhat artes , vvhat stratagems doth IESVS vse ? As hee the vvarlike Chananites subdues ? To fight against vice rooted in the hart , A speciall science is , a speciall art : VVhich IESVS doth , communicate to his , By vvhom the promist land obtained is . Then to describe the armie of our foe , In vvhat disord'red order he doth goe . Hovv against him great IESVS soldiers fight . Is subject for a holie Muse to vvrite , But vvee must leaue it to some happie vvitt , ( Ours is not such ) or to some time more fit : And speake of IESVS vvho the People lead , VVhen they from Babilon did homevvards tread . And freeing them from proud Assyrias thrall , Repair'd the Temple , and built Sions VVall : For Records count , that the infernall King , His Troupes against Ierusalem did bring . And vvith the Cannon shot of deadly sinne Making a Breach , the Cittie entred in . Hovv many of the Tovvnesmen left he dead ? The rest vvith him to Babilon he lead : VVhere vvretched soules , forgetting natiue house , Forgetting Sions God , they doe carouse In the VVhores Cuppe , and drunke vvith Babell vvine , To Babels Idols , honours giue diuine . The lusts of flesh , some doe adore ; some Gold VVith the Kings Picture fac'de , for their God hold . Others doe build their Churches in the ayre , VVhere they place honors Idol , all their care Is to ascend , and vvith a bended knee Praie the false God propitious to bee ; Each Man , as once in Salmanazars daies , A proper Idol hath , and to it praies . Our IESVS seeing this vvith holy zeale Of Fathers glorie , vvill procure the vveale Of these blinde vvretches : hee 'le indure no more VVith Gods dishonour they such Gods adore . And first vvith cunning hand of heau'nly might He doth restore the blinde vnto their sight , And makes them see their Gods vveare made of stone , VVood , and like trump'rie , in them life had none Inraged vvith themselues their vvrath they vvreake Vpon the Idols , and their Puppets breake In peeces : this being done , they doe conspire To burne the Reliques vvith an Holy fire Of diuine Loue. Then doth our IESVS shevv The vvay to Sion , and before them goe : VVhere being come , and pittying to see Hovv the faire Cittie vvalls destroyed bee . The houses ruin'd , and the Church cast dovvne , Nothing but desolation in the Tovvne : He himself vesteth vvith apparrell base , And clothed so , beginns to vvorke apase , Exhorting his to doe in euerie thing , As they see him to doe , their Prince , their King ; I cannot tell vvhat an effectuall force To moue mens harts is in the virtuous course Of Magistrates : each one thinkes it a grace To vvorke vvith IESVS , vvith him to be base Cloth'd as their leader is , they fall to vvorke , And helpe their IESVS to build vp his Kirke . My Pegasus is vvearie of his flight , VVherefore my Muse , for some short space alite , And vvhilst the Iade doth rest his lazie bones , Let vs contemplate of vvhat VVood , vvhat Stones , VVhat forme , vvhat matter the nevv Church is built , VVhat Moyses vvorke it hath , hovv it is guilt : And first if vvee behold vvith curious Eye VVhat the foundation is , vvee shall descrie The same to be a mightie Rocke of Stone So great , and of such vveight that God alone Could bring it thither : no created might Can moue it thence : Gates of eternall might Can do 't no harme , no force can make it shrinke , But vvho falls on this Rocke shall split and sinke , Asking a vvorkman of the name , he saith , This Rock icleped is Saint PETERS FAITH . On this foundation is built vp a VVall , Inuironing the Church , vvhich vvee vvill call Firme Hope : So strongly made on euery side , That it all injuries of Stormes shall bide . No blustring persecution can it shake , No tempting spirit , no rough vvinde can make This VVall to shrinke ; nay eu'ry aduerse blast , ( Ovvonderful ! ) doth make it stand more fast ; And though this Hope seeme to be founded lovv Vpon the humble CROSSE ; yet you must knovv The vvorkemen still vvill eleuate the vvall Till it doe aequall high IEHOVAS Hall. Looke vp my Muse , if thou canst looke so high , And to the Temples cou'ring cast thy Eye VVhich thou shalt see made all of purest gold , Adorne the vvorke , and vvalls together hold . This Roofe is Charitie , vvho is a louer Others defects vvill guild , his ovvne faults couer Loue is amongst all Mineralls the best , The Ophir vvhere it grovves is a good brest . Humilitie the Earth in vvhich most lovv , As mines are vvont , this pretious Gold doth grovv . God hath ordain'd this Mettall should so deepe , Lye buryed in the Earth , that he may keepe It safe from Theeues : Vaine-glorie and selfe-loue Soone vvould it steale , laie it the ground aboue . The Marchants also must in digging svveat , Before they can so rich a treasure get . But that vvhich made my Muse astonisht more , VVas to behold a strange conceited Dore : This vvas forsooth an euer-running floud , A floud saie I ? a mightie Sea of bloud VVhich vvhen our IESVS in Caluaria dide , Did issue foorth his vvith Launce perced side . As vve the vvaters of this Ocean vievv , Behold a stranger vvonder doth ensue : A Black-more borne , vvhere Phoebus too much vvarmes , full of diseases , hauing in his armes A leprous Infant , in this streame his limmes , And the Child vvasheth , then hee thorough svvimmes VVhen presently they both are cur'de both sound , No spot , no Vlcer in their flesh is found . Amaz'd vvee stand , vvhen see an Indian Foule , In blacker body , hauing a vvorse soule , Doth as the former through the Riuer passe , VVhen he is made more vvhite then Christall glasse . Good God saie I , are ELIZAeVS yeares Againe reuolu'd ? Iordan againe appeares In vvhose faire streames vvhilest NAMAAN doth bath , Hee cured is , nevv flesh , nevv body hath : Or comes our IESVS to the Pond againe , VVhere for the Sacrifice much Sheepe vvas slaine , VVith vvaters motion virtue to bestovve , To make foule Lepers cleane , lame Crepels goe ? This Church hath vvindovves , prudence , vvisdomes eie Discretion , vvhich our motions doth descrie , VVhether from God , good Angel , or our selfe , They come , or from the vvorld , and Hellish Elfe . Discretion teaching vvhen vvee ought to goe , Into the field , vvhen to decline our foe . For some sins must be ouer-come by fight , Others must vanquisht be by prudent flight . So IOSVAH did thinke , flight the best vvay To get the victorie against proud Haie . Nor thinke it shame to runne avvaie from sinne , VVee knovv the Parthians flie , yet the field vvinne . Though CAeSAR did from ALEXANDRIA svvim , Yet none of Covvardise dares censure him . Of Machabaeus it vvas the least grace , Against so manie troopes to keepe his place . VVise men doe judge too hotspurlike that fire , VVhich scornes or knovves not sometimes to retire . VVho vvisely saues himselfe may fight againe , VVhat good can he doe more , vvho once is slaine . In this blest Church , neuer sad darkenesse came , For in the midst doth stand a Holy Lambe , VVho vvith his Raies giuing a constant light , Chaseth avvaie the horror of darke night . Hee doth illustrate all vvith beames of grace ; But chiefely , vvhen as many in this place In IESVS holy name assembled joyne , And all their strengths in Vnitie combine ; Called together for some vrgent cause , As generall contempt of Holie Lavves , Orsome vile Beast departing from the rest , Doth seeke the flocke vvith Errors to inuest : Some rauenous Beare , some Foxe , some sensuall Svvine , Doth vvith his Tuskes vnder the Temple mine , That so ( but t 's impossible ) vvith vvall The intire Fabrique might together fall . Such Arius vvas , Nestorius long since , Iouinian , VVitcliffe , and the like , frem vvhence The svvinish broode of this our present Age , In their Sires vizardes plaie on the vvorlds stage , VVhere they doe acte , the digging parte so vvell That alvvaies the last Scene doth end in Hell. VVho doth together this graue Senate call , And sits as President aboue them all , On vvhose descision questions doe depend , In vvhose last sentence Controuersies end , Is the Lambes Viceroye , in the Romaine Chaire , Lavvfull successor , and Saint Peters heire . To vvhom our IESVS hath such povv'r giu'n , That vvhat hee here doth , is confir'md in heu'n : PETER rule thou for mee great IESVS saies , Of Sions Cittie I giue thee the Keies : ( Fond Sectaries this common truth conceiue , VVho Keies accept , authoritie receiue , ) Alvvaies by him the Holy Ghost doth stand , And euer as he vvrites , directs his hand . So that vvhate're in doubtfull points he saith , Must be embrac'd as Article of Faith : VVhat e'are he doth command is good , and ought To be perform'd , vvhat he forbids is naught : Hovv many Beasts , hovv many vvicked men Hath he destroyed only vvith his Pen ? Therefore as heretofore vvhen ; Syrias King , His Army against Israel did bring , He did commaund his Soldiars to fight Against sole Achab , him alone to smite . Let the meane sorte , saith Benadad alone , Against the King of Israell each one , Direct his force , if he be kil'd or yeald , Ours is the day , vvee gotten haue the field . Sinne , Atheisme , Heresie , Infernall Ghoasts , Proclaiming vvarre against the God of Hoasts , To ruinate that Cittie , vvhich his hand Hath built , and mauger gates of Hell shall stand , Obseruing that their Troupes a daily harme , Receiue by PETERS heau'nly guided arme , Chiefly on him they doe their furie vvreake , At him they shoot , on him their Launces breake . Proud Herod , and the first begotten Son Of Satan , Simon Magus thus haue don : Neroes and Dioclesians shall tell , How odious Cephas is to feindes of Hell. In battaile raye , none against IESVS goe , But they proclaime themselues first PETERS foe , Knowing if struck vvith Errors darte he die , CHRISTS Army vvith his losse dismaid vvill flie . Your malice is in vaine Tartarean feindes , IESVS vvith loue his substitute defends ; Firme-faith the sheild is , vvhich repells all blovves , Gods promise is the svvord vvhich kils all foes : Hee is th'approued pretious corner stone , VVhich Ievves and Gentiles doth conjoyne in one . Proud scandals rocke , on vvhich vvhat shipps shall hit , They suffer shipvvrack , and in peeces split . Fairest Bizantium , Easterne Monarkes seat , Glorie of Britaines Constantine the great , VVho first in Eagles place , against proud foe , Our IESVS CROSSE in Labarum durst shoe ; Let mee shed teares , vvhen I reuolue thy fate , VVhy vveart thou not contented vvith thy state ? To sou'raingty vvhy doest thou so aspire ? Then God would haue thee , why wouldst thou be higher ? PETER , not thou must vveare the triple Crovvne , VVho doe exalt themselues , shall tumble dovvne . The tribes beguil'd by HIEROBOAMS art , From IVDAS royall progeny doe part ; And scorning to haue DAVIDS Sonne their King ; Scepter and Crovvne to IEROBOAM bring : And though it vvas expresse IEHOVA'S vvill , That in no place but holy Sions hill . They should obserue their Neomenian Feasts , And sacrifice their Hecatombes of beasts : The tipick bloud of Paschal Lambe be spilt , In that sole Church vvhich SALOMON had built : In Salems streats so many times each yeare , Dilated IACOBS of-spring must appeare . And none but those vvho are of Leuis race , Shall in the Temple haue a Church-mans place ; VVhen Israels sons amongst themselues contend , By AARONS verdict must the question end . Desire of sou'raigntie , and Empires cause , Makes Ieroboam breake these holy lavves , Hee 'le haue high places , and inuent a God , VVhich hath free'd Israel from PHAROES rod ; BETHEL and DAN , shall haue tvvo Calues of gold , And many Idols shall Bethauen hold : His Pursiuants such passengers shall staie , VVho tovvards Ierusalem doe take their vvaie : For Tyrant thinkes his Crovvne not to sit fast , Should Ephraim and Iudas friendship last , Hee makes vnvvorthie vvights the incense burne , To plaie the Priest any shall serue the turne , Diuided thus sin , vpon sin they add , And though afflictions often make them sad : Yet no ELIAS , no Assyrian rod , Can make the stiffe-neck'd tribes returne to God : Vntill at last great Salmanazar came , VVhip of Gods furie , guerdon of their shame , VVho vvith vvars-svvord , the Infants bloud doth spill , Defloures their Virgins , and their vvarriors kill : And vvhere his murth'ring furie doth not range , They death for greater miserie doe change : Hauing the markes of slaues , gyues on their hands , They are led captiue vnto forreine lands , VVherein eternall seruitude they spend Their vvofull daies : in seruitude they end Their vvretched liues . But Iuda shall be taught , VVith short captiuitie , to mend his fault . Though Babels Monarcke lead to Memphis tovvne . Subjects and King , yet vvhen his Son fals dovvne , From Empires top , the Persian Kings shall giue , Iudaea leaue , home to returne and liue In Sions tovvnes : but Ephraims vvicked race Shall ne're come backe vnto their dvvelling place . VVho did refuse to honour DAVIDS throne , Vnder Idolaters opprest shall grone . Thinke Grecian Dame , my verse of thee hast spoke VVho from thy hautie necke hath cast the yoke Of diuine Order , and in Northern ayre , Exalted hast vvith Lucifer thy Chaire : Thinking to meane a Patriarchall seate Aboue thy merits graunted ; yet more great Thou striu'st to bee : and casting PETER dovvne , On thy ambitious head , dar'st vveare his Crovvne , Carried in emptie Clouds of a proud hart , Thou leau'st Christs sheepfold , & from Church dost part IESVS our humble God , doth from his throne , VVith angrie eyes behold tvvo made of one ; Hee hateth schisme , and hath this sentence fixt , The proud shall drinke a Cup vvith much vvoe mixt . Thinke the incursions of the Sarzen King , VVeare gentle rods , thee back againe to bring . And knovv that as thy schisme and sin did grovv , So likevvise did increase thy plagues , thy vvoe . Hovv oft didst thou thy heresies forsvveare ? Hovv oft didst thou returne to PETERS Chaire ? Hovv oft didst thou againe vvith the foule Hog VVallovv in myre , hovv often vvith the Dog Returne to vomit ? but Gods patient hand Can hold no longer : h'eele no longer stand VVaiting repentance , lenitie must cease , VVhen often vvrongs admit no speach of peace . Barbarians shall be scourges of thy sin , Fierce Mahomet shall proud Bizantium vvin , Thy Caesar murd'red in the streats shall die , VVhere heapes of vngrau'de Citizens shall lie . At a high price some vvretches buy their liues , VVith goods losse , and dishonour in their vviues . Thy Romane Eagles yealde to Turkish Moone , In Churches rights of Mahomet are done . In fine thou suff'rest vvhatsoeuer harmes Vse to attend a cruell conq'rours Armes , And vvho aloft vvith Lucifer vvould'st dvvell , VVith rebell Angel , tumblest dovvne to Hell , Thy shame confusion is , lavvlesse desires , In practice put ; are thy tormenting fires , Thy Conscience is the vvorme , the Diuels Turkes , The fires fuell is schisme and euill vvorkes : VVith enuie thy teeth gnash ( part of thy paine ) To see thy riuall in such glorie raigne : Darknesse , thy ignorance , and vvant of grace , Disordred Passions , horror of the place ; Thoughts of despaire , thy miseries attend To thinke this seruitude shall neuer end : For vvho in schisme didst vvith Samaria fall , VVith her must suffer an eternall thrall . But Rome in DAVIDS house , the Goth , the Hun VVith Citties spoyle , shall punish faults , vvhich done , Adaulphus leading his fierce Goths to Spaine , CHRISTS Vice-roye , to his Rome shall come againe , VVhere hee shall sit on DAVIDS promis'd seate , And giue just Lavves , vvhilst Sun giues vvonted heat . To decke the Church a cunning vvorkeman paints , The liuely Images of diuers Saincts . But vvhat doth make most glorious shevv of all , Is IESVS name , vvritten on euerie vvall . There see vvee PAVLE , the name of IESVS hold , Diuinely stampt in characters of gold : VVhich flying through the vvorld vvith Cherubs vvings Hee carries before Potentates and Kings . I 'le not vvith Silius goe to Maroes graue , And at his dust a holy fury craue , To praise this vessell ; but I le aske to share A part of CHRYSOSTOMES Caelestiall ayre . That svveetly guided by his serious sp'rite , As they require , I maie PAVLES praises vvrite . Pythagoras savv no Troie , yet vvish I , His vvittie transmigrations vveare no lie . That vvhil'st I treat of such renovvned men , Some Heroes spirit might direct my pen. Let his deuotes commend him for his zeale , Or that he hath spread IESVS common vveale , Throughout the vvorld , afflictions , sorrovves , bandes , Yea vvhat not suffred , both on sea and landes , The loue and chiefest object of my muse , Shall be because our IESVS did PAVLE chuse , A speciall trumpet to sound out his fame , And blazon through the vvorld great IESVS name , Exalting him vvith this peculiar grace , For IESVS name to suffer in each place . O three-times happie man vvhom IESVS chose ! For IESVS royall name to suffer vvoes . As others praise him for his vvritings sake , A title of their eminence they take , Because proud Ievves and Gentiles he makes knovv , That vvho disguis'd in seruants shape did goe , VVas the MESSIAS their Creatours Son , VVho for transgression vvith mankinde had done , A ransome pai'd : strong reasons he doth frame , To shevv that nature , and the lavv are lame , And neuer can tovvards heau'nly Sion tread , If IESVS grace doe not them thether lead . But his Epistles , I aboue the rest , Commend and saie , that they are therefore best , Because in e'ury leafe , yea line is found , Of IESVS name , the eares vvell pleasing sound . Triumphant Martirs , are dravvne all in red , Each hauing a Baye Garland on his head , VVhich at the Lambes feete humblie casting dovvne , They him acknovvledge giuer of their Crovvne . In the first place as Captaine of the band , Doth glorious STEPHEN promartir stand . VVho vvhil'st the multitude stones at him throvves , Prayeth to IESVS for his cruell foes . No spiteful Ievv , more svviftly flings a stone , Then his loue-darts ascend to Heau'ns high Throne , VVhere falling lovv before the seate of grace , They humblie beg , that mercie may haue place , And hovv they speed , vv'eele aske of furious Saule , VVho shall hereafter be a Preaching PAVLE . SEBASTIAN eke , shot through vvith many Dart , Instructeth Gentlemen to plaie a part In true-loues stage , that others fall not dovvne , He labours , and so gets a Martyrs Crovvne . Neere to SEBASTIAN , seeing a voyde place , VVee aske vvho they are shall haue so much grace , To stand nigh IESVS champion , and are told , Our English Noble men , that roome shall hold . As no goods losse , no deaths feare could them quayle , No dangers make in IESVS faith to fayle , For though not equall vvith the Martyrs rovve , Yet as stout Squires of Martyr-Knights they goe . As vvee these Champions vievv vvith curious eye , Amongst them vvee a Ladie doe espie , VVhose Crovvnes proclayme , shee ruled sundry lands , But historie complaines , of sauage hands : The Armes of Scotland , and French Lilies teach , That o're these Kingdomes her commaund did reach . VVritten in bloudie Characters vvee read , ( Heauens vveepe , vvhilst I recount so foule a deed ) That shee , vvhose head vvee see on this sad stage , From body cut , to satisfie the rage Of barb'rous foes ; vvhilst shee did liue had been , FRANCIS of France his vvife , and Scotlands Queene . And though her stile of Majestie vvas such , Yet prophane hands , durst Gods anoynted touch , As if no sacred Oyle had bene shed , By holy Prelate on her Princely head , Vnto the Scaffold brought , ( ô cruell deed ! ) By the sharpe Axes blovv , shee there doth bleed , Heau'ns did yee shine , vvas there a vvicked Sun To lend a daie , vvhil'st such a deed vvas done ? Surely all things as rul'd by a nevv force , Did goe retrogradate to Natures course . And as vvhen Man , Iehouah did offend , The vniuers for Mans offence did end Againe so many Lavves in one foule fact , Being infring'de in pennance of the Act , All things are taught to goe an other vvaie , In the accustom'd order nought doth staie . The pious Spartans euermore deni'de , In battaile Theopompus to haue di'de , They thought though millions of meane persons die , Yet death durst not approach great Monarchs nigh . And deem'd his Kingly Majestie a sheild , Able to saue his life in bloudie field ; And can it bee a person of such state , Amongst her friends , should finde so hard a fate ? Tiberius fearefull of his after fame , Hated Historians vvho vvould blase his name . And teach posteritie in this , and this , Tiberius vvhil'st he liu'd did doe amisse . That yeare vvhen this vvas done ( ye learned Men ) Forget to handle an Historians Pen. Doe not instruct the vvorld that England durst , Performe a Deed , of all bad Deeds the vvorst . Not , but I read that Monarchs haue bene kil'd , And the Majestike blood vnjustly spil'd But still the Murderers haue carefull been , That such impietie should not be seen , VVhen vvee in Counsell sit , and in cold bloud Deliberate , as if the Act vvere good . The sentence giu'n , vvee justifie the fact , By publike execution of the Act. But vvhat 's the cause for vvhich they shed her bloud ? This one for-sooth , because shee vvas so good ; And the vvorld knevv , vvhat right shee had to raigne , These are the reasons , vvherefore shee vvas slaine . Should Herod knovv , that IESVS is Gods Son , VVould hee doe lesse thinke you then he hath done ? Curst be ambition , vvhich vvill knovv no lavves , Curst be suspition in a Kingdomes cause . But as proud Iades shall trample vvith their feet , Good Seruius carcase , in the VVICKED STREET ; And Tullia hasting to set on her head , Romes Diadem on Fathers corps dares tread : VVee vvill not vvonder vvhen for Kingdomes crovvne VVee see the Lavves of God and Man cast dovvne . That vvaters doe not ouer-vvhelme our land , And Neptune svvim , vvhere Englands Ile doth stand , That yet no greater vengeance hath bene seene : VV'eele thanke thy prayers , vntimely butcher'd Queene . Shall vvee vvith teares bedevv thy Royall Hearse , Blame the too-hastie fates vvith mournefull verse . The Sisters aske , hovv they durst vse a Knife So soone to cut thy golden thread of life ? VVee vvould doe thus , but that faith makes vs knovv , Glories rich Crovvne , vvas giu'n thee by that blovv VVhich tooke thy life avvaie ; so Ammons pride , Prepares a horse , for Mordechee to ride . Our teares vvhich els should alvvaies flovv , are done , VVhen vve behold our IAMES , thy glorious Son , VVho as just NOAH amongst mortalls best , Shall giue our sorrovves end , our labours rest . His Parent LAMECH did of him fore-tell , That in his blessed time , things should goe vvell . Renovvned PRINCE , so vse thy Royall Pen , That vve may place thee 'mongst these learned Men punc ; Our Churches Doctors , vvho next Martirs stand , A siluer Pen , each hauing in his hand . Aboue their heads , houers a holy Doue , VVhich dictates lessons full of vvitt and loue . If to thy Harpe vveare added one more string , Then thou , no Svvan could more diuinely sing . But vvee haue hope all numbers novv shall meet To make thy Musique absolutely svveet . Thou DELOS Oracle of thy life time , Thou Sun , thou starre of parched Afriques clime : Our Churches Pearle , bred in thy mothers eyes , Againe begotten by a sea of cries . Great AVSTEN , shall I vvith more vvondring eye , Behold thee vvhen thy Muse doth mount on high , Or loue thee more vvhen thou dost creepe so lovve , As doe thy humble Retractations shevv ? To thinke amisse is fraile-Mans common case , To change for better , is a speciall grace . And can vve thinke more forcible , more good , The teares of loue , then a best Martyrs bloud . The Desert Citizens vveare also there , Some cloth'd vvith leaues , others vvith shirts of hayre : Their visages all pale , their bodies thin , Proclayme their greatest glorie is vvithin . Their simple out-sides giue aboundant shevves , That they to vvorld and flesh vveare alvvaies foes , Heere also vvee our English EDVVARD knovv , Mongst formest plac'de in the Confessors rovv . A scepter in his hand , o' ns head a Crovvne , Yee gentle Heau'ns , raine manie EDVVARDS dovvne ; VVho to our Britaine , vpright lavves may giue , And teach their People , as they doe to liue . Great CHARLES the second Hope of Northern clime , Ordain'd by God , to blesse the present time , Of EDVVARD learne , that subjects best obey , VVhen they see Majestrates , first doe , then saie . Such Edicts moue Mens harts , though vvritten short , VVhich first are practi'zd in the Princes Court Of EDVVARD learne , that only hee 's a King , VVho doth his Passions in subjection bring . Princes Dominions , may from Parents take , To be a Saint , virtue alone can make . In that strange statue , vvich great Babels King , In vision sees each lim , each part , each thing As they grovv higher , so in goodnesse grovv , VVhich Potentates , and greater men doth shevv , That vnto honour should be joynd this grace , To grovv in goodnesse , as they grovv in place . The head vvas best of mettals , purest gold , You the heads place , amongst your subjects hold Be gold in loue , be better then the rest , VVhat e're your people are , be you the best . But it may be a Patron of thy name , Allures thee rather , Fraunce shall giue the same . CHARLES surnam'd great , for his renovvned facts , Thou hast his name , haue thou his stile , his Acts. Let vs behold thee vvith thy conq'uring bands , Reuoke to IESVS , faith reuolting landes . VVith the fift CHARLES Achilles of our daies , Beyond Alcides Pillars , Tropheies raise , Plus vltra be thy motto , thy armes tend , And vvhere the vvorld , there let thy Empire end . Bee euermore victorious , euer great , Euer obedient to Saint PETERS seate . May Romaine Prelate make our England glad , As to thy Lyons hee shall Eagles ad , And vvith high titles , thy braue house aduance , As he hath done to Charlemaine of Fraunce . Loose Matchiauels , and Atheists you mistake , Rome vseth to giue Realmes , and Kesars make , Not to abuse the povv'r of triple Crovvne , By foule injustice , casting Princes dovvne . By Romes authoritie , Otho the great , In Germanie did fixe the Empires seate . Henrie Aniou , Plantaginet his childe , By ADRIANS gift , is Lord of Ireland stild'e . Thy royall Ancestors , vvhat better name , Then Faiths defender haue ? vvho gaue the same ? The Cath'like title , vvhat a splendor brings , To the stil Conquering Hesperian Kings ? So Capets race of Christian stile more brags , Then of the Lilies , in their royall flags . Faiths champion , Christian Catholike , these three , Most glorious titles be combind'e in thee . Besides my vvishes , O that I could giue , Then thou there should no greater Monarke liue . Momus found fault ( and I vvould take his part , VVeart not against my God ) that each mans hart , Had not a vvindovve , that the vvorld might see , VVhat realties therein inuolued bee . Then the slie hypocrite durst not speake faire , VVhen from smooth vvords , his thoughts dissenting are . Your Courtly Gallant , durst not your hands kisse , VVhen in his hart , all rancour lodged is . False Iudas durst not to his Maister bovv , VVith apish complements , protest , svveare , vovv , Heape on him blessings , vvish a vvorld of good , VVhen in his purse , the price is of his blood . Heere I could vvish my breast vvere made of glasse , That so thy Royall sight ( great Prince ) might passe , Into my soule , and see that I vvould doe As I doe vvish , had I a povv'r thereto . But IESVS loue ( I hope ) hath made me poore , And hauing vvished , I can doe no more . BESELEEL Virgins carues of Iu'rie bone , Of such King SALOMON did make his throne An Eliphant , then vvhich no beast doth liue More temperate , more vvise , his tooth doth giue : If in Elections vvisdome hath chiefe place , By Virgins choise , vvee 'le censure of their grace . They need not enuie PHAROES daughters lot , VVho for their Spouse , Gods vvisest Son haue got . VVho can sufficiently describe hovv chast These are , vvho as terrestiall Angels pla'st In our lovve Heau'n through contemplation see All things in Earth contemptible to be ; In God they doe behold , as in a glasse , Hovv all delights doe like a shadovv passe : Shadovvs leaue nought behind : th' are black , th' are fowle Pleasures of flesh , hovv blacke make they the sovvle ? They in one instant end , in one begin , Behind them nothing leaue , but guilt of sin . And tell me vvhat is sin ? nothing at all . VVhat e're is extant in the ample Ball Of this large vvorld , God made , and God vvas glad , That by his making hand it being had , Only thou misbegotten Monster sin , As Bastards vse to doe , cam'st stealing in , Ashamed of thy birth : God neuer put Least finger to thy being ; Hell vvas shut , Thou vvert the Key to open it : Day-light Thy birth did turne into eternall night . Curst be thy birth-daie , neuer it appeare , Nor be it reco'nd 'mongst daies of the yeare : Like Atreus feasts , doe thou Apollo scarre , Abhorring thee , let him turne backe his Carre . Thy hate make Titan hide himselfe , and staie , T'vvixt Thetis armes , more then his vvonted daie . Be thou expected , and as thou dost fayle , Of them be cursed , vvho doe chase the VVhale . Let Starres that daie borrovv no light of Sun , And the sad Moone forget her course to run . The vniuerse be on that blacke daie sad , That thou vve'rt borne , let only Hell be glad . O that our Curses , vvhich on thee doe lite , Could turne thee to a sempiternall night . VVee vvill be angrie vvith thee vvretched EVE , The mother of this Childe , thou did'st conciue , The Monstrous Bastard , Satan vvas his fire , But yee adult'rous couple doe conspire , And vvith such slights contriue the matter , that ADAM must Father , the mis-gotten brat . Fond vvoman , God made thee of the Mans bone , To helpe him that he should not be alone : This vvas your end , and you performe it vvell , You helpe him ; but in vvhat ? to goe to Hell. No sooner vveare you made , but you must vvalke , To recreat your selfe , and enter talke . VVith Satan : vvhen your bellies full of chat , You cast your eyes , novv on this fruit , novv that : The Diuell by the vvan dring of your eye , That your teeth vvater , presently doth spie , And vvith much kindnes doth an Apple pare , Praies you to taste it , and to giue a share To your Good-man ( for so good manners vvill ) It vvill suffice yea both to eat your fill . O foolish Man ! VVhat dost thou meane ? that bit Hath many poysons , many Hels in it . Trust not the lookes , although it please the Eye : Millions of Miseries , in it doe lye . Trust not thy Palate , though it doe tast vvell , It vvill not be digested , but in Hell. Hee scarse doth eat it , vvhen infernall Gates . VVith violence flye open , iron grates Of Hell are burst , anxieties , cares , feares , Sorrovv vvith all her vveeping Children , teares : Suspition , jealousie , lavvles desire : Vnbridled lust : pretentions to aspire , Fond joyes , sad discontent at present state , Auersion from good , anger , enuie , hate , Darknesse of mind , peruersitie of vvill , And vvhat in both , can be suspected ill : These Monsters , vvith their pale Commander Death , ( Kept hetherto as Prisoners beneath , And neuer should haue seene the light of Sun ) Hearing vvhat Man against his God hath done , Scorne longer to obey grimme Plutoes Lavves , But they vvill forth , and vindicate Gods cause . VVhat hauock amongst Rebels doe they make , Hovv many soules send dovvne to stygian lake ? By the effects judge ADAM of thy fault , These mischiefes are the purchase thou hast bought , Corruption is the house , the land large vvoes , In vvhich though vvith teares vvat'red , no good grovves At hovver of death , making thy latest vvill , Thou vs bequeth'st this legacie of ill : And for Executor Satan doest trust , VVho though a Banckrupt , yet in this is just , And takes such care , that joyntlie vvith our breath , VVee doe receaue thy legacie of death . Hence doe proceed , if vvee reuolue out fate , The vvoes vvhich follovv Mans accursed state . Hence those afflictions that attend our vvaies , Those sad Catastroph's of our vvretched daies . Hence that vnequall share of joyes and paine , A drop of pleasure , but of vvoe a maine . O hadst thou lou'd God more ! EVE not so vvell , Thou vvould'st haue left vs heires of Heau'n , not Hell. VVee see vvhen substances doe passe avvaie The emptie shaddovves , can no longer staie . But thou like to the Moth dost liue , foule sin Hauing destroy'd the soule , thou vveart borne in Pleasures , vvhose shade thou art , long since are past , VVhen thy foule making Essence still doth last . Hence vgly Monster , vvhy staiest thou behind , To be the Hang-man of the spotted mind ? To NAAMANS leprosie art thou a kin , And must still sticke to the defiled skin ? Vnlesse vvith floudes of teares so oft as he In Iordans Riuer vvas , thou clensed be . Great God bring all men to the sacred floud , All Nations be baptiz'd in IESVS bloud . In the first age , vvhen vvorld did nevv begin , VVith many raines thou did'st drovvne Man and sin Againe vnto the vvatry flouds giue scope , Againe the Cataracts of Heau'n set ope . VVee not of Abana and Pharphar dreame , VVee must bee curd'e in onely Iordans streame . Blest streame vvhich from thy mercies head doth rise And thence descending runneth through our eies : VVaters beginning from earthes slimie vaines , Not able are to purifie our staines . Such are those teares , vvhich from Hels feare do grovv , Such are those teares , vvhich from selfe-loue do flow . The raine vvhich this detested elfe must drovvne , Must from aboue , must from high heau'n come dovvne . VVherefore salt-teares , for sin send dovvne apace , ( O happie dying in such streames of grace . ) A sea of griefe in eu'ry place abound : And in the vvaues let vgly sin be drovvn'd . Each one of vs a sinners title beares , Let vs be MAGDALENS in shedding teares . Of Hesebon , large Fish-pondes be our eyes : The vvaters vvofull plaintes , the fish sad cries . VVhat doest thou meane my Muse , vvhy gadst thou so ? Recall thy selfe , and let the Monster goe : A better object shall delight thy eyes , Behold Pulcheria , the faire , the vvise , Of vvhom to rule , shall Theodosius learne , And vvhen he dyes , leaue her his Empires stearne . Had Aristotle liued in her Court , Hee vvould haue deem'd , his pollicies to short . Had hee beheld the actions of her life , Her sexe should haue resembled Delphos knife . VVhilst shee vvho did vvith such a grace obaye , Shall ample Scepters , vvith like justice svvaye , Hovv much to her our Christian vvorld doth ovve , Let Fathers gath'red by great LEO shovve , Shee doth on necke of proud Nestorius tread , And vvith his foyle bruiseth the Serpents head . All actes of vvorthie vveomen counted be , None for the Church hath done so much as shee . I heare you saie , vvas her desert so much , VVhy then as if there neuer had bene such , The vvorld so litle heareth of her name , No publike meetings solemnize her fame ? Shall I imagine Easterne Empires losse , Hath added to our Christian vveale this crosse , Or thinke our God vnto some latter daies , The solemne honors of his Sainte delaies . Meane time I vvish such vertue to my Quill , That vvith her praise , I might all Countries fill . And teach the vvorld that in Pulcheria stood Tvvo rarely meeting graces , Great and Good : Tvvo other opposites vveare likevvise freinds , VVhilst priuate thoughts did ayme at publike ends . But since ( great Queene ) my forces are to vveake , A better vvorke-man shall thy glorie speake , And vvith a Pencill rul'de by heau'nly Arte , Delineate diuers Pictures , as thou vvearte : VVhich vvhen they are presented to our sight , VVee 'le forth-vvith saie , here is Pulcheria right . Faire Austria seat of greatnesse , honors tree , VVhose braunches through the vvorld dilated bee , VVhat Land , vvhat Kingdome doth not make great suite To haue a plant deriued from thy roote ? Shall I an ample Roll of CAeSARS shovv , Or for great Monarkes to HESPERIA goe ? Shall I recount hovv Hungarie and Beme Haue gouern'd bene , and kept good by this stem ? Or shall I thinke Bauarias Duke so good , Because his vaines doe flovv vvith AVSTRIAN bloud ? In large descentes of this illustrious line Hovv many rare Pulcherias doe shine ? Shall vvee of MARGARETS and MARIES tell , In vvhom Pulcherias many virtues dvvell ? The vvhich vvhen vvee in vaine begin to count , VVee 'le judge hovv much the patterne did surmount . CORNELIA ( Mother of that vvorthie paire , VVhose fates vnvvorthie of their virtues vveare ) Thou scorn'st to haue a Crovvne come on thy head , VVhich must be bought vvith Ptolomeus bed , Iudging more honour in thy vviddovvs state , Then to be stil'd the King of Aegypts mate : Though in thy Noble sons consists thy grace , Yet giue vnto our Austrian Ladies place : Of vvhom hovv many Scepters shall refuse , And for a Husband svveetest IESVS choose ? And those vvhom Heau'ns vvill haue a Paean sing , At Hymens tryumphs , shall great Rodulphs bring , VVho vvith a bended knee and vvarlike hand , Shall add nevv Kingdomes to their natiue land . But shall the vvorld be vvarm'd by Austrias son , And to our Britaine shall no good be done ? Must vvee be ouer-past , as if vvee stood Vnder the Arctike Pole , vvhere comes no good ? Yee gentle heau'ns forbid , novv is the time , VVhen Austria shall giue our Northerne Clime A MARIE , vvho like the fourth EDVVARDS heire , In vvhom combin'd the diff'rent Roses vveare , Shall make vvars Trumpet euermore to cease ; And blesse our ENGLAND vvith eternall peace . Impious Hostilitie shall end : no more Shall Christian blades be sheat'hd in Christian gore , But Spaine and Albion joyn'd 'gainst IESVS foe , In Ievvrie land the bloudie CROSSE shall shoe , And once againe recou'ring Salems tovvne , From top of Mesquites cast their halfe moones dovvne . Take courage mightie PRINCESSE at thy birth , The Heau'ns vnto the Vniuersall Earth , Did promise many blessings : thou art shee , In vvhom the vvorld Irenes times shall see : Againe , Iconoclasts shall leaue their sect , And curse to Hell , their impious neglect Of these faire Pictures , better taught to knovv , That adoration doth further goe Then the bare Image ; vvhich of vvood or stone , The vvorkman frames , and in it life hath none . Vnapt , to vvhom vvee should our Acts direct , Abstracting from all relatiue respect . But vvhen to Images vvee honour giue , Gods Saints are honour'd , vvho vvith him do liue , So vvhen each knee to name of IESVS bends . To IESVS glorious selfe , the honour tends . Themistocles , as hee vvalkes Athens streetes , In euery corner Marathonia meetes . As he beholds painted vpon each vvall , The Persians conque'rd by Athenians fall . He sees Miltiades , vvith plumie crest , Like Thracian Mauors , animate the rest . VVhose diuine virtue in that bloudie feild , Made numberlesse to a small number yeild . First hee 's astonish't , casting then his eyes Backe to his youth , and vvanton daies , he cries . At last he speakes : O vvould I had no sight ! That I might not behold Marathons fight ? VVould I vveare deafe , that I might no more heare Of Trophies vvhich Miltiades did reare In Marathonian feildes . The children sing , The verie vvalles Miltiades doe ring . In eu'rie place sound Ecchoes of his fame , VVhilst I lie buried in the grane of shame . But ah ! let mee more ponder , and not crie , VVhat vvas this Man so honour'd , more then I ? Had not Miltiades ( in each place nam'de ) A bodie of the selfe-same substance framde . VVith my claie Carcase : haue not I a share , As-vvell as he , in a Caelestiall ayre ? This soule vvhich in my house of durt doth dvvell , Doth aequall his ; that it doth not so vvell Performe her functions , I my selfe must blame ; VVho so vvith svveets , effeminate the same . Had hee as I , in Tauerns spent his daies , The vvorld had bene noe Eccho of his praise . Had he as I bene daily drovvn'de in vvine , His statues had no other bene then mine . His statues vvhich are objects of my eies , His statues vvhich are causes of these cries . Let me be good , and valiant as hee , The vvorld vvill statues consecrate to mee , As it hath done to him : heere , heere shall stand , My follies period , vvith a drunkards hand , I 'le vvrite no more an ignominious booke , VVherein the after-times my shame shall looke . But vvith Heroike deedes , and vveapons dinte , My name on front of Athens foes I 'le print . There , there , the vvorld , vvhi'lst lasteth the worlds frame In glorious Characters shall read my name . You my youths deities , I bid adievv , I meane no more to sacrifice to you : For drunken Bacchus cups I 'le vse the speare , For Venus fauours in my helme I 'le vveare Deaths grizly face . I 'le goe the vvorld about , But I vvill finde a nevv Marathon out . ( Novv is conceiu'd a Salaminian fight , So much mooues virtue , virtues painted sight . ) The hauty CAIVS CAeSAR , cannot sleepe , Nay ALEXANDERS statue makes him vveepe . Quoth he ( and sighs ) at my yeares PHILIPS son , Conq'uerd the vvorld : and ( beast ) vvhat haue I done ? Shall I at home alvvaies ignobly rest , And like a babe sucke milke at my Mam's breast , No no , as he my Monuments of fame , I 'le raise : or die in persuite of a name . His son the Portratures of vvorthy Knights , Sets in his Pallace , that their very sights , May moue himselfe , and the succeeding Kings , To the attempting of heroicke things . As I behold my IESVS on the Rood , VVith armes extended , shed his pretious bloud : Hovv am I moou'd ? and vvhen I knovv for me , My God vvas nayled thus vpon a tree . Doth he not Preach , although he make no noyse ? ( His only Picture is a Preaching voice . ) The Sermon thus beginnes : behold Gods Son Hath so much suff'red , and hath so much done For thy soules health , that thou shouldst enter in Heau'ns gates , and freed be from hell and sin . That thou eternally shouldst vvith mee raigne : I for thy sins , am as a victime slaine . This Picture represents vnto thy sight , My loue to thee in Golgoth's bloudie fight : VVhere although in the battaile I did die , Yet made I sin vvith death and hell to flie . VVeare thou the spoiles of that tryumphant daie , ( The spoyles are grace , and glories Crovvne for aye . ) As I this vvofull spectacle doe vievv , VVhat actes must follovv , vvhat affects ensue ? Doe not I IESVS loue , vvho shed his bloud , To take avvaie the lets vvhich 'gainst mee stòod . In my pretension to the promist land , And di'de to abrogate that vvriting hand , Of Gods decree ( and should haue had its course , Had not great IESVS disannull'd his force ) Doe I not vveep ? yes , yes , not cruell Ievves , But my transgressions IESVS did misuse . I , I , vyld vvretch , vvith vvickednesse and sin , His temples crovvn'd ; and vvith faults tore his skin . As I see IESVS oft faint in the vvaie , And CYRENEVS helpe him , I thus saie , No vvonder that our IESVS cannot goe , The vveight of my transgressions load him soe . Shall I not sin detest vvhen Gods sole son , Sin only to destroie so much hath done : And knovv hovv hatefull sin is in Gods eyes , VVhen to appease him no Host can suffice , No victime make him his dravvne vveapon sheath , But his Sons sacrifice , and ISAACS death . Iulian deface that Portraiture vvhich shee Erects , vvhom IESVS from the fluxe set free , That so the memorie might alvvaies stand , Of benefit receiu'd by IESVS hand : At foote against Iconoclasts shall preach An herbes rare virtue , vvho vvhen it shall reach To IESVS garments hemme , IESVS shall daine , VVith virtue of it to cure eu'rie paine . Cast dovvne this statue ( renegate ) and so , In IESVS picture shevv thy selfe his foe . And vvhen thou hast it broken in disgrace , Erect thine ovvne foule Picture in its place . That from heau'n comming dovvne a firie blast , May burne thy Portrature , and to earth cast . Shall vvee haue Iulians in our vvretched age , Shevv against IESVS Crucifixe their rage ? These Pictures vvhich in such fayre order stand , Must they be vvith a sacrilegious hand Cast out our Church ? Shall Gentle-men no more , Behold SEBASTIAN shed his manly goare , For IESVS cause ? and vvith the Martyrs sight , Be animated manfully to fight . For IESVS faith ? shall they not ALBAN see . Beheaded by sterne Emperours decree , For hiding in his house , 'gainst Kesars lavves , Iehouas Priest ? and making here a pause . Incourage thus themselues , this is our case , Vilde Pursiuants haue IESVS Priests in chase : VVe vvill them intertaine , and if vvee die , VVith vvinges of blest eternitie vvee le flie To highest heau'n , and there vvith ALBAN raigne , VVho for like cause , vvith ALBAN haue bene slaine Had thy great house ( faire ESTHER ) bene so good , If Leopoldus had not pictur'd stood ? Telling his Nephevves ti 's a Princes grace , To be as high in Sanctitie as place . Each virtue in a Monarkes brest must dvvell , He must as SAVL the multitude excell . By shoulders then the rest , he must be higher , Carried aloft vvith a Caelestiall fier . Take Pictures hence , vvhere is the idiots booke ? Our Faith 's deepe Mysteries therein to looke . In Images , the vn-taught svvaine shall read , That CHRIST for him is borne , for him doth bleed . Hee shall as he sees IESVS borne so poore , Conceiue that pouertie in it hath more , Then the vvorld thinkes ; affection shall him make . Loue the svveete babe , borne poorely for his sake . VVhen Ianus double fac'de the nevv yeare brings , Hee shall behold the off'rings of the Kings : And learne those Kings vvho offer presents , are First fruits of Gentiles , guided by a starre . If God vvould not haue holy Pictures stand , To grace his Church ; vvhy vvas the cut off hand of Damascene restor'd by MARIES praire ? VVhose Pictures in his bookes defended are . If vvorshipping of Images be nought , I 'le taxe thee ( Angels Empresse ) vvith a fault . VVhy didst thou giue him his hand backe againe , VVho Images Relligion did sustaine ? Can such a one finde fauour in thy sight , VVho for Idolatries defence doth vvrite ? If vvorshipping of Images be ill , Heau'ns Queene , let me aske thee vvhy dost thou fill The vvorld vvith miracles , and no vvhere more , Then vvhere thy statues Catholikes adore ? Had not ( vouchsafe to ansvveare mightie Queene ) Aegyptian MARIE thy faire picture seene . And praid before it , should not her blest soule , Haue still remained , as a Blacke-more foule ? From IESVS Mother , I 'le goe to her son , And humbly aske of him vvhat he hath done , As he the Messenger made backe to beare , His holy picture to Edessas Pere : As he vvith Virtue vvonderfull did place In Berenices hand-kercher his face . Each follovving age vvill reuerence the same , And he for superstition must haue blame . Pictures , he saith are good , but they are nought , VVho haue their goodnesse into question brought . Shall not our English Queenes see HELEN make A holy journey for deuotion sake To Salem tovvne ? vvhere miracles forth-bring , The scepter of our vvith-thornes Crovvned King. ( As on King SALOMON the daughters stand Of Sion gazing this vvas in his hand . ) This scepter long time hid in holy ground , Is by deuotion of this Empresse found . Part of it she vnto Byzantium brings , ( So much that age did esteeme holy things ) Part vnto Rome , vvhere pietie doth build Marmorean Temples , and deuotion yeild Iust honours to those Reliques , vvhich did beare IESVS , as hee o're hell did Tropheies reare . Doth not this Queene of those foure nayles make much , VVho holied vveare by IESVS bodies touch ? In her Sons Diadem she placeth one , ( VVhich giues more grace , then any Iaspar stone . And teacheth CONSTANTINE although he raine , That hee 's his substitute vvhom Nayles did paine ) Tvvo shee doth in his bridle raines inclose , To keepe him safe from menaces of foes . As IVSTINE on his head these raines vvill vveare , The Feindes of Hell him dare not once come neare . Hell as yet mindfull of Caluaria fight . Is daunted vvith these reliques only sight . VVho hath not hard of angrie ADRIAS vvaues , VVhere millions of ships haue found their graues ? But novv that passage shall no more be so , For HELEN the fourth nayle vvill in it throe , And hee vvho vvith his death made all things eu'n , Firming a lasting peace t'vvixt earth and heau'n , VVill giue the sanctifyed Nayle a force To make the billovves leaue their vvonted course . Neptune appeaseth euery troubled vvaue , ( So great a virtue holy Reliques haue : ) On euery vvall vvhy should not Ladies see ? Such stories and by them instructed be ? VVhat vveare the actions of renovvned Dames In antient times , vvhere-vvith they made their names In catologue of Saints to be enro'lde : And by Fames trumpe in after-times extold . VVhy should not euery vvall and corner Preach And vvhat religion HELEN vvas of teach ? Oh vvicked daies of ours ! vvhen Danaes rape , And naked Goddesses immodest shape , As for an Apple they contention had , To be descided by the Phrygian lad : VVhen vvorkes of Aretines lasciuious hand , Shall curiously in chambers painted stand . Casting lust darts through vvindovves of the eie , And vvith luxurious thoughts make the soule die . But Images of Christ , his Mother , Saints , VVhom pietie and true deuotion paintes , VVith sacrilegious hand shall be defa'st , In peeces broake , and out of Churches cast . In darkest shades let Manes euer bide , And his tvvo impious sons on either side , VVho vvorship due to Reliques first did blame , And pietie fond superstition name . Let them make Hell resound vvith vvofull plaints , For their impietie 'gainst God and Saints . It is enough that Infidels and Ievves , VVho Gods and his Saints Images abuse . Doe euerlasting pennance for their fault , But let our Christian vvorld be better taught . Let none vvho in our common vvealth doe dvvell , For such impietie goe dovvne to Hel. Let all vvho are vvasht in great IESVS name , VVith bended knee humblie adore the same . Let all vvho IESVS , and his friends affect , The Tabernacles of his Saincts respect . Surely blest Nymph errours detested night Thy happie times shall turne to faire daie light , Thy Hymenaean Torches are the Sun , By vvhich this good to Britaine shall be done . For Gods Eternall vvisdome by vvhose hand , The vvorld is gouern'd as it first did stand , By a proportion'd meanes vvill bring to passe , VVhat but in vaine by force attempted vvas . VVee joye to read as sacred stories count , That Clodoue vvas to the holy Font , By his Clotilda brought : the Lombards King , Doth Ledolinda to the true faith bring , Thy Auncestors the Gothes are likevvise seene , Reuok'd from Errors by their pious Queene . VVho vvounded vveare by great Achilles speare , By the same vveapon to be cured vveare . Against a Scipio vvho vvas Caesars foe . In Caesars armie doth a Scipio goe . VVhen as Melania by her blinde guide taught , Errors of Origen to great Rome brought , VVhere-vvith opinion of an holy name , Shee and Ruffinus did dilate the same . As Debora did not Marcella rise , And make the erring . Romaines ope their eies ? Made shee not Barach to stretch out his hand , And put to flight the nevv-sprung errors bands ? The Lyons vvhelpe of Iuda shall oppose His force against that Lyons force , vvho goes About the vvorld , seeking each vvhere to eate ( The soules of men are this fierce Lyons meate . ) In Edens Garden the curs'd tree did grovv , VVhose fruit vvas death , leaues sicknesse , branches vvoe : In top of Golgotha must spring a tree , VVhich from these miseries shall set vs free . ●nne vvas the EVE vvhich gaue vs our deaths vvound , MARIE the vvoman is , shall make vs sound . A lavvlesse Mariage ENGLAND did vndoe , Thy vvish't for Mariage ENGLAND shall renue . Against their King ( vvhen ABSALON vvas slaine ) Rebellious SEBA moues the Tribes againe ; But a vvise vvoman in Abela tovvne , Doth SEBAS head from Cittie vvalles cast dovvne , And by the death of a seditious Knaue , From IOABS furie doth her people saue . Shall vvee be troubled vvith eternall jarres , VVill no ALCIDES giue end to the vvarrs , And Hollands many headed HYDRA kill , VVhich doth vvith tumults our North-climate fill ? This Monster hath a Cockatrices breath , Threatning to Monarkes , and all Kingdomes death : No DIONS novv , no BRVTI liue againe , Detesting lavvlesse tyrannie should raigne ; But Athens thirtie tyrants , and Romes ten VVill change a Monarchy for diuerse men . Religion is too poore a Maske to hide , Their Treason that it should not be espide . The vvorld be taught that breach of Faith to Kings , First Heresie , then Atheisme , then Hell brings , VVho doe contremne the Church their Mothers lore , VVill at the last acknovvledge CHRIST no more ; And vvee haue seene them count it a small losse , For Turkish Moones to change the Christian CROSSE My vvorthy Countrie-men , vvhy are you slaues To Brevvers , Coblers , Basket-making Knaues ? VVhy doe you voluntarie your selues thrust To patronize a cause as Hell vn-just ? You ansvvere that you part of Holland take , For the Lords vvord , and for his Gospell sake . The Gospell saies , let CAeSAR haue his due , Hovv for the Gospell fight you then , thinke you ? Thieues their Kings rob , and you against all lavv , That thieues may keep stolne goods , your vveapons draw But if you nearer to their Gospell looke , You le finde it is a Matchiuilian booke : VVherein each leafe containeth damned things , Conspiracies , and treasons against Kings . Sovving sedition amongst other men , That they may sleepe safe in their Cacus den . Let vvartes destroie France , Germanie , and Beme , VVhat doe they care , so vvarres be far from them ? VVhat Gospel can they haue , vvhere Turks , vvhere Ievvs Their Synagogues , and prophane Mesquits vse ? Is not their Amsterdam the drugs , the fex , The sinke of all impuritie and sects ? Could Hannibal more sundrie nations tell , Then sects contrarie in that Babell dvvell ? But that no matter is , Ievv Atheist , Turke , So he defie the Pope , is of their Kirke . Moreouer can rebellions cause be just , VVhen thieues true Lords out of possession thrust ? VVhat if a D' Alua bore a heauie hand , Must they forth-vvith vp in rebellion band Against their King , and take from him his ovvne ▪ If so : vvhat Prince can sit safe in his throne ? Le ts praie that Princes may doe vvhat is right , And not vvith trait'tous armes against them fight . But you doe not examine much their cause , Their friendship you into the action dravves . VVhy should you take such tyrants for your freinds , VVho affect none but for their priuare ends ? Let Massacres in remote Indies shevv , If Holland be our ENGLANDS friend or no. Oh that our Seas could speake : vve soone should heare VVhat good-vvill Hollanders to ENGLAND beare : Let jestes , let scoffes , let mockes at King , and state Make knovvne their litle loue , if not great hate To Prince and vs : as helpes haue bene deni'de , To backe their Heresie , their theft , their pride . Ill-nurturde svvaines , not taught vvhat is a King , A God on earth , a Consecrated thing . DAVID laments , that he cut his Kings coate , VVhen these vvith open mouth , vvith open throate , Gods Vice-roies bite , their royall actions blame , VVith frumpes , vvith quips Monarchs expose to shame . Let base Typhaeus brood , vvhose pride is such , That they the holie ones of God dare touch VVith slandring libels , expiate such vvrongues , VVith losse of hands , and forfeiture of tongues . Yea let such Caitiues for blaspheming die , ( VVho touch Kings , touch the apple of Gods eie . ) Let eu'ry Simei , eu'ry slandring Knaue , The saucy Eupolis misfortune haue . And here their often mention'd Tempel fayles , T' is Satans Ghost , vvhich against Princes rayles . VVhen the vvhole vvorld is in combustuous fire , Subjects against their Kings each vvhere conspire : Base-borne Abimelech his brethren kills , Mis-gotten Mansfield Realmes vvith rapine fills . And all these mischiefes fram'd , this vvorld of harmes In Hollands Aetna , vvhere Cyclops make armes . For Hells black Prince , 'gainst God himselfe to fling , And Sions Citie to destruction bring . Let none it contrarie to reason thinke , That I haue temper'd some gall vvith my incke ? VVhen I doe heare base Eupolis so bold , To rayle at Kings , my splene I cannot hold . Though I at vices , not at persons ayme , I affect Holland , but rebellion blame : And let the Netherlanders once be good , Let them cashire this their rebellious mood , And as Religion teacheth againe bring VVonted obedience to Hesperias King. Reasons and thousand arguments I 'le frame , To eternise industrious Hollands name . Meane vvhile vvill none inspir'd vvith heau'nly fire , Fore-tel hovv Spaines great King shall sacke proud Tyres VVill no Ioues seed once-more in Lerna lake , The many heads from this foule Hydra take ? No Iohn de Austria their cities vvin , No Parma take reuolting Holland in ? No demi-god ( better then other men ) Grapple vvith theiuish Cacus in his den ? ( Cacus vvho hath his Father Vulcans shape , Cacus vvho liues by Homicide and rape . ) No , no : our God vvill not haue Iury land , Set free alone by valiant Barachs hand : But Iabins captaine pearced in the head By Iahels vvife , shall at her feete fall dead . Ambitious Ammon euer looking high , By Esters Prayers hanged aloft shall die . Great Princesse thou art Iudith , by vvhose hands , Proud Holofernes leader of Hells bands , Shall vanquisht be : thou art Abelas Dame , VVhose Nuptiall rites shall Holland Rebells tame , Seditious Sebas head shall buy a peace , And vvith the Tribes submission vvars shall cease . Thou hast Pulcherias birth , her state , her face In the attempt of great things haue her grace : So let thy Actions crovvne thy life vvith praise , That after-times thy Monuments may raise . And as thy Ancestors their Nephevv Kings , Excite to enterprise of vvorthie things ; So be thy deeds thy royall issues booke , VVherein hovv they shall liue , they alvvaies looke . Antiquitie doth of an Atlas count , On his backe bearing vp Olympus mount , Our IESVS is vvise Atlas , by his hands , Sion vvas built , and on his backe it standes . Our Atlas dies , vvho shall supplie his place , Hath he left heires of this supporting grace ? Firme-pillars of best marble compos'd all , Beare Sion on their backes , that it not fall . ( VVho in Gods Church vvill haue a Pillars part , Must be vvell practiz'd in the bearing art . Hath not truths selfe his promise giu'n that those , VVho tryumph ouer their Infernall foes , Shall in his Church be Pillars ; vvhilst no frovvne , No Hellish violence can cast them dovvne ? VVhen vve see thee ( Great CHARLES ) vanquish each foe , VVhich doth in battaile against virtue goe : VVhen vvee behold in all thy actes such grace , Shall not vvee promise thee a Pillars place ? Of IESVS Church a Pillar thou shalt be , VVhilest IESVS Church shall be borne vp by thee . VVith Hercules ( vvhere Sol his steedes doth vvet ) Thou shalt thy Monuments and Columnes set , And vvrite non vltra to the after-daies , Forbidding all to aequalize thy praise , VVhilest no great Monarke , nor great Monarkes Son. Shall doe so much for Church , as thou hast done . In first place vvrought by IESVS cunning hand , Most eminent doth SIMON PETER stand . To PETER next vvhilst ' he supporteth all , In IESVS Church a Pillars place hath PAVLE , A cruell death , vvhich did tvvo vvhole daies last , Could not firme ANDREVV to the Earth dovvne cast . Great IAMES , IOHNS brother , and ZEBEDIES child , By HEROD kild , and Spains Apostle stil'd , VVhether he vvent , and vvith victorious hand , To IESVS faith subu'de that noble land , IOHN of vvhite Marble made , though his out-side VVas gold in fyerie flames refin'd and tride . VVas not vvhite marble his Parthenian brest ? Of Golden loue vvas not made all the rest ? THOMAS eternall Monuments shall haue Amongst the Indians , vvhere he hath his graue . SIMON , THADDEVS , PHILIP , holy IAMES , VVhose vvondrous virtue either knee proclaimes . Rough BARTHOLMEVV vvithout , though faire vvithin , ( for IESVS name Tyrant pul'd off his skin . ) For IPHIGENIA HIRTAOVS may frovvne , Yea kil blest MATTHEVV , but not cast him dovvne . MATTHIAS vvhom the holy Ghost did chose , For that place vvhich Iscariot did lose . Sermons of BBRNABE vvill teach vvhat can , Persvvasions vvhich proceed from a good man. Of the same matter , of vvhich other men , Th'Apostles vveare composde , yet knovv , that vvhen IESVS them Columnes in his Church did place : Hee so them temp'red vvith caelestiall grace , That mauger anie vvinde or aduerse blast , They keepe their place , yea rather stand more fast . The last perfection , and supremest forme , VVas giuen them , vvhen as the vvisht-for storme Of diuine grace , and clouen tongues of fire , Made the roome shake , vvhere Christs friends did retire , Before this storme , a silly vvenches frovvne , Did cast the chiefest of the Pillars dovvne . CEPHAS as to him a poore Damzell calls , Denies his IESVS , miserably falls : But once confirmed by this devv of grace , No threats , no vvhips , can make him leaue his place . Nay hee esteemeth honours badge that shame , VVhich he endureth for great IESVS name . The thundring Cannon at vvhose Eccho quake Strong Citties , vvhilest his bullets their vvalls shake , Before the fire shall make him vse his voice , Is sport for children , ineriment for boies : They plaie vvith him , they roule him heare and there , And as vpon his backe they ride , not feare . But let once fire enflame the charged Gun , VVho doth not quake , and from his fury run ? So haue I seene , the stoutest harts looke pale , And as they heard his thunder , their heads vaile : Before Gods Ghoast did IESVS friends inspire , PETER a Canon vvas but vvithout fire : No maruell then though at a vvomans sound , Hee daunted vveare , and fell dovvne to the ground . But after God had put an holy flame , Vnto this Canon , and discharg'de the same . VVhat Cittie vvas there , vvhat defensiue vvall , VVhich vvith his thunder-bolt he made not fall ? I passe hovv ANANIA's and his vvife , VVith his breaths only foarce did loose their life . CAINE built a tovvne nam'de Rome , the vvals were sin , Errour and Paganisme did liue vvithin , Deriu'de by a long progenie from CAINE , In this same Citie did proud Nero raigne . IESVS decreeing in the tovvne to take , And in it his ovvne Empires seate to make . So beats the vvals vvith CEPHAS Cannon shot , That at the last the batt'red tovvne is got . Idolatrie and superstition flie , A thousand errors in the Cittie die . There IESVS makes his seate , and there vvill raigne , VVhilest Sun giues light , flouds run into the maine . T is true the last time , that this peice did roare , Hee burst in tvvo that IESVS hoast no more As earst could vse him : so vvhen Spartans flie , EPAMINONDVS doth Victorious die . Did Philistims or SAMSON the field loose , VVhen at his death he kil'd three thousand foes ? And vvhen in Golgotha Golias head , By IESVS is strucke off , is IESVS dead , But potent God forth-vvith the broke-peece cast , And making sound againe in Sion plast'e Vpon the Battlements , vvhence he hurts more Our aduersaries , then he did before . Petitions are the bullets , vvhich he throvves , From vpper ground , and vvith them Kils our foes : A POEME , OF THE HOLIE NAME OF IESVS . The second Booke . THE ARGVMENT . Of IESVS flesh ( AMBROSIAN meate , ) Of Bell , of Architects vvee treate . THE hovvre did novv approach , in vvhich men dine , VVhen see a Table set vvith bread and vvine Besides these tvvo nothing at all vvas pla'st , No daintie dishes to content the tast . VVho vvould not judge such silly Cates vnfit , For Potentates , vvhom there vvee see to sit ? But vvonder not though the fare simple seeme , The Maister of the Feast vvill haue vs deeme By the effects his banquets vvorth , and knovv , That best things make not alvvaies the best shovv . And surely CLEOPATRAS Royall feaste , VVherevvith shee entertain'd her Romaine guest . Nor ASSVERVS banquet to his states , VVhich sacred volume vvith such care relates : No not the Manna vvhich the Ievves did eate , Can be compar'd vvith this Caelestiall meate . VVhat dyet hath such virtue as this food : Mortall to make immortall , vvicked good ? Is your soule sicke ? eat here and it no more Shall be diseas'd ; heer 's Physicke for each sore . This bread makes strong this vvine our armes doth cheare The Royall banner of CHRISTS CROSSE to beare , VVhen as the fancy objects , vvhich are ill Conceiues , and represents them to the vvill , That the short pleasure of an idle thought , May vvith the soules eternall losse be bought . Heer 's Bread ( vvhich God the Holy Ghost did make , And in the vvombe of sacred Virgin bake , Heating the Ouen vvith Charities best fire , The fevvell vvas many a Chast desire : The Loaues vvith name of IESVS marked be , Hauing his hands and feet nayld to a tree . ) In such occasions heer 's that mistique bread , In vision seene , vvhich Madians bloud shall shed . And put the Easterne multitude to flight : Zeb and Zalmana their tvvo chieftaines smite ; The svvord of Gedeon , vvhich loose Venus Boye Shall profligate , his Darts , his shafts destroye . Corne of the chosen , substance of the good , Expelling bad desires , breeding pure blood , This bread , proud Babylon , thy little ones VVith holy vvrath shall dash against the stones . This eleuated bread ' boue top of hils , ( Priests heades I meane ) , our vvorld vvith plentie fils . ELIAS , as he fainteth , it makes strong , To take of fortie daies a journey long . Nay some vvho daily Guests are at this feast , Averre for truth that vvhat meate you like best : VVhat your taste pleaseth , bee it flesh or fish , You shall haue here in this Caelestiall dish . Manna such vertue to haue had , vve read And much more tast it in this heau'nly bread . At Easter time you joye to see your Board , ( As vvas the Israelites ) vvith a Lambe stord Prepare vvith them your selues ; take in your hand A vvalking-staffe , vvith your loynes guirded stand As Pilgrims doe ( yours is a Pilgrims case The vvorld your Inne is , heau'n your dvvelling place ) Gather vvilde Lettice , ouercome I meane Your imperfections , and extirpe them cleane . Make of such Lettice sauce a Lambe to eate ; The Lambe is IESVS , hee shall be your meate . IESVS hath cloth'd himselfe vvith a Lambs skin , From Sheepe to take the heauy load of sin . Is it not strange a Lambe should on his backe Carrie a flocke of Sheep , and their sins pack ? Had not our IESVS them supported so , Not one of all the flocke to heau'n should goe . The Eliphant by Nature hath this grace , That in his furies heate , yet if in place Hee shall a Lambe ( milde peaces Embleme ) see , His fury is assuag'd , his angers bee Forth-vvith made calme ; perchance some fel aspes tounge VVith slanders poison hath your credit stunge : Or some ill-nurtur'd groome eu'n to your face Opprobrious speeches giues , vvordes of disgrace . Your case is DAVIDS , ABSALON his hands Against you lifts , and the rebellious bands Are vvhich your chiefe friends fil'd , vvho earst did goe Next to your side is chiefe cause of your vvoe . And vvhere you vveare vvith benefites most kind , There you discurtesies doe chiefly finde , By thieuish Pursuiuants your goods you loose , And yet the Thieues you dare not once accuse . Per chance vvith IACOBS sons , or DAVIDS Childe You blush to see as Thamar is defilde Kick'de out of doores , after a deede so ill You vow you vvill incestuous AMMON Kill . You rage , you chafe , you storme , you svvell , you puffe , The foming ADRIA is not halfe so rough . Come angrie Eliphant behold a lambe , Meeke IESVS vvho in Paschall season came ; That by his death Man might enfranchis'd bee , And by his slaughter the bound Goate set free . MOYSES a brasen Serpent did erect , VVhich cured Israel vvith his sole aspect . Behold this Lambe , meeke IESVS marke him vvell , In him let all your meditations dvvell . His only sight vvill cure your inflam'd blood , Chiefely if seene vpon the Crosses Rood . For knovv fierce Man , this Lambe is Gods sole Son , VVho vvhen vs sillie sheepe sin had vndone , And vvee by Tempters vvhistle led astraye Through vn-couth paths to Hell vvent the next vvay , To see our ruine grieuing at the hart , VVith Fathers leaue he plai'd the Shepheards part , Inuenting a proportion'd meanes to gaine The vvandring sheepe , and bring him backe againe . Hee cloths himselfe vvith shape , vvith flesh , vvith skin VVith all of Man , excepting only sin : And in this forme conuersing 'mongst the rest , Hee teacheth them vvhat feeding place is best . Sometimes in Vallies and lovv Dales he goes , As hovv vvee should our selues despise , he shoes , Auerring vvho to Sion mount vvill clyme , Must gaze in these lovv pastures for a time . Of Gelboe hils he bids his sheepe take heede , There is no faftie on those Cliffs to feed . The fruitfull shevvres , the Devv of heau'nly grace , Neuer refresh that miserable place . There vve see SAVL on his ovvne svvord to die , VVhilst he the Philistaean blades vvould flie The Hils vvith murdred VVarriors are fil'd , Thy valiant there , ô Israel are kil'd . VVhat are these Mountaines vvhere such vvorthies di'de , But eleuated hils of humaine pride ? VVits , vvho doe lift themselues aboue the rest , And euer judge their ovvne opinion best . Such vvicked Arrius vvas , and after him Pelagius , of the Diuell each a limb . Vrsacius , Valens and the gelded sorte , VVho doe frequent ( Constantius ) thy Court. To IESVS all injurious : IESVS grace Pelagius doth denie : the Eunuchs race Auer that God no more then they haue done , In generation of his only Son : And Gods Son follovving Natures vvonted lavves , In his eternall being hath a cause . These and all Heretikes in Gelboe hils , Haue fallne on their ovvne swords , I meane their quils . Some times our Lambe on top of Thabor feedes The flocke instructing by Heroycke deeds Of diuine Counsails t is best there to graze , From vvhence tovvard heau'nly Sion they may gaze : Then he inform's them of his Royall birth , The reason vvhy he came vpon the earth . Hovv doth he make Celestiall Spirits mount , VVhen hee the Eight Beatitudes doth count ? Beginning thus , the Kingdome of high heau'n To those vvho are in spirit poore , is geu'n . You aske vvho are spiritually poore , VVho looking on their nothing doe not soare VVith feath'red vvings of pride , but knovving vvell That their offences haue deserued Hell , They suffer injuries , that so his vvrath They may appease , vvhom sin offended hath . This pouertie had Israels forlorne King , VVhen rayling Simei at him stones did fling : Hee doth reflect as his rebellious son Against him vvarrs , vvhat he before had done To good VRIAS , and accepts this rod , As a deseru'd affliction , sent from God. Marke hovv our Lambe doth earths possession giue To those vvho on the earth doe meekely liue , O're their ovvne passions their command is great , I' th land of others harts they haue a seate . Theirs is the land of euerlasting blisse , ( The vvhich alone land of the liuing is ) If poore haue heau'n , if meeke on earth doe dvvell , VVhat place is for the angrie left , but Hell ? To Stygian pit , vvherefore doth Thubal goe , Let holy man by God inspired shovv . Because he had no Target to vvard blovves , But svvordes and Launces to offend his foes . IESVS vvho doest our hands vvith vveapons arme , VVhen heaped injuries sound the alarme ; VVhen vve shall suffer opprobries , vvhen wronge , Bestovv on vs that armour of the strong Firme patience , vvho fight couer'd vvith this shield , Alvvaies returne victorious out the field . VVhat vvas thy life but a continuall paine , A lasting labour to bring backe againe The vvandring sheepe , and put him in such place VVhere holsome pastures are , streames flovvvvith grace . VVhom did'st not thou instruct , to vvhom not Preach● VVhom virtue not by thy example teach ? VVhen any vvith the rot infected vvare , VVith vvhat loue didst thou cure them , vvith vvhat care ? Herafter Pastors thou doest teach to rule , Making thy life of eu'ry grace a Schoole . Thou bidst them oft remember Ioathans tale , Hovv vvhen supremacy vvas set to sale . The Figge , the Vine , the Oliue vvould not buye VVith their ovvne detriment a place so highe : Only the Thorne accepteth to be great , ( Thornes vvillingly doe sit in vpper seate ) VVho follovv thee must choose the lovver end , Vntill thy heau'nly Father bid ascend . Thou shevvst vvherein a Prelats place consists Not in good fare , or doing vvhat he lists , Not to haue complacence in being first , Rather to judge himselfe therefore the vvorst . Not making the poore sheepe to carry much VVhen hee vvith his least finger vvill not touch The burthen others beare , nay the right vvaie To gouerne is , vvhen Prelates doe , then saie . Therefore still thou doest to thy precepts joyne This Rule , my seruants actions be like mine . Hee is a Monster in vvhose mouth doth stand A tongue , in greatnesse vvhich exceeds his hand . Hovv many such our Basan Pastures shovve ? Hovv many such in vpper places goe ? Of God and virtue they doe largely talke , But haue no hands to vvorke , no feete to vvalke After thy CROSSE , such carry on their backe A Pastors title , but the virtue lacke . VVho are in seate of supreame honour plac't Must keepe themselues from a cold Northren blast , Icleped pride , this had his birth on high , And euer since contendeth vp to flie . VVhat industrie , vvhat labours doest thou spend In gaining Iudas ? as if the vvhole end Of thy conuersing in the vvorld had bin To make this vvretch forsake his haunt of sin : And vvhat revvard ? as Priests shall him out tell Poore thirtie pence , he vvill his Maister sell ? And can a Lambe for such a price be sold , More vvorth then Iasons sheepe vvith fleece of gold ? VVhen at this rate the Butchers had thee bought , They presently vnto the shambles brought , VVhere vvith thy death though they did meane to end , Thy vvisdome did beyond their malice tend . Then thou didst thinke vpon this mystique board , Hovv vvith thy sacred flesh it should be stor'd , Making theit furies , vvho did thirst thy bloud The instruments of our eternall good . And alt'ring the old rites of Pascall sheepe , , Ordain'st that vvee a better Easter Keepe . The hautie Pharisies full little thinke , They make a vvine shall be soule-sauing drinke For hated Gentiles , little doe they dreame , From IESVS vaines can flovv so rich a streame . Doe you thinke Scribes vvho sit on MOYSES Chaire , That vvhen in high Priests house you joyned are , Your consultation is , hovv you shall dresse For Christian banquet a Caelestiall Messe ? Speake sacred Muse , hovv this great Myst'rie came , That our foes dresse for vs our Paschall Lambe . The cruell Knife that cut our IESVS throate , In PILATES Hall vvas the base vulgars note . As they the Heau'ns astonish vvith their crie , Let Barrabas alone , let IESVS die . I finde quoth PILATE of his death noe cause . They ansvveare let him dye ( our vvils are lavves . ) Bring vvater , from this crime I le vvash me free . His bloud on vs , and on our Children bee . Yee Impious levves , this vvas the sharpe edg'de Knife , VVhich did depriue meeke IESVS of his life . VVhen TITVS shall your Cittie vvals cast dovvne , VVhen fire your Temple , and destroye your Tovvne , VVhen to the vvorlds end your accursed race Shall vvander vagabonds in eu'ry place ; Then knovv that ABELS bloud , vvhom you haue slaine For vengeance cries against his Brother CAINE . VVhen common vveales shall make you a signe vse To make the vvorld take notice you are levves , VVhen Boyes hoope after you , Dogs at you barke , Haue you not CAINE the homicide his marke ? Before a LAMBE is for the Table fit They vse to fleye him , aftervvards to spit , And so by gentle fires all sides to heate , Till by degrees it be made holsome meate . But not the most hard-harted Butcher flaies The silly LAMKIN , vvhilst life in it staies : Oh then are Butchers , more inhumaine Ievves ! Hovv cruellie doe you meeke IESVS vse ? As you doe make the Romaine Cohort strip , And vvhilest he liues , flaie him vvith tearing vvhip . From top to toe his skin they doe pull off , His vvoundes your sport are ; at his paines you skoffe : Hovv else should his vvoes of all vvoes be chiefe : Hovv else should IESVS be a man of griefe ? But can your malice as yet farther goe , Are you stil vvittie to increase his vvoe ? Though you did stab him vvith your doubled noate , Of let him die , although pul'd off his coate VVith many lashes , yet nor Knife , nor Rod Quite kils the LAMBE , vvho is both Man and God. After a manie deaths life doth remaine , That hauing killed you may kill againe . You joye that he as yet not yeelds to fate , That so you longer may protract your hate . Hee joyes to liue , that vvee may see hovv much Hee loued vs , vvhose suffrings haue bene such , And all for vs ; our sins strucke euery blovve Our vvickednesse vvas cause of all his vvoe . VVittie Perillus and Mezentius sterne To torture shall of you inuentions learne . Proceeding in your malice you make fit , To rost this holy Lambe a vvodden spit , The CROSSE I meane , to vvhich his feete and hands Your barb'rous hangmen tie vvith iron bands . VVhat is defectiue novv ? a flame to roast The victime , and so consummate the Hoast : i th' altar of our IESVS breast doth burne A sacred fire , the vvhich shall serue the turne . Not thornie Crovvne , not vvhips , not bloudie svveat , Not Crosses vveight , but feruorous loues heate Consumes our Lambe , as Phoenix in his nest Our IESVS dies midst flames of fierie brest . For vvere he not consum'd bysuch a Sun , Hovv should an holocaust be rightly done ? Vnder the CROSSE to haue a place , vveel'e sue VVhere vvee vvill immolated IESVS vievv : And vvhilste on each sad passage vvee reflect , VVee le heale our sorrovves vvith his sole aspect VVhen vvee are angrie vvee vvill on him looke , His taunts , his griefes , his vvounds shall be our booke : And as he suffers , vvhilst vvee heare no noice , Not the least sound of a Complainctiue voice , VVee le set our spoonefull to his sea of vvoes , Our aduersaries to his sauage foes , And blush to fill each eare , each place vvith mone , VVhilst in respect of his our griefes are none . The Lambe by Ievves and Pharises thus drest , For IESVS friends makes a continuall feast . But vvith vvhat drinke is this great banquet stor'de , VVhat Massique vvine adornes this royall borde ? My Muse declare in the ensuing verse , And the strange nature of that vvine rehearse , The properties of that Caelestiall vvine , VVhich IESVS vvorthy ghestes drinke as they dine . Of vvhich vvhen you shall heare prodigious things , Yet giue vs faith , and knovv this liquor springs From Vine tree , vvhich vvas set by Gods ovvne hand , And in the midst of Paradise doth stand . Bee not incredulous this vvine doth grovv In IESVS vaines , and from his vvoundes doth flovv , The Hart vvhom Dogs haue almost at a baye , Peceiuing that his spirits doe decaye , Forthvvith vnto some Riuer hath recourse , VVhere svvimming through , he gathereth nevv force , VVith vvhich , as if he had but then begun , He svviftly flies , pursuing death to shun . The soule of Man cloth'd vvith this fleshly furre , Is this poore Hart , by many cruell Curr , Hunted to death , the houndes names vvill you heare ? Sad griefe , fond joye , stearne vvrath , vaine hope , false feare These as Acteons Beagles obe'id Man , VVhilst Man vvas good , and reason vs'd , but vvhen Man in transgression vvas the Deuils Ape , And to a beast transformed , lost his shape . The Curs vvhich heretofore vvere kept in avve , VVill novv obey no longer reasons lavv , But as that Hunters Dogs their Maister chase , And oft bereaue him of his life of grace . Amongst the rest one vgly Curre is found , Icleped Mortall sin , this foule-mouth'd hound By nature hath such an enuenom'd tooth , That vvhere he bites , assured death ensu'th . The Nemrod or chiefe Maister of the sport , The Diuel is , vvho vvith a gracelesse sorte Of vvorldlings , sons of the accursed CAYNE , Pursue the silly HARTE , till hee be slaine . VVhen sin is done an Euge blovves the horne , Their Huntesman hola is faire vertues scorne . The vvoods resound vvith base detractions voice , Foule slanders Echo makes a hideous noyse . VVhen no temptation doth the soule assault , They storme and svveare the Doggs are at a fault , Getting the sent by customes tracke againe , They and their Curres follovv the Chace amayne . The Hart pursu'de by such malitious foes , Is tyred ofte , oft doth his forces lose . VVhen loe good God ( vvho the stai'd course of things Svveetly contriues ) our Beast thus toyled brings By secreet motions to a pretious floud , VVhich flovves vvith streames of vvounded IESVS bloud . Through this the chased Deer no sooner svvims , But vvith nevv strength he innouates his limbs : And thus refresht tovvards Heau'n he trippeth so , That vve him judge rather to flie then go : Nay sure he flies , ( his vvings are loue and grace ) VVhere-vvith tovvards Sion he mounts vp apace . Is this blest Riuer DAVIDS house of Armes To furnish vs vvith sheilds against all harmes ? Or as in first creation great God brings Out of the vvaters feth'red foule vvith vvings ? Barke , barke yee Currs , ye cannot hurte vs more , Our soule hath vvings , and in the Ayre doth soare . VVho shall in Lethes streames his members bath ( Is it a benefite ? ) Obliuion hath Of his past deedes , forgetting good and ill , ( Else Poets vvith their lyes the vvorld doe fill . ) On Alter table flovves a Lethes floud , Breeding obliuion of each thing , but good . VVho are vvash't heere forget their old desires , Earthly propensions , and accustom'd fires . VVhat vvonder then , if as Hart through here passe , He seeme to be far other then he vvas ? Shall I describe this glorious Nilus head VVhen it began ? As IESVS bloud is shed By impious Ievves on blest Caluarias Hill , And since through Edens Garden flovveth still : VVhen as the souldiar vvith his Launce did ope Our IESVS side , he gaue the streame full scope To issue foorth , vvhich hetherto hath run , And euer shall vntill the vvorld be done . On Aegipt fruits Nilus bestovves a birth , This Riuer fertill makes our Christian Earth . Once in a yeare seau'n-headed Nile or'e-flovves , And benedictions on the land bestovves . Each daye , each hovvre , as AARONS sons thinke good , VVee see the ouer-flovving of this floud . Fruitfull the Trees are , vvhich in ordred ranckes , VVith the streames vvatred grovv along the bankes . Among'st these flourisheth a vvell-spread Vine , The Grape vvhereof doth make a royall VVine , VVith vvhich our IESVS furnisheth his Feasts : None can it's vertue tell , but vvho are Guests . O happie vines vvhich in Engaddy grovv VVhere vvine is made , from vvhence chast virgins flow . VVith this vvine to be drunke , feare not this Cup Ingenders vvorthy thoughts , drinke it all vp . VVhen vvee ( faire Nymph ) thy Austrian house and tree , Throughout our Christian vvorld dilated see , All men the greatnesse of the Trunke admire , Great Kings such braunches as thy selfe desire . VVee doe reuolue old Oracles , and saie Therefore doth Austrias Sun like the Noone daie Shine in our Hemisphëre , and bright raies spred , Because Great RODVLPH to this mistique bread , By vs describ'de , such pietie did shovv , From his deuotion benedictions flovv Vppon thy house : my Muse vvhich here doth treat Of this rare MANNAH , and AMBROSIAN meate , Offers her selfe , vvhil'st shee doth Manna sing , To you ( Great Princesse ) vvho from Rodolph spring : And knovves , though nothing else her gratious make , Yet y 'oule accept her for the Mannas sake . The sacrifice vvhereof our Church doth boast , VVherein for Peoples sins Gods Son is hoast , Astonisht vvee vvith silence vvill passe o're , And humbly him vvho is in it adore . VVee anger IESVS vvhen vvee doe amisse , To make our peace IESVS the victime is . The Priest eake IESVS is : millions of times , And in as many places for our crimes Doth IESVS offer victimes eu'rie daie , As if he nothing else but Masse did saie . The Bell vvhich makes all people to repaire , To IESVS Church , and telleth them that there , Gods seruice shall be done : is a straunge bell , And vvhen it rings , doth ring as strange a knell . It is made of the voices of all those VVho reason vse ; both IESVS friends and foes Serue as a Bell , vvhich Christian people tels , That in our Church the true Religion dvvels : In Church describ'de by me , built by Gods Son , True seruice of eternall God is done . At such an houre , at such a time of daie , IESVS himselfe vvill vouchsafe Masse to saie . Great God himselfe in this Bell hath a share , As he doth in his testaments declare , That the Church , vvhose foundation I haue laid Is that vvhich he 'i th vvorlds beginning made ; The same vvhich in the Patriarchall daies , And lavv of MOYSES he from earth did raise , But vvas vnto a full perfection brought , VVhen IESVS grace , and truth his Christians taught Nay God is angrie , and doth tell vs plaine , His Church did not begin vvith impious Caine , But founded in a righteous ABELS bloud , Hath since supported by his right hand stood . Haue I built vp my Church , IEHOVA saith , On Arrius , Hus , on Magus faithlesse faith ? VVho so doe build their house , build on the sands , No longer then the builands . VVho not vvith mee on IESVS build ; at once Their Church shall perish , vvith their rotten bones . But my Church stands on an immoued rocke , And shall endure each persecutions shocke . No Ievv , no Heretique , no Pagans arme Can doe the Church vvhich I haue builded harme . Nay euery blustring vvinde , each aduerse blast Make the foundation of my Church more fast . I built a neate , an ample statelie Kirke , And dare these saie , their hogsties are my vvorke ? VVith virtues Tapestrie my Church is faire , Not vvith sins vgly , as their dunge cartes are , Perfumes of grace in my Church svvetly smell , Vice makes their Synagogues a second Hell. IESVS ( the vvorth of vvhose braue name vvee tell ) Giueth a voice to'th making of our bell , And speaketh thus , liuing it vvas my vvill To build my Church and Cittie on a Hill. I built my Tempel on a mountaine high , Conspicuous and expos'd to eu'rie eye : Had I made man inuisible to goe , I vvould haue likevvise built my temple soe . I therefore spent a thirtie-three yeares time , That mine should high perfections mountaine clime . A three-fould mountaine then Olympus higher As Aetna burning vvith perpetuall fier : The poore , the chast , the virtue vvhich obeies , This mount more high then common earth doth raise . Good vvorkes , and almes bestovved in my name , Make this high hill vvith Charitie to flame : The smell is likevvise vvonderfully svveete , VVhilest Myrrhe and Frankinsence together meete . And that these alvvaies reeke must be the care Of mortifying actes , and mentall praire . Hovv then dare these blasphemers of my grace , Saie I haue chosen for my Church a place VVith the earth euen ? those vvho neuer soare VVith counsailes vvings to heau'n , vvhat haue they more Then earth ? in vallies and lovv dales they goe VVho then commandements , vvill no more knovv . Good vvorkes not onely make my Cittie faire , But eake behoofull for the dvvellers are . And shall such appertaine vnto my mount , VVho of good vvorkes make none or little count ? But carelesly set all at sixe and seau'n And saie bare faith enough is to get Heau'n . My Church is not a Kennell for foule Dogs , A nastie hogstie for all sensuall Hogs . Did not Iouinian a foule Hogstie make , VVhen from chaste life he did all merit take ? All such doe Hogsties vvith Iouinian build , VVho to Virginitie no honour yeild . Hovv dare these Gerasines ( feeders of svvine ) Affirme their durtie village to be mine ? I claime a Church vvhich on a mountaine stands Such , such is that vvhich I made vvith my handes . In this I giue remission of sin , And in none else , here ( people ) enter in . This is my garden , this my dvvelling house , Here vvith me dvvels my Loue , my Doue , my Spouse . This Church my sheepefold is : sheepefold and sheepe VVith my ovvne mouth I did bid PETER keepe . And shall I thinke my Church and sheepfold theare VVhere my chiefe Vicar PETER hath no care ? Those Synagogues , vvhere Cephas hath no Keie Are shambles , vvherein butchers the sheepe slaie . I in my Church ( vvhat nation can so boast ? ) For peoples sins offer my selfe an Hoast . I did die therefore , therefore I did bleed That I my friendes might vvith my ovvne flesh feed . And in my vvounded vaines a Vine might grovv From vvhence a Nectar ( drinke of Gods ) should flovv . VVhere you behold such Nectar and such fare Goe in ; there is my feast , there my guests are . But be assur'de there is no feast of mine VVhere you no more haue then bare Bread and VVine . Not to a meale made vp of of Foule and Beastes , But to my Body I inuite my ghuests . Am not I able to performe my vvord , And set my sacred flesh vpon the board ? VVho say my diuine hand Almightie is , VVhy giue they limits to my povvre in this ? For vvine I said my ghuests my bloud should drinke , If I not giue it them , they needes must thinke , I either doe delude , or els am vveake , Not able to effect , vvhat I doe speake Nor i' st enough if I should make them eate For my true body a phantastike meate , My bodies figure , and a tipike VVine , For I a substance promist ' not a signe . The Architect of lies maketh such Feasts And vvith like fopperies deceiues his guests . Hee carries them to Castles of the aire , And makes them thinke they feede on daintie fare VVhen they eate nothing , all are trickes of his , Each thing a signe , each thing a shaddov is , They neither haue before them flesh nor fish , But idle faith composeth eu'ry dish . Call they not mee impostor vvith high Priests VVho saie that I so jugle vvith my ghests ? I bid them to a banquet , saie their meate Shall be diuine , my bodie they shall eate ; But vvhen they sit dovvne , an od fellovv saith , Take , eate this bread , and feed on Christ by faith . The putid Berengarius mumbled so , And long since for an Heretique did goe . And yet the people must persuaded be , That such a dinner vvas ordain'd by me . MARIE his Mother , vvho triumph'de or'e Hell , Giueth a voice to making of this Bell. And bids all people to this Temple goe , VVhich in the former lines my Muse doth shevv . And thus she speakes : This Church vnto my Son Belongs for in it are due honours done . To mee his Mother : IESVS Priests are heere , For pietie hath builded euerie vvhere , Many faire Altars , and to honour mee , The vvorld continuall sacrifice doth see : Each hart is made an holy Altar stone VVhereon due victimes vnto mee are done . Petitions are the Hoasts vvhich please mee vvell , As vvith deuotions Frankinsence they smell . VVhen as the vvorld its first beginning had , And sin had made the tvvo beginners sad ; Great God the serpent punishing , from vvhom Both sin and sadnesse came , pronounc'd this doome ; That there should be an euerlasting vvarre T'vvixt mee , and Satan , betvvixt those vvho are His Sons , and such vvho from my bovvels spring ( Such Children at the Crosse I forth did bring . That vvas the groning Bed I laie vpon , VVhen at my IESVS death I did beare IOHN And in him the vvhole Church : my eldest boie Borne vvithout paine , but not vvithout much joye Great IESVS vvas : the earth and heauen smilde , VVhen my vvombe blest the vvorld vvith this braue child . IESVS and IOHNS acknovvledge I my seed , ( In sorrovv IOHNS as RACHEL I did breed . ) IOHNS knovving I am theirs and IESVS Mother VVith filiall loue affect me 'fore all other . Knovv then that Tempel in the vvhich you see My progenie , IESVS true Church to bee . Novv by these markes you shall my children knovv A great respect and loue to me they shovve , They knovv vvhat grace on earth God to me gaue , They knovv vvhat glorie in the heau'ns I haue : ( Such Chrysostome , such Anselme , Bernard vveare By God instructed in my visions share ) They knovv vvhat int'rest I haue in my Son : He euer hath and vvill graunt mee each boone . Like Bersabee I sit at his right hand , And though I doe intreat , yet I commaund . Therefore to mee they doe direct their prairs , My Son heares my petitions , I heare theirs . A mothers title doth my IESVS moue , Mee to helpe them forceth a Mothers loue . VVhere you see Virgins deuoute , humble , lovv , There 's IESVS Church , into that Temple goe VVhere you see some vvith loues vvings mount on high , They are my seed ( so vvhilst I liu'de did I. ) Mine are those Children vvho make me their glasse , T' adorne themselues vvith virtues as I vvas . By such apparell you my seed shall knovv , But Satans sons in diff'rent habits goe . Yet learne their markes , that vvhen you shal them meet , You may discerne them by their clouen feete . God promised a vvoeman vvho should tread On the old serpens necke , and bruise his head . Am I not shee vvho conceiu'd vvithout sin In Mothers vvombe to bruise him did begin ? ( VVhom sin taints not ( sin is the serpents head ) Such trample on him , yea such strike him dead ) EVE vvas a cursed tree , on vvhich did grovv To ADAM , and his generation vvoe . I bore a fruit , IESVS my royall Son , VVho did restore vvhat ADAM had vndone . Grovving in Caluarie vpon a CROSSE , He did repaire terrestriall Edens losse . VVherefore 'gainst me , vvhom mightie God did chuse , And as a meanes in mans redemption vse , 'Gainst mee the Mother of the God of Hoafls , The Prince of Hell musters his damned Ghosts : 'Gainst mee each Goblin , each infernall sprite Proclaimeth vvarre , spitteth at mee his spite . But since my person they cannot come nigh ( Glorie and grace haue lifted me so high . ) That diu'lish malice vvhich to mee they ovve , In blasphemies and opprobries they shovv . So doth the Serpent and his vvicked race Diminish that all ouer-shadovving grace VVherevvith the holy Ghost my soule did fill , VVhen IESVS leauing high Olympus hill , Chose my parthenian vvombe , that flesh to make VVhich on himselfe the Deitie vvould take . ) VVhen they dare saie , offenders vvith sin foule As much grace beautifies as my pure soule . If God my ANSELME did inspire as hee Affirmes hovv those that are deuoute to me , May firmely hope , that their names helpe to fill That booke vvhich Gods predestinating vvill Hath vvrit ; ( this pietie and filiall loue My deuotes to enroll great God doth moue . ) Shall not such justly feare , their names to finde In the blacke booke of death ? vvhose canker'd minde Replenisht is vvith spight , vvith splene , vvith hate Against my person and my glorious state . Can such more spit their rancourd malice forth , Then in diminishing my graces vvorth ? They saie , God me no gifts peculiar gaue So great a sanctitie as I all haue . Daies Festiuall ordain'd to honour mee By these my foes quite abrogated be . They striue that I Mother of such a Son , Should be forgot as if I nought had done . The Serpent labours in the Desert vvilde , First to deuoure the vvoman , then the childe . These Caitiues knovv , that honour vvhich I share Redounds to IESVS , vvhose my merits are . ( For vvhat in mee is eminent is good Is IESVS grace ; That is the Ocean Floud From vvhence Saints merits flovv , and to the maine By gratitude must back returne againe .. ) And though they seeme at mee alone to ayme , Yet they vvell knovv vvhat dart hurtes me the same VVoundeth my IESVS , such relation is Tvvixt him and mee : my opprobries are his : Therefore vvhen mooued by their du'ilish sire They slander me ; 'gainst IESVS they conspire . VVhen Antiochians vvill their hatred shovv Vnto their Kesars , they their statues throvv Contemptibly to ground : on Kings they vvreake Their fury , as their Portratures they breake . Could these Iconoclasts vvith impious hand My person touch , I should no more commaund As Angels Empresse : nor in highest heau'n , Injoye that glorie vvhich my Son hath giu'n . But since their malice cannot reach so high They in my holy Pictures me defie . They breake and despise these , out Churches thr 〈…〉 And if they could they eake vvould vse mee soe . Nay vvorse then Saul , possest vvith an ill sp'right VVhat serpent could not doe , these sons of night Attempted haue vvhilst their blaspheming tongue Hath me defiled vvith transgressions dunge . Counsailes and Fathers haue religious bin , Mee to exempt vvhen as they treat of sin . And yet these foule-mouthd'e Cerberi dare houle That IESVS Mother is vvith blacke sin foule . So did not the Archangel GABRIEL sing VVhen he from heau'n his Embassie did bring . But thus began , Hayle of thy sexe the best Store-stouse of grace amongst all vvoemen blest . The Fathers svvimme in this Embassage streame , Making the Angels vvordes my praises theame . VVho dare a note hovvle contrarie to this , Sing not as Angel , but vvith Serpent hisse . But though Dogs barke , yet Cynthia keepes her course , These Curres may houle , but haue no further fource , Although these Deuils against mee conspire , Yet am I vvorshipped of Angels Quire. Mauger the Serpent , mauger errors pride , In glories Chariot , I triumphant ride . These are the Clothes vvhich Satans children vveare The markes of Cain vvhich on their fronts they beare A deadly hatred and malitious splene , Gainst IESVS Mother , and the Angels Queene . Such , such are Serpents of-spring , Satans seed , VVhen you incounter them , flie flie vvith speed . Knovv IESVS loue in such can neuer dvvell , VVho of his Mother knovv not to speake vvell , Auoyd their companies , their verie breath Is dangerous , and can ingender death ; Hovv fatall vvas the serpents hissing noise VVhen he Eue murdred vvith his only voice ? Vild Heretiques of vvorse site sons as ill Haue of their father learnd vvith vvords to kill . Hereticall assemblies are a schole , VVhere Satan sitting on his pest'lence stole False doctrine teacheth , and vvith forged tales Gainst me , my Son , and his Saints daily railes . But vvhere are pious vvorshippers of me , Assure your selues there IESVS Church to be . VVhere IOHNS assemble , there the true Church is , If you finde one you cannot th' other misse . Angels vvho not pertake our speaking art By signes vvill vtter their true meaning harte : And saie this is that Church , vvhich IESVS built , Those verie vvalls he made , the roofe he guilt . Into this Church all nations enter in VVhere truest Sacrifice is done for sin . Heere shed your teares , here IESVS vice-roies sitt , VVho can your sins vvashed vvith teares remit . Iudges , to vvhom IESVS such povvre hath giu'n That vvhat they here doe is confirm'd in heau'n . In this Church vvee ( attendants on our King , ) As IESVS Prelates doe the High Masse sing , And eleuate our mightie Lord on High , In signe of Homage on the lovv earth lie . By Quires of Angels are song joyfull laies , VVhen sinfull soules forsake their vvonted vvaies ; In Penitents conuersion shares haue vvee Our ruines by their risings filled bee . Of it and those vvho in this Tempell are , Are vvee protectours , and haue speciall care . VVhereas those Synagogues , vvhich schisme and pride Haue cobled vp , not Michael doth guide : But Lucifer vvith his blacke guarde attends , And brings at last vnto disastrous ends . Chiefe Senatours of IESVS Common vveale Th'Apostles in this manner ring a peale . That Church vvhich of th'Apostles taketh name , Is IESVS Church , vvee did erect the same . Against this Church Hell gates fight , but in vaine , VVee are the Pillars , vvho this Church sustaine . Firme Pillars , and strong firmament of Truth , Supporting it , mauger vvhat Satan doth . Those Synagogues on Pillars doe not stand VVhich vveare built vp by Magus impious hand , By Cerinth Marcion , but in Pillars ' turne ' , Are rotten stickes , vvhich in Hell fire shall burne . The houses vvith them joyntlie shall decaie , The houses vvhich these vvorkemen make of Claie . Opinions Preaching nothing else but ease , Opinions vvhich ( prone to ill ) nature please . Are rotten stickes , vvhen Simon Magus said To gaine heau'n faith sufficient is , hee made Of rotten stickes a stie for sensual hogs , And like to him a Kennell for foule dogs Eunomius built , saying that Faith alone Can saue our soule , though good vvorks vve haue none . Did not Nouatians build a house of claie , VVhilst Priests authoritie they tooke avvaie ? A house vvhere carnall libertines shall dvvell , A house vvhich is the Porters lodge of hell . No vvonder though broad be perditions path , For Pilgrims tovvards Hell it alvvaies hath . No true Confession of sins in the vvay , No good aduise the passengers to staie . But in that Church vvhich built by IESVS hands On vs Apostles as firme Pillars stands . IESVS appointed there should alvvaies sit His Viceroies , and the guilt of sin remit : And Christians teach vvhere feinds in ambush lie . Hovv they their treacheries and snares shall flie . Doctors of Physicke , vvho vvith vvine and oyle Diseases cure ; vvhen Priests from sin assoile They povvre in oyle : Gods mercie oyle must be , VVhich svvimming ' boue his attributes vvee see . Pennance by Priests injoyn'd hath the vvines place , VVhich though it smart , yet hath an healing grace . His Viceroies , vvho vvhen sinners goe next vvaie To Hell , them by good admonition staie ; Teach Penitents that such and such a fault Their predecessours to perdition brought , That such actes are inordinate and fovvle , Such customes dangerous vnto the soule . Hovv by good customes they must o'rcome bad , In Ghostly vvarfare vvhat care must be had , So AARONS Priests judg'd of the Lepers skin : So IESVS Priests judge betvvixt sin and sin . In Church vvhich IESVS vpon vs did raise , Such vvas the vse ; This euen in our daies , The custome vvas ; IESVS vs povver gaue To forgiue sins , and vvee it practiz'd haue : But vvhere of sins no true remission is , Bee sure you shall of IESVS tempel misse . Of that Church IESVS no foundation laid , But schisme and pride haue the vvhole building made : That Church Apost'like is vvhere-vvith great care Traditions of Apostles obseru'd are . Things vvhich great IESVS vs alone did teach To the vvhole vvorld vvee aftervvards did Preach , And though all circumstances are not vvrit , ( The Majestie of God not thinking fit So to confine himselfe ) yet they 're as good As if they vvrit in sacred volume stood , And in Religious hartes finde as much faith VVho kovv it is as true vvhat IESVS saith , As vvhat he vvrites : so vve haue Christians taught , That Baptisme children frees from ADAMS fault . Inspir'd by God vvee ordaind Lenten fast , VVorship of Images in Tempels pla'st . These vvee as IESVS substitutes ordain'de And haue in Christs Church hetherto remaind . VVhere these are kept , that Church is IESVS spouse , Goe in all people , there keepes IESVS house . The Martyrs vvho vvith death their Crovvnes did vvin Ring such a peale and call all people in . That Church vvhich by sad persecution grovves , And more it is oppressed by her foes , The more increaseth , vvas by IESVS made , IESVS of it the vvhole foundation laid . The Parget vvhich this building makes so good , And joynes the stones is glorious Martyrs bloud : VVhen other sects by frovvning Caesars ire , Consumed are like drie vvood in the fire , VVee as true gold ( such is Gods heaun'ly mighte ) Are purifi'de , and made to shine more bright . VVho should of Sixtus and his Laurence tell If Valerianus had not bene so fell : VVho e're had heard of braue Sebastians praise ? Had hee not liu'de in Dioclesians daies . Great Rome three hundreth thousand Martyrs shovves Expos'd to beasts , burnt , rackt by cruell foes . And thirty glorious Popes in order stand , VVho lost their liues by Persecutors hand . ( Can all the sectes vvhich haue bene since Christs daies Together joyned , such a number raise ? If it be chiefest loue our liues to spend , ( Iesus saith so ) in seruice of our friend , VVas not the charitie of Romaines much ? VVhose Massacres for Iesus sake vvere such . No vvonder eake though Romaine ground be good A Nilus vvatred it of Martyrs bloud . VVe lost our liues , and yet vvee vvon the field , And made our bloudie persecutors yeild , Tvvo Kesars vanquisht in these bearing fights To CONSTANTINE resigne their Kingly rights , And first a Christian killing hand doth vvant , E're martyrs readie to be ki●d are scant . IESVS ordaining that his friends shal gaine Not by resisting , but by being slaine . So he him selfe made Hell , and diuels flie , VVhen on the CROSSE on Golgoth he did die . No armour must vvee bring into the field But a sole Buckler , patience is this shield . This is enough to gaine the promist Crovvne , Sufficent eake to cast Hells povvers dovvne . The rising vvaues , vvhich drovvne each other barke , Lift only from the ground just NOAHS Arke . Though other Cocke-boates perish in the seas , VVhilst no milde Neptune makes the billovves cease , Yet vvhen the surges tosse Saint PETERS barge , IESVS himselfe ( best Palinure ) hath charge . IESVS himselfe great Neptune of the Sea , IESVS vvhom VVindes and AeOLVS obey . Hee calmes the vvaues vvith his all-potent hand , And brings our Pinnace to desired land . VVhere is Iouinians Hoie ; vvhere Arrius Boate ? Though furnished vvith seamen of such noate . Eusebij , and other learned men Rovved in Arrius Boate vvith tongue and pen : Rotten vvith time their Pinnace vvater drinkes , And to the bottome miserably sinckes . Nor anie ship can long 'gainst billovves stand , VVhich is not built and gouernd by Gods hand . Of Aibigenses vvhat doth novv remaine ? But that they vvere by Simon Montford slaine . VVho novv for vvicked Hus , and Arrius lookes , Must finde them in great IESVS Doctors bookes . But PETERS ship , vvherein did IESVS preach , As he the multitude on shore did teach , From IESVS daies vnto our present times Hath still made voyages to remote climes . And carried Marchants , vvho not for base gold , But death and blovves their pretious vvares haue sold. Their vvares vveare charitie , true-faith , firme-hope , VVhich they for sorrovves and contemptes did cope . Saint PETERS ship made voyages to Chine , To Iapons Ilands vvhich on Sinas joyne To the remote America vvhich shovves A flovvre , vvhereon the name of IESVS grovves . ( Yee gentle heau'ns smile svveetly on that earth So dignifi'd vvith name of IESVS birth ) ( Thrice happie they , on vvhose vvell-vvatred ground The name of IESVS flourishing is found . ) IESVS svveete odour our stout hattes did fill , VVhen Tyrants vs for IESVS sake did kill . To all these Regions PETERS Pinnace fraught VVith Merchandise , celestiall virtues brought , And though it labourd hath so many yeares , Yet svvist it sailes and as nevv made appeares . No dangerous syrts , no ship-deuouring sands , No billovves , no perfidious Pyrats bandes Conspiring vvith damnd Ghoasts to Hell cast dovvne , Are able Peters vvell-built Arke to drovvne . Her Pilote IESVS in no tempests fayles , The holy Ghost filleth vvith vvindes her sailes : That mauger Satan , and his stigian court Shee safe ariues at heau'ns desired porte . VVherefore that ship , vvhich through all ages hath Carried in her the Merchants of true Faith : That ship vvhich of spoiles from Hell-gained brags , And for her streamers hath blest Martyrs flags . Is Iesus Church ( vvhich God like a ship formes For t' is exposde to Seas , to vvindes , to stormes . ) Of this Boate Iesus himselfe hath the charge , ( VVho seeke heau'ns Hauen come into this barge . ) Virgins vvho Lavvrels vveare vpon their head , Adorn'de vvith Lilies vvhite , and Roses red . ( Virginitie the Lilie vvhite bestovves A glorious death brings forth the ruddie Rose ) These Nymphs I saie Angelicallie sing , And in this sorte a holy peale doe ring . ( A peale vvherein all numbers friendly meete , Virgins alone can sing a song so svveete . ) These flovvres vvhich on our frontes make so faire shovv And smell so svveete in Iesus Garden grovv . Thence Barbara , thence Agnes , did them take , And a triumphant Garland of them make . Iesus Church stands in an Elizian ground , VVhere fragrant Roses are , and Lilies found , VVhere Vestal Virgins haue their deseru'd praise , And Martyrs fronts adorn'de are vvith greene Baies . VVhere good vvorkes euermore doe fragrant smell , Is Iesus Garden , Iesus there doth dvvell . There îs his bovver , there his Summer house , There Iesus sporteth vvith his louely spouse . Mongst these in English tone sings EBBA slaine For Chastities defence by the stearne Dane , VVith many Nuns , vvho vnder her charge vvere ( For of a Monasterie shee had care ) Offring their Laurels at feete of their King , VVith Deboraeh of victories they sing . Relate my Muse the subject of their song , And speake their Crovvnes gaind by Barbarians vvrong . In Collingham eight hundreth yeares agoe , Or there-abouts ( as Chronicles doe shovv ) A holy Cloister stood ( is it not strange That after-times should cause so great a change ) Then Fathers joyd , vvhen Cloistets had their sons , Mothers rejoyc'd to see their daughters Nuns . And thought their children bestovv'd vvondrous vvell , VVhen they serud ' Iesus in a quiet Cell . They thought vvhen daughter chose a Cloister life , That shee vvas matcht vvith Iesus for his vvife . But after-daies doe better ope their eies , And then their Ancestors are grovvne more vvise : Our times instructed in a deeper schole , Haue learnde to call each age precedent foole , And put on their Dads backes a Motlie coate , Affirming superstition made them dote , But le' ts goe on : Ebba vvas Abbesse there Many faire Nymphs to her obedient vvere . Many faire Nymphs ( though beautie vvas thought foule VVhich vvas not grast'e vvith beautie of the soule . ) But vvhen our Fathers sin ( for knovv that sin Oft changeth scepters , and brings strangers in . ( So Roderigoes fault brought Mores to Spaine ) Had made God send to punish Crimes the Dane . The Pagan soldier each vvhere spoyld the land , No place vvas free from his all-burning hand , No holy Church but vvas consum'de by fire No age , no sexe could pacifie his ire . Though no vvhere more the Deuill his part plaid , Then vvhereas pietie had houses made For holy Nuns , and consecrated vvights , To spend in diuine praier their daies and nights . Satan too conscious of the dailie maime , By these he suffreth , and hovv they proclaime VVarre 'gainst his Kingdome : vvith peculiar spite Makes his infernall feinds gainst these to fighte . ( Speake Alberstate and Mansfield as you brag Of Monasteries spoiles , vnder vvhose flag Your vvarfare is ? Satan vvill paie you vvell And vvhat vvants here you shall receaue in Hell. ) To Collingham the Mansion of our Nuns A troupe of Pagans came : ( Satan these sons On Gentilisme begat ) The house they take ( For vvhat resistance could poore vvomen make ? ) The Vestments , Chalices , the holy things , ( Surely my Muse of nevv-done mischiefes sings . ) They doe prophane : vvhen they are full of spoyle The Nuns ( Gods liuing Temple ) thei le defile . The VVolfe vvho for long time no food hath eate VVith fiercer appetite seekes not his meate As leauing VVoods , vvhen night hath chas'de the daie , He to the Village comes to get his praie , And hauing found either by cries or smels , VVhere harmelesse flocke by care of shepheard dvvels . About the house he often vvalketh round , Espying vvhere an entrance may be found . Hee oft assaies to breake into the stall , And oft repeld is by the vvell made vvall . At last by force preuailing hee makes vvaie , And in midst rusheth of his vvisht-for praie . At sight of cruell foe the poore sheepe quake , And although manie yet no head dare make . ( Shall vvee blame nature vvho makes stoutest Rams , In presence of the VVolfe , as meekest Lambs ) No othervvise the soldiers runne about Each corner of the Cloister to finde out These Lambes of God : they burne vvith vvicked flames , And nought can quench their fire but sacred Dames . They each-vvhere raunge , no barres can stop their course They breake the strongest doores vvith deu'lish force . So see vve Humber passing his set bounds VVith vvaters drovvne the ouer-flovved grounds . Bridges , and houses vvhich oppose his vvaie He carries vvith him , nothing can him staie . EBBA ( novv compast vvith Susannas care Death or deflovvring the Elections are ) VVas to the Church vvith all her daughters fled ( VVith feare the holy Maides vvere almost dead ) Daughters , quoth shee ; and vvould haue spoken more VVhen furious Pagans rushing at the dore , Did make her leaue , before shee had begun , Vnto the dore some bolder Virgins runne , And firme it fast , at least it shall keepe out For some short space the Danes intruding route . EBBA againe beginnes ( daughters ) quoth shee To free your selfe from Danes lust learne of mee ; VVhat lavv forbids to vse a murdring hand , To keepe vovvd'e faith , the same lavv doth commaund For beauties sake Pagans haue vs in chase , In steed of beautie a disfigurd face . Our sights shall yeeld them : as you see me doe ( vvith that shee dravves a Knife ( Virgins ) doe you . Our bodies hetherto haue bene kept chast , And vnto death shall not this purenesse last ? Our bodies yet are free from foule lusts staine , And shall vve novv be rauisht by the Dane . Shall vve polluted be vvith Pagans rape ? No no first perish this vvell-pleasing shape . VVith streames of bloud vv'eele quench vnlavvful fires , VVith vglie lookes vv'eele scarre vntam'de desires . Our spouse is IESVS , faith to him vvee gaue , Hee shall our bodies chaste , though mangled haue , And though vve be exteriorly foule , He more vvill loue the beautie of our soule . In speech of men Euphrasia alone Shall not hereafter liue : of vs each one Shall acte that Virgin , and not feare deaths blovv That to our spouse vnspotted vvee may goe . Empresse of Virgins , of our sexe the best , To thee vvee consecrate our snovvy brest . If any faint doe thou stout thoughts inspire , IESVS pure Mother , giue a noble fire . Hauing said thus , vvith knife shee slits her nose , Mangels her cheekes , cuts off her lips , yet shevves Not the least signe of sorrovv ( IESVS loue In her chaste soule all sorrovv goes aboue . ) The Nuns vvho in obedience vveare exact Follovv their Abbesse in this vvorthy fact . Their Vizages ( ô nobly cruel deed ! ) VVith plenteous streames issuing from vvounds do bleed . Faces , vvhere beautie dvvelt , and eu'ry grace , Religious Amazons ) themselues deface . Telling this act shall I a credit finde ? VVill men beleeue such an heroicke minde Could in so manie dvvell ? Could England breed So manie Actours of so so braue a deed ? VVe see Zopirus daughters vvithout Nose VVith mangled Cheekes : the most inhumaine foes VVould pittie them , yet they all pittie hate , ( So much they IESVS loue and Maiden state ) Imagine novv vvhat a deformed sight These Virgins are : vvhom vvill not their vievv fright ? Let vvanton Dane attempt a Nun to kisse , For lips a streame of bloud he shall not misse . VVhat Church of Sectaries a Virgin shovves , VVho slit for Chastities defence her nose ? Nay they shall Canonize such for a Sainte , VVho doth not her selfe for an husband painte . If Teeth , if Nose , if Face haue the least fault , Nevv Teeth , nevv Nose , nevv Face , shal streight be bought . If Teeth , if Nose , if Face can be for gold , At Painters shop , or Poticaries sold. ( So vnlike is , so different the fire Of Sions daughters , and the Gyrles of Tyre . The inra'gde soldiers bolted out so long Breaking the Dores into the Tempel throng , And euery one , not knovving vvhat vvas done , Run furiouslie to sease vpon a Nun : But as they see their mangled faces bleed , They stand amazed at the horrid deed . The Captaine of the sacrilegious band , Thinking this Acte vvas done by a strange hand , Despairing eake to coole his impure flames , By his Gods svveares , vvho had misus de the Dames Should die the Death , for Venus sportes vvere made ( Quoth he ) these faces : not by cruell blade To be disfigur'de . Then did EBBA speake . Tyrant on vs thy sauage fury vvreake . VVe haue offended , if offence it be , By bodies maime to set the body free . And in my Corps first sheth your naked blades , VVhose counsaile and example made these maydes Performe this deed , vvhich follovving times shal tell , And praise them to the heau'ns for doing vvell . Conuert your svvords on me , t'vvas I , t'vvas I , VVho counsaile gaue and courage ; let me die , This leader had no Porsenas braue sp'rit , VVho vvhen the Romaine maides in dead of night Guided by Claelia dovvne Tiber svvamme , And safely to their sieged Cittie camme , Astonished at the Heroike act Did praise , and Crovvne the Virgins for the fact . But these Barbarians , in vvhose sauage brest , Not the least true nobilitie did rest Inrag'de , that the attempt of these Chast Dames Had quenched quite their ignominious flames , VVith Hellish fury , and Erynnis fild , VVhome they did loth to violate , they kild : And turning vvicked lust to d'uilish ire They set the Cloister vvith the Nuns on fire . O happie Virgins , burning vvith your house You offer holocausts vnto your spouse To keepe your bodies incorrupt you die , And vvith pure soules to high Olympus flie , VVhere vvith your IESVS you in glorie raigne , VVho for your faith to IESVS haue bene slaine . Let not fame blazon more Lucretias name , VVho as shee suff'red had a deed of shame , VVith cruell blade her harmelesse selfe did kill , And on her corpes reveng'de anothers ill . Had she before the acte vvith vvhetted knife Sundred in tvvo the gold thread of her life , VVee vvould haue giu'n her a chaste Matrons praise . And vviser times her monuments should raise . As to the Doctors , I novv take my vvaie , Her sex and times first Martyr bids me staie , VVhose glorious death did ring so loud a knell , That it hath made eu'n learned strangers tell Hovv a rich MARCARIT in this our time , Adornes our ( from the vvorld diuided ) clime , VVhose Lavvrel vvith such fragrant flovvers grac'te Amongst the stoutest Champions hath her plac'te . If Vincent , Menas of the true Church bee Like cause , like virtue rings that so is shee . The holy Fathers vvho had vvitt at vvill , And vvith a Pen made of an Eagles Quill , Diuinely vvrit for IESVS common vveale , To Martyrs next ring in this sorte a peale . VVhere Doctors teach of admirable vvitt , In eu'ry science deepely learned , yet As vvas their Maister IESVS , humble , knovv , There IESVS dvvels : into that Temple goe . VVee of our Fathers mysteries did learne , And vvhen vvee vvould faiths Articles discerne , For feare of our great Maister to be shent , Like Children vvee vnto our Mother vvent And although vvee ' boue other men did soare Yet did vvee listen to the Churches lore , Knovving that truth vvas promist vnto it , But priuate men may erre for all their vvitt . Yea these vvise men in vvrangling fashion chime , And make complaints against some of our time , VVho pulling them from heau'n vvhere they do dvvel , Rancke them vvith Heretikes condem'd in hell , Saying that they did teach the same vvith those To vvhose opinions they vvere alvvaies foes . Saint IEROME yet is full of holy Gall , And vvho saie so , he Heretikes doth call . Haue I quoth he so labourd vvith my Quill , To fence a Cittie built vpon a Hill. Haue I so many Virgins taught to tread The Counsailes path , and to perfection lead , And must I novv bee reccond'e amongst svvine VVho nothing holy haue nothing Diuine ? VVho more then I against Iouinian vvritt And must I novv'mongst his Disciples sit ? By mee just honours vveare to Reliques giu'n And doe I novv contemne the same in heaun ? Saint Austen vvonders men can so much straine His Orthodoxal sentences , and faine That hee vvhil'st in our Region hee did dvvell Held such opinions vvhich hee hates as hell . VVhat Church I vvas of , quoth hee vvho vvill knovv Vnto the Rule vvritt by mee lett him goe . In that I counsailes of perfection giue , And teach a life vvhich I my selfe did liue . This as to Greate Norbertus I appeare ( Antvverpes Apostle ) in my handes I beare And promise that my rule obserued vvell His Canons shall secure from feare of Hell VVhen IESVS shall to stricter iudgment come And as they haue deseru'de giue soules their dome . Noe lesse then fifty holy Orders stand Obseruant of this rule vvritt by my hand . Daily fresh vvreaths adorne my glories crovvne As I behold ( from high heau'n looking dovvne My English Daughters keepe vvith holy care Those statutes vvhich by mee ordained vveare . They piously obserue vvhat I haue vvritt For Nuns and solitarie liuers fitt . These Virgins neuer call this or that mine But alvvaies vse this phrase , vvhat 's mine is thine ( As longe agoe in the Apostles time , VVhen Christian feruour vvas in cheifest prime , ) From Mothers knovvledge the least thing to hide , They thinke a trespas for vvhich Achan d'ide . Each Virgin IESVS for her husband hath , To vvhome shee keepes infallibly her faith , Betvvixt Greate IESVS and each holy Nun As shee is vested fiances are done The Matrimoniall knot is t'ide vvhen shee Vovveth obedient , chast and poore to bee . Heau'n is the chamber , vvheare in ioyful blisse This holy marriage consummated is . Then their superiors they doe knovv noe vvill , For they abjured haue their ovvne , as ill . They Angels vvings haue , vvhen they should obey , And forthvvith flie if Mother once doe saie : At midnight they ( for sometime ) leaue their Cell And come to Church cald thether by a Bell : VVhere they doe pray vvhilst vvorldly people sleepe , And Vigils vvith the vvatching Angels keepe . VVhen flesh against the spirit entreth field VVith prai'rs and fasting they make the flesh yeeld . They oft are guests at that Caelestiall board , VVhich IESVS hath vvith his ovvne bodie stord . There are they strengthened vvith heau'nly grace , Their ghostly enemies avvay to chase . If the least spot contaminate their soule , Confession doth expiate vvhat is foule , I taught these Maides to treade the milken path , Their Church is mine , as theirs so vvas my faith . Shall vve discend from heau'n to our earths frame , From earth to hell , and demaund of the same ? VVhat tune it rings , vvhat battailes haue bene fought Tvvixt light and darkenesse , betvvixt good , and naught Ievves Pagans Turkes , our Region , lovv Hell And all the Damned ghoasts vvho therein dvvell , Shall ring that they 'gainst that Church spit their splene , VVhich in my verses is described seene . Gainst PETERS seate , against the Church of Rome Did Heresie in battaile arraie come . Great Behemoth that Monstrous oxe did dreame To svvallovv vp delightfull Iordans streame . But PETER ( cunning Fisher-man ) vvith hooke Out of the sea Leuiathan hath tooke . Chiefely by PETERS heau'nly guided arme Ievves , Pagans , heretikes haue receiud harme . Still PETER doth in his successor fight , And triumph ouer gates of horrid night . Therefore of Stygian feindes the hate is great VVhich they to PETER beare , and PETERS seate . But IESVS doth make e'un Tipheus pride To shovv this Church so hated is his bride . Thus God , Christ , MARIE , Angels , Saints , Earth , Hell Ioyntly concurre to make our Church a Bell. It remaines only novv vvee should declare , Of this faire building vvho the vvorkemen are . The chiefest Architect vvho guides them all And giues directions hovv they labour shall Is IESVS selfe : he did deuise the frame , And learnes the Craftes-men hovv to vvorke the same . Best vvorkemaister , for hee vvhen ends the daie , VVith glories penie doth the vvorkemen paie . Novv you must knovv there dvvels in IESVS hart The fulnesse of each science , and each art . VVith great election he his choise doth make And of a multitude some fevv stones take . And those of vvhich he meanes his Church to build , He vseth curiouslie vvith loue to guild . And by the vvay obserue there can be none Fit for the building , but a fowresquare stone . A figure richly gracd ' , no fortunes frovvne No Crosse , no miserie can cast it dovvne : And therefore NOAH fouresquare vvood did take , Thereof his all-containing Arke to make . And Sions Cittie as no Hellish storme Can it annoy , is built in this same forme . In eu'ry stone he doth foure virtues carue Assisting man least hee from reason svvarue : Hee maketh temp'rance sit in pleasures vvaine , Curbing the sensuall Iades vvith a strong raine . Teaching amidst a vvorld of sugred svveetes To take no more then vvhat vvith reason meetes . Next Fortitude vvhom dangers cannot quaile , Nor vnexpected casualties make pale . This virtue of meane men createth Kings , VVhilest it excites them to attempt great things . Iustice vvhose faire integritie is knovvne In dealing out to eu'ry man is ovvne . Shee holds a ballaunce vvhich is alvvaies true , And vveighs to God , our selfe , our friend vvhat 's due . He lastly prudence carues , of the foure best As being sole directrix of the rest . This Ladie rides by Fortitude her side And tels her , as t is follie and rash pride In deaths occasions vvilfully to run : So is it crauen covvardise to shun All dangers , vvhere renovvne and lasting fame May purchast be , though pale death buy the same . And you Svvash-bucklers of our English stage , Thinke you discretion is your valours page ? Or vvell ey'd prudence doth your courage guide ? VVhen for mere toyes you brable , quarrell , chide ; Nay for just nothing , lesser then a stravv You 'le challenge to the field , and vveapons dravv . Tell mee vvhat reasons more can you alledge ? Then that such vvould not in the Tauerne pledge Your vvoemans health , or drunke gaue you the lie , Therefore God damme you if he doe not die : Forthvvith you send him the length of your svvord , And fight you vvill , vnlesse he eate his vvord . You challenge others , for they tooke the vvall ? Such vvorthy motiues are for vvhich you braule : Saie you haue suff'red vvrong , right you it vvell ? In going soule and body vnto Hell. VVho truly valiant are , vvill only fight VVhen as the cause , for vvhich they jarre is right , And also vveighty , then vvith them along They justice take , and so reuenge a vvrong : To fight for trifles , and vvith priuate hand To right himselfe : Can this vvith justice stand ? Hovv odious are Duellums in Gods sight , Speake holy Church , vvhich to preuent this fight , And from such folly terrify fond man , Strikes it vvith all the thunder-bolts she can Denying to their bodies Christian graue VVhose soules in hell choose sepulchers to haue . But you a refuge haue by manhoods lavv To saue your credit you are forc'd to dravv : Men vvould deemeyou a dunghil Cocke , a Covv , Should you put vp such vvrong therefore you vovv You le die a thousand deaths yea to hell goe Rather then you vvil blot your honour soe . VVhy you are challeng'd and the vvorle vvould thinke Should you not meete him that for feare you shrinke . Harke my vviseman , vvhat is the vvorld ? a foole . Neuer read lesson in true vvisdomes schoole ; God , Saints , yea vvisemen see vvith better sight , T is Bedlam follie in this sort to fight . Novv take your spectacles , chose vvhich you le vveare , The true fooles coate , or haue fooles thinke you feare . Prudence instructeth tem'prance vvhen to vse Delights and pleasures , vvhen them to refuse . VVho knovves not that the Dogs vvho liue by Nile , Are taught by dangers to make hast the vvhile They drinke the streame , for Crocodiles doe lie Vnder the vvaters , vvherefore they must flie : Vrg'de by necessitie they needes must drinke , But Caution bids them only lap the brinke . Man is composed after such a sort That he must sometimes pleasures haue and sport , Our Constitution is of such a mould , That vvithout some delights vve cannot hold . But t is a truth that pleasures though they smile As dang'rous are as Crocodiles of Nile : VVho then vvill harmes shun be his prudence such , That he drinke not of pleasures vvaters much . Let him not long at delights fountaine staie , But hauing sipt , let him make hast avvaie . Imagine novv vvhat a most goodly shevv These stones do make plast'e in an ord'red rovve . Bishops , Priests , Deacons , Cloyster keepers , Nuns , And married folke , vvho fill the vvorld vvith sons . To all these doth our vvisest IESVS Preach , And hovv they should maintaine their puesto teach , He bids vvithall the vvorkemen to haue care , That they do place each stone in that ranke , vvhere It ought to stand : his calling must make fit For the rovv eu'ry stone vvhere they set it . Let not affection put stones here or there , VVhen the chiefe vvorkman vvould haue them els vvhere Oh vvhen the Architects obserue not this , Disastrous ends ' crie something vvas amisse . A cruell Lion the poore Prophet slaies , VVhilest vvith fond tales him Bethels vvizard staies . Our IESVS is his Fathers vvisest Son , And performes svveetly vvhat he vvill haue done . Hee eu'ry one aduiseth there to stand As he vvas plact ' by the chiefe vvorkemans hand . If high keepe there , if on the Temples side Remaine he there , if lovv , there let him bide . Let not the eare , and hand desire to see Nor vvhere the head is the foote aske to bee : Oh hovv securely had Christs people slept ; If euery man this order vvell had kept ? Did not Bizantium set the Church on fier ? VVhilest her proud Prelate labour'd to be higher Then God ordaind ? And in our Northerne line A stone vvas plac'd vvhich as a starre did shine , But falling from that ranke vvherein he stood , He vvallovved vvith the Hog in sensuall Mud. Mee thinkes I see the Dragon once more fall , And vvith his beastly tayle from heau'ns high hall Many faire starre pull dovvne : Priests my Muse meanes VVhom he made Marry , nay for vviues take queanes : So he their Lucifer before had done , VVhen for his Paramour he tooke a Nun. IESVS such cunning his Apostles taught That vvith great praise their Maister-peece they vvrought : But amongst all vvho chiefly doth excell Is learned PAVLE , he beares avvay the Bell ; VVhether vve count his labours vvhich are most Or curious vvorke , none like to him can boast . VVe talke of Sages vvho haue runne about The vvorld to finde a little knovvledge out . So Plato and Pythagoras haue done , VVho for Arts sake vvas burnt by Indian Sun. Plato vnto Gymnosophists durst goe That he their abstruse mysteries might knovv . VVas there a land in that age to vs knovvne , VVhether PAVLE vvent not to fetch vvood and stone ? Arabia , Greekeland , Ilands , Asia , Rome Of his great industrie to vvitnesse come . VVhat arr , vvhat labour shevves he in his vvorke As he fits peeces for our IESVS Kirke , And for the stones vvhich in this Church haue place Are liuing stones , ( the life is Faith and Grace . ) Hee neuer thinkes that he hath done his part , If IESVS name be not vvrit in each hart . I le trauel vvhere the Orientall Sun VVith fierie jades doth his carreire first run , And fetching XAVER , place him vvith great PAVLE Since in so many things , yea almost all Alike they are : before Great states and Kings Great IESVS name this chosen vessel brings . Of conquer'd Sergius did PAVLE get his name ? Let conquerd Iapon augment FRANCIS fame . VVhen in our vvorld , France , Portingal , Spaine , Rome He gath'red had of stones an endles some , He goes , vvhere first Aurora looketh red , ( Blushing to thinke on her Tithonus bed ) There he plaies PETER , and into the dores Of IESVS Church lets many thousand Mores . VVee vvill hereafter from that speach refraine VVho a More vvasheth laboureth in vaine . Hovv augments he our building as for it , Three hundreth thousand stones he maketh fit ? Yee pamp'red Chaplines , vvho in dovvnie beds , Betvvixt your Lemmans armes repose your heads : Darkenesse infernall Monarke doth not feare That you to Indies IESVS name shall beare . He knovves your Paramours , vvith vvhom you sleepe From such a vvarfare you at home vvill keepe : His Kingdome is secure these Syrens charmes From hurting him enfeeble shall your armes . You are vvith Hannibal in Capys tovvne , And Citrie Dames shall take your courage dovvne : Though heau'ns againe the Giaunts troups should dread Vulcan can make no bolts in Venus bed . 'Gainst God himselfe sin and hell a stirre keepe VVhilst you vvith your faire Cithereas sleepe . Vp , vp you sluggards from your slumber rise , Frame boltes on Virtues Anuil in such vvise , As may befitt Ioue from Olympus Hill To fling , and vvith them Tellus of-spring kill . Novv you make vvooden daggers , leaden svvords , VVhilst your life is not ansvv'ring to your vvords : The bullets vvhich you shoote are made of claie , VVhilst you your selues performe not vvhat you saie : Nor are they temp'red vvith that heau'nly heate VVhich in sole Sion hath his proper seate , And to one house alone by gift of heau'n In daies long since of Pentecost vvas geu'n . Thence vvith Prometheus fetch this diuine flame From priuate spirit such fire neuer came . Tesiphone or some more Hellish Ghoast Giues them vvilde fire , vvho of this spirit boast . God promist he vvould Fisher men prouide VVho should in PETERS boat each time and tide VVith Nets and Angles in fresh streames , and brookes In the salt sea , in armes , in creekes , in crookes A Fishing goe ( mens soules the fishes bee Of these at once PETER caught fiftie three . God promist he vvould likevvise huntesmen giue VVho should the hills , the vales vvhere beasts doe liue : The Rockes , the holes , yea eu'ry vncouth nooke To finde their game vvith great industrie looke , Are you these Fishermen ? then knovv much fish Is in VVest Indies : PETER could not vvish Genesareth more plenteous : thether goe , And make those Pagans IESVS beliefe knovv . There 's game enough ; in eu'ry streame , each brooke You may take Fish either vvith net or hooke . Are you these huntsmen then goe seeke your game , In Mogor , Iaua you shall finde the same . Doe vvee beleeue amisse ? then to vs come , Tell vs of CHRISTS faith vvhat is the true summe . Doe you feare death ? tush that is nothing , knovv . That IESVS faith by Martyrdomes must grovv . Oh burnt your soules vvith Charities true zeale ! You vvould dilate your IESVS common vveale : You 'de not expect game should fall in your mouth But you vvould goe to East , VVest , North , and South As huntsmen after soules , and eu'ry vvhere To IESVS holy seruice Churches reare . But am I frantique ? as I persvvade those Of the same Cittie to be mutuall foes . Schisme , errour , paganisme together dvvell They all are Cittizen of the same Hell. Those Kingdomes ruinated soone vve see VVhere ciuil enmities and factions bee VVherefore that long hels common vvealth may stand , You vvill not budge a foote out of your land . Let those vvho vvill to farthest Indies goe You vvarmely sleepe , and meane to keepe you soe So did your Ancestors , and t' is a sin For you nevv fangled customes to begin . Tell me in histories can it be shovvne That sects to IESVS Chutch haue brought a stone ? O had you heau'nly fire vvithin your brest Surely it vvould not there confined rest . T'vvould make you leaue base earth and mount on high And vvith zeales vvings to distant regions flie . There to communicate this heaunly flame And burne all harts vvith loue of IESVS name . So did this aemulatour of great PAVLE Flie vvith seraphique vvings 'bout the vvorlds ball . And in each land his IESVS tropheis raise , Teaching all nations to sing IESVS praise . So before him many a zealous son Of Bennet , Francis , Dominick haue done . Men for such actions fit : of single liues Not cumbered vvith clokebags called VViues . In this faire building not the meanest hand , Hast thou deare youth , vvho by the CROSSE didst stand At IESVS death , and lou'd aboue all other , VVeart there Created Son of IESVS Mother . VVhen vvee see IESVS Church vvith gold so shine , VVee le saie th'Embroid'ry vvorke vvas chiefly thine . To loue thou doest the harts of mortalls moue Thy Edicts commaund nothing els but loue . In life loue is thy song , at hovvre of death VVith a loue song , thou yeeldest vp thy breath . VVith Charitie thou guildest eu'ry stone In golden vvordes persvvading eu'ry one , To plaie a IESVS in the louing art , And thinke each neighbour must be as thou vvert Chiefely belou'd , each man a IESVS bee , And loue his brother as CHRIST loued thee . Heere vvee behold a troupe of English men , VVho vvith their labours , and industrious Pen Build IESVS Church ; so BONIFACIVS taught Germans our Faith , and to Christs Temple brought . And vvee vvill VVILLEBRORD vvho first of all Made Frisons Christians , their Apostle call Both appertaining to Cassinos Mount VVhose Catalogue such numberlesse can count . Cassinos Mount a second horse of Troie , Bringing foorth vvorthies Hels tovvne to destroie . Cassineos Mount a Trojan horse vvhere dvvel Heroes vvho sacke not Ilion but Hell. Saint BENNET vvas the Chiron vvho first taught And these Pelides to perfection brought . ) Mongst these IOHN LIDGAT stands , of speciall note , Crovvnd vvith greene baies & cloth'd vvith the same coate As I see him vvith others our Church build , I am vvith joye and admiration fild . I vvill approach the Man , and of him aske , Hovv he came thether , vvho gaue him a taske Being a Poet , full of vvandring fires , To vvorke amongst these venerable fires For I ( fond man ) made hetherto a count That Poets vvent not past the forked Mount : But since they climbe vp Sions sacred Hill ; I care not much if I make verses still . O yes quoth LIDGATE , for though novv a daies , The Crovvne of glorie , and Apolloes baies So seldome meet . vvhilst Poets suite their times , After the vvanton humour of the times , Yet former ages often-times haue seene Our Christian Prophets deckt vvith Lavvrel greene Ascend Olympus Mount : vvhere their chast laies Revvarded are vvith glories glitt'ring raies , And Poets brovves vvith Lavvrels Crovvned are , ( King DAVID ( Poets Phoebus ) hath this care : So is Sidonius Crovvnd , Prudence vvho vvrit Things vvorthy of Apollo full of vvitt . Prosper , Sedulius , vvho the nine haue taught VVhen they sing hymnes to blush as Maidens ought . Leauing this vvorthy Man , and thousand more , Of the same Coate vvhom time makes vs passe o're . VVee come to Rochester , vvho lost his head For not allovving HENRIES lavvlesse bed . Arts treasurie , chiefe darling of the nine , Historian , Poet , Oratour , Diuine . Linguist Philosopher , Statesman to King : Best husband , Father , vvhat not ? eu'ry thing . If thou art graue vvee see a Cato sit , If merry , flovves the Quintessence of vvit : Renovvned MORE , Collegue in FISHERS Crovvne , VVhom no aduersity , no HARRIES Frovvne Can make approue vvhat IESVS thinkes not good , VVhose Church thou buildest as thou shedst thy bloud . Graue POLE her child , vvhom true Relligions sake A MARGARITE in IESVS Church doth make . VVhom doth not BRISTOL vvith his vvritings moue ? VVho doth not REIGNOLDS for his braue vvit loue ? Industrious HARPSFEILD , vvhose laborious Quill Doth vvith Church Records our Musaeum fill . VVhat SANDERS merits in this building be , By his conspicuous Monarchie vve see . And shall vvee forget STAPILTON vvho goes Arm'd Capapea against IESVS foes , Hovv doth he rouse the Boare out of his den , And strike him dead vvith a vvell-guided Pen ? VVee must beleue vvhen vvee his vvritings read , Saint HIEROME vvhilest hee liued vvas not dead . And thou my Londons CAMPION , vvho at once To our Foundation bringest thy ten stones , Neuer dost thinke thy reasons fully good , Till they be vvritten vvith a Martyrs bloud . Illustrous ALAN of more honourd note , For thy great labours , then the Purple Coate And Scarlet Hat , vvhich SIMON PETERS heire Did cause thee for thy vvorthy acts to vveare . Chiefe Architect , best vvorkman of thy daies , As thou thy Dovvay Monument dost raise , Thou found'st a quarry vvhich faire stones shall yeild , VVhereof our IESVS vvill his Temple build . And vvhen vvee see thy Children stones make fit , VVee saie that ALAN liues , and labours yet . GIFFORD first Peere of France : of speciall note VVas thy great virtue , vvhen Saint BENETS Coate , Thou didst put on : as thou the vvorld dost scorne VVith flying it , thou doest much more adorne Thy vvorthy selfe : A candle must not bide Vnder a Bushell ; Cloisters cannot hide Thy virtues luster : mightie Princes see Thy talents , and on Candlesticke place thee : VVhere like the glorious Sun thou giuest light , Expelling vvith bright raies the shade of night . VVell on thy head ( BISHOP ) doth Miter sit Thy labours for our Church haue made it fit . Happie thrice happie vvould our England be If all the Prelates vveare like vnto thee . But since vvee see our dearest Countrie blest VVith such a BISHOP , vvee vvill hope the rest . VVhilst KELLISON each builders vvorke doth vievv , Hee shevves vvho haue the false Church , vvho the true . Sound VVRITE in mans large volume deepely read , Preparing ghuests for IESVS mystike bread . Doth not our CHAMPNEY the true Prelate Crovvne , VVhilst he casts from their throne vsurpers dovvne ? SMYTH a true Goldsmith ballaunces doth hold ▪ VVith vvhich hee vveigheth drosse , and vvaighty gold . ( The gold makes my nevv builded Tempel fine VVith the Drosse Satans Synagogues doe shine , ) His ballance eake all sorts of monie vveighs . The Counterfeit ( such is rife novv a daies ) Of Copper coyned is , vvhich verie lovv In an beretique mine cald Hell doth grovv , Satan chiefe coiner is , but he all naught Arch-heretikes this Cos'ning art hath taught . VVho hauing stampt Christs picture on their Coine , And vvith the scriptures making their brasse shine : They vovv and svveare ( so impudently bold Are they ) because it glisters t is true gold . Manie they doe deceiue , and vvould doe more As Smyth is , vveare there not of goldsmiths store . VVhen they discouerd are by IESVS Lavv , ( Some punishing others to keepe in avv ) On Pillaries as Cosoners they stand , VVhere vvhilst ignoble shame their fronts doth brand They loose their eares , for lost they not each eare , It is impossible but they should heare An Oecumenick Councill , vvhere all vvise , And learned of the vvorld make lovvdest cries . Aemonian Boreas vvhen as he doth rage And vvarre against Neptunes vast Kingdome vvage Making the vvaues one 'gainst another fight , And vvith contention foaming turne all vvhite , No , not great Ioue , vvhen vvith his thundring noyce Hee shakes our Machin , hath a louder voice . Then Fathers thus assembled vvhen they smite VVith their Anathemas these sons of night . Yet i' st not vvonderfull ? more deafe are they Then Fish vvhich svvimme in bottome of the sea . ( VVaues of this vvorld , of Pride , of Schisme , of Sinne , Stop close their eares , and let no noyce come in . More deafe then Fusius vvas , vvhom vvhen he plaide Afflicted Hecuba the vvofull Maide Polyxena ordained for an hoast , To satisfie Achillis angrie Ghost . VVith hollovves , clamours , scrickings , loudest cries Could not make him from his deepe slumber rise . Doctors , Church , Fathers hollovv eu'ry vvhere , Arch-heretikes are deafe , and vvill not heare . Ingenious FLOVD , vvhose brest the nine did hire Long since ; thereof to make their Muses quire : Thy brest , the mansion of each grace , each art , Thy brest th'attractiue gainer of each hart , True Israelite vvithout vnfaithfull guiles VVithout Pelasgian artes , and Sinons vviles . In virtue thou art first , though some may goe In policies beyond thee , so vvee knovv The children of this vvorld haue quicker sight In the supplanting art , then Sons of light . Thou art Achilles , and at Babel tovvne Able to kill Thersites vvith thy frovvne . Art thou the Man , vvhose Pen againe made right , That stone vvhich from his due place fell dovvne quite Spalatoes Prelate ? vvhen high Cedars fayle , Shal not their ruine make lesse shrubs looke pale . None eake dispaire , mercy for sins to finde VVhen IESVS is to such a trespasse kinde . Goe forvvard vvorthy man , and vvith thy quill , The Boare vvhich rooteth IESVS garden , kill : Goe forvvards vvorthy man and vvith thy vvit VVrite such braue vvorkes , as haue not yet bene vvrit . VVho see this Poeme , joyntly let them see That I doe loue , yea ovve my selfe to thee . Into the greater Floud so lesse Brookes run From vvhence at first their Origen begun . Yee learned Esdrae , vvho from Forraine lands , Returning build Christs Church vvith pious hands , Prosper in this your vvorke , againe repaire Decaied Sion , aed make it more faire Then t'vvas before , let true faith sustaine all , The roofe be Charitie ; firme Hope the vvall , As IVDAS clense our Church ; and in the same Each vvhere aduance great IESVS Crosse and name . VVith CYRVS Gods annoynted you haue grace , Your ATTAXERXES graunts a breathing space , Giuing out Edicts in his royall name , That none dare let the inchoated frame . The pleased heau'ns promise a lasting peace , And Sanaballats from molesting cease . Esteeme this gracious fauour therefore such , Because your Queene can do vvith King so much . There founders of Relligious orders svveat , Their diligence is much , their labour great : For IESVS them commaunds vvith cunning hand To fit those pieces vvhich in chiefe place stand . The stones they hevve vvhen as they are too rough , They plaine the vvood , vvhen t is not smooth enough . VVe Christian Candor may the plane vvell call VVith vvhich they make vvhat is vneuen fall . The Hammer vvhich the rugged stones doth smite , Is a sharpe toole of abnegation hight . And first my Muse of glorious BENET count , VVho climing vp Cassinos loftie mount , Hevv'de many stones by IESVS so much grac'de , That they in Temples very top vvere plac'de . Religious schollers of great Benets schole For many hvndreth yeares the Church did rule . Hovv many thousands of the selfe-same coate , In Sions Quire chaunt Alleluias note ? And blessed FRANCIS vvho aboue the rest , In that grace shinest vvhich of all is best , Humilitie : vvhen I doe thinke of thee , I must recall vvhat IESVS hath for mee . And my sins suffred : thy mark'd body shovves IESVS fiue vvoundes causd by so many blovves . VVast not enough that thou didst dravv so neare To IESVS in thy soule , but thou must beare His likenesse in thy limms ? in feete handes side Must IESVS holy characters be spide ? Because thy hart vvith IESVS loue aboundes , Therefore in thy blest flesh are IESVS vvoundes , And not alone from plenty of the hart . Thy mouth speakes IESVS , but eke eu'ry part . Some as they see the vvorke vvhich thou hast vvrought And vievv ; the stones , vvhich by thy labour brought Increase the building , make a jest , and saie VVithout a foole there cannot be a plaie . They thinke thee foolish , vvho thy ritches store Didst giue avvaie , and aftervvards liue poore . And it is true a foole blest man thou vvert , And novv thy holy sons plaie the fooles part . But he vvho vvhat is folly knovveth best VVhat vvisdome , as he preacheth doth not jest . That vvho are fooles in the vvorlds purblinde eies , In Gods best seeing sight are truly vvise . And if vve rightly censure he 's a sott VVho judgeth that for good vvhich good is not . Hovv many doe vvee see , vvho are all ill Haue riches , honours , pleasures at their vvill ? VVhen good are poore ( if there can good men be In this vilde vvorld vvhere most men bad vve see , Therefore Antiquitie makes Plutus blinde , Because he seldome honest men can finde To pleasure vvith his drosse : the very same As to the good Ioue sendeth him falls lame . But vvhen hee 's bid to vvicked men repaire , He puts on vvings , and flieth in the aire . In our great IESVS vvas all vvisdomes store , Yet did he liue contemned here and poore . VVhat pleasures had he ? vvhom he loued best His Mother and Apostles nere could rest Alvvaies in troubles ; of all men thought vvorst Despis'de , neglected , suffring hunger , thirst , Cloth'd poorely , entertaind vvith scoffes , vvith quips . Esteemd seducers , dang'rous ; beate vvhith vvhips . Surely if vvorldly men the right vvay goe IESVS vvould not haue let his friends liue soe . Further great Saint , though thy sons appeare base , This verie basenesse doth the temple grace . The stones are rough , vvhich vndermost of all Support the building that it doe not fall . Such stones in vision that great Prelate savv VVho gaue allovvance to thy stricter lavv . In the vvorld is varietie of things , All cannot Kesars be and mightie Kings . All are not persons fit for Princes court . There must be some vvho are of meaner sort : Some must to Indies goe , some in shops stand There must be contriemen to plough the land . Yet this so much varietie of place Not only must be , but eke giues a grace . Neither are riches equally to all Out dealt ; some are vvhom vvealthy men vve call . Others are poore , vvhat then ? ther 's no lesse art In representing vvell the poore mans part . Then in the acting of a King or Duke VVisemen vvhat part is plaid not so much looke , As hovv t' is done : you vvill graunt IESVS vvise Yet he plaid Codrus in a poore mans guise . Codrus he acted and in beggers vveed To saue his people vvillingly did bleed . ( Happy vvho chose vvith IESVS to be poore , And vvith their Maister beg from doore to doore . Happy thrice happy such : this is my note ; Though the vvorld laugh , and forth vvith saie I dote ) Our IESVS knevv if he should keepe his state , No malice vvould praeoccupate his fate . No Priests vvould for him thirtie pence out tell No Iudas vvould his sou'raigne so cheape sell. VVherefore he makes himselfe vvith Codrus poore And by his death doth man to life restore . FRANCIS exprest the poore mans person to VVhich he of IESVS learned so to doe , That vvhen the dramme vvith his life did expire A clap vvas giu'n by God and Angels quire . And thou , though last , yet not LOIOLA least As daintie junkets at end of a feast , So novv the vvorld is old and almost past , Thou dost invite and please our Christian tast : VVhen vvith thee in thy banner thou dost bring The name of IESVS our all conq'ring King. Blest such true Sons , vvho in their hart and flag Haue IESVS vvrit , and vvith their Father brag Not in fames shaddovv , sumptuous buildings , drosse , But only in their IESVS name and CROSSE . VVhat hath Semiramis obtaind the Crovvne , And shevves Magnificence in Babels tovvne ? Or doe the Amazons for ILIONS sake By Argiues ransaked a nevv Troie make ? Hath Dido as shee sees Sichaeus dead Into hott Afrique from Pigmalion fled . VVhere shee imploies the treasure of her Purse , In the erecting of a stately burse . Our chiefe Preist IESVS through false treason dies , From second Nuptials his Eliza flies . MARTHA the vveeping MARIES sister fled First in this maner a Pigmalions bed . And vvith her folke comming to Marsiles shore , Of liuing stones gath'red a royall store To build a Church , vvhere rightly should be done , Best victimes to her Gods eternal son . These stones vvere Virgins , Chrysolithes them name , For they refined vvere in true loues flame . A troope of royall dames to labour fall , Some the foundation , some build vp the vvall : Most of the Companie ascend aboue , And deck the highest roofe vvith golden loue . As in a summer month vvee often see The hiues frequented by the busie Bee , Some goe from home , some come backe to the Hiue , Each pritty soule as Emulous doth striue VVho shall doe most ? the drones and vvho are slacke As they approach , are from the hiue beat backe : Some to bring vp the young ones haue a care , Some to vnburden those vvho loaden are VVhilst none are idle , none spend ill their time , The honied house smels redolent vvith thyme . In this Parthenian troupe none idle stand , But to the labour each one puts her hand , And bring vvell-tasting honie to the hiues , ( Their actions honie are suck'd from Saints liues ) On flovv'res of Saints braue deedes these Virgins rest , And by praire . feeding suck out , vvhat is best . They learne of DOMINICK and KATRINE zeale To praie and labour for their neighbours vveale . Of FRANCIS they humilitie doe learne , Of CLARE hovv to themselues they shal be stearne , And full of svveete they come backe to their home VVhere they the honie make and honie combe . All full of louely svveet , amongst them all Not one conuerseth vvho hath the least gall . That IESVS Church neuer hath shades of night , But a perpetuall and constant light , Thereof vvee must ascribe not the least part To these Bees and their honie making art . These Maiden Bees a Virgin vvaxe doe vvorke Of vvhich are Candles made for IESVS Kirke . Their liues are Torches , from vvhence light is gi'un , VVhich as men see they praise the God of heau'n , MARCELLA , FABIA , PAVLA and her childe EVSTOCHIVM in such vvorke vvere neuer toild . ( EVSTOCHIVM natures vvonder in vvhose brest , Most arts , all virtues , chiefest tongues did rest ) VVe thee ( SCHOLASTICA ) amongst the first Behold a Romaine CLAeLIA , vvho durst Be author to thy high descended Dames , Hovv they shall eternize their royall names . VVhen thy Eduina sprung of English Kings Vnto our Temple a ritch Saphyr brings , VVee 'le say by her oblation may be seene Although she spurn'da Crovvne , shee vvas a Queene . Of many Hildas , Rictruds could vvee tell , By thee instructed in religious Cell To offer amethysts vvhose virtues rare Against intemperance approoued are . Of vvell tun'de voices to make vp a Quire , VVe vvill not goe vvith IEREMIE , and hire Lamenting vvoemen , vvho shall NENIAS sing , For good IOSIAS death their slaughtred King. Thy English Nymphes ( Great Saint ) shall neuer fayle By daie , by night their IESVS death to vvaile . They shall in streetes of Adradremon mone , And in the blacke fieldes of Mageddo grone . They shall fill Adadremmon vvith said cries , Because IOSIAS in Mageddo dies . Great GREGORIE procurer of our blisse The Quires chiefe Maister , and directour is . Though Pope , yet for his Father BENETS sake He for his sisters holy songs vvill make , And though the ditties vvith their tunes are plaine , Yet there is Majestie in en'ry straine : Yea though deaths songs resound in eu'ry place , Yet shall this sorrovv giue the Musike grace . And men shal argue as their rauisht eare , Such pleasant straines of Melodie doth heare : VVhether on Organs once more Angels plaie , VVhilest manie Cecilies together praie . Or els the Nine leauing their forked hill , Our lovver Orbe vvith Harmonie doe fill . Here also vve behold bare-footed CLARE . Her Damsels eake though noble bare-foote are : I dispute vvith my selfe vvhat shall be done , By these so royal Ladies vvithout shoone . Doth it by IESVS vvill to their lot fall , To prepare Morter for the Churches vvall ? Yes sure , CLARE vvas a Morter treading Dame , The Morter vvas riches , base pleasures , fame , To trample on such Morter CLARE did vse , This vvas the reason vvhy shee vvore no shoes : And that trash vvith vvhose loue the vvorld doth burne , Her chaster of-spring vvith their feete doe spurne . Doe vve not see vvhilst these such Morter tread , The vvoeman brusing the old serpents head . IESVS to FRANCIS , he to CLARE did Preach , And all of pouertie a lesson teach . She learnes her Nuns in spirit to be poore And then vvhat nature askes to vse no more . Nay the strict lavves of pouertie are such That often-times it must not haue so much . For vvhere sufficient is , nothing doth vvant , T is certaine that there Pouertie is scant . VVhere transitorie things abundant are , There vve doe vvant true daughters of poore CLARE . Each Nun must be familiar vvith these foure Daughters of pouertie all Christned poore . Poore fare , poore Clothes , poore lodging , and poore Cell . Let her not thinke her selfe in health , not vvell , Vnlesse to these foure sisters vvhom her God So much esteemes , shee joyne her selfe the od . TERESA glorie of novv-dearest Spaine Top of Carmelus , smoothing vvith thy Plane , VVhat rugged is : each sexe thou makest nevv VVhilst thou dost both vvith abnegation hevv , Surely blest Nymph , ELIAS vvill not grieue , If in his order vve a share thee giue . Nor can his children justly make complainte , As IESVS giues a Canonized Sainte : So vvhen the troopes of IABIN conqu'red are BARACH and IAHELS vvife the glorie share . T is true , foyld Sisara from BARACH fled , Yet IAHELS vvife the nayle strucke on the head . The great ELIAS put selfe-loue to flight , Thou vvith thy perfect rule dost kill him quite . In MOYSES lavv vvhat only vvas in chase , Is fully vanquish't in the lavv of grace . Sure ZEVXIS had much choise , vvho vvhen he vvas , To paint Ioues sister as a beauteous las , A thousand Virgins had of feature rare , Lims equally compacted , faces faire Presented to his vievv , that euery part VVhich vvas most eminent by his great art He might expresse ; one Virgin gold thread vveares In tresses place : he dravves her golden heires . He paints anothers forehead high yet plaine There Venus might make sport , and Iuno raigne : And curiouflie obserueth all theit eyes As vvanton Cupid vp and dovvne them flies ; And vvhere the Boye is vvaggish , yet in avve Of Mothers presence , he that eye doth dravv . He makes a nose rise like a marble tovvre , Hee eies too lips in vvhich as in a bovvre Fragrant vvith Roses delight lou'de to dvvell ( Roses they vvere for colour and for smell ) Hee dravves the Colour vvith his pensil right , To giue the smell exceeds his Pensils might . Eares as Bee-hiues he makes ; though no Bee there ( For Bees vvith stings might the beholders feare ) ( But in the patterne may be there vvare some , For hovv should honie els in the hiues come ? ) Yet tvvo rich perles ( and they shevvd vvondrous vvel ) Did hang as Clappers at each siluer Bell. A dimple graced much a Ladies chin Dravving that part he put the dimple in A Nymph as her the painter much doth vievv , Dieth her cheekes vvith a Vermilion hevv , Those cheekes vvhich by that blushing got much grace , Hee blushing paintes , and so makes vp his face . Like to the face all parts dovvne to the feet , In handsomnes and just proportion meete . To vvhich he could no more perfection giue , Vnlesse his cunning had made all to liue . But had Prometheus giu'n heatc to this Dame ' , VVe should againe haue hear of Paris flame , And once more Phrigians through Sicilians ire , Should haue done penance vvith their Citties fire . Surely vvhen blest TERESA did deuise The model of her vvorke , before her eies God set each order , as a beauteous Dame That vvhat in each vvas perfect , in her frame Shee might expresse , vvith eu'ry order stands IESVS great selfe , the vvorke of vvhose blest hands Each order is . TERESA on him lookes His vvordes her lessons are , his deedes her bookes . Shee markes that he doth doe far more then saie VVhen he commands , he leads himselfe the vvaie . Therefore to Nuns shee Preacheth vvith her actes , And teacheth not so much by vvordes as facts . As she her life in vvritings forth doth bring , VVith Xenophon she faineth not a King , But in her selfe trulie expresseth hovv , A votarie is bound to keepe her vovv . If Virtues fulnesse anie vvhere doth vvant , T is vvhere the humble virtue made her scant . As she each order vievves , a graue svveete Quire , From one she learnes , though charities best fire Descend from heau'n : yet she obserues the care Another hath by meanes of mentall praier To keepe it in : This praier must serue the turne , And in her Virgins breasts make loues fire burne . And vvithout this Relligion is nighte , This must to each act giue a cheerefull lighte . Her Nuns must oft retire vnto their Cell , And there reflect , hovv idly or hovv vvell They haue spent precious time : hovv that or this They may amend : vvhen it is done amisse . VVhen in obeying they are slovv , vvhen halt , VVhat motiues , and vvhat meanes to mend this fault . Terrene propensions doe keepe dovvne their soule , Some blemishes their purity make foule . Here meditation makes them mount on highe And to the top of all perfection flie , To vvash their sins in IESVS clensing bloud And bath their errours in a vveeping floud . Of him vvhose rare discretion is seene In invvard motions , the foure virtues Queene Prudence she learnes , this doth direct her Quill , VVhilest she her Papers doth vvith precepts fill : She teacheth hers to meditate on sins , And Heli ; as complacence of good begins To puffe them vp ; againe vvhen feares cast dovvne To ponder Gods great mercy , and heau'ns crovvne . She hamm'reth much on this , doth this much Preach , Hovv vnto God alone their loue must reach . They feare loue , honour must , and serue their God For himselfe onely , not for feare of rod , VVhich punisheth transgressours , not for lust Of those svveete meates , vvherevvith he feedes the just . She teacheth them , although on earth they dvvell To build vvithin their soules an heau'nly Cell . ( The Saints their God in the heau'ns alvvaies finde , God dvvelleth in a recollected minde . ) Mans body is not made of iron or stone As our soule is not flesh , so t' is not bone . Fond dissolution doth the spirit spill Too much attention doth the vvhole man kill . VVherefore of approou'de Orders she doth take Each best thing , and a temp'red medly make . In MOYSES lavv Gods people shevv'd their loue , In sacrifizing of a Turtle Doue . A bird vvhich doth due hovvres and seasons knovv , And at fit times vnto her home doth goe . Her daughters offer Turtles vvhen they spend In pious mirth the hovvre , vvhich for that end Their rule appoints , nor is their vvonted fier VVith this made lesse , but rather flieth higher . As sacred birds they mutually doe moue Each other by such conference to loue . They offer Turtles vvhen they leaue to speake , For feare they should commanded silence breake . Then they goe home , I meane vnto their Cell VVhere in reflection of past talke they dvvell . She vvas instructed in great IESVS schole In such a sort to mitigate her rule . That the most tender may i'ts rigour bide , And yet the strong complexion may be tride . The flesh vvith too much pampring is too bold , VVith too much curbing long it cannot hold : Shee doth not vnto this or that side leane But euer treadeth in the golden meane . No vvonder then , though IESVS mother vvill Make her chiefe mansion in vvhite Carmel hill : No vvonder eke though in our IESVS time So many Nymphs the top of Carmel climbe . Thus ( mighty Princes ) vvee a Church haue built Eu'n from the ground our vvals reard , the roofe guilt ▪ VVith lampe enlight'ned it , vvith Pictures grac'te ( Your ancestors ) firme Pillars in it plac'te . And set on top thereof a loud voic'de Bell VVhich shall hereafter times and ages tell VVhose Church it is : the Priest , the Hoast ( Gods Son ) VVhat Sacramentall rites in it are done ) VVe haue describde , and added a svveete Quire , Giu'n eake vnto our vvorkemen their due hire A grateful memorie : ) all vvhich at first VVe for your royall sakes begun , and durst Goe forvvardes in the inchoated frame , Till vvee had fully perfited the same : VVherefore in justice giuing all their due , Our Church and Architect belongs to you . To you belongs the vvhole , to you each stone , Accept then , and protect vvhat is your ovvne . God Kings for fathers to his Church vvill giue For Nurces Queenes : our Church beginnes to liue , It is a Babe , in England nevvlie borne You roiall couple shall not thinke it scorne To plaie the Nurces : Mighty CHARLES make fit Such nutriment , vvhich shall giue strength to it : Be thou our DAVID , vvho vvhen a Beare came And from the flocke did beare avvaie a Lambe VVith Monsters death redeem'de the sheepe let Beare : Let rau'nous Boare thy Princely povver feare , Yea let the Dragon in the Desert vvilde Not dare for feare of thee approach our Child . Faire Nymph may our Babe in thy bosome rest , May it suck milke , yea Nectar from thy brest , If Agags race dare threat the Infant harme , Sheild and support it vvith thy Princely arme . And you good times make hast , yee moments run : If euer , novv t' is requisit the sun Should take Post-horse , and gallop to that signe In vvhose conjuncture ALBION shall joyne VVith Hesperie , and in perpetual bands Of Amitie vnite tvvo glorious lands . Our CHARLES like vnto vvhom the vvorld hath none , Shall take a MARIE the vvorlds onely one , And joyntly vvith their Hymenaean bed England and Spaine eternally shall vved . FINIS . Faults escaped in the Printing . Pag. 5. for Gates of eternal might . Read Gates of eternal night . pag. 8. for vvith errours to inuest . Read vvith errours to infest . pag. 18. Best Martyrs bloud , Read blest martyrs bloud . pag. 37. in the Margent for Pius Turcae quam Papistae . Read Prius Turcae quam Papistae . Pag. 47. for Are vvhich your chiefe friends filde , read are vvith your chiese friends fild . pag. 49. for must gaze read must graze . pag. 80. for Promartyr . read Protomartyr . Notes, typically marginal, from the original text Notes for div A17357-e520 Esth. 5. Cant. 7. Ps. 44. Ruth . 4. Exod. 25. Notes for div A17357-e1260 Ezech. 1. 10. 13. Ion. 1. Luc. 2. Cant. 1. Lu. 2. Esd. 2. Ios. 3. Ios. 1. Ios. 10. Mat. 28. Ios. 8. Ios. 6. Mat. 18. Io. 21. Agg. 1. Zach. 〈◊〉 . Esdr. 3. 2. Paral. 36. 4. Reg 25 Apoc. 1. 〈◊〉 . I● 2. The three enimies of the soule . 1. Io. 2. 4. Reg. 17. A description of the Catholike Church , beginning vvith the foundatiō thereof . VVhich is Faith. Mat. 16. The vvals Hope . The roofe Charitie . Iacob . 5. 2. Parel . 9. Ierem. 10. The Sacrament of Baptisme , is the dore by vvhich vvee enter into the Church . Io. 19. The effects of Baptisme . 4. Rog. 5. 10. 5. The intellectual virtues , are the vvindovves of the church 1. Cor. 6. Ios. 8. 1. Math. 9. Apoc. 21. A description of the Lampe . Mat. 18. The good of a general counsaile , and the reasós vvhy it is assembled . The sects of this pre sent time are fragments of auncient Heresies . Of the infallible authoritie of the Bishop of Rome . Mat. 16. 3. Reg. 22. 2. Parel . 18 The hate of heretikes and schismatikes to the sea of Rome . Mat. 16. Act. 12. Mat. 16. Ps. 117. Rom. 9. 1. Pet. 2. The schysme of the Grecian Church from the Latins . Mat. 18. 3. Rog. 12. Io. 4. Luc. 2. Numb . 18. 3. Reg. 12. Ose. 4. 4. Reg. ●2 . 4. Reg. 17 4 Reg. vlt. Dan 5. 1. Esd 1. Isai. 14 The Grecian , and Easterne Church , fitly compared to Samaria , and the ten tribes reuolted , from the house of Dauid : vvhich carried into Captiuity , neuer returned back , according to the more receiued opinion of interpreters . Psal. 10. 2 Pet. 2. The Greek Church often reconciled , and againe relapsed in to schisme Isa. ●4 . The Greek Church since their schisme , haue suffered many miseries , and haue had none or very fevv learned men amongst them . Zach. 12. Ps. 88. VVhat pictures are in the Catholike Church . Act. 9. S. Iohn Chrysostom , extraordinarily deuoted to S. Paule . 2. Cor. 11 Act. 〈◊〉 . Ep. ad Rom. Ep. ad Heb. Ep. ad Gal. The name of IESVS obserued to be aboue tvvo hundreh times in S. Paules Epistles . Apoc. 4. The Martirs are describde . Act. 7. S. Pauls conuersiō , vvas the effect of S. Stephās Prayer , according to S. Austin . Act. 9. The Martyrdome of MARIE Queene of Scotland , and Mother , to our Soueraigne K. Iames. 2. Reg. 2. Gen. 6. The Maiestie of the Lacedemonian Kings , vvas so religiouslie reuerenced , that euen their enemies in the open field , declined frō fighting against their royall persons Mat. 2. Est. 6. Gen. 5. A short descriptiō of the Doctors of the Church . S. Austin conuerted by his mothers Teares . VVe describe the Confessors Ps. 44. Edvvard the Confessour , a Prince deuoted to God , and the good of his countrie , selected the flovvet and best of all the constitutions & lavvs , established vnder the auntient Britaines , Romaines , Saxons , and Danes , and put them in one body or volume , vvhich he called Leges populares . Dan. 〈◊〉 . Charlemaine cōstrained the Saxons to embrace the Christian faith . Hee vvas made Emperour by Leo the third . Otho crovvned by Iohn the 12. The Electors ordained by Gregorie the fift . Henry the 8. honoured by Leo the 10. vvith the title of defender of the Faith. The title of Catholike vvas giuen , or rather hauing bene discontinued : vvas restored to Ferdinand , and Isabella , by Alexander the sixt . The kings of France , by concession of the Apostolike Sea , haue kept the title of most Christian , which vvas giuen to Carolus Martellus , vvhom Gregorie the third in one , and the same Epistle , tvvice so stileth . Luc. 22. 3. Reg. The excellencie of Virgins , & Virginitie . Ps. 44. An inuectiue against sin . Io. 1. Gen. 3. Iob. 3. Iob ib. An Apostrophe to Eue. Gen. 3. Of the transgression of our first patents . Gen. 3. The effects of Originall sinne . Eph. 2. Iob. 27. 4. Reg. 5. Gen. 6. The force of Contrition . 4. Reg. 5. Luc. 7. Cant. 7. Aristotle in his Politikes , prooueth a vvoman vnfit to gouerne . Thefourth generall Councel of Calcedon , gathered chiefely by the zeale of this holy Empres. Gen. 3. A true cōmendation of the house of Austria . Cornelia a Romaine Matrō Mother of Tiberius and Caius Gracchus , a Lady of admirable endovvments . Rodulph the first surnamed Magnus , the beginner of the greatnesse of the house of Austria : blest for his rare deuotion to the B. Sacrament Elizabeth daughter of Edvvard the fourth being married to Henry Earle of Richmond , the deadly hate betvvixt the 2. families of Yorke and Lancaster ceased Iconoclasts or Image breakers , an . Dom. 786. in the time of Irene Empre Ile of Constantienopledid r●nounce t●eir heresi . The true vse of Ima ges is declared . 〈◊〉 The adoration of them . Phil. 2. 2. They excite vs to imitate the Saints vvhom they represent . Augustus Caesar adopted sonne of Iulius . Hovv pietie is fostered & furthered by holy pictures . 2. Colos. Isa. 53 Mat. 27. Gen. 22. Mat. 9. Mar. 5. Luc. 8. This vvoman cured by our Sauiour , erected his statue in brasse , at the foote vvhereof grevv an hearb , vvhich vvhen it reached to the hemme of our Sauiours garment , cured all diseases , as vvitnesseth : vvho in his time see it . Euseb. lib. 7. Hist. c. 14. Iulian the Apostata broake it in peeces , and placed his ovvne in the place , but a fire comming from heauen and renting Iulians statue , casting also the head to the ground , reuenged the sacrilegious temerity of this Apostata Emperour . Soz. lib. 5. c. 20. Niceph. lib. 10. c. 30. Leopold . Marquesse of Austna a Prince of vvonderfull sanctitie , 1. Reg. 10. 3. Pictures instructe the simple and ignorant people , and therefore Saint Gregcals them the idiots book . lib. 9. Ep. 9 Mat. 2. Our Sauiour , as vvitnesseth , Euag. lib. 4. hist. c. 26. sent his picture to Abgarus king of Edessa by vvhich many famous miracles vveare done , and are related by the same author . The finding of the Crosse , on vvhich our Sauiour suffered , by Helen . Mother of the Emperour Constantine . Cant. 3. Hovv S. Helen disposed of the nailes , vvhich pierced our Sauiours hands and feet , vvhen he 〈…〉 vas Crucified for our sins . Manes first denied the vvorshipping of holy reliques , as vvitnesseth S. Austin lib. 20 conra ●●ust . ca. 21. & lib. 32. c. 11. After him Eunomius and Vigilantius taught this heresie : al many hundreth years since by the holy Church , and councels condēned for heretikes . Act. 19. Diuers nations conuerted to Christianity , and reduced from heresies by their vertuous Queenes Iugunde Queene of Spaine . Didymus of Alexandria vvas from the fift yeare of his age blind , yet most learned in all sciences , but infected vvith the errors of Origen , vvhich errors hee taught Ruf finus and Melania . 1. Pet. 5. Ge. 3. The marriage of Henry the 8. vvith Anne of Boleine , vvas theouerthrovv of Catholike religiō in England 2. Reg. 20. The character of the state , and commō vvealth of Hollād . The Hollanders putting the Turkish halfe moones on the flags of their ships had this Motto : Pius Turcae quam Papislae . Mat. 22. Ps. 81. 1. Reg. 24. Ps. 104. Zach. 2. 2. Reg. 16. Ier. 7. Iud. 9. Ezech. 26. 〈◊〉 . Iudie , 6. Est. 7. Iudit . 13. 2. Ro. 28. Of the Pillars of the Church . Apoc. 3. Gal. 2. The 2. Apostles . Act 12. Act. 1. Act. 11. Act. 2. Mat 26 , Mar. 14. Act. 5. Iud. 16. Exod. 16. Of the ble●sed Sacrament vnder the forme of bread . The effects of the B. Sacramēt . Iud 8. Zach. 9. Ps. 135. Ps 71. 3. Reg. 19. S●● . 16. Exod. 12. Preparatiō to receiue the blessed Sacramēt . Io. 1. 2. Reg. Ps. 5● Gon. 34. 2. Reg. 13 Leuit. 16. Num. 21. 103. 1. Reg 31. 2. Reg 1. S. Austen explicating that of the 67. Psal. increpa fe●as arundinis , saith that heretikes are , ferae calami beastes vvho vvith their quils dammage and molest the Church . Mat. 17 Of the first beatitude . Mat. 5. 2. Keg . 16. Of the 2. Beatitude . Mat. 5. Ezech. 32. Cant. 4. Iud. 9. Luc. 14. Mat. 23. Io. 13. Mat. 〈◊〉 . 〈◊〉 . 14. Mat. 23. A relation of some passages of our Sauiours Passion . Mat. 27. The miserie of the Ievves : all vvhich S. Hierome Ep. 129. ad Dardanum doth attribute to Gods iust vengeance for their impious killing our Sauiour . Thren . 1. Isai. 53. Isa. 53. Spirituall profit arising from meditating on our Sauionrs Passion . Psal. 41. Of the blessed Sacrament vnder the forme of VVine . The passiōs of the minde . Cant 4. Gen. 1. Io. 21. Cant. 1. Zach 9. Cant. 5. Of the Sacrifice dailie offered in the Catholike Church . The Bell. Euen sectaries thē selues are compelled to saie there is the Catholike Church , such a man is a Catho like , as vvitnesseth S. Augustin . lib. contra ep . fund . c. 4. Ciryl . Cat. 18 , Io. 1. The holy Fathers saie that the church began in Abel a Virgin & martyr . Simon Magus boasted much of faith vvith out good vvorkes . Clem. lib. 1. Recog . Mat. 7. VVee describe the Bell of the Catholike Church . Mat. 5. The three Euangelical counsailes . Mat. 19. It vvas one of the herefies of Simō Magus , in the Apostles time , and aftervvard of Aetius surnamed Atheist , that faith alone vvas sufficient to saluatiō S. Hierome vvrit against Iouinian , who made marrimony aequall vvith virginitie . Mat. 8. Luc. 8. Cant. 4. 5. Io. 10. Io. 21. Of the ve ritie of our Sauiours presence in the B. Sacrament of the Altar . Mat. 26. Mar. Luc 22. 1. Cor. 11. Mat. 27. Berengarius anno 1028. denied the reall presence in the blessed Sacramēt , and vvas condemned for an heretique by diuers holy coun cels . Gen. 3. Io. 21. Admirable 〈◊〉 the sentences of these holy Fathers in the praise of our B Lad●e , ex tolling her aboue the Seraphins and all the Quires of Angels . 2. Reg. 3. Gen. 3. S. Anselme amongst other signs of Predestination , auerreth that deuotion to our B. Ladie is one : and surly vvho in the Catholike Church haue bene eminent for sanctitie & lear ning : yea for felicitie and happienesse in Ciuill affaires , as Constantine and Charles the great haue bene specially deuoted to the blessed Virgin , the glorious Mother of IESVS . Apoc. 12. Io 〈◊〉 . Apoc. 4. As the prototypō is honoured in the vvorsip of the Picture , so is it dishonoured in the contumelious abuse of it 1. Reg. The Albigenses affirmed , our bles sed Ladie to haue bene agreat sin ner . S. Austen & The Coun cels of Claramoū , Basil Trēt . &c. alvvaies except the B. Virgin , vvhē they treat of sin . Lu. 1. Gne . 4 Tit. 3. Ps. 1. The Angels . Mat. 16. Io. 21. Luc. 5. Ps. 19. The Apostles . Mat. 7. Of the Sacrament of Confession . Luc. 10. Ps. 107. 144. Leuit. 14. Luc. 17. Io. 20. Mat. 16. Of the traditions of the church Baptizing of Infants is an Apostolike tra dition , as also the 40. daies fast of Lent and the vvorshipping of holy Images , according to the 2. General Coun cel of Nice The Martirs . The true Catholike Church increaseth by Persecutions . Three hun dreth thou sand Martirs , put to death in the Citie of Rome . And thir ▪ Popes . Ioh. 15. Dioclesi●● & 〈◊〉 〈…〉 an though they pretended satiecie of honours and imperial dignitie to be the cause of their resigning the regal state , yet they priuatly confessed to their nee , rest friends that the true reasō vvas the flourisshing and increasing of the Christiā church vvhich mage● their tyrannie more and more through out the vvorld dilated it selfe . Act. 8. 10. It is a vvonderfull thing that the vvorkes of Arch heretik●s , though most learned after some years all perish . The Ar 〈…〉 ās Donatists , Nestoriās Manicheās and other sects haue vvritten bookes for the establi shing of their here ticall opinions , and yet none of their vvorkes are extant , as if they vvere sub iect to that curse S●p . 4. Spu●●a vitulamina non agent altas radices . And verily arch heretiks are the first begotten bastards of the Diuel , as Policarpus called Marciō . A description of Virgins , vvho to their crovvne of Virginitie , haue added the lavvrel of Martirdome . Apoc. 14 Can. 2. Apoc. 4. Iud. 5. A relation of the glorious Martyrdome of S. Ebba . an . Dom. 870. burnt vvith her holy Virgins by the Danes for the defence of their Virginitie . Eccles. 10. Dan. 13. The Oratiō made by S. Ebba to her Nuns . Lucretia , so generally commended for killing her selfe is much reprehended by S. Austen in his first book de Ciuit. Dei. Margarit Middleton Promartir of her sexe in the last reuolutiō . Cornelius 〈◊〉 Lapide of the Societie of Iesus , a man famous for his profounde knovvledge in holy Scrip tures and languages makes honorable mention of her amongst the most glorious Martirs of the Primatiue Church in his Cōmentaries vpon Gen. cap. 1. I haue here also made mētion of her at the vrgent request of a vvorthy personage in these partes , vvho though a stranger to our Countrie , yet is singularly deuoted to our coū trie vvomā this holy Martyr . The Doctors and holy Fathere of the Catho lik church Humilitie a speciall signe of the Catholike Church : and it is vvorthy to be obserued , that the greatest Doctors , & most learned in the Catholike Church haue bene most humble . S. Norbert an Apostolike mā sounder of the order of Praemonstratenses , by his holy labours , he freed Antvverp from the heresie of Tanchelinus . His vvhite order hath heretofore much flourished in our Countrie . Fiftie Orders in the Church of God , obserue the rule vvritten by 〈◊〉 . Austen . Ios. 7. Of the English Nuns of S. Monica , in-Louaine , liuing vnder the holy rule of S. Austē The three Vovves . 1. Pouertie . 2. Chastity 3. Obedience . The acts and exercise of a religious life . Iob. Iob. 16. Of the buil ders of the church Mat. 22. Col. 2. Apoc. 21. A description of the foure Cardinal virtues . Temperance . Fortitude . Iustice. Prudence . The follie & vnlavvfulnesse of single com bates . The holy Councel of Trent . sess . 25. c. 19. Excōmunicateth both fighters in single com bats as also the beholders . 3. Reg. 13. Sap. 8. Apoc. 12. 1. Cor. 15. S. Xauerius conuerred aboue three hundreth thousand Infidels to the faith of Christ. A parenetical apostrophe to the married and schismatik Church-men of the greeke Church . Act. 2. Ierem. 16. Io. 21. Mat. 12. Neuer any conuersions of Nations haue bene performed by heretikes . Io. 19. Ep. Io. 13. Sir Thomas More Mat. 5. An Apostrophe to the clergie labouring in England . Agge . 2. 〈◊〉 . Mac. 4. 2. Paral. 36. 2. Esd. 2. Of some principall Orders of Religion . Luc. 6. 1. Cor. 3. Innocentins the 3. savv in vision , S Frā cis holding vp the Laterane Church , by vvhich vision God vvould de monstrat , the benefite vvhich the Catho lik church by the pious labours of this holy man , and his of spring in aftertimes receiued . Of Orders of Religious vvoemen in the Catholik Church . Mat 5. Of the relligions vveomen of Saint Benets order . The Quire of our Church . Ierem. 9. Zach. 12. S. Gregorie a Monk of S. Bennets order and aftervvardes Pope for his great zeale and labours in the cōuersion of our countrie stiled the Apostle of Enland , hee ordained the manner of sing ing , which is stil retained in the Church , & of him cal led Cantus Gregorianus . Gen. 3. Iud. 5. Purity of● intention . Leuit. 5. Luc. 2. Ierem. 8. Esai . 49. 1. Reg. 16. Apoc. 12. 
A60349	----	Poems in two parts first, an interlocutory discourse concerning the creation, fall, and recovery of man : secondly, a dialogue between faith and a doubting soul / by Samuel Slater. Slater, Samuel, d. 1704. 1679 Approx. 170 KB of XML-encoded text transcribed from 65 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A60349 Wing S3967 ESTC R37559 16973849 ocm 16973849 105571 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60349) Transcribed from: (Early English Books Online ; image set 105571) Images scanned from microfilm: (Early English books, 1641-1700 ; 1159:12) Poems in two parts first, an interlocutory discourse concerning the creation, fall, and recovery of man : secondly, a dialogue between faith and a doubting soul / by Samuel Slater. Slater, Samuel, d. 1704. [4], 64, [8], 52 p. Printed for Tho. Cockeril ..., London : 1679. Each part has caption title. Imperfect: stained and torn. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian poetry, English -- Early modern, 1500-1700. 2003-01 TCP Assigned for keying and markup 2003-03 SPi Global Keyed and coded from ProQuest page images 2003-04 John Latta Sampled and proofread 2003-04 John Latta Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion POEMS IN TWO PARTS . First , An Interlocutory Discourse concerning the Creation , Fall , and Recovery of Man. Secondly , A Dialogue between Faith and a Doubting Soul. By SAMVEL SLATER . LONDON : Printed for Tho. Cockeril at the Three Legs in the Poultry , 1679. TO THE READER . Courteous Reader , AN itch of Scribling and appearing in Print , hath not seiz'd me , though I must confess my self easily perswaded to draw up this following Discourse . An account of my publishing the Dialogue between Faith and a doubting Soul you will find before it . That being delivered to the Book-seller , and by him communicated to some of my Brethren , they were pleased to signifie their approbation thereof , wishing withal , it might be accompanied with something about the Fall of Man. The motion I readily closed with , and so set to work in the midst of many affairs , and under a very tenacious and afflictive distemper . Yet I have in short time finished it , and now send it abroad . Be pleased to give it a fair and friendly reception . If thou dost not like some things in it , no more do I , yet have not leisure to mend them . I was much taken with Learned Mr. Miltons Cast and Fancy in his Book , viz. PARADISE LOST . Him I have followed much in his method , and have been otherwise beholding to , how much I leave thee to judg ; but I have used a more plain and familiar stile , because I conceive it most proper . Cast a mantle of love over failings wherever thou findest them , and either do better , or accept this from Thy Cordial Friend , SA . SLATER . Febr. 6. 1678 / 9. A DISCOURSE CONCERNING The Creation , Fall and Recovery of Man. Iehovah Elohim . I Am that which I am ; this is His Name , Who happy always is , always the same . He Essence and Existence owes to none . Whom can he owe it to , being God alone ? Himself he his own happiness doth call ; What can he want , who in himself hath all ? Both life and light , and love , and every thing , Which may delight and satisfaction bring . Of company there is no want , for he Hath in himself a Blessed Trinity . Before the World was , he was not alone ; He then was , and is still full Three in One. And in this happy , that the Trinity Doth not divide his perfect Unity , For the Three Persons are one Essence still , One therefore in affection , one in will. The Son set up from everlasting , is His Father's great delight , the Father his . Before him always he rejoiceth , he Causeth and findeth matchless joy to be . The Spirit too , which doth from them proceed , Doth the same joy both feast upon , and feed . But though no want of any thing could be Consistent with his sacred Deity ; His Goodness did not love to stay at home , Communications did it become . He did no Heaven need , is his own place ; Yet for th' eternal glory of his Grace , Heaven he fram'd , and Earth , both by a word Of power ; in both he is the Soveraign Lord. Above , he Angels plac'd , who all once shone As Morning-Stars about that Glorious Throne , On which he sits an everlasting Sun , Whose influence and beams can ne're be done . A Law to them he gave , that Law some brake , And down he kickt them to the burning Lake ; Where they in everlasting chains shall lie ; Wishing for death , though they can never die . Yet Heaven is not empty , for although Many did fall , many do stand , who do Attend upon him : Thousands ▪ yea , and more , Ten thousand times ten thousand do adore His Majesty with veiled face , and sing In th' highest glory to their God and King. But besides Angels , he from Earth did take A despicable clod , and of it make A Creature , whom he nobly did endue With Will and Understanding , and did shew In him his own Image ; than Angels less He was but little , for with Holiness God did invest him , and resolv'd to make Him of ne're-ending happiness partake : And with his chosen Progeny to fill His stately Palace , his most holy Hill. So he resolv'd , so did , and formed man , One and no more ; in one the World began . Of dust he formed him , dust of the ground ; Yet he with Honour him , and Glory crown'd ▪ His own similitude he gave him , and Sov'raign authority for to command Fishes of Sea , with Fowls , and Beasts of sield , Who all obedience unto him must yield . And having made him for his pleasure-sake , He commun'd with him , and thus to him spake . GOD. Adam who art my Workmanship , know , thou Unto none shalt , but thy Creator bow . Others shall bow to thee , thee I have given All things that are under the cope of Heaven . The world is thy dominion ; but my love Hath for thy Court chosen this pleasant Grove ; Eden I call 't , a Garden where thou hast Varieties to please both eye and tast . One fruit alone 's with-held , and therefore see , Thou do not venture once to taste that Tree Which knowledg doth of Good and Evil give , Forbear to taste it , as thou hop'st to live . I , who am Truth it self , and cannot lie , Say , In the day thou eatest , thou shalt die . Death 't is I threaten , therefore have a care ; Who e're shall tempt thee to 't , Adam beware . All other fruits I give thee for thy meat , Of them thou hast free leave freely to eat . Be then content , if this thou tastest , sin Will draw the latch , and so grim Death comes in . ADAM . O God my Maker , I do thee adore For mine own being , and this bounteous store : Which thou providest hast , O let my love Always flame high to thee my God above . Yet grant me leave to speak , and make my moan Unto thy gracious ear : I am alone , In midst of comforts comfortless , since I My days do pass without society . Whatever creatures in the world there are , Of each sort of them I do find a pair . Which I together see associate , And sweetly please themselves , each in his Mate . But betwixt me and them 's disparitie ; No pleasure therefore , 'cause no harmonie . Man should not turn a bruit , and no bruit can Be a companion suitable to man. GOD. Canst not thou find pleasure enough alone ? What Prince would have another in his Throne ? Look round about thee , see , how I have made Others to serve , and thee to be obey'd . On thee shall all attend , from thee take Law , And of thee every one shall stand in awe . Before thee they shall come to sport and play , And various delights yield every day . Names thou hast given them , and so dost know Their nature : and their duty they know too . Be satisfied then , and mind my charge , Great are thy comforts , thy dominion large . Besides , look up to me , I am alone , From everlasting beside me is none . Heaven view , & Skie , with Sea , & Earth , and Air , And who is there that can with me compare ? All Creatures I have made , and all to me Be more inferior than they are to thee . Yet be assured , that I do possess In mine own self most perfect happiness . ADAM . Lord , pardon me , thy dust , if I reply , And once more speak unto thy Majesty . I cannot comprehend thee , but admire Thy glorious being , and thou art still higher Than is mine admiration ; thou above ▪ My highest thoughts art placed , or my love . In thee do all perfections abound , No one deficiency in thee is found . In essence , Lord , I know , thou art but one Yet being all in all , thou needest none . In thy self thou hast all , so have not I. A creature cannot grasp Infinity Of bliss and happiness in its own arms , And therefore cannot but look out for charms , And beauties , and delights ; one that may be Fit to serve God , fit to converse with me . One that may be my com●ort every way , My help at all times , both in night and day . GOD. Adam , thou know'st me God , who do full well My Creatures understand , and who can tell Whatever may thought necessary be To render perfect thy felicity . I Information do need from none , But knows it's bad for man to be alone . And among all my Creatures do not see One that is a companion meet for thee . My bounty hath run over , ne'retheless My bounty to thee I 'le yet more express . All that I do intend , thou hast not yet Received from my gracious hand ; it 's fit My pleasure thou should'st wait , but Adam know , What is my purpose , what for thee I 'le do . To work again I will , one I will make , In whom thou pleasure and delight maist take . Into a comely body I 'le inspire A noble Soul , which to thy hearts desire Shall most completely suit , and I will bring Her to thee , and in her thou every thing Most lovely and desirable shalt find , All that 's now wanting to thy craving mind . For with a deep sleep I thine eyes will close , And bind thy senses up : and not unlose That bond again , until out of thy side A Rib I take , and of it make a Bride . I will a rib take , flesh and spirits warm , And vital blood , without doing thee harm . For th' operation shall cause no pain , And when it 's done , I 'le heal the wound again . This Rib thus taken out , I my self will Form curiously by mine own power and skill Into an humane creature , thou shalt see Thy soul and body in her sampled be . Sex only shall be diff'rent , all things fair In her thou shalt conclude contained are . From her converse thou maist receive new store Of pleasing sweets thou didst not know before . No sooner said than done ; Adam , see here A Virgin for thee , a companion dear . ADAM . Blessed Creator , of thine own good will , Heaven and Earth with goodness thou dost fill . On all thy works great beauty is imprest , But of all Fairs , this fair one is the best . My self I in her see , bone of my bone , Flesh of my flesh she is , my lovely one . Woman she shall be called , because she Extracted was from man , even from me . And for this cause he shall most gladly leave Father and Mother , and to 's Wife shall cleave . Let nothing their joint-happiness controul , For they one flesh shall be , one heart and soul. GOD. Adam consider well , and throughly know , What love , praise , and obedience thou dost owe Unto me thy Creator , who did rear Thee out of dust , and then inclin'd mine ear . To thy request , and gave thee one that might Make great addition unto thy delight . Now have a care , sin not , but stand in awe . Do not thou disobey me ; and the Law I gave thee think upon . Do not thou eat Of that one tree , its fruit is deadly meat . In framing of thy Wife , I 've done my part , She hath thine image , and thou hast her heart . Act thou thy part also , thou art the Head ; It becomes thee to lead , her to be led . She is to help thee , and with thee to live ; But counsel and advice are thine to give . More wisdom therefore I on thee confer , Use but that wisdom , and thou wilt not err , Or wander from the path of life . Be thou Her guide , for such I do ordain thee now . She is a lovely Creature , therefore she Deserveth love and cherishing from thee . In a just ballance yet be sure to weigh With her thy self , and do not overlay Her worth with thy esteem . The greatest grace Attends not always on the sweetest face . The side from whence she came , keep thou her by , And over her a tender watchful eye . Let her not from thee go , lest she alone Be by another , thou by her undone . Thus have I set thee up , thus I advise , My charge do not forget , Adam be wise . ADAM . Come , dearest Consort , of my self a part , Who of me formed wast , who hast my heart : By our Creators gift , Eve , thou art mine ; And by bond-conjugal I too am thine . May nothing , nothing , nothing ever be Cause of disquiet unto thee or me . Look round about thee , all things here below Are subject unto us , to us they owe Obedience , and we to God above , All whose commands speak him a God of love . For present there is none but thou and I , But he hath said , Increase and multiply . While we do live , let us rejoice together ; Yea , let us still rejoice one in another ; Yet most in God himself , for he will be , If we sin not , ours to eternitie . He hath this Garden given us to tend , We must both dress and keep it ; we must bend Our labours that way : but our labour will Breed us no pain nor weariness , but still Our recreation prove ; this blest estate , In which we are , hath nothing to abate Our full-grown pleasures ; here will be no let Of sickness , tyring none , no grief nor sweat . See what variety of trees God made For our use and delight : Now in the shade Of this we 'l sport together , then at root Of that we 'l sit , then go and pluck the fruit Of one and other freely ; there 's no fear , No none at all , of catching surfeits here . Avoid the Tree forbid , and then there 's none , But we may feed upon , all are our own . EVE . Our lines are fallen well ; we with delight May feast in day , and then may rest at night In sweet embraces . Our great Lord thought meet T' appoint a place of pleasures for our seat . As for our work , we may not quarrel it , Since by him ordered , by whom 't is fit All things should order'd be , because all made ; His will , whate're it is , must be obey'd . And therefore , Adam , let us up and do The work which our Creator set us to ▪ And if you do consent , we 'l part a while , And work asunder , because every smile Which passeth us between , will prove a let , Taking us off from business ; when we get Alone , our work we follow harder may , And comfortably end it with the day . Continual enjoyment may abate Sweetness , so that we may it nauseate . A little absence now and then will prove Sauce to our dainties , fewel to our love . When after that we two again do meet , We shall with fresh delight each other greet . ADAM . Silence , my Dearest , I cannot abide To think thou shouldst be absent from my side . Because our business doth not call away , We may dispatch it , and together stay . We were not made to toil , but work with pleasure , And so may do what 's to be done at leisure . Nor will some distance more advance our joy , For in this state communion can't annoy . Fruition in Heaven's always full , And yet delight in Heaven never's dull . And prithee tell me why it mayn't be so On Earth too , in a Paradise below . But more , my Love , I fear lest thou shouldst be In danger , when out of my companie ▪ For though we Happiness our own may call , Yet there is possibility of fall . Angels in Heaven did sin , and Heaven did lose , And then became of God and man the foes . God they grudg honour , and us happiness , Endure they cannot that we should possess An Heaven now on Earth , nor that at last , We should that Heaven have whence they were cast . And therefore doubtless some of them will try , Us two to bring to endless misery . Our frame they know , that we were made of dust ; And if that we should sin , we again must Unto the dust return , whence we were taken , Being of God and Happiness too forsaken . Malicious spirits they are , and understand How any base design to take in hand , And how to manage it ; they full well know , Which way will take best , whether so , or so . 'T is true , they cannot force us , we may chuse Whether we 'l yield unto them or refuse . Both these are in our power ; never can The power of Hell compel the will of man. And I do know , my Love , that thou art wise ; But I know too , there may be a surprise . My God made thee , because I was but one , He saw it was not good to be alone ; Wherefore since for my comfort thou wast made , Do not depart from my securing-shade . Thy honour and thy safety both do lie In keeping in thy Husbands companie . When we together are , my help thou 't be , And I shall give protection unto thee . EVE . What means all this , my Lord ? doth Jealousie ( That bane of conjugal Society ) Peep up already in thy breast ? dost fear My faithfulness to God or thee ? To hear Ought to this purpose I expected not ; Unto mine Honour it 's a stain , a blot . Since force and violence cannot prevail , Fraud and enticements sure shall not avail . Since I was framed by the hand of Heaven , What have I done ? or what occasion given ? What hast thou found either in look or word , Or in one single carriage , which afford Ground of suspicion may ? I pray thee tell ; For me , I know , thou hast observed well . I from thy side was without fault transmitted Into thy bosome , and have I committed Any fault since ? If thou dost answer , None , Let me know why I may not be alone . ADAM . Sweet Creature , made by God , and made of me : Who under God art my felicity , My Love , my Second-self , my Hearts delight , In whom I do rejoyce both day and night . Think not that I would an Inditement draw Against thee , for I cannot , there 's no flaw In thy perfections , but thou dost stand A Creature worthy of thy Makers hand . No spot in thy most perfect beauty is , Nothing at all in thee I find amiss , Nor yet in thy deportments ; thou dost do Nothing but what becomes , and pleaseth too . And may this still continue , may that grace Rest always on thy brow , that lovely face Never be veiled with a blush for shame , Let blemish never light upon thy name . But though thou art , through innocency , fair , Yet thou art mutable , so we both are . And ere we are aware of it , may fall , And thereby ruine both our selves and all From us that shall proceed . One fatal blow May us and our posterity undo . Wherefore I judg it needful to unite Our strength and reason , that we may keep right What we have found so ; if we stay together , We may hold bravely up , and all storms weather . Should an Assailant come , then would I be To thee a Monitor , and thou to me . If thou be wise , this counsel thou wilt hear , And follow , mov'd with love , nay mov'd with fear . But if for all this , Eve , thou hast a mind Alone to go , and wouldst not be confin'd Unto thy Husbands Elbow ; if to try A combat single with an Enemy Do seem more glorious , than in the field To have a Second that some help may yield ; Unwillingly I condescend , you may Go , only God be with thee all the day . Go in thy strength , thy native innocence , And may integrity be thy defence . Consider what thou art , and whose , and why , These things considering , do not comply With a temptation , that would withdraw Thee from thy duty , but then stand in awe . God and his threatning fear with all thy heart ; To fear him is from evil to depart . Of Virtues thou art full , summon them all , If need be ; to thy help me also call . EVE . Having obtained leave , away I 'le go , And arm'd with uprightness not dread a foe . Likely it is , we are more nice than wise , What mischief can lurk in a Paradise ? Surely the envious one will never bend Hither his steps , where Angels do attend Upon us as a Guard. Or if to vex Man be his choice , me thinks the weaker Sex He should not first attempt . So great a foe Will think it scorn for him to stoop so low . But say he should , He 's fall'n , Why may not I With ease resist a fallen enemy ? SATAN . I now that opportunity have met , Which I so much have long'd for , and will set My trap immediatly ; for in my pain Nothing can ease me unless her I gain ; Not for a Spouse : Carnal embraces do Not with Angelic Beings suit . We , who Have nothing terrene in us , soar much higher , And unto things more noble do aspire . It 's for a slave I 'd have her , that she may Fry in Hell-flames with me another day . Lovely she is : But what is that to me ? Before my fall I fairer was than she . And since revenge I do resolve , I must No beauty like , but as it draws to lust . What God and man doth please , doth me offend ; I shall by spoiling that attain my end . That soul shall lose its rectitude , that face Shall be devested of its comely grace ; And when I have once drawn her into sin , How shall I laugh to see what case She 's in ? Among the creatures I have been to chuse An instrument , by whom I may abuse This new-made couple , and find none so meet As is the Serpent for this devillish cheat . Of beasts he is most subtle , the whole field Doth not another half so crafty yield . With him my self I now incarnate will , And in a Serpent be a Devil still . It matters not though I my self abase , So I Gods image may in man deface . This Serpent then I 'le use my mind to break ; He , taught by me , thus unto Eve shall speak . SERPENT . Lady Supreme , unto whose great command , We all are subject , and obedient stand . Vouchsafe a pardon to me , who am bold Your presence thus to enter , and behold With ravisht spirit , and with humbled eye Your person which resembles Deity . Put on a smile , and do not that brow bend . Where Majesty and Love seem to contend . I was created dumb , but do rejoyce , That now I can with an articulate voice , Applaud the charms of thy beauty Divine , And tell thee I by gift and love am thine . Yea so are all things else , and were there more , They all thy beauty always would adore . Yet they of me fall short , for lately I Some distance hence did happily espy A goodly tree laden with fruit , which might Tempt the most dull and sluggish appetite . I had no sooner seen it , but my mind Was for a tast sharp set . So I did wind About the body of it , and at last I did get up ; being so , I could not cast Mine eye on any twig , but I did meet With numberless temptations to eat . Restrain my self I could not any more ; Sin it was not to eat , where was such store . Venture therefore I did , and don 't repent , For I return much better than I went. Here is my former shape , my former skin , But there 's great alteration made within . The strings that once my tongue ti'd , now are loos'd , Into my mind a glorious light 's infus'd . I that before was beast throughout , now can Hear , and discourse , and understand like man. When upon me this great effect was wrought , Duly I it considered , and thought It crime unpardonable should I smother Such an advantage , and acquaint no other With what my self had found . 'T was in my heart , Good groweth better when we it impart . My Lord I dar'd not tell of this . His brow Is with such Majesty array'd , we bow Before him all amaz'd ; without dispute , His very look will strike a speaker mute . But from thy milder aspect I did take Encouragement humble address to make , And tell thee what I find . This is the Tree , Which in a moment wrought this change in me . If such a Servitor would please , in haste I 'd up again , and fetch you down a taste . Do it your self , sweet Lady , look up , and Gather an Apple with your lilly-hand . Had I but ought to pawn , it pawn would I , That eating would advance you ; Lady , try . EVE . Serpent , thou mightst of thus discoursing me Have sav'd thy self the labour . 'T is a Tree , We are forbidden ; thou may'st go and boast What good thou foundest , to the numerous host Of creatures lately made , and let them try , If eating of it will them edifie , As thee it seems it did ; what is thy gain , Should I tast too , would surely be my bane . Our great Creator did by words express , Command us to forbear , and ne'rtheless Would'st thou have me to meddle ? Shall a Law So strict be given , and I not stand in awe ? Is disobedience the way to rise ? Or can sin be the way to become wise ? What e're advantage this Tree hath thee brought I do conclude thy counsel now is naught . SERPENT . My Sovereign Mistris , I thy pardon crave , If I in any thing offended have . For that offence did from pure love proceed , And love deserves a pardon when there 's need . With mine own gain I could content have stood , Had I not zealously desir'd thy good . At what else could I aim ? As for this Tree , I could have kept its virtues hid from thee . Yea , had I thought its fruit forbid , sure I Should not have dar'd to cross that Majesty Whose great creating-Word did being give To thee and me , and by whose Word we live . Your patience yet most humbly I implore , And beg you would consider well , before You positively determine any thing In this one case . Unto your mind first bring What God indeed did say , so you may see You 're under some mistake ; I will be free . Did he say , Madam , did he say ; indeed , On all these Garden-trees ye shall not feed ? Did he not constitute you Lords of all ? Hath he not made you owners general Of Fish , and Fowl , and Beasts ? Did he not give Unto you all things that on earth do live ? And all the herbs that bear seed in the field , With fruit of all Trees too that seed do yield ? And hath he after all excepted one , Bounding thereby your vast Dominion ? Have you at last a confin'd liberty ? Freedom that is not , where all is not free . EVE . I well remember what our Lord did say , As well as if he spoken had to day . We may the fruit eat of all Trees that do Within this most delightful Garden grow . But for the fruit of this Tree , which doth stand In th' midst of Garden , this is his command , This , I am sure he said , for I was by , Ye shall not eat , nor touch it , lest ye die . And though , what Death is , I as yet can't tell , I judg , that Death containeth in it Hell. SERPENT . Lo here the reason of a rigid Law , Meerly to keep inferiors in awe . Did God say thus , when ye do eat ye dye ? Look down and see that threat a foppery . See 't so in me , a kind of pious cheat ; I live , and yet I of that Tree did eat . Nay that my eating quickly was attended By nobler life than e're was me intended . The best was thee design'd , sure then at least , Eat thou maist what is eaten by a beast . Shake off vain fear , I tell thee , even I , What e're he said , surely ye shall not die . For God himself doth know it , what day ye Do eat thereof , your eyes shall open'd be . Yea , unto gods ye shall be like , for so Both what is good and evil ye shall know . Good , the more known it is , the more enjoy'd ; By knowing evil , you may it avoid . And doth not this invite ? Knowledg is one , Nay a great part of Gods perfection . With it you should be filled , since the fates Have made you Universal Potentates . For he that is advanc'd to highest Rule , Should be at furthest distance from a Fool. Nor can your knowledg hurt God , if he be , As we suppose , from imperfection free . He knoweth all things , sure ; and what if you , Who bear his Image , be made knowing too ? When your eyes opened are , you will thereby Resemble him the more who is all eye . But why should we more words thus spend in waste ? Stretch out thy hand , gather , and freely taste . That tasting will us change , but with these odds , Me it makes like to you , you like to Gods. EVE . What time of day is it ? Hath the swift Sun His morning up-hill-course already run ? Me-thinks I feel a sharpned appetite , Which calls for food , and this Tree doth invite To come and eat thereof . If I compare All Fruits together , there is none more rare Presents it self in th' Garden , none so well Doth with its fragrancy delight my smell . And sure some hidden virtues in it lie , Concealed hitherto from human eye And understanding , yea the very name , God gave it , doth greatly confirm the same : Himself the Tree of knowledg did it stile , Can such a Tree destroy ? can it defile ? Besides experience good now hath me taught , This lovely Tree was not design'd for nought But a shew only , for one taste did raise And teach a creature dumb to speak its praise . Which is an argument , I shall not dye , The Serpent eat and dy'd not , why should I ? Are only we restrain'd ? Death only found Us two to fright , and keep us within bound ? Was this rare fruit designed for a beast ? And must we die the death , if taste the least ? I 'le not believe it , I will take and trie , Yea , and taste too , although I taste and die . But if when I have eaten I do live , And like , I will some unto Adam give . ADAM . My Dear , where hast thou spent so many hours ? What work could thee detain ? what pleasant Could keep thee from me ? or what could supply bow'rs Thy Husbands room so long ? for certain I Did greatly miss thee , and do find it true , Upon this earth is nothing like to you . Nor only so , for I did strangely find A discomposure in my thoughts and mind , Which boded ill , methought , a sudden blow Was given , though by what hand I did not know . The earth beneath did tremble , and withall , Off from their trees the fading leaves did fall ; Upon a sudden beauty left their fruit , And all the pretty warbling birds stood mute . Some creatures fearful grew , and others fierce , Their looks were stern . Eve , I cannot rehearse All that I did observe : My blood waxt chill , My heart misgave me , there was something ill Had fallen out ; and though I had e'en wove Of choicest flowers a Garland for my love , Out of my hands I threw it , would not stay A minute longer , but did come away . In haste to find thee , glad to meet thee here . How dost thou feel thy self , how is 't my dear ? EVE . It never better was , never so well , Unless I judg amiss , since I could tell What Being means . Thy company indeed Most sorely I did miss , and shall take heed Of future absence ; for I felt such pain Upon that score , I would not feel again . But that which me detain'd so long was this : The subtle Serpent ( who advanced is Unto a nobler state than what he had , And is of that advancement very glad ) Most humbly came , desirous to acquaint Me with his change , and did most sweetly paint In lively colours virtues of that tree Which you and I by God forbidden be A taste of . This he did in humane voice , With words that were most eloquent and choice . This secret , not being selfish , but most free , Others should with him share , he did to me Kindly impart , and withal much perswade Me for to take and eat — ADAM . Ah! but I hope he did perswade in vain . My Dearest tell me , for I am in pain To know thee issue — EVE . My Lord , he did perswade , and did prevail I saw , I took , I eat . What wil't avail Now to deny the fact ; neither despise Me for what 's done , much clearer are mine eyes , Scales off did fall , my mind is more sublime , Than e're I found it was before this time . My spirits are dilated , my thoughts flie Hither and thither with full libertie , All my affections are rais'd , I do Conclude my self a kind of Goddess too . ADAM . My soul is troubled ; thou hast troubled me , Who formed wast my Comforter to be . Upon me hath amazement taken hold ; My joints are loosed all ; and horror cold Runs through my veins , this 't is to be undone By her that is my dear and only one . Oh! that I ever suffer'd thee to go Alone , expos'd alone unto thy so . Had I deny'd thee then , I had not now Known those sad sinking sorrows which I do . Lately thou wast most lovely and most sweet , In thee did all create Perfections meet . But now thou art defac'd , thou now art lost , Which will a thousand , thousand sorrows cost . Oh! hadst thou ne'er been made , or being made , Wouldst have my counsel given thee , obey'd . Poor ruin'd Eve ! for I must change my note , What e're thou think'st , thou art to death devote . Thy wound 's incurable , who can it heal ? God never will the sentence past repeal . EVE . Did I feel what thou fearest , I would be Alone a victim to that Deitie Which thou supposest angry , and so end All that displeasure thou dost apprehend . But whence these fears ? I pray and pray again , That thou wouldst tell me . Is not the case plain ? The Serpent did eat first , afterward I , And we do live , why shouldest thou then die If thou shouldst eat ? but grant it , hadst not rather , If die we must , that we die both together ? Where is thy love ? or where thy noble heart ? Art thou afraid to die ? shall death us part ? But where , where is he , if his fatal blow Must cut me off , why don't he strike it now ? Come let me hug thee in my tender arm , And so infolded fear not any harm . I tell thee , and with twenty kisses seal The truth of these my words , I ne'r did feel Such extasies of joy as did insue My tasting of that tree . Taste thou it too . ADAM . Since thou dost give , my Dear , I 'le take , although I 'm not deceiv'd like thee , but better know . I know that eating this will do me harm , But I am carried captive by thy charm . My flesh and bone thou hast , with them my heart , We two are one , and therefore will not part . In happiness thou didst partake with me ▪ In miseries I will partake with thee . My great delight thou hast been , even thou ; Whatever comes I will not leave thee now . What though this hour I fetch my dying groan ? It would be death to me to live alone . Or if thou die , and then another come , That other never would fill up thy room . Let God his pleasure do , I will do mine , In life and death resolved to be thine . Eve , I have eaten , and now own my love To thee , which threatn'd death could not remove . DEVIL . Of my ends thus I master am , thus I With ease have triumph'd o're mine enemy . God did intend to honour dust to raise , And make these despicable worms a praise . A race of men , he was resolv'd , should spring From Adam's loins , forsooth , them he would bring To those coelestial places whence we fell , And while we do tormenting pains in hell Suffer without all hope ; there they should be As favourites crown'd with felicity . And that at which my spirit most recoils , Is , they should be enriched with our spoils . And could we Angels brook it ? though we are Fallen and ruin'd , yet we cannot bear Such an affront . I gladly would have prey'd On his Imperial Throne , I would invade His stately Royal Palace , if that it Would but a siege , or storm , or myne admit . But its walls are too high for me to scale . It 's gate so fastned , no strength can prevail To force it open , there he sits secure In happiness for ever to endure . Well , though his lofty Throne I could not shake , I now have that atchieved , which will make Some breach upon his peace , and spoil in part His matchless joys , and grieve him to the heart . I call to mind how greatly he was pleas'd VVith our confusion , when he had eas'd Heaven of us as its burden , and in chains Of darkness clapt us , while himself still reigns In light and glory ; therefore now will we Be pleas'd at his disturbance , now that he Is to repentance brought for making man , Yea , grieveth inwardly for making man. VVhere is the beauty now of his Creation ? He that his darling was , is his vexation . I have him so seduc'd , that even he Novv is become his Makers enemy . Man , whom before he in his arms did cherish Of Love , is now worse than the beasts that perish . Hasten , sin , now , him with all evil fill ; Death feast upon him , but be hungry still . Both air and earth your territories call , And exercise dominion over all . But specially o're man , diseases cast , Sorrows throwe on him , and him killl at last ▪ Thus Devil , Sin , Death , and the Triplicity Infernal , after all victorious be . Let our grand enemy rejoyce , that out Of Heaven he hath tumbled at one bout So many thousand Angels . I can tell Almost as great a feat perform'd by Hell At once , and by one little Strat'gem I Have Adam ruin'd , and his progeny , Millions and Millions of them , who shall now 'Gainst God rebel , and to our Scepter bow . Henceforth to make man happy shall cost more A great deal than it would have cost before . ADAM . Night most uncomfortable I have had ; None such till now , a thousand thousand sad And frightful thoughts have taken up my mind : And now , Eve , at my waking I do find My head much discompos'd , yea out of frame I feel my self all o're , find not the same Serenity within , nor strength without ; There is , alas ! there is a total rout Of purity , and peace , and joy ; All 's gone : Instead of being made , we are undone . Our eyes indeed are open'd , for I see Our selves expos'd to shame and misery . Now we are naked , and that very thing Which was our glory , doth now blushes bring ▪ Our rectitude is lost , our beauty is Turn'd to deformity . All is amiss , And out of order quite : where e'r mine eye Fixeth , on self or thee , I faults espy . An hapless hour it was , when without fear Thou didst incline thy over-curious ear Unto that ill-taught Serpent , who did feign An humane voice , that he thereby might gain Closer attention from thee , and infuse Notions would thy credulity abuse T' our ruin , he a very counterfeit Was , and his promises an arrant cheat . It 's true , our eyes are open'd , and we do Know good , as he said , and what 's evil too . But that 's bad knowledg , which increaseth sorrow , Something to day we feel , more shall to morrow ; And daily more . The good we had , is lost : And evil we do know unto our cost . How evil is it for us to be stript Of innocencies robes , and to be whipt With lash of Consciences ! within are fears Which do perplex our Spirits , in our ears A dreadful sound is always ; in our face Marks of sin are instead of wonted grace . With boldness now I cannot look on thee ; And how shall I with confidence then see The face of God , whom we so much offended After he had us both so much befriended ? Nay , how shall we upon the Angels look ? Or how will they such loathsome Creatures brook ? Let us go seek a place as dark as night , Where we may be removed from that light Which will our spots and blemishes discover : For now we nothing are , but spots all over . EVE . Go then , I follow ; for my cheeks are dy'd Red with a blush : and first let us both hide Some way or other those parts which do seem Of all the most uncomely , which we deem Most fit to be concealed . Let us sow Broad and thick leaves together , which may go About our middles , and so cover round Such parts as now with shame do most abound . For if we them with modesty do hide , Better we may Spectators eyes abide . With Fig-leaves we are cloath'd , but sad the story , We fallen are down from our former glory . ADAM . A covering this is , but such as will Neither secure nor beautifie ; we 're still More cloath'd with shame ; within we have no rest : Oh how do frightful thoughts our Souls molest ! Deep springs of fruitless sorrow do arise , And streams of brinish tears flow from mine eies ; In which I may be drenched all the day , And I no hand know will them wipe away . All things I find now in an uproar are , All turned up-side down ; my passions dare Rebel against my Reason . That great Queen Who was inthron'd by God , and should have been , Sole Governess , doth now a Captive stand , Devested of its power , at the command Of base unruly lusts , that strive to be Controllers unto it , masters to me . So Understanding rules not , but my will Scorns to obey its dictates ; they both still Bow to a bruitish appetite , and I Can only groan under its tyranny . For this , Eve , thee I thank ; to thee I owe All , even all the miseries I know . Wouldst thou have kept thy place , hadst thou obey'd Thy Husbands counsels , wouldest thou have stay'd By me , as I advis'd , this had not been ; Such a sad case as this we had not seen . Learn henceforth to keep home ; without dispute , Of womans wandring , mischief is the fruit . EVE . Be not so partial , Adam , prethee , come , Lay not the fault on me alone ; bear some Of it thy self ; it cannot be deny'd But we between us should the blame divide . When was that charge giv'n forth ? When did God say Be sure that you together always stay . I did conclude kind Heaven did us permit Sometimes to be alone , and judg'd it fit So to be then ; and being innocent , Thought where I would I might go , so I went. My head thou wast ; if therefore thou didst know Mischief would follow , why didst let me go ? One positive command of thee had made My purpose change , and me with thee have staid . I did not , would not go without thy leave ; I had it , thou didst me permission give . And likely 't is , had I been by thy side , We both had fallen , had we both been tri'de . ADAM . I am undone by thee , and yet must I Be charged as cause of our misery ? By granting leave to go , I did approve My self to thee ; yet blam'd am for my love . And is 't indeed just matter of complaint , That I on thee laid not a full restraint ? Alas ! that could not be impos'd by me , For God himself had us created free . Advise I did , and warn'd , yea did foretel What en'mies were abroad , and what might well Fall out unto our hurt and prejudice Even in this delightful Paradise . But when I all had said , thy confidence Was rais'd , being built on thine own innocence And strength . But to speak fully to thee , I Knowing thy rare perfections , did rely Upon thy virtue ; but see since that time Errour in love may prove a fatal crime . And henceforth may all men be warn'd by me , And may all women too be warn'd by thee . Husbands , away with jealousies , you must Love wives with dearness , but not overtrust Them with self-rule . Wives don 't your selves abuse And then your Husbands for their love accuse . GOD. Let all be quiet , nothing's come to pass But what by me foreseen most fully was . For known to me from everlasting are My works ; also the works of all that were By me created , both Angels and Man , All I most easily grasp with my span Of knowledg . Had I pleas'd , I in that state Could them confirm in which I did create . But them to have confirm'd , did not comport With my great Counsels . In my Supreme Court , Many attendants stand , many to fall I freely left , freedom I gave them all ; And strength enough , that so it might appear Who did me truly love , who did sincere Obedience to me yield , and all might see Justly they cannot charge their destiny Nor my decrees , but they themselves must blame ; For from their own free choice their ruin came . Angels innumerable tell ; though they In Heaven were plac'd , they would not Heaven obey . Wherefore I spurn'd them from me with disdain , And made them know 't impossible to regain Their first estate , first habitation ; Fetter'd they lie in Hells dark region , And in its flames they shall for ever fry ; Repentance shall be hidden from mine eye . Their chieftain Belzebub my sworn foe , Out of his spite to me sought to undo Poor man my Creature , and he hath it done , And thinks he now of me the day hath won . But he shall quickly know , I can outdo His policy and pow'r , in his own bow I can out-shoot him . It 's resolv'd , I will ; And when all 's done , man shall be happy still . These broken potsherds I 'le again repair , And make them full as beautiful and fair As erst they were . In spite of Hell , a place For justice shall be found and saving grace . Of man I was the Maker . When made , He Unmade himself . Who shall repairer be ? That work I 'l have accomplisht . I will not Upon my honour suffer such a blot As Hell design'd to cast . But I will be Prais'd and admir'd to all Eternity . Son of GOD. No sooner was this said , but Heav'n did ring , The Angels there did Allelujah sing . But above all , Gods only Son did grace That great assembly ; in his radiant face Pity and love did sit triumphant . He Man dearly lov'd , pity'd his misery . Both now were at their full , and for mans sake His Father he approach'd , and thus he spake . Father , I did thy resolution hear With joy superlative ; and can't forbear Such goodness to extol with highest praise , Which will poor man out of his ruins raise . Should he be lost for ever , how should flame Rise from thy Altars ? What one would thy Name Exalt ? would not thy glory , Father , fade , Should they be lost , who for thy glory made All know ? Consult thy goodness , let it shine ; Never let Hell , by frustrating of thine , Be master of its ends . Go on , and do What ever thine own grace doth prompt thee to . GOD the Father . Difference , my Son , between us there is none , But full agreement ; for we two are One. I see my self in thee , my glory bright , My Son thou art , in whom I do delight . Thou liest in my bosom , and to thee All mine eternal counsels open be . Full well thou know'st , from everlasting we , Mercy to man together did decree . How sad soever matters now appear Between us two , counsels of peace then were . All which shall stand unshaken , for I will My thoughts perform , my pleasure all fulfil . All mankind sha'nt be lost . I 'le offer grace , Which when once offer'd many shall embrace ; And those that do , shall find it , and shall be Not to themselves beholding , but to me . Conquer at last they shall their deadly foe , And to their God that victory shall owe. Unto all those I will my grace impart ; On them I will bestow a gracious heart , In which I 'le write my law , and put my fear ; And so in duty they shall persevere . Love them I will ev'n for mine own names sake ; Leave them I never will , never forsake . Yet on mine Honour I do stand , and will Have the world know me good , but righteous still . For who will reverence a Deity , If they may sin with full impunity ? Yea , man being fal'n , must his folly rue ; For if he do not , I cannot be true . My threatning is gone forth ; I said , that he Eating should die , with his posterity . That sentence cannot be reverst , one shall Dye for lost mankind , or they must dye all , who 'l pay the debts that men contracted have ? What one will dye himself , their lives to save ? Can the Angelic nature shew such love ? Will the Angelic stock sufficient prove ? I see , they all are nonplust , there is none Of them to interpose , there is not one . Among them all I know none is that can Satisfie Justice , or help ruin'd man. Both love and power enough they all do lack ; Sins weight would quickly break an Angels back . Son of GOD. It 's too too great a work . Created pow'r Would utmost weakness prove , in that same hour It should engage unto 't ; who recompence Can return for an infinite offence ? Such as sin is , unless he be some one That 's infinite himself , and can alone Infinite price lay down , and th' injury Compensate , which was done Gods Majesty ? Man himself can't do this , he hath lost all , And is become a Bankrupt by his fall . He might have kept the happiness he was in , But he can never answer for his sin . Nor can the Angels for him , though they be Stars of the morning , high in dignity . Their stock together put , immense may seem ; Yet were it all laid down , it can't redeem Man from destruction : should they all be weigh'd , And in the ballance against one sin laid , They would be found too light . But what of this ? Because among the Creatures no help is , Shall there be none ? Though they this cannot do , Shall wisdom infinite be nonplust too ? Shall mercy be resolv'd , yet want a way , By which its selfe to man it might convey ? May threatned judgments oft prevented be ; But grace shall always have its passage free . It is my Fathers glory , also mine ; By magnifying of it we shall shine In th' eyes of all ; all will Us love for this , When they shall find with Us forgiveness is . Therefore , O Father , be it known this day , There shall not want one to pave mercies way , And to remove obstructions . I will be Saviour to man , and sacrifice to Thee . In thy most wise eternal counsels thou Didst me appoint Redeemer ; therefore now , Lo now I come to do thy will , and be A Mediator between man and thee . His debts and sins to a great sum amount ; Yet , Father , put them all on mine account . I fully will discharge them , and will see , By him thy glory shall no loser be . I well this undertaking understand ; What it will stand me in , I well know , and What brook I must drink of , before that I Come to lift up my Head. I am the High And lofty One , whom Seraphims adore , And veil their faces when they 'r me before ; Yet I must act low condescention , And be made of no reputation . Instead of glory I must take the dress Of one that hath no form nor comeliness . In form of God I am , and robbery Do think it none to claim equality With him ; but yet I must a man become , And be found in a sorry servants form . Nay more , if I to man would bring relief , Sorrows must my familiars be , and grief Mine intimate acquaintance . I must be Most sorely bruis'd for his iniquity , For his transgressions wounded . In that day On me thou their iniquities wilt lay . Yet this doth not discourage , nor much more , I have of love and bowels as great store As thou canst have of wrath . This pleaseth me , Full out as much as Vengeance pleaseth thee . More thou art not displeased with his sin , Than I am pleas'd Salvation him to bring . Him I will draw out of the horrid pit , And on a rock most sure I 'le set his feet . Thy Justice honour I will so secure , As that thy Mercy shall for ay endure . Look on me , Father , then , and take my word , Which it's impossible for me to break , great Lord , Thou know'st me faithful , thou dost know that I Can upon no account my self deny . Look then again . I here as surety stand To pay what e're thy Justice shall demand . Ask what thou wilt , thou canst not ask amiss , Performed it shall be what e're it is . Can only blood pardon procure ? If so , Rather than not a pardon , mine shall go ; My life I 'le give for his , and part with all Which I can part with . Let thine Anger fall On me thine only Son , that burden I Will take , to take away iniquity , In all its guilt and power . And that I may Be a fit object for it , in the day Thou shalt appoint , I will to my Godhead The Manhood joyn , and so have blood to shed . Blood thou canst not except against , for I As man will suffer , as God satisfie . Let men me as a worm tread underfoot , And laugh , and shake the head , and the lip shoot . Let Bulls , yea Bulls of Bashan me beset , And come like hungry Lyons me to eat . Let me be poured out like water ; and Let all my bones as dislocated stand . What though my heart melted must be , and I Shall have my strength like to a potsherd dry . What though in sorrows thou do me immerse , And cruel ones my hands and feet will pierce : I 'le bear , yea welcome all , since thus I can Redeem from wrath poor , but beloved Man. Nay when I am thus brought upon the stage , Let death it self spend on me all its rage . Let it strike fiercely with its Iron Rod , And then boast it hath kill'd the Son of God. My heart is glad , my glory joys , also My flesh shall rest in hope , because I know My precious Soul thou wilt not leave in grave , I incorrupt shall resurrection have . Of life the path thou wilt me shew , to store Of joys and pleasures , which forevermore Are in thy glorious presence . Thus , although I seem to yield unto that mighty foe , By him to be devoured , yet will I Fall like my self , and a brave Conquerour die . My very weakness shall much stronger be Than men and Devils ▪ Devils and men shall see , I at my lowest can their pride abate , And be above them in their greatest height . 'Gainst man the hand-writing shall not prevail : Out of the way I 'le take it , and will nail It to my Cross. All adverse powers I 'le spoil , And give to principalities the foil ; So be triumphant o're th' infernal crew , And also of them all make open shew . My people I will ransome from the grave , From death I will , them all redeemed have . O cruel death , even I thy plagues will be : O grave , I will destruction bring to thee , And utterly root out mine enemies ; Repentance shall be hidden from mine eies . In death I 'le fall , that death may die by me , In grave I 'le lie , that graves may sweetned be To mine that shall come after . I my head Will lay in dust , that dust may prove a bed Of fragrant Roses yielding to them rest Who by sin were ty'rd out , by world opprest . Yea that same death which was brought in by Sin , And was intended only to have been A way to Hell , shall through my dying-love For mine be made the way to joys above . A way to Heav'n for them I will it make , When out of grave I shall rise for their sake As their head and first fruits : I will disarm Death of its sting , that it shall do no harm To mine . As victor then in triumph high I , I will captive lead captivity . And to my Chariot-wheels will firmly bind All those mine Enemies , who were combin'd Me to disgrace , mine to destroy ; attend My triumph , as slaves , they shall : when I ascend In clouds to Heaven , and direct my course Father , with gladness unto thee , the source And spring of happiness , when I will sit On thy right hand , until under my feet My foes by thee be brought . At length I will Descend again in state , and so fulfil My joys and thy Decrees . Father , I 'le go , Waited upon by Angels , who shall blow , And by their mighty breath that Trumpet sound Whose noise shall rough the Seas , and shake the ground , And make them both surrender up my dead , Who with those living then shall me their Head Follow into thy presence , where I shall Resign my Scepter , that God all in all May be . Father , this I 'le perform , and thus We shall rejoyce in them , and they in Us. GOD. None could have spoken thus , but He that is The brightness of my glory , the express Image of mine own person ; in whom be All the perfections of the Deity . My Son thou art , my most beloved Son , In whom I am well-pleas'd , mine only one . My works I took delight in , because good ; Much more in man mine image , while he stood : Nor am I so incensed by his fall , As utterly to ruin him and all Who shall of him proceed . Now he is lost , I am resolv'd to be at much more cost For his to be admired Restauration , Than ever I was at for his Creation . I made him with my word alone , but will Ransome him with thy life , and thereby fill Both Heaven and Earth with wonder , that I part With thee , who art so near unto my heart . For man's Redemption I do not care What charges I am at , I will not spare For cost , but freely will deliver up Thee unto death ; and mingle such a cup For thee to drink , as never one did taste For bitterness , and yet I will no waste Admit of , though it wormwood be and gall , My pleasure is , thou drink it , dregs and all . But thine own love will sweeten it ; for I Know , for man's sake thou lovest to deny Thy glorious self , and never wilt repine To shed thy blood , so man may have the wine . And as thy love doth prompt thee , so I do Set everlasting joy before thee too , For thy encouragement . A just regard Shall be had to thee , and a full reward Shall crown thy labours ; thou at last shall see Such fruit as will most fully satisfie . Heaven and Earth shall be fill'd with thy Fame : A Name I 'le give thee above every name ; Wonderful , Counsellor , thou call'd shalt be , A mighty God , that is , equal with me . And what thine honour greatly will increase , The everlasting Father , Prince of Peace . Yea more , that Manhood , which thou shalt assume , Shall be exalted , and with thee have room Upon that lofty Throne , where I do sit . For after such abasement , it is fit Thou shouldest be exalted as a Prince As well as Saviour ; I 'le never mince Nor clip thy dues , but all the world shall know Thee their supreme , and every knee shall bow To thy Authority . When thou shalt rise Out of the grave thou chusest , I in no wise Will be unmindful of thy love to men , Nor thine obedience unto me , but then I thee in Heaven will with power clothe , And in Earth too ; so that thou shalt in both Do what thou wilt , for thou wilt always be Like to thy self , and faithful unto me . Above thy fellows I do thee anoint With oil of gladness , and do thee appoint Lord over Men and Angels , 't is my will , Ev'n as my self they do thee honour still . Unto thine en'mies thou shalt give thee soil , And with the mighty shalt divide the spoil . Supply thou shalt poor mans necessity ; And proclaim to the captives liberty ; Opening of prison-doors unto the bound , With perfect healing to the deepest wound . Souls weary and opprest , under thy wing Shall comfort find , and finding , bless their King. All that accept thee , I with pleased face Will look upon , and cheerfully embrace In arms of love , though they be ne'r so poor , Yea , though they were grand enemies before . My Glory thou design'st ; and if for me All this thou 't do , what w'ont I do for thee ? Not stick at pardons sure , I have them ready For all those lost ones , which are poor and needy In their own eyes , and will repair to thee , All those shall find they welcome are to me . And when those many shall be call'd , that now I give unto thee , when they 're brought to bow Unto thy ruling Scepter , when once they Who called are , shall all the call obey , And follow thee where-ever thou dost go , In paths of Holiness ; when they shall grow Into a meetness for their purchas'd right , The sweet Inheritance of Saints in light : All then shall plainly see what love I bear Both unto thee and thine . Thou shalt appear A Judg on the Tribunal ; quick and dead Shall come before thee . Some shall hang the head For fear and shame : But all thine at that day , Shall lift up theirs with boldness , knowing they Shall then receive full absolution , With their long longed for Redemption From sin and sorrow . Then the world shall burn , And by that burning into ashes turn , Losing thereby its filth ; yet in no wise Will I it quite consume , for there shall rise Out of its ashes a new Heaven , and A new Earth also . Both at my command Shall spring , and both the present shall excel , For in them righteousness alone shall dwell . No wicked men shall there lift up the horn ; No vexing brier there , no pricking thorn : Nothing , nothing at all , that may offend , Or thee , or me , or thine . Nothing to mend , No wants to be suppli'd ; sorrows away Shall vanish quite , and nothing shall allay The sweetness of their pleasures ; I will be Their portion , and their full felicity . For thy sake this is done ; the new Creation Shall ascribe all unto thy mediation . Ye Angels worship this my Son , and raise Your joyful acclamations to his praise . ANGELS . Ever be thou admir'd , O God above ! Ever admired this thy wondrous love ! Thou art Eternal , Infinite , thy treasures , Like to thy Self ; thy Grace beyond all measures . Father , thou art Father of Mercies too , All things thou mad'st , and dost all things out-do In goodness . Thou art all invisible , Dwelling in light that 's inaccessible . Thy Greatness , Glory , Goodness we adore , And bless thy name , that we may stand before Thy Throne ; for 't is our happiness to be Always in presence of thy Majesty . And thee we bless , thy Father 's only one , His great delight , his most beloved Son. In whose most gracious countenance doth shine Beauties perfection , Glory divine . By thee all things created were , by thee We placed were in this felicity . By thee Rebellious spirits were cast down ; Thine was the Victory , thine be the Crown . Heavens peace thou didst restore , & by thy might Those en'mies were o'recome , and put to flight . 'Fore thee they could not stand , no , down they fell ; And falling down , they stopt not , until Hell Gaping had them receiv'd , where they shall be In flames tormented to eternitie . For that thy mighty conquest we do sing Praise unto thee , to thee victorious King. We do admire that noble Act , but more Thy glorious grace , whereby thou hast a dore Of hope open'd to man ; Thy Grace exprest On undone Adam , now less than the least Of mercies through his sin . That thou dost lay His ruin to thy heart ; Offer to pay His debt , his burden bear , his sin take up , And for his sake drink off a wrathful cup. That thou should'st leave the Heaven thou dost possess , And carry sins into a wilderness . We never could have thought of this , and we Admire it now it is resolv'd by thee . Such love eternal obligation lays On man. Such love transcends Angelick praise . But what exceeds our praises , that will we Admire thee for , Lord , to eternitie . GOD. Know , in their order all things shall proceed : And since that foolish man hath done this deed ; Since Adam , made by me upright , hath sought Many inventions out , he must be taught By sad experience , what it is to sell All Paradise for one tree ; what to rebell Against the God that made him . Justice now Requires that sentence pass ; and who but thou My Son should pass it ? I my self judg none ; All judgment I commit to thee , my Son. By doing which it shall appear to all , That to man ruined by his own fall , Healing and faving-mercy I intend , Not utter misery , because I send His Friend to be his Judg , and have no other Sentence to pass , but Him , who shall his Brother Be one day , and Redeemer , who his blood Will shed most willingly to do him good . SON of GOD. Father , thy will reveal'd is , shall be done With cheerful readiness by me thy Son. That so thou mai'st for ever pleased be With me , as I am ever pleas'd with thee . I therefore go , according to thy will , These Criminals to judg ; but I know still , As I to judg go now , so that one day , I must to suffer go , for thou wilt lay On me all their offences . Of that cup Which they but taste , I must the dregs drink up . Yet though the worst of all on me must light , I will , as Judg of all the earth , do right . Justice and Mercy shall together meet , And being satisfi'd , each other greet . With speed all shall be done ; away I go With Angels not attended , for I do No Witness want nor Jury ; and the Sun Almost to th' end of this days race hath run . Evening approaches , at which time blow fair And gentle gales of wind to cool the air , A time fit for mans milder Judg , and he Shall find that fury doth not dwell in me . Where art thou Adam ? what ! dost thou not know My being in the Garden ? can I go So near thee unperceiv'd ? Hath not my voice ' Waken'd thine ear ? and made thy heart rejoice , As it was wont to do ? it seemeth strange , From me thou should'st absent ! Is any change In thee a cause thereof ? come and impart The matter as it is ; Adam where art ? ADAM . Lord , I thy voice did in the Garden hear , And thereupon my soul did fill with fear . My self I naked saw ; seeing , did hide : For being so , Lord , I could not abide Thou should'st look on me , but away I fled Among the thickest trees to hide my head . SON of GOD. Adam , my voice hath often reach'd thine ear ; As oft it was thy joy my voice to hear . It was thy sovereign delight ; and how Comes it to be a terror to thee now ? I see indeed that thou art naked ; well , Of this thy nakedness who did thee tell ? Hast thou adventur'd to eat of that tree , Concerning which I gave command to thee , Eat thou should'st not ? — ADAM . — The Woman thou did'st give With me as my Companion to live , Whom I did count a token of that love Which thou to me dost bear , could disapprove Nothing of all I saw in her , but stood Inamour'd on her as a perfect good . She thou did'st give , gave of that tree for meat ; And being by her given , I did eat . SON of GOD. Hast for thy self nothing to say beside ? Was she by me given to be thy Guide ? An help she was intended for thee , and Fitted for such by her Creator's hand . But know , God never did unto thee say , Rather than me , thou shalt thy Wife obey . He did not thee subject to her , nor none ; Him thou should'st have obey'd , yea him alone . But , Woman , say , what is 't that thou hast done ? EVE . I was beguil'd by th' Serpent , and did eat . SON of GOD. Serpent , 'cause thou art guilty of this cheat , And this hast done , there 's nothing shall thee shield From vengeance . Above every beast of field Thou art accurst , and above cattel all . Henceforth upon thy belly thou shalt crawl ; Yea dust shall be thy food , dust thou shalt eat , All the days of thy life be that thy meat . And further know , between the woman and thee feel , I now will put a mortal enmity , Which 'twixt your seeds shall last . Thou shalt it Her seed shall bruise thy head , and thou his heel . As for thee , Woman , Be it known , that I Sorrows on thee will greatly multiply In thy Conception ; yea for this thing , In sorrow thou thy Children forth shalt bring . Unto thy Husband thy desire shall be ; Learn to submit , he shall rule over thee . Now , last of all , Adam , to thee I come , And so will end th' Assizes with thy Doom , Which thus I do pronounce : Because that thou Hast to thy Wifes voice hearkened , and now Of that tree eaten hast , about which I Said , Thou shalt not eat of it , lest thou die . For thy sake cursed is the very ground ; Sorrows shall thence spring up , and much abound . Out of it thou with toil shalt fetch thy meat , And that in sorrow all thy days shalt eat , Till thy return unto the ground thou make , For out of that at first I did thee take . Know thy self , Adam , that thou art but dust , And unto it again return thou must . All this shall be accomplish'd . But I do Your misery behold , pity it too . You both before me naked stand and bare , Cover'd with shame all over ; now you are Exposed unto storms without a fence , And to the changing-weathers violence . My Bowels yearn to see your Poverty , How low y' are fallen into misery . Wherefore your nakedness I 'le hide with skins . And with my Robe of Righteousness your sins . But now out of the Garden I thee send , In tilling of that Ground thy time to spend , Whence thou wast taken . Therefore now be gone , Adam , from hence away . Eden alone For Innocency was . A Wilderness Will serve him well enough , whose holiness Is altogether lost . Nor shall there be Of return hither any Hope for thee . For straight upon the Gardens eastern side , I will appoint some Cherubims t' abide ; A Flaming-Sword also , which night and day Brandish'd shall be , and turned every way , The way unto the Tree of Life to guard , That Man may never taste it afterward , Unless from me . For know , that I 'le give leave And power to all who me by Faith receive ; Ev'n all that shall under my Banner fight , And fighting overcome , I 'le give them right Of th' Tree of Life to eat , which always stood In the midst of the Paradise of God. ADAM . How am I fallen ! my tongue can't express That depth of misery , which fathomless Is to my understanding ! I ere while Had God my Friend , under whose gracious smile With joy I liv'd , and gladly did embrace All opportunities to see his face . But now alas ! from him I 'm fain to hide , And his approaches can no more abide . Being from Eden thrust , where shall I flee To seek relief in this my misery ? Creatures avoid me , or stand gazing on Me as a monster , or man quite undone . Having transgrest my great Creators Law , Of me the Brutes refuse to stand in awe . My former blessing is turn'd to a curse , My comforts into crosses . And what 's worse , Both Sin and Curse I propagate to all Who shall of me descend . For by my Fall My whole race ruin'd is ; They all will be Conceiv'd in sin , born in iniquity ; Born unto Trouble , as sparks upward fly ; No sooner born , but they 'l begin to dye . Oh that I might be childless ! and that God Would put a period to this earthy clod ! And grant that in the long'd-for silent Grave , Sense of these sorrows I no more may have . Yet what if Death a full end should not make , But cast me down into a burning Lake , Where I a drop of water shall not get , My Tongue to cool in that tormenting-heat ? I tremble to think on 't ; The case stands so , What thing I should desire I do not know . Eve , from my sight be gone , make no delays , Sorrow and indignation thou dost raise In me when e're I see thee ; get thee gone ; By thee , by thee it is I am undone . It was thy self-conceit , thy wretched pride Of parts and beauty , drew thee from my side . A Serpent , and a Devil in him , were sit Companions for thee , rather than to sit And talk or work with me . Oh that alone I had remain'd , and never woman known ! A Rib thou art , crooked by nature , sent By God for comfort , but to mischief bent . All the ingredients of future woe To mankinds Grand-dame doth all mankind owe. Thou Mother of all living call'd shalt be , Mother of Death too , for that sprung from thee . EVE . My Lord , I have transgrest , and do with tears Confess my fault . Oh let thy gracious ears To my request incline ; and let the heat Of kindled wrath abate ; now at thy feet I prostrate lye . God knows , my heart is thine , My Love , and high esteem , whate're is mine . Through my means , true is is , thou art accurst ; But know , the Serpent hath beguil'd me first . Dost think I would have done 't , had I foreseen What would the consequence thereof have been ? Oh! pity me , dear Adam , for I do My crime acknowledg , and bewail it too . And if that such intreaties might have sped , I 'd beg the punishment upon my Head Might wholly light , and God would thee restore To all the happiness thou hadst before . On those terms welcome sorrow , welcom pain , I all would freely bear , of none complain . Be kind unto me , Adam , me forgive My great offence , and let me with thee live . Broken my heart is , multipli'd my fears , My sighs consider , and observe my tears . In this my sore distress do not me leave ; Me , a part of thy self , do not bereave Of thine advice and aid . A look give down , A look of love on her who is thine own . ADAM . Here 't is , my Dearest , for thee ; come , arise , And those o'reflowing tears wipe from thine eyes , Which my displeasure caus'd ; alas ! that is The least effect of what thou didst amiss . His wrath I dread whom we provoked have , And from that wrath I gladly would thee save By bearing all my self . I 'd loudly cry , Let Eve live in thy sight , and let me dye . But this discourse is vain ; though I am loath To see thy miseries , yet since we both Have sinned , both must suffer , and feel smart ; Our Judges sentence carv'd us both our part . What then remains , but that we study do Love to each other , how to shew it too In all ways possible ? for so may we Somewhat alleviate our misery . EVE . My Lord , with thankfulness I do admire Thy love to me , just object of thine ire . Which great and undeserved love doth raise Hope toward God , that we shall speak his praise . For if man thus forgiveth , how much rather Will he forgive , of Mercy who 's the Father ? ADAM . Most sweet these words , dear Consort ! and my mind Gives me , that we and ours shall favour find In the eyes of our God. Methought there did Great comfort lye in th' very sentence hid . A sudden death was look'd for ; but lo ! He In stead of death , only impos'd on thee Travailing sorrows . And it 's richly worth Considering , thou Children shalt bring forth , For all those pains ; and when a Child thou hast , Forget thou wilt all sorrows that were past . In stead of me ; our Judg did curse the ground , Which now will grow more wild , and will abound With thorns and thistles . It s face will be marr'd With vexing weeds , so I must labour hard . But sleep by labour will be made more sweet , And I by labour shall get bread to eat . But above all , this hath my comforts fed , One day thy seed shall bruise the Serpents head . On these encouragements let us both fly Unto his mercy-seat , and there let 's lye Cover'd with shame , and drown'd with tears ; let 's now Before him like poor malefactors bow . Of this our sin let full confessions , Mixed with fervent supplications , Ascend before his Throne . He may relent And mercy shew unto us penitent . It is the only way to scape the Rod , Humbly to seek our refuge in our God. SON of GOD. Father , the Sentence I have past . Thy will And pleasu●e therein I did all fulfill . Nor have I finished that work alone , But from th' offenders took their heart of stone , And gave them one of flesh , so that they melt , For now the burden of their sin is felt . Yea more , behold , they pray , and sue for grace , Nothing will please them , but thy pleased face . As Priest , their names upon my breast I bear , And now an Advocate for them appear , Presenting their requests all incens'd , and With Intercession back them . Let thy Hand Of Love reach out a Pardon . Let them obtain Thy choicest favour , for my sake , again . From those deep sighs rising from hearts opprest And kindly broke , smell a savour of Rest. Now that they seek thee , be thou of them found , And where Sin hath , let Grace much more abound , Despise them not , who unto thee do fly ; If thou dost them , thou shalt me too deny . I will their sins for ever take away , For their offences I by death will pay . What is done I would not have thee undo , Most highly it becomes thee to be true Unto thy righteous threats . They did forsake Thy Law , and thy Commandments did break ; And visited let their transgressions be With Rods , and with stripes their iniquity . Let their own wickedness correction give , And backslidings reprove them while they live . May they and theirs by sad experience know , It is an evil thing , and bitter too , That they forsook God , and made it appear , By that departure they cast off his fear . Yet thine own purposes of Grace fulfill , Do thou them good , and be their Father still . Some sign of favour give them . Let them see That thou art reconcil'd with them in me . GOD. Be it , my Son , according to thy will , Whatever thou hast spoken , I 'le fulfill . In thee I reconciled am , and can For thy sake pardon all the sins of man. He shall be sure to feel my smarting Rod , Yet I will be to him a loving God. When thou art suitor , what shall not be done ? What 's too much for thy Intercession , Which , I know , thou wilt ever live to make With me in Heaven for poor Sinners sake ? Therefore to th' utmost thou shalt Saviour be Unto all those that come to God by thee , Who shall be happy . Go ye Angels then , And Peace proclaim on Earth , Good will to men . ANGEL . Adam , I hither come Tydings to bring From our and your Creator , Heavens King. Unto thy Pray'rs he hath inclin'd his ear ; Although a sinner , thou to him art dear . Upon thy sin Death might have seizure made ; And if it had done 't , thou must have obey'd Its summons ; but behold ! there 's a reprieve Which Grace hath issu'd forth , and thou shalt live Many and many days , that thou thereby , When e're Death comes , mai'st be prepar'd to die . Unto thy Makers pleasure it is fit , Having offended , humbly thou submit . Bad will be mixt with good ; thy days will be Sunshine and cloudy ; God lays out for thee Sore trials . But of sin do thou repent , And learn in every state to be content . One called Abr'am shall from thee descend , Whom God will own and honour as his Friend . From him , in David's line , also shall spring The promised Messiah . Zions King , Born of a Virgin overshadow'd by The Holy Ghost , power of the most High. He upon David's Throne shall sit full sure , His Kingdom shall for evermore endure . From Gentiles he thick darkness shall dispell , And be the Glory of his Israel . He out of love to thee and thine will die , And shall by Death obtain the Victorie , Nailing unto his Cross each enemie . But unto man by death bring peace and rest , So that whoe're believe in him , are blest . He judged you , and he will come at last To judg the World , when Judgment shall be past By him in Righteousness . And then his own He will advance to his most Glorious Throne , Where they shall reign in all felicity , Without disturbance , to eternity . Mans Hymn of Praise . Tune our Hearts , Lord , that we may speak thy praise ; Flat they are yet , do thou them higher raise . Affect us thoroughly . Let us admire Thy Love , and call in help from all the Quire Of Angels , who with wonder have all seen How great thy goodness unto us hath been ; Who gav'st thy Son , that he might for us die ; Who gav'st thy self for our Recoverie . How freely did'st thou stoop , when we did fall ? That we might Honey have , thou drankest Gall. We eat the Fruit , thou hung'st upon the Tree , Which Life brought unto us , Death unto thee . Thy stripes our healing are , thy thorn our flower ; Thy Blood our Balsom ; and thy Cross our Tower ; Thy wounds our Refuge ; and thy sighs our Song ; Of thee we 'l make our boast all the day-long . Thou art the first-begotten of the Dead ; Thou of all earthly Princes art the Head. Thou love'st us , and washt us from our sins In thine own Blood , making us Priests and Kings To God thy Father . Therefore we will never Cease saying , Glory be to thee for ever . For we , O Lord , thy ransom'd Ones shall come Unto the Heavenly Zion as our Home , With Songs ( caus'd by that blood which thou did'st shed ) And everlasting joy upon our head . We shall obtain all gladness in that day , When sorrow and sighing shall flee away . FINIS . A Dialogue BETWEEN FAITH AND A DOUBTING SOUL . TO THE READER . Courteous Reader , ABout seventeen years ago , a gracioas Woman ( one of that Flock which was by Divine Providence committed to my charge ) sorely laboured under many Doubts , which created her much disquiet . In her agonies she frequently repaired to me for help , which according to the Grace given , I did most readily afford her . But by those Convulsion-sits , which almost every day returned , her memory was rendered so labil and unfaithful , that all I said made no abiding impression . Every time she came to me , she brought with her the same perplexing thoughts , and I had my work to do again . Thereupon I resolved to draw up in Verse her Doubts , and my Answers , and gave them to her in writing , in hope that her memory would more easily retain something which might befriend her ; at least , that having these things by her , she would make use of them as occasion required , and so save both me and her self much labour . Through the goodness of God , my expectation was not disappointed , she found much benefit , as she did most freely and thankfully acknowledg ; and through mercy past the remainder of her days in a pleasant calm . But , good Soul , she could not hide Gods loving kindness within her breast , but communicated to others these lines , which she counted a treasure ; several Copies were taken and disperst , some sent into remote parts , which found good acceptance , and were not without their fruit . Mine own Copy of them lay dormant long after ; indeed I concluded it lost , until about two years since one of my Children found it among my loose Papers , and with joy brought it to me . Since then , one borrowed it , and another , and more , of which several took the pains to transcribe it . And I have of late been so prest to make it publick , that contrary to my own thoughts and resolution , I have been constrained to yield unto their importunity . Certain it is , that Doubtings do abound in gracious Souls , though wicked men enjoy a fatal peace , and are not in trouble like them . The Devil like a roaring Lion gapes upon , and worries those that have escap'd out of his snares ; whilest he rocks his vassals , and doth his utmost to keep them asleep in the cradle of carnal security . Those that have true Faith , have also many fears . But those that are strangers to Faith , are commonly free from them . Doubts are good signs , yet bad company . They damp the spirit , and weaken the hand , and cover with a cloud that face which should shine . They keep Faith from flourishing ; they deprive the Christian of that comfort which the breasts of Gospel-promises would yield him ; they rob God and Godliness of that honour which the cheerful lives of Saints would bring them ; and they render the converses of holy persons many times very unacceptable to their brethren ; though we should bear one anothers burdens , and be very compassionate unto such as are deserted , buffeted , and disconsolate . It is the unquestionable duty of Christs Ministers to be Messengers of peace as well as Sons of thunder ; as to startle and affright sleeping sinners , so to revive drooping and sinking Saints . We are to comfort the people of God , by speaking to their case , and to their hearts . To strengthen the weak hands , and confirm the feeble knees , is a part , yea a very sweet part of our work . We have no dominion over their faith , no , none at all ; but should be helpers of their joy , and rejoice to be so . Vpon this Errand and Design is this little piece sent abroad into the world ; without question many will find themselves concerned in the things contained in it , and I hope some will find advantage . The answer to these Doubts are fetcht from the Word of God , and grounded upon it , and such are most cordial . Nay none but such will bring healing to a wounded , and settlement to a tumultuating spirit . Let none be offended at the manner of composure , but remember the reason before given , and call to mind Davids Psalms , together with the Apostles Exhortation , To admonish one another in Psalms and Hymns , and spiritual Songs . A blessing from heaven go along with this little work ; and if thou receivest any spiritual benefit by it , he hath his end , who is A Friend and Servant to the Houshold of Faith , SAMVEL SLATER . A Dialogue between Faith and a Doubting Soul. FAITH . WHat joys like those which from above descend ! They know no bounds , are strangers to an end . My comforts overflow , I sit and sing ; The night is day to me , and Winter Spring . While others think I want , I enough have , My heritage is good , I nothing crave . Come , Soul , put on a smile , chase sorrow hence ; Whence flow these tears ? why is this great expence Of deep fetcht sighs & groans ? thy Saviours voice Should clear thy brow , & make thy heart rejoice . Husht ! dost not hear 't ? Salvations Captain comes With sound of Trumpets , & with beat of Drums . 'T is not th' alarm of War ; he takes thy part , His actions all along have spoke his heart . For thee he did engage , he fought , and di'd , And now triumphs . All , all makes on thy side . Himself did tell me so ; be of good chear , Away with doubtings , and defie all fear . Shake off these causeless dumps , arise and shine ; The victory is Christs , th' advantage thine . SOVL. What mine ? canst prove it ? thou tak'st all on trust , And so maist be deceived ▪ try I must , And look , and search , examine , and enquire , Ask question after question . Yet no higher Can I attain than to faint hopes ; which cost A thousand thousand labours ; but are lost In twinkling of an eye . I cannot rest , Nor lasting peace enjoy . When things are best , I am disturb'd , my sleep scarce lasts an hour , And when I ' wake again , Lord ! what a pow'r Of sad perplexing thoughts assault my mind ? That I conclude both Heav'n and Earth combin'd To make me miserable . Faith , speak out , Hast thou more cause of joy , or I of doubt ? FAITH . Thou bid'st me speak , and yet deny'st to hear ; When I unlock my lips , thou bolts thine ear . There are such sobs and sighs , bitter bewailings , Such weeping , wringing hands , such loud complainings , That all my labour 's lost . Alas ! my skill In vain is tri'd , for out of meer self-will Thou spillest all my Cordials , and wilt none Of my choice Heaven-born comforts , no , not one . Yet since I know thy sickness , know , I do Both pity it , and long to cure it too . We 'l argue things once more , for I don't dread Thy reas'nings , nor the crafty Serpents head . My cause is good , my blessed Seconds are , ( Though thou think'st otherwise ) without compare . Enter the lists then , yet the Judg shall be Not sense , nor carnal reason , much less he That 's stil'd God of this world ; these neither can Nor will speak comfort to poor humbled man. The Scripture I make choice of , for it is Divine , impartial , cannot judg amiss . Thou canst not quarrel it ; and therefore say , Say on , dejected Soul , I 'le yield the day To Fears , if Scriptures do . Objections raise , Thou shalt have answer , and thy God the praise . Doubt . 1. From the apprehension of Gods Holiness . SOVL. Trembling takes hold upon me , when I see A God above of spotless puritie . The Seraphims his glory do proclaim , And it admire , most holy is his name . The garnisht Heavens are unclean in 's sight , The noon-day Sun is darkned by his light . His eyes are flames of fire , piercing and pure , Which can't the least iniquity endure . But I am full of sin , all over stains ; From top to toe is nought but boils and blains . My head , heart , life with sin are over run ; Sin I did chuse , by sin I am undone . FAITH . Yet there is hope : a ruin'd Bankrupt may Set up again ; the night gives place to day . Adam his beauty lost , and by one sin Defac'd the image God had made him in . The Nazarite became an Ethiope , And in himself had neither help nor hope ; Yet found both in another . God prepar'd More lasting beauty for him , and repair'd His Image on him , and the sinner then , Washt from his filth , waxt fresh and fair agen . This may be done for thee , the fountain still Stands open for all comers ; whoso will May go and bathe his sooty soul , and so Come sorth a Creature new , and white as snow . Thy God is holy , so is Christ , and he Hath Grace sufficient for himself and thee ; Thy wound is not incurable ; thy sore He can so heal , that it shall run no more . Thy Maker can , O soul , form thee anew , Thy holy God can make thee holy too . Nay more , by Covenant he 's bound t' impart To his a spirit right , and a new heart . Go to him then , his faithful promise plead , And so he will richly supply thy need . Doubt . 2. From Gods Iustice. SOVL. But God is just , and will not see his Law Broken without revenge . I stand in awe , And dread his iron-rod . Doth he not say , The soul that sins shall die ? ah ! who then may Once hope for life , since we are sinners all , And lost our righteousness in Adam's fall . Behold me cloth'd with rags , once but one story Lower than Angels , who are cloth'd with glory . These rags are filthy too , and so the shame Which they should cover , they to all proclaim : I do condemn my self , though self I love : What favour then can I expect above ? The Law hath past its sentence , it doth crie , All men are sinners , and as such shall die . My guilt is great , my God is just , who can Satisfie justice , and clear guilty man ? FAITH . I have a Friend will do 't . Did I say , will ? Pardon , dear Jesus : Oh , how I do fill With joy , since I can say , he hath it done , And God is pleas'd with thee in Christ his Son. Thy debt was great , empty thy purse , that friend Became thy surety , and did put an end To the Law-suit , by saying he would pay What thou wast charged with , upon the day Justice should set ; and when that day came , he Paid to a farthing , and discharged thee . The sum was great , but his far greater love Bogled not at it , nor did he once remove From his resolved kindness , but hath given What did redeem lost earth , & purchase Heaven . He laid his life down , his heart-blood he gave , That sparing thy blood , he thy life might save . What more can Justice ask ? surely if I Be once arrested , I 'le plead , Christ did die . If God be not appeas'd with death of God , I will for ever bear his flaming rod. Besides , I spi'd white linnen in his grave , And soon concluded that I this must have . Christ saw me naked , and then did provide A perfect Robe my nakedness to hide . What more is lacking ? let strict Justice see ; My Saviour saith , there is no spot in me . Doubt 3. From the comparatively small number of Redeemed Ones . SOVL. I grant there is in Christ sufficient merit To purchase Heaven , and make his inherit Those peaceful blissful mansions , where he Crowns all their hopes with full felicity . His blood can make the blackest Blackmoor white , And loathsome sinners lovely in Gods sight . Of his Almighty power doubt who can , I do believe him God as well as man. But what of that , I hear , the number 's small For which he died . Had he dy'd for all , I might have fill'd with comfort . But alas ! A little part of this corrupted mass Was chosen out for honourable use , Vessels of glory , whom the Lord did chuse For his Coelestial Temple ; the rest will As worthless silver be rejected still . My reason tells me , if he would not crie And pray for all , for all he would not die . I fear of his dear little Flock I 'm none , Others may saved be , and I undone . FAITH . Be it acknowledged , that few there are , Whom Christ redeem'd , shall in his merits share . He saves not all the world , dy'd not for all , Did not alike affect Iudas and Paul. Grant that , yet do not sink , the door is ope To all that will come , 't is a door of hope . Christ dy'd for sinners , why then not for thee ? Either give reason , or believe with me . Gods Decrees secret are , and who can read His everlasting purpose ? Nay what need Of climbing Heaven , curiously to look , Whether thy name be written in his Book ? That is a vain attempt , that course once take , Thy soul thou'lt wound , & work for sorrow make . There is enough in Christ , and none shall die But such as do not to that refuge flie . In him are safely Arkt persons unclean , Who grievous sinners like to thee have been . Haste thou for shelter too . Why this delay ? O soul , it must be done . Do it to day . Wouldst thou destroy thy self ? shall black despair O'rewhelm and drown thee , now there 's such a fair And ready passage , leading to the Ark In which thousands of thousands do imbark , And are conveyed to a land of rest , Where neither sin nor sorrow can molest . Up , up , for shame , away to him with speed , Who 's call'd a Saviour , and is one indeed . Do but go to him , yea go at a venture , Into his gracious presence all may enter . He never said to any , seek in vain , All humble seekers shall his favour gain . His promise is , if any one will rise And make address to him , he in no wise Will cast him off . Flee thou unto his grace , So he in arms of love shall thee imbrace . None e're departed empty from him . He Is infinitely full , full out as free . Haste to him therefore , haste , thy days do spend ; End thou thy danger , e're thy days do end . Put in thy sickle , reap what he hath sown ; He 's not thy foe , if thou be not thine own . The invitation is , Whoever will , Let him come hither , and here take his fill . If thou wilt take , then Christ will give , believe ; Stretch out thy hand , he will thy wants relieve . He is the God of Love , then to him go , Thou canst not ask the thing he will not do . Others have sought and found , asked and had , Who sinners were like thee , as old , as bad . Their good success should ease and chear thy heart , Christ will do his , if thou wilt do thy part . Doubt 4. From uncertainty of interest . SOVL. I question still mine interest in God , And cannot call him Father . Mine abode Is yet in darkness , I want light to read Mine Evidences by . Oh! could I feed My joys with full assurance ; did I know That God is reconciled , Christ did do And suffer all for me , I soon would chase All sorrow hence , and with a smiling face Look on my dearest Lord : nothing should hinder , His love should be the spark , my heart like tinder Should quickly kindle , and be all in slame With love and praises to his holy name , Thrice happy Paul could say Christ dy'd for him , Which fill'd his soul with joy up to the brim . Did I know that , my comforts would run o're ; I 'd sit and sing , but sigh and sob no more . FAITH . Dost thou desire to know it ? Look within . Is no discov'ry made ? then look agen . Beg light from Heaven when 't is dark below ; Thou shalt know , if thou follow on to know . Christ dy'd for all in whom he lives , make out His living in thee , and thou needst not doubt . If thou canst say , O Lord , my heart is thine ; Thou well maist say , O Lord , thy death is mine . He enters no House , but he sprinkles first The Door-posts of it with that blood which burst Out of his precious side . That sincere love , Which glows within thy breast , came from above , And is a sweet reflection of that fire And purer flame in him , and doth aspire To its own Element ; 't will carry thee To that blest place , where is no room for me . Cease groundless fears , God will not him deny That saith , Lord give me Christ , or else I dye . Deal faithfully in thine own case , and own With thankfulness what God for thee hath done . Thou canst not choose but say , many a time Christ hath himself shewn willing to be thine . Thou dost accept him , dost not ? Then all 's done , The match is made , and Jesus is thine own . God saith , wilt have my Son ? thou say'st , yea Lord , Be it to me according to thy word ; His Love and Law also , both I would have , His Peace without his Grace I do not crave . I am as willing he in me should reign , As that by him I happiness may gain . Let this be thy return , for so shall he Fill thee with grace , and Heaven with such as thee . Doubt 5. From inward Corruptions . SOVL. With such as me ! believ 't who will ; I can't , Whoever enters Heaven , sure I shan't . Nought that defiles shall thither come ; that place Is fill'd with Glory for Souls fill'd with Grace . But mine is stuff'd with sin , numberless evils , Ill thoughts , affections , Legions of Devils , Haunt and inhabit here . Lord ! what a pow'r Of lusts are crawling in it every hour ! I never set my self to look within , But I discover filthy heaps of sin . Did others see what I do , they with shame And scorn would shun me ; I disgrace that name Which graceth me , Christ's holy name I bear . Him I profess , his Livery I wear , With him I live , his word I hear , yet feel No yielding to him in this heart of Steel . Filthy I was , and so am still ; How can An holy Christ dwell in so soul a man ? Sure he his habitation sweepeth clean ; There are not in his Temple heaps of sin . Sin dies in him that liveth ; therefore I Have no true life , not finding sin to dye . FAITH . Sin is in thee . But is there nothing more ? There may be Grace , though of corruption store . In midst of enemies thy Saviour reigns , And of those enemies still ground he gains . That mighty one hath girt his Sword to 's side , And conquering , to conquer he doth ride . Thou feelest thy corruptions are rife , Such feeling is a mercy , sign of life . Dead men feel nothing , load them , load again , They do not groan , they do not once complain . It 's well when sin doth trouble and molest , Which did thee please ; for Christ hath promis'd rest To heavy laden souls ; nor is he slack To take that burden off which galls thy back . He will not pass thee by , because so ill ; Thou art the fitter for his Sov'reign skill . A good Phisician overlooks the sound , And goes where sicknesses do most abound . Hate and abhor thy sins , thy self bemoan ; If sin lose love , it cannot keep the throne . Where 't is endear'd it lives , loathed it dies . Christ at one time humbles and sanctifies . As for the stirrings of thy lust , at most , They 'r but death-pangs , it shall give up the Ghost . Sampson did at his death make greatest sport . The Devils rage grows high , when 's time is short . Be thou so wise in th' case which thou art in , As to discern 'twixt reign and rage of sin . What speak thy bleeding heart , & weeping eyes ? Sure this , that sin don't reign but tyrannize . Danger of death is past , because I see By these complainings , sin doth die in thee . Doubt . 6. From want of Godly sorrow . SOVL. Could I indeed mourn kindly , then at last I 'd think the bitterness of death were past . Could I with weeping mingle all my drink , Or make my bed to swim ; could I so think On my corruptions , as to dissolve Into a flood of tears , I should resolve My doubts , and banish fears . Were e're a vein Of godly sorrow breath'd , 't would ease my pain . Then I should smile at table , rest in bed , A bleeding heart would cure an aking head . But mine , alas ! is stupid , brawnie , dry Will scarce afford a tear , will scarce supply Me with desired groans ; sometimes I see My brethren furnisht with a treasurie , Or ocean of tears . How soon can they With laden clouds o'recast their clearest day ! One thought of Christ , or word of sin doth make Their eyes run over , and their hearts to ake . I can't command a drop , when they have store ; And therefore grieve 'cause I can grieve no more . FAITH . Poor soul ! oh that thy head were waters , and Thy chamber Bochim . Oh! that a command Would sweetly break thine heart , and make it melt , Feeling such sorrow as it never felt . I wish that these dry cheeks bedew'd may be With tears for him that shed his blood for thee . They would be Aqua vitae , gen'rous wine , Quickly reviving this faint heart of thine . Those tears would drown thy sorrow , & that rain Would make the inward chaps to close again . Well , take a turn upon that fatal mount Where Christ was crucifi'd , and there recount His pressing sorrows ; there behold the Sun Of Righteousness eclips'd , and having run His race of life , setting at last in dark , Wrapt up in clouds , stand still a while and hark How deep his sighs were fetcht in that black night , Who brought for us immortal life to light . His soul was sorrowful , ev'n unto death . Yet in that sorrow not the smallest breath Of comfort reacht him ; he was fain to ' bide The rage of enemies ; nay God did hide . Men reak'd their rage , his Father too did pour His wrath upon him in the self-same hour . And all this for thy sin ; lay that to heart , Thou did'st transgress , and he endur'd the smart . Dwell on these thoughts , for sure a Saviour's groan May pierce and mollifie an heart of stone . Repeated thoughts , that God did him forsake , May kindly work , and cause thy heart to ake . Since Peter wept with one cast of Christs eye , Thou mai'st to hear him say , for thee I die . Yet measure not repentance by thy tears . Sorrow is deepest when it least appears . Don't always judg of inward sorrows by The tongue complaining , or the weeping eye . For full-charg'd vessels frequently run least , Through want of vent , so doth the heart opprest . Many have words , yea tears too at their will , Who Christ rejecting hug their Idols still . Esau did weep , and yet could find no place For wisht repentance , nor for saving grace . Again , there may true Penitents be found O'rewhelm'd with grief , with brinish tears not drown'd . Some mens complexions are hot , and they Buckets of water must needs want to lay The fire that burns within , whilst others are So full of moisture , they 've enough to spare . Grace sanctifieth , and makes better , yet Natures defects are not suppli'd by it . Divers affections too are in the heart . Now one , anon another acts its part ▪ Thy grief once wrought , and then thou couldst have stood . Under Christs Cross , till thou had'st wept a flood . Holy revenge now is upon the stage , And prosecutes with never-ending rage The murderer , that Christ did crucifie , And nothing but its blood will satisfie . Despond not then , O soul , that sacred fire Of holy anger ( which shall not expire Upon the altar of thine heart ) doth dry That dew which once upon thy cheeks did lie . Come , dost thou feel the heavy weight of sin ? Wouldst give a world , there were not one within ? Is that thy misery , thy plague , thy sore ? Wouldst willingly offend thy God no more ? If God should bid thee ask a boon , wouldst cry , Lord , that my soul might live ; my sin might die ? Canst part with Delilah ? canst Agag hew , Thy Kingly-darling-lust , canst bid adieu To all the Idols of thine heart ? then he Who dy'd for sinners , also dy'd for thee . That sense of sin , those inward pains that cause A man to loath himself , yield to Christs laws , The Gospel calls enough . Do thou not cover One of thy sins , God will them all pass over . What e're is wanting in thy tears , Christs blood To th' utmost will supply , and make it good . Huge mountainous transgressions of man Small rivers cannot hide , but th' Ocean can . Doubt 7. From spiritual unfruitfulness . SOVL. But my heart is a barren soil : that lays My comforts dead ; did I fill up my days , Place and Relations ; ah ! did I find A fruitful soul , I should not faint in mind . I cannot weep , yet if my work went on , Were this my straitned heart enlarg'd to run The ways of Gods Commandments , then my peace Would like a river be , and still increase . Abundant fruits of holiness would be Proofs of my love to God , Gods love to me . God justly doth expect from every one Returns of love and duty . There is none Deserves a servants name , unless he do Perform the work his master sets him to . God likes not idle drones , that drink and eat At others cost , and live on others sweat . His people are industrious , and can say , Lord we our work have finisht in our day . Whereas mine lieth dead upon my hand , While time flies swiftly , I do idle stand . Many commands before me present are , But where 's obedience ? if I compare My life with God's law , I most plainly see , Of much that should , little is done by me . I stand and wonder at my Masters cost , Then sit down sighing , when I think all lost . FAITH . Suppose it true , that little fruit is found Upon thy branches ; thou dost not abound In service ; though thy reck'ning-day doth haste , Yet days for working do run out to waste . The best of servants oft have cause to say , I have not done a days-work in a day . But what 's thy duty now ? sure not to throw All hope away , and utterly undo Thy precious high-born soul by black despair ; Rather mend former faults by future care . Is one day gone , and yet its work not done ? Then if thou canst , do two days work in one . And having been too too remiss before , Double thy diligence , and strive the more . Didst sleep away thy golden morning hours ? Then in the afternoon call up the pow'rs Of soul and body , working each amain , Not leaving till thy losses thou regain . This doth become a Christian , not to sit Doubting and drooping only in a sit Of Melancholy , which his comfort kills , And him with spiritual distempers fills . But is 't a just charge which thou dost put in Against thy self , poor soul ! O do not sin In false-accusing ; act not Satan's part To make him all the sport , thy self the smart . Let the best laden branches hang the head . Be thankful for some fruit , the tree's not dead That hath one cluster . Though more would do well , Out of that one thou mal'st a blessing spell . Acknowledg what thy God to thee hath been , And overlook not thy returns to him . Thankfully own receipts of Grace ; withall Do not disown thy gracious acts , though small . There 's no day thou dost all thy work ; but pray Dost not do something for God ev'ry day ? Canst thou pass one without an holy thought , And thankful mindfulness of him that brought Thee up from th' womb ? canst for the world be free Without some intercourse 'twixt God & thee ? Tell me the truth ; where hast bestow'd thy love , Unless upon thy dearest friends above ? Whom dost desire ? whose absence dost bemoan , Like that of God , who is thine only one ? In Ordinances thou dost most delight ; And would'st do all thy duties with thy might . Now springs a sigh , then drops a pearly tear ; Here 's grief for sin , longings for God be there . Call this good fruit ; thou hast not barren been , Something thou findest , more remains unseen . All Saints do not improve alike ; some yield A larger crop than others . Every field Bears not an equal burden . Some Saints prove More fertile than their Brethren , and their love Being stronger is more active ; ne'rtheless Not one doth know a total barrenness . The Father purgeth every branch that is Truly in Jesus , so that none doth miss Wholly of bearing . And if now small store Of holy fruit , there may next year be more . Besides thou readest , Christians life is hid ; So are their vital acts sometimes . Who did Discover ought in David , while the fall Of leaf was on him : ah ! how sadly all His graces lay for dead ! the sap in 's root Yet rose again , and brought forth precious fruit ▪ Be not discourag'd , God will not despise A day of small things . In his gracious eyes Blossoms are acceptable ; if there be One little cluster , Oh! how sweetly he Doth smile upon it ! 't is his holy will , It should not be destroyed , because still There is a blessing in it . If God do Own poor beginnings , see thou own them too . Doubt 8. From want of Growth . SOVL. Where grace is true , it thrives . The rising Sun Doth with a swift incessant motion run , Until he reacheth the Meridian . At last the tender Infant is a man. Thus 't is in nature , thus in grace ; the way of just men shineth to the perfect day . At first they live , after they lively grow , Add grace to grace till they a fulness know . From strength to strength they do advance , until They before God appear in Zion-hill . They flourish in his holy Courts , and do Improve in youth , and in their old age too . The outward man is subject to decay , But th' inward man's renewed day by day . So should it be with me , who sit and feed At a full table , where I nothing need . Yet though I keep my meals , and eat my fill , There 's cause to cry , Ah Lord , my leanness still ! I have the Sun-shine , and the fat'ning rain Of Gospel-Doctrine , but yet nothing gain . I suck the flowers of truth , thereby to thrive , Yet carry little honey to my Hive . Others began since me with Heaven to trade , Better advantage yet by far have made . When I my spiritual strength or stock do trie , I do at first weakness and wants espie . Look what an one I was sometime ago , Just such I am ; my Stature's very low . My hand of faith yet trembles , and mine eye Sees very dim , the Gospel mysterie I can scarce peep into ; my love is chill . My patience hardly brooketh any ill . My zeal for God is cold . Flat my desire . My heart is ice , which should be all on fire . Thus it was formerly , thus it is now , I am but what I was , and do not grow . Which want of progress makes me sadly fear I am not what to others I appear . FAITH . It is not always safe from present sense To judg of thy condition , for from hence Thousands upon mistakes have fill'd with fears , And cast away those comforts which were theirs . Thou dost deny thy growth in grace ; dost know For certain thine estate some years ago ? If thou reflect only on yesterday , Or a month since , 't is plain , thy progress may Be wholly undiscern'd ; look further back , Look curiously , and so what thou dost lack For evidence of growth , thou mai'st discover , Whereby the present trouble will go over . Thou dost not see the motion of the Sun , Though in a day thousands of miles he run . Thy childrens growth , thy plants increase may be Hid for a time , and not perceiv'd by thee . Bread daily thou dost eat , and yet assoon As dinner 's past , know'st not what good is done . Thereby thou nourisht art , and strength hast got , Although immediately thou feel'st it not . A Tradesman doth his Calling follow hard , Yet cannot tell his gain till afterward . Wares he buys in , and sells them out again , Others he doth supply , himself maintain ; But scarce can tell whether he get or waste , Until at the years end he comes to cast His shop-books up ; which being done , he can Make it appear , he is a better man Than last year left him . He with joy hath found , There 's added to his weight an hundred pound . So if thou wilt consider what thou wast In spiritual strength and stature some years past , Thou't find the babe in Christ is grown a man , And to thy graces great addition . Only consider wisely , and compare With faithfulness things past , with things that are . And thy attainments do thou not deny , Because thou hast not all that 's in thine eye . Besides in nature are more ways than one Of growing and increase . For when the Sun Makes his approach in Spring , the plants do shoot , And flourish upward , then again their root On his withdrawing from them , spreads , and so Now upward and anon downward they grow . Both growths in season are , both needful be , One graceth , t' other stablishes the tree . Thus in the Christian ; sometimes Faith improves And makes advance ; then the next turn is Loves , Which riseth to a flame , from whence there springs Raptures of joy . The soul then sits and sings , The table now is spread , the cup runs o're , In which it doth delight , and God adore ; Of him it makes its boast ; th' affections To Christ wax vehement ; injections From Satan cool , the Lion doth not roar . Now evidences are clearer and more For present grace , and everlasting bliss . Most easie 't is to see such growth as this . But it 's not thus with thee ; well , don't despair , Improvement now may be some other where . Ricketty growth doth never please a mother , She 'd see it in all parts , both one and other . And so would Christ , who to his holy race Out of his fulness giveth grace for grace . And influenceth each with dews and raies , That so his people may be to his praise . All this he doth not all at once , but yet He doth it as in wisdom he sees fit . Search then , yea dig , dig deep , so mai'st thou find Those hidden treasures that will please thy mind ▪ In barren places oft rich Mines are found ; Gods workings are not seldom under ground . Perhaps thou dost not seast it with delight , But dost not feel a craving appetite ? Thou wants assurance of thy Father's heart ; But thou for this humbler in spirit art . Thou at the spring of comforts dost not lie ; Yet now thou canst for Christ thy self deny . Once thy affections were fonder far ; But at this day they more judicious are . For sin thou weep'st not , as thou could'st before ; But now thou seest it worse , and hat'st it more . Thou to more spiritual knowledg hast attain'd , Much in experiences thou hast gain'd . Art lower now than e're in thine own eyes , Canst worldly Vanities much more despise Than in thy younger time . Bless God for this , He that grows thus , shall never do amiss . Doubt 9. From wandring Thoughts . SOVL. Another vexing thorn and pricking briar Is , that my fluttering mind can mount no higher In holy duties . When I up would flie , Upon the earth my heart doth groveling lie . Or if sometimes it be upon the wing , It doth not stay above ; but every thing Allures it down again . Trifles divert This foolish , worldly , and unstable heart ; And draw it from Gods service , when I 'd fain Keep close to him . There is cause to complain ; Evil is present with me when I wou'd Walk with my Father , and do what is good . My reason tells me , One present with God Seeing his Scepter , and his Iron-rod ; One that such mercies hath humbly to crave , As that God pardon would , accept and save . One that ' doth see the sinfulness of sin , And doth desire to conquer all within . One that doth know the plague of his own heart , And hath been made to feel its dreadful smart . One that hath looked down into the deep , And fears his own damnation doth not sleep . One that for life prays , and coelestial pleasure , With endless glory , should not be at leisure Any divertisements that time to own , He from such weighty work should not come down . But my inconstant spirit 's drawn aside By every fawning trifle ; can't abide To stick to serious work , or dwell upon Its own concerns by meditation . Though to a boiling heat my heart be wrought ; Yet even then many an idle thought Will bubble up : In midst of fervent cries , A filthy and most lothsome scum doth rise . Methinks , when I most gladly do repair To hear Gods Word , 't is pleasant to be there ; That duty 's my delight , fain would I sit A daily Learner at my Saviour's feet . All earthly business I lay by , and go Where I may know him whom 't is life to know . But while my greedy ear to him I bow , My heart is stoln away I know not how , Carri'd I know not where , but moan my cross In fullest chase to find my self at loss . So when in sense of sin or want I pray And put up my petitions , I lay Strict charge upon my soul to go along , And with affections to back my tongue . But a temptation comes , and knocks at dore , And then my fickle heart will pray no more . Up then it gets , and strait away doth run , Its heat is spent before my suit is done . What ground is there for hope I prosper may , When frequently in prayer I don't pray . I greatly fear , my heart from wickedness Is not yet washt , since vanities do press Continually into 't , and quickly find Most ready welcome with my vainer mind . FAITH . Christian , this ev'n thy soul-distempers speaks ; 'T is sure , thy heart hath too too many leaks , Which sacred things let out , and then let in Satans suggestions , the world , and sin . All is not as it should be , in this life Grace will imperfect be , corruptions rise . Mourn therefore that this Cabinet of thine Framed by Gods own hand for things divine , And to be fill'd with Christ and Grace should be Thus stufft with dross , and dung , and vanitie . Our souls our glory are , on purpose made To carry on a never ceasing trade With Heaven , and upon their God attend , Like Angels in his presence without end . Grieve then that thine thus should the Lacquey play On every toy that summons it away . Let mourning upon wanderings attend , Sadly bewail what yet thou canst not mend . But be not out of heart , these spots are seen On Gods own children , that have washed been In Christs most precious blood . All of them do Hate wandring thoughts , and yet they have them too . That soul which upon Christ is fixt in love , May in its duties often fluttering prove . Wandrings either from carelesness procede , Or unto them meer weakness doth thee lead . If carelesness be cause of them , thy God Will visit for them with a smarting rod. If they arise only from weakness , he Will never charge those failings upon thee . He is a Father , with loves mantle can Hide multitudes of such in humbled man. The child is troubled with a Palsie , and Cannot hold fast what he hath in his hand . His Father is not angry with him sure , But first him pities , then looks out for cure . God is a Father too , none such , and so Accepteth what thou dost with weakness do . Know further , this is not thy case alone , On this side Heaven of all the Saints there 's none But will with sadness say , Just so am I : This is the burden under which I lie . When they mount upward unto God , they feel Their weaker minds all on a sudden wheel , And downward rowl again . Though Heaven be Their Element , place of felicitie , Yet like to fishes in the water , they E're and anon frisk out in wanton play . Then do not with despair thy self bemoan , Thy case is sad , but not thy case alone . Let that be thy support , in misery It is some comfort to have company . Further , I know , as vanity doth mix With thy best duties , when thou wouldest six Only on God , and bid'st all things be gone , That thou mai'st please thy self with him alone ; So as these cheating vanities do steal Some of thy precious time ; thy soul doth feel ( In midst of this incroaching worlds affairs Which fills thy mind with many thoughts and cares , Secret withdrawings of thine heart from all , Holy ascendings at thy Father's call . As there are heavy weights that do depress And bear thee down in solemn services : So there 's a mighty principle of love , Which sweetly carrieth thy soul above . When other things needs would it here detain , Upon that mighty wing it flies amain . And when 't is fetter'd with the world , what smart Dost feel until ( those fetters broke ) thou art Again restor'd to spiritual libertie , And made for holy meditation free . If Satan and the world have crouded in To Church and Closet , cheer up , God hath been With thee in house and street . This wandring heart Out of its six days hath carv'd God apart . As in thy purest manchet there is leaven , So in thy daily bread there 's some of Heaven . But since , O Soul ▪ thy stay with God is short , See that to him thou frequently resort . Do not thy thoughts with him abide ? be sure Long absence from him thou do not endure . Thy head indeed is weak , thy grace not strong , Pray therefore oft , because thou canst not long . While others visit once , do thou go twice ; Thy falls are frequent , frequent be thy rise . Thy duties interrupted are , this do , Piece duty unto duty , mend all too . Since all thy lambs are blemisht , without fail Of all thy flock offer to God the male . And since thy thoughts wiil from thee often part , Be sure in all thy work there be thy heart . And know , this weakness shall be cur'd , God will Give thee of fellowship with him thy fill When once thou com'st to Heaven , thou shalt be Fixed upon him to eternitie . He that is thy desire and thy delight , Shall minded be , and serv'd with all thy might . Thy thoughts and thy affections shall come And dwell on him their everlasting home . Thine enemies shall all away be flown , Temptation there sha'nt be , corruption none . Thine heart shall then be rais'd , and no more fall To earth or sin , God shall be all in all . Grieve not too much , though here thou wander still , Thou shalt not wander , when up Zion-hill . Doubt 10. From fear of Apostacy . SOVL. I know if I were there , I soon should be Eas'd of these loads , and from corruption free . No Devil 's there to tempt , sin to perplex , No clog to hinder , Canaanite to vex . All is serene and pleasant , all delight ; Withdrawings there are none , no clouds , no night . There sights of God are clear , communion sure , Uninterrupted , always to endure . But I uncertain am , and sadly fear , I shall my labour lose , and not come there . Heaven I mind for Gods sake , 't is the scope Of all mine actions , yet I dare not hope At last to reach it ; no , I may fall short , And be the Angels scorn , and Devils sport . Experience tells me , if at any time I plead a title , and call glory mine , Strait I receive a check , because it is So difficult to get , easie to miss . I have indeed been walking in the way ; That thither leads , some steps I take each day . I for salvation pray , and wrestling groan , Resolved not to let my God alone Until he bless me . Prayer is the thing That to me doth my sweetest comforts bring . Unto the Church I go , the Word I hear , As 't is Gods Word , with reverence and fear . I daily stand upon my guard , and do Watch against sin , as my most mortal foe : I put on all my armour , and maintain A constant war with all , thereby to gain The victory at length over each one , And sit triumphant on my Saviour's throne . I labour with my might , if so I may Commended be by God another day . I make what haste I can , that so I might Reach safely to my Father's house by night . By this means I have got near Heaven , and From Pisgah can look to the holy land . But what of this ? many an one hath lost All his profession , his pains and cost . Not only buds are nipt , which tender are , But lovely blossoms , which did promise fair , Are blasted with the cold and winds . Nay more , Oft have I seen the earth thick sown with store Of fruit near ripe , which in a Summers morn A furious tempest hath blown down with scorn . Many a stately Ship , the owners pride , Backt at its setting forth with wind and tide , Hath swiftly plow'd the Main , and safely past , Trading from Port to Port , until at last , It doth return rich fraught , and every one Sweetly discourseth of his long'd for home , And Wife , and Children , with his Friends , that do Long every whit as much to see him too : The Mariners conclude their danger o're , The Merchants smile , & dread their loss no more ; Yet near the Haven it is cast away , And by the mighty waters made a prey . When all thought with success their labour own'd , The Ship is sunk , goods lost , and Seamen drown'd . With many in Religion thus it is , Who aim at Heaven , but of Heaven miss . Their lives are blameless , & their hopes are high , Yet when their days are done , their hopes do die . To day they think all well ; but on the morrow Death summons them , & down they lie in sorrow . Thus did the foolish Virgins at last get Unto the Bridegrooms chamber-door , and yet No entrance could obtain . This was their doom , I know you not , depart , here is no room For such as you . Pack , pack out of my sight , Your vessels want their oil , your lamps their light . The young man went a great way , and got near To Heaven , but fell short , and ne're came there . Admir'd the progress , terrible the falls Have been of some professed Saints , which calls Loudly on all to fear , lest in the close Of all their labours they their labour lose . Of such why may not I , poor I be one , Who after all their doings are undone . Such are the workings of mine heart , I do Watch daily , ply mine oar , and tremble too . I have made fair beginnings , but do fear , Unto the end I shall not persevere . Some weight may press me down , some sin beset And with ease master my affections , get A conquest over me , clap on its chain , From which I never may get loose again . As yet I do proceed as I began , But may be driven back by fear of man. My zeal now seemeth hot , but cool it may Upon the sight of Lions in the way . And how shall I appear ? or with what face Can I look upon God ? if in this race I tire or turn my back ; since it is sure , Apostate Christians he cannot endure . Better it had been never to have known Pure ways of righteousness , than to disown And leave them afterward ; none sink in Hell Deeper than those fall from a Pinacle . Many from thence have tumbled , why not I ? Whose head is weak , whose standing slipperie . Who every foot am ready to turn o're , Religion to throw up , and do no more . The footmen weary me , what shall I do , When I am call'd to run with horsemen too ? If in a land of peace I fainted have , How shall I live on Jordans swelling wave ? FAITH . Apostacy indeed 's a dreadful evil , Transforming man into an ugly Devil . Blind Turks and Heathens jewels are , if we Compare them with those that Apostates be . Hells first-born these are , Satans eldest sons , And shall receive their double portions Of plagues and miseries ; God will repay In punishment their falshood at that day Which he appointed hath , when for what 's done By men , he men will judg by Christ his Son. Oft these are found within the Churches line ; Oft seeming sheep have proved sordid swine . Some that were thought furnisht with oil enough To feed their lamps , have ended in a snuff . Some that seem'd orient stars of light do fail , And down are drag'd by th' fiery Dragons tail . Demas forsook that Paul he followed ; Shewing thereby , he only borrowed The Christian name himself a while to grace , Which done , he did the flattering world embrace . But know the fruit which falls , though 't was before Lovely in skin , was rotten at the core . Members that seem'd alive , and now are dead , Never united were to Christ the head . Hangby's they were , and base pretenders , who Mystical union unto Christ ne'r knew . False grace is always failing grace ; the sound , Instead of sailing shall still more abound . Not that this holy firmness doth proceed Or spring from natures power in Abra'ms seed , Or from the grace in them , that 's but a creature , And might be master'd soon , were not a greater rout . And alsufficient strength by God put out , Which doth maintain their ground , prevent their Even Peters faith had fail'd , had not Christ pray'd And also secretly afforded aid . Saints eminent ( if God withdraw his hand For one poor moment from them ) cannot stand . Should he with-hold his influence , they die ; Should he leave them , they soon would him deny . Angels themselves would fall , but that they be By grace confirm'd in their felicitie . Much more would Adam's seed , who have within Back-sliding principles , and seeds of sin . They soon would God forsake , and soon undo The Cov'nant made to love and serve him too . The root they do not bear , the root bears them , They are both holy Saints , and sinning men . Undone thou soon wouldst be , if God should take Away his Spirit , and thy soul forsake . By thine own strength , O man , thou dost not stand But thy dear Father is at thy right hand , Holding thee up , and he will carry thee In arms of love to blest eternitie . Thy Cistern leaks , but it shall not be dry , Because the upper springs will send supply . Dangers and clouds shall vanish ; God shall be An everlasting Sun and shield to thee . Consider in how much thou Christ hast stood , Not one whit less than his most precious blood . For thee his Head with thorns was crown'd , his side Was pierc'd , for thee he sweat , he bled , he di'd , And will he cast away a soul , that cost So great a price as this ? shall that be lost Which he prefer'd before his life ? no , he Will be his purchas'd Saints securitie . His own thou art , with thee he will not part , Who once didst cost his blood , still hast his heart . Thou art a member of his body , one Part of his fulness , and he 'l part with none Of them or that , but will them save and love ; Christ will not be a maimed Christ above . Nay more , he stands oblig'd . His Father gave A people to him , that he might them save . He is accountable for every one : Must raise them all at last day , losing none . Yea , and in such a state he must them raise , As they may be unto his name a praise . Now in pursuance of his Father's will , He that hath always kept , will keep thee still . And therefore he hath promis'd to impart His fear unto thee , and write in thine heart His sacred law , that though thou mai'st be tri'd With fierce assaults , none of thy steps may slide . He in himself hath laid up all thy store , And if thou little hast , he 'l give thee more . Adam thy father had a pow'r to stand , Which pow'r was wholly plac'd in his own hand , But he did quickly lose the stock that was Committed to him ; hence Christ will not pass All thine estate to thee at once , lest thou Run out of all , and prove a beggar too . Himself thy fulness is , and therefore sure , He being rich , thou never shalt be poor . So poor as to depend , thou still shalt be , But never know undoing povertie . Eden was once indeed fill'd with more grace , Or rather holiness , yet that sweet place Was never so secure , as is thy Ark , Thy floating little cock-boat now ; for mark , God is its skilful Pilot , constant stay , Who by his spirit steereth night and day Its course ; upholding , strengthening thee likewise , When tempests rage , & threatning waves arise . Thus chear thy self , when thou dost fear to fall , Remembring God will be thine all in all , Thy rock and refuge , thy treasure and guard , Who keepeth for thee constant watch and ward . His eye doth neither slumber , nor once-sleep , He keepeth Israel , and thee doth keep . He is no land of darkness , barren heath , His everlasting arms are underneath . He knows full well when ought would thee annoy ; Will always be thy comfort and thy joy . Do thou thy duty , and then know that God Will with his staff support thee , with his rod Will guide thy steps , until at last thou be Above a sinning possibility . Doubt 11. From Satans Temptations . SOVL. If God my keeper were , I should not doubt My spiritual safety , nor my holding out . Mine enemies should fall , and I should be At peace , because in full securitie . Iachin and Boaz I 'd my pillars call , Did God make his Salvation my wall . The Lion should not rend , nor Serpent bite , Because he watcheth his both day and night . But sure the Lord hath left me , for I feel The Serpent always nibling at my heel . I now am walking in a wilderness , Where Lion's always roaring more or less . Hardly a day doth pass , nay scarce an hour , But Satan doth assault me with his power . With utmost rage the mighty gates of Hell Assault and storm my crazie Cittadel . And how is 't possible , poor I should be An equal match for such an enemie ? What may a worm do ? what resistance can Be made by foolish weak and naked man ? Alas , I quake and tremble every hour , Expecting when he will my soul devour . Now he doth play with me , and my fears feed His mirth ; me at his pleasure he can lead An helpless captive , hurrying me to sin ; He can me post to th' torments he is in . Great is his strength , and numberless his wiles , Many his famous conquests , trophies , spoils . Run through the world , sinners & Saints compare , You 'l see , the greatest part falls to his share . Here he hath spread a net , there set a gin , Thousands of thousands are intrapt therein . Of men , the most he orders at his pleasure , His sport he makes them , when he 's most at leisure . He knows and is assur'd they are his own ; If but a bait be laid , the work is done , They 'r caught , his hook sticks , and they caanot free Themselves from sin , nor him , nor misery . Lord of this world he is , whom they adore , Fear him they do , and yet they love him more . Nay , he 'l encounter any , he fears none ; But counts himself a match for ev'ry one . Those that are built on the eternal rock , And stand immovable , have felt his shock . Experience tells us , that those Saints who be Strongest in grace are not temptation free . Adam in Paradise ( though perfect , and Armed with strength sufficient to withstand All foreign force , and bravely keep the field ) Was set upon , and set upon did yield . So did this subtle enemy undo A world of men in one man at a blow . That first attempt succeeded to his heart ; Since , he is grown a master in the Art Of tempting ; at the first he had his will ; Six thousand years have much increas'd his skill . That victory did flesh him , ever since He is courag'ous , bids fear get it hence . He set on David , Ioshua the Priest ( When in Gods presence ) found he had not ceast From troubling Saints . Although Iob did outshine All men on earth that lived in his time , He could not be at quiet . This foul Fiend Desir'd on him his sharp'ned darts to spend . Paul was a valiant champion , yet still On him the Devil needs would try his skill . He had his buffets , and in 's flesh a thorn ; And had not help come , had been overborn . Saints then he troubles , and of all there 's none Reacht Heaven but through sore temptation . Yea , as he hath desi'd the blessed Host Of great Jehov ' , so he can likewise boast Of his assaulting Christ their chief ; he did Not only bruise the heel , but strike the head . This beast of prey hath set upon the sheep , And on the shepherd too that doth them keep . And what , shall I , sighting with such a soe , Hope to make good my ground , & worst him too ? Shall I victorious be , and cause to flie Those troops of Devils that in ambush lie , And have a party too in mine own breast , By which I am continually opprest ? Mine own corruptions do me betray To their temptations oft ev'ry day . How can it be , that I who thus beset Am with such en'mies , should the conquest get ? I can't believe it , for it cannot be : The strength of Hell and sin 's too strong for me . FAITH . Be of good courage , dread not Satans might , By Christ thou listed art , resolve to sight . He of Salvation the Captain is : Do what he bids , thou canst not do amiss . Put on thine armour , man , one piece and other , From head to foot it will thee safely cover . Only there is no back-piece : such as flie Lose their defence , then either fight or die . Gird on thy sword , and Faith take for thy shield , So shall the Devil slie , thou keep the field . Hath he his trophies by him ? doth he tell Of captives he hath led in chains to Hell ? Hath he near fill'd his prison ? and made sure Of thousands that did think themselves secure , And out of gun-shot ? what ! doth he recall To mind with triumph , David's , Peter's fall ? Remember how Goliah did defie Israels army ; but proud fool did die By a young striplings hand ; a little stone Did turn his vapours to a dying groan . And in thy fainting-sits remember how Blaspheming Rabshakeh did brave it too ; With a profane foot on the holy land By fair Ierusalem's walls he did stand Crying , Where are the gods of Hamath ? where Ivah's and Sepharvaim's gods ? were there Any of them could my great power withstand , Or keep Samaria from Assyria's hand ? But what'of that , one Angel in one night Did near Two hundred thousand slay outright . All were dead corpses , when next morn men rose , And so in sear away Sennacherib goes . That God who thus the pow'rs on earth did quell , Knows how to do the same to th' gates of Hell. Poor weaklings have through him stood out the shock , And being built on the eternal Rock , Laugh'd Beelzebub to scorn ; assisted by Christs strength , babes win the day , and make him flie . Cedars have tumbled , when a bruised reed Hath stood unbroken . The immortal seed Once sown shall root & grow , though Satan fain Would be at work to pick it up again . The first of Creatures he did make to fall ; But the new Creature shall stand after all ; Yea , after all 's attempts , and shall at length With triumph say , My soul th' ast trod down strength . In mad Bravadoe he did Christ engage , But thereby lost his pow'r , though not his rage . He of his Holiness long'd to bereave him , But when his worst was done , was forc'd to leave him . And then was vanquisht , spoil'd ; see , see his loss , Which openly was shewn upon the Cross. E're since the Lion's muzzl'd , roar he may , But cannot make the meanest Saint his prey . With his own filthy swine he may be bold , He there hath leave , but must not touch the fold , Nor seize a lamb thereof ; or if he dare , Our watchful David in his tender care Steps in and makes a rescue . Jesus will Be , as his name imports , a Saviour still . David his Type appointed was to keep And tend his aged Father Iess's sheep , A Lion and a Bear to thin his stock , Did take a tender Lamb out of the flock ; Then David kill'd the Lion , slew the Bear. A greater far than David , Soul , is here . David thy Shepherd is , the mighty God , Who in his hand carrieth an Iron rod , With which he can in pieces break with ease Any devourer that his Lambs would seize . Thou mai'st be tempted , Satan is not ty'd From worrying thee ; Gold in the fire is tri'd ; And so is Grace , the more thou hast , the more Will Satan envy thee ; thy well-known store Doth tempt him thee to plunder , and to cheat : 'T was Peter he would winnow as the wheat . But Christ thy Captain hath him in a chain ; When he gives him a Link , he can again At pleasure draw him in , and shut him up In his own proper place , and make him sup On flames of wrath , when he had thought to dine And feast himself on this poor soul of thine . Under authority he is , can't go One step without permission , cannot do Ought without leave from Christ , who is so dear Over thine interest , thou need'st not fear . Engage thou never dost , but he stands by , Ready to help in thy necessity . When Peter wounded was , and going over Unto the en'mies tent , Christ did recover Him with one gracious look ; so did he save His precious soul , and kept him from the grave . This he will do for all that do him own , Of those the Father gave him , he 'l lose none . For he hath promised , that they shall be Crowned at last with happy victorie . Wherefore the combat do thou not refuse . For God thy God this enemy shall bruise Under thy foot , and when his worst is done , By the Lambs blood thou shalt him overcome . And as a conquerour in Heaven dwell , When this dire foe shall be confin'd to Hell. Doubt 12. From Afflictions . SOVL. I 'le name but one thing more which doth create Perplexing thoughts , and very much abate The vigour of my joy , who fain would grace My high profession with a smiling face . Afflictions manifold attend upon , Just as its shadow , pure Religon . With inward gain is joined outward loss ; Before a Crown we must expect a Cross. Disciples must stoop down and take it up , Pledging their Saviour in his bitter cup. All things uncertain are under the Moon ; These comforts quickly spring , wither as soon . Estates are bubbles , broke as soon as blown , We hardly know what thing to call our own . Iob was a great man , did not want for ought , And yet was quickly to a dunghill brought . Poor Ionah in his gourd did much delight ; But Ionah's gourd was blasted in a night . All are uncertain , Saints more so , who stand Compast with enemies on ev'ry hand , And when for nothing they deserv'd the rod , Have suffer'd for the matters of their God. Because to their Religion firm they stood , Home they have been sent through a Sea of blood . Walk through the world , in ev'ry place you 'l find The men of earth against the Saints combin'd ; Consult the Ages past , and read their story , You 'l see Gods children went through shame to glory . And 't is not easie for us to deny Our life , our peace , or our prosperity . The young man at this stumbling-block did fall , He 'd rather part with Christ , than part with all . And many have at first fairly set out ; Who , when the storm waxt great , have tackt about . Christ they este●m'd far less than an Estate , And would not have him at too dear a rate . Christ and pleasures are good , Christ & earth too , But they thought Christ alone would never do . Now who can tell , what we may meet before Our journey ended is , and time no more ? Though now we fallow lie , yet plowers may Make long their surrows on our back one day : And in those surrows may , my little store Of seeming-grace be buried , rise no more . If God should leave me , ah ! how soon should I Desert his cause , and from my colours slie . In Sun-shine-days 't is nothing not to fear , And challenge enemies when none appear . It 's nothing to be good , when seeming so Brings credit with it , and preferment too . Who would not hug a Christ , when hugging him We may in Pleasures river daily swim ? But it is difficult for one to crie Hosanna , when Rulers say , Crucifie . To bear a Cross for Christ , and all forego Rather than shipwrack Faith and Conscience too . To be disgrac'd , a beggar , nay to die Of deaths the worst , rather than him denie : This , this is hard , and calls for greater store Of Grace than I have , though I had much more Than yet I have . The very thought doth pinch ; Sure when I come in traces I shall slinch And break the yoke , and he that doth not bear Christs heavy Cross , his Crown shall never wear . FAITH Why troublest thou thy self about the morrow ? The present day is big enough with sorrow . Dangers at distance are the worst by far ; They lose their terrours as they nearer are . A Lion's not so fierce as he is painted ; We sufferings may like , when once acquainted . Such as in corner sit by sire-side , Say , weather 's cold , and who can it abide ? But when they once are up , and out , they find The day befriends them more than did their mind . Such is the present case , persons at ease Count flea-bites , symptoms of some sad disease . Nothing more certain is , than thou shouldst be Ready to part with all for God , when he Calls thee unto it , no enjoyment shou'd Sever thee from his love , no , not thy blood . But possibly thou shalt not thus be tri'd ; God in the hollow of his hand may hide Both thee and thy concernments ; thou mai'st have A sweet and easie passage to thy grave . He in his Chambers may thee hide , and then Safe thou shalt be from all the rage of men . When storms abroad , thy Halcyon-days shall last Until the Indignation's overpast . Yet grant , that he in wisdom number out Afflictions to thee , compass thee about With gall and travel , know that he can roul In sugar bitter pills , lay in thy soul With such surpassing joys , as thou shalt be Even in Heaven , whilest in misery . Men can no further reach than th' outward part ; He can by speaking peace ravish thy heart . Of crosses the world hath not half such store As God of comforts ; for he can do more To chear thee in an hour , than all the rage Of enemies to trouble in an age . He can with grace so fortifie thy heart , So shed his love , as thou shalt not depart From him , nor from his ways , his power can Perfect the work of grace it once began . And will he stick at either ? surely no , He 'l bare his arm , and broach his comforts too . If thou shouldst lose thy land , silver and gold , He will to thee restore an hundred-fold . If for his sake thou have a thousand foes , He , he alone will far out-number those . When all these Stars are darkned , that Sun will By his resplendent beams make day-light still . If thou imprison'd be , he at that time Will carry thee into his house of wine , And feast thee richly there , so in a trice Turn thy dark dungeon into Paradise . So he hath done for others , who have found Sweet unseen consolations most abound When they were heavy-laden with the cross ; Whereby their gains did much outweigh their loss . They suffer'd all with joy , in prisons sung . Accounting all for Christ meer dross and dung . When the Apostles whipt were for Christs name , Away they went rejoicing in that shame . And sure that God who strengthen'd them , will be , Act but thy faith , full out as good to thee . Burdens shall be proportion'd to thy back : When strength is small , yet strength thou shalt not lack . If that thy way at last be dirt and mire , Thou shalt get thorough it , and shalt not tire . Weather and way fear not , no , fear thou neither , Both strength & steps thou shalt renew together . In arms of love Christ will thee carry through All the sharp trials , which he calls thee to . Therfore though weak , fear not the wickeds rod , Weak ones shall be as David , he as God. SOVL. All will be well : within a change I find Some settlement in mine once shaking mind . Time was , I never could hold up my head , But a doubt came , and struck my comforts dead , Making me droop again . Did I but take Hold of a promise , heart and hand would shake . I thought my self too bold , and still did fear Such high presumption would cost me dear . But now the clouds begin to scatter , and Darkness doth vanish , I now can see land , Who farely saw nothing but swelling Seas Of deep and boundless , endless miseries . When I go out , methinks I see above God smiling on me with his beams of love . And when at home I sit , there is good store Of Gospel-comforts knocking at my dore , Commanding entrance , which do smooth my brow , And I wax cheerful , though I know not how . It s calm within , without I see it fair : Those things that threatned , now dispersed are . Risen the Sun is , and a glorious light Comes from him , chasing hence my dismal night . Where fears were rank , sweet consolations grow , Rejoice I must , whether I will or no. But how comes this about ? what hand hath brought Such Cordials in , when of them least I thought ? My peace beginning hath , my fears an end ; But how , I 'd gladly know , and who 's my friend . Oh! it is Faith , precious and high born Faith. Faith's voice alone it is , which to me saith , Shake off thy dust , fear not , arise and shine , Thy light is come , God and his all are thine . Fool that I was ! that so long time should be Spent in such strangeness between Faith and me ! That I the door should ope to every doubt , And shut at the same time , believing out . So I will do no more ; Faith's my relief , I will believe , Lord help mine unbelief . Get thee hence , Satan . Doubts be gone , I will Relie upon my God , and trust him still . My sins end sorrows , though they 'r manifold , Shall never force me to let go my hold : But I upon his grace will hang , and say Mine thou hast been , art now , shalt be for ay . He is Immutable , and why should I Doubt of that love which hath Eternity ? Abiding frowns such love cannot abide , I 'le trust him therefore though he from me hide . This is my fixt resolve , which is not made In mine own strength , but thine ; Lord , faith would fade , And soon give way to doubts , were 't not each hour Preserved by thine own Almighty pow'r . And so still let it be ; grant thou that I May live believing , and believing die . Faith is my strength , be thou Faith's strength , till we In Heaven meet once for eternitie . When of these Creature-comforts I have none , Let me rejoice in thee mine only One. Whatever I do want , let me all make Up in thy self , Lord , for dear Jesus sake . Yea when thou frownest , and lay'st on thy rod , Let me relie upon an angry God Grant me to cast my self , and each affair , At all times on thy tender love and care . And Father , while that I by Faith adhere Unto thy boundless grace , make it appear Thou hast accepted me . Lord feed my sense With thine own love ; draw up mine evidence And seal it by thy Spirit ; that I may Glory in thee my God throughout the day . And when I leave the world , let Angels be My convoy in my passage unto thee . Let Hope at last end in fruition , And Faith be swallowed up of Vision . Conduct me to that place , where I shall sing Eternal praise to thee my God and King. FINIS .